THE I. CHAPTER.

1. AFTER Iulius Cesar, the first Emperour of Rome, who had made this kingdome of Brittayne tribu­tary to the Romans, and carried many Hostages and Prisoners from hence, to Rome, was slayne and his next Successour Augustus, the second Emperour, (say our Antiquaries, auncient and late, Catholiks and others,) by the will of God had esta­blished most sure peace through the world, our Redee­mer The blessed birth of Christ Iesus Re­deemer of the world. Ranulph. Hige­den. hist. l. 4. c. 6. Stow. Et howes hist. tit. the Ro­mans, in Cesar Augustus. an. 1. Christ. Matth. Westminst. chron. an. gratiae 5. Galfrid. mo­num. hist. Britt. l. 4. c. 11. Virun. l. 4. Io. Harding. f. 30. Stow. & howes. supra. Matth. Westm. aetat. 5. an. 9. 10. Theater of Brit. l. 6. Raph. holin. hist. of Engl. l. 3. p. 32. Hector. Boeth. Scotor. hist. l. 3. vere­mund. hist. Scot. Grim stō in Scot. in Metellan. Stow. hist. in Cassibelan. and Octau. Augu­stus. Io. Bal. l. de Script. centur. 1. in Gilda Cambr. & Claudia. Mat. Pa [...]ker. antiquit. Brit. p. 2. Theater of Brit. pag. 202. Mat. Westm. an. 44. Golfrid. hist. Brit. l. 4. c. 9. Bal. supr. in Andro­geo. Fabian. hist. in Kimbeline. & Guido de colum­na. Holinsh. hist. of Engl. l. 3. p. 32. Dion. l. 59. Stow. hist. in Guider. Galfrid. hist. Brit. l. 5. c. 18. Holinsh. hist. of Engl. l. 4. p. 51. Stow. hist. in Coil. Hector Boeth. Scotor. hist. l. 3. f. 36. p. 2. Strabo l. de Situ orbis. Hect. Boeth. su­prà fol. 37. Iesus Christ, true God and man was borne in the 42. yeare of his Empire, in the fift yeare of the Reigne, of Canobelyne, or Kymbeline in this Kingdome of Brittayne; and as our scottish historiās say, Metallanus ruled then among the people, called Scots. A litle before which time, by the greate prouidence of God, to make this our Brittayne more timely, and particularly partaker of such heauenly Tideings, before other nations, Augustus inten­ding an expedition against this kingdome, Ambassadours came from Brittayne to Rome entreating for peace, swearing fealtie in the Temple of Mars, offering guifts in the Capitole to the Gods of the Romans, and submitted parte of the Ile to Augustus. They gaue him for securitie, so many and greate Nobles of this Nation, for pledges, and hostages, that all here were so quiet, that one bande of Souldiars, and a fewe horesemen were sufficient to keepe the Ile in the Roman possession.

[Page 2] 2. And by such meanes the Romans did euer here secure themselues, of the Brittans, from their first Inuasion by Iulius Caesar, carrying away from hence, and keeping them at Rome, for their glory, honour, and quiet, not onely many of our cheife Nobilitie, men, women and children, but of the regall race, and blood, and Kings themselues. Among which we finde, that Androgius sonne and heyre to King Ludd, liued and died there. Cassibilane his vnkle, who was subdued by Caesar, giue hostages, and made this king­dome Tributary to the Roman Empire. Theomantius his Nephew, and Suc­cessour in the Kingdome, payed tribute to the Romans, which Cassibilane had graunted, and reigned quietly. And his Sonne Cunobeline King after him (his Father) was one of his Fathers hostages in Rome, in his time, and was kingh­ted there. Adaminus sonne of King Cunobeline, was kept at Rome by Caius Caligula, Emperour. His Brother Guiderius, (if he was King here at all) reig­ned but a verie shorte time. Aruitragus next King of Brittayne, Married the daughter, or neare kinswoman of Claudius, the Emperour, and had by her, his sonne and heire Marius, & Successour in this kingdome. Coillus his sonne, heire and next King here after him, was, ab Infantia Romae enutritus; brought vp at Rome from his Infancie. King Lucius his sonne, and heire, and our first Christian in Britaine, had the like dependances from thence, and by that happy meanes, and occasion, together with his kingdome, receaued publi­kely the faith of Christ from blessed Eleutherius, Pope and Bishop there.

3. Neither was this greate league of amitie onely betweene Rome, & such parts of Britaine, (which English inhabite now, and longe haue done,) but with the whole Iland of Britaine, and other parts about it also; as the Scot­tish historians doe plainely write, contending, That the Emperour Augustus and Senate of Rome did not onely send Ambassadours to King Kymbeline to congratulate his being King of Britaine: but also (as These writers say) to Metellanus, King of the Scots, to signifie their loue to him, and the greate peace the Emperour had then established in all the world; whereupon Me­tellanus to make this loue of the Romans more sure vnto him, sent vnto Augu­stus Caesar and the Capitall of Rome guifts, in his owne name, and the Scottish nation: by which he obtayned the firme frendship of the Senate, and people of Rome, which re­mained to him and the kingdome many ages after: Augusto Caesari dijsque penati­bus in Capitolio donaria suo Scoticorumque gentis nomine offerenda. Vnde firmam Senatus populique Romani assentitus est amicitiam, quae illi regnoque multos deinceps annos perdurauit. And King Metellanus liued in this greate peace, and amitie vntill his death, which was in the 29. yeare of Christ and the 14. of the Empe­rour Tyberius.

Which loue of the Romans, then commaunders of the wotld, although by that title it swaied with it, a kinde of subiection of this whole kingdome to the Roman power: yet it was an happy temporall subiection of the Britans, The t [...]mporall de­p [...]ndanc [...] of Bri­tain [...], to the Ro­mane Empir [...], oc­casion of the grea­test spirituall good thereof. then straungers in effect with all the world besides, to be in such amitie, al­though with dependance, to the Empire and Emperour of Rome, where, and where onely, or principally they might [...] way to be deliuered from spirituall bondage, and thraldome in soule, [...] [...]franchized them to be Mu­nicipes and free-men of the priuiledges of the heauenly Empire by holy Reli­gion, which an auncient Father calleth by this stile: To be chosen eternall Con­suls Prudent. him. 2. de S. Laurent. S. Leo. 1. Serm. 1. de SS. Apostol. Petro & Paulo. of the celestiall Rome. For as that most renowned Doctour, Pope, and Saint hath written: Quae vsquam gentes ignorarent quod Roma didicisset? what nations in any place could be ignorant of that which Rome had learned? for the confluence of [Page 3] most Nations, vnto Rome, at that time was such, that they must needs be ac­quainted, especially with such straunge and wonderfull euents, as thē chaun­ced there, or were sent, frō other contries, especially from Iury, where Christ was borne (then subiect to the Romanes, and gouerned by their presidents,) truely delated and transported thither: and of all people our Britans here, (many of their cheife nobles and others from all parts of the land at that time, residing there) could not be straungers to such affaires, whereof Tertullian, Nicephorus, and others speaking of such state of things in Tiberius time, giue Tertullian. in Apologetic. Ni­cephorus hist. l. 2. cap. 8. Acustome, and dutie among the Romans, to haue all strange euents related to the Em­perour at Rome. this certaine reason: Consuetudo à plurim is annis obtineb at, vt qui praefecturas aut prouincias sortiti essent, res nouas quae sub eis accidissent singulas, summum Imperium habenti Caesari significarent, vt illum nihil prorsus lateret: It was in Tyberius time a custome many yeares old, that the Presidents and Rulers of Prouinces should signifie to the Emperour, all new things, that chaunged vnder them, so that nothing at all could be vnknowne to him.

5. Therefore this custome being so old, à plurimis annis, in the time of Tibe­rius immediate Successour to Augustus, towards the later end of whose Em­pire, Christ was borne into the world, It must needs be a custome, and lawe of the Empire at that time, and all new things by it to be so certified, that no­thing at all could be vnknowne. The strange and miraculous things which thē publikely happened at Christs Natiuity, (such as the world had not seene, or heard before) could not be left out; and this bounden dutie belonging onely to the Emperour of Rome, most residing there, and no where els ob­serued, and our Britans onely pledges, hostages, and continuers there, being straungers to other Nations, must needs deriue, as from a faithfull fountaine, their cheifest, and best forraine Intelligence of such things from thence. How straunge and greate fore knowledge, God had prouided for them of the same happy busines here at home, I will also declare hereafter.

THE II. CHAPTER.

1. ORDER requireth that I should speake somewhat of Io. Herold. in Martin. Polon. in Octauiano. Ran. Higeden. M. S. hist. l. 4. c. 2. 3. Herdin. Schedel. aetat. 5. fol. 93. Sueto­nius in Augusto. Lactant. firm. Augustin. l. de ciuitat. Mart. Po­lon. hist. in Octa­uiano Augusto. those things, yet Will I confine my selfe to such as belonge to to the history of this nation, and then serued for the Instru­ction of our Britans at Rome, and others at home from them: for to speake of all would make a volume in history. Many of our English Protestant Antiquaries and others, both Pagans, as Suetonius, & Christians, testifie, That Augustus Cesar the Emperour being vrged by the Romans to be made a God after the heathnish manner then, at or about the very time, when Christ was borne, before he would consent vnto it, consul­ted with Sybilla Tiburtina, then renowned for her Prophesies: Sibillam Tibur­tinam super hoc consuluit, quae post trium dierum ieiunium respondit, in hunc modum. [Page 4] Iudicy signum: tellus sudore madescet. De coelo Rex adueniet per secla futurus. Quorum versuum capitales literae hunc reddebant sensum. Iesus Christus Dei filius Saluator. Et illico apertum est caelum, & nimius splendor irruit super eum, & vidit in caelo pul­cherrimam virginem stantem super altare puerum tenentem in branchijs. Et miratus est nimis, & vocem dicentem audiuit: haec ara filij Dei est. Qui statim proijciens se in terram, adorauit. Quam visionem Senatoribus retulit, & ipsi mirati sunt nimis: After she had fasted three dayes, Sybilla answereth in those Achrosticall knowne verses, whose first letters make this sense: Iesus Christ the sonne of God our Sauiour. And pre­sently the heauen opened, and an exceeding brightnesse fell downe vpon the Emperour, and he saw in heauen a most beautefull virgin standing vpon an Altare, holding a child in her Armes: and he meruayled exceedingly, and heard this voyce saying. This is the altare of the sonne of God. Whereupon presently prostrating himselfe vpon the grounde he adored. Which vision he related to the Senators, who meruaylously won­dered at it.

2. And this miraculous preaching of Christs birth so farre of, then at Rome, was so much more publike and generall. That at, or a litle before this time, the same Emperour as Suidas witnesseth, in their, then, greatest sacrifice, was Suidas in Augu­sto. told by their oracle that an Hebrewe child commaunded their Gods (as they terme them) to silence: whereupon Augustus ab oraculo reuersus, in Capitolio aram erexit, Romanisque literis inscripsit: haec Ara est primogeniti Dei Augu­stus returning from the oracle, erected an Altare in the Capitol, and made this Ins­cription vpon it, in Roman letters: This is the altare of the first or onely begot­ten sonne of God. Our English Protestant Historians with others proceed to Io. Herolde in Martin. Polon. dedic. to Queene Elizabeth of En­gland. Martin. Polon. in Aug. Etalij. more such publike testimonies concerning Christ, at Rome, at that very time: hoc ipso die quo natus est Christus trans Tyberim fons olei emanauit: ac per totum diem largissimo riuo fluxit. Tunc etiam circulus ad speciem caelestis Arcus, circa solem apparuit. Etiam statim vt virgo peperit, illa statua aurea corruit in Romuliano Pa­latio, quam Romulus posuerat, dicens. Non cadet donec virgo pariat. The very day on which Christ was borne; beyond Tyber at Rome, a fountaine of oyle flowed, and ran with a most large streame all the day. Then a Circle like vnto an heauenly bowe appeared about the Sūne. Also presently so soone as the Virgin brought forth her sonne that golden statua in the pallace of Romulus fell downe, which Romulus placed there (aboue 700. yeares before:) saying it shall not fall, vntill a virgine be brought to bed of a child.

3. Vpon these, and other such motiues, this Emperour was so fully persua­ded of the Messias then borne, that he highly reuerēced all testimonies there­of, among others, the Prophesies of the Sibils (which an so cleare for all­most all mysteries of Christ, as his Natiuity, life, Passion, Resurrection, As­cension, with the rest, as if they had beene present witnesses, rather then Pro­phets and Euangelists of these things) he so respected, that as Suetonius a Pa­gan Suetonius in Au­gusto. witnesseth: Quicquid fatidicorum librorum Graeci Latinique generis, nullis, vel parum idoneis authoribus vulgo ferebatur, supra duo millia cōtracta vndique concre­mauit: ac solos retinuit Sybillinos: hos quoque delectu habito: condiditque duobus fo­rulis auratis sub Palatini Apollinis basi: he gathered together all Bookes of south­saiers Greeke and Latine, and he burnt aboue two thousands, whose Authours were ei­ther vnknowne, or of litle credit: he onely preserued the bookes of the Sybills, making also the best choice of them, and these he layed vp in two guilded chests wnder the base Herod. supr. in Martin. Pol. an. 1. Christi, & a con­dita vrbe 752. of Apollo Palatinus And was so cōuinced in his vnderstāding by these meanes of the truth of Christ: That, as our Protestant writers with others, write, [Page 5] when the Romans came to him and said: Te volumus adorare, quia Deus est in te: si hic non esset non tibi omnia tam prosperè succederent: we will adore thee, because God is in thee: if he were not here all things could not succeede so prosperously with thee: yet he being the greatest Conquerour, that euer was in the world, and was neuer conquered, or ouerthrowne in battayle; Quum ipsum pro Deo colere vel­lent Romani, prohibuit, nec se Dominum appellari promisit: When the Romans would haue worshipped him for a God, He forbad it, and would not suffer himselfe to be called Lord.

4. Thus farre was this Romane Emperour, and consequently many other Romans, and Britans of this Nation then (as before) remaining at Rome, which could not but take notice of so publike, and manifold inforcing moti­ues, and miracles for acknowledging the natiuity and coming of the Messias, taught and illuminated for this heauenly truth; And much more and inuinci­bly were they moued, when they were according to the remembred custome, vndoubtedly certified, and assured from King Herode, and others in Hieru­salem, that at the very same time, when these miraculous wonders happened at Rome: There were then reuealed vnto them there, the miraculous Concep­tion, and birth of Sainct Ihon Baptist, and Zachary both his silence and Pro­phesie: The Angels Iubily, and ioy in the Natiuity of Christ: The wonder­full starre which then appeared, The coming of the Magi to Hierusalem, and Question there; where is he that is borne King of the Iewes, we haue seene his starre in the East, and are come to adore him. The Amazement of King Herode, and all Hierusalem with him about this. The publike Answere of the Preists there­vpon that the Messias was to be borne in Bethleem of Iuda. The pilgrimage of those holy Kings, their guifts, and adoration, vnto him there: his presenta­tion in the temple: The reioycing and prophesie of Symeon: And soone after the martyrdome of so many thousands of Infants by King Herode. All or most of these Euents for certaine were both by the remembred custome, and duty otherwise certified to the Emperour by King Herode, and the Rulers there.

5. And not onely thus, but by many other meanes, both of the Iewes of Rome repayring to Hierusalem, and many hostages of Iury kept then at Rome, among which as our Protestants with others tell vs, were the sonnes of King Herode▪ who both for duty, and loue to Caesar, and the Senate could Stow histor. Abstract of me­morab. Antiqui­ties in Herod Sonne of Anti­pater. not conceale any thing frō them, for as a Protestant antiquary writeth: He was by the Senate of Rome declared & called King of the Iewes. He was very well beloued of the Emperour Augustus, who to augment his kingdome, gaue him Samaria, with the cities and Castels. Herod builded a tēple and a citie, which he called Caesaria, in honour of Caesar Augustus, he sent his two sonnes Alexander and Aristobulus vnto Rome, to be instructed. And these things were certified so well to Rome, that Sainct Leo S. Leo Serm. 2. Epiphan. writeth: I am tunc caeli enarrauerunt gloriam Dei & in omnem terram sonus verita­tis exiuit. Quando & Pastoribus Exercitus Angelorum Saluatoris editi Annun­tiator apparuit, & Magos ad eum adorandum praeuia stella perduxit: vt à solis ortu vsque ad occasum, vere Regis generatio coruscaret, cum rerum fidem & regna Orien­tis per Magos discerent, & Romanū Imperium non lateret: Euen then the heauens de­clared the glory of God, & the sound of truth went fourth on all the earth. When both an army of Angels appeared to publish, that our Sauiour was borne: and a starre going before the Magi brought them to adore him. That from the rising of the sunne, vnto the setting thereof, the generation of the true King might shine fourth. When the kingdomes of the East might learne the truth of things by the Magi, and it should not lye hid from the Roman Empire.

[Page 6] 6. Which preaching frō heauen so cōuinced the world, that the Pagās them­selues confessed, It shewed the birth and coming of God into the world: a­mong whom one of them in the name and opinion of many, and best learned of them writeth of that miraculous starre: denuntiasse aduentum Dei venerabilis Calcidius l. 2. in Timaeum Pla­tonis. ad humanae confirmationis rerumque mortalium gratiam: quam stellam cum noctur­no tempore inspexissent Chaldaeorum viri sapientes significasse dixerunt recentem or­tum Dei: That it did shew the coming of God to be worshipped for the cause of mans perfection and mortall things: which starre when the wise men of the Chaldeans did behold, in the night time, they said, It signified the new birth of God. The like doe Philo. l. 3. Chro­nogr. an. 3. He­rodis. Macro­bius l. 2. Satur­nal. Dion. Cass. in vita Augusti. Suidas in Augu­sto. Nicephor. l. 1. hist. Ecclesiast. c. 17. Euseb. de praepar. Euangel. Philo the Iew, Macrobius, Dion, and Cassian Pagans, besides the Scriptures and Christian writers, testifie of the martyrdome of so many thousand Inno­cents by Herode, and the relation of that, as of such other euents, made pre­sently to Augustus the Emperour at Rome. Who also about this time offering to his Pagan God Apollo Pithius, their Hechatombe, greate sacrifice of an hundred Oxon, could receaue noe other Answere but this, that an Hebrewe child that ruled the Gods, was borne, and their Oracles put to silence, wherevpon the Emperour builded in the Capitoll a greate Altar with this Latine Inscrip­tion: Ara primogeniti Dei: The altar of the onely begotten sonne of God. Then all these things thus happening, at, and about the Natiuity of Christ were thus truely and faithfully deliuered at Rome, and so came to the know­ledge of our Britans there, and from them, and the Romans also, both to the Romans and Britans in this kingdome: So did other mysteries concerning Christ, especially of his flyeing into Egypte then subiect vnto Caesar Augu­stus, and the Presidents there keeping the same lawe and custome of giuing intelligence vnto him.

7. Among which one so admirable, publike, generall and beyond exam­ple, Epiphanius l. de Prophetarū vi­ta & interitu in Ieremia. Doro­theus in Synopsi in Hieremia pro­pheta. Fascic [...]l. tempor. Palla­dius in vita A­pollinis. there testified by the auncient Fathers Sainct Epiphanius, Dorotheus and diuers others, could not, might not be concealed. Ieremias signum dedit sacerdo­tibus Aegyptiacis, quod oporteret simulachra corum concuti, & decidere, per Seruato­rem puerum ex virgine nasciturum, & in praecepi iaciturum. Propterea etiam nunc virginem in lecto, & infantem in praesepio collocant, & adorant. Et cum causam olim Ptolomaeus Rex percontaretur, responderunt mysterium esse, ipsis à maioribus tra­ditum, quod illi à sancto Propheta acceperunt: Ieremy the Prophet gaue a signe to the Preists of Egypt, that their Idols should be broken in peeces, and fall downe by the Sauiour of the world, a child to be borne of a virgin, and to be layed in a stall. Therefore euen still they worship a virgin in a bedd, and a child in a Cribbe. And whē longe agoe their King Ptolomy demaunded the cause, They Answered it was a mystery deliuered to them from their Auncestours, which they receaued from the holy Prophet. And ac­cording Origen. in Exod. Pallad. Hist. Pan. in vit. Apol. So­zom. l. 5. hist. Ec­cle. c. 20. Cassio. l. 6. c. 42. Nice­phor. l. 10. c. 31. Guliel. Eiseng. cent. part. 1. dist. 3. volater [...]n. cō ­ment. l. 13. Petr. de Natal. l. 3. c. 218. If. cap. 19. v. 1. Pallad. hist. sup. to this, so soone as our Sauiour was brought into Egypt, a contry (as Origen and others write,) most full of Idols, they all fell downe, and were broken in peeces. Diuers write that S. Aphrodisius (sent Bishop into France, by Sainct Peter) was prefect of Egypt then, and moued by that miracle. S. A­phorodisius genere Aegypti praefectus, eo tempore quo puero Iesu in Aegyptum fuga­to & in templa deorum illato, Idola omnia corruerunt, B. Petri, Apostolorum Cory­phaei discipulus Buturicensis Ecclesiae consecratus est antistes Anno Christi 48. This was also foretolde by the Prophet Esay, who by our Protestants translation, writeth of this time: The Lord shall come into Aegypt, and the Idols of Egypt shall be moued at his presence. Wherevpon Palladius in the life of Apollo (saith) he had scene a Temple neare vnto Hermopolis, in which when Christ with the blessed Virgin Mary his mother, and Ioseph came into Egypt, at his entrance into the city, [Page 7] all the Idols fell downe prostrate vpon their faces on the earth according to the pro­phesie of Esay. And S. Epiphanius in his booke of the liues, and deaths of the Epiphanius l. de vita & interitu Prophetarum. Prophets, shewing how besides those things, which be contained of them in holy scripture, many or most of them did also further prophesie to the people where they liued, of the coming of Christ, and the miraculous signes, and to­kens of that time, as namely Ieremy, Azarias, Helisaeus, Ezechiel, Osee, Io­nas, Abacuc. He writeth of the Prophet Osee: signum dedit, & prodigium, Do­minum Epiphan. supr. in vita Osee. scilicet venturum caelitus, caeterum hoc fore indi cium aduentus eius, si quercus illa in Selom findatur è seipsa in portiones bis senas, & fierent totidem quercus; & ac­cidit ita: He gaue for a signe and wonder that our Lord should come from heauen, and this to be a signe of his coming, if an oke tree which was in Selom should cleeue a sunder from it selfe, into twelue parts, and be made so many oke trees; and so it came to passe.

These and so many other most straunge and miraculous things, of that time, remembred in histories, most euident signes, and demonstrations of the miraculous birth of Christ, being according to the custome, and Imperiall de­cree, exactly certified by the presidents of all prouinces where they hapened, to Augustus the Emperour, at Rome, where so many Britans were of this na­tion, Galfrid. monum. lib. 4. hist. cap. 11. Theater of great Britaine l. 5. c. 6. Guido de Colū ­na apud Fabian. in hist. in Cunob. Fabian. ib. of greatest dignity, learning, and wisedome, as King Kimbeline him­selfe, at, or about that time, many both his noble attendants, and hostages, and Druids that ruled in matters of religion, and were our most learned men to in­struct them there, were present, or resident, and for their singular straungnes being noted and obserued by all, as concerning all in the greatest question of their soules, could not be singularly or carelessely passed ouer by so many worthy, & wisest Britans alone. They alone could not be straungers, and vn­acquainted with the preachings, and prophesies so publike and manifest to all, as they were, for if we may beleeue Pagans or Christians, Catholike or Protestant writers. For thus it is related. This Sybilla indued with the spirit Matth. Westm. aetat. 4. cap. 14. Protest. annot. ib. in Merg. & Iudic. Sebastian. Munster. Cos­mograph. lib. 2. Hertman. Sche­del, chronic. aetat. 3. fol. 35. August. serm contra Iu­daeos. Lactant. Euseb. of prophesie, preached in Macedonia, Herostaia, Agalguldea, Cilicia, and Ga­latia. Then she went into Ethiopia, Gabaon, Babylon, Africke, Lybia, Pen­tapolis, and Palestina. Audientes igitur Romani famam eius, nuntiaucrunt haec omnia Imperatori. Mittens ergo Imperator (decernente Senatu) ad eam legatos, cum magno honore vocatam, fecit eam adduci Romam: Therefore the Romans hearing her fame, told all these things to the Emperour. Whereupon the Emperour. (The Se­nate so decreeing) sent Ambassadours vnto her, and brought her with greate honour to Rome. Where she was publikely and honorably entertained. Where she as publikely preached and foretold all the mysteries of the coming of Christ, as if she had beene a present witnesse. Amōg the rest, telling that his name should be Iesus, she said: Mulier de genere Hebraeorum nomine Maria habens spon sum no­mine Ioseph pariet, & erit Virgo, ante partum, Virgo post partum. Qui ergo nascetur ex ea, erit verus Deus, & verus homo, prout Prophetae praedicauerunt: adimplebit legem Iudaeorum irreprehensibiliter, & adiunget sua propria in simul, & regnabit in saecu­la saeculorum amen. Nas [...]ente eo exercitus Angelorum a dextris & a simstris erunt, dicentes, Gloria in excelsis Deo, & in terrapax hominibus bonae volunta­tis: eo autem baptizato à Ioanne praecessore suo, veniet vox desursum dicens. Hic est filius meus dilectus, in quo mihi complacui, ipsum audite: erant autem ibi ex Sacerdotibus Iudaeorum audientes haec verba, & Indignati dixerunt ad [...]am. Ista terribilia sunt, sileat haec Regina: Respondens Sybilla dixit: [...] Iudaei necesse est ita fieri, sed vos non credetis in eum: A woman of the race of the Hebrewes [Page 8] named Mary, hauing a spouse called Ioseph, shall bringe fourth a child, and she shall be a Virgin both before and after her child birth. Therefore he that shall be borne of her, shall be true God, and true man as the Prophets haue foretold. He shall irrepre­hensibly fulfill the law of the Iewes, and adde also his owne. And he shall Reigne world without end. Amen. When he is borne, there shall be armies of Angels, both on thc right and left hand saying: glorie to God on high, and vpon earth peace to men of good will: when he is baptized by Ihon his foregoer in water, there shall come a voyce from aboue, saying: This is my well beloued sonne, in whome I am well pleased, heare you him. And there were some of the Preists of the Iewes hearing these things, and being angry said vnto her. These are terrible things, let the Queene keepe these secret or in silence. And Sybilla answearing said. It is needfull to be so, But you will not beleeue in him. Then followeth: how the Iewes should put him to death, buffet, spit vpon, and whip him. Should giue him gall and vinegre, Crucifie him v­pon a tree and put him to death. He should arise the third day, appeare to his disciples, instruct them in his law, and send them to preach it in all the world, and in their sight ascend to heauen, and of his kingdome there shall be no end.

9. The Authours say this was Sybilla Tyburtina, the same which by that name prophesied as before to Augustus, and the testimony that the Em­perour sent for her and so honorably intertained her, so conuinceth, for before Augustus there was no Emperour but Iulius (Emperour but three yeares and three moneths) who by no history had such conference with any Sybill, and by the words of this Sybilla it is plaine that it was Augustus Caesar, for she giueth his conquest of the world, a signe of the Natiuitie of Christ Iesus. In diebus illis erit Caesari Augusto regnum & regnabit in Roma, & subijciet sibi om­nem terram. Which happened a litle before the birth of our Sauiour. Therefore this thing being so publike, as it was, The Sybilla so renowned in so many nations, so solemnely sent for by the Emperour and decree of the Senate, so honorably entertained at Rome, and there publikely prouing both against the Iewes, and Gentils, that the Messias of the world was then to be borne with such signes, and circumstances, that cannot deceaue vs, but confoun­ded all opposites; we may not exclude our noble, and learned Britans, which were then at that time in Rome, from that happines: And if we may follow our british histories, Matthew of Westminster a man as Protestants tell vs ex­cellent for historie and supputation of yeares quantum ad historiam, in recta an­norum Io. Bal. l. de Scrip. centur. 3. fol. 143. in Matth. flori­leg. Galfrid. monum. hist. l. 4. c. 11. Ponticus Virun­nius hist. Britan. l. 4. supputatione singularis, and our late Protestant writers by computation of time, our King Kimbelinus was then in Rome: for we are told: Post Tenuan­tium ad culmen Regale Kimbelinus filius suus miles strenuus, quem Caesar Augustus nutriuerat, promotus est. After Tenuantius Kimbeline his sonne a valiant knight whom Augustus Caesar had brought vp, was promoted to the kingdome of Britaine. In those dayes our Lord Iesus Christ was borne. Kimbeline was but yong when Augustus first (quem Augustus Caesar nutrierat) brought him vp: and he stayed in Rome so longe, that as diuers before, and Pontius Virunnius also af­firmeth, Augustus made him knight, quem Augustus Caesar nutrierat & armis de­corauerat. Ponticus Virun. supr. l. 4. And if we follow this exact supputator of times Matthew of West­minster, he was come from Rome to be King here but fiue yeares before the birth of Christ. Anno Dominicae Incarnationis quinto, Kimbelinus Rex Britan­niam Matth. Westm. An. Dom. 5. decem annis tenuisset. So likely he was in Rome, when these things con­cerning the Natiuity of Christ were so certainely, and publikely foretold, and proued in Rome. And most certaine it is, by all histories of our noble and re­nowned [Page 9] british hostages residence in Rome, all the time of Augustus Caesar, and after, that we had many worthie Britans there, eare and eye witnesses to know these passages by themselues, and testifie them to their contrimen and freinds at home.

THE III. CHAPTER.

1. AND if we returne now from Rome and our Britans there, and visit this kingdome of Britaine, the inhabitants, and many of their proceedings here, in such affaires, so farre as our decayed and worne out antiquities will giue vs leaue, we shall finde an agreeing Sympathy, and concordance of such things at Rome and in Britaine, that hee will seeme a dull Expounder of Euents, who would not, or could not conclude from thence, that the Messias and Sauiour of the world was then borne into it. Our Protestant Theater writers following Postellus, tell vs, of the druides, which ruled in spirituall and religious mat­ters then in this kingdome: Their offices were most employed about holy things, and Theater of great Britaine l. 6. cap. 9. §. 10. their doctrine cheifely consisted in teaching the immortality of the soule, the motions of the heauens, the nature of things and the power of the Gods, yea and Postellus from others will inforce, that they prophesied likewise of a Virgins Conception. These were the helps, saith Tertullian, that caused the Britans so soone to embrace the doctrine of Christ. Thus write our best learned English Protestāt Antiquaries with greate priuiledge. Which inference of the Britains speedy conuersion to Christ, al­though I doe not remember in Tertullian, but is perhaps added by these men, yet the effect of that illation is contained in Tertullian, when he placeth the Tertullian. con­tra Iudaeos. Plin. Strab. Ta­cit. apud Boeth. l. 2. Iul. Caesar. commorer. Gal­lic. l. 1. Theater of Brit. supr. l. 6. Holinsh. and Stowe hist. He­ctor Boet. Sco­tor. hist. l. 2. fol. 23. Britans among the first Christians. That which is alledged from Postellus. And others of the Druides prophesies of Christ, is further confirmed by other vndeniable authorities: for graunting (as Iulius Caesar. Plinius, Strabo, Taci­tus, and after them, British, English, Scotish, French, and other histories doe witnesse) that the cheife Schooles and Doctours of the druides were here in Britaine, from whom they of France receaued instruction and direction. Drui­dum religionem asseuerant ortam in Britannia, inde in Galliam translatam.

2. We are assured that this prophesie and doctrine among the Druides that a Virgin should conceaue, and bring fourth, such a wonderfull child, as our Sauiour was, was so publike, and of such credit, and authority, in these parts, that by regall, and highest power and commaund, Churches were builded, and dedicated in honour of that mystery, longe before the Blessed Virgin [...]egende de l'E­glise de Char­tets. François. Bellforest Cos­mograph. l. 2. p. [...]03. & in Indice. D. Druides. Mary was borne. It is related by the auncient Annals, and Register of the most auncient Church of the city of Charters in France, Francis Belleforest, and other historians, in this manner: Druides, ils croyoient qu▪il deuoit naistre vne Vierge en terre, laquelle enfanteroit le salut des hommes: The Druides did beleeue that a Virgin should be borne on earth, which should bringe forth, the saluation of [Page 10] men. This caused Priscus Prince of Charters, to make an Image of a Virgin, Franc. Bellefor. Cosmograph. l. 1. col. 110. Hector Boeth. hist. l. 2. f. 22. 23. Ex Vere­mund. Campo­bel. & Cornel. Hybernic. holding an Infant in her Armes, which he placed among the statues of the Gods of the Gentiles. To which he offered sacrifice. Which gaue occasion to the rest of the contrie to doe the like, and gaue Reuenewes to the temple sa­cred to this Virgin, and offerings before she was borne. And this opinion con­tinued there with them, vntill after the death, resurrection, and Ascension of Christ, the sonne of God. And when S. Sauinian, and Potentian were sent into those parts, by S. Peter, they found the people about Charters, Orleans, and those places, honouring the memory of the Virgin, which should bringe forth the sonne of God, and in honour of her made a temple many ages: plu­sieurs siecles, before Christ was incarnate, And so founde no difficulty to bring them to the faith of Christ, and dedicated this Temple, to our ladie: as also S. Aduentine a disciple also of S. Peter the first Bishop of Charters did the like. And the constancie of these there conuerted: was so greate, That when Quirinus Pro­consul of France persecuted the Christians there, he cast many of the faithfull Chri­stians into a well within or vnder the same Church, which is called the pit of valiant Saints.

3. The like we must needs cōclude of the Druids of this kingdome, who in respect of those in France were Masters and Superiours, and the Religion of those there deriued from them of Britaine; whose cheife Seate being in the Isle of Man, had so auncient a residence there, that it was giuen them either by King Iosinas, or his sonne and immediate Successour Finnanus, an hundred yeares before Christ was borne. And so greate knowledge of the true God and worshippe of him was in this Kingdome at that time, that King Iosinas o­uerthrew Idolatry, and by publike decree commaunded the onely true God of heauen to be worshipped. Viuentis Dei coeli cultū authoritate instituit. And al­though his sonne King Finnanus did permit, or allowe idolatrie after, Deorum simulachra restituit omnibus veneranda: yet he did not forbidd, but permitted and suffered all that would to worshippe the true God onely, as his father Io­sinas had ordained. Hand tamen viuentis Dei caeli cultum patris authoritate institutum, abolendum decreuit, cuique faciens potestatem, Deo quem elegerit, li­bandi.

4. The Scottish histories ascribe this reformation to two learned men, whome they take to haue beene Preists of Spaine, driuen by tempest in sayle­ing vpon this coast. And we finde that in the time of King Salomon Spaine being tributary to him, many true beleeuers, and expecting the coming of the Messias, were in the Kingdome of Spaine, and among these his noble Ald. Minut. l. de Inscripi. vrb. Hi­span. 3. Reg. c. 5. seruant Adoniram, very honorably mentioned in holy Scripture in the third booke of Kings, sent for that tribute died and was buried there with this ins­cription Hebrwe: This is the graue of Adoniram Seruant of King Salomon, which came hither to exact tribute, and died here. Hoc est sepulchrum Adoniram, Serui Regis Salomonis, qui huc venit, vt exigeret tributum, & mortuus est. Aldus Manu­tius an eye witnesse, thus testifieth. And that the body was preserued with Balsamum. And we reade that some of them expressely beleeued in Christ to come, and prophesied of him longe before he was incarnate. For we find that in the yeare 1230. a Iew at Tolletum in Spayne digginge in the grounde, found a Zistus Senen. Bibliothec. in Christo. stone in which there was a most old booke, in which amōg other things, this was written: in the third world, or third age of the world, the sōne of God shall be borne of the Virgin Mary, and shall suffer for the saluation of men, and that this booke should be foūd at that time, to wit in the time of Feranda the virgin Castile and presently [Page 11] the Iew with his whole family was baptized. In tertio mundo filius Dei nascetur de Virgine Maria, & pro salute hominum patictur.

5. Neither did this knowledge of the true God by the Scots take the first beginning, at that time, of King Iosinas, but carrieth as great antiquitie with them as that nation doth, If we may beleeue Their best Historians, which Hect. Boeth. l. 1. Scot. hist. fol. 1. 2. Rich. Stannys. hurst. in hist. Hi­bern. holinsh. hist. of Scotl. Bu­chan. Rer. Scot. l. 2. Io. Harding. Chronicle c. 50. f. 42. Et Melki­nus vel Meto. apud eundem supr. deduce their name and Originall from Scota a daughter to King Pharao of E­gypt, that persecuted the Israelites in the time of Moyses: for she being mar­ried to Gathelus and Driuen with her husband, and company out of Egypt, by the greate punishments God then imposed vpon that nation, they were so fully persuaded of the maiesty of the true God of Israel, and the truth of the preaching of Moyses, that for a memory, & holy relike of him, they brought with them (as both continued tradition, and diuers historians, verie auncient testifie) the stone whereon Moses preached very miraculous, one writeth thus:

Which is confirmed by the Scottish histories teaching how they brought this Hector Boeth. Scotor. hist. l. 1. fol. 2. & l. 13. fol. 309. stone out of Egypt to Portugall, from thence to Ireland, and then into Scot­land, where it remained vntill King Robert his time, their King being crow­ned sitting vpon it, vntill King Edward the third of England brought it with many others cheifest Iuells into England, and they say it was a propheticall stone to, that wheresoeuer it was found, it forshewed the Scots should reigne there, and thereupon had of old this inscription.

Which is now fulfilled in King Iames, reigning here, as it was by the Scottish long since, in Portugall, Ireland, and Scotland, in all which places they say the Scots haue reigned.

6. So we see that the inhabitants of this kingdome from the beginning in many persons had knowledge of the true God, and foreknowledge of Christ, and not the Scots onely but Britans also; for what was the opinion and fore­sight of the Druides concerning the true God and Messias to be borne of a Virgin, must needs be the doctrine and religion aswell of Britans as Scots, the same Druides being teache [...], Masters, and Rulers to both those peoples in religious affaires. Neither did this their beleife of the true God, and Christ to come, faint, or diminish in the inhabitants of this Iland, after the death of King Iosinas, who commaunded, and Fynnanus that allowed and permitted the worshippe of the true God, no King in this Iland for any thing we finde in histories, British or Scottish, euer forbidding, but at the least consequently permitting what was commaunded or allowed before in such things. But the [Page 12] nearer the time of the natiuity of Christ approched, the signes and motiues, to embrace it, rather encreased, then diminished, vntill this nation actually, and generally receaued the true faith, after the Ascension of Christ, with the first conuerted Gentiles, as will be manifest in this history. And here I end the time Matth. Westm. an. gratiae 15. Ma­rian. Scot. l. 2. ae­tat. 6. Florent. Wigor. an. 16. Hector Boeth. in Metel. hist. Scot. & alij. of Augustus the Emperour, Kymbeline continuing still King in Britaine, and Metellanus among the Scots, as they write in the 15. or 16. yeare of Christs Natiuity.

THE IV. CHAPTER.

1. IN the dayes of Tyberius, the next succeeding Emperour. The true knowledge of Christ was more clearely manifested vnto the world, and among others, to some Britans of this nation, especially such as then liued in Rome. For as in the time of this Emperour our Sauiour began, and ended his preaching, and suffered his passion, for our Redemption: So these things in such order as they were accomplished, in the land of Iury, they were presently and truely dela­ted and sent to the Emperour at Rome, and others there, as many Protestant both of England, and other nations, with other Antiquities agree. They of Protest. praef. in Mat. West. Bal. centur. 3. in Ra­nulph. Hygeden. & Matth. Flori. Matth. Westm. an. D. 37. Ranul. Hygeden. in Polych. l. 4. c. 4. Marian. Scot. l. 2. aetat. 6. in Tybe­rio. Metho. hist. Et apud Marian. supr. England much recommend vnto vs Matthew of Westminster, and Ranul­phus Higeden, especially as they haue publication and allowance by them. Yet these Authours both in their printed and manuscript histories consent in this, with others, that Tyberius was truely informed at Rome of the miracu­lous life, and preaching of Christ, long before his Passion. And being afflicted with a leprosie was so confident in the heauenly power of Christ, esteeming him then at the least for a great Prophet, Saint, and worker of miracles, that he sent with greate solemnity Volusianus to Hierusalem to entreate Christ Iesus to come with him to Rome to cure him, of his incurable malady. But the Iewes had caused Pilate to put him to death before the Ambassadour came thither.

2. The Magdeburgian Protestants with others, haue published to the world an Epistle of Lentulus, out of the Annals of the Roman Senators, to this Magdebur. cont. 1. l. 1. cap. 10. col. 354. epist. Len­tul [...] ad Tyber. Imp. Emperour Tyberius before the death of Christ, thus beginning: apparuit his temporibus, & adhue est, homo magnae virtutis nominatus Christus Iesus, qui dicitur à gentibus Propheta, quem eius discipuli vocant filium Dei, suscitans mortuos, & sanans omnes languores: There appeared in these times, and still is, a man of greate vertue, named Christ Iesus, who is called of the gentiles a Prophet, whom his disciples call the sonne of God, raysing the deade, and curing all diseases. And presently vpon Egesippus Ana­ceph. de morte Christi. Matth. Westm. an. 33. Florent. Wigor. an. 38. Tertull. Apolon. c. 5. & 21. Eust. hist. l. 1. cap. 24. Oros. l. 7. c. 4. the death of Christ, as it is proued, both by our owne, and forreine Antiqua­ries, auncient and later, Greekes, Latines, Catholiks and Protestants, Pontius Pilate wrote vnto Tiberius the Emperour at Rome, of the Passion of Christ in this manner. De Passione Dominica Pilatus Tyberio Caesari scripsit in hunc mo­dum. Nuper accidit, quod & ipse probaui, Iudaeos per inuidiam se suosque posteros crudeli damnatione peremisse. Nam cum promissum haberent patres eorum, quòd Deus illis mitteret de caelo sanctum suum, qui eorum merito Rex diceretur, & hunc se pro­miserit, [Page 13] per virginē ad terram missurū; Iste me praeside, Hebraeorū Deus cum venisset, & vidissent eū caecos illuminasse, leprosos mūdasse, paraliticos curasse, daemones ab ho­minibus fugasse, mortuos suscitasse, ventis imperasse, super mare siccis pedib [...]s ambu­lasse, & multa alia mirabilia fecisse, cum omnis populus Iudaeorū hunc Dei filiū dice­rent, inuidiā contra eum passi sunt Principes Sacerdotū, mihi (que) traediderāt, & alia pro alijs mentientes, dixerunt illū Magum esse, & contra legem eorum agere. Ego autem credidi ita esse, & flagellatū tradidi arbitrio eorū. At illi crucifixerūt eum, & sepulto ei custodes adhibueūrt. Ille vero militibus meis custodientibus eū die tertia resurrexit. Sed intantum exarsit nequitia eorū, vt darēt eis pecuniam, dicentes: dicite, quia disci­puli eius corpus ipsius rapuerunt, veruntamen milites cum accepissent pecuniam, quod factum fuerat, tacere non potuerunt, nam & illum resurrexisse testati sunt, & à Iu­daeis se pecuniam accepisse, & ideo suggessi hoc, ne quis aliter referens, mentiatur, & existimet credendum mendacijs Iudaeorum: Pilate wrote vnto Tyberius Caesar of our Lords Passion in this manner. It lately chaunged, which I haue made proofe of. That the Iewes through Enuey, haue destroied themselues, and their posterity with cruell damnation. For when their Fathers had a promise, that God would send vnto them his holy one from heauen, who worthely should be called their King, and promised him to be borne of a Virgin to the earth. This God of the Hebrewes when he came, I being president, when men bad seene him to cause blinde men to see, to haue cleansed the Le­pors, cured the diseased of palseis, to haue driuen deuils from men, to haue raised the dead, commaunded the winds, to haue walked vpon the sea, with his feete, and to haue done many other meruailous things, when all the people of the Iewes said he was the sonne of God. The principall of the Iewes were malitions against him, & deliuered him vnto me & deuising many lies, said he was a Magiciē, and did against their lawe. And I beleeu [...]d it was so, & hauing whipped him, deliuered him to their will. But they crucified him, and being buried they appointed keepers vnto him. But he arose againe the third day, my souldiers keeping him. But their iniquitie so flamed out, that they gaue money vnto thē, saying: say you, that his disciples t [...]oke him away. But the souldiers whē they had receaued the money, could not conceale that which was done: for they both witnes­sed; that he arose againe, and that they had receaued money frō the Iewes. And there­fore, I haue suggested this, least any man relating it otherwise should make a lie, and thinke we chould giue credit to the lies of the Iewes. Hitherto the very words of the Bal. in Flor. wig. & Matth. Floril. Magdeburg. cēt. 1. l. 1. c. 10. col. 354 Tertull Apolog. aduers. gentes. Naucl. in Chron. volum. 2. gener. 2. p. 512. &c. [...]gl. Protest. in Matth. Westm. an. Do. 37. And Ranulp. Hyged. Polycronic. l. 4 epistle of Pontius Pilate himselfe to the then Emperour, not onely allowed by our English Protestants and other our Authours, the greatest Chronogra­phers of their time, by their Iudgment, but word for word so iustified by the german Protestents, by Tertullian, and almost all auncient writers, and others treating of that Age approuing it.

3. And Tyberius the Emperour hauing sent Volusianus (as before) to inuite christ to come vnto him to heale his leprosie. Christ being put to death before Volusianus his coming thither, he brought frō thēce with him, as our Protestāts Authours of Englād are witnes, that miraculous image of christ which he gaue to S. Veronica in an hād kerchour, wherwith he wiped his face, going to his Passiō, & with greate reuerēce presented it, to this Emperour, at Rome, & he as re­uerently receaued it: for say thes Authors: Caesar pannts sericis viam sterni fecit, & imaginem sibi praesentari praecepit. Qui mox vt eam fuit int [...]tus, pristinam asse cutus est sanitatem. Et haec imago, vsque hodie Romae in Ecclesia Apostolorum, Prin­cipis, populo demonstratur, quae & à portatrice, à quibusdam. Veronica appellatur Caesar caused the wa [...] to be spred with clothes of silke, and commaunded the image to be presented vnto him. Who presently as he had beholded it, obtained his former health. And this image euen to this day, is shewed to the people in the Church of th [...] [Page 14] Prince of the Apostles at Rome, and is called by the name of her that carried it Veronica. And although Pilate, as before, had so excused himselfe, and Ac­knowledged Magdeb. cent. 1. lib. 2. c. 3. Nicep. l. 2. c. 10. fore to. 1. in Tiberius. Christ for the Messias, vnto this Emperour: yet say the German Protestants, Narrat Nicephorus Pilatum ideo maximis Romae affectum esse contu­melijs, quòd Maria Magdalena Romam adierit & Saluatoris res ibi retulerit: Nice­phorus maketh narration that Pilate suffered most greate reproches at Rome, because Marie Magdelen went to Rome, and there related the things of our Sauiour: in Tyberius time. Whereby Tyberius was so moued and conuinced for the ac­knowledging Matth. Westm. And Ran. Higed. supr. Tertull. in Apolog. Gyld. l. de conquest. & excid. Britan. Freculph. l. exo­uien. to. 2. chron. l. 1. c. 9. of the truth of Christs doctrine; That these English Authours thus confesse with S. Gildas, Tertullian, and many others: Tunc Caesar, cum suffragio magni fauoris retulit Epistolam ad Senatum, postulans vt Christus Deus haberetur. Sed Senatus consecrationem Christi recusauit, indignatione commotus, quod non secundum morem prius epistola sibi delata fuisset: Caesar with his voyce of greate fauour related the epistle of Pilate to the Senate, requesting that Christ should be accompted God. But the Senate refused the consecration of Christ, moued with in­dignation, because the epistle was not first deliuered to them as the custome was.

4. S. Chrisostome in diuers places relateth this history, and proueth that both Pilate vnder whom Christ was put to death, Tiberius the Emperour, & the whole Senate at Rome vpon their certaine knowledge there, of his won­derfull life and miracles, were conuinced in iudgment that Christ was God, And the Senate onely, and vpon meere worldly respects, resisted against it. Quum igitur facta Christi renuntiata essent per nuntios, rogauit prouinciae praeses, S. Io. Chrisost. Hom. 66. ad po­pul. Antioch. & hom. 28. in c. 12. Epist. 2. ad Cor. num illis videretur, ipsum suis suffragijs creare Deum. Hic enim hanc habebat pote­statem, Deos creandi & decernendi, cum igitur ei omnia Christi opera renuntiata fuissent, misit gentis princeps interrogatum, an eis videretur & ipse Deus decer­nendus. Illi vero non annuerunt, indignantes & aegre ferentes, quòd ante decretum & sententiam suam, effulgens Crucifixi virtus omnem terrarum orbem in sui tra­xisset venerationem. Hoc autem & ipsis nolentibus dispensatum est, ne mortali de­creto, Christi praedicaretur diuinitas, nec vnus de multis esse videretur, qui ab eis fue­rant Instituti: When all the Acts and miracles of Christ were related by the Mes­sengers of the President to the Senate at Rome, the President of the prouince (Pon­tius Pilate) demaunded of the Senate, whether they would declare him to be God, for the Senate had this power, of making or decreeing Gods. Therefore when all the workes of Christ were brought vnto him, The Prince of the nation did send to de­maund, whether it was thought pleasing to them, to haue him declared for God. But they did not consent vnto it, being angry, and taking it ill, that before their decree and sentence, the refulgent power of Christ crucified, had drawne all to his worshippe. And this was disposed of against their wils, that the diuinitie of Christ should not be preached by the decree of mortall men, nor Christ should be accompted as one of those many Gods, which were ordained by them. By which it appeareth, that the Presi­dent did not write onely to Tyberius the Emperour of these things, but to the Senate also, sending diuers messengers vnto them, per nuntios, about it, and to wish them to declare him for God, which the world in greate multitudes had already acknowledged so to be. Which the Senate could not vpon so many & vnfallible testimonies and motiues deny to be true. But they were angry that he was so receaued without their allowance, an in so much as they were able, were enemies to his worship, which redounded to the true and greater honour of Christ, as the same holy father writeth, to winne the whole world to worshippe him by his owne effulgent vertue and power, not onely with­out their helpe, or furtherāce, but maugre & in dispite of the greatest humane [Page 15] resistance, and opposition of the Romane Senate.

5. Orosius also with many others so write, that Pilate wrote both to Ty­berius the Emperour, and Senate, of the miracles which Christ or his disciples publikely wrought in his name, and that the people were thereby so conuin­ced Orosius lib. 7. c. 4. that he was God, that they striued who should soonest, and most honour him. Pilatus praeses Palestinae prouinciae ad Tiberium Imperatorem, atque ad Sena­tum retulit, de passione, & resurrectione Christi, consequentibusque virtutibus, quae vel per ipsum palam factae fuerant, vel per discipulos ipsius, in nomine ei [...]s fiebant, & de eo quod certatim crescente plurimorum fide Deus crederetur. And as Sabelicus Antonius Sabel. l. 2. Ennead. 7. with others writeth, diuers haue deliuered, that Pilate himselfe did truely re­pent him of deliuering Christ to the Iewes, was actually a Christian, and ob­tained pardon of his sinnes. Non defuerunt qui traderent Pilatum suae impietatis paenitentiam egisse, meruisseque adeo veniam. And that in this beginning of the Freculphus Lexouien. Episc. l. 1. cap. 9. Ghospell the faith of Christ might be euery where receaued, without let, or contradiction, as the auncient learned Father Freculphus writeth, God put it into the minde of Tyberius the Emperour to giue it way, and suppresse the persecution of the Senate. Quod profecto diua prouidentia iam tunc Caesaris sensi­bus ingessit, vt absque vllo obstaculo in ipsis dumtaxat initijs Euangelij sermo vsque­quaque percurreret. And as our learned contryman S. Gildas with others wit­nesseth, S. Gildas lib. de Excid. & conqu. Brit. c. 6. threatned death to those should accuse Christians: Tempore summo Ti­berij Caesaris, absque vllo impedimento Christi propagabatur religio, comminata, Se­natu nolente, à Principe morte delatoribus militum eiusdem. Which is proued, and confirmed by all sorts of writers. Tunc Senatus edicto constituit, Christianos ab vrbe esse exterminandos. Sed Caesar hoc indignatus▪ accusatoribus Christianorum mortem comminatus est: Then the Senate ordained by an edict, that Christians Matth. Westm. an. gratiae 37. Ra­nulph. Higeden. in Manuscript. Polichronic. l. 4. c. 4. Manuscript. antiq. Gallic. in Tiberio. Fore tom. 1. Act. p. 30. Fr [...]lph. supra. should be driuen forth of the citie. But the Emperour being therewith offended, threat­ned death to the accusers of Christians. And not content with this: ex illa die (say these Authors) caepit immutari laudatissima Caesaris prius modestia, in poenam con­tradictoris Senatus. Nam adeo crudeliter desaeuit in Romanos, quod vix aliquem eo­rum reliquit incolumem. Sicque contigit, vt qui Christo spreuerant duce saluari, à Caesare proprio punirentur; frō that day (of this edict of the Senate against Chri­stians in Rome) the former most commended modestie of Caesar began to be chaun­ged, into the punishment of the contradicting Senat, for he was so cruell against the Romans that he scarcely left any of thom safe. And so it came to passe, that they which had despised to be saued by Christ our Capitaine, were punished by their owne Emperour.

6. The onely pretence of excuse of the Senate against so many miracles, and inuincible arguments, that Christ was the true Messias, and sonne of God Tertullian Apologet. proued to them and acknowledged by the Emperour, Romans, Britans and other inhabitants at Rome at that time, was this: vetus erat decretum (as Ter­tullian and other write) ne Deus ab Imperatore consecraretur, nisi a senatu proba­retur: It was an old decree, that a God should not be consecrated by the Emperour, ex­cept he were approued by the Senate. For: in Pontificum libris ita seruatum est: se­peratim Naucl. in chron. volum. 2. g. ner. 2. p. 512. Libr. Pontific. Rom. Paganor. nemo sit habens Deos nouos, siue aduenas: nisi publicè ascitos, priuatim co­lunto, diuos qui coelestes semper habiti, colunto. Constructa à patribus delubra haben­to, so it was kept in the books of the high Preists: let no man separatly haue new or straunge Gods: except publikely allowed, let them be priuately worshipped let those Gods which were alwayes accompted celestiall be worshipped. Let them he had for tē ­ples that were builded by the Fathers, where we see, that the Senate it selfe could not by their Pagan lawe, make any decree against the priuate, but onely pu­blike [Page 16] worshipping of Christ, but, priuatim colunto, that Christ might priuately be worshipped, euen then in Rome notwithstanding their edict. Which yet tooke noe effect at all, The Emperour disabling it. And both our Englishand Magdebur. cent. 1. l. 1. col. 354. l. 2. col. 24. Fore to. 1. Act. and Mon. in Tiberius. Ni­cholas Vignier Biblioteque hi­storiale p. 699. other Protestant Antiquaries, and ministers doe thus relate this matter: when Tyberius Cesar, hauing receaued by letters from Pontius Pilate, of the doings of Christ, of his miracles, Resurrection, and Ascension into heauen, and how he was re­ceaued as God of many, was himselfe also moued with beleife of the same, and did con­ferre thereof with the whole senate of Rome, to haue Christ adored as God: but they not agreeing thereunto refused him, because that, contrary to the lawe of the Romans, he was consecrated, said they, for God, before the Senate of Rome had so decreed, and approued him. Thus the vaine Senate following rather the lawe of man then of God, and which where contented with the Emperour to reigne ouer them, were not conten­ted with the meeke King of glory, the sonne of God, to be their King. And therefore after much like sorte to the Iewes, were scourged and intrapped for their vniust refu­sing, by the same way which thy did preferre. For as they preferred the Emperour, & reiected Christ, so the iust permission of God did styrre vp their owne Emperours a­gainst them, in such sorte, that both the Senatours themselues were almost all deuou­red, and the whole citie most horribly afflicted, for the space almost of 300. yeares together. After the Passion and Resurrection of Christ this foresaied Tyberius Nero liued 6. yeares, during which time no persecution was stirring in Rome against the Christians, through the commaundement of the Emperour.

7. And to come home into our owne Contry, of Britaine, we shall not onely finde all those preparing dispositions to Christian Religion, rememo­red before, in the time of Augustus, the worshipping of one onely true God, the birth of Christ, to be borne of a Virgin, with Churches founded to that honour, still obserued by many, and those the wisest, best learned, and of most integrity of life, and conuersation: But the time of these figures being now accomplished, those professours came nearer to Christianity. S. Martiall wri­teth, S. Martial. epist. ad Burdegalen. cap. 2. that he found in his time Temples and altars dedicated by the Druides, Ignoto Deo; to the vnknowne God. Which he in the Apostles time interpreteth of Christ. There were also so many in this kingdome then liuing in perpetuall chastity, in honour of Christ a virgin, borne of the blessed Virgin, that as O­pimerus Opimerus chro­nograph. in Ty­rio Caesare. writeth, in one Iland of this our British Sea, in Insula in Britannico mari, belonging to this kingdome, there were seuen cheife Rulers in Reli­gion, which he calleth by Bishops names, Antistites, that liued in perpetua virginitate; in perpetuall virginity. Likely to be the same British Iland, where­of Plutarch the Pagan Philosopher, and after him Eusebius, writeth, all whose Plutarchus lib. de Oracul. Eus. l. [...]. praeparat. E­uang. cap. inhabitans by the Britans were accompted holy Saints: vbi incolae omnes sacro­sancti à Britannis habentur. We may adde vnto these, and from the same ap­proued Authours, and others, that as in diuers other nations, and places, drow­ned in the damnable errours of the Pagan Idolatries, in worshipping hellish deuills, in the place of God, these wicked spirits being now conquered by the death and passion of Christ, & thereby seing their kingdome to be at an end, and desolate, did manifestly testifie the same by their silence, and forsaking the Idols, and Oracles, when before they gaue answeares, and were honou­red, Plutarch. supr. Sueton. Et alij. as the Pagan writers themselues euen in whole bookes of that subiect, are witnesses: so here in our British Iland, though so farre distant from the locall passion of Christ, the deuils which were adored here, for Gods, both felt the power, and vertue thereof, and inforcedly confessed it in as manifest termes, and signes as they which were honoured nearer to Hierusalem, or ra­ther [Page 17] more expressely, and plainely then they did. For in other Regions not so remote from Iury, they did ordinarily onely confesse it by their silence and ceasing to be worshipped, But in Britaine they made manifest, so much as they could, that the death of Christ had not onely depriued them of that morall life and beeing, which they possessed by the idolatrie and false honour yeelded vnto them by their worshippers, but that the Passion and death of Christ was a kinde of death, euen to their naturall essence, and liuing, making there­vpon a shew to their simple worshippers, that they did altogether cease to be, and liue, valuing a dishonorable life to be worse then death.

8. Plutarch, Eusebius, and others from the testimony of Dimetrius an eye witnesse himselfe, with hundreds, or rather thousands of Britans here, with him, seing, obseruing and witnessing the same matter, thus relate this history, in the name, person, and words, of the same Dimetrius, a gretian, trauayling, and present here in Britaine, at that time, in these termes: nauigaui ipse auxilio Plutarch. lib. de Oraculis. Euseb. l. 5. praeparat. E­uan. c. 9. Regis, videndi gratia, ad proximam Britanniae Insulam. Cumque ibi essem magna tempestas in aere commota, nimbis & fulminibus omnes exterruit. Quam rem acci­disse Insulares dicebant, quia ex daemonibus aliquis deficeret. Sicut enim lucerna, dum ardeat, [...]emini noceat, extincta vero multis: sic magnas animas aiebant, propitias esse, dum viuant: dum verò extinguantur, aut corrumpantur, aut cum nimbis & grandi­ne, vt modò, pestifero cuncta replent veneno: I sayled to the next Iland to Britaine, and when I was there, a greate tempest being raised in the ayre, terrified all men with showers and lightnings, which thing the Ilanders said did chaunce, because one of the deuils did dye. For as a candell so longe as it burneth, hurteth no man, but being extin­guished offendeth many: so said they, greate soules are fauourable while they liue: but when they are extinguished, they either are corrupted, or fill all places with stormes, & hayle, as they doe now with pestiferous poyson. Thus farre Plutarch: which Euse­bius, [...]iting, addeth thus immediately, from himselfe: haec Plutarchus: animad­uerendum Eusebius l. 5. prae­parat. Euang. c. 9. autem arbitror diligenter, quo tempore daemonis mortem fuisse dicit: quippe Tyherij tempore, Saluator & Dominus nester cum hominibus conuersatus, omne dae­monum genus ab humana depulit vita. Habes igitur a summis apud Gētiles viris, non alio tempore vnquam, quam temporibus Saluatoris nostri daemones extinctos fuisse: Thus Plutarch, and it is diligently to be considered, at what time he saith, the death of the deuill chaunged; For in the time of Tyberius, our Sauiour and Lord conuersing with men, driue all kinde of deuils from mans life. Therefore you haue it from the cheifest men among the Gentils, that the deuils were not extinguished at any other time, then in the times of our Sauiour.

9. By which it is made euident in naturall knowledge, That the learned Druides and other Philosophers here in Britaine, acquainted with all these things, at home, and vnderstanding by frequent and certaine relation from Rome, the mentioned miracles, and proceedings concerning Christ, and his holy Religion (as these Protestants haue before declared) and knowing by naturall science in Philosophy, that deuils and intellectuall spirits are immor­tall, and cannot dye, which they confessed after their pithagoricall manner, of the soules of men, & this imagined death of deuils neuer was heard of, vn­till the time and passion of Christ, They could not but conclude, that he had triumphed ouer them, and put them to silence, and was, that sonne of the virgin, vnknowne God, sonne of God, God of heauen and earth the liuing God, maker, and creatour of all things, whom they had so longe expected, to be reuealed to the world, and many of them, in such manner as is related before, so longe time had worshipped, prayed and sacrificed vnto. Which gaue so [Page 18] open way, that before other nations so many of this Island tooke such paine­full iourneys to be truely instructed herein.

THE V. CHAPTER.

1. MANY other extraordinary, powerfull, and mercifull meanes were vsed by Christ at this time in Rome to moue the Ro­mans and our Britans there, and by them, those which were here in Britaine, to beleeue in him. Sainct Clement afterward Pope, and then liuing in Rome giueth testi­mony, that the miracles and preaching of Christ were publikely and wonderfully proued there in this time of Tyberius, and so inuincibly, that diuers meetings and assemblies were there held about these affai­res, and many went from thence into Iury to S. Peter, and the Apostles to be instructed in this truth, among whom both he himselfe, and his vncle also S. Clement Romans were two, and among these there were some also of this nation of Britaine, as hereafter. Thus he writeth: fama quaedam sensim in Impe­rio Clemen. Rom. l. 1. Recognit. Me­taphrastes in vit. Barnabae Berg. Chron. l. 8. Gul. Eisengren. c [...]ns. 1. Magdeburg. cen­tur. 1. l. 2. c. 2. col. 22. Tyberij Caesaris, initio ex orientis partibus sumpto, peruenit ad nos, & per singu­la conualescens, velut à Deo bonus quidam nuntius missus, vniuersum replebat orbem: nec patiebatur diuinam voluntatem silentio tegi, Diffundebatur namque per singula loca adnuntians, quod esset quidam in Iudaea, qui sumpto à tempore veris exordio, re­gnum Dei euangelizaret Iudaeis: idque percepturos diceret eos qui mandatorū suorum, & doctrinae instituta seruassent. Vt autem sermo eius fide dignus ac diuinitatis ple­nus esse crederetur, virtutes multas & signa ac prodigia mira efficere iussione sola, dicebatur: Ita vt tanquam à Deo potestatem habens, surdos faceret audire, & caecos videre, & claudos erigere: atque omnem infirmitatē cunctosque daemones ex homini­bus effugaret: sed & oblatos sibi mortuos suscitaret: leprososque eminus videns cura­ret: & nihil omnino esset, quod ei impossibile videretur. Haec & horum similia pro­cessu temporis, crebris iam rumoribus, sed manifestis quodammodo aduentantium ex illis partibus nuntijs, firmabantur: & ipsa iam per dies singulos rei veritas patesce­bat. Denique in vrbe per loca conuentus fieri, & de hoc sermone tractari: atque in ad­miratione res haberi caepit. Quisnam is esset, qui apparuerit, vel quid nuncij à Deo hominibus detulisset: donec sub eodem anno vir quidam adstās in vrbis loco celeberri­mo, proclamaret ad populum, dicens. Audite me ciues Romani, filius Dei in partibus adest Iudeae, promittens omnibus volentibus audire se, vitam aeternam: Si quis tamen secundum voluntatem eius, à quo missus est, Dei Patris actus suos direxerit: propter quod conuertimini à malis ad bona, & a temporalibus ad aeterna. Agnoscite vnum esse Deum, coeli terraeque rectorem, in cuius iustis aspectibus, vos iniusti mundum eius inhabitatis. Sed si conuertimini, & secundum voluntatem eius agitis, ad futu­rum seculum venientes, & aeterni effecti, ineffabilibus bonis ac praemijs perfruemini. Erat autem viriste qui hoc loquebatur ad populum, ex orientis partibus, natione He­braeus, nomine Barnabas, qui se etiam vnum ex eius discipulis esse diceret: missumqu [...] [Page 19] ad hoc, vt volentibus indicaret. A certaine fame by litle and litle in the Reigne of Tyberins Cesar, taking originall in the parts of the cast, came to vs (saith this great learned philosopher, and after holy Pope of Rome) still waxeing stronger as a good messenger sent from God, filled all the world: neither suffered the diuine pleasure to be couered: for it was diffused through all places, shewing, that there was one in Iu­ry, who taking his beginning in the springe time, preached the kingdome of God to the Iewes, and said they should receaue it, who should keepe the ordinances of his com­maundements and doctrine. And that his speach might be esteemed, worthie to be be­leeued, and full of diuinitie, he was reported to worke many miracles, and signes, and meruailous straungs wonders, by his onely commaundement: so that hauing power from God, hee made the deafe to heare, and blinde to see, and lame to goe vpright, & driue away all infirmitie and all deuils out of men: and but seing lepers a farre of cured them, and there was nothing at all, which might be thought vnpossible for him to doe. These things and others like vnto these, were confirmed with often relations, and in a māner manifest messages of men coming out of those parts. And now the truth of the matter daily was made manifest. Finally assemblies were made, and held in the citie in diuers places, about this busines: and the matter began to be had in admiration. Who The coming of Christ, publikely preached in Rome before his passion. he should be which appeared, or what message he had brought, from God, to men: vntill about that yeare a certaine man standing by them in a most frequented place of the citie, cried out with a lowde voyce to the people saying: O Citizens of Rome, Har­ken vnto me. The sonne of God is in the partes of Iury, promising euerlasting life, to all, that will heare him, and direct their actions, according to the will of God, his Fa­ther, from whom he was sent, wherefore be you conuerted from euill vnto good, and from temporall to eternall things. Acknowledge that there is one God Ruler of heauen and earth, in whose iust sight, you being vniust inhabite his world. But if you be con­uerted, and doe according to his will, when you come to the world to be hereafter, you shall be made eternall, and shall enioy his vnspeakable good things, and rewards. This man who spake these things vnto the people came from the parts of the East, was by nation an Hebrewe, by name Barnabas, who said he was one of his disciples, and sent to this end, to declare these things, to those that would embrace them.

2. Hitherto this holy and learned Romane in that very time and a wit­nesse to these things, hearing and seing them performed. Whereby we learne the extraordinary loue of Christ to that city of Rome, which he had chosen for the residence, and See, of his cheife Apostle S. Peter and his Successours vnto the end, That in his very life before his passion, as the words of this Ser­mon witnesse: filius Dei in partibus adest Iudeae: the sonne of God is now present in the parts of I [...]y, he would send a particular notice, and warning vnto the Ro­mans being Gētiles of his coming, which for any thing we reade in scripture or other antiquities, he did not, to any other citie or nation of them vntill di­uers yeares after his Resurrection and Ascention into heauen. And yet here this holy disciple began his Sermon with these words: Audite me ciues Roma­ni, filius Dei in partibus adest Iudeae: Harken vnto me ô you Citizens of Rome, the sonne of God is present (as this time of his preaching) in the parts of Iury. And Clem. Rom. l. 1. Recognit. supr. Magdeburgen­ses 2. col. 22. presently after, he had deliuered this heauenly Ambassage, vnto the Romans, being by the circumstances of the place onely sent as Herald vnto them of Rome, he returned vnto Iury againe. Yet his shorte sermon and abode there, with the other remembred motiues, wrought such effect, that diuers Ro­mans, Diuers Romans and Britans also then at Rome, con­u [...]rted at this time. and others, straungers then in Rome, went into Iury to be instructed in the certaine truth of so ioyfull things, among whom was this S. Clemen himselfe, as he there relateth, and was conuerted by S. Peter. So likewise did [Page 20] an other S. Clemente his vncle, first Bishop of Treuers. So did diuers of Catalog. Episc. Treuer. in Clem. 1. Greg. Turon. n l. in glor. Mar­tyr. cap. 12. France, among whom Gregorius Turonensis placeth a noble Matrone, who going to see Christ, brought home with her part of S. Iohn Baptiste his blood newly put to death. And we must needs thinke that among these were diuers of this noble kingdome of greate Britaine, conuerted by this extraordinary calling of the Romans, at that time: for of all the people of Britaine, they which then, (before the Scots seating their selues there) inhabited that part, after named Scotland, in no wise subiect to Rome, had the least resorte thi­ther; yet we finde in many antiquities that S. Mansuetus borne there, natione Scotus; by later denomination went so longe a iorney with others to be in­structed by S. Peter in the dayes of Tyberius, longe before S. Peter came to make abode at Rome, and was both baptized by him, and so fully instructed Catal. Episcop. Tullens. and profiting in Christian Religion, that he was by S. Peter made Preist, and Bishop also and sent by him into these parts, before he himselfe made his resi­dence at Rome, euen in the Regine of Caius Caligula Emperour, except di­uers historians deceaue vs.

3. Much rather, then, may we thinke, that among the other Britans, by so Gulielm. Eisen­grenius centen. 1. many occasions at that time transported and going vnto Rome, and inhabi­tants there, diuers were so conuerted: among which I doubt not to marshall the noble British Christian parents of our glorious contry woman lady Clau­dia called also Sabinella or Priscilla, who at this time, or soone after were there conuerted to the faith, and were entertainers of S. Peter himselfe, and The British noble parents of lady conuerted, at, or about this time, with an other rea­son from S. Am­brose of the Romā Britans so soone conuersion. S. Paul with others when they came to Rome. S. Ambrose yeeldeth vnto vs an other reason, why Romans, Britans, and others which liued at Rome, did so soone, and easily embrace the Religion of Christ saith he: constat tempori­bus Apostolorum, Iudoeos propterea quòd sub regno Romano agerent, Romae habitasse, ex quibus hi qui crediderunt, tradiderunt Romanis, vt Christum profitentes, legem seruarent, Romani autem audita fama virtutum Christi, faciles ad credendum fue­runt: It is euident, that in the time of the Apostles, the Iewes because they liued vnder the regiment of the Romans, dwelt at Rome, among whom they which beleeued, deli­uered Ambros. praefat. in Epist. ad Rom. vnto the Romans, that professing Christ they should keepe the lawe, and the Romans hearing the same of the miracles of Christ, were easely induced to beleeue. By which we may informe our selues, that as the Iewes, because they were vn­der the gouernment of the Romans, many of them liued at Rome, so did many of our Britans, by the same reason: And as the Iewes which were most backward in beleeuing in Christ, to be so foreward at Rome, that they gaue incouragement to the Romans to beleeue in him, and the Romans by the fame of Christs miracles, did so easely come to be conuerted: So the Britans which were there resident being aswell as the others acquainted with those holy and inuincible true motiues of beleife in Christ, would not singulary re­maine in Incredulity: especially when they had not onely the Examples of the Iewes, and Romans to follow in admitting the religion of Christ in Rome, and warrant, and protection from the Emperour, that they might without all daunger performe it: But were assured there, by many and most certaine messages from Hierusalem, that immediately vpon the Ascension of Christ, and descending of the holy ghost vpon the Disciples, at one Sermon of S. Peter, three thousand soules were conuerted vnto Christ, of all nations vnder Actor. c. 2. heauen; Parthians, and Medes, and Elamites, and dwellers in Mesopotamia, and in Iudaea, and Cappadocia, in Pontus and Asia, Phrygia and Pamphilia in Egypt and in the parts of Libia about Circne, and strangers of Rome, Iewes and Proselites; all [Page 21] these as the Scripture recounteth then being people of all the then-knowne parts of the world, Asia, Afrike, and Europe, and hearing S. Peter miracu­lously preach in such manner, that they all vnderstood him, in their seuerall languages, were at that time conuerted.

4. So that if either so many miracles of Christ, and his holy Apostles, or examples of all these nations, so many that the holy scripture stileth them all nations vnder heauen (which no man may deny) might moue our Britans at Rome to follow them therein, they also then performed it. And this onely by that happy meanes, in that respect, that they then dwelled at Rome, where they obtained most certaine and speedy intelligence of these things. And among all these people of the named nations conuerted by S. Peter at that time, we finde not by any history or antiquity to warrant vs, that the inhabi­tants of this kingdome of Britany either dwelling here at home in this land, at Rome or els where in the vniuersall world, had any commerce, or conuer­sation with any of those nations present at that heauenly sermon, or witnesses of the miracles of Christ or his disciples to instruct them in these things, But onely with the remembred straungers of Rome, Iewes and Proselites, which then liued there in Rome, as our Britans did. And from and by this conduct and fountaine of grace onely for the same reasons did the water of life issue and flow so fast and farre into this kingdome in that very time of Tyberius the Emperour, soone after the death of our Sauiour, as our Protestant Anti­quaries of England thus deliuer vnto vs: There are who vpon a very good grounde from the words of Gyldas, the most auncient of our British histerians, will haue the Theater of great Britaine pag. 202 §. 5. Gild. de conq. Britan. sunne of the Ghospell to haue risen in this our west, and this Island of Britaine to haue enioyed the very morning of his ascent, the brightnesse thereof peirring through the mistie clowdes of errour, and shining here in Britaine euen in the dayes of Tybe­rius, towards whose end, Christ suffered his death, and by whose Indulgence towards Christians, their profession was propagated farre and neare. Which Assertion the said Gyldas doth not deliuer coldely, or doubtingly, but with greate confidence, and re­lying vpon good grounds, as it appeareth when he saith scimus, we know for certaintie, that this was in the later times of Tyberius, which was immediatly after our blessed Sa­mours Passion.

5. An other English Protestant Antiquary writeth: It may appeare that the Christian Religion was planted here (in Britaine) in this land, shortly after Christs Holinshed hist. of Engl. l. 4. c. 5. Franc. Mason ep. dedicat. Franc. Mason Consecrat. lib. 2. cap. 3. pag. 51. time. An other directed as he saith, by the present Protestant Archbishop of Canterbury, is so earnest vpon the words of Gildas, or malice to Rome, that thus he speaketh: Tyberius died in the yeare of Christ 39. according to Baronius. Where vpon it followeth, that Britaine receaued the ghospell, fiue yeares at least be­fore either Paul or Peter came to Rome. By which it is euident by these Prote­stant writers of England, that they are confident, that diuers of this nation re­ceaued English Prot [...]stāts from S. Gildas and otherwise proue, that Britaine re­c [...]aued the faith of Christ [...]n Tyb [...]rius his time and by meanes of Rome. the faith of Christ, soone after his Ascension in the time of Tyberius; which could probably be effected, by no other way, or mediation, but by Rome, where many Britans then liued and inhabited, and (as before) where and whence onely they could take notice, and knowledge of such things. Which may sufficiently be cōuinced euen out of that place of S. Gildas, where­vpon these English Protestants doe ground themselues, and as they are both published, and vrged by them, being these: Interea glaciali frigore rigenti Insu­lae, & velut longiori terrarum secessu soli visibili non proximae verus ille non de fir­mamento Gildas l. de conq. Britan. c. 6. solum temporali, sed de summa etiam coelorum arce tempora cuncta exce­ [...]ente, vniuerso orbi praefulgidum sui coruscum ostendens, tempore vt scimus, summo [Page 22] Tyberij Caesaris, quo absque vllo impedimento, eius propagabatur Religio, comminata, Senatu nolente, a principe morte, delatoribus militum ciusdem, radios suos primum in­dulget, id est sua praecepta Christus: In the meane time he who is the true sunne, not onely from the temporall firmament, but from his high tower of heauen exceeding all times, shewing his bright shinning to the whole world, in the later time of Tyberius Caesar, in which without any Impediment his Religion was propagated, death being threatned by the Prince, against the Senates will, to the Accusers of his Souldiers, Christ doth first afford his beames, to wit, his precepts, to the Iland stiffe with frosen colde, and by a longe separation of the earth seperated from the visible sunne. Where we see, that if our Protestant Antiquaries haue delt sincerely with S. Gildas, he is both a witnesse, that this Iland of Britaine, which is that he there descri­beth, did both take knowledge of Christ, the true heauenly sunne, and be­nefite of his celestiall light, in the later time of Tyberius, where he suffered for redemption of the world, and that Emperour threatening death to the ac­cusers of them which should receaue him for the Messias, did giue occasion, that the faith of Christ was so soone preached, and embraced in this so remote, and colde a Region, then subiect to the Empire of Tyberius.

6. Therefore we cannot by this auncient Authority deuise any better meanes, how the religion of Christ was then first planted here, but as I haue proued before from Rome, the residency of that Emperour, where these my­steries of Christianity were first reuealed, authentically examined, allowed, and confirmed: where that commaunde and priuiledge of the Emperour for Christians was decreed, and published, and where, or whence onely, the inhabitants of this nation by their dwelling and continuing there, or recea­uing continuall intelligence from thence, could learne, or come to the notice of these things. Neither can the Protestants of England contending thus, that there were Christians here in this time, be of any other opinion, for they doe not, yea cannot assigne any one other, but such as were sent from S. Peter, when he was come to Rome, are from him, and by his authoritie before he was seated there, that preached the faith of Christ in this I land either in that time, or aboue twenty yeares after: for they finde not any other vntill the co­ming of S. Ioseph of Aramathia, who buried our Sauiour, and came not hither vntill the 63. yeare after his natiuity, and the time of Tyberius the Emperour his death 24. at the least. Longe before which time, the Britans had both lear­ned Preists, and also Bishops sent hither, or consecrated here, by the blessed Apostle S. Peter.

7. And if S. Mansuetus, of whome I haue spoken before, as the Germane histories assure vs, was consecrated by S. Peter, and sent, or went so farre a Catal. Episcop. Gullens. in Lo­thoring. Arnold. Mirm. in Theatr. Conuers. Gent. Gal. E [...]sengren. cent. 1. part. 1. dist. [...]. fol. [...]6. Pet. de Natal. l. 11. c. vlt. Franc. Belle­for. Cosmogr. l. 2. col. 263. Ant. De­mochar. l. 2. c. 33. de Miss. contr. Caluin. Iorney to him, in the easterne contries for that holy purpose, whether he went out of this kingdome with direction, or from the city of Rome, with instruction giuen him there yet he being sent and directed to goe so farre, to Peter, and consecrated by him, and by him againe directed, and sent an A­postolike preacher and Bishop, into these parts, we may not be so alienated from that most blessed Apostle, but to giue him this his due, to acknowledge, That he or they, who directed this our contryman, to S. Peter, aboue all o­thers, was, or were also first directed by the same S. Peter, in such things. And thus hauing the cheife Apostle of Christ, & highest Ruler in spirituall things, taking notice, care, and charge of this kingdome in this his time; The Empe­rour our frend and fauourer, giuing all allowance, and noe prohibition to Christianity, and by so many extraordinary motiues as are before remēbred, [Page 23] so greate a feruour and forwardnesse of the inhabitāts here to receaue the faith Our Kings of Bri­taine were rather freinds and fur­therers then ene­mies to Christian Religion in this time. of Christ, there could now no impediment be found to hinder it, except in our owne Kings, which was not so; for concerning our gouernment here in Britaine, if Aruiragus was then King here, as some historians seeme to teach vs, he was a frend and no Enemy to Christian religion, as we shall see here­after: Or if Cunobile yet liued, as diuers of our Protestant writers doe seeme to thinke, vpon the authority of Dio Cassius, reporting that Adminus the sonne of Cunobeline being bannished out of Britaine, by his Father, was re­ceaued Dio. l. 59. Stow. and howes hist. in Caius Caligu­la Theater of great Britaine l. 6 cap. 4. into protection by Caius Caligula, the fourth Emperour: yet this hin­dereth nothing; for all histories, and antiquities are witnesses, that notwith­standing the recited difference betwene the Emperour Tyberius and the Se­nate, about the honour of Christ, and liberty of Christians, whether it was Cunobeline, Guiderius, or Aruiragus which then reigned here, he stood in termes of amitie, and peace with the Emperour, and resisted not that his edict, but rather was a fauourer, and frend vnto it. Which our Protestant Antiqua­ries incline vnto grounding themselues vpon the authority of Cornelius Ta­citus, Theater of great Britaine l. 6. c. 4. §. 4. p. 191. in this Manner: In Britaine Tyberius neither maintained garrison, nor at­tempted alteration, and thereby as it may be thought, their owne lawes and Princes bare sway among themselues, howsoeuer the cause of Tribute was ballized, if not in Tacitus Annal. l. 2. c. 5. subiection, yet were well affected to the Romans, as appeareth by Tacitus, in the kinde intertainements, and in releeuing their shipwracked souldiers, that by Crosseinge the seas, were by tempest dryuen vpon their coasts, and courteously sent them thence, by their petty Kings vnto Germanicus, their Generall.

8. Neither doth the British history gainesay this opinion, although the Theater writers immediately after the last recited words, doe adde: Notwith­standing Ieffory of mōmouth seemeth to affirme the cōtrary, that bringeth fourth the the Reigne of one Guiderius, and the valure of Aruiragus, the sonnes of Cunobeline, to withstand the Romish, commaunde, and vtterly to refuse the payment of the Tri­bute, banding both against Tiberius, as also against Caligula, and Claudius, the Em­perours subceeding. Which deniall of the Tribute Guiderius or Aruiragus to ei­ther Caius Caligula, or Tyberius, is not affirmed by the writer of the Brittish history, which these men name Geffory of monmouth, who truely translated Galf [...]id. monum. hist. Reg. Brit. l. 4 c. 11. Ponticus Vi­run. Brit. hist. l. 4. it. For this Authour saith first: post illum (Tenuantium) promotus est ad Cul­men regale Kymbelinus filius suus miles strenuus, quem Augustus Caesar nu­trierat. Hic in tantam amicitiam Romanorum inciderat, vt cum posset tributum eorum detinere, gratis impenderet. In diebus illis natus est Domi­nus noster Iesus Christus: After Tenantius his sonne Kymbeline a valiant knight, whom Augustus Caesar had brought vp was preferred to the kingdome. He loued the Romans so much, that when he might haue deteined their Tribut, he freely payed it. And in the next chapter, where he bringeth in Guiderius, and Arui­ragus, cap. 12. supr. he addeth: Expletis vitae suae diebus. cessit regni gubernaculum Guiderio. Cū ergo Tributum quod appetebant Romam, ipsis denegaret: superuenit Claudius, qui in Matth. Westm. an. D. 44. Stowe and howes hist. in Claudius Holinsh. hist. of Engl. l. 3. in Theo­mantius c. 18. Strabo in Geo­graph. in Brit. Imperium subrogatus fuerat: when Kimbeline was dead, Guiderius succeeded in the Kingdome. Therefore when he denyed the Tribute, which the Romans demaunded, Claudius came hither being then Emperour, which is that, the Brittish history hath of this matter, and also Ponticus virunnias word by word, which was in the fourth yeare of Claudius, seuen yeares at the least after the death of Ty­berius. Therefore it is euident, by all accompts, that during the life of Tybe­rius, there was no breach, but a continued amity betweene him and the Bri­tans, And so his Imperiall fauourable edict for all Christians, was not, could [Page 24] not be contradicted, but receaued, and approued in this kingdome, by the Britans here. And yet if the Kings of Britaine had denied their Tribute vnto Tyberius, this would haue proued nothing, but they were yet rather frends, then enemies, maintainers, then persecutours of Christians; which is euident in that King Aruiragus, who at such time, as the Roman Emperour Nero was a persecutour of Christians, and Claudius before him, yet this Brittish King was so greate a frend and fauourer of the Religion of Christ, that euen by our Protestant Antiquaries themselues, this nation was in their dayes, an harbour Theater of great Britainel. 6. Godwin. Conu. of Britaine. Leland. in Arth. antiq. Glascon. Capgrau. in 5. Ioseph. Aramat. Stowe Howes hist. in Aruira­gus. Holinsh. hist. of Engl. in eodem of Canel­den in Belg. Har­dinge Chron. in Aruiragus. Arnoldus Nur­man. theatro Conuers. Gent. Gulielm. Eiseng. centent. 1. Pe­trus de Natal. l. 11. Anton. De­moch. l. 2. con­tra Caluin. c. 33. and receptacle, for such Christians, as fledde hither from their persecution. And this King did not onely permit them to enioy peace, and quietnesse, but releiued their necessities, allowing them publike profession of their holy re­ligion, euen in Churches and oratories, priuiledged by his authority, and was so farre from being a persecutour, that diuers haue written (of which here­after) that he himselfe was also a Christian.

9. By which and other such, or more heauenly motiues it came to passe, that I may boldly write, this natiō of Britaine had diuers Christians euen in this time of Tiberius. Among whō that litle testimony of so holy & auncient antiquities (which by iniury of times is left vnto vs,) will giue me warrant to write that S. Māsuetus borne in this kingdome was one, & (no other natiō clayming them) not vnprobably his holy Successours, & Associats S. Amon, and S. Alcha: espe­cially if we follow those Authours which say, That S. Mansuetus was sent as an Apostolike man, & Associate to S. Clemēt, vncle of S. Clement the Pope, first Bishop or Archbishop of Metz, by S. Peter the Apostle, in the time of Caius Caligula Emperour in the 40. yeare of the Natiuitie of Christ: anno & quod ex­currit quadragesimo, S. Petro Pontifice Maximo, Caio Caligula Imperatore. About the 40. yeare of Christ in the time of S. Peters Papacie, and Empire of Caius Ca­ligula. Wherefore we must needs graunt, he was a Christian some time be­fore, for neither Catechumens, Neophites, or newly cōuerted were allowed to such functions, And so he was a Christiā in the time of Tiberius, which was the case also of S. Clement sent with him, conuerted by S. Peter in that time of Tyberius, as is before remembred. And if S. Mansuetus borne in the furthest and more northerne, and remote parte of this Iland, and therefore termed natione Scotus, trauailed so farre, from hence as to Antioch, or those easterne Arnoldus Mirm. & Gulielm. Ei­sengren. supr. Franc. Bellefo­rest Cosmograp. l. 2. col. 263. Cat. Ep. tull. parts, beyonde, or about Hierusalem, to be then instructed, by S. Peter, before he came to Rome, or any westerne nation, as these authorities haue told vs; we may not be so regardlesse of the honour of this kingdome; but to thinke that many of these nearer parts in Britaine, at home, and others at Rome, vn­dertooke either by thēselues, or with this holy Saint, that happy pilgrimage, to that most blessed Apostle to be instructed in the faith. Concerning some of them which probably went out of Britaine about that time I haue spoken & among them that were then residing at Rome, and went from thence, or in this time were conuerted there, not without probable reason, I reckon the blessed parents of S. Claudia, Christians before S. Peters coming to Rome, to be resident there, and his entertainers there, before Claudius the Emperour came into Britaine, to leade them, or any such, hostages, or captiues thither, as I shall proue hereafter. And this giueth some particulars of that which di­uers Gildas epist. de excid. & conq. Brit. cap. 6. Theater of great Britainel. 6. c. 9. Protestants would deduce from Gildas, in generall of this our Britaine, that it receaued praecepta Christi tempore summo Tyberij Caesaris: the precepts and Religion of Christ in the later time of the Empire of Tyberius. As our Protestant antiquaries haue both published, and plainely expounded him before, in their [Page 25] publike worke the Theater of greate Britaine composed by their common la­bours and consents. Besides which, an other both reputed a Bishop, and lear­ned historian among them thus affirmeth, there be many testimonies to such Godwin. Catal. in Yorke 1. Pau­linus. purpose: there be manifold testimonies of very credible Authours who witnesse, that the faith of Christ was receaued in diuers particular places of this Iland, presently af­ter the Ascension of Christ, or the least while the Apostles yet liued. Their first Pro­testant Archbishop saith: ab ipsis Ecclesiae Incunabilis, hanc Insulam in fide Chri­stiana Matth. Parker Antiquit. Brit. pag. 2. fuisse instructam: That this Iland was instructed in the faith of Christ euen frō the cradle, or first infancie of the Church. And this is their commonly receaued opinion.

THE VI. CHAPTER.

1. DIVERS historians write, That S. Iames the Apostle, sonne of Zebedeus, and brother to S. Ihon the Euangelist, preached in the west part of the world, wherein Britaine is (among Cos­mographers) accompted to be scituated, in this time of Tybe­rius, and so may somewhat belonge to our historie, especially if we should followe some late Protestant writers, which would extend his preaching in­to Ireland so neare vnto vs in this time, whereof we now treate. Which if it be true, we may not passe it ouer with silence; for Irelande hauing bene the auncient contrie of the Scots, euen those of this kingdome, Some men per­haps The Authoritie whereō they build, which write S. Iames the Apostle preached in Irland insufficient, and mistaken by them. might thinke, that S. Mansuetus came to the knowledge of Christ by that meanes, though I doe not finde any Protestant we haue, to write of this holy Sainct. But that which is said before, that he was disciple to S. Peter will keepe vs, from that errour. They which would bringe S. Iames into Ireland, ground vpon Vincentius. The likenesse of the name Hiberia caused perhaps the errour that he was in Hibernia: Ireland, for almost all histories of the Irish and other nations are silent of that Apostles being there. Isidor. hispal. l. de Patrib. non. test. V [...]terbien. Chro. part. 14. Petr. de Natal. l. 6. c. 133. Antonin. part. 1. titul. 6. cap. 7. Loys de Mayerne Turquet histoire generale d'Espa­ne. Philip. Ber­gone. Holin [...]h. or Sta­nish. histor. des­cript. of Ireland.

2. Yet for his preaching in Spayne, Hiberia, we haue many Authorities, beside the histories and tradition of the Spanyards. When otherwise there is no such testimony for his being in Ireland, & the Irish themselues do deriue their first preaching, or teaching the faith of Christ among them, from such as came out of this Britaine thither, or from S. Patrik sent thither by S. Cele­stine Pope of Rome, about the yeare 430. And is named the Irish mens Apo­stle. And although Holinshed, or Stanishurst the writer of that part of the I­rish history doth say: [...]e finde that immediatly after Christs time, S. Iames the A­postle and others tr [...]uayling into these west parts, did first instruct the Irish people & teach them the glad tydeings of the ghospell, so that diuers amongst them euen the [...] were Christened and beleeued: Yet he bringeth no other warrant for that asser­tion [Page 26] of his, not so much as naming Vincentius but teacheth after how it was conuerted by S. Palladius and Patricius, and others out of this Britaine, neither is any one Christian of that nation to be named, before that time: Which will hardly be found to be true of any nation, that receaued the faith so longe be­fore, as Vincentius supposeth, if he meaneth Ireland: which he doth not, but Vinc [...]ntius doth not affirme that S. Iames preached in Ireland but in Hi­beria, Spayne. onely Spaine, as is euident in his ninth, and seuenth chapter where entrea­ting of this S. Iames, he saith, as the auncient French (in which he wrote) ma­nuscript, which I follow doth giue me warrant that S. Iames the Apostle did not preach in Hibernia, Ireland, but onely in Hiberia, Spaine: his words translated be these: when the Apostles were seperated into diuers parts, and contries, Vincent. specul­historial. l. 9. c. 7. Manusc. Gallicū antiq. Guliel. Ei­sengren. centin. 1. fol. 163. Calist. 2 in vit. S. Iacobi. Breuiar. Rom. in fest. eius 25. Iul. Antonin. part. 1. tit. 6. c. 7. Man­tuan. in fast. Petr. de Natal. lib. 6. c. 133. Viterbien. Chron. part. 14. Isid. in Iacob. Holinshed des­cription of Ire­land. p. 52. Loys de Mayer­ne hist. generale d'Esp. l. 4. p. 179. Iames the Apostle of God, preac [...]ed the worde, of God es partes de Hiberie, in the parts of Hiberia, Spaine, where he chose seuen disciples: And then immediatly fol­low the names of his Spanish disciples, as they are also related by the Spa­nish historians. And this is all he writeth of this matter and the preaching of that holy Apostle. Therefore it cannot be imagined by any thing written by Vincentius, except my Manuscript deceaueth me, that he euer preached in Ireland. And this English Protestant historian, who hath so relied vpon Vin­centius, proueth as much, from the Irish Antiquities, and Antiquaries them­selues in these words: The Irish writers themselues affirme, that their contry, was rather still esteemed as one of the vnchristened Ilands till about the yeare foure hun­dred twenty & sixe, whilest Celestine the first of that name gouerned the See of Rome, Who sent S. Patrike thither. And his preaching in Spaine it selfe is not so cer­taine by the writers of the Spanish history. Among whom Louys de Mayerne in his historie generale d'Espagne writing from the Spanyards themselues, affir­meth, that the doctrine of Christ was knowne in the time of Tyberius, but obscure, who was their Apostle. And after proueth how the Spaniards which say, S. Iames was there, say also: that he conuerted but nine persons, and returned into Iury, and liued all his life after in Hierusalem, and the places adioyning. And so no time is left for his Irish Iorney, supposed as before, being beheaded by Herode in the third yeare of Claudius the Emperour. And S. Isidor himselfe a Spaniard (if Authour Isidor. Hispal. l. de vit. & mort. Sanctorum c. 73. Philipp. Bergom. ad An. 43. Breu. Rom. in fest. S. Iacobi. 25. Iulij. of that booke of the life & death of Saints) carrieth him no further thē Spaine: so Philippus Bergomensis with others, and the whole Latine Church in the publike office of his festiuitie, Is so farre from allowing any further limits to his preaching then Spaine, in these westerne parts, that it doth not war­rant vnto vs, that he was in Spaine, but onely saith, that the Tradition of the contrie of Spaine is so. Iacobus post Iesu Christi Ascensum in coelum, in Iudaea & Samarta praedicans, plurimos ad Christi fidem perduxit. Mox Hispaniam adijsse & Magdeburgen. Cen [...]ur. 1. l. 2. c. 2. col. 22. 23. Fran­cis Burgoin. hist. l. 2. c. 1. ibi aliquot ad fidem conuertisse illius prouinciae traditio est.

3. And that Hiberia, Spaine, should be gathered onely from Vincentius, and not Hibernia, Ireland, it is made cleare, by the like mistaking of the Ma­gedurgian Protestants, who setting downe, who they thinke preached in this part of the world, in bringing Vincentius to say S. Iames preached in Ireland quite thrust him out of Spaine it selfe, leauing it to S. Paule, and yet that doubt fully. In Hispaniam Paulus se permittit Iturum esse, Rom. 15. verum an eo peruene­ [...]t, incertum est. In Hibernia Iacobum vnà cum alijs quibusdam docuisse, Vincentius scribit lib. 8. c. 7. Paul promiseth that he would goe into Spaine in his epistle to the Romans. But whether he came thither or no, it is vncertaine, Vincentius writeth that Iames with some others taught in Ireland. So that the errour of these men in this matter, doth so much as it can, against the tradition of the Spanyards, depriue them of that holy Apostle, and yet for his being in Ireland proueth nothing [Page 27] at all for as all men know, Hiberia, and Hibernia, be quite different Contries, and Hiberia (Vincentius his word) is neuer taken for Ireland but for Spayne. Therefore whosoeuer would with the Magdeburgian Protestants chaunge Vincentius his Hiberia, into their owne (in this case) Imagined Hibernia, which Vincentius doth not name, must needs by his authoritie, the onely or cheife ground they haue, depriue both Ireland and Spaine of the presence of S. Iames. For Vincentius onely nameth Hiberia to be the place where this A­postle preached, which by no possible construction can comprehend both those Contries so diuided. And the Disciples which he had, being very fewe, Guliel. Eisengr. cent. 1. in Hispa. Antonin. part. 1. tit. 6. c. 7. Petrus de Natal. lib. 6. c. 133. Loys May­crne hist. gener. sup. Vincent. in specul. historial. l. 9. c. 7. & cap. 6. Breu. Rom. 25. Iulij. Martyrol. Rom. 25. Iulij. were onely Spaniards there borne, & not any one of any other Nation, Scotland, Ireland, or whatsoeuer, as is euident in all writers of his life and death, euen by Vincentius himselfe, whom these Protestants haue cited before, who neuer nameth Mansuetus, or any sent into these parts, of Ireland, Scotland, or Britaine. So the publike Church Seruice in the feast of that Apostle with the rest. The old Roman Martyrologe speaketh of his body carried to Spaine not of his preaching there. That place which these men cite from Vincētius in the 7. chapter of his 8. booke, hath not one word either of Hiberia, or Hibernia, or S. Iames, but speaketh of S. Ihon Baptiste his preaching and life.

4. Therefore the whole current of our late English Protestant Antiquaries (whō I am still to be directed by,) perceauing perhaps how vnaduisedly their Brethren of Magdeburge, Francis Burgoinge, and Holinshed haue carried themselues in this busines, hath quite forsaken them, running in an other channell, and neuer remembring S. Iames among those Apostles, from whom this kingdome by any meanes receaued the holy Religion of Christ. For Vin­centius writeth no such thing, but quite oterwise, that he onely preached in Hiberia, Spaine, and from thence returned to Hierusalem againe. His words in the old Manuscript Copy, are these: Quandles Apostres se separirent en diuers Vincent. specul. historial. manu­scrip. Gallic. an­tiq. l. 7. c. 7. parties & contr [...]es, Iacques Apostre de Dieu prescha la parolle de Dieu sans poeur és parties de Hyberie la où il esleut 7. Disciples, Torele, Second, Inladette, Cilefont, Eu­frase, Celee, Ysichoe, & annonça leur erreur, & sema en eux la parolle de Dieu, qui longuement auoit esté fans fruict, & quand le dernier iour approcha, il les mena auec luy en Ierusalem, & la reccut le martyr: Which translated into English, is thus: When the Apostles, did disperse themselues into seuerall partes and Contries, Iames an Apostle of Christ did preach the word of God without feare in the Contries of Hi­beria (Spaine) where he did chuse 7. Disciples Torquel, Second, Inladette, Cilefont, Eu­frase, Celee, Ysichoe, and did announce their errours, and sow in them the word of God, which longe time remained without fruit. And when the last day did approach, he Hymn. Eccl. To­let. de S. Iacobo apud Baron. an­not. in Martyro­log. Rom. die 25. Iul [...]j. Baron. annotat. supr. in Iacobo. Arnoldus. Mirm. Theat. Conuers: Gent. in S. Ia­cobo fratre Ioa. Act. c. 8. 9. 10. &c. Theater of grea­te Brit. l. 6. pag. 202. c. 9. Act. 15. v. 7. ledde them with him to Hierusalem, and there receaued martyrdome. Hitherto the very words of Vincentius: whereby is onely expressed, that he preached in Spaine, and from thence returned to Hierusalem againe.

5. The same is testified also by the auncient publike hymne of him, vsed in the Church of Toletum, in Spaine, made by S. Isidore. Though many thinke he neuer preached at all in Spaine. And if he did as Baronius well proueth, it was onely to the Iewes which were there, (and not in Hibernia, Ireland) his contrimen, for the time of the Decree of the Apostles for preaching to the Gentiles, was not yet made, this being as the Spaniards say, in the 37. yeare of Christ, within 4. yeares of his Ascension, at which time, and after, they on­ly preached vnto the Gentiles, as the holy Scriptures themselues are witnesse in diuers places. And the Protestant Authours of the Theater say: that Go [...] had chosen S. Peter, that from his mouth the Gentils might heare the Ghospell and [Page 28] beleeue as himselfe alleadgeth. And his owne words are these by Protestants tran­slation: God made choyse amonge vs, that the Gentiles by my mouth should heare Io. Bal. l. 1. de vit. Pontif. Rom. in Petr. ex Mant. l. 6. de fast. Philip. Pantal. chron. an. 38. Petr. epist. 1. cap. 1. v. 1. Ia­cob. ep. c. 1. v. 1. the word of the ghospell and beleeue. Therefore S. Peter, and not S. Iames was the first preacher to the Gentiles, And our best learned Protestants doe proue, that S. Peter did not preach formally to any nation, of the Gentiles, nor to the Gentiles in Bythinia, Capadocia, Pontus, Gallatia, or any other place, vntill after this, but to the Iewes onely dwelling there:

Which both S. Peter himselfe and S. Iames testifie in the beginning of their Epistles. And were it not for the authoritie of those which write that S. Peter did cōsecrate those seuen Disciples of S. Iames making them Bishops and sen­ding them into Hiberia, Spaine, we might thinke the Hiberia where Sainct Iames preached was the Hiberia, in, or neare Armenia, a place farre more neare and likely for him to preach in, then this west Contry of Spaine is. For there also is a Nation then named Hiberia, or Iberia, and the people thereof Cooper. v. Iber. Abrah. Orte [...]ius in Catal. nomin. antiq. in Iberia & in descript. Asiae. Iberi or Hebres, as the Spaniards also were called, as both Protestants and o­thers testifie, the Georgians now are dwelling there, being a Contry of Asia neare Pontus Euxinus.

6. And to giue all contentmēt that may be in this matter, it doth not seeme altogether vnprobable: (especially the aūcient Scots now called Irish, inhabi­ting of Irelande, and the Scots of Scotland, being aunciently one and the same people with the old inhabitants of some of the maritane parts of Spaine now Portugall as both Scottish, Irish, and English historians also informe vs,) That S. Iames the Apostle preaching in Spaine neare vnto, or among the Hector. Boeth. Holinsh. hist. of Irl. Mat. Westm. aetat. 5. c. 5. people of Spayne, from whom diuers of our Scots and Irish are come, some fame of his preaching though short, and miracles there, might come from them to the Scots their Contrimen, mixed with our Britaines here, and by that heauenly doctrine, which seemed vnto them litle or nothing to differ from that which had longe before more darkely beene taught among them, before the coming of Christ, and hearing that S. Iames was returned vnto Iury, and Hierusalem againe, and the cheifest Apostles, Doctours, and Tea­chers of that holy Religion, were there, But diuers both Scots, and Britans, which then dwelled together, and as before were of one and the same minde in spirituall things, vndertooke that pilgrimage and sacred Iorney: and there meeting with S. Peter, the cheifest of that blessed company, and first prea­cher Hect. Boeth. in descr. Scot. Reg. fol. 4. 5. Hieron. l. 2. contr. Iouin. Abrah. O [...]tel. in Cosmog. B [...]li­bald [...]n Co [...]mog. Munst. in Cos. Cooper. v. Scotia Calepin. v. Scot. A [...]st [...]. lib. de mund. Th [...]odor. H [...]st. [...]cc [...]es [...]t. Claud. P [...]o [...]om. Geog [...]p. l. 2. c. 2. Claud. Panyger. to the Gentiles, were instructed by him in the faith of Christ. And this S. Mansuetus being stiled both by Antiquities and later writers before to haue beene natione Scotus sufficiently conuinceth he was either a Britan or Scot of this Iland of Britaine, for although all those three people before remembred were sometimes named Scoit, as Hector Boethius, and diuers others doe witnesse: yet to haue beene constantly and ahsolutely named Scots, was and is peculiar to those of this Iland. Scoticum nomen ob eminentem prae caeteris vir­tut [...]m, solum nobis etiam nunc superest, quum & in Hispania & in Hibernia vetu­siate interierit. And it was so aunciently decayed both amōg those inhabitants of Spaine and Ireland that euen in the time of the Apostles, and before, it was almost proper to them of this Iland.

7. That which we call now Ireland was in the time of Aristotle or the auncient Authour of the booke, [...] of the world among his workes called I [...]rna. So doth Theodoret name it. Claudius Ptolomaeus calleth it Iuer­nia, [Page 29] or Hibernia. And Claudianus Hyberne: Scotorum Tumulos fleuit glaciali Hiberne, so that we see, the name Scotia Scotland appropriate to our nor­thren part of Britaine; and this whole Iland by some, was named Scotia. For Commentar. in Claud. Ptolom. as Pirckeinerus, or whosoeuer the Commentor vpon Claudius Ptolomaeus was, all this Iland hath beene called by some Scotia, Scotland. Anglia nunc dicitur vulgo England, prius Loegria, Deinde Scotia, vulgo Scothland, Albania prius, & Caledonia, Rufo Britannia secunda. And among all historians Latine, French, Spannish, Scottish, English or what els, The northren part of Bri­taine is absolutely called Scotland, and so hath euer beene, since the name Al­bania, or Britannia ceased there. And if Ireland hath bene at any time named Scotia, Scotland, it was onely among the Scottish, or Irish writers, and such as followed them therein, those Irish historians willing to giue that denomi­nation vnto it, because many of the Scots with other people dwelled there; when the true name, and among straungers was not so, but as I haue declared before, from auncient histories; and to speake in a Protestants words therein Authour of the Booke of Estates in Ireland Edw. Grymst. estate of the King of great Britaine. p. 22. following good authorities, thus he discribeth it: Ireland which some of the aun­cients called Hibernia, others Iuernia, Iuuernia, and Ierne, and Ogigia, and by the Irish themselues, Erim, called by Ptolomee litle Britaine, lyes betweene Britaine and Spaine. Where we see, the name Scoland is neuer attributed, simply, vnto it, by these Authours Iudgments either by the Irish themselues, or other writers, late or auncient. And, as all men know, The sentence of Hector Boetius is, that the name of Scots and Scotland hath beene of late proper to them of this our Britaine, and quite ceased and discontinued both in Spaine, and Ireland; Arnoldus Mir­man. Theatr. conuers. gent. Gulielm. Eiseng. Centen. 1. part. 1. distinct. 3. fol. 56. Petr. de natalib. l. 11. cap. vit. Ant. Monchiacen. Demochar. l. 2. de Miss. contra Caluin. cap. 33. Franc. Bell [...]for. Cosmograph. l. 2. col. 2. col. 263. Catalog. Episc. Tullers. and yet they which terme. S. Mansuetus natione Scotus: a Scot by nation, are late writers, as Arnoldus Mirmannius, Gulielmus Eisengrenius, Antonius Demo­charez, Franc [...]s Belleforest, and others speaking after the vulgar manner of nameing Scot and Scotland in their time, of which onely they speake, not en­tering into any controuersie, what people haue beene called Scots, but are such as call no other Scots or Scotland, then of our Britaine.

8. So that the truth which is affirmed in this matter, is onely this, that S. Mansuetus disciple of S. Peter the Apostle, and by him ordained the first Bi­shop of Tullum, Toul, in Lorraine, was by nation borne in that part of Britaine, which now, and euer of late for many yeares, is and hath beene called Scot­land: But whether he was a Britaine or a Scot those Authorities doe not de­termine. But it will more fully appeare hereafter that he was by birth a Bri­tian, that part of this Iland at that time being part of Britaine, and longe after; which among others Martial the Poet maketh manifest for that time: for spea­king of the inhabitants of that part of this kingdome, which now is called S. Mansuetus dis­ciple of S. Peter the Apostle was a Britain. Scotland. To Quintus Ouidius, that was to trauaile thither, from Rome, he calleth them Britans of Caledonia.

And it should seeme by Martial, that this Quintus Ouidius himselfe was a Britain of this nation, and perhaps of the kindred or retinue of lady Claudia, for he doth not onely speake of his longe Iorney from Rome, to our North part of Britaine, as before, now Scotland, but in the same place setteth downe, that he was to returne againe into Italy, from hence, and make his abode at Martial. l. 10. epi­gram. 44. ad Quintum Oui­dium. Martial. supr. epigr. 44. Sabinam where the howse of our Contry woman lady Claudia, and her Hu­sband Pudens was.

But this hereafter, when I come to that time. But this sufficiently conuinceth [Page 30] both that the northrē inhabitants of this kingdome in those dayes were called Britans, and that there was entercourse betweene Rome, Romans, and them especially when we see an old man, fitter to sit by the fire, then to take so longe a iorney, as the Poet there describeth him, not onely to goe to the remotest places of this kingdome from Rome, but to make his returne into Italy a­gaine. And here I end the dayes of Tiberius, leauing Cunobeline still King in Britaine, or Guiderius newly begun his Reigne.

THE VII. CHAPTER.

1. AFTER the death of Tiberius, Caius Caligula succeeded in the Empire, but reigned so short a time as I haue before remem­bred: Caius Caligula Emperour a frend and fauourer of Christians. neither doe we reade that among his other vices, which were many, and greate, that he was a persecutour of Chri­stians: for those outrages which he committed against the Iewes, which a­mong others (our owne historians doe report) were rather in reuenge against the Iewes, for the death of Christ, and their persecuting of Christians, then for any hatred to Christian Religion: And it was a iust punishment of God towards that incredulous people, & their holy temple, that had beene so longe renowned, for the true worship, and sacrifice of God, to see it now pol­luted Matthew West. an. 40. Theat. of Britaine in Caius Caligula. with the Idolatrous sacrifices, of the Gentiles, the Idol of Iupiter, and the Em­perour himselfe, a vile and wicked man, to be worshipped and adored there, as the Lord of heauen and earth: Caesar, templum quod erat Hierosolymis iussit prophanari sacri­ficijs Gentilium, Iouis statuam ibi collocat, seque▪ vt Dominum coeli & terrae coli & adorari praecepit. When otherwise, concerning Christians, he still permitted Matth. Westm. 38. 39. Niceph. Histor. Eccl. l. 2. cap. 10. Arnold. Mi [...]m. in Theat. Conuers. gent. the fauourable Edict of Tiberius to remaine in force. He bannished Pilate by whome Christ was crucified. He depriued Herode of his kingdome, and to­gether with Herodiades his brothers wife, which he kept, (the occasion of the martyrdome of S. Ihon the Baptist) he driue into bannishment, and these and such fauours and Iustice he extended vnto the Christians, who together with their frends had complained to L. Vitellius President of Syria, which he related the Christians proueing it to Caligula. And though this man made a shew of warre against the Brittans, yet it was not for any matter concerning Stow and howes hist. in Ginde­ [...]ius. Holinsh. hist. of Engl. l. [...]. Galfrid. monum. lib. 4. hist. cap. 13. Pontic. Virun. li. 4. Britan. hist. Stab. Geograph. Christian Religion.

2. And we are assured, both by the British history, Ponticus Virunnius, & diuers Protestant writers, that not onely Adaminus sonne of King Kimbeline with his retinue, liued with the Emperour Caligula, but there were then ma­ny, Britanni obsides Romae: Britans kept for pledges, or hostages then at Rome. And this Emperour did nothing in matters of hostility against the Britans, but on­ly made a shew of warre, and returned with contempt. And the Brittish Kings at that time whether Kymbeline, Guiderius or Aruiragus were fren­dly S. Mansuetus Bri­tan made Bishop by S. Peter the A­postle. vnto Christians. In the time of this Emperour we reade that S. Peter the Apostle consecrated our holy contry man S. Mansuetus, which he had Chri­stened [Page 31] before in the time of Tyberius, a Bishop, and sent him to Tullum in Lorraine. Tullenses habuere Apostolum, suaeque in Christum fidei primum Antisti­tem Arnoldus Mir­mannius in thea­tro conuersionis gentium. §. Me­tensibus. Eisengr. cent. 1. distict. 3. part. 1. Anton. De­moch. lib. 2. de Missa [...]ontra Ca­lo. cap. 33. Petr. de natalib. l. 11. c. vlt. Franc. Belle­for. Cosmog. l. 2. S. Mansuetum S. Petri Apostoli discipulum, S. Clementis collegam, origine Sco­tum: The Tullensians, or inhabitants of Tullum in Lorraine, had for their Apostle and their first Bishop of their faith in Christ, S. Mansuetus, a Scot by natiuity, the disciple of S. Peter the Apostle, and c [...]mpanion of S. Clement. This is testified also by many others as Gulielmus Eisengrenius Antonius, Democharez, Petrus de natalibus with others saying: S. Mansuetus natione Scotus, ex nobili prognatus familia, Simonis Bar-ionae Apostolorum Coryphaei discipulus, socius beati Clementis Episcopi Metensis, à Petro Loucorum in vrbe Tullensi primus Antistes consecratus est. Mansuetus by nation a Scot (so they terme our northren Britans) borne of a noble family, the disciple of Simon Bar-ionas the cheife of the Apostles, fellow of S. Clement the Bishop of Metz, was consecrated by S. Peter the first Bishop in the citie of Tullum.

3. Hitherto these Authours, onely this difference I finde betweene them, Arnold. Mirm. in Theatr. Conuer. gent. in S. Clem. Metensi Episc. that Arnoldus Mirmannius saith, S. Clement whose companion S. Mansue­tus was, was Bishop of Metz by S. Peters appointement in the 40. yeare of Christ, Caio Caligula Imperatore, when Caius Caligula was Emperour. And Eisengrenius saith, S. Mansuetus was made Bishop of Tullum, in the yeare 49. eight or neyne yeares after. Which may easily be reconciled together▪ by saying S. Mansuetus was sent by S. Peter in the yeare of Christ 40. and tooke not vpon him the charge of Tullum, vntill the yeare 49. in the meane time being otherwise, and els where imploied, in preaching the ghospell of Christ. Neither will it auaile, or proue any thing to the contrary, for any man to ob­iect, that S. Peter was not yet come to Rome, nor after vntill the beginning Diuers Churches, founded, Preists and Bishops conse­crated for the west by S. Peter before h [...] was resident at Rome. of the Empire of Claudius: for although he came not thither, to make any re­sidence there, vntill about that time: yet this nothing hindered many of these westerne nations, moued with the loue of Christ, and fame of S. Peter, to re­sort vnto him, in the parts of the East, where he remained, to be instructed by him. And he both by himselfe, and his disciples sent from him, had founded many Churches, in diuers parts of the westerne world, before this time, as namely at Tauremoniū, the 39. yeare And at Siracusas, the same yeare. And in Guliel. Eisengr. centen. 1. part. 4. dist 8. Metaphr. in vit. Petr. Ni­ceph. l. 2. c. 35. Eisengren. supr. Volaterr. lib. 11. Add. cert. Apol. l. 1. Eisengr. cent. 1. part. 1. distinct. 7. Metaphrast. in v l. Petri & Pauli Nicephor. l. 2. c. 35. Is. c. 66. v. 19. 21. Sicilia Ecclesiam Christi instituisse, to haue founded the Church of Christ in Si­cily the same time. And at Antaradum, before that, in the yeare 37. and at Tauromenium in Sicily, where he as before had then preached, he ordaineth S. Pancratius Bishop, in the yeare 39. and S. Marcianus his disciple, Bishop of Siracusas. And as before, sent S. Barnabas with others, into other parts of Ita­ly. And this is no more, then God had longe time before foretold by his Pro­phet Isay, speaking of these times, and the Apostles preaching, after the As­cension of Christ: I will set a signe among them, and I will send of them vnto the na­tions to Tarsis, to Greece, into Italy, to the Isles a farre of, and they shall declare my glory among the Gentiles. And I will take of them for Preists and leuites, saith the Lord. Where we see not onely Italy, but this very Iland to be remembred by the Prophet of God to haue the ghospell preached vnto it, euen in the very first beginning of Christianity. For the words of the Prophet cannot be more properly applied vnto, or verified of any Iland, then of this our Britaine; both an Iland a farre of from Hierusalem and one of the greatest in the world, and The Pro [...]hets of the old t [...]stament f [...]retolde the con­uersion of Britaine in this time. that which before all others, did generally, and publikely afterward embrac [...] the ghospell of Christ. And at that time as all writers agree, this Iland did ac­knowledge Christ, as likewise that other greate Iland Taprobana, or S. Lau­rence [Page 32] Iland, the greatest with this, or greater, and also farre from Hierusa­lem, did by the preaching of S. Thomas the Apostle. And the scripture is so cleare for the conuersion of the greate Ilands vnto Christ, euen in the begin­ning of the ghospell, that no natiō allmost in the world may be more plaine­ly said to be called to the faith of Christ in that time, thē this Iland the most renowned in this westerne or northren world. Our Lord hath reigned, let the Ps. 96. v. 1. Is. 24. v. 15. 16. Is. 42. v. 4. Is. 49. 1. earth reioyce, and many Ilands Ioy. The name of the Lord of Israel in the Ilands of the Sea. From the ends of the earth we haue heard prayses the glory of the iust one. The Ilands shall expect his lawe. Harken you Ilands, and people a farre of attend. The Ilands shall expect mee. These and more places haue the holy Prophets of this our happy vocation and calling vnto Christ in that time.

4. Neither may we be so iniurious to the honour of this our Ilād of Britaine, the Lady and Queene, as it were, of Ilands, to deny that honour vnto it, which we doe and must giue to others, to haue receaued the faith of Christ in these times. I haue spoken of Taprobama before; as likewise of Sicily. Sainct Titus preached in Creta, and was Bishop there. S. Paul the Apostle in Melita as he Act. Apost. Paul. epist. ad Tit. Act. 28. Petr. de nata­lib. l. 2. c. 62. Guliel. Eisengr. centen. 1. part. 4. dist. 8. Nicephor. l. 2. c. 40. was brought to Rome. S. Nicanor one of the seuen Deacons in Cyprus, and diuers other Ilands both in the mediterranean, and other Seas are proued both by holy scripture, and allowed authours to haue receaued the faith about this time. Neither are they wanting that affirme, one S. Simon an Apostle, whether S. Simon Peter, or S. Simon Zelotes I will entreate hereafter, prea­ched also in this Iland, not longe after these. And many lying in our Northen, Ocean as Island (esteemed to be the Aunciently named Thyle, Groneland,) and other prophesied to receaue then the faith of Christ: this Ilād of Britaine, the, gate, way & passage vnto them, was not passed by in that happy worke. Especially when (if it shall not be thought to interrupt my history of Britaine) The faith of Christ preached in Ame­rica, by such as preached in Bri­taine. I haue clearely proued, to be added in due place, That the ghospell was prea­ched in America, by such as preached here, And that it was knowne many hundred yeares since to those of this kingdome of Britaine, and not vnproba­bly in the Apostles time, and was the harbour and succour of some of them or their disciples, first preaching here, and from hence happely transported and passing thither, to deliuer there their heauenly message.

5. But howsoeuer these things be proued hereafter, manifest it is, by that which is said before, that our contryman S. Māsuetus was either in the reigne of Caius Caligula, or Claudius, Bishop of Tullum, and founded the first Epis­copall succession there. S. Mansuetum Petri Apostolorum Coryphaei discipulum Guliel. Eisengr. centen. 1. part. 7. dist. 1. Petr. de na­talibus l. 11. c. vlt. Demochar. l. 2. c. 33. Arnold. Mirm. thea [...]o, conuers. Ma [...]ti­rolog. Rom. 3. Septemb. Ado eod. die. Episcopatum in Leacorum vrbe Tullo fundasse. And no man will thinke, that he alone of his nation, was either consecrated Bishop, or Preist, or became a Christian. It is a thinge scarcely heard of in histories, that any one man should onely be called to that highest dignity, and calling, in the Church of God, and to leaue his contry, to preach to straungers, except his owne nation was other­wise furnished both of cleargy men, and other Christians, and except some storme or violence of persecutiō should seperate him from his naturall frends and contry: which neither is, nor can be pretended in this case. For neither at that time, nor all the life of S. Mansuetus, being (as here after) very longe, Diuers other Bri­tans probably con­verted with S. Mansuetus by S. Peter. yet he not returning into Britaine, was there any persecution of Christians in this kingdome, but quite otherwise, fauour and frendship of all in authority to that religion: and not this onely, but (as I haue proued before) a generall inclination, and disposition in the whole Iland, to be instructed in, and re­ceaue the faith of Christ. And so whether we will say, that this holy Bishop [Page 33] of Britaine, went from hence to S. Peter in the Easterne Contries, or S. Peter was then here in these partes, when he consecrated him Bishop or Preist, no man can be so vnaduised to thinke, that he was the onely Bishop, Preist, and Christian also of this Nation then: This cannot enter in any reasonable iudg­ment. If we say that S. Mansuetus went out of this Nation to S. Peter in the Easterne Contries, (which Protestants will rather agree vnto) this maketh as much for the honour of that Apostle, and the loue and reuerence of our first Christians vnto him, to drawe them by such forcible bands thereof, to vnder­take so long & daūgerous a iorney to be instructed by that holy Apostle. And this holy Bishop being Associate to S. Clement a Romane borne, and so re­turning by Rome from those Easterne Contries, being their direct way to Metz, Tullum, and those places where they preached, but at their passing by Rome, S. Mansuetus visited those Britans of this Nation, which then were hostages, and pledges there, whereof some at that time in true iudgment The Brittish pa­rents of ladye Claudia, and others of their fa­milie, became Christians about this time. must needs be thought to be Christians: as namely the parents of Ladie Claudia, which both were Britans: And that they were then Christians be­fore the begining of Claudius his Empire, or S. Peters coming to Rome, in the beginning thereof, the Romans themselues shall witnesse for they tell vs, that the house of Pudens husband of our contry woman S. Claudia was the first lodging of S. Peter in Rome, and there, first the Christians assembled Baron. in annot. in diem. 19. Maij Martyrol. Rom. Author of 3. ConH. Godwyn Conuers. of Bri­taine pag. 17. Godwyn supr. pag. 17. 2. Tymoth. 4. Godwyn supr. Martyrolog. Rom. die 19. Maij. Martial. Epi­gram. Bal. cen­tur. 1. De scri­ptur. in Clau­dia. to serue God. Maiorum firma traditione praescriptum est, domum Pudentis Ro­mae fuisse primum hospitium S. Petri Principis Apostolorum, illucque primum Chri­stianos conuenisse ad Synaxim, coactam Ecclesiam, vetussimumque omnium titulum Pudentis nomine appellatum. And yet certaine it is, that this S. Pudens was ei­ther but a very yong child, or not yet borne when S. Peter came to Rome, and so yong, that our Protestants by their Bishop and Antiquary saith of him and Claudia, Pudens and Claudia were two yong Persons, when S. Paul remem­bred them, in his second epistle to S. Timothie which they say was in the last yeare of Nero, or without doubt not longe before, 24. or 25. yeares after S. Pe­ters coming to Rome in the beginning of Claudius his time by all accompts. And these Protestāts further say, thy were so yoūg that they were not in their iudgmēts married vntill the later end of Traians time, or about the beginning of Do­mitian. And the auncient Roman Martirologe it selfe is witnesse, that when S. Peter came to Rome S. Pudēs was not a Christian but baptized by him: S. Pudens S. Pudētianae pater qui ab Apostolis Christo in Baptismo vestitus. Therefore it was not S. Pudēs then not borne, or a yoūg child & not Christened, but after, that did or could giue the first entertainement in his house to S. Peter, or make Christian Britans in Rome, the first entertayners of S. Peter the Apostle there: and their h [...]us [...] the fi [...]st Chur [...]h, or Orato­ry fo [...] C [...]istians t [...]re▪ his house a Church for Christians. Besides euident it is, that this S. Pudens was borne in Vmbria in Italy, farre frō Rome, & his dwelling house was there at Sabinū, of which S. Claudia his wife tooke an other name vnto her, as more hereafter. Therefore I must entreate the Romans, to giue me leaue, to thinke, that this house which was the primū hospitiū, the first lodging [...]f S. Peter in Rome, was the house of the holy Christian parents of our renowned contry woman S. Claudia, and they then Christians and some of the Hostages of Britaine at Rome when S. Peter came thither first, and were so charitable to the Saints Thes probably con­uerted by their [...]ntryman S. Mansue [...]us r [...]tur­ning [...] by Rome, f [...]om S. [...]ter [...]n [...] contry [...]. of God, that they gaue entertainement to that holy Apostle before any of the Romans, and made their house, the house of God, and seruing him.

6. Not vnprobable it is, that these holy Br [...]tans then in Rome, which so first receiued S. Peter there, were first conuerted by their holy contryman S. Mā ­suetus disciple of S. Peter, as he returned frō that greate Apostle at Antioch or [Page 34] there abouts, with S. Clement by Rome into these parts, whether S. Peter sent thē Bishops. And by this happy meanes of that holy Apostle S. Peter, his disci­ples & our Christiā cōtriman at Rome, much spirituall good redounded after to this Kingdome, as I shall make more manifest in the time of Claudius, & o­ther succeeding Emperours. Neither cā we thinke but very many here in Bri­taine were also then cōuerted by the meanes of S. Māsuetus, or some other of his holy cōpanions, both in his iorney to Antioch to S. Peter, & in his returne into these Cōtryes againe to preach the ghospell especially in the more Nor­thren part of Britaine, of which Natiō he is supposed to be, & named Scotus, a Scot, as all the Britaines of the North part beyōd the wall or Trēch of the Empe­rours Adrian and Seuerus were named, because they were so mixed with the Diuers of the Nor­thren B [...]itans con­uerted about this tym [...], and by diuers authors before those [...]f the Sou­tern parts. Scots, that in time, the Scots were the greater & strāger natiō in that part. And of this time and in this sence it is most properly true for any thing which wee reade particularly in histories which the Magdeburgian Protestants with di­uers also of this kingdome, both Catholiks & Protestants was frō Petrus Clu­niacensis (and I may add Tertullian) that the people of Britaine in the North where the Scots now be, were the first Christians. Scotos Christianos antiquio­res Petrus Cluniacensis vocat: ac referatur huc quoque Tertulliani testimonium, qui Magdeburgen. centur. 2. cap. 2. col. 6. Theater of greate Britanie l. 6. Tertullian l. ad­uers. Iudaeos. Theater of great Britanie l. 6. c. 9. §. 9. inquit: Britannorum inaccessa Romanis loca Christo fuerunt subdita. Petrus Clu­niacensis calleth the Scots, the more auncient Christians. And hitherto we may referre the testimony of Tertullian who saith the places of the Britans which were vnaccessable to the Romans, were subiect to Christ. And he ad­deth of the Britans, nomen Christi regnat, the name of Christ reigned among them. Which our English Protestant Bishops in their Theater cōfirme in this māner. It is certaine that the Britans were with the first Conuerts: And Tertullian who liued within 200. yeares of Christs Natiuitie, sheweth no lesse: who the more to prouoke the Iewes, against whom he wrote, calleth to witnesse the fruitefull increase of the Ghospell Tertullian contr. Iudaeos cap. 7. Petr. Cluniacen. ad Bernard. of saluation, through many Contries and Nations, and among them nameth the Bri­tans, to haue receaued the word of life. The power whereof, saith he, hath peirced into those parts, whether the Romans could not come. Whence Petrus Cluniacensis suppo­seth the Scottish men the more auncient Christians.

7. The like haue other Protestants, and those their cited Authours: which The Northrē Brit­tans receaued the faith [...]yther by S. Mansuetus, or some other disci­ples of S. P [...]t [...]r, about this tyme. cannot be otherwise verified, but applying this preaching of the faith of Christ, vnto those Northrē Britans, either by this their holy Contriman, saint Mansuetus, the first Bishop we can finde of this kingdome, or some other As­societe of his, sent hither, at, or about that time, by the same holy Apostle S. Peter. For in all other respects, whether we speake of the Brittish Christians here in the time of Claudius, or Nero, of which these Protestants will tell vs Hector Boeth. hist. Scot. Georg. Buch. rer. Scoticar. l. 4. Rege 27. Hol­insh. h [...]stor. of Scotland in Do­naldus. H [...]ris. descript. of Bri­tans. Stowe & Howes hist. Theater of Brit. l. 6. Matth. west. an. 209. 198. and others. more hereafter, or the cominge of sainct Ioseph of Aramathia, and his Reli­gious Companions into this kingdome, in the dayes of Nero, or the generall Conuersion of the kingdome of Britaine vnto the Trenches of Seuerus in the time of King Lucius by Pope Eleutherius, all these were longe before the Conuersion of the Scots in the time of their King Donaldus either by Pope Vi­ctor, or Zepherinus, as Harison rather supposeth, the first time which is assi­ned by any, being in the 203. yeare of Christ: and if it was vnder Pope Ze­pherine, it was after that time, for he was not chosen Pope vntill the yeare 209. before which time or the beginning it selfe of the Papacy of saint Victor, which was in the yeare 198. this our Britaine on this, side (the remembred diuision) had generally and publikly receaued the faith of Christ. And the ve­ry words of Tertullian, liuing and dying before this Conuersion of Scotland, [Page 35] within the first two hundred yeares, by these Protestants before, and writing that his booke, aduersus Iudaeos, longe before, and yet saying, that the places of Britaine, which the Romans could neuer conquere, or come vnto, Britan­norum Romanis inaccessa loca: did acknowledge Christ and his name did reigne in them, before he wrote, doe manifestly conuince it to be so. For Tertullian li­uing and writing in Afrike, could not possibly take notice of things done here in an Iland so farre of, presently after they were first effected: and by no meanes, could either he, or any other writer speake of things done so longe after, truely to repart them done so longe before, If he had bene the greatest Prophet that euer was. Therefore both the Testimony of him, and Peter Clu­niacensis also must needs, (to be true) haue relation to these dayes of sainct Mansuetus, and his Associats, or others liuing in those times, and sent hither by sainct Peter. Or els how can we allowe, and commend the spirituall loue and charitie of sainct Peter that most glorious Apostle, whom we may not controle, or of this holy sainct our Contryman made Preist, and Bishop by him to this his most beloued contry, if he had continually stayed at Tullum, so farre hence, or there abouts, neuer coming hither to releeue the extreame spirituall needs, distresses, and miseries of this his natiue contry, except others were then assigned by the same Apostle to supply and performe that charge? In such a case the Order of Christian charitie had otherwise sent him hither, and so required both of sainct Peter and this his disciple, to preferre this Na­tion in their heauenly loue. That spirit which moued holy Moyses to say to Exod. c. 32. v. 32. God: Aut miserere populo huic, aut dele me de libro quem scripsisti: Either take mercy vpon this people (my contry men) or blot me out of the booke, which thou hast writ­ten. Rom. c. 9. v. 3. That which inforced and inflamed sainct Paul to write: I could wish (so our Protestants translate) that my selfe were accursed from Christ, for my brethren, my kinsmen according to the flesh. Yea the order and lawe of holy loue bound, and tied with the chaines thereof the whole Colledge of the blessed Apostles to stay so longe in Iury, among their brethren there, before they preached vnto the Gentiles. And Christ himselfe said, he was sent, ad oues quae perierunt domus Israel: to the lost sheppe of the house of Israel: and preached most to the Iewes of whose nation he had receaued his Incarnation. Matth. 15. Camden. in Belgae. edit. an. 1586. Selden. in Ana­lect. Girald. Cambr. l. de sedis menou. dignitate. Ioh. Pris. defens. hist. Britannic. p. 73. 74. Parker. an­tiq. Britanni. An­ton. Sabell. lib. de occid. Imper. & alij.

8. Therefore besides all the Protestāts of Englād before recited, their cheifest Antiquary cōcludeth that it is a thing certaine, not to be questioned, or doubted of, but the Britans did receaue Christian Religion, euen in the very infancy & begining of the Church of Christ. certum est Britannos in ipsa Ecclesiae Infantia, Christianā Religionem imbibisse. So M. Selden and others before alledged. And though S. Mansuetus be called natione Scotus, yet this nothing preiudiceth the preaching of the faith to the Britās, in the North part of this Ilād by him, or o­thers of his holy cōpanions. For long after this time all or the greatest part of the inhabitāts of that Northren Cōtry of Britaine, were knowne Britās & not Scots, as is euidēt by all antiquities of this natiō, & the preuayling of the Scot­tish nation there, first gaue the denominatiō of Scotland to it, lōge after being then, euen by the Romans, called Britaine. For as both auncient and late, for­reine and domesticall antiquaries agree, this Iland was longe time after the dayes of sainct Mansuetus diuided into fiue distinct Prouinces, and yet euery Sainct Mansuetus made Preist and Bishop by. S. Peter, pr [...]ached in Bri­taine. one called, Britannia. Britannia prima. Britannia secunda. Britannia Flauia. Bri­tannia Maximia. Britannia Valentia. Which last was that, which was auncient­ly Albania, and after abusiuely (because the Scots possessed it) Scotland. Quin­ta, Valentia, Albania scilicet, quae nunc abusiuè Scotia dicitur. And although this [Page 36] holy Bishop of Britaine is ordinarily called in histories the Bishop of Toul in Lorraine, where, and where about he seemeth much to haue conuersed, and preached after he was promoted to Episcopall order by sainct Peter; yet this hindereth not, but that (as before) he spent much time, & labour in that kinde, as nature and charitie bound him, in this his natiue contry: which is testified in plaine termes both by Methodius that most auncient writer, and sainct Ma­rianus Scotus, his owne contriman of this Iland, who speaking of diuers A­postolike Marian. Scot. l. 2. aetat. 6. in Ner­ua col. 254. Me­thod. apud eund. supr. men of that time, whom they call, Insignes sanctitate, & gratia pol­lentes: renowned men excelling in sanctitie and grace, among whome they name both this our holy Bishop, and sainct Clement his associate, they say of them: non solùm propria prouincia, sed & in extremis (al. externis) & vltimis industrij & illustres regna Tyrannorum vicerunt: They were not onely industrious, & renow­ned for preaching in their owne contries, but also in extreme, (or externe) and vtter­most nations, ouercame the kingdomes of Tyrants. Where it is euident by these two greate witnesses, that this most blessed Bishop of Britaine preached here in his owne contry, propria prouincia at that time. And thus I end the Empire of Caligula, Guiderius reigning in Britaine.

THE VIII. CHAPTER.

1. NOw we are come to the time of Claudius, when both Catho­liks and Protestants assure vs, both that the Apostles formally preached vnto the Gentiles, and there were many Christians in this our Britaine: But before we proceed further, to auoide all ambiguitie, or errour, that might chaunce in these matters, in the iudgment of Protestants, let vs first craue their best assistance, and di­rection by some certaine grounds, and maximes in history, as infallible rules truely and plainely to square our narration by, least we be deceaued. They Certaine histori­call grounds, and Maximes giuen by our Protesiāt An­tiquaries, to kn [...]we what Ap [...]stles first preached in Bri­tani [...]. propose some fewe for most certaine and vndoubted generall verities, which will easily leade vs to many vndoubted particular conclusions. First they say, which in some sort is remembred before, that this kingdome of Britaine re­ceaued the faith of Christ soone after his Ascension. Secondly, that this holy Religion was preached here, by some one at the least of the Apostles. Third­ly, who they are in particular of that most holy number and order, of whom mention is made in histeries to haue preached in this nation. Fourthly that in the time of Claudius, of which we now intreate, diuers Christians came hi­ther from Rome, when he persecuted them there. Fiftly that sainct Paul came not to Rome, or to any of these west parts vntill longe after the death of Claudius, in the reigne of Nero: Sixtly, that sainct Simon Zelotes, whom some write to haue preached and bene martyred in Britaine, was put to death in Persia, with sainct Iude. Seuenthly, that it was the 63. yeare of Christ, be­fore sainct Ioseph of Aramathia, that buried our Sauiour, came hither with his religious companions. Lastely, that sainct Peter, that great Apostle was [Page 37] one of those three Apostles, sainct Paul and sainct Simon Zelotes the other two which are reported in histories to haue preached heare. All which assertions Theater of great Britanie lib. 6. Camden. in Britan. Stowe. And howes hist. Holinsh. hist. of Engl. Godwyn Conu. of Brit. & Catal. of Bishop. Protest. Comm. Booke. Parker. antiquit. Britan. Mason Booke of Ordin. with o­thers. are taught by the cheifest Protestant antiquaries, and historians of En­gland, in their common booke of their religion, their Theater and other writings, of most credit with them, for vndoubted historiall verities. By which it euidently will be concluded, by their owne graunts, and directions, that sainct Peter was the onely Apostle, that first brought, or sent Christia­nitie into this kingdome. Which is particularly also proued before, in the case of S. Mansuetus, the first Preist and Bishop which was borne in this Iland which any histories, I reade, make mention of, yet consecrated by S. Peter, sent and directed by him with others of his disciples into these parts.

2. But to make all these things so euidently true, euen by these Protestants, that no man with any pretence of probabilitie, shall be able to make contra­diction vnto them, They shall all and euery of them be particularly and In­uincibly proued true, by these mē themselues. The first, of the faith of Christ, receaued heare, soone after his Ascension, and in the time of Tyberius is veri­fied before, from these Protestant Authours: To which I add this their Testi­mony againe: The Apostle himselfe saith: the sound of the ghospell went through the earth, and was heard vnto the ends of the world. Which his sayings cannot more Theater of great Britaine l. 6. c. 9. Rom. 10. v. 18. fitly be applied to any other Nation then to vs of Britaine, whose land by the almigh­tie is so placed in the terrestriall Globe, that thereby it is termed of the auncient the the ends, and deemed to be situated in an other world. And againe: Immediately after Christs death, doth Gildas fasten our conuersion, where he writeth, that the glorious Ghospell of Iesus Christ, which first appeared to the world in the later time of Tyberius Caesar, did euen then spread his bright beames vpon this frosen Iland of Britaine. The Gildas. de excid. Brit. like testimony they reiterate in an other place, Which I will cite hereafter; and according vnto this, runneth the whole current of their writers of an­tiquitie from the highest and greatest to the louest and meanest among them.

3. Their first Protestant Archbishop Matthew Parker in his Intituled An­tiquitates Britannicae, The Antiquities of Britaine, proueth it from Antiquities in Matth. Parker. antiquit. Brit. p. 1 these words: primam Christianae Ecclesiae originem & institutionem in Insula Bri­tannica, ex antiquissimis patrum scriptorumque testimonijs repertemus nor modo per­uetustam eam fuisse, sed etiam ab ipso primum per Apostolos propagato per orbem E­uangelio initia duxisse & accepisse incrementa: we shall finde out of the most auncient testimonies of the Fathers and writers, That the first beginning, and institution of the Christian Church in the Iland of Britaine, was not onely very auncient, but to haue had beginning and receaued increases euen from the time when the Ghosppell was first propagated in the world by the Apostles. And he yeeldeth his reason immediatly in this māner. Gildas enim Antiquis [...]imus inter eos qui fide digni sunt, Britannica­ru [...] r [...]rum scriptor, tradit Britannos iam inde ab ortu Euangelij Christianam [...] fid [...]m: for Gildas the most auncient writer of Brittish matters among those that [...] [...]edit, doth deliuer that the Britons receaued the Christian faith euen from Engli [...]h Protestāts mistake the testi­monie of Gildas about the time of the faith of Christ receaued heare. the rising vp of the ghospell. The Protestant Bishops and others, Authors of their greate Theater of greate Britaine giue testimony vnto this, in these words: There are, who vpon a very good ground from the words of Gildas, the most auncient of our Brittish Historians, will haue the sunne of the ghospell longe before the coming of Ioseph of Aramothia hither, to haue risen in this our w [...]st, and this Iland of Britaine to haue enioyed the very morning Assent, the brigtnesse thereof per­ [...]i [...]g Theater of great Britaine l. 6. c. 9. §. 5. through the must [...] cloudes of errour, and shyning heare in Britaine euen i [...] the [...] of Tiberius, towards whose end Christ suffered his death, and by whose In­dulgence [Page 38] towards Christians, their profession was propagated farre and neare. Which assertion the saied Gildas doth not deliuer couldely or doubtingly, but with great confi­dence, and relying vpon good grounds, as it appeareth when he saith, Scimus &c. we know for certainety, that this was in the later times of Tiberius which was immediat­ly after our blessed Sauiours Passion. Their Protestant Bishops Bale and Godwyn say: The Britans receaued the doctrine and discipline of their Church from the Apo­les of Christ. The religion of the Britans was that which the Apostles by the com­maundemēt of God deliuered to the Churches of the Christians. And continued in the Country of the Britans from the Apostles tyme. Their most renowned Antiquary Sir Camden Clarentieux among Harolds is of the same opinion, in diuers editions. D. Fulke saith: The Britans continued in the faith of Christ, from the A­postles Godwyn. Conu. of Britaine p. 43. 44. Balaeus l. 2. de Act. Rom. pont. in Gregor. 1. Camden in Bri­tan. Fulke Answ. to counterf. Cath. p. 40. Powel An­notat. in l. 2. Gi­raldi Cambren. Itiner. Cambr. c. 1. Holinsh. hist. of Engl. c. 21. p. 102. Selden in Anal. Gildas epist. de Excid. & Conq. Brit. cap. 6. time. An other addeth: The doctrine of the Britans and their worship of God was pure and from the Apostles themselues. Holinshed saith: the Britans Christiani­ty neuer failed from the Apostles time. In like manner write diuers others, need­lesse to be recited: And most of them ground vpon the Authoritie of S. Gil­das, as some of them haue plainely before expressed.

4. Therefore for better satisfaction of the Readers I will cite at lardge the words of that holy Auncient British writer, as our English Protestants haue published him to the world, and some Manuscripts also haue. These they are: Interea glaciali frigore rigenti Insulae, & velut longiore terrarum secessu soli visibili non proximae, verus ille non de firmamento solum temporali, sed de summa etiam cae­lorum arce tempora cuncta excedente, vniuerso orbi praefulgidum sui corruscum osten­dens (tempore vt scimus) summo Tyberij Caesaris, quo absque vllo impedimento, eius promulgabatur Religio, comminata Senatu nolente à Principe morte dilatoribus mi­litum eiusdem, radios suos indulget, id est, sua praecepta Christus. In the meane time, to this Iland stiffe with forsen could, and farre distant from the visible sunne, That true sunne which is Christ, doth vouchsafe his beames, that is to say his precepts, shewing to the whole world his glittering brightnesse, not onely from the temporall fir­mament, but from his high Tower of heauen, exceeding all times, in the latter time of Tyberus Caesar, without any impediment his Religion was propagated, the Prince threateing death, to the accusers of his souldiers, against the will of the Senate. Hi­therto the very words of S. Gildas, as he is published by Protestants. Who freely acknowledge, that clause of the time of Tyberius to be wanting in o­ther copies of that holy writer, as namely in that, which was put forth by Polydor Virgill, and others. And the very first word of this narration: Inter­ea, Protestant Ann. in Prologum Gildae in Marg. & in cap. 14. in marg. in the meane time: doe seeme plainely to conuince, that they are no part of S. Gildas, especially in that sence, that he thought this kingdome to haue re­ceaued the faith of Christ in the time of Tyberius, but in the dayes of Clau­dius. For they being of a Relatiue nature, and hauing relation to that which went before, they must in due construction of necessitie proue, that this recea­uing of Religion interea, in the meane time was when things last and immedia­tely spoaken of before were done. Which were, the subiection of the Britans the second time to the Romans, Which was in the time of Claudius coming hither in the fourth yeare of his Empire, and of Christ the 44. which our Pro­testants Matth. Westm. an. Do. 44. & 4. Claudij, Stowe, Holinsh. Cam­den with others. Protest. annot. in c. 5. Gildae. Protest. annot. & tit. in c. 6. Gild. notes vpon these places of S. Gildas doe make most manifest. For the chapter which goeth immediatly before the recited Authoritie is, thus by them intituled: De secunda gentis subiectione: of the second subiection or subduing of this Nation to the Romans. Which was in the beginning of the Reigne of Claudius, and then immediately followeth the next chapter, wholy before recited, and by these Protestants intituled. De religione. Of religion receaued heare. [Page 39] Therefore if the Religion of Christ was receaued by the Britans, by Gildas onely, Interea, in the time when they were subdued by Claudius, it cannot be S. Gildas doth not affirme that the Britans receaued the faith in Tibe­rius time, but in the dayes of Clau­dius. gathered from him, that they receaued it sooner. Otherwise it was not recea­ued, Interea, in that time, the words of the holy historian. But howsoeuer that Authoritie is to be vnderstood, It proueth at the least, to the greate honour, of this kingdome, that it receaued the faith of Christ in the beginning at the least of the Empire of Claudius. Which George maior and other his Protestant fol­lowers doe rather approue, in this tenor: that immediately after Christs Resur­rection vnder Claudius, the light of the Gospell was kindled in Britaine. And this Georg. maior in Praefat. Stowe & Howes histor. in Agricola. Thea­ter of Britaine. l. 6. c. 9. Godwyn Conu. pag. 1. 2. Stowe and Howes hist. in Agricola. Godwyn supr. pag. 2. must needs be by some one of the 12. Apostles, or their Disciples, by the sen­tence of these Protestants, assuring vs, first in these words soone after the As­cention of Christ, the holy Apostles being dispersed through out the earth diuided the Prouinces among them, by lot to preach the ghospell in. And againe: It is deliuered plainely by sondry auncient writers, that Britaine fell in diuision among the Apostles. And so of necessitie it must needs receaue the faith of Christ, either immediat­ly by some one of that most blessed company, or mediately by their Disciples, or both, which is most probable in so greate a busines, exceeding the labour of one, and not performed onely by the schollers and Disciples, seeing by these Protestants grounding vpon auncient writers, it fell out to the diuision, Britaine receaued the faith from one of the 12. Apostles by Protestants. and portion, of one of the cheife Masters in this sacred worke, one of the A­postles of Christ himselfe. Which the holy Prophet seemeth longe before to foreshew of this Iland, one of the greatest and most remote, longe from Hie­rusalem, when speaking of the Apostles in the person of God, he saith, as Pro­testants Isai c. 66. v. 19. translate him: And I will set a signe among them, and I will send those that escape of them, to the Nations, to the Iles a farre of, that haue not hard my fame, neither haue seene my glory, and they shall declare my glory among the Gentiles. Which, diuers Protestants and not vnworthily apply to this Iland, one of the Theater of Brit. l. 6. Godwyn. supr. Magdeburgen. Centur. 1. l. 2. c. 7. col. 518. Euseb. l. 3. hist. c. 1. Mus­culus ib. Prochorus hist. c. 1. in tom. 7. Bi­blioth. patr. S. Leo serm. 1. de Apost. Petro & Paul. Isidor. l. de vita & obitu Sancto­rum c. 83. 71. Freculph. Lexou. To. 2. Chronic. l. 2. c. 4. Antiquit. Glast. apud Capgrau. in S. Patricio. & al. Hartman. Sche­del Chronic. Chron. f. 202. p. 1. Nicephorus hist. Eccl. l. 3. c. 1. greatest in the world, and furthest distant from Iury, where this Prophesie was vttered.

5. And this diuision a portition of the world among the Apostles to preach and publish the ghospell in, is as these Protestants before doe warrant vs: as also that Britaine (as needs it must, being one of the greatest Ilands of the world) fell in this diuision among the Apostles, Is plainely deliuered by soun­dry auncient writers. The Magdeburgian Protestants tell vs that Eusebius saith it was a Tradition that the Apostles diuided the Prouinces of the world by lott amongst thē. Quod Apostoli inter se sortiti sunt orbis terrarum prouincias. And Musculus in his translation of Eusebius is witnes, from Eusebius that it was the Tradition of the Church; sicut traditio [...] continet. Which is confir­med by S. Prochorus one of the seuen Deacons, made by the Apostles, as we haue his works. S. Leo saith: That the Apostles vndertooke to preach the Gho­spell to the world diuiding it, into parts among them: diuisis sibi terrarum partibus. S. Isidor, or whosoeuer, that auncient Authour of the booke, de vita & obitu Sanctorum, among his works, & Freculphus Lexouiensis writeth so also, and excludeth S. Paul from any part in this ordinary partition, being after called an extraordinary Apostle: Paulo cum caeteris Apostolis nulla sors propria traditur. So we reade in the auncient Antiquities of Glastenbury Abbey. Hartmanus Schedel saith of the Apostles: totum orbem per Prouincias inter se partiti sunt: The twelue Apostles parted the whole world among them by Prouinces: So Nicephorus in many places: Apostoli sicut diximus per omnem dispersi terram, Prouincias orbis ad Euangelium praedicandum sorte partiti sunt: The holy Apostles diuided among them [Page 40] by lot the Prouinces of the world to preach the ghospell. Thus our English Prote­stants, Godwyn, Stowe, Howes and others. Godwin. Conu. of Britaine. Stowe & Howes hist. in Agricola and others. Breuiar. Roman. in vit. S. Philipp. Apost. 1. Maij & S. Matt. 21. Sept. Ioa. Whitgift. Answer. to the Ad. and def. Bil­son against the Purit. Barl. Ser. of Bish. Bridg. def. of the Eccl. gouern. Covel. def. of Hooker. Downam. l. 4. c. 4. of Bishops.

6. And to make all sure, the Church of God in the publike offices of the holy Apostles, S. Philip on the first day of may, and S. Matthew the 21. of September propoundeth the same for a certaine truth vnto vs. Neyther doth the rule of our Protestants Religion, their communion Booke, impugne it, and so none doe contradict it. And our Parlament Protestants of England, such as stand for the dignities and functions of Bishops, against the Presbyterian Puritans, such as their Bishops, Whitgift, Bilson, Barlow, Bridges, and others, make a reason of this diuision, not onely the better to deriue true doctrine, but Iurisdiction also vnto Bishops succeeding them both in doctrine, and Episco­pall power. It is manifest (say these men) that the Bishops haue receaued, and de­riued their authoritie from the Apostles, whose successors they are, not onely in res­pect of doctrine, but also in the gouernment of the seuerall Churches, not onely Dioce­sian Bishops but Archbishops such as Metropolitans are, were from the Apostles time. And they exemplifie who these were in many places, where the Apostles preached. And yet this nothing hindereth any thing I haue written before, of diuers Britans of this Nation conuerted to the faith of Christ before the time of Claudius, for I shewed that to haue bene the great & extraordinary grace, and fauour of Christ to those persons; now I entreate of the ordinary calling, and Conuersion of this Country, among others by the publike consent, and agreement of the Apostles, which although it was before the calling of S. Paul to be an Apostle, yet I do not thereby goe about to exclude him from this holy worke, wherein, being extraordinarily called, he laboured as extraor­dinary and probably also honored this Nation with his presence, although after it had receaued the faith of Christ: The diuision of the world being a­mong the 12. Apostles before S. Paul his Consecration.

THE IX. CHAPTER.

1. NOw therefore being thus warranted, by so generall a consent, and harmony of cheife Protestants, that the Faith of Christ was so soone preached in this Iland by some or other of the holy Apo­stles, there is no difference cōcerning the vndoubted truth of that sacred Reli­giō, whether it was by S. Peter, Paul, Andrew, Iames, Ihon, or any of the rest, all of them after the coming of the holy Ghost, being as infallibly confirmed in grace, and truth, as S. Peter, or whosoeuer in any opinion was cheifest among them: yet in other respects it is not vnworthie a short inquiry by these men Needfull to knowe who was our first Apostles. who in particular it was. First because in the end of this first hundred of yeares I shall deliuer in particular so farre as these Protestants my Directours will giue me leaue, what Religion it was, which euery of our Apostles and Ma­sters in Christ taught and deliuered to this Nation: for knowledge whereof, the knowledge who they were, is first to be required. Secondly in that re­spect, we shall be tied with a more strict, and binding obligation, of dutie, and [Page 41] debt, to render our most obedient, and respectiue filiall obseruance of reli­gious children, to that our worthie father in Christ, who trauailed so farre, and paynefull a iorney, from Hierusalem to this Nation, to make vs, his rege­nerate children, with so many and difficult labours: for as S. Paul writeth to his Children the Corinthians, in like case: though you haue ten thousand Instru­ctors in Christ, yet yee haue not many fathers, for in Christ Iesus I haue begotten 1. Cor. c. 4. v. 15. 16. you, through the ghospell. Wherefore I beseech you, be followers of mee. Thirdly and lastely, to be breife, the more honorable that Apostle was, by so much the honour of this Nation is more increased, and our dutie to him the greater. For to speake with a Protestant Bishops tonge: we should accompt it a greate glory to our Nation, to deriue the pedigree of our spirituall linage, from so noble and excellent Godwyn Conu. of Britaine. p. 6. a Father as S. Peter. For the more easier finding forth whereof, this very man with many others his brethren in Religion, giueth vs direction in these English Protestāts confesse, there is no mention in histo­ries but of 3. Apo­stles, S. Peter, S. Paul, and S. Simon, to haue preached heare. words: I finde mention of three onely of the Apostles to haue bene in our Britaine, to wit, Peter, and Paul, and Simon Chananaeus called also Zelotes. Like is the testi­monie of their Bishops in their Theater, their first Archbishop in his Antiqui­ties, their Bishop in his Catalogue of writers, their cheife Antiquaries Cam­den, Harrison, Holinshed, Stowe, Howes, Powel and others, neyther doth any historie or Antiquitie to my reading and memory make mention of any other. Therefore if we ioyne this to that, which these Protestant Masters Godwyn supr. pag. 2. Theater of great Brit. l. 6. c. 9. Bal. praef. in l. de scrip. Parker. antiquit. Britan. pag. 2. Camden in Bri­tan. Harrison de­script. of Britan. Holinsh. hist. of Engl. Stowe and Howes histor. Powel annot. in Girald. Cambr. haue taught vs in the precedent Chapter: That this Nation receaued the faith by an Apostle either in the time of Tiberius or Claudius, this question is soone decided, for it will euidently appeare vnto all men, not wilfully blinded with malice, or vnexcusable ignorance, that by these Protestants owne Rules, and directions in this matter, it could onely be S. Peter who first taught the faith of Christ in this kingdome; and heare instituted vnto vs, our Hierarchicall Order, and Succession of holy Bishops, and Preists, in these later neuer yet interrupted, and for sacred Bishops neuer vntill the late vnhappy times of Queene Elizabeth.

2. Concerning S. Paul one of the onely three supposed to haue preached, he could not possibly be the first Apostle, that came, or sent preachers hi­ther. For no Protestant or other bringeth him neare vnto these westerne Na­tions, vntill diuers yeares within the Reigne of Nero. The Theater writers S. Peter preached heare first. Our Epi­scopall Hierarchie instituted by him, did [...]ontinu [...] with­out interruption, vntill Queene E­lizabeth her Pro­testant persecution, and his Preistly or­der neuer interrup­ted still continueth. say, it was the tenth yeare of Nero, which was the 64. yeare of Christ, be­fore S. Paul came to the west. But though these Protestants (to take no aduan­tage of their errour) are deceaued in some few yeares of that his trauayles, yet the holy scriptures with all writers, Protestants and others, are ample wit­nesses, that diuers yeares of Nero his Empire were past, before he came to Rome, the first westerne place he rested in, and then a Prisonner two yeares togeather. So he could not possibly be that first Apostle, by whose holy meanes and labours we had many Christians of this Nation longe before, in the time of Claudius at the least, as these Protestants before haue proued, diuers yeares before the beginning of Nero his gouernment. Besides, these Protestants doe assure vs, that Britaine fell in the diuision of the world among the twelue A­postles, S. Paul could not be the first that preached in Bri­taine. following the auncient Fathers in that matter: of which number S. Paul was not, but extraordinary called to be an Apostle as S. Barnabas also was, and in that sence left no successours eyther in this Nation, or els where, to whom we may or can adheare, eyther for a Hierarchicall Succession, or Epist. ad Rom. Act. Apostol. other matters in Religion. And S. Paul himselfe putteth vs out of all doubt, that he was not present with the rest of the holy Apostles, when this diuision [Page 42] of the world was made, among them. For longe after that time writing to the Galathians, he saith: Neyther went I vp to Hierusalem to them, which were A­postles Galat. cap. 1. v. 17. 18. 19. before me, but I went into Arabia, and returned againe vnto Damasus. Then after three yeares, I went vp to Hierusalem to see Peter, and abode with him fifteene dayes. But other ef the Apostles sawe I none, saue Iames the Lords Brother. Thus S. Paul, as our Protestants by our Kings allowance translate him. Therefore most certaine it is, he was no partie in this diuision, of which these Protestāts haue thus informed vs, wherein this kingdome of Britaine fell out within the diuision of one of the twelue Apostles. And except all men of learning, Prote­testants and others be deceaued, in teaching that S. Peter first conuerted the Romans to the faith of Christ, S. Paul giueth to him, the honour of that Christianitie which the Britans had: for writing to the Romans he saith, I Rom. 1. v. 8. thanke my God through Iesus Christ for you all, that your faith is spoaken of through­out the whole world. Therefore except the Romans did not receaue the faith from S. Peter, which no man will, or with any probabilitie, can affirme, or Britaine then was no part of the knowne world, a thing euidently vntrue, being then both knowne, and in a great part subiect to the Roman Empire. It was neyther S. Paul, nor S. Simon Zelotes, but S. Simon Peter, that eyther by himself or his holy Disciples first preached heare. And this might suffice in this Questiō, but intēding to make all things cōtrouersed in these matters vndenia­bly manifest, I will reserue those later labours of S. Paul, which a litle before his death, & not before, he bestowed in this kingdome to their proper place.

3. I will now resolue the doubts of S. Simon Zelotes his pretended prea­ching in this Iland, and proue euen by these Protestants, that he neither prea­ched in this our Britaine, nor neare vnto it. But this was peculiar to S. Peter & his Disciples sent by him. For as the greate Protestant Antiquary freely con­fesseth. If S. Paul was heare, It was after his imprisonment the second time at Rome Camden. Brit. in Belgae. vnder Nero: post secundam Romae incarcerationem. And it could not possibly be before, the Scriptures themselues giuing warrant thereof. So the Magdebur­gian Magdeburg. Cē ­tur. 1. l. 2. c. 2. Protestants with others. Paulum a priore captiuitate Roma dimissum Britan­nijs Euangelium praedicasse: that S. Paul preached the Ghospell in Britaine after he was dimissed from his first captiuitie in Rome. Which our English Antiquarie be­fore calleth his second imprisonment, in respect of his former imprisoning before he came thither. And S. Paul was neither one of the twelue to whom the Math. cap. vlt. v. 19. Marc. c. 16. v. 15. Luc. cap. vlt. v. 47. 48. Ac̄t. c. 9. c. 11. Cōuersion of the world was first committed by Christ, neither present, nor yet consecrated by imposition of hands, when the other Apostles had made this diuision, as the scripture witnesseth: And though he was called, Apostle of the Gentiles, Yet he, after his conuersion, preached with Barnabas vnto the Iēwes onely, vntill in the 13. chapter of the Acts of the Apostles after this time, as appeareth in those their words to the contradicting Iewes: Then Paul and Barnabas waxed bolde, and said it was necessary, that the word of God should first Act. 13. 46. 47. 48. haue bene spoakē to you, but seeing yea put it fro you, & Iudge your selues vnworthie of euerlasting life, loe we turne to the Gētiles. For so hath the Lord cōmaunded vs, saying, Is. 49. v. 6. I haue set thee to be a light of the Gentiles, that thou shouldest be for saluatiō vnto the ends of the earth. And whē the Gētiles heard this, they were glad, & glorified the word of the Lord. And the word of the Lord was published throughout all the Regiō. And false it is, which our English Protestāts in their Theater say: that huge multitudes of Theater of Brit. l. 6. c. 9. §. 5. Act. 11. v. 19. Christians dispersed themselues into all parts of the world vpon the martyring of S. Stephen at Hierusalem. For we are warranted by the scripture it selfe, that these preached onely to the Iewes. The words of our Protestants Translation are [Page 43] These: They which were scattered abrode vpon the persecution, that arose about Ste­uen, trauailed as farre as: Phenice, and Cyprus, and Antioch, preaching the word to none, but vnto the Iewes onely. Where the quite contrary of this Protestant As­sertion is euident, out of the Scripture by their owne Translation: That nei­ther the whole world as yet, nor the Gentiles were preached vnto, by these dispersed Disciples in that persecution, S. Peter being (as they haue told vs be­fore, & the scripture also witnesseth) the first of the Apostles, which preached to the Gentiles.

THE X. CHAPTER.

1. CONCERNING S. Simon Zelotes, one of the twelues Apostles of our Sauiour, to haue preached here; I finde a Protestant Anti­quarie so desirous to haue it so bruted vnto the world, that he ca­reth not what or how many absurdities he cōmitteth, in so breife a relatiō; first supposing for a thing certaine that S. Philip the A­postle preached in this Gallila, Fraūce next vnto vs, which whē I come to S. Io­sephs time I will proue to be vtterly vntrue, afterward, imagining his sending S. Willian Harrisō description of Britaine p. 23. Ioseph frō thēce, more incredible thē the other, he addeth thus: Hereby it came topasse that the said Philip vpō good deliberation did send Iosephus ouer, and with him Simon Zelotes to preach vnto the Britans, and minister the Sacraments there, accor­ding to the rites of the Churches of Asia, and Greece. Thus this Protestant Anti­quary, where first, whereas all protestants deny all prioritie of power among the Apostles, he maketh sainct Simon Zelotes, an Apostle, equally as sainct Philip was, not onely to be subiect to sainct Philip, to be sent by him, but also inferiour to sainct Ioseph, probably no Cleargie man, who by all, was cheifest among them, and was so appointed by him that sent them. Secondly, he ma­keth S. Simon the Apostle not onely inferiour to S. Philip the Apostle, and S. Ioseph, but to S. Philip the Deacon; for as a Protestant Bishop, and Antiquary perceauing the improbabilitie of S. Philip the Apostle his preaching in our neighbouring Gallia, Fraunce, saith, and citeth others to the same purpose, that it was rather Philip the Euangelist one of the seuen Deacons, that preached Godwyn Conu. of Britanie p. 9. ther, and if any Philip sent S. Simon and Ioseph from this Fraunce into Bri­taine it was he. But if these were no absurdities, yet this will not helpe vs, in this busines, but we must still Appeale to S. Peter, to be the first founder of Harrison supr. our Church in Britaine, where these Protestants and this man also haue told vs there were many Christians soone after the Ascension of Christ; And yet by this Protestants cōputation, this first supposed coming of S. Simon Zelotes with S. Ioseph of Aramathia was 30. yeares after; his words be these: he came ouer in­to Britaine, about the 64. yeare after Christ, when the persecution began vnder Nero. Harrison supr.

2. Therefore we may not relye vpon this holy Apostle, to be our first in­structor, or to haue bene heare at all: Which other Protestāts perceauing speake more doubtfully hereof. Among whom one a Bishop that would willingly exclude S. Peter, dareth onely to say: some thinke, Simon Zelotes to haue bene [Page 44] one of Iosephs companions. So that now we haue not the former warrant, but a thinking of some, not one named for this matter. And by this man vnprobable Godwyn Conu. of Brit. p. 10. Pag. 11. or vnpossible that we should rest vpon S. Simon: for he faith frō Antiquities, that Ioseph was the cheife of the company of twelue holy men that came hither in the thirty and one yeare after the Passion of our Sauiour. When by these Protestants, this kingdome had many Christians aboue twenty yeares before. The next to these shall be their first Protestant Archbishop of Canterbury Matthew Parker, who hauing spoakē before of S. Ioseph of Aramathia that buried our Sauiour, and came hither in the 63. yeare of Christ, addeth these of S. Simon Matth. Parker. Antiquit. Brit. p. 3. Nicephor. l. 2. c. 40. Io. Capg. in Catal. sanct. An­gliae. Zelotes: alij Simonem Zelotem in Britanniam-venisse, & Euangelium primum nū ­ciasse referunt. Quorum verumque verum esse potest. Nam Iosephi socij non nomi­nantur, inter quos fuisse Simonem est verisimile: Other Authors report that Simon Zelotes came into Britaine, and first preached the ghospell: Both which may be true, for the fellowes of Ioseph are not named, among which it is very likely Simon was. And he citeth for his Authours, Nicephorus, & Ioannes Capgrauius, as I haue placed them in the margin. Concerning Nicephorus other Protestants here­after shall answeare, that he neither doth, nor can bring S. Simon Zelotes the Apostle into this our Britaine at all. Yet if it could be so, not coming hither be­fore the coming of S. Ioseph aboue twenty yeares, by these Protesttās before, that Britaine had receaued the faith, It cannot possibly be true that he first preached the faith in this Iland, but that must needs by these mē be wholy left to S. Peter and his Disciples. For his second & other Authour Capgrauius, It is the forgery of this Protestant Archbishop, for no such thing is to be found in him in all his booke, of which this man citeth no place at all, because nusquā est. That, he one of the Apostles, the chiefest spirituall man and cōmaunders in the Church of God that euer were in the world should come hither as a nouice and Inferiour vnder S. Ioseph the superiour of all the Religious mē that came Antiq. Glascon. apud Lel. in As­sert. Arthur. Cap­grau. in S. Ioseph. Stowe & Howes histor. Camden in Brit. Godwyn. Conuers. of Brit. Holinsh. hist. of Engl. in Ioseph. Michael Draytō Poly-Obion. Selden Illustr. Holinsh. hist. of Engl. l. 4. c. 5. Menolog. Graec. 6. Idus Maij. Ba­ron. annot. in Martyrol. Rom. in Sanct. Simone Chanan. 28. die Octobr. Camden. in Britannia. Godwyn. Conu. of Britaine p. 2. with him, as all Antiquities & antiquaries, Protestāts and others are witnesses is as incredible an absurditie. And yet all this to no purpose, if we should be so simple to admit them for good congruitie: For by noe possibilitie could he be the first (as before) that preached heare. And if no Christianitie had bene knowne heare, which these Protestāts haue already disproued, vntill this time, yet he coming with S. Ioseph the Superiour of that holy cōpany, rather S. Io­seph then any vnder him, should be said to haue first preached the Ghospell, and not S. Simon or any other vnder him. An other Protestant historiā citing that very place of Nicephorus, writeth thereof in this manner, Nicephorus wri­teth in his secōd booke, that one Simon Zelotes came likewise into Britaine, where by that his diminitiue additiō one, one Simō Zelotes, he doth manifestly declare his opinion to be, that this Simon could not be S. Simon the Apostle, but some o­ther Simon, as Simon Leprosus, or Nataniel also called Simon the Disciples of S. Peter that came into these parts, as diuers French histories are witnes. And Camden the greate Antiquary knowing it to be absurd, that S. Simō Zelotes the Apostle should preach in Britaine, and so certaine that S. Peter the Apostle called also Simon, and most zelous in Religion, preached & planted the faith in this Nation, Interpreteth that very place of Nicephorus to be vnderstood of S. Peters preaching heare. An other, a Bishop with Protestants proueth from Nicephorus himselfe that S. Simon Zelotes had not Britaine in his diuision, but Egypt and Lybia, and he that had Britaine was alius, an other Apostle diffe­rent from him, his words be these: whereas it is deliuered plainely by sondry aun­cient writers, that Britaine fell in diuision amongst the Apostles, amongst the rest Ni­cephorus [Page 45] hath these words: Aegyptū & Lybiā alius, alius itē extremas Oceani Regiones & Insulas Britānicas fortitus est. One Apostle had for his part Egypt & Lybia, also an other Apostle had for his lot the extreame Regiōs of the Oceā, & the Brittish Ilāds.

3. Therefore being euident both by Nicephorus, & these Protestants, that it was S. Simō Zelotes the Apostle in their Iudgmēts, which had Egipt & Lybia, allotted vnto him, & he that had the extreame Regions of the Oceā & the Brit­tish Ilāds was alius, an other, not S. Simō Zelotes thy cānot possibly saye, that he preached heare, but S. Simō Bariona Peter: for hauing grāted before, that no o­ther Apostle, except S. Peter, S. Paul, & S. Simō Zelotes are remēbred in histo­ries to haue preached in Britaine, & thus now excluding both S. Paul for a long time, & S. Simon Zelotes for euer, they must needs acknowledge, that it was S. Peter that plāted the faith of Christ in this Natiō, which some of thē haue be­fore plainely cōfessed. And the words of Nicephorus first obiected, if they were to be vnderstood of S. Simō Zelotes, yet they proue nothing for his preaching in this greate Britaine, or neare vnto it: his words be these: eandem (que) doctrinam Nicephor. hist. Eccl. l. 2. c. 40. Stowe hist. in Agricola. etiam ad Occidētalem Oceanū, Insulas (que) Britānicas perfert. Which a Protestāt thus trāslateth: and the same doctrine he brought to the Occidētall Oceā, & the Iles called Britannie. Where he onely saith, which is true, that he preached as farre as vnto the west Oceā whē he was in the west cōfines of Africk, to which the west Oceā is adiacēt. But he neither saith, that he brought that doctrine ouer the Oceā, or preached it in any Brittish Ilād. Neither doth any history say, that he did preach either in Irelād, Gernsey, Ierusey, the Hebrides, Mona, or any other Brittish Ile, that lye betweene Africk & vs, & are more truely called Insulae Britannicae, the Brittish Ilands, thē this, not so named, but absolutely Britannia greate Bri­taine. Thē, not preaching in any of them, much lesse did he preach in this Ilād, & much lese was he crucified heare, that kind of death neuer vsed by the Bri­tans, yet Dorotheus the cheifest Authour for this matter saith, he was marty­red Doroth. in Sy­nops. in Britannia, in some place called Britaine, or rather like to that name as our Protestants correct him, which two of them doe together in these words: Stowe. And Howes hist. in A­gricola. Dorotheus, writeth thus: Simon Zelotes passing through Mauritania and Africa, preached Christ, at length was crucified, slaine, and buried in Britaine, or rather Bi­thania. where it is euident, they deny his being heare, but rather in some place of like name. Which may easily be proued out of Dorotheus himselfe, who directly teacheth, that S. Aristobulus one of the 72. Disciples, & Disciple of S. Peter, (as hereafter) was Bishop of Britaine absolutely, which he neither would, nor truely could haue said, if such an Apostle had preached, & bene martyred, & consequētly bene Bishop in this Britaine. For it will euidētly appeare in the Doroth. supr. in Aristobulo. due place hereafter, euen by these Protestants, that S. Aristobulus was a Bishop heare longe before the time they haue assigned to S. Simō Zelotes, & cōtinued heare lōge time after his death. And greate ingratitude it had bene both of the Brittish, and Saxon Christians, If so renowned an Apostle of Christ, one of the twelue, had both preached, and bene martyred heare, and as a late writer with­out Author. of the Engl. martyro­loge 28. Octobr. pag. 296. any Authoritie seemeth to thinke, ordeined Preists, and Deacons, erected Churches, and the like, if noe monument had bene kept thereof, no Church, no Chappell, no altar erected to his honor, & memory, whē we fee it farre other­wise in all Nations, where any Apostle preached, and suffered martyrdome. And in this kingdome where S. Peter onely preached, & dyed not, we see the most aūcient Churches of this lād, except to the blessed Virgin Mary, were de­dicated vnto him in our first publike receauing of christiā Religiō, as those two in Londō S. Peters Church at westminster, & in Cornhill in King Lucius time, [Page 46] are witnes. So we euer kept vnuiolably, & with honor the memories of S. Io­seph of Aramathia, S. Amphibalus, sainct Alban, S. Aaron, Iulius and others. Martyrol. Rom. 28. die Octobr. Ado. Et Vsuard. eodem die. Engl. Martyrologe 28. Octobr. Beda Martyrol. 28. Octob. all auncient Calēd. Breuia. Rom. in festo S. Simonis Chan. 28. die O­ctobr. Protestant Cōm. booke die 28. O­ctobr. in the seru. of S. Simon and in Calendar. 28. Octobr. Menolog. Graec. 6. Id. Maij. Ba­ron. annot. in Martyrol. Rom. 28. Octobr. Venantius For­tunat. l. 8. c. 4. Magdeburgen. Centur. 1. col. 586. l. 2. Crato in vita S. Simonis & Iudae. Abdias certain. Apost. lib. 6. Ant. part. 1. tit. 6. cap. 14. Pert. de Nat. l. 9. c. 115. Eutro­pius Persa l. de vit. S. Simonis & Iudae. Anton. part. 1. titul. 6. ca. 28. §. 3. Petr. de Natal. l. 4. c. 105. Guliel. Eisengr. Centen. 1. part. 6. dist. 6. Vincent. in specul. Sabel­lic. En. 7. lib. 4. Magdeburg. Cenrur. 1. supr. & l. 2. c. 10. col. 584. Isidor. lib. de vita & morte Sanctorum. Hartin. S [...]hedel Chron. fol. 107. S. Dorothaeus l. de 12. Apostolis.

4. But all our historians of Antiquitie printed, & Manuscripts, which I haue seene, many, both of our Brittans and Saxons agree with the whole Latine Church, with all Martyrologes, that be auncient, as that of the Romans, Ado, Vsuardus, and others, that: Natalis Beatorum Apostolorum Simonis Chananaei, & Thadaei qui & Iudas dicitur: Quorum Simon in Aegypto Thadaeüs in Mesopotamia Euangelium praedicauit, deinde in Presidem simul ingressi, cum innumeram gentis il­lius multitudinem Christi subdidissent martyrium consummarunt. The natiuitie (so the Church nameth the happy Martyrdome and death of Saints) of the blessed Apostles, Simon of Chananee, and Thadaeus who is called Iudas the 28. day of Octo­ber: of the which Simon preached the ghospell in Egypt, Thadaeus in Mesopotamia, then entering together into Persia, when they had made an innumerable multitude of that Nation subiect to Christ, they consummated martyrdome. So hath S. Bede in his Martyrologe: so haue all auncient Calenders of Britans and Saxons. So hath the whole Latine Church in the festiuitie of this holy Apostle, & to bind all English Christians, as well Catholiks by the Rules before, as Protestants by the commaunding squares of their Religion, the Parlament, and their Cō ­munion Booke, they all celebrate with the Latine Church the festiuitie of this glorious Apostle vpon the 28. of October, when he suffered martyrdome as before with S. Iudas in Persia. When they which hold, he came into Britaine, keepe his day vpon the sixt of the Ides of May, the tenth day of that moneth.

5. And this is the auncient opinion of the fathers, concerning this holy A­postle, that he with S. Iude was martyred in Persia, among whom Venantius Fortunatus so renowned among our Protestants, for S. Pauls preaching heare, hath made it publike to the world, thus testifying that he was martyred in Persia with S. Iudas, neuer bringing him neare vnto this Nation.

And to ioyne forraing Protestants with these of Englād, in this busines, The Mardeburgians say plainely, that if Nicephorus doth say, that S. Simon prea­ched the ghospell to the Occidētall Ocean, & Brittish Ilands, he doth it with­out any certaine testimony. Narrat, sed sine certo testimonio Nicephorus, Euange­liū Simonem propagasse per regiones ad Occidentalem Oceanū sitas & Insulas Britan­nicas. Where they be so farre from allowing his coming to these Ilands, that they accompt his preaching in the Contryes neare the west Ocean vnproba­ble, and make him to be liuing in the East Countries, and preaching, & there ending his life, 50. yeares after this Iland had receaued the faith of Christ by these Protestants before. And Crato the Disciple of these two Apostles S. Si­mon, and Iudas followed them throughout 12. Prouinces of Persia, writing all they did and suffered there, by the space of 13. yeares; the like hath Abdias. The like hath Antoninus, Petrus de Natalibus, Eisengrenius and others. Their liues also in the same manner were writtē by Eutropius a Persian sonne of A­dimundus Xerxes King of Babylon, both in the Chaldy and Greeke tonges. To these I add Vincentius, Sabellicus, the Magdeburgian Protestants of Ger­many in their Centuries, S. Isidor, or whosoeuer the auncient author of the booke of the life and death of the Apostles, who saith besides, iacet in Bosphoro, that he is buried in Bosphorus, And died many yeares after his supposed death in Britaine. The like hath also Hartmannus Schedel, teaching, that he both prea­ched, and suffered martyrdome in Persia, also Dorotheus, that aunciēt Greeke [Page 47] father himselfe, that is alledged, to say, that S. Simon the Apostle was crucified▪ killed, and buried in Britaine: in Britannia crucifixus, occisus, ac sepultus est, the grea­test authoritie for his being heare, is cōtrary to himselfe, if so he should meane of this our Britaine, for in the same place he maketh S. Simō the Apostle to haue bene crucified in the East Coūtry in, or neare Egypt. cruci alligatus, occisus est in Ostracina ciuitate Aegypti: & maketh S. Simon the Apostle Bishop of Hierusa­lem, & so neuer to come neare vnto Britaine. So small is his Authoritie in the matter. The Authour of Fasciculus temporum saith, he was martyred in Persia Fasciculus temp: an. 74. with S. Iude. Simon & Iudas martyrisati sunt in regionibus Persidis. The auncient Anonymus that writeth the liues of the Apostles published by Frediricus Nau­sea, Bishop of Vienna, saith, that S. Simon & Iudas were sent, by reuelation into Anonymus in vit. & passione SS. Apostolorum Apostolorum Simonis & Iude. Persia, to confoūd the wicked Sorcerers, Zaroes, and Arfaxard which had fled thither from S. Matthew the Apostle in Ethiopia, and the Prince of Persia was then named Baradach, that they had many Disciples there, of which they ordeyned Preists, Dea­cōs and other Clergy men, that in one yeare they baptized aboue fourty thousands besi­des children, and the King himselfe, that they ordeined Abdias Bishop of Babilon, that came with them from iury. That Craton their Disciple wrote their liues, which Iulius Africanus translated into Latine, and after many miracles there wrought, they were there martyred togeather with S. Sennes by whome they were harboured. So that if we will beleeue either auncient, or later, Greeke or Latine, or the Persians themselues, Catholiks, or Protestants, or any thinge, that can be pretēded for authoritie, worthie to be followed in this matter, S. Simon the Apostle was neither crucified, killed, buried or preached in or neare vnto this Nation.

6. Wherefore I cannot in any wise giue allowance vnto him, who not onely placeth him among the saints and Apostles of Britaine, but citeth diuers aun­cient writers (as he saith) for this his relation. In Persia the Passion of the gloroius Apostle S. Simon, surnamed Zelotes, who according to diuers auncient writers, among The Authour of the English Mar­ty rologe printed ann. 1608. 28. O­ctobr his greate mistaking authori­ties. other his Peregrinatiōs came into our Ilād of Britany, about the yeare of Christ fourty and sixe, and there preached the Christian faith, baptized, ordeined Preists, & Deacōs, erected Churches and the like, whereby we may worthely call him our Apostle, and with greater solemnitie celebrate his feast, by whom we receaued so singular graces & bene­fites. He afterward went into Persia with S. Iude to preach the Christiā faith to the in­fidels of that Country, where at last he receaued the reward of his labours by martyr­dome, Nicephor. l. 2. c. 40. Pol. Vir. l. 7. hist. West. ann. 636. & 652. Dor. in Synopsi. Matth. Westm. an. 125. being nayled to a crosse: though Dorotheus writeth, that he suffered and was bu­ried in Britany. Hitherto this Authour, and he citeth for his warrant, as I haue placed thē in the Margin, Nicephorus, Polidor Virgil, Matthew Westminster, & Dorotheus. Of all which not any one affirmeth these things. Matthew West­minster & Poildor Vergil doe not so much as name S. Simon the Apostle, ex­cept Matthew Westminster saith he was Bishop of Hierusalem next after S. Iames. Dorotheus doth not say that S. Simon the Apostle was either crucified or at all in Persia, neither doth Nicephorus, neither doth any of these or any other say that S. Simō was heare about the yeare of Christ 46. neither cā that possibly be true by any cōputation, for by the vndeniable testimonies of many aunciēt Fathers he was presēt with other of the Apostles at the death of the blessed Vir­gin in the same yeare or 45. & yet by Nicephorus, & all that seeme to thinke Matth. Westm. an. 45. Dorotheus in Synop. Niceph. l. 2. c. 40. loc. cit. he was in Britaine, he preached both through Mauritania & all Afrike, there­fore noe being for him in Britaine at that time, & Nicephorus maketh it more vnpossible saying he trauailed through Egypt and Africk, thē through Mauritania and all Lybia preaching the ghospell. And the same doctrine he brought to the Occi­d [...]ntall Ocean. Which all Cosmographers know not to be that part of the O­tean, [Page 48] which is next vnto vs, vpō the coste of Afrike, for Britaine frō thence is in the Boreale, & North Ocean, the Occidentall Oceā of Afrike is that which is next to the Asores, & Chanary Ilands & others extēding towards America, Which seemeth to haue bene that which deceaued Nicephorus, if he though Abrah. Ortel. in typo. Orbis & Africae descript. Ptolom. Bilibald Pirckeymher. & lij in Afric. Stephan. v. Brit. Isac. in Lymphr. S. Simō came frō the west Ocean to the Brittish Ilāds, taking perhaps all those Ilāds to be cōprehended vnder that name. But more probable it is, that the Bri­tannia, to which S. Simon went (if to any) or was put to death in, is the Britan­nia, in the East Country, neare vnto Persia. For Isacius is witnes that of ould there were three Britaines, this which we inhabit, a second about Thyle, now Island, & a third in the Easte, which is most like to be that which Dorotheus & Nicephorus meane in this matter. Or if we will say, that S. Simō went frō the west coast & Ocean of Afrike vnto Persia, if he passed by the Mediterrē & A­driake sea, which was his easiest iorney going by Iury, as he did, he passed by Britannis, or Britannia an Iland in the Adriacke Sea, called by some Elaphusa, Stephanus. v. Brettotia, Bret­tannis. or Elaphites, 12. myles from Malta, by Pliny. And that there was an other Britania, or Britānis, in the same passadge betweene Afrike & Italy, is testified by our English Protestants in their Theater, who cite Polybius for Authour, (that Speed Theater. l. 5. c. 4. Polyb. Eg­log. l. 10. 11. 42. Camden in Brit. Theater l. 5. c. 1. §. 11. Claudius Ptolo­maeus in Geo­graph. Sebast. Munster. in Cos­mograph. Bili­bald. Pirck-em­her. in Ptolom. Abrah. Ortelius in Theatro Or­bis. Rich. Hack­luyt trauails of English. &c. Isidor. l. de vi [...]a & morte Sancto­ [...]um in S. Simo­ne. Harris Hist. Ecc. of Britaine to. 1. M. S. Hānibal was inclosed within the streights of Britaine) which must needs be a­bout Italy, neare Afrike, & not out of his iorney by Sea to Iury, & Persia, whē if he had come by our Britaine, to goe thither, he should either haue returned the same way againe, or compassed the greatest part of the whole cōtinent, & passed the frozen seas, by the North pole, which way no man is remēbred and knowne to haue gone at that time: & yet vncertaine, whether passable or no; & after his lāding he had most vast, and Barbarous Coūtries, to trauaile through, where no man writeth he euer was, before he could come to Persia, as all Cos­mographers, auncient, & late are witnesses: whē passing by the other Britaine, or British Ilāds, he had a short, & ready Iorney by sea, & by lād to trauaile one­ly through Iury, or Syria to Persia, & those Coūtries there, where these Prote­stāts & others tell vs, he preached, liued lōg, & was put to death. This was his trauaile by lād, as we haue heard before frō such as wrote the life of that holy A­postle. And, that was the part, which fell vnto him, as S. Isidore & others affirme, when the Apostles diuided the world among thē to preach the Ghospell in.

7. An other late writer there is who in his Manuscript History neuer printed, would bring him hither after S. Paul, which also some Protestants haue vrged before: But I haue answeared this in thē already: & long before that time, Bri­taine had by these protestāts, receaued the faith of christ. The like I say to those Protestants, (which would haue S. Philip the Apostle to send S. Ioseph of Ara­mathia hither out of Fraunce in, or about the yeare of Christ 63.) many Chri­stiās being heare by there owne cōfession lōg before that time; yet whē I come S. Philip the Apo­stle neuer came into Gallia (Fraun [...]) ly Britaine, nor neare vnto it. to the dayes of S Iosephs coming into this Iland, I will proue at large, that S. Philip the Apostle neuer came into this Gallia, or neare vnto it. For this place, it will suffice that both by Protestāts & Catholiks S. Philip the Apostle was cru­cified in Hierapolis in Phrygia, many yeares before this his supposed sending S. Ioseph hither, from this our Fraunce, or Gallia: So there is no place or possibi­litie Protestant Au­thor of the histo­rie l'estat de l'E­glise printed an. 1556. Euseb. in Chronic. an. 54. Philip. Borgom. an. 52. left for any Apostle but S. Peter to haue bene our first Father & Master in Christian Religion; Which I shall more plainely & directly make this mani­fest hereafter. In the meane time I am to set downe some former labours, and proceedings of this holy Apostle S. Peter, yet onely such, as haue connection with our Ecclesiasticall Historie of Britaine.

THE XI. CHAPTER.

1. DIVERS English Protestant writers (whether for loue to S. Peter, or dissick to Rome) knowing what great warrant ther is, for sainct Peters preaching heare, incline to affirme it to haue bene before he came to Rome. Amonge whome the THEATER WRITERS producing diuers testimo­nies Theater of great Britaine l. 9. c. 9. §. 5. for his being in Britaine, they add: If Peter were heare at all, It was before he went to Rome, and that the Ghospell was preached heare, before it was in Rome, if Peter were the first, as some hold, that preached there: both Diuers English Protestants incline to thinke, S. Peter preached in Bri­taine, before he came to Rome: and how probably. which may be more probable, if we consider the huge multitudes of Christians, fifteen thousand, saith Baronius, which dispersed themselues, into all parts of the worlde, Vpon the martyring of S. Stephen at Hierusalem. Where we see that they make the coming of S. Peter into this our Nation, to haue beene so soone after the Ascension of Christ, that they seeme to suppose it to haue beene before his coming to Rome, and make it the more probable opinion (their owne phrase) that it was soone after the Martyrdome of S. Stephen, which was to speake in their owne words, presently vpon the death of Christ: which was di­uers Theater supr. yeares before any Authoritie teacheth, he came to Rome. And their opi­nion before, that Britaine receaued the faith in the time of Tyberius will make thē of that minde, being before proued that S. Peter was the first Apostle that preached heare. For which, they bring his owne testimony to S. Brith­wald, and other testimonies. And that which is written before, of S. Man­suetus a Bishop of this Nation, sent to Toul in Lorraine by S. Peter in the time of Caius Caligula, giueth some allowance to this opinion, if we will followe those Historians, which write, he was sent thither at that time in the yeare of Christ 40. making it not vnprobable, but he was sent from S. Peter being in, or neare this Iland.

2. The like I may say of S. Aristobulus made Bishop, as William Eisengre­nius saith, in the yeare of Christ 39. who as commonly Protestants will tell vs hereafter, was our Bishop heare in Britaine: and this the rather because we Guliel. Eisengr. Centenar. 1. part. 1. dist. 7. fo. 67. 66 & dist. 8. Sophron. Patria. Hierosol. l. dela­bor. S. Petr. & Paul. finde that about the same time, and in the same yeare, (if we may beleeue this Author) the same holy Apostle S. Peter placed S. Pancratius Bishop of Tau­ronienium, and sainct Marcianus Bishop of Syrocufa in the Iland of Sicilia neare vnto Italie: and diuers others farre distant from Hierusalem, Antioch, or any Easterne place of the aboade of that greate Apostle, as S. Clement with diuers others into the hither parts of Germany, as the antiquities of those places are witnesse. And if we call to memory the vnspakeable labours, and expedition vsed by this Apostle, in such sacred a busines before remembred, & how in that time he is said to remaine at Antioch, he visited, as the Scripture is euidence, Pontus, Galatia, Cappadocia, Asia and Bithynia, the hither partes Petr. 1. v. 1. of Asia: from whence we shall not finde it a more difficult iorney for that renowned Apostle, to vouch safe to visite this Iland of Britaine, if we consult with Cosmographers in these affaires, then to come from Antioch in Syria [Page 50] the cheife place of his residency at that time, to visit all those Contries related, in which he preached as the Scriptures assure vs. But these be but coniectures, vpon which I may not found an Historiall Narration, especially when we haue a whole world of witnesses to the contrary, that Rome was the first place in the west, whether S. Peter came, and was cheifly directed vnto. And S. Peter came to Rome before he came into Britaine the cheifest reason of the dispersion of the Disciples at the martyrdome of S. Stephan, is before answered how they preached onely to the Iewes. And the Scripture is manifest that the Apostles were then at Hierusalem (except the Apostles) and not dispersed. And the history of the Acts of the Apostles kee­peth Act. c. 8. v. 1. S. Peter preaching in the East, Ionge after this to the Iewes and Gentiles, vntill such time in the dayes of Claudius Emperour, it pleased Christ our bles­sed Sauiour, as many and greate Authorities doe warrant vs, to send and di­rect this his cheifest Apostle to make a great parte of his Residencie at Rome, the greate and commaunding Imperiall Citte, at that time in the world, that he might the better by that meanes, preach the Ghospell both by him­selfe, S. Peters seating himselfe at Rome, foretold by holy scripture, [...]bbins, and Sibils, before Christ. and his Disciples, to these Westerne Nations, and Contries of the world.

3. Of this mission of S. Peter to Rome Esay the Prophet though in more ge­nerall termes had longe before admonished, saying, (as I haue alledged be­fore,) that God would send of his Apostles into Italy. Of this the auncient Rabbins before Christ were witnesses, as a Iewe himselfe hath proued a­gainst the Iewes, that Rome should be the cheife place of the Lawe and Re­ligion of the Messias. Sybilla Erythraea longe time before preached this Hieronymus à sanct. fide l. con­tra Iudaeos. Sybill. Erithaer. in l. Nasalographi 1. Imperial. Scrip. Venetijs an. 1516 per Patriarch. Venet. approbat. & Pontif. Rom. to the Gentiles, when Prophesying of Christ and his twelue Apo­stles, thus she foretolde: in vltima aetate humiliabitur Deus, & humilia­bitur proles diuina. Iungetur humanitati deitas: iacebit in faeno agnus: puellari officio educabitur Deus & homo. Eliget sibi ex piscatoribus, & deiectis numerum duode­narium, vnumque diabolum, non in gladio bellouè Eneadem vrbem Regesque subij­ciet, sed in hamo piscantis, in deiectione & pauperie superabit diuitias: superbiam conculcabit morte propria: nocturno suscitabit & commutabitur: viuet & regnabit & consummabuntur haec omnia, fietque regeneratio. Vltimo bonos iudicabit & ma­los. Surget stella mirabilis: Danaos illuminabit: orbem illustrabit. In Eneadem latus piscatoris nomen agni vsque ad fines seculi virtute perducet: Inde in Eneade iuncta, vinctos à diabolo liberabi [...]: In the laste age God will be humbled, and the sonne of God will be humbled: the lambe shall lye in Hay: God and man shall be brought vp by a virgin seruice: he shall chuse vnto him out of fishers and meane persons, a num­ber of twelue, & one of them a deuill. He shall make subiect vnto him the citie of Ae­neas, Rome, & Kings, not by sworde & warre, but by the hooke of a fisher; in deiection & pouertie he shall ouercome Riches; he shall treade downe pryde with his owne death. He shall raise himselfe in the night time, & shall be chāged: he shall liue and Reigne, and all these things shall be brought to passe, and there shall be a regeration; at the last he shall iudge the good and the euill. A meruaylous starre shall arise, it shall illu­minate the Greekes, & Illustrate the world. The side of the fisher shall by power bring the name of the lambe into the citie of Rome vnto the end of the world. From thence Rome ioyned vnto him, he shall deliuer the bounde from the deuill. Hitherto the words of that Sybilla in the time of Priamus writtē in the Chaldy tonge, and translated into Greeke, and being founde in the Tresury of Emmanuel, Eu­genius King of Sicily translated it into Latine, and was published by the Pa­triarke of Venice with great priuiledge, before the reuolt of Luther or deniall of the Popes iurisdiction. Like is the testimony both of Catholiks and Pro­testants in this matter. And both the auncient Fathers, as S. Augustin, La­ctantius, [Page 51] with others and the Church of God it selfe longe since ioyning the Sebastian. Mūst. Cosmograph. l. 2 p. 208. Hertm. Shedel. Mag. Chron. aerate 3. f. 35. Aug. l. 18. de ciuit. Dei. Lact. offic. Defunct. in hymno. Aug. sup. c. 21. & to. 6. concione ad Ca­techum. & in ep. ad Rom. & l. ciu. 18. cap. 45. Eus. praep. Euang. Magdeburg. cēt. 1. Clem. Rom. epist. 1. Constant. Mag. in decret. S. Sylu. apud Gennad. Patriarch. Con­stant. sect. 3. pro Concilio Flor. Abb. Vrsperg. a­pud Eisengr. cēt. 1. fol. 123. Marcell. epist. 1. ad Episc. Antioc. S. Leo serm. 1. de Natal. Apostol. Petr. & Pauli. S. Sim. Metaphr. in vit. Petr. prophesies of the Sybils, with those of the Prophet Dauid t [...]ste Dauid in Sybil­la, giue testimony vnto this.

4. S. Clement himselfe both Disciple and Successor to S. Peter, saith of him, that he was commaunded by Christ, as the more potent, amonge the Apostls to come to Rome and illuminate the west, the more darke part of the world. Qui obscuriorē mundi plagam occidētis velut omnium potentior, illuminare praeceptus est, quique & integrè potuit implere praeceptum. And Cōstantine the great, Emperour, our Renowned King, and Contryman thus witnesseth: That the see of Rome hath primacy and Principalitie in matters of Religion, because our holy lawe maker, and Sauiour Iesus Christ sent S. Peter thither, and cōmaunded him to hold his Chaire there, and there he was put to death: Aequū est enim, vt ibi diuina lex obtineat apicem & principatum, vbi sanctus legislator Iesus Christus Saluator noster, misso Beato Petro iussit Cathe­dram tenere, & vbi patibulū passus est. Abbas Vrspergensis saith, that Christ cō ­maunded S. Peter to come to Rome. Aduentus Petri in Romam primi, fuit prae­ceptū Christi iubentis. S. Marcellinus to the Antiochiās saith: that his See was first with them, but by the cōmaundement of Christ, It was trāslated to Rome. S. Leo saith, that S. Peter Prince of the Apostolike order, was sent to Rome, the chifest place of the Roman Empire: beatissimus Petrus, Princeps Apostolici ordinis, ad arcē Romani de­stinatur Imperij. And to conclude this matter, S. Simeon Metaphrastes is a wit­nesse, that S. Peter coming from his Easterne Trauailes to Hierusalem, Christ appeared in a vision, and said vnto him: Arise Peter, goe to the west, for it hath need to be lightned with thy torches, and I will be with thee: reuersus est Hierosolymam, visus est autem ei Dominus in visione dicens, surge Petre, vade ad occidentem, opus enim habet vt tuis illustretur facibus, & ego ero tecum. Which is sufficiently insi­nuated by our renowned Contrimen Florentius Wigorniensis, and Marianus Scotus as they are published by Protestants: The first saith of S. Peter was sent to Rome: Romam mittitur. The other saith, it was superna visione ordinante: by the ordinance of an heauenly vision. And diuers Catholiks and Protestants say: omnem occidentalem plagam suo specialiter Apostolatui destinatam. That all S. Peter directed by Christ to all the westeren Natiōs, as Britaine and o­thers. the westerne Nations were designed to S. Peters Apostleship.

5. Whereby it is manifest, that S. Peter was not onely sent by Christ, to the Imperiall Citie of Rome, and Italy, but vnto all the Occidentall Nations, whether vnder the Romane Empire then or noe; for the Empire and king­dome of Christ euen on earth, his holy Church, was not to be confined with­in Flor. Wigorn. an. 2. Claudij. Marian. Scot. l. 2. aetat. 6. in Ne­rone. M. S. apud Lipp. 14. Sep. Franc. Burgoing. histor. Eccl. l. 2. 3. 4. 5. Stow. hist. p. 34. edit. an. 1614. Mere des hist. aetat. 6. f. 22. c. 13. the limits of any terrene, or earthly Empire of what Nation soeuer: But the whole world was giuen to Christ for his Inheritance. And the then Em­periall Citie of Rome, though a commaunding place, to the vaste & mightie Pagan Empire, at that time, yet by the coming of Sainct Peter, his liuing, preaching, dying, and setling the highest powerable Apostolike See, and Chaire there, it was made not the heade of the worldly Em­pire, that was greate, but the heade of the whole world in the cheifest af­faires of men, without restriction, or limitation of either time, or place; As saith S. Leo that holy and learned Pope of this Roman citie. Vt ciui­tas sacerdotalis, & regia, per sacram Beati Petri sedem, caput orbis effecta, latius praesideres religione diuina, quam dominatione terrena: Rome was made by the holy See of S. Peter, a preistly and Kingly Citie, heade of the world, and to rule further by diuine Religion, then by earthly Regiment. And therefore, as when S. Peter made Antioch the place of his greatest Residency in the Easte, he preached to so many other Nations in that part of the world; so now being sent to the greate [Page 52] Imperiall Citie in the westerne parts, he likewise vsed the same Pastorall care, labour, and diligence to conuert the westerne Nations, euen those, that be most remote either from Hierusalem, or Rome, such as this kingdome is, for they properly and most really are the westerne Contries, and that Occidens: west, which is obscurior mundi Plaga: the more obscure or darke part of the world, for whose lightning sainct Peter was (as sainct Clement before hath witnessed) sent to these westerne Regions. For howsoeuer we will expounde this obs­cure plaga of the world in the west, whether it be for temporall and bodily darkenesse, for the greate distance from the visible funne, or darkenesse of minde, growne by barbarous rudenesse, or howsoeuer; Rome and Italy are not so to be termed, neither Fraunce, Spaine, or any Contry betweene Rome, and vs, being all nearer the Southe and Easte, and accompted ciuill Nations before the preaching of Christ vnto them. And the Apparition and words of Christ, vade ad occidentem, goe to the west, for it hath need to be illuminated by thee, assureth vs, it was the whole west part of the world, and not a portion of it onely, that was thus by our blessed Sauiour commended, and committed to sainct Peter, to be illuminated in the true faith by him. Neyther could the words of the Rabins or Sybils in this matter, be otherwise performed, in this greate fisher sainct Peter, and his hooke, not onely to subiect the city of Rome, but Reges, the Kings of the Empire, and west vnto him; nor Rome be truely termed the cheifest place, or permancy of the Messias, to rule in all the world, except this his vicegerent, sainct Peter, and his successors there by the conuersion of these nations, vnto Christ, had effected, and made it so: As we see accordingly, as they foretold, this fisher & his hooke haue made the name of Christ the lambe of God so glorious in that City, ouer all the world of Christians, and vsque ad fines saeculi, and shall so continue to the end of the world, as that prophesie, agreable with the holy Fathers, and scriptures themselues, assureth vs.

6. And if we may beleeue the Protestant writers, eyther of this, or other nations, they put vs out of all doubt, that sainct Peter both by himselfe, in his owne labours, in these westerne parts, and Plaga, Quarter of the world, and by his holy and learned disciples most diligently performed this office, & charge imposed vpon him. Our English Protestants are witnesses that the labours & trauailes of S. Peter in preaching in these Coūtries were so longe, & painefull, that he did not accomplish them, vntill the foureteenth, the last yeare of Nero, Bassus and Tuscus being then Roman Consuls (our Protestants words) The holy Stowe. and Ed. Howes hist. of the Romanesan. Dom. 70. in Iul. Agricola. Apostle S. Peter hauing accomplished his preaching, in the west parts, returned to Rome, where he preached againe, as he did before. Henricus Pantaleon, a german Protestant writeth: Cum Diuus Petrus Ecclesiam Christi Romae verbo Dei saluti­fero pasceret, non contentus fuit vno in loco gentilium superstitiones tollere, & vi­neam Domini plantare, verumetiam ad alias partes, pios & eruditos viros suos dis­cipulos Henricus Pantal. de viris Illustrib. Germ. parte 1. p. 200. ad an. 55. emisit, qui homines instruerent: when S. Peter did feede the Church of Christ at Rome, with the holesome word of God, he was not content, to roote out the super­stitions of the Gentiles, and plant the vineyard of our Lord in one place, but he sent Godly and learned mē, his Disciples, to other parts to instruct the people. What these were in particular, which he thus sent, and to what parts of the west he sent them, I shall in some parte declare hereafter. For this present I speake in ge­nerall Henricus 8. Rex An [...]iae in assert. 7. Sacram. art. 2. of these westerne nations: of which also King Henry the eight in his booke against Luther writeth: Negare Lutherus non potest, quin omnis Ecclesia fidelium, sacro sanctam sedem Romanam, velut matrem primatemque recognoscat, [Page 53] ac veneretur, quaecunque saltem neque locorum distantia, neque periculis interiacen­tibus prohibetur accessu: Luther cannot denie, but euery Church of the faithfull doth acknowledge, and reuerence the holy See of Rome, as their mother and primate, how farre distant soeuer it be from it, and daungers betweene them. And Marcus Anto­nius de Dominis, euen at that time when he most professed himselfe a Prote­stant, Marc. Anton. de Dominis l. 4. ca. 10. de Repub. Christ. and defendor of our English Protestants, and most earnest against the see of Rome, yet thus confesseth: Est caput Roma, quatenus ab ea diffusum est E­uangelium in reliquas totius ocoidentis Ecclesias, & in multas Orientis, at que in bar­baras etiam extra Romanum Imperium nationes: Rome is the head, because from it the Ghospell was diffused to the rest of the Churches of all the west, and to many of the east, and to barbarous Nations, euen out of the Romane Empire. Where we see plainely acknowledged, that all the Churches of this west part of the world, receaued the faith of Christ from sainct Peter, and the See of Rome.

7. Wherefore our King Iames in open Parlament publikely pronoun­ced of the Roman Church: It is our mother Church. An other calleth Kinge Iames Speach. in Parl. 1. Ormorod. pict. Pap. pag. 184. it, The eye of the west. From which this Nation among others must needs first receaue their sight in Christ. Neither can any man without a preiudicate minde (considering what hath beene written before) be of other opinion. Yet we may add much more to that which is already written. As that Arno­bius who liued with in the first 300. yeares of Christ, speaking of the con­uersion of the Gentiles, and sainct Peters preachinge, saith of him, that Arnob. l. 2. adu. gentes. he preached in Insulis atque prouincijs omnibus quas sol Oriens a [...]que Occidens lu­strat: in all Ilands, and prouinces, which the sonne rising and setting doth compassc, all Iles and prouinces in the west part of the world. Michael Singelus saith of him: Michael Synge­lus in Martyrio Dionisij Areop. Regiam vrbem miraculis editis illustrauit, & occidu [...]m obscuritatem in splendorem clarissimum commutauit: Peter did make the Kingly city renowned with the miracles he wrought, and chaunged the darkenes of the west into a most bright slyninge; by which obscure west he must needs, (to speake truely) meane these furthest, and most westerne parts, as I haue vrged in the like case before. Nicephorus saith of sainct Peter: Petrus per orbem habitabilem vadens, Ecclesias vbïque constituit, Nicephor. lib. 2. hist. c. 35. & Romanam quos supradiximus Successoribus commisit, Lino videlicet, Anacleto, & tertio Clementi: Peter trauayling throughout the inhabited worlds, appointed Churches euery where, and committed the Church of Rome to his successors which we haue named before. Linus, Anacletus (so he calleth Cletus) and Clement the third. And againe: Orbem peragrauit: he trauayled throughout the world. The like haue many others, the number of them is too greate to be recited; all agreing, that after he came to Rome, he consecrated there two Bishops sainct Linus, and Cletus, to supply the spirituall needs, in that place, and he himselfe tra­uayled often to preach in these western Regions, as he did in the Easte before, when he had his Residency at Antioch, as the scripture itselfe, with all, or most Antiquities of that busines are witnesses. And this may suffice in generall for the labours of that holy Apostle, in these westerne parts, so farre as they cōcerne the History of this Nation, which we haue in hand. What he performed in particular, in this kinde, and belongeth to the Ecclesiasticall affaires of Bri­taine, (so much as these my Protestant directors will gi [...]e me leaue) shall im­mediately appeare.

THE XII. CHAPTER.

1. THE holy and learned auncient Pope sainct Leo, treating of the coming of sainct Peter to Rome for the settling of his su­preame Apostolicall power, and preeminency there, and re­conciling this westerne part of the world vnto Christ, writeth in this manner: Cū duodecim Apostoli accepta per spiritū sanctū omnium locutione linguarum, imbuendum Euangelio mundum, distributis sibi terra­rum S. Leo ser. 1. de S S. Apost. Petro & Paulo. partibus suscepissent, beatissimus Petrus Princeps Apostolici ordinis, ad arcem Romani destinatur Impery, vt lux veritatus, quae in omnium gentium reuelabatur sa­lutem, officatius se ab ipso capite per totum mundi corpus effunderet. Cuius autem na­tion is homines in hac tunc vrbe non essent, aut quae vsquam gentes ignorarent, aut Roma didicisset? I am populos qui ex circumcisione crediderant, erudieras: iam Antio­chenam Ecclesiam, vbi primum Christiani nominis dignitas est orta, fundaueras: I am Galatiam, Cappadociam, Asiam, atque Bithyniam legibus Euangelicae praedicatio­nis impleueras: nec vt dubius de prouentu operis, aut de spatio tuae ignarus aetatis, Tro­phaeum crucis Christi Romanis Acibus Inferebas: quò te diuinis praeordinationibus anteibant, & honor potestatis, & gloria passionis: When the twelue Apostles ha­uing receaued by the holy Ghost, the guift of speaking all languages, diuiding the parts of the earth amongst them, had vndertaken to endue the world with the ghospell, most blessed Peter, Prince of the Apostolike order, is sēt to the chiefest place of the Romā Em­pire, That the light of the Truth, which was reuealed for the saluatiō of all natiōs, might more effectually diffuse it selfe, from the heade thereof, to the whole body of the world. For what Natiō was there, that men thereof were not thē in this citie, or what Nations in any place could be ignorant of that, which Rome had learned? Now thou (S. Peter) hadst instructed the people of the circumcision which had beleeued: Thou hadst already founded the Church of Antioch, where first the dignitie of the Christian name was risen: Thou hadst already replenished Pontus, Galatia, Cappado [...]ia, Asia, and Bithynia with the lawes of preashing the ghospell: neither as doubtfull of the successe of thy worke, or ignorant of the space of thy age. Thou didst bringe the Trophie of the Crosse of Christ, to the Roman Towers, whether by the preordination of God, both the honor of thy power, and glory of thy passion went before thee. Where we see, by this most learned Pope, (the generall consent of the other holy Fathers, and An­tiquitie, concurring with him, in this declaration,) that it was the mercifull preordinance of God, that seeing the whole world, and in that, these we­sterne nations, also were to be instructed in the truth, and the number of the Apostles to performe so wōderfull a worke, was so small, That Rome thē being the of the head world, where people of all Nations liued especially of these westerne Regions, and more principally of this kingdome of Britaine, ha­uing many thereof then making their dwelling at Rome. The cheifest Apo­stle should be directed, and sent thither by Christ, to bring this happie worke [Page 55] the more easily to passe, and settle there for euer, by the glory of his passion, the honor of his greatest Apostolicall power: quò te diuinis praeordinationibus anteibant & honor potestatis, & gloria passionis.

2. In this happines common to all, then dwelling at Rome, this Iland ha­uing so many Britans, both as hostages, and otherwise residing there, as all our histories of those times assure vs, was equall with the best: In one, which S. Peter first en­tertained at Rome by Britans, his Cathedrall See, & Church first in their howse. I take to be the greatest honor, and happines this kingdome euer had, or any other could haue, this our Britaine stript, and ouerwent them all. Which was, that our Britains then dwelling at Rome were the first, except the Romans themselues deceaue me, that receaued, entertained, and happily harboured that blessed Guest S. Peter, there. The first erection of sainct Peters Chaire, and See, the cōmaunder of the Christian world, in spirituall things, was made in the howse of one of our noble Britās there. Where the first Christiā Church of that greate and holy Apostolike Citie as the Christian pouertie of that time would permit, was founded, where the ghospell was preached, the most blessed Sacrifice of the sacred body and blood of Christ was offered, for the lyuing and the deade, where the dayly and ordinary Synaxes, and holy As­semblies of Christians then, for these, and other most holy exercises, of Chri­stian Religion were kept, from whence many holy disciples of that highest Apostle, were afterward sent, and directed by him, both into this kingdome of Britaine, and other nations in this westerne world, the happy and renow­ned Christians of this Country that then dwelled there, in the best sorte and sence they could, cooperating and assisting in so heauenly labours. For where­as we are told for an vndoubted truth, by a Tradition of the Romans, that S. Pe­ter Traditio Roma­norum apud Ba­ron. in Annotat. in Martyrolog. Roman. 19. die Maij in Pudent. Authour of the 3. conuers. with. others. was first lodged at Rome, in the howse of Pudens a Senator, and that the Christians met there at their Synaxis, & had their Church there, which is now called the Church of S. Pudentiana: maiorum firmatum traditione praescriptum est, domum Pudentis Romae fuisse primum bospitium S. Petri, Principis Apostolorum, illicque primum Christianos conuenisse ad Synaxim, coactam Ecclesiam, vetustiss imumque omnium Titulnm Pudentis nomine appellatum, qui & Pastoris nomine dictus reperitur, hodie vulgò Ecclesia S. Pudentianae nuncupatur: The Romans must giue me leaue to write, and more then probably to proue, that this howse called by them the howse of Pudens a Romane Senator, came not to him from his Roman Aun­cestors, but rather by his wife, Iure vxoris suae, a noble Christian and lady of Beda Martyrol. 14. cal. Iunij. Se­uerin. Binnius annotat in Tom. 1. Concil. in S. Pio. Baron. Tom 2. Annal. 159. Zepher. Bin. an­not. in tom. 1. cō ­cil. in Pio. 1. Traditio Roma­norum apud Pa­tres tam Latin. quam Graecos. Matth. Westm. ad An. 42. Florent. Wigor. hist. an. 28. & 60. Stowe. And Howes hist. Britaine, called by our histories and sainct Paul also Claudia, by others, Pris­cilla, or Sabinella.

3. And so at the coming of sainct Peter to Rome, this holy place was the howse, and habitation, of the Christian Brittish parents, of that renowned Lady Claudia, which then liued as hostages at Rome, to the Emperour, for this lande, and kingdome of Britaine, and by that meanes it was their hap­pines, and honor, to giue the first entertainement to the blessed Apostle sainct Peter, at his first coming thither; as that Roman tradition of that their howse after by marriage with the holy Brittish Lady Claudia their daughter and heire with Pudens the Senator, and so long after this coming of sainct Peter to Rome named the howse of Pudens, the Senator, assureth vs. Which I proue by an other vndoubted tradition of the Romans: That S. Peter was 15. yeares in Rome, before S. Paul came thither: Romani autem dicunt Petrum annis 15. in Roma fuisse, antequam Paulus ad Romam venit. So writeth our Florentius Wi­gorniensis with the common consent of Antiquitie, and writers, both Catho­liks, and Protestants. And the Roman Martyrologe itselfe telleth vs, of this [Page 56] Pudens the Senator, that he was baptized by the Apostles: Qui ab Apostolis Cori­sto in baptismo vestitus Innocentem tunicam vsque ad vitae coronam immaculate cu­siodiuit. Martyrolog. Rom. antiq. die 19. Maij. And there calleth him plainely S. Pudens the Senator, Father of S. Pu­dentiana the virgin. S. Pudentis Senatoris patris supradictae virginis Pudentianae. So that being baptized by the Apostles, sainct Peter, and sainct Paul (for no others were then in Rome) ab Apostlis, this could not be, by true accompt, vn­till, at the soonest, fifteene yeares after sainct Peter was first receaued in that howse. And if the Martyrologe could carry that interpretation, to vnderstand by Apostolis, the Apostles, in the plurall number, one Apostle (no propper con­structiō) yet by this friēdly & more then lawfull interpretation, he must needs be baptized by S. Peter, & so also a most vnprobable thing, that diuers Chri­stiās then being, as before, in Rome, S. Peter could first cōmit himselfe to a Pa­gan, or Catecumene, and he and the Christians of Rome make such an house their cheifest Church, & place of assembly for diuine things. And to put all out of doubt, this S. Pudens as I shall demonstrate hereafter in the proper place of him, and saint Claudia his wife, was either an infant, or not borne when S. Peter came to Rome; and was first lodged and receaued in that howse, which after many yeares by title of marriage with our Lady the Lady Claudia came to be his howse, & not before, but it still remayned in the hands of our Christian Britanes the Parents of that Lady there in Rome. For more preg­nant Martial Pocta. Epigram. proofe whereof, we are told by him that liued in the dayes of this Pu­dens, by the most common consent of writers, both Catholiks and Prote­stants, & was well acquainted with him, his state and Countrie, that this Pudēs was by birth, and Countrie, a Sabinite, farre distant from Rome, & his howse at Sabinum, the cheifest Towne there, and no mention of any howse at all, which of their owne, eyther he or his parents had in Rome: when by all te­stimonies of writers, we are told, the parents of Lady Claudia being Britanes were dwelling in Rome, as hostages among others, for this Nation there, and without question, had an howse there, sutable and answerable to their honorable degree, and that their daughter S. Claudia was borne there, & not in Britaine, for no Auihour that I reade, doth affirme she was borne in this I­land, but onely of Brittish parents lyuing in Rome. Claudia caerulcis cum sit prog­mata Martial. l. 11. E­pigr. 54. de Clau­d [...]a Ruff. Godw. Conuers. of Brit. p. 16. Theat. of greate Britainel. 6. Matt. Parker. antiq. Brit. p. 2. Io. Pits. l. de vir. Illustrib. p. 72. Authour of; conuers. part. 1. 2. Timoth. 4. Britannis. Claudia borne of Britans; But not in Britaine, onely she is called of the Poet Martial, peregrina, a straunger, as the children of straungers vsually are termed both with vs, and other people. And the time of her birth, and age so conuince, as I shall declare hereafter; and may be plainely proued from S. Paul himselfe a litle before his death.

4. And whereas we finde noe memory at all, of any naturall parents of S. Pudens dwelling in Rome, we haue sufficient testimony, not onely of the per­manent dwelling both of the Father, and Mother of S. Claudia there; before remembred, but that, by diuers probable Arguments they dwelled in that very howse, where Pudens continued with them, after his marriage with their daughter, and were holy and renowned Christians, although their na­tiue Countrie of Britaine hath hitherto bene almost wholy depriued of their honour, and so must needs be by the Roman Tradition the first entertainers God win conu. of Britaine p. 17. c. 3 [...]. Tim. 4. v. 21. of sainct Peter in Rome: for as a Protestant Bishop in their common opinion writeth: Pudens and Claudia were two young persons, but faithfull Christians, at that time vnmarried, when Paul writ the second epistle vnto Timothie, which was in the last yeare of Nero, a [...] all men suppose, that I haue reade except Baronius: and that they were married in the later end of Vespasian, or about the beginning of Domitian. [Page 57] Therefore Pudens being so young in the end of Nero his Empire, Although we graunt him then newly married, yet this was by all computations at the least 24. yeares after the coming of sainct Peter to Rome. And so it could not possibly be Pudens, but the parents of Claudia, our Britans, that entertained first S. Peter in their house at Rome. Who for certaintie being Britans of noble order, & degree, & lyuing in Rome as Hostages by all Iudgmēt they enioyed more freedome, and libertie in matters of Religion, then the Romans did at that time; The Emperours of Rome thē, nor long after, intermedling with the Britans, for matters of Religion, but leauing it voluntarie and free vnto them, as other Tributaries, to vse the Religion of their Contries, or as they were best, and most disposed, priuately at the least, euen in Rome itselfe, without contro­lement. So by the great mercy, & prouidence of God, the subiection & tem­porall captiuitie, or restraint of diuers these our worthie Contrimen, proued to be the most happy spirituall freedome in Christ, both of those our Hostages there, & this whole kingdome, afterward conuerted to the true faith, from thence, by this originall, so renowned and glorious for euer to this Nation, to haue in Rome it selfe the first Harbourers & Receauers of that most Blessed, & highest Apostle S. Peter. And thus I haue proued directly both against the Protestant Bishop of England denying it, the truth of that Roman Tradition, that sainct Peter was first with his holy Disciples receiued in Rome in the house which the Romans truely called the house of Pudens, after he was God wyn supr. Conuers. of Brit. p. 17. c. 3. married to Lady Claudia of this Nation, confuting his idle obiection of the young age of Pudens: As also the Romans, therefore calling it the house of Pudens, because so it was, in such sence as I haue declared, and not truely in­ducing from thence, that therefore Pudens the Roman Senator first entertai­ned S. Peter there: for as I haue proued before, this Pudens being a Sabiline, and no Romane as of the citie of Rome by birth, was neither Senator, Chri­stian, Catechumen, or perhaps not borne at that time, and the house was onely called his house, because longe after he was owner of it: as it was also after called Domus S. Nouati, Domus S. Timothaei, and S. Pudentianae; the house Martyrol. Rom. die 20. Iunij. 26. Iulij. & Baron. Annot. ibid. Et in Sanct. Nouato, Tim. Pudent. & Pra­xede. Baron. in annot. 19. Maij. Authour of 3. Conuers. part. 1. p. 17. Rob. Ba­rnes in vit. Pont. Rom. in Pio 1. Martyrol. Rom. 20. die Iunijin S. Nouato. of S. Nouatus, the house of S. Timothie, the house of S. Pudentiana, the blessed children of S. Pudens and S. Claudia our Contry woman, who all successiue­ly possessed it, termed by their name for the time, as vsually houses & places be, by the owners name: vntill in the time of Pope Pius the first, It was by the Donation of S. Pudentiana, absolutely conuerted to a Church, and euer since after her death, called the Church of S. Pudentiana, as the Romane Antiqui­ties themselues, and their continually kept tradition together with some En­glish Protestants, and others testifie, Which before was called the house of them, as they possessed it in order, or the house of them all sometimes, as the old Roman Martyrologe calleth it, the house of all those foure children of S. Pudens, and Claudia, for speaking of them all by name, S. Nouatus, Tymo­theus, Pudentiana, and Praxedes, it addeth: horum domus in Ecclesiam commuta­ta, Postoris Titulus appellatur: The house of these being chaunged into a Church, is called the Title of Pastor.

5. And it is euident, that the Father of the Lady Claudia by all probabilitie, God win. Conu. of Brit. pag. 17. Theater of great Brit. l. 6. §. 6. owner of this house, where all his children longe after liued, was yet liuing, and possessor thereof, both now, and when S. Peter was first entertained there, for Martiall the Poet which liued in this time and wrote in the dayes of Domitian and Nerua long after maketh an honorable memorie of the Father of Lady Claudia, then lyuing calling him Socer of Pudens, the Father of his [Page 58] wife, S. Claudia, our Contry woman by parents, for the word Socer, hath no other meaning, then a Father in lawe, Father to the wife whose Father in Cooper. Rider. Thom. Thomas. Calepin. & alij v. Socer. Martial. l. epigr. saepe. Io. Bal. l. de Script. cent. 1. in Claudia Ruffin. Io. Pits. l. de Vir. Illustrib. in ead. Godwin. Conu. of Britaine. Et a­lij. lawe he is, or Father to the husband of that wife, to whom he is so termed Socer, Father in lawe, Cothen, Pentheros so in Hebrewe, Greeke, Latine, and all lan­guages. Euident it is also, that Pudens had no other wife but Claudia, to haue any other Socer, or Father in lawe by, and she longe ouer lyued her husband Pudens. And that this Father in lawe was as noble for his faith, and Religion in Christ, as by discent, and birth, we may easely enforme ourselues, if from noe other grounds, yet from the most holy and vertuous education of his daughter in that profession, whoe by the examples and documents of her pious parents the best Tutours of children their greatest charge, was by their Instruction come to that perfection in the lawe of Christ, that being yet but young in all opiniōs, when S. Paul wrote his secōd Epistle to S. Timothie, a litle before his The Brittish pa­rents of S. Claudia were Christians. death, she deserued the stile of one of the foure principall Christiās, in the iud­gemēt of that great Apostle, as two greate Doctours, S. Chrysostome, & Theo­doret expound that passage of his Epistle. Salutat te, inquit, Eubulus, & Pudens Chrysost. inep. 2. ad Tim. c. 4. & Linus, & Claudia, & fratres omnes, nominatim illos memorat, quos nouerat ma­gis fide feruere: S. Paul saith: Eubulus saluteth thee, and Pudens, and Linus, & Clau­dia, and all the Brethren, he remembreth them by name, whom he knewe, to be more feruent in faith: and againe, Theodoret vpon that place, saith: Meliorum, & Theod. in ep. 2. ad Tim. cap. 4. in eund. loc. virtut is amantiorum nomina in serut: alios autem commu ni appellatione vocauit. S. Paul put in the names of them which were the best, and most louing of vertue. By which we may sufficiently see, the greate pietie not onely of S. Claudia, but her holy parents also, the then honours of this kingdome, that had caused her then vnder their charge, to be taught, and instructed, in so excellent a manner, in true Religion.

6. And if I may haue the like licence to write for the Religion of this Fa­ther in lawe to Pudens, which a Protestant Bishop taketh, to proue Pudens the sonne in lawe a Christian, I may doe it with much more reason, for thus he wri­teth: That the same Pudens was a Christian, we haue a greate presumption, in the E­pigram Godwin. Conu. of Britaine pa. 17. Theater of greate Brit. l. 6. §. 6. of Martial, where for his vertuous carriage, he calleth him, S. Maritus: but a greater in an other of the same Martial, wherein he yeeldeth him thanks, for per­suading him to amend his writings, that for obscenitie and lasiuiousnesse, are indeed not to be endured by Christian eares, and this it is.

That by this kinde of argument the Father of Claudia our Noble Contry­man, Martial. l. 7. Epi­gram. 11. was in all degrees as good, or rather better Christian then his sonne in law Pudens was, is most euident, for those verses which Pudens did well like Martial. l. 7. Epi­gram. 57. ad Ru­fin. and allowe, yet by the testimony of Martiall himselfe, might not be imparted to the Father in lawe of Pudens, but would seeme light vnto him, occupied in more serious things for thus he writeth vnto Pudens: S. Eubulus named with honour by S. Paul probably was the Father of S. Claudia, and a Britan.

Where we see, that the grauitie of the Father in lawe to Pudens, was grea­ter then his, therefore much more we may presume from hence, that he was a Christian then the other, by that argument. And yet we haue a better Au­thor, both for his Christianitie, and name also: for the other three named by Martyrol. Rom. 20. Iunij in San. Nouato. Martia. in Epigram. S. Paul, to send salutations to S. Timothie from Rome at that time, for certaine except Eubulus, the first, were most continuing in one house, Pudens and [Page 59] Claudia were then married, as is euident in the auncient Romane Martyro­loge, and others: And seeing by the Romans tradition, and other testimonies, the house wherein they dwelled, was the cheife lodging if the Apostles S. Peter and Paul, and their Successors, vntill in the time of Pope Pius the first, it was conuerted to be a Church, we must needs accompt S. Linus the Bishop, the third which is here named, to be also of that familie for the most part. Then how to single forth onely S. Eubulus, which here is first eyther for pie­tie, nobilitie, or that he was the cheife paterfamilias, owner and Master of that house, or all, and make him a stranger there, I cannot finde it by S. Paul, onely repeating them of one family, or any other warrant. For it is plaine here by the Apostle, that he was a cheife and principall Christian in Rome, and first named among these worthies, and before S. Linus, a Bishop then, & Pudens a Senatour, and absolutely there set downe, as their cheifest receauer, friend, or patron, which cannot agree to any other, better then to the Father of S. Claudia, this father in lawe to her husband Pudens and first entertainer of S. Peter the Apostle in Rome, by the Romans tradition. For neyther Do­rotheus, the continuator of Florentius Wigorniensis, nor any other that write of the Disciples there, place him among Clergie men, and S. Paul which gi­ueth him that honour in that place, clearely proueth he was none of his Disci­ples then in Rome, for he writeth in the same place. Lucas est mecum solus: one­ly 2. Tim. 4. vers. 11. Luke is with me. No Martyrologe speaketh of him, neyther any Historian, or Interpreter of Scripture to my reading, setteth downe of what Nation he was, but leaue him for a stranger, as likewise many doe S. Claudia: Therefore except better authoritie can be brought against me seing he is by the Apostle himselfe so dignified, and placed the first in that family, and salutation, Eubulus greeteth thee, and Pudens, and Linus, and Claudia: There is no cause yet I finde, to 2. Tim. 4. deny him, to be the owner & Master of that house, that first entertayned S. Pe­ter in Rome, & he himselfe the first happy mā, that gaue that glorious Apostle entertaymēt there, that he was our most renowned Cōtrymā of Britaine, & Fa­ther of Lady Claudia. For there is no other, who by any probable coniecture, was likely to performe this dutie in that house. Pudēs as before, was either then vnborne, or an Infant: of his owne parents father and mother, there is no mē ­tion in antiquities, that either they were Christians, or that they dwelled at all in Rome, much lesse in that house, being Inhabitants of Sabinum, and by Cōtry Sabinites farre distant frō Rome; And so there is none left vnto vs, to be a Christian, and entertaine that heauenly Messenger, and Gheast, S. Peter in that time, and place, but the renowned Brittish parents of Lady Claudia, then dwelling in Rome, and there confined to a certaine house, and place of per­manency by commaund of Roman power, to whome with many other no­ble Britans they were hostages, and pledges for the fidelitie, and obedience of this kingdome, to the Roman Emperours at that time.

7. To strengthen this opinion, we may add, that S. Paul sendeth to S. Ti­mothie, his Disciple the salutations of Eubulus, before all others of which sen­ding the greetings of so few by name, It will be no easy search, to finde out a better or more probable reason, then this, that S. Timothy so neare and be­loued a scholler of S. Paul, lodged vsually in this house, he also was there with his Master, entertained by Eubulus the owner thereof, and by that title of his holy hospitality deserued the first place in that salutation: otherwise no man will doubt, but S. Linus Bishop by calling, so honorable in the Church of Christ, ought and should haue bene, named before him. And that this fa­miliar [Page 60] acquaintance, betweene S. Timothie, and these our holy Christian Britans, receaued originall from their auncient entertainement of S. Timo­thie in their house in Rome, manie yeares before this their salutation in S. Pauls Epistle, it is euident; for S. Paul being now lately, come to Rome when he wrote this epistle, and neyther he, nor sainct Timothie there, after S. Pauls first dismission from prison there, so longe before, it is manifest, that these though the lady in yong yeares, were auncient Christians at that time. And we haue vncontroleable warrant, from S. Paul himselfe, in his epistle to the Hebrewes, that S. Timothie was at Rome, when he was first prisoner there, in the beginning of Nero his Empire; for thus he writeth knowe you Hebr. c. 13. vers. 23. that our Brother Timothie is set at libertie. Thus S. Paul writeth from Rome in the time of his first imprisonnement there. And so maketh these our Contry Christians the acquaintance of S. Timothie then, to be more auncient in the s [...]hoole of Christ, then either S. Timothie or S. Paul his coming first to Rome, whē there were none to instructe eyther thē, or others, in Christiā Religiō at Rome, but S. Peter, and his Disciples: I add to this the charge, and warning which Martiall the Poet gaue before to Pudens, that his father in law should not see his Poems: commendare meas camaenas parce precor Socero: An euident te­stimony, Martial. sup [...]. l. 7. Ep [...]gr. 67. that they then liued in one house together, and so the Poems sent to Pudens might easely come to his father in law his hands, and reading, ex­cept Pudens had bene so forewarned to keepe and conceale them from him. Whereof there had bene no daunger, or need of that admonition, if they had then liued in distinct places, and not in one house. And thus much of the fa­ther, of lady Claudia.

8. Concerning her holy mother also, so good a Noorse, and Tutrix to so happy a childe, we are not altogether left desolate, without all hope, but we may probably finde her forth, for the honour of this kingdome, her Contry. And except the Roman Historians can finde vnto vs, a Christian Father to S. S. P [...]isc [...]lla foun­dr [...]sse of the Church-yard of her name in Rome mo­ther of S. Claudia, very probable. Pudens, and dwelling with his wife, in the same house, as I haue found vnto them, a father to Claudia, and father in lawe to Pudens, an holy Christian dwelling in that house before Pudens his time, by Nation of this kingdome which by that is said before, they cānot doe, seeing that noble Matrone which is acknowledged by the Roman writers, euen Baronius, to haue dwelled in that house, & Grandmother to S. Claudia her children, must needs be her Mo­ther, her fathers wife, & mother in lawe to S. Pudēs, I am bolde to assigne that glorious & renowned Saint, S. Priscilla, foundresse of that wonderfull and re­ligious Churchyard, to be the same blessed Brittish Christian Lady. Ba [...]onius though staggering sometimes in his opiniō herein, saith plainely frō Antiqui­tie: fuit Romae nobilissima Matrona Priscilla nomine, Auia Pudentianae, & Praxedis Baronius [...] An­not. in Martyro­log. Rom. Iu [...]. 8. S. Pastor seu Hermes in act. S. Pudentianae. Baron. Annotat. in Martyrolog. Rom. die 16. Ian. Baron. Tom. 2. Annal. Ann. 159. & an. 166. virginum: de qua mentio habetur in Actis S. Pudentianae, à Pastore conscriptis. There was a most noble Matrone in Rome, called Priscilla, Grādmother of the virgins Pudē ­tiana and Praxedes: of whō there is mention in the Acts of Pudentiana, written by S. Pastour. The like he writeth in other places where as she is there called by him the mother of Pudēs, Mater Pudent [...]s, he must needs be vnderstood, to speake in their Phrase, which ordinarily all Mothers in lawe, by the absolute name of Mothers, as the cōmon custome is. Sometimes in other places Baronius faith, S. Priscilla was wife to S. Pudens, and mother to S. Nouatus, Pudentiana, and Praxedes: so likewise doth Zepherinus Binius, when it is euident before, that S. Claudia our Brittish Lady was the onely wife, of S. Pudens, and Mother to those Saints. Therefore to excuse the one from errour, and the other from [Page 61] contradiction, they must holde, that both the Mother of S. Claudia, and she herselfe also was sometimes called Priscilla, as she was in Vmbria termed Sa­binella, of her husbands house at Sabinum there. And this may sufficiently be gathered from those Antiquities, Baronius citeth, in which one S. Priscil­la is called Priscilla Seniour, the elder, or old Priscilla, to make which iusti­fiable, we must haue also Priscilla Iunior, the yoūger or yoūg Priscilla, & this is vsuall for distinction sake, where the mother and daughter, Father & sonne be of one, and the same name, to call the Father and Mother by their name with the addition, old, or elder, and the sonne and daughter, with the distin­ction, younge, or younger added vnto them. And there be other distinctions betweene these two: The eldest (grandmother to those holy children,) as the Roman Martyrologe with others testifieth, who died at Rome hauing em­ployed Martyrol. Rom. die 16. Februarij. hereselfe, and her goods to the seruice of Martyrs: die 16. Pebruarij Romae Sanctae Priscillae, quae se suaque Martyrum obsequio mancipauit. Where we see her festiuitie kept vpon the 16. day of February, and that she dyed at Rome. Of the other, the younger, if by any called Priscilla, we finde no such obseruation, nor that she died at Rome, but quite otherwise, that after her husband S. Pudens death, she liued so longe at his house at Sabinum, in Vm­bria, that she thereupon tooke her name Sabellina, and by all writers dyed there farre from Rome. Secondly S. Pastor who liued in the Apostles time, & familiarly in that our Brittish house, as I shall shewe in due place, is witnesse, euen Baronius acknowledging it, That the elder S. Priscilla Grandmother to S. Nouatus, Tymotheus, Pudentiana, and Praxedes, which were S. Claudia her children, was foundresse of that renowned Church-yard, in via Salaria, S. Pastor in actis S. Praxedis, & apud Baron. in Annot. Martyr. Rom. die 16. Ian. at Rome which boare her name, caemiterium Sanctae Priscillae via salaria, and was founded longe before S. Claudia was of yeares to be Authour thereof. Caemiterium via Salaria nomine sanctae Priscillae, Priscillae seniori Pastor tribuit in act is S. Praxedis. And it must needs be this, and noe other, which prepared that most charitable Christian costly worke; for we finde no other saints of that name, especially in that time, but onely her, and S. Priscilla wife of S. A­quila, diuers times mentioned by S. Paul, being a Iewe, who could not be authour of that foundation at Rome. First because probably it was founded before she came to Rome, being at Corinth, & there saluted by S. Paul in his 1. Cor. c. 16. first epistle to the Corinthiās, & was with her husband coadiutresse to S. Paul, with her husbād in those parts before they came to Rome, as the same Apostle testifieth: Salutate Priscā & Aquilā Adiutores meos in Christo Iesu, qui pro anima Rom. 16. mea, suas ceruices supposuerunt. Neyther did she with her husband stay so longe at Rome, to effect such a busines: for as S. Luke proueth, they came from Act. 18. Rome vpon the bannishment of the Iewes from thence by Claudius, which was soone after their coming thither. And they were at, or neare Ephesus a litle before S. Pauls death, as he proueth writing his second epistle then to S. Timothie. Saluta Priscillam & Aquilam. And the old Roman Martyrologe 2. Tim. 4. with others giue euidence, they ended their liues in Asia the lesse, vpon the 8. day of Iuly, when the other S. Priscilla, died (as before,) at Rome, farre from thence, the 16. of Ianuary. [...]ctaua Idus Iulij. In Asia minori Sanctorum Martyrol. Rom. 8. Iulij. Aquilae &, Priscillae vxoris eius, de quihus in Actibus Apostolorum scribitur.

9. And Baronius, who was an eye wetnesse of the chargeable worke of that foundation, found in his time, shall proue all the wealth both of this S. Priscilla, and her husband S. Aquila being but Tentma [...]ers; erant autem sceno­factoriae Act. c. 18. artis, as the scripture testifieth, was not able to effect such a worke. [Page 62] Baronius which had seene and often visited it, compareth it to a citie, for Baron. Annal. Tom. 2. an. 130. lardgnesse and streets vnder the earth, relating, that the whole citie of Rome was amazed to see it. Mirabile dictu: vidimus, saepiusque lustrauimus Priscillae cae­mitcrium, haud pridem inuentū, atque refossum via salaria tertio ab vrbe lapide, quod nullo magis proprio vocabulo dixerimus prae cius amplitudine, multisque atque diuersis eiusdem vijs, quàm subterraneam ciuitatem: quippe quòd ipsius ingressu pri­maria via caeteris amplior pateat, quae hinc inde vias diuersas habeat, easdem fre­quentes, quae rursum in diuersos viculos diuidantur & Angiportus: rursus vt in ci­uitatibus, statis locis, velutfora quaedam, ampliora sint spatia, ad conuentus sacros a­gendos, ead [...]mque Sanctorum Imaginibus exornata: nec desint, licet nunc obstructa, ad lumen recipiendum desuper excisa foramina. Obstupuit vrbs, cùm in suis suburbijs abditas se nouit habere ciuitates. So wonderfull and chargeable a worke, with such streets, turnings, Churches, altars for holy Masse, Images of Saints, and the other things of price, as they argue the ritch and noble degree of the blessed foundresse; so for a lady of Britaine a straunger there, to be at so ex­cessiue chardg, and expences to prouide such a Sanctuary for the honour of Christ, safety, releife, and cōforte both temporall and spirituall of his Seruants in a forreine Countrie, must be a perpetuall glory of this Nation. And to giue further testimonie: that this our renowned Country woman was foundresse thereof, we finde expressely, that diuers of her family and posteritie namely S. Pudens her sonne in lawe, her grandechildren, his daughters, S. Puden­tiana, and S. Praxedes, as likely S. Nouatus, and Timotheus were honorably Martyrolog. Roman. 21. Iulij. Act. S. Praxe­dis in Breuiar. die 21. Iulij. & S. Pudentianae die 19. Maij. interred there. Cuius (S. Praxedis) corpus à Pastore presbytero in patris & sororis Pudcntianae sepulchrum illatum est, quod erat in caemiterio Priscillae via Salaria. And yet besides this memorable foundation, for the publike good of the Church of Christ, these Romans themselues doe tell vs, and the lately con­tinued buildings themselues testifie, that there was an other such secret Church yard, at her owne house, to hide, protect, and bury holy Martyrs in. In ipso Titulo Pastoris, vbi erant thermae Nouati, quae & Timothinae dictae, ipsae bal­nei inferiores Caesar Baron. Annot. in Mar­tyrol. Rom. die 16. Ianuarij. cellae instar porticuum sibi concameratione coniuctae, quae vsque in hanc diem cernuntur poene integrae, caemiterij loco ad sepeliendos sublatos occulte martyres inseruisse creduntur. And thus we haue found out now at the last the house of our noble Christian Britans at Rome, to haue bene the first lodging of the great Apostle S. Peter there, his first Church, and Seate, the Harbour of S. Paul, and many of their Disciples, and Successors Popes of Rome after them, the first Seminary, colledge, or mother of Christian learning there, or in the westerne world, the common and ordinary place of holy Christian as­semblies, and exercises; from whence, as from the originall well and foun­taine the water of life did take course, and current, to diffuse it selfe vnto all parts and Nations of the Occidentall world. We may make some estimate and apprehension of the wonderfull charitable helpe, and assistance, this most happy house of our noble Brittish Christians, parents of S. Claudia yeelded to the holy worke of conuerting this, and all other westerne Countries, if be­sides their extraordinary loue to their owne Nation, we doe reflect vpon that the old Roman Martyrologe hath told vs before, of this Priscilla, Employing herselfe and her substance to serue the Saints, and Seruants of Christ: se suaque Martyrol. Rom. dic 16. Ianuarij in S. Priscilla. martyrum obsequio mancipauit: That she and her husband were two of the cheifest of the nobilitie of Britaine kept hostages at Rome, for this kingdome, and yet after so many yeares spent, and their honorable reuenewes much exhau­sted in these pious workes, in maintaining, and releeuing distressed Christians, [Page 63] by rhemselues, substance, and greate numbers of Attendants, and ser­uants, attending also to those holy ends, they left so much to posteritie, that in the Family of their grand child S. Pudentiana, in the same house there Vita S. Pudent. in Breuiar. Rom. die 19. Maij. Bar. Tom. 2. Annal. in S. Praxede. were nonaginta sex homines, 96. Christian men, ordinarie Attendants, and S. Praxedes her Sister liuing there, 19. holy Christians were martyred in that house at one time.

THE XIII. CHAPTER.

1. NOw let vs examine more particularly, who they were, whom S. Peter, (thus receaued in Rome by our Brittish Countrymen) sent into these parts of the world, next adiacent vnto this Iland; That if we finde, the first preachers of the faith of Christ, in all these Countries next vnto vs, were sent by sainct Peter so well acquainted with our Roman Britans, we may boldely conclude, that this kingdome alone was not left vnremembred, in those holy Ambassages. Our Protestant Antiquaries from S. Innocentius twelue hun­dred yeares since, and other Antiquities, acknowledge it for so certaine, and vndoubted a truth. Quis nesciat, cum sit manifestum, that no man can be ignorant of it, being manifest: But S. Peter founded the first Churches of Africke, Italy, Godwyn Conu. of Britaine p. 3. Innoc. 1. epist. ad Decent. dist. 11. Simon Metaphr. 29. dic Iunij. Bar. Annal. an. 44. Fraunce, Spaine, Sicily, and the Ilands, that lye betwixt them, Sardinia or Corcica, Maiorca, Minorca. And for Sicily, and those Ilands, we neede not expect S. Peters coming to Rome; for while he was in the East so farre of, he sent S. Martianus and Paccatius thither, & landed there himselfe in Sicily, the chei­fest Iland, when he came to Rome. Of Italy there is no question, among wri­ters, Protestants, or others, but it fell to the diuision of sainct Peter: for though Act. Apost. c. 12. 13. 14. 15. Sophron. tom. 7. Biblioth. Patr. Hartmann. Sche­del Chronic. chronicor. f. 205. many bring sainct Barnabas into Italy, yet it is euidēt, by the holy Scriptures themselues, that it must needs be longe after sainct Peters coming to Rome. And when sainct Barnabas Brother to S. Aristobulus by some father in lawe to sainct Peter preached in Italy, it was, as antiquaries say, by the direction of sainct Peter. Barnabasè 72. Discipulis fuit natione Cyprius, is in Italiam veniens, ex praecepto Petri omnem Longobardiam praedicando, & docendo circuiuit, & apud Mediolanum primus Cathedralem locum tenuit. Barnabas one of the 72. Disciples, was by Nation a Cyprian, he coming into Italy, by the commaundement of Peter went about all Lombardy, preaching and teaching, and was the first that held the Cathedrall place at Millane. The next Nation to this, in the way to this Iland of Britaine, is that of the Heluetians or Switcers, whose Theater of great Britaine lib. 6. Pantal. de vir. Illustrib. Germ. Apostle, as our Protestants assure vs was that our renowned Countriman S. Beatus sent Apostle thither by his Master sainct Peters authoritie of which matter I am to speake more hereafter. For the parts betweene Heluetia, and [Page 64] vs, Sebastian Munster, the Magdeburgian Protestants in the first of their Sebastian Munst. Cosmograp. l. 3. Magdebur. cent. 1. Henricus Pāt. de vir. Illustrib. Germ. part. 1. pag. 100. Hen­ricus de Erford hist. Germ. Ca­tal. Episc. Tungr. Catal. Epis. Met. Catal. Episcop. Tullen. Guhel. Eisengr. Centen. 1. Henric. de Er­ford. apud Mun­ster. & Pant. sup. beat. Rhenan. l. 2 rerum Germ. p. 88. Francis Bur­going. Eccl. hist. l. 2. c. 1. Theater of great. Brit. l. 6. Bal. l. de Scriptor. in Kentegern. Io. Capgrau. cat. in S. Kentegern. Guliel. Lomb. l. de leg. Regum. Britan. in Ewar­do Confessore. Richard. Kack­luyt in Reg. Ar­thu. & Edga. Ar­nold. Mirman. in Theatro Conu. gent. Acta S. Ioan. in Breuiar. Rom. die 25. Iulij. Mar­tyrol. Rom. 25. Maij. Bed. Mart. ib. Vsuard. ib. & Ado. Breuiar. Ec­cles. Toletan. Greg. 7. Epist. ad Alphōsum Reg. Vincent. in spec. hist. lib. 6. cap. 6. Francis Mas. l. 2. of Consecrat. cap. 2. Loyes de Mayer­ne Turquet hi­storie general d'Espagne li. 4. p. 179. Beuter. ib. Vincent. supr. Centuryes, Henticus Pantaleon, Iodocus Willichius, Arnoldus Mermannius, Henry of Erford, and other historians of Germany both Catholiks and Pro­testants are witnesses with the auncient Catalogues of their Churches, that sainct Peter about the yeare of Christ 55. or before, longe before S. Paul or any other Apostle came to Rome, or to any of these parts, sent S. Maternus, Eucherius and Valerius, who conuerted Alsatia, Treuers, Argentine. Mentz, Colin and those Contryes. Of his directing and sending sainct Clement, our renowned Countryman sainct Mansuetus with others, into or neare the same parts, I haue related before. And to the parts of Germany nearer to Dēmarke, the same glorious Apostle sainct Peter sent sainct Aegistus one of the 72. Dis­ciples, and sainct Marianus into the Coūtryes of Germany next to Holst, and Denmarke who was Martyred there. Flanders and the lowe Countryes re­ceaued the faith from this our Nation, by the preaching of such as were sent and authorized by the Church of Rome, as our Protestant Authours of the Theater of greate Britaine tell vs. For Denmarke, Norway, Island and those parts we haue proofe from our Protestants of England, the auncient lawes of sainct Edward, and other Antiquities, that they receaued the faith of Christ from such also of this Nation, as were licenced & warranted thereunto, from the Popes of Rome. The French and German writers, both Catholiks and Protestants testifie: Britannos, Normannos, Picardos, omnemque maris Oceani tra­ctum instruxit formanitque side sanctus Nicasius, à sancto Clemente Apostolus illuc delegatus, Imperante Nerone: sainct Nicasius being sent thither Apostle in the tyme of Nero by sainct Clement, did instruct and forme in the faith the Britans, Nor­mans, Picards, and all the coaste of the Ocean Sea.

2. And to cōpasse all the next parts of the continent, and make sure worke, that no preachers of the faith of Christ did or could come hither, but from S. Peter, and his Apostolike See of Rome; If we circuite France, and Spayne, and returne that way into Italy againe, we shall finde it so. For although we reade, that S. Iames the Apostle was in Spayne, yet it was before the Gentils were preached vnto, and profited not there in that kinde but left the labour and glory thereof to sainct Peter. The publike Acts of sainct Iames his life beare record: Hispaniam adijsse, & ibi aliquos ad fidem conuertisse, Eccle­siarum illius prouincia traditio est: ex quorum numero septem postea episcopi a beato Petro ordinati in Hispaniam primi directi sunt: It is the tradition of the Churches of that prouince, that sainct Iames the Apostle went into Spayne, and there conuer­ted some to the faith: of which number seuen were after made Bishops by sainct Peter, and were the first were sent thither. The Romane Martyrologe, Vsuardes sainct Beda, Ado, Pope Gregory the seuenth in his epistle to kinge Alphon­sus, or Adelphonsus, Vincentius and others haue the like, and name those seuen Bishops ordeynad by S. Peter and by him sent into Spayne to be these: Torquatus, Cresiphontes, Secundus, Indaletius, Caecilius, Hesichius, and Euphasius. Amonge whome Pope Gregory writeth of these Bishops sent into Spayne by sainct Peter: Destructa Idololatria, Christianitatem fundauere, & Religionem plantuere, & ordinem & officium ostendere: hauing destroyed Idolatrie, they fownded Christianitie, and planted Religion, and shewed order and dutie. The ge­nerall Spannish historye of Spayne, Beuter and others write that sainct Iames conuerted there onely 9. parsons, and speaking of the time of Claudius longe before sainct Paule came to Rome, affirme: Sainct Saturnine S. Peters disciple, was sent into Spayne, he which was the first Bishop of Tholose: who prea­ched [Page 65] at Pampelone, and there conuerted in seuen dayes fourtie thousand parsons. So that we see the kingdome of Spayne receaued the faith by sainct Peter, his Disciples, and direction.

3. Now let vs wynde nearer to Italy, and goe to Marseils, where we finde that renowned history of S. Lazarus, and Maximinus coming thither with sainct Mary Magdalen, and her Sister sainct Martha. That these two holy Bishops were also directed by sainct Peter, we cannot doubt, when we finde it proued by many Authours, that sainct Maximinus was vnus ex Gulile. Eisengr. centenar. 1. part. 5. 72. Discipulis Christi, cui à diuo Petro Apostolorum Principe Maria Magdalena commendata fuerat: one of the 72. Disciples of Christ, to whome Mary Magdalene was committed by sainct Peter Prince of the Apostles. And as we reade in the acts of sainct Martha, this Disciple of sainct Peter, sainct Maximinus baptized Maistre Puiel hist. in vita S. Mariae Magdal. 22. Iulij. Volater. Petr. de Natal b. Antonin. Vuern. Bed. Hamular. & Fortunat. Episco­pus Treuer. apud Eisengr. Centen. 1. part. 1. dist. 3. an. D. 46. all that family. And after their coming vnto Marseils, their dependance of sainct Peter (then being come to Rome) was no lesse then before, for the French Antiquities tell vs, That after the Ascension of our Lord an. 14. the Iewes raised so horrible a persecution against the Christians, that the most part fled whe­ther they could. S. Maximinus accōpanied with S. Lazarus taketh Mary Magdalen, Martha, Marcella her hand-mayde, and S. Cedoyne borne blynde whome our Lord made to see, and committed themselues to the Sea, to auoyde the fury of the Iewes, they arriue at Marseils, after by the persuasion of sainct Mary Magdalen, the Prince of Marseils was Christened, and went to Rome, and was there directed by sainct Peter. And this Iorney of King or Duke Stephē of Fraunce to sainct Peter at Rome to excuse himselfe of the Martyrdome of sainct Va­leria his wife, when he was a Pagan, is the common opinion of French Historians, treating of that time. Therefore we cannot Question, but those holy Bishops sainct Maximinus, and Lazarus, who thus directed others, so greate a Iorney to Rome to be instructed, and receaue directions from S. Peter there, were in the same case of dependancie from him themselues.

4. Thus wee haue compassed all the Sea coasts of Italy, Spayne, Fraunce round about, and finde all places furnished with holy preachers from sainct Peter and the See Apostolik of Rome. For the other Countryes of Germany, Denmarke, Norwey, and the rest, I haue related how their conuer­sion was longe after, from this Nation: And Origen writeth that those Coun­tries in his time had not yet heard the word of the Ghospell: Circa Oceanum Daci, & Origen. tract. 28. in Matth. Sarmati, & Scythae nondum audierunt Euangelij verbum. Concerning the in­ward parts of Fraunce, being a Country nearest vnto vs, we finde all the Bishops thereof, being many, to be the Disciples of sainct Peter, and sent from him. And to begin with the cheifest and Primate there, to whom the others were subordinate, Eisengrenius from many Authors proueth that S. Guliel. Eisengr. Centen. 1. part. 1. dist. 3. f. 56. an. D. 54. He citeth. Bed. Martyrol. prid. cal. Ianuar. Petr. de Natal. l. 2. c. 25. Antonin. part. 1. tit. 6. c. 25. §. 3. Martin. in Chron. Vicel. in Hagialog. Vuern. Carthusian. in Fasic. tempor. Sauinianus or Sabinus one of the 72. Disciples of Christ, was by sainct Peter the Apostle Consecrated Primate of all Fraunce, and Archbishop of Sens, in the 54. yeare of Christ, when Tybertus Claudius was Emperor, and to him succeeded in the yeare 74. sainct Potentianus Martyr, also one of the 72. Disciples and Scholler of sainct Peter cheife of the Apostles and Companion of sainct Sauinian; sanctus Saui­nianus siue Sabinus vnus ex 72. Christi Discipulis a sancto Petro Apostolo Primas totius Galliae, & Senonensis Archiepiscopus consecratus est anno Christi. 54. Ty­berio Claudio Caesare Augusto [...]cui successit anno d. 74. sanctus Potentianus Martyr, & [...]e ex 72. Petri Apostolorum Corypha discipulus, beati Sauiniani in Itinere comes & peregrinationis. Therefore If the two first Primates of all Fraunce were the Disciples of sainct Peter, and by him placed in that Dignitie, ouer [Page 66] all the Bishops of Fraunce, the rest must needs be at his Dispotion, and sub­stitution, and the first of them being so placed in the yeare of Christ 54. in the Empire of Claudius when sainct Paul was a strunger in this part of the world, this prerogatiue, and honour must needs be yeelded to sainct Peter: who was the first did send the first preachers, and Bishops into Fraunce, in the time of Claudius, by all testimonies, longe before sainct Paul came into any westerne parte, or Nation; his first coming thither being in the time of Nero, and yet as a Prisoner, to Rome, and so continuing there two yeares, as both Scripture and Historyes giue ample Testimony. The Authorities for this sending and mission by sainct Peter; are too many to be alledged: There­fore I will onely set downe diuers of these first Bishops, and the yeares where­in they were first consecrated, and directed thither, as they are gathered and collected out of many Authors by Eisengrenius, and Democharez, that It may be euidently knowne, by the time it selfe, that onely sainct Peter by his Disciples founded the Church of Fraunce.

5. I haue spoaken of sainct Maximinus, and sainct Lazarus, the first Bishop Guliel. Eisengr. Centenar. 1. in S. Maximin. Laza­ro & Iuliano. of Aquens, the second of Massilia consecrated and deputed to those places by sainct Peter, no other Apostle being in these parts to accomplish that holy worke, these being ordeined Bishops there, as these Authors tell vs, in the yeare of Christ 46. in which yeare also sainct Simon Leprosus whom our Sa­uiour cured of that infirmitie was consecrated Bishop of Cenomanenses: This Anton. Democ. l. 2. de Missacō ­tra Caluin. Gul. Eisengren. Cent. 1. part. 1. dist. 3. also was called sainct Iulianus. In the yeare following 47. sainct Martial Disciple and Godchila to sainct Peter; D. Petri Apostolorum Principis, & in Baptis­mate filius, was with diuers others sent by the same holy Apostle, and was father in Christ to so many Prouinces, and people in Fraunce, as the Annals thereof doe mention. In the same yeare sainct Trophimus, out of whose spiri­tuall Magdeb. Centu. 1. in Trophim. mart. Rom. in S. Troph. Tom. 1. cō ­cil. Gul. Eisengr. Centē. 1. Matth. Westm. Arnold. Mirm. in Theatr. conuers. gent. & alij. Gul. Eisengr. centen. 1. in S. A­phrodisio. fountaine, as Pope Zosimus writeth all the Ryuers and brookes of Fraunce were filled, was ordeyned Bishop of Arles, which must needs be by sainct Peter, being twelue yeares at the least, before that time, some thinke he was left there by sainct Paul. In the yeare following being 48. sainct Aphordisius by birth an Egiptian, and Prefect of all Egpyt, at the time when our Sauiour being driuen into Egypt, the Idols of the temples there, fell doune, being the Disciple of S. Peter, Prince of the Apostles at Antioch was consecrated Bishop of the Church of Buturigum in Fraunce. sanctus Aphrodisius genere Aegyptius, totius Aegypti praefe­ctus, eo tempore, quo puero Iesu in Aegyptum fugato, & in templa Deorum illato, Idola omnia corruerunt, B. Petro Apostolorum Coryphaei apud Antiochiam Disci­pulus, Buturicensis Ecclesiae consecratus est Antistes anno Christi 48. sedit annis Volaterrā. com­ment. l. 13. Petrus de Natalib. l. 3. c. 218. Gul. Eiseng. Centenar. 1. part. 1. dist. 3. Franc. Belleforest to. 1. Eisengr. Centen. 1. fol. 56. sex, moritur 11. cal [...]ndas Aprilis anno Saluatoris 54. he was Bishop there sixe yeares, and dyed the eleuenth of the calends of April: and sanctus Vrsinus à beato Petro con­secratus: consecrated by sainct Peter, whom some call Nathaniel, succeeded hym, in his Bishoprick in the yeare of Christ 54. And the same yeare 48, (except Eisen­grenius and others cited by him, deceaue vs) Paulus Sergius was consecrated Bishop of Narbon, eight or more yeares before sainct Paul came to Rome, and so by no other Apostle but sainct Peter. The next yeare after, the 49. of Christ, by the last accompt, sainct Clement surnamed Flauius with Caelestus & Faelix, and our contryman sainct Mansuetus first Bishop of Tullum were directed in Gallias, the parts of Fraunce by sainct Peter. In the yeare 54. thes Authors testifie, That sainct Amator, Potentianus, Sauinianus, Fronto, with others were sent Bishops by sainct Peter into Fraunce: all longe before sainct Paules coming to Rome. And for a Religious memory, and due honour of sainct [Page 67] Peter, and the See of Rome in that respect, Those Sees of Bishops which were first founded by sainct Peter, and his Successour sainct Clement, of whom Annal. Gall. Booke of Estat. in Fraunce. Edw. Grymston. p. 97. I shall speake hereafter in his proper place, are for the most part the cheifest Archbishops Sees there at this time. As the Archbishops of Reims, Sens, Lyon, Soissons, Amiens, Noyon, Paris, Charters, Orleans, Angers, Mans, Beuuis, Burges, Bishops sees foun­ded in Fraunce by S. Peter in honor▪ thereof are for the most part Arch­bishops Sees at this time. Tours, Chalon, Auxerre, Troys, Meaux, Angolesme, Baion, Narbon, Rouen, Bur­deaux, Aix, Vienna, and others: all first founded by sainct Peter the Apostle, and his Successor sainct Clement, as before sainct Peter, and in sainct Cle­ment hereafter is, and shall be related.

6. And because some Question hath bene, by whom sainct Trophimus so renowned in Fraunce, was first sent to Arles there, to passe ouer other te­stimonies, the epistle of the Bishops of that Prouince to sainct Leo the greate, S. Trophimus sent to Arles in Fraūce by S. Peter. Pope of Rome, cleareth this for to be sainct Peters doing. Omnibus Regionibus Gallicanis notum est, sed non sacrosanctae Ecclesiae Romanae habetur incognitum, quod prima inter Gallias Arelatensis ciuitas missum à beatissimo Petro Apostolo Epistola cōpro­uincialium Epis­coporum Me­tropolis Arela­ten. ad S. Leonē Papam. inter e­pist. S. Leonis epist. 108. & in Tom. 1. concil. sanctum Trophimum habere meruit sacerdotem, & exinde alijs paulatim regionibus Galliarū donum fidei & Religionis infusum: It is knowne to all Countries of Fraunce, neyther is it vnknowne to the holy Romane Church, that Arles the cheife citie of Fraunce deserued to haue for Preist, sainct Trophimus sent from sainct Peter the Apostle, and from thence by little and little the gift of faith was infused to the other Regions of Fraunce. Where we see it proued by the publike letters and testi­monie of all the Bishops of that Prouince: That it was a certaine and confessed truth among all the Churches of Fraunce, and knowne also at Rome, that sainct Trophimus who was so renowned in Fraunce was sent thither by sainct Peter; which yet doth not condemne their opinion, which say, sainct Paul in his Iorney from Rome to Spayne left him by the way at Arles whether he was formerly sent by sainct Peter, and sainct Paul finding him at Arles, went on his Iorney leauing sainct Trophimus, where he found him. Which con­firmeth that I haue deliuered before of this matter, and thus I haue compassed and circuited all Coūtries round about vs, & find that they all first recea­ued the faith of Christ in these times by sainct Peter the Apo­stle, and his disciples, and no other meanes but this, was left, or to be fownde in histories to bring the first knowledge of saluation to this Kingdome. And hauing this farre entreated of sainct Pe­ters Disciples, let vs now speake of that most glorious Apostle himselfe & his & prea­cing heare.

THE XIIII. CHAPTER.

1. NOW I am come, to giue that glory to this kingdome, whereof a Protestant thus speaketh: we should accompt it Godwyn Conu. of Brit [...]ine. p. 6. a greate glory to our Nation to deriue the peti-degree of our spi­tuall linadge, from so noble and excellent a father, as sainct Peter. And diuers others of that profession will seeme to giue that Preeminencie vnto him. To satisfie therefore, these men, and giue that due honour to this kingdome: this is sufficiētly pro­ued before by those that haue told vs he preached in all kingdomes and Ilands of the west; therefore this Cuontry, so greate, and ample a portion of the westerne world, and the most florishing Iland thereof, cannot be excluded from this prerogatiue. This moued our first Christian King Lucius, and the S. Peter his perso­nall preaching, and founding our Church in Bri­tain proued by all human authoritie. cheifest of the cleargie heare in that time, in the first publik and generall con­uersion of this kingdome to dedicate the first and principall Churches of this Land to this glorious Apostle, as our first father and founder in Christ, as na­mely two in one cittie of London, the one of them the Metropolitane cheife See, diuers hundreds of yeares, scituated in Cornhill, and still keeping the name of sainct Peters Church: The other at westminster also to this day Stowe hist. in K. Lucius an. D. 179 Holinsh. ib. hist. of Engl. The Ta­ble of S. Peters Church there. Ihon Norden Specul. Britan. part. 1. p. 42. Camden in Brit. Belgae Sommer­setsh [...]re. Francis Mason Consecrat. l. 2. c. cap. 2. pag. [...]0. retayning the name, sainct Peters Church, and diuers others in this king­dome, when except that of Glastenbury dedicated to our blessed lady, sainct Mary, we cannot finde the like of dedicating so auncient and many Churches to any other sainct, sainct Paul, sainct Ioseph, or whom soeuer supposed to haue preached heare.

2. The next argument shall be from the testimonie of our holy King Inas and the Clergie of England then. Who in the place of the olde Church of Glastenbury, building a very magnificent new Church dedicated it to Christ, sainct Peter, and sainct Paul, and in the high forefront thereof engraued certaine verses in the honour of sainct Peter and sainct Paul, among which these three are founde.

The first which our Protestants omitt to translate is thus: in Th [...]se (to wit sainct Peter and sainct Paul▪ a Church and an Altar pleasing vnto God is raised, The other two are thus tran [...]lated by our Protestants: Be glad England, Rome s [...]deth health to thee, and Apostolicall Brightnes doth lighten Glastenbury. And they say that this is ment either of doctrine, or protection. But the words mittit [...]bi Roma salutem: That Rome s [...]nt saluation vnto Britaine, and the Apostolicall [Page 69] brightnes of sainct Peter and Paule did illuminate Glastenbury, doe include onely doctrine and Saluation, and no mention there at all is had of protection, which is contrary, to protestant Religion: and in Catholik Religion, for so worthie a King, as sainct Inas was to ascribe the patronadge of Glasten burie to sainct Peter and sainct Paul, if neither of them had giuen Influence to the first settling of Religion there, and exclude sainct Ioseph, who both liued and died in that place, is an harsh & vnworthie construction: And to giue further testimonie, that the words of that Inscription are altogether to be vnderstood of our first conuersion, and receauing the faith from sainct Peter and Rome all those verses excepting the words Anglia, and Glastonia, England, and Glastenbury, are taken word by word from Venantius Fortunatus, Bishop of Venant. Fortun. l. 3. c. 7. Poyctires in Fraunce, who testifieth in those verses, (as I haue by others proued before) that Gallia, Fraunce, and the Allobroge people of Sanoye, and the Dolphinists were conuerted by S. Peter and his disciples, and S. Paul also preached there, as I shall shew hereafter: And therefore among the rest of the encomiasticall verses of those two glorious Apostles, hath these:

Which King Inas applyed to Britanie, and Glastenbury, in the same māner onely changing Gallia into Anglia, and Allobrogas into Glastoniam, and to make a true verse, visitat into Irradiat in the maner before related:

Which he neither would, nor truly could haue done, except, as venantius Fortunatus truely found by vndeniable Authorities, that Fraunce and the people of Sauoy and Delphinate did first receaue the doctrine of Saluation from Rome, S. Peter, and S. Paul; So King Inas had sufficient warrant, to apply the very same, and in the same sence, to Britaine or England and Gla­stenbury to haue receaued the first light of faith from the same Rome, and holy Apostles S. Peter and S. Paul.

3. I may add to these the testimony of Kenulphus King of the Mercians with vs, to Pope Leo the third, where in his epistle vnto him, thus he writeth; vnde Tibi Apostolica dignitas, inde nobis fidei veritas Innotuit: from whence Apo­stolicall dignitie was deriued vnto thee, (which by all consent, was from S. Peter Kenulphus Rex Mercior. epist. ad Leonem Pap. 3. the Apostle) from thence, the truthe of faith appeared or was made knowne vnto vs▪ Which by the reason before, must needs be from S. Peter, And we reade in an Epistle of Pope Ihon the fift, written in the yeare 686. to Ethelred King of the Marshes, and to Alfride King of Northumberland, on the behalf of Bishop Wilfrid for the restoring his Chuch vnto him with certaine Mona­steries, that this land of Britaine first receaued the faith of Christ by S. Peter Ioa. Pap. 5. epist. ad Ethelred. & Alfrid. Reges Guliel. Malmes. l. 3. de Pontific. c. de Archiep. E­bor. ex libr. Step. Cantuariens. in vita S. Wilfrid. Archiepis. Ebor. Harr. hist. tom. 1. cheife of the Apostles: the words are as followe: Dominis eminentissimis Ethelredo Regi Merciorum & Alfrido Regi Deirorum & Bernitiorum Ioannes Papa, de vestra Religionis acc [...]ssibus, gratia Dei cooperante gaudemus, feruorem fid [...]i [...]ernentes in vobis, quam ex praedicatione principis Apostolorū, Deo vestros ani­mos illuminante, percepistis, & efficaciter tenetis: Pope Ihon to the most [...]inent Lords Ethelred King of the Mercians and Alfride King of the Deires, and Berni­tians: we reioyce of the accesses of your Religion, the grace of God cooperating, per­ceauing the feruour of faith in you, which you haue receaued [...]y the preaching of the prince of the Apostles. Where we play [...]ely see, the first preaching of the faith of Christ in those parts, ascribed to S. Peter the Apostle. For testimony where­of, [Page 70] we may also add the words of Pope Alexander the third, in his epistle to King Henry the second of England, where he playnely saith: That En­gland was vnder S. Peters protection, euer since Christs name was glorified there. Or why did Arnobius that renowned father 1200. yeares since, speaking of S. Alexand. Pap. 3. epist. ad Henric. 2. Reg. Angl. Eugubin. de do­natione Const. Arnobiu [...] lib. 2. contra gentes. Peters trauayles say, that he preached in all the Ilands and prouinces of the west: in Insulis & prouincijs quas Sol occidens lustrat? except he thought he was heare in Britaine, the most renowned Iland of all the western world. Where the lesser and more vnnoble are included, as by such generall words they are, the most noble and worthie cannot be thought to be excluded.

4. And so certaine this seemeth, that a late writer inclineth to think that Harris in Thea­tr. l. 1. S. Peter gaue denomination to some places at his being heare: There is (saith this Authour) in the North parts an old Citie called Aldclihit, which in the Britans time many hundred yeares passed, bore his (S. Peters) name. For Aldclihit in the Brittish tonge is as much to say, as Peters Clyhit, or Peterclyhit for so Henricus Huntingtoniensis a learned Author of reuerēd antiquitie telleth vs in his first booke of Histories, where he saith: Orientalis autem habet in medio sui vrbem Guidi, Henric. Hun­ting. l. 1. hist. occidentalis supra se, hoc est ad dextram sui habet vrbem Aldclyhit, quod lingua Britonū significat Petrum Clyhit, est autem iuxta fluuium nominis illius. Thus in This Authour wrote before the printing [...]f Henry of Huntington, by the Protestans, & so citeth the Ma­nuscript. For the printed booke hath Petram Clyhit, and not Pet [...]um. English: the east part of Northumberland hath in the midst of it a cytie called Guidi: and in the west part, on the right hand thereof there is a cytie called Aldcly­hit, which in the Britans languadge doth signifie Peters Clyhit, or Peter Clyhit. The which standeth vppon a Ryuer of the same name. In which sence also the words of S. Prosper seeme to be vnderstoode, who writing of S. Celestine Pope of Rome, his care to purdge this Iland of the Pelagian Heresie, and conuert Ireland to the faith of Christ, speaketh in this manner: dum Romanam Insulam studet seruare Catholicam, fecit etiam Barbaram Christianam: while [...]e studieth to keepe the Roman Iland Catholike, he also made the Barbarous Iland Christia. Where­as Prosper. l. contra collatorem c. 41. by the Barbarous Iland he vnderstandeth Ireland: so by the Roman Iland he meaneth and describeth this Iland of Britaine. Which can in no other sence especially at that time be called the Roman Iland, but as it was vnder S. Peters spirituall Empire, and Regiment and his Successours, Popes of Rome. For first in respect of temporall subiection this Iland was neuer at any time whol­ly, Romana Insula: a Romane Iland, all those Countryes beyond Seuerus or A­drians wall were free from subiection to the Romans, and in S. Prosper his time and S. Celestine of which he speaketh, It was further from hauing any such denomination, both Scots, Picts, and Saxons hauing inuaded and spoy­led diuers prouinces of that part, Which the Romans did formerly possesse, and the Romans at that time had nothing at all, to doe in this Iland, but the Britans had Kings of their owne, as Vortigern, Vortimer, Aurelius Ambrosius and others. Which construction of S. Prosper is more warranted by the first Protestant Archbishop of Canterbury, who citeth Cardinal Pole the Popes le­gate in these termes, neuer improuing, but allowing them: hāc Insulae nobilita­tem at (que) gloriā Dei prouidentiae at (que) beneficientiae soli acceptam ferendam, sed tamen Matth. Parket. l. antiqu [...]t. Br [...]t. [...]n Regina [...]d. Pol. Cardina. p. 351. 1. cap. 69. viā ipsam atque rationē qua haec nobilitas atque gloria parta est, a sede Romana nobis p [...]imo semperque monstratam, & patefactam fuisse: we must ascribe t [...]is nobilitie, and glory of this Iland, to haue the first of all receaued the faith of Christ, to the pro­uidence and Bounty of God, but yett that the away and meanes how this Nobilitie, and glory [...]as gotten to this nation, was first and alwayes shewed, and made open from the See of Rome. Which must needs be extended, and ascend to S. Peter, and the Apostles time, as the words, primo semperque, first and alwayes doe demonstrate, [Page 71] for it is the common opinion of our Protestant writers, and amonge them three of their Bishops here cited, that Britanniae Ecclesiae origo ab Apostolis ipsis Parker. in Indi­ce. v. Britannia. Bal. l. de Scriptor. Cent. 1. in Ioseph Ara. Godwyn. Conu. of Brit. c. 2. p. 15. Theater of great Britaine l. 6. cap. 9. pag. 202. probatur: that the begynning of the Church of Britaine was from the Apostles.

5. How the first Apostle that preached heare could be no other then S. Peter I haue made manifest by our Protestants before; and in their Theater of greate Britaine, their best learned Antiquaries from diuers authors, and ap­proued Antiquities, thus testifie: sainct Peter the Apostle is supposed to haue preached in Britaine. And agayne: That S. Peter the Apostle preached the word of life in this Iland as to other Nations he did, for whome, God had chosen him, that from his mouth they might heare the ghospell, and beleeue, as himself alledgeth, and that he heare founded Churches, and ordeyned Preists, and Deacons, which is reported Metaphrast. Gul. Eisengr. cent. 1. 1. part. 7. dist. 8. by Simon Metaphrastes, out of the greeke Antiquities, and Gulielmus Eisengrenius in the first of his Centuries. Where we see both Greekes and Latines to agree in this, by our Protestants censure. Which other Protestant Antiquaries, namely amonge others Syr William Camden their absolutely best historian, who maketh it a thing so certaine that S. Peter the Apostle both preached heare, and performed such holy Apostolik offices for this kingdome, as are partly remembred before, that he maketh it a wonder, that any man should op­pose Camd. in Brit. against it, and not beleeue it to be so. Quid ni crederemus? why should we not beleeue it, and them that write it to be so? And besides the Authors before al­ledged, and to be cited hereafter, both this Prince of Protestant Antiquaries, and Andredu Chesne in his French generall history of England, Scotland, and Iland, and diuers other English writers, and allowed historians doe playnely André du Ches­ne histoire gene­ral d'Angleterre, Escosse & d'Ir­land l. 3. pag. 152. & in Indice. Harris in Thea­tro in S. Peter l. 1. c. 22. Nic. Fa. an­tiq. Cath. p. 12. Camd. supr. Edit. an. 1594. & 1588. Andre Chesne supr. affirme, that Nicephorus is of the same opinion. Camden confidently in diuers Editions telleth vs: Nicephorus de Petro prodit: Nicephorus doth declare of sainct Peter, that he brought the faith of Christ, to the Iles of Britaine. The French histo­rian saith: Nicephorus teacheth in moste expresse terms, that sainct Peter brought the doctrine of Christ to the occidentall Ocean, and the Iles of Britaine.

6. And if those men should ground vpon no other place, then that of Ni­cephorus, which some would expound for S. Simon Zelotes being heare, which is in his second booke, and 40. chapter: It cannot be vnderstood of any other Apostle in any probable opinion, but S. Simon Peter, the cheife of the Apostles, for none other of that most holy company being named Simon, but Simon Peter, and the other by some Zelotes, and Chananaeus. I haue made demonstration, both by Catholikes and Protestants, that S. Simon Zelotes was neuer heare in this Britaine: Therefore Nicephorus to iustifie the coming of S. Simon an Apostle to preach the ghospell in this kingdome, to make his assertion true, must needs vnderstand it, of S. Simon Peter. And his very words will easely suffer that construction. These they are as they be translated by our Protestant historians: Nicephorus a Greeke Authour in his second booke 40. Stowe & Howes hist. in Agricola. chapter hath as followeth. Simon borne in Chana Galilei, who for his feruent affection to his Master, and greate zeale he tooke by all meanes to the Ghospell, was surnamed Zelotes, he hauing receaued the holy Ghost from aboue, trauailed through Egypt, and Afrike, then through Mauritania, and all Lybia, preaching the Ghospell. And the same doctrine he brought to the occidentall Sea, and the Iles called Britannicae. What is here in this narration, but may truely and literally be applied to sainct Simon Peter? who by name was Simon, by Country of Galilie, where he was first called by Christ, to be an Apostle, as first the scripture witnesseth: Matth. c. 4. v. 15. March. c. 1. v. 16. Ioan. c. 21. v. 15. 16. 1 [...]. and for zeale and loue to his master, the most zelous, and louing among all the Apostles, by his owne, and Christs testimony, recorded by the beloued Apostle [Page 72] of Christ. That S. Peter the Apostle trauayled those Coūtries, or taugth the faith in them, is both proued before, and Nicephorus himselfe shall further testifie. Therefore to keepe Nicephorus, or whosoeuer, from whom he citeth that allegation from contradiction, seeing it cannot truely be interpreted of S. Simon Zelotes, we must for the credit of the Authour expound it of S. Simon Peter, and this the rather because those Protestants themselues which cite these words of Nicephorus, doe not affirme, that they are true of Stowe & Howes supr. in Agricola. Godwyn Conu. of Britaine pa. 2. the other saint Simon, or that he euer was in this Iland: therefore to iustifie their truth in any respect, we must by consent both of Catholiks, and Prote­stants, say, they are onely verifiable of saint Peter. Which the same Authour Nicephorus doth more plainely proue in other places. First in the first chapter of his third booke he doth plainely distinguish that Apostle called by him be­fore saint Simon that preached in Britaine, from that Apostle, called also com­monly saint Simon Cananaeus, or Zelotes, which preached in Egypt, Afrike, and Mauritania, making them two seuerall, and diuers Apostles; for speaking there of the sortition or diuision of the world betweene the 12. Apostles, to preach the Ghospell in, he vseth these words: Aegyptū & Lybiā alius, alius item Nicephorus lib. 3. cap. 1. Stowe and Ed. Howes hist. Ro­mans. p. 37. extremas Oceanū Regiones, & Insulas Britānicas sortitus est. Which our Protestāts thus translate: An other chose Egypt, and Lybia: an other the vttermost coosts of the Ocean, with the Iles of Britaine. Where we euidently See, that whereas it is com­mōly taught that S. Simō Zelotes did preach in Egypt, and Afrike, which also Nicephorus alloweth, yet euen by him it was [...], alius, an other & Apostle, yet by him before called Simō that preached in Britaine: Therefore by him as the Protestant Antiquaries before haue truely deduced, it must needs be S. Simon Camden supr. Andre Chesne supr. Nicephor. l. 2. c. 35. Peter, Prince of the Apostles, which preached in this kingdome. Which he further cōfirmeth of S. Peter, in an other place, speaking thus of him: Petrus per orbem habitabilem passim vadens, Ecclesias vbique constituit, & Romanam succes­soribus commisit, Lino videlicet, Anacleto, & Clementi: Peter going euery where, through the habitable world, appointed Churches in euery place, and left the Roman See to his Successours, Linus, Anacletus, and Clement. Therefore speaking of this voyadge of S. Peter after he came to Rome and leauing it to S. Linus, and his Successours, he must needs principally vnderstand his Iorney, and labours in­to this west world, through all which, as he saith he trauayled and founded Churches in euery place. For to that purpose by the common consent of Anti­quaries, he committed the chardge at Rome to S. Linus and Cletus, vt ipse in­staret praedicationi verbi & orationi; that he might intend to preach the word of God Niceph. l. 3. c. 1. in this westerne world, and to pray. And that he constituted Bishops in Ilands and ci­ties: in totius Europae oris, in all the coasts of Europe. Therefore except England the greatest of Ilands is not to be called an Iland, and so renowned a Monar­chie of Europe is no part thereof, we must needs graunt by Nicephorus, that S. Peter preached the faith of Christ, consecrated Preists, and Bishops, and founded Churches in this Nation of great Britaine.

7. And because our Theater Protestants before haue a relation of this to be proued from the Greeke Antiquities I will ascēd much higher then the dayes of Nicephorus, euen to the time of our greate Emperour King and Cuontry­man Constantine, in whose age and Empire about thirteene hundred yeares since, that greate glory of learned men in Greece Eusebius, as an auncient learned sainct of that Nation testifieth hath written, that S. Peter preached, Euseb. Pamphili apud S. Sim. Me­taphrast. die 29. Iunij. (and longe time as it appeareth by him) in this our Britaine, and the neare adioyning westerne Nations. Eusebius Pamphili dicit Petrum duodecim annos [Page 73] esse versatum in Oriente, vigint: autem tres annos transegisse Romae, & in Britan­nia, & in ciuitatibus quae sunt in Occidente: adeo vt sit totum tempus praedicationis Petri triginta & quinque anni: Eusebius Pamphylus saith, that Peter conuersed in the East, twelue yeares, and spent three and twenty at Rome and in Britaine, and in the cities which be in the west: So that the whole time of the preaching of Peter is thirtie and fiue yeares. Where he speaketh of the compleate yeares of S. Peters preaching in the west, omitting the parts of yeares, or taking S. Peters going to Hierusalem againe, at the death of our blessed Lady, out of the 25. yeares of his abode in the west. Which accompt our English Protestants in their Fasti of the Kings and Bishops of England, confirme. Let no man obiect that his testi­mony is not sufficient; he being an holy learned saint liuing in Constantinople the cheife Citie of Greece, where Eusebius works were then most famous, & knowne to all men of learning, and hauing so constantly auouched it, when all Greece could argue him of vntruth, if it had [...]ene otherwise. Who but extraordinarily wicked will once imagine that so worthy an Authour would to his owne eternall shame, and confusion, haue once inuented such a for­gery? what Grecian since that time, or before by some numbers of yeares hath so much fauoured the Church of Rome as to honour it with vntruthes, when they haue rather endeuoured the contrary, as many haue written? Neyther Fasti Regum & Episcoporum Angliae vsque ad Gul. seniorem. doe those workes of Eusebius which be now commonly extant contradict, but rather confirme, that which is cited from him before of S. Peter his spen­ding much time in preaching in Britaine. For although Eusebius both in his History, and Cronicle saith, with the generall opinion of historians that S. Pe­ter was Bishop of Rome 24. or 25. yeares: yet this is so farre from keeping him from Britaine, that it maketh it a matter almost incredible, but in some part of that time he was in Britaine. And first all those renowned Authours, Greeke, and Latine, which affirme that S. Peter preached heare in Britaine, af­firme also, that he was so longe Bishop of Rome. And seeing the world was euen by Christ, and the Apostles themselues so diuided among them, to preach the ghospell in, and conuerte it to the faith, what other Apostle did make any Residence so neare vnto vs by many hūdreds of miles, as Rome the See of S. Peter? all histories of their liues and deaths, be constant in this. And I haue proued before, that no other of the 12. Apostles, amōg whom this diui­sion was made, except S. Peter, preached either in, or neare to this kingdome.

8. And all those Authors before haue proued, that S. Peter preached in all these westerne Nations, during that time when he is saide to haue had his cheife Residencie at Rome, as the same Eusebius, with the holy Scriptures, and all historians affirmeth, that during his first named Residency of An­tioch, in ponto, Galatia, Bithinia, Cappadiocia, & Asia praedicauit: he preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia. Some of those places fully Euseb. in Chron. Euseb. hist. Eccl. l. 3. c. 1. Godwyn. Conu. of Brit. c. 1. pag. 5. Act. Apost. c. 15. v. 1. 2. 3. 4. 5. 6. 7. or allmoste as remote from Antioch, as Britaine is from Rome. And our Protestants themselues with the Scriptures and many historians testifie, that after S. Peter his settling at Rome, he went againe from thence to Hierusa­lem, and Antioch also, farre more distant from Rome, then Britaine is. And if S. Peter had not preached heare, it is euident before, that none of the twelue Apostles to whose preaching the world was first by Christ committed, had performed it. And so we should perhaps haue in that respect bene the most vn­happie kingdome in the knowne world, at that time, not any on of so greate extension, greatnes, and honour, being to be reckoned, but probably as appeareth by former Relations, one Apostle or other preached the ghospell in it.

[Page 74] 9. An other also a Greciā & an holy Sainct as is set downe in the Menologe Menol. Graecor. in S. Sim. Meta­phr. Sur. Et Lip­pom. die 27. Nou. in festo eius. Ioh. Molan. in addit. ad Vsuard. 27. Nou. Conrad. Gesner. in Bibl. in Io. Psell. of the Grecians and dyuers Latine Martyrologes as Surius, Lippomannus, and Molanus, and his holy life written by Ioannes Psellus, much commended by the Protestants, Cōradus Gesnerus, Iosius Simlerus, Ioānes Iacobus Frisius and others, setteth downe all the circumstances of S. Peters coming hither, by what contries, the time of his staying heare, what he performed in this king­dome, how he was heare admonished by an Angell from heauen to returne againe to Rome, to suffer Martyrdome, and other matters of such conse­quence, in so greate a busines, that there is not more certaine, and particular Relation left in any Antiquitie we haue for any historicall truth, and veritie concerning this Nation, which any Antiquarie, Catholik, or Protestant giueth the most vndoubted credit, and assent vnto, then for this preacing of S. Peter, and his plāting the Church of Christ in this Iland. Thus this holy Saint liuing 800. yeares past, setteth downe the holy Iorney of that blessed Apostle, our first father in Christ S. Peter: Cum non diu mansisset apud Romanos, & sancto Sim. Metaphrast. die 29. Iunij. baptismate multos regenerasset, & Ecclesiam constituisset, & Linum Episcopum ordinasset, venit Tarracinam, in qua cum Epaphroditum ordinasset Episcopum, venit Sirmium ciuitatē Hispaniae. Quo in loco cum Epinaetum cōstituisset Episcopum, venit in Aegiptum, & cum Thebis quae septem habet portas, Rufum, Alexandriae autē Mar­cum Euangelistam, eorum qui se in disciplinam tradiderunt Episcopatui praefecisset, rursus venit Hierosolymam, ex reuelatione propter Deiparae Mariae migrationem. Deinde reuersus est in Aegiptum, per Africam rursus Romam redijt. Ex qua venit Mediolanum, & Photicen quae sunt ciuitates in continente, in quibus cū constituisset Episcopos, & presbyteros, venit in Britanniam, quo in loco cum longo tempore fuisset moratus, & multas gentes non nominatas attraxisset ad fidem Christi, angelicam aspexit visionem, quae dicebat: Petre instat tempus tuae resolutionis, & oportet teire Romam: in qua cum mortem per crucem sustinueris, accipies mercedem Iustitiae. 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 reuertitur: when S. Peter had stayed but a short time with the Ro­mans, and had baptized many, and fownded the Church, and ordeyned Linus Bishop, he came to Tarracina, in which when he had ordeyned Epaphroditus Bishop, he came to Sirmium a citie of Spaine, in which place when he had constituted Epinaetus Bi­shop, he came into Egipt & whē he had made Rufus Bishop of Thebes which hath seuē gates, and Marke the Euangelist, Bishop of Alexandria, he came againe to Hierusalē by reuelatiō for the migratiō or passing out of life, of Mary the mother of God. After this returning into Egipt, through Africk the returned againe to Rome. From which he came to Milane, and Photice, which are cities in the cōtinent, in which after he had appointed Bishops, and Preists, he came into Britaine: in which place whē he had stayed a longe time, and had drawne many natiōs not named to the faith of Christ, he had an Angelicall visiō which said: O Peter the time of thy Resolution is at hand: And thou must goe to Rome, in which when thou hast suffered death by the crosse, thou shalt re­ceaue the reward of Iustice. Therefore whē he had glorified God for it, and giuen thākes, & stayed after with the Britans some dayes, and illuminated many with the word of grace, and constituted Churches, and ordeined both Bishops, and Preists, and Dea­cons, in the twelfth yeare of the Emperour Nero, he returneth to Rome. Hitherto the Relation of this holy learned and auncient Sainct & writer. Where the la­bours and trauailes of S. Peter are so orderly and punctually set downe, after his first coming to Rome, that except so worthie a man had sounde certaine [Page 75] and vndoubted Authoritie for such a Relation, no man can be so malicious, as to thinke he would so confidently and particularly haue written of that mat­ter.

10. And it appeareth plainely by that I haue written before, that both by Catholiks, & Protestants all the rest of S. Alredus his narration of S. Peters Iorneyes, are most true, & certaine, except this last of his coming hither, and so longe remayning in this our Britaine, & these parts: which I matuaile that any man of this kingdome will call in question, being deliuered by so many Au­thorities before, and aboue all other parts of that his Relation, fortified by so manie vndeniable circumstances, and Arguments, as the time when, the way by which he came, a longe continuance of his aboude heare, his passage by this Iland to drawe many vnnamed nations to the faith of Christ, what he did heare, his making of Bishops, Preists, and Deacons, & founding of Churches, his loue to this kingdome so greate, that vntill he was admonished from Hea­ven by an Angell to returne againe to Rome, to receaue his crowne of Mar­tyrdome, he had so happily placed his Apostolicall Cathedrall See in this Im­periall and commanding Iland, of this Northren and westerne world and by his blessed presence and heauenly labours left it Illustrious to succeeding generations, not onely to be stiled, Romana Insula; the Roman Iland, as I haue written before, but as the same Apostle himself did testifie to S. Brithworld S. Peters preaching in Britaine proued by infallibly diuine authoritie. Bishop of Winton, or Wilton, as our Protestant Historians doe plainely testifie, together prouing that S. Peter first preached in this kingdome of greate Bri­taine. The Protestant Theater writers haue these words: It is reported by Alu­redus Riuallensis, the writer of King Edward the Confessors life, that a holy man Theater of great Britaine l. 6. c. 9. studious and carefull for a gouernour to succeede, was in his sleepe told by S. Peter, that the kingdome of England was his, wherein himself had first preached, and would also prouide him successors. Which other Protestants thus further confirme: Alredus Francis Mason of Consecrat. of Bishop. l. 2. c. 2. p. 47. Sutcliffe sub­uers. Godwyn conu. of Britaine p. 4. Riuallensis an English Abbot left written aboue 500. yeares agone, a certaine Reue­lation or apparition of S. Peter to an holy man, in the time of King Edward the Con­fessor, shewing how he had preached himself in England, and consequently, the par­ticular care he had of that Church, and Nation: Thus farre these Protestants. So that if this was a true Reuelation, there needeth no more testimony in this matter: for the wittnes of Angels, & glorified Saints cannot by any possibilitie be vntrue, and the vision testifiing, that S. Peter himself had first preached heare in this kingdome, is an euident demonstration, both that he preached heare, and was the first either immediately by himself, or mediately by his disciples, and Substituts, which preached the faith of Christ in this kingdome: Therefore all the difficultie will be in the proposers of this holy Reuelation, he to whome it was made, and they which haue commended it to writing: And because supernaturall things, such as this was cannot be proued by naturall Ar­gument, a priore, by their cause: to giue some certaine, and vndoubted proofe thereof a Posteriore, by some effect, necessarily conuincing some supernaturall power to haue had Influence thereto, for the more credite of this sacred truthe proue by these Protestants themselues.

11. And first concerning the writer and recorder of this holy history, they haue told vs, it was Alredus Riuallensis, a man of that worth, learning, and Ioh. Balaeus de Scriptor. Cētur. 2. fol. 88. p. 1. in Alred. Riual. pietie, that to speake in a Protestant Bishops words, he was. Cistertiensiū Mo­nachorum Abbas, natione Anglus, gencre, doctrina, & inculpatae vitae moribus prae­clarus enituit, Episcopatum ac alios honores mundanos omnino recusabat, vt ad vir­tutum exercitia, maximè ad Euangelij praedicationem expeditior haberetur. Vir erat, [Page 76] vt alter Bernardus, ingenio pius, & consilio modestissimus: Abbot of the Cistersian monkes, by Country an English man, he was eminently renowned by birth, learning, and holy life, and conuersation: he refused a Bishoprike, and other worldly honors vtterly, that he might be more ready to the exercises of vertues, chefely for preaching the ghospell, he was a man as an other S. Bernard, Godly in wit, and most modest in counsaile. He that desireth more of this holy witnes, may finde in our aun­cient M. S. antiq. de vit. Sanct. Ioh. Capgr. in Cata. l. in S. Alred. Abb. Manuscripts, our learned Countriman Ihon Capgraue, and others, how he is registred among the most glorious and miraculous Saints of this Natiō, to which our Protestant Bishop before hath giuen allowance, where he gi­ueth vs assured knowledge, that this was the same Registerer of this heauen­ly vision, set downe by him in S. Edwards life, for speaking of the memo­rable works, & writings of this renowned Saint, he saith: composuit inter caetera Bal. sup. centur. 2. in Alred. Rie­ual. vitam Edwardi Anglorum Regis: among other things he wrote the life of King Edward of England, conteining aboue 28. chapters, which was presented to King Henry the second. So that there cannot be the least exception taken, eyther to the Authour, so learned, & worthie a Saint, neither to the keeping or preserua­tion of that worke, being presented to the King of England, that then reig­ned, and preserued in the Librarie of our kings, from whence other copies & Exemplars were taken. Therefore now to make all sure, let vs come to that learned, & holy man, to whome this reuelation was made, and to the sub­sequent effects which demonstratiuely proue it, to haue bene a most certaine and vndoubted diuine testimonie, and vision. Continuator hi­stor. S. Bedae in S. Edwardo. l. 2. Gu­liel. Malmesbur. de gest. Reg. An­gliae. l. 2. Alred. Rieual in vit. S. Edward. Reg. Capgrau. Catal. in eod. M. S. An­tiq. de Sanct. in S. Edward. Confess. Harpesfeld. sec-11. c. 3. Godwyn Catalog. in wyn­chester 31. in Brithwold. & in Salisbury or Wil­ton 8. in Brith­wold. Protest. In­dex in Guliel. Malmes. in Brith­wold. 10. Herold. epist. dedic. ante Marian. S [...]t. Godwyn in Cat. in Winchester in Brithwold [...]1. Godwyn supr. Balaeus de Script. Brit. cent. 2. in Gulielmo Malm.

12. All Authors that write of this matter agree, (whether Catholiks or Protestants) that it was S. Brithwold, an holy Bishop of England, a most de­uoute, religious, and miraculous man, to whome this vision and Relation was made. Onely there is some question, whether it was S. Brithwold, Bishop of winchester, wintoniensis, or sainct Brithwold Bishop of wilton, or Salisbury wiltonensis, the likenes of names Wilton & Winton perhaps causing that doubt: But because they were both so holy and renowned men, that they haue gotten their worthie praise, and commendation with all writers, euen Pro­testants themselues, and sainct Alredus liued in both their times, to receaue the certaintie, and vndoubted truth of these things from them, or eyther of them; It is not the difference of Vuintonensis, or vuiltonensis, can make any materiall difference in this point, all vniformerly agreeing, it was S. Brith­wold an holy English Bishop and sainct of that time, who had this Illumi­nation and apparition from heauen. A Protestant Bishop thus speaketh of this holy Bishop: It is written of him, that one night being late at his prayers, he chaunced to thinke of the lowe ebb, of the blood royall of England, which now was all most quite consumed, and brought to nothing. In the midest of this cogitation, fal­ling a sleepe, It seemed vnto him, he saw S. Peter, crowning younge prince Edward, that liued in exile at t [...]at time in Normandie, and furthermore to shew, how he should reigne foure and twenty yeares and die at last without Issue. And he citeth William of Malmesbury in his second booke of the kings of England for Author. who because he is cited and approued by this Protestant Bishop, and by an other most highly recommended in these words: suo seculo in omni genere bonarum literarum plane eruditissimus, & in eruēdis antiquitatibus, ingenio, diligentia, cura­que singularis, Anglicae nationi [...] studio sissimus illustrator absolutely the most learned in his age, in all kind of Learning, and in searching out Antiquities, singular for witt, diligence, and care, the most studious ennabler of the English Nation: I will cite him also, thus he writeth entreating of the happy times of this Nation [Page 77] vnder that our holy king sainct Edward the confessor: viderat quondā sommij Gulielm. Malm. l. 2. de gest. Reg. Anglorum. c. 13. reuelatione, seculi illius faelicitatem Brithwoldus Vuiltunensis (alias Vuintoniensis) Episcopus, viderat & annuntiauerat. Nam dum tempore Cnutonis, caelestibus apud Glastoniam lucubraret excubijs, subijssetque illum cogitatio, quae frequenter angebat, de regia stirpe pene deleta: haec meditanti sopor irrepsit, & ecce in superna raptus, vi­det Apostolorū principem Petrum, ipsism Edwardum qui tūc in Normannia exulabat, in Regem consecrare, caelibe designata vita, & certo viginti quatuor annorū numero r [...]gni computato: Brithwold Bishop of wilton (or winton) had some time by reuela­tion of a dreame, seene the felicitie of that age, and declared it. For when in the time of King Knut, he was in the night attending to heauenly watchings, and had à cogi­tion, which often trobled him, of the regall race all most blotted out: while he medita­ted these things, sleep fell vppon him, and behold beeing rapt on high, he saw the prince of the Apostles Peter to cōsecrate for King, Edward himself who then was bannished in Normandy, designeing vnto him the chaste life, and accompting the yeares of his reigne twenty and foure. This same history, the same commended Author more plainely remembreth in another place, as also the Cōtinuator of the history of sainct Bede in these terms. Brithwoldus ex monacho Glastoniensis qui multis an­nis Gulielm. Malm. de gest. Pontif. Angl. l. 2. Conti­nuator hist. S. Bedae l. 2. in. S. Edwardo. a tempore Regis Ethelredi vsque ad Edwardum vltimum administrauit Episco­patum, Is tempore Regis Cnutonis quadam vice caelestibus apud Glastoniam, vt saepe faciebat, intentus excubijs, diuinam visionem expertus est. Cum enim subijsset eum cogitatio, quae frequenter eum angebat, de Anglorum regia stirpe pene deleta, hoc m [...]ditanti sopor irrepsit, & ecce in supernaraptus vidit Apostolorum principem Pe­trum, manu tenentem Edwardum filium Ethelredi, qui tunc in Normannia exulabat, & in Regem consecrare, caelebe designata vita, & certo 24. annorū numero cōputato, quo regni metam terminaret: Brithwold first a monke of Glastenbury, and now many yeares from the time of King Ethelred vnto the last Edward hauing bene a Bishop, he in the time of King Knut, vppon a certaine time, as he often did, atten­ding to heavenly watches at Glastenbury, had à diuine vision. For hauinge à cogita­tion, which often troubled him, of the race of the Kings almost extinguished, while he thus meditated, sleepe came vppon him, and being in an Extasis, he saw Peter prince of the Apostles, holding Edward the sonne of Ethelred, then an exile in Normandy by the hand, and consecrating him King, and Assining to him the chast life, and accompting a certaine number of 24. yeares, in which he should end the time of his Reigne. Hitherto this so renowned Antiquarie, so much commended by our Protestants, and as he is published and allowed by them, so manifestly approuing this vision and Reuelation of sainct Peter to sainct Brithwold as is declared, and so conuincingly that our Protestant publishers of his workes, haue thus noted vppon those places: Brithwoldi Episcopi visio: the vision of Protest. Index in Guliel. Malmesb. in Brithwold. & Index Protest. in hist. Bed. Stowe and Edw. Howes. hist. in K. Edward. Con­fessor. Basilius Ioannes Heroldus in ep. dedic ante Ma­rian. Scotum. Bishop Brithwold: & againe more plainely: Brithwoldus Episcopus Sanctum Pe­trum Apostolum videt: Bishop Brithwold doth see sainct Peter the Apostle. So other Protestants, as Stowe, Howes, Ioannes Heroldus, and others: among which this last writing to our late Protestant Queene, Q. Elizabeth, speaking of the greate prouidence of God to this kingdome, proueth it by this vision and Reuelation of S. Peter to sainct Brithwold calling it, oraculare Testimonium Diui Petri: the Oracular Testimony of sainct Peter.

13 S. Alredus whome our Protestants haue so dignified before, and alled­ged for wittnes of sainct Peters first preaching heare, maketh it a most mira­culous, and true heauenly vision, and prophesie of many things to come, which could not be foretold, but by supernaturall or heauenly knowledge, thus he relateth it: saeuiebat gladius bostilis in Anglia, caedibus & rapinis omnia [Page 78] replebantur: vhique luctus, clamor & desolatio, incenduntur Ecclesiae, monasteria Alredus Rhie­ual. in vit. San. Edward. Regis & Confess. in Anti­quis M. S. & a­pud Surium. Lipp. Io. Capgr. in Catalog. in S. Edward. Confes. & alios. denastātur, sacerdotes àsuis sedibus fugati, in locis desertis communē miseriam deplo­rantes delitescebant. Inter quos vir venerabilis Brithwoldus wintoniensis Episcopus, caenobium Glasconiense moerens ac tristis ingressus, orationibus vacabat, & psalmis. Qui cum aliquando pro Regni plebisque liberatione, preces lachrimasque profunderet, inter preces tandem & lachrimas fatigatum sopor suauis excepit, videtque per som­nium beatum Petrum in eminētiori loco constitutum, & ante eum praeclari vultus in forma decenti regalibus Insignijs amictum Edwardum. Quem cum proprijs manibus Apostolus consecrasset, & vnxisset in Regem, monita salutis adiecit: praecipue que caelebem vitam commendans, quot esset annis regnaturis aperuit, obstupefactus Praesul tanti miraculi nouitate, petit sibi à sancto huius visionis mysterium reuelari. De statu in super Regni, & de instantis periculi fine Apostolicum exegit oraculum: Tunc placido vultu Intuitus Intuente se, ait: Domini, ô Praesul, est Regnum, & Ipse dominabitur in filijs hominum, Ipse transfert Regna, & mutat Imperia, & propter peccata populi regnare facit Hypocrytam. Peccatum peccauit pupulus tuus domino, & tradidit eos in manus gentium, & dominati sunt eorum qui oderunt eos. Sed non obliuiscetur misereri Deus, nec continebit in ira sua misericordias suas. Erit enim cum dormieris cum patribus tuis, visitabit Dominus populum suum, & faciet Dominus redemptionem plebis suae. Elegit enim sibi virum secundum cor suum, qui faciat omnes voluntates suas, qui me opitulante Regnum adeptus Anglorum, Danico furori finem imponet. Erit enim acceptus deo, gratus hominibus, terribilis hostibus, amabilis ciui­bus, vtilis Ecclesiae, laudabilemque vitam sancto fine concludet: The enemyes sword did rage in England, all places were full of slaughters, & rapynes. Lamenting, crying, and desolation was euery where. Churches are burned, monasteries destroyed, Preists driuen away from their seates, be wayling the common misery, lay hid in desart places. Among whom a venerable man Brithwold Bishop of winchester moorning and sadd entring into the Monastarye of Glastenbury, continued in prayers, and psalmes. Who on a certaine time when he powred forth his prayers, and teares, for the deliuery of the kingdome and people. At the last wearied in prayers and teares, fell into a swete sleepe, and in his dreame seeth sainct Peter placed in an eminent place, and be­fore him Edward of a beutifull countenance, in a comely forme cloathed in kingly Robes. Whom when the Apostle had consecrated with his owne hands and annointed him King, he gaue him Precepts of saluation: and principally commending vnto him, the chaste life, declared vnto him how many yeares he should reigne. The Bi­shop astonished with the strangenes of so greate a miracle, desireth to haue the my­stery of this vision to be reuealed vnto him, and further desired the Oracle of the Apostle, about the state of the kingdome, and the end of the Instant danger. The Apostle with a frendly countenance looked vppon him beholding him, and said: ô Pre­late, The kingdome is the Lords, and he shall reigne ouer the sonnes of men. He trans­ferreth kingdomes, and chaungeth Empires, and for the sinnes of the people suffereth the Hypocrite to reigne. Thy people haue sinned against God, and he hath giuen them ouer into the hands of Nations, and they which hated them haue ruled ouer them. But God will not forget to haue mercy, nor conteine his miserations in his angor. For it will come to passe, when thou shalt sleepe with thy Fathers, our Lord will visit his people, and make redemption of his seruants. For he hath choasen a man according to his heart, who shall fullfill his will in all things, who by my help obteining the kingdom of England, shall make an end of the Danis be furie. For he shall be acceptable to God, gratfull to men, terrible to enemies, amiable to citizens, profitable to the Church, and shall conclude his laudable life with an holy end. Thus farre this holy sainct, and immediately addeth: Quae omnia in beato Edwardo completa [Page 79] rei exitus cōprobauit: All which things the euent of the thing did proue to be fullfilled in sainct Edward. Wherevppon a Protestant historian from antiquitie writeth: Stowe hist. in K. Edward Confes. This King Edward of famous memory, saith mine Author, before the day of his na­uitie was elected of God, who perseuering in chastitie, ledd all his life dedicated vnto God, in true marriadge, wherefore as we haue knowne proued by good and sufficient men, being wittnesses, God greately glorified him in his life with wonderfull signes. Thus we see by inuincible testimonies, and many Protestants themselues, confessing and approuing them, that this was a most certainely true, and infal­libly an vndoubted heauenly vision, That it was sainct Peter glorified in heauen, that appeared and reuealed these things to our holy Bishop sainct Brithwold.

14. And to demonstrate sainct Brithwold to be a true proposer of these secrets, he had proposed them to the world, and was dead before they be­gan to take effect, and be fullfilled: The mysteries foretold were beyonde the compasse of naturall knowledge, to foresee, or prophesie of. As that a ban­nished child, and perhaps then vnborne, should beconne so worthie, so holy, so victorious a King. That a Nation so generally, and long time ouerwhelmed with so greate calamities, should so strangely, and beyond expectation in a time foretold, be redemed and set at liberty. That at a time appointed a ban­nished exile should become so miraculous, potent, and victorious a King, that he should reigne so many certainely appointed 24. yeares, that a married man especially a king should liue and die a virgine. And the rest before re­membred, hauing no causes in nature to know them by, should thus miracu­lously, and infallibly, be foretolde so long before, there was no leaste hope, expectation, or in morall Iudgmentany probabilitie or rather possibilitie at all of many or most of these extraordinary future euents: But rather a doub­ted Alred. Rieual. in vit. S. Edward. Guliel. Malmes. sup. Stow. hist. in K. Edward. Con­fess. Holinsh. l. 8. hist. of Engl. c. 7. Theater of great Britaine in K. Edward Conf. with others. Godwyn. Catal. in Winchester 3. Brith wold. Ho­linsh. hist. of En­gland. l. 8. cap. 1. Stowe hist. in K. Edward Confess. will. Malmesb. l. de gest. Reg. An­glorum c. 13. feare or certainety of the contrary. And yet all these things were publi­shed to the world, diuers yeares before they tooke effect, and in the life of sainct Brithwold proposer of them, who by the same reuelation was, dormire cum patribus, to be dead, before they began. Which is apparantly true euen by our Protestants themselues, to giue them their choise whether sainct Brithwold Bishop of winchester or wilton it was, that had this vision. For these Protestants assure vs, that sainct Brithwold of winchester was dead allmost 30. yeares before the returne of sainct Edward from exile. And it is the common opi­nion the reuelation was made to him. And if it was Brithwold Bishop of wilton he was also dead by these mens accompts, 22. yeares at the leaste be­fore these things were accomplished. Therefore I must infallibly conclude, that sainct Peter or whosoeuer it was, which so prophetically and miracu­lously foretold so many things of this holy King, and this kingdome to be ef­fected so long after, was not, and possibly could not be an vntrue or doubtfull Relator of sainct Peters first preaching in this Nation, conteined, and as con­stantly auouched as the rest of those reuealed mysteries foretold in that vision. And the Inhabitants of Britaine are so much more bounde to glorifie God, and Honor this most blessed Apostle, as both his extraordinary first labours in instructing this kingdome in the true Religion of Christ, and this his extra­ordinary care and Pastorall loue in so many wayes making it knowne vnto vs, to lett vs vnderstand, how much we are bounde vnto him for such inesti­mable benefices, deserue it. Which we reade in our history [...]s both Catholik and Protestant to be confirmed by an other example of like nature, but of more auncient memory a thowsand yeares since, in the time of king Ethel­bert, [Page 80] our first christian king, of the Saxons Race. When sainct Peter miracu­lously testified concerning the Church of Westminster in London, in these M. S. antiq. in S. Edward. Confes. Guliel. Malmes. l. 2. de gest. Pon­tif. c. de Episcopis Londin. Alred. Rieuall. in vit. S. Edward. Ioan. Capgrau. Catal. eodem. Franc. Mason Consecr. of Bish. pag. 47. Nichol. Pap. 2. in epist. ad Edward. Reg. Angl. apud Capgrau. in S. Edward. M. S. an­tiq. in eod. & Al­red. Rieuall. in vit. S. Edwardi. words as a Protestant writer translateth them: Est mihi locus: I haue quoth S. Peter a place in the west part of London, chosen to my self, and deare vnto me, which sometimes I did dedicate with my owne hands; Quem locum quondam proprijs mani­bus consecraui, renowne with my presence, and Illustrate with diuine miracles, the name where of is Thorneia, Westminster. Which cannot litterally & truely be vn­derstood of any spirituall vision, wherin sainct Peter in his onely glorified. soule should appeare, as in the time of King Ethelbert we reade he did, but of his personall presence there before his death, when and neuer after, nor vn­till the day of Iudgment and the generall Resurrection, sainct Peter had, or at any time shall haue, proprias manus, his owne hands, or any parte of his body vnited to his soule, & yet he speaketh plainely here, proprijs manibus consecra­uithe consecrated that place with his owne hands, which is not true either in a spi­rituall vision, or where an assumpted body is vsed, for an aslumpted bodie, hand, foote, or any other member cānot be called the proper and owne body, Hande, foote or other member of any parson. Therefore Pope Nicholas the second speaking of this matter, in his Epistle to sainct Edward the Confessor, saith, this place was consecrated by S. Peter whose vicar he was: primam autiquitus consecrationem à heato Petro accepit cuius licet Indigni Vicarij sumus: There­fore except Pope Nicholas may be said, to be Vicar to sainct Peters Soule, and not to him, as he was Bishop of Rome in body and soule, we most by him and this antiquarie referre this matter to sainct Peters first preaching in this land, when he liued, and not to any apparition in soule onely, as that was wherein he appeared at Westminster in the time of King Ethelbert, and S. Mellitus Bishop of London: of which more hereafter. Now I will answeare to some vaine and weake obiections of a few Protestant writers, and also shew by such men, in what time, or times, once or oftner S. Peter preached personally in this Iland, so neare as probably may be concluded in such a case, as also what holy offices he performed heare in founding the Church of Christ in Britaine.

THE XV. CHAPTER.

A Protestant Bishop challengeth S. Symeon metaphrastes, for wri­ting so confidently of S. Peters preaching heare; & hauing not Godwyn Conu. of Britaine p. 3. cap. 1. any thing to except against him, first vpbraydeth him with his Coūtries of Greece Graecus fuit, & haec natio est fuit (que); semper ad mentiendum promptula: he was a Grecian, and that Nation is, and euer was a litle promt to lie. But by such libertie we may condemne the greatest lights of the Chuch of God, S. Athanasius, Chryso­stome, [Page 81] SS. Gregories, Naziancen, and Nissen, the seeuen first generall Coun­cels kept in Greece, and cheifely of Greeke fathers, and so leaue nothing cer­taine in the Church of God. But how free from all suspition of lying that holy Saint was in this poinct, I haue shewed to the shame of all such accusers before, demonstratiuely prouing by all kind of Testimonyes, that his testimonye herein was true. And whereas this Protestant Bishop vrgeth against that holy Saint that Caesar Baronius should write of him: in his esse hallucinatū con­stat: Baron. annal. Ec­cl. Christi. an. 44. pag. 371. it is euident he was deceaued in these things: It is most euident, this Protestant Bishop was either deceaued in himself, or went about to deceaue others his readers in this point, for Cardinall Baronius is so farre from going about to take the least exception against S. Simeon Metaphrastes, for testifiing S. Peters preaching in Britaine, and the west Nations, that he followeth him, and others in that opinion, in these words: Cum non sicut in Orientales orbis Baron. Annal. to. 1. an. Christi. 58. pag. 597. partes sciamus caeteros Apostolos missos esse in occidentem vno excepto Barnaba, qui ad breue tempus, Ligures docuit, vel Iacobo (Si tamen consenserimus ijs qui tradunt eum cito rediturum Hispaniam penetrasse) caeterorum autem neminem esse missum li­quido appareat. Petri igitur muneris erat, vt qui iam quamplures Orientis prouincias, praedicando Euangelium peragrasset, iam (quod reliquum esse videbatur) lustraret orbem occidentalem, & vsque ad Britannos (quod tradunt Metaphrastes & alij) Metaphr. die 29. Iunij. Christi fidem annuntians penetraret: when we know that the rest of the Apostles were not sent into the west, as into the Easterne parts of the world, except onely Barnabas who a short time taught the Ligariās, or Iames (if we shall consent to them who deliuer, that quikly to returne from thence, he went into Spayne.) It manifestly appeareth that none of the others were sent into the west part of the world. Therefore it was the office of Peter, who hauing trauailed very many prouinces of the Easte, in preaching the ghospell, now, which was left to doe, he should compasse the westerne world, and as Me­taphrastes and others deliuer, penetrate to the Britans, preaching the faith of Christ. Where he maketh it a certaine knowne truth, and manifestly apparent in Hi­stories, Sciamus, liquido appareat, that none of the twelue Apostles but onely S. Peter preached the word of Christ in Britaine; and among others citeth and fol­loweth S. Metaphrastes for that manifest truth. And when he had alledged diuers, and approued Authors for Christs appearing to S. Peter, and sending him into this west part of the world, he addeth: Metaphrastes his consentiens Metaph. 29. Iun. haec scribit: visus est ei Dominus in visione, dicens: Surge Petre, vade ad Occiden­tem, opus enim habet, vt tuis illustretur facibus: & ego ero tecum: Metaphrastes consenting vnto these, writeth thus: our Lord appeared to him (S. Peter) in a vision, Baron. Annal. to. 1. & in Indice v. Petrus. Theater of great Brit. l. 6. saying: o Peter arise and goe to the west, for it hath neede to be lighted with thy links, and I will be with thee. And he saith plainely, for his owne opinion: Petrus a Do­mino monitus in occidentem venit: Peter admonished by our Lord so to doe, came into the west: & as hereafter, setteth downe his time of coming hither into Britaine, in the tyme of Claudius the Emperor.

2. Therefore except we would be so willfull, that we should neither be­l [...]eue so many worthie witnesses, nor Christ himself, we cannot be doubt­full Godwyn Conu. of Brit. c. 1. p. 6. & pag. 5. in these things. And it is more to be noted in this Protestant Bishop who in an other place calleth the same S. Simeon Metaphrastes, an Authour with­out exception: and vseth him as a principall witnes, in other matters of as greate importance. How grosse and ignorant that exception of a Protestant Sutcliff. subuers. prope fuit. Doctor is, to the Reuelation made to S. Brithwold our Bishop about S. Peters preaching heare, because, as he saith, the holy man to whome it was made, is not named, is allready manifestly proued, his name being set downe toge­ther [Page 82] with his learning, pietie, and worthines, by so many worthie Authours before remembred. And more childish is that, which an other by direction of the Protestant Archbishop of Canterbury, writeth ignorantly or mali­tiously affirming, that it was not this history and Reuelation, which Alredus Francis Mason Ordinat. of Bi­shops l. 2. cap. 2. pag. 47. 48. committed to writing, but an other about the Dedication of the Church of westminster, in the time of King Edward the Confessor, to a Recluse, an holy man of that time. When both the matter, men to whome these things were reuealed, the times, places, and all circumstances are quite different. And both the histories and Reuelations for the most part of them are set downe by S. Alredus, Willian of Malmesbury, the auncient Manuscripts of S. Edwards life, Ihon Capgraue, and the Protestant Authours themselues before alledged.

3. But our Protestants further obiect: Onuphrius denieth he (S. Peter) went Theater of great Britaine l. 6. c. 9. westward being expulsed by Claudius, but to Hierusalem, and thence to Antioch, where he liued till the death of Claudius. To which I answere this is euidently false, by their owne words, immediately before, which be these: I see not well how it can stand either with Eusebius his accompt which keeps him (S. Peter) so longe at Rome, or Onuphrius: as before from him alledged. For if Eusebius assigning S. Peter to be so longe at Rome 24. or 25. yeares, did so fix him there, that he could not in that time visite this Iland, nearer to Rome then Antioch is: How dare these men in their next words thus auouch? that S. Peter went from Rome ex­pulsed by Claudius to Hierusalem, and from thence to Antioche, in Siria and staied there vntill the death of Claudius. These two cannot possibly agree, but I haue reconsiled these things before. And whereas these men would frame their building to keepe S. Peter out of Rome, by vertue of the Edict of Claudius bannishing the Iewes from thence, it is ouerthrowne before, for I haue pro­ued that S. Peter was longe time in Rome in the life of Claudius, after that Edict. Secondly it is euident by all Antiquities, that S. Peter was gone from S. Sim. Metaphr. 29. Ian. S. Da­mas. orat. 2. de dormit. Deiparae. Dion. Areopag. epist. ad Timot. Nicephor. l. 2. c. 22. Mat. Westm. an. 45. 49. God­win. Conuers. Act. c. 18. v. 2. Rome to Hierusalem, to be present by reuelation with the other Apostles, at the Migration of our blessed Lady Mary the virgine, and our Protestants do not deny it, longe time (4. yeares by Matthew of Westminster and others) be­fore the Edict of Claudius, this being, as both the scriptures, and histories agree, in, or about the 49. yeare of Christ; and the other in the 45. And how could the Edict of Claudius concerne S. Peters either expulsion, or keeping out of Rome? when both by the Scripture, Iosephus, Orosius, Ado, & others, it onely concerned the tumultuous Iewes; Claudius Imperator Iudaeos tumul­tuantes à Roma expulit: Claudius the Emperor expelled the Tumultious Iewes from Rome? for S. Peter was not within the compasse of that Edict, being neither in Religion a Iew, but a chife Christian then, fauoured rather then Act. 18. Ioseph. & Oros. l. 7. c. 6. Orosij. Ado. chron. aetat. 6. in Claudio. Florēt. Wigorn. an. 50. or 72. &c. persecuted by Claudius: much lesse was he accused of any tumult there. And though no good Christian can thinke, that our cheife Pastor S. Peter did feare the Edict of Claudius, if it had concerned him, but was ready to die ra­ther (as he did in the time of Nero) then to forsake the sheepe of Christ, so carefully cōmitted vnto him: yet to make all sure in this kind, that which these Protestants would make their ground, to keepe S. Peter from Rome & these parts, in that time, doth ouerthrowe thē in their owne deuising: for it is as the Magdeburg. cēt. 1. l. 2. col. 26. O­ros. l. 7. c. 6. Sue­in vit. Claudij. Magdeburgian Protestants acknowledge, frō their constructiō of the saying of Orosius in his seuenth booke, and Suetonius in the life of Claudius: Clau­dium Iudaeos impulsore Christo assiduè tumultiuantes Roma expulisse: That Claudius did expell from Rome, the Iewes dayly making tumults, Christ (so they reade) [Page 83] being the mouer. Therefore seeing the Iewes were expelled for tumults they made, and we are assured that the Christians were in no wise Agents in these tumults, Claudius could not expell them vnder that pretence. And where they reade. Christo impulsore, Christ being the impeller, if we apply it to Christ our Sauiour, either it must be vnderstood that Christ moued to the tumults, which is blasphemous, or that he moued Claudius to expell the Iewes, and so the Christians were not expelled, for Christ neither did, would, or could moue to expell the Christans his holy Seruants.

4. And Orosius himself hauing with Gregorius Turonensis, and others Orosius l. 7. c. 6. Greg. Turon. l. 1. hist. cap. 25. ascribed the conuersion of the first Christians in Rome, in the beginning of the Reigne of Claudius vnto S. Peter, he addeth: Anno eiusdem nono expulsos per Claudium vrbe Iudaeos Iosephus resert. Sed me magis Suetonius mouet, qui ait hoc modo: Claudius Iudaeos Impulsore Christo assiduè tumultuantes Roma expulit. Quod vtrum contra Christum tumultuantes Iudaeos coerceri & comprimi iusserit, an etiam Christianos simul velut cognatae religionis homines voluerit expelli, nequaquam dis­cernitur: Iosephus relateth, that Claudius expelled the Iewes out of the citie, in the ninth yeare of his Reigne. But Suetonius moueth me more, who saith in this manner: Claudius expelled forth of Rome the Iewes, dayly making tumults, Christ mouing. Which is not decerned whether he commanded the Iewes that made tumults against Christ to be corrected, and suppressed, or would also haue the Christians, men in Reli­gion some what like the Iewes to be also expelled. This is all he saith, and which others ground vpon, and this later construction as I haue proued before, most needs giue place to the former, which keepeth the Christians in fauour with Claudius, and free from Banishment; which is confirmed by Suidas and others: he writeth in Claudius in this manner: Cum sub eo Iudaei seditionem con­tra Suidas in Clau­dio. Christianos mouissent, Claudius Faelicem eis praefecit, cosque punire iussit. When vnder Claudius the Iewes did raise sedition against the Christians, Claudius oppointed Felix Gouernour ouer them, and caused him to punish them. Whereby it is mani­fest, that Claudius was then rather a friend, then enemy to Christians. And they which reade, Christo impulsore: Christ being the mouer, are mistaken, for it was Chresto impulsore, Chrestus being the mouer hereof. Which Chrestus was a wicked Pagan then liuing in Rome, as many Pagans themselues are wit­nesses. Zosimus a Pagan together with Xiphilinus, Dio, Sextus Aurelius, victor and others witnesse, that [...] Chrestus was then a Consul in great credit in Zosim. Com. hist. Graec. l. 1. in Alexand. Seuer. Ioh. Xiphilin. in Epitom. Dionis in eodem. Sext. Aurel. Victor. hist. Aug. Oros. supr. Ado in Chronic. aetat. 6. Suetonius in Claudio. Sueton. in Nero­ne. Aelius Lamprid. in Alexand. Seu. Rome; and being by Latine translators translated Christus after the māner of many Grecians pronoūcing [...] or ita, as. [...]. in Latine, [...] being the Greeke to Christus, and written with [...]. iota, and not [...], eta or ita, was the occasion of this mistaking, to write, Christo Impulsore, for Chresto impulsore as Orosius and Ado, and perhaps some others did, citing Suetonius for their Authour; which is euidēt by Suetonius himself, who in the place cited from him, readeth Chresto, and not Christo. His words be these: Iudaeos Impulsore Chresto assiduè tumul­tuantes Roma expulit. Claudius expelled the Iewes out of Rome because they dayly made tumults, Chrestus being the mouer thereof. And the same Suetonius calleth Christians by their name Christians, and not Chrestians, so doth Flauius Vo­piscus in his epistle to Adrian the Emperor, call Christ our Sauiour, and Chri­stians beleuing in him Christum, and Christianos, Christ, and Christians: so doth Aelius Lampridius and other Pagan Authours. And that Chrestus which was Impulsor, a mouer in those affaires, and occasion of the Edict of Claudius, being a Pagan was so wicked a man that I may not describe him, being so impious that Martial the Poet liuing in those dayes, and stayned also with the tinctures [Page 84] of greate sinns, yet, speaking of him and his behauiour, concludeth: pudet fari: Martial. Epigr. l. 7. Epigram. 54. & lib. 9. Epigr. 28 he is ashamed to speake it. Therefore to followe this so warranted opinion that S. Peter was no bannished man from Rome by that Edict of Claudius, but voluntarily, ex reuelatione, by reuelation, as the other Apostles dispersed also did at that time, went to Hierusalem, to celebrate the Assumption of the blessed virgin, and to be present at the Councell of the Apostles, we shall leaue time enough for S. Peter to returne againe to Rome, and visit also this kingdome, and these westerne parts in the time of Claudius. For our Pro­testants agree, that Councell to haue bene kept about the fourteenth yeare of the Ascension of Christ, building vpon S. Paul, who saith: fourteene yeares Sutcliffe Subu. pag. 3. Godwyn Conuers. p. 5. c. 1. Gal. 2. v. 1. Protest Fasti Reg. & Episcop. Angl. after I went vp againe to Hierusalē with Barnabas, and tooke Titus with mee. Which was the time of this Councell of the Apostles, & the last Act of note, at which these Protestants say S. Peter was present at Hierusalem, from which vnto the death of S. Peter they tell vs in their Chronologie of Kings & Bishops of this Nation, there were twenty yeares, time enough to haue preached heare in the time of Claudius, if he were not heare before his going from Rome to Hierusalem.

5. If we should harken to their opinion, that would haue S. Peter banni­shed from Rome by that Edict of Claudius, and so to haue therevpon gone to Hierusalem, seeing they tell vs before, he staied not there longer then the 14. or 15. yeare after Christs Ascension, but by all men returned then againe into the west parts, where he had his Residency 24. yeares, if in the life of Claudius he did not returne to Rome, what Nation in the westerne world shall we finde more probable to entertaine this exiled Apostle, then this Iland of Britaine? which harboured at that time so many other Christians conuer­ted at Rome before by S. Peter, that our Protestants haue thus with a com­mon consent written of that time: It hath passed with allowance, among the Theater of great Britaine l. 6. c. 9. learned Senate of our Antiquaries, that when Claudius and Nero began to bannish and persecute the Christians in Rome, many Romans and Britains being conuerted to the faith, fled thence into these remote parts of the earth, where they might, and did more freely enioy the libertie of their professions. Which disciples of S. Peter so multiplied and encreased heare in that very time of Claudius, that a Pro­testant Bishop, and Antiquary writeth thus confidently of those dayes: That there be manyfold testimonies of very credible Authours, who witnesse, that the Godwyn Cata­loge of Bishops in Yorke. 1. faith of Christ was receaued in diuers particular places of this Iland, presently after the Ascension of Christ, or at least while the Apostles yet liued. Therefore, if in the time of Claudius whē no other Apostle had bene at Rome, or any of these parts of the world, and presently vpon the Ascension of Christ, so many both Romans and Britans which were Christians, and must needs be the disciples of S. Peter, were in this Iland in diuers particular places, and this so vndoub­ted a thing by these Protestants, That it hath passed with allowance among the learned Senate of our Antiquaries: and is confirmed by manifolde testimonies of very credible Authours: It is a strange, vnnaturall, and vndutifill minde, and will in them, that would and willingly doe admite so many of the disciples of S. Peter, to haue bene receaued heare, and with more cruelty, then either Claudius or Nero could in any opinion performe, bannish the blessed Apostle S. Peter their father and ours in Christ, both from Rome, and this kingdome also. Thus I haue fully satisfied the obiections of such Protestants, as would exclude the greate Apostle S. Peter from this Nation, and depriue the Inha­bitants of Britaine, of so greate an Honor to be the spirituall children of that [Page 85] our most worthie Protoparent in Christ. Now I will by the consent of these men set downe so neare as Antiquities will giue me warrant, the time or times when he preached heare, and what he happily effected heare, in those his greate labours and trauailes hither.

THE XVI. CHAPTER.

1. I Haue before examined that Protestant opiniō, which because it findeth S. Peter both to haue bene the first that preached in Rome, and that he was heare in Britaine, would bring him hi­ther before his first coming to Rome: And therefore will now speake little thereof. Our Theater Protestants frō thence would thus inferre. S. Peter was heare, before he euer went to Rome: both which may be Theater of great Britaine l. 6. c. 9. §. 5. more probable, if we consider the huge multitudes of Christians, fifteene thousand, saith Baronius which dispersed themselues, in all parts of the world, vpon the marty­ring of S. Stephen at Hierusalem, which was presently vpon the death of Christ. Their opinion which would bring S. Peter into Bri­taine, before he came first to Ro­me, examined. Hitherto these Protestant Bishops and Antiquaries, making it the more pro­bable opinion, as their owne words (which may be more probable) import, that S. Peter preached heare, before his first coming to Rome, of which minde also all those English Protestant Bishops, and writers most needes be, which from the Authoritie of S. Gildas, as they would expound him, doe contend that Britaine receaued the faith of Christ in the dayes of Tyberius, or Caius Matth. Parker antiquit. Brit. p. 1. Georg. Abb. apud Mason cō ­secrat. l. 2. c. 3. p. 51. Mason ibid. Theater of Brit. p. 202. Caligula Emperors, and before the Empire of Claudius, in the beginning of whose Reigne S. Peter came first to Rome, for they all agree, that we first receaued the faith from some one of the Apostles, and they haue concluded before, that no other Apostle, but S. Peter could be heare in those dayes. Of this opinion is the first Protestant Archbishop of Canterbury, and the present, that is Director of the Authour of the bookes of the pretended consecration of their Bishops, the Author of that Booke, the writers of their Theater, and others. And if those words they cite were the true words of Gildas, they make not a little for that sentence, being these: Tempore vt scimus summo Ty­berij Caesaris suos radios primum indulget, id est, sua praecepta Christus. Christ did Annot. Protest. Marginal. in pro­logum Gildae. afford his beames, to wit his precepts to the Ile of Britaine in the later time of Tiberius, as we know. But because the Protestant publisher himself of Gildas, doth freely acknowledge that they were not vsually in the copies of Gildas, I dare not ascribe so much vnto them. But if we will allow the computation of Arnol­dus Mirmannius, following as it seemeth, the auncient Catalogue of the Bi­shops of Metz, who telleth that S. Peter sent our Countrimā S. Mansuetus into Arnold. Mirm. in Theatro Conu. gent. Catal. Epis­cop. Metens: those parts, together with S. Clement, the first Bishop there, in the yeare of Christ 40. in the time of Caius Caligula, two or three yeares before S. Peter came to Rome, it giueth not a small allowance to this opinion, for those Hi­stories doe not relate from what parts, East, or west, these men were sent: but [Page 86] the very Country of S. Mansuetus Natione Scotus, will rather incline vs to thinke S. Peter had bene then in this Iland, or neare vnto it at that time, or els we must send this holy Saint of Britaine without authoritie a very lōg Iorney to S. Peter in the East, and so farre back againe towards these Countries. Or if we should make so ample an acceptation of Galatia, where the Scripturs te­stifie 1. Petr. 1. S. Peter preached before the dayes of Claudius, as some Cosmographers and Antiquaries doe, we shall bring him so neare vnto vs in those dayes, that considering the infinitie labors of that Apostle, and his loue to this kingdome, it will be noe vaine coniecture, to thinke he visited Britaine in those dayes. Which is rather confirmed, if we reflect, and allowe of that which I haue set downe before, that his first entertainment at Rome was among the Britans of this Nation, to whom he could not haue better direction, nor so good, from any other, as from this kingdome.

2. But to come to things certaine, & vndoubted in this History of S. Peters S. Peter preached in Britaine, both in the time of Claudius and Ne­ro Emperours. liuing and preaching in this Iland, it is an historicall veritie out of Question, that he was heare both in the time of Claudius, and Nero also: his being heare in the dayes of Claudius, what time soeuer it was of his Empire, must needes be long before S. Paul, S. Ioseph of Aramathia, or any other, that is thought to haue preached heare, or came into these parts, as I haue proued already, as also that S. Peter was heare in that time. To which I add the testimony of Gildas our most aunciēt & renowned Historian: who in his booke De Excidio Britan­niae; Gildas Epist. de Excid. Britan. of the destruction of Britaine, thus writeth: Ita vt non Britannia, sed Ro­mania censeretur: Et quicquid habere potuisse [...] aeris, argenti vel auri, Imagine Caesaris notaretur. Interea glaciali frigore rigenti Insulae, & velut longiore terrarum secessu soli visibili non proximae verus ille non de firmamento solum temporali, sed de summa etiam caelorum arce, tempora cuncta excedente vniuerso orbi praefulgidum sui corus­cum ostendens, radios suos primum indulget, id est, sua praecepta Christus: So that this Iland might be rather deemed Romania, then Britannia and what soeuer Coyne it had eyther Brasse, siluer or gold, it was stamped with the Image of the Roman Emperor. In the meane time, while these things were doeing, Christ who is the true Sunne, not onely from the temporall firmament, but from the high Tower of heauen, exceeding all times, showing his exceeding brightnes to the whole world doth first afford his beames, to wit, his precepts to this Iland, stiffe with frozen cold, and by a long di­stance of land remoued from the visible sunne. These be the true and vndoubted words of S. Gildas, in all examples both written and printed, which I haue seene: and the other words of propagating the lawe of Christ by the permis­sion of Tyberius the Emperor against the will of the Senate, not so certaine to be the words of that holy, and auncient Father, but some later addition, and cannot be well applyed to this kingdome, where Tyberius had not such com­mand, and power as this Saint affirmeth, the Romans had in this kingdome, when Christ first afforded his precepts, primū Indulget Christus, to this cold and termed frozen Iland. For it is certaine, by all Antiquities, that this great sub­iection of the Britans vnto the Emperors of Rome, did neuer fall out vntill the time of Claudius.

3. Therefore seeing this Nation did first receaue the faith of Christ, Pri­mum, at that time, it must needes be in the time of Claudius, when first and neuer before, this Iland was in that state, he there describeth: And this is that very time which so many Antiquaries, Catholiks, & Protestants, S. Simon Metaphrastes, Surius, Lippomannus, Sir William Camden, Andrie Chesne, and others before named, agree vpon, that S. Peter preached in this king­dome. [Page 87] To which S. Paul himselfe, by our Protestāts constructiō, & interpreta­tion, by his epistle writtē to the Romās at that time, & among so many Chri­stians in Rome then, which he remēbreth; and neuer once saluting eyther S. Peter, S. Aristobulus, S. Clement, or any one that is supposed to haue bene in these parts with S. Peter, giueth no small allowance: And yet in this epistle he taketh vpō him certaine knowledge, that the faith of the Romans which was plāted by S. Peter; annuntiatur in vniuerso mūdo. [...] your faith is preached, or shewed in all the world; therefore also in Britaine, so greate a Na­tiō of this westerne world, & the Romā Empire, for as our Protestāts inferre frō Rom. 1. v. 8. that epistle; if S. Paul had not knowne S. Peter was not thē in Rome, he would haue saluted him, whom he so much honoured and loued. For as in the begin­ning of that epistle; he generally saluteth all: omnibus qui sunt Romae dilectis Rom. 1. supr. Dei, vocatis Sanctis gratia vobis & pax à Deo patre nostra & Domino Iesu Chri­sto; To all that are at Rome beloued of God, called Saincts, grace be to you, and peace from God our father, and our Lord Iesus Christ: So in the later end of the same epi­stle, Rom. cap. 16. he saluteth by name Prisca, Aquila, Epaenetus, Mary, Andronicus, Iulius, Ampliatus, Vrbanus, Stachis, Apelles, and many others there named. Neuer saluting S. Peter, or any which are thought to haue bene with him either in Britaine, Fraunce, or Germany, or any Nation on this side of Rome, or sent thither about this time by S. Peter, of which I haue named many before, a­mong which diuers were of the number of the 72. Disciples and acquain­tance of S. Paul, and among the acquaintance of this Apostle he doth not sa­lute S. Aristobulus, nor S. Narcissus, though he saluteth their families then in Rome: salutate eos qui sunt ex Aristobuli: salutate eos qui sunt ex Narcissi domo: sa­lute thē that be of the houshold of Aristobulus: Salute them that be of the household of Narcissus. Therefore being so familiar with S. Aistobulus, and Narcissus, & kind vnto thē, that he saluteth their families, for his loue to thē, we must needs, cōclude that S. Paul well knew they were not then in Rome. And being ab­sent at that time from their families, and thence, and the knowne Disciples of S. Peter, as all at Rome then were, where should they, especially S. Aristo­bulus our Bishop or Archbishop of Britaine, as I haue shewed before, be at that time, but with S. Peter their Master heare, who then at the writing of this epistle of S. Paul to the Romans, was as I haue proued before by many testi­monies, both of Protestants, and others, in this our Britaine. For this epistle of S. Paul was written after the assembly of tbe Apostles at Hierusalem, about the Assumpsion of the blessed Virgin, by all writers, and S. Paul himselfe is Gal. 2. v. 1. 9. both witnesse, that he saw S. Peter there, and stayed some time with him, and that the Church of Rome was then so well founded, that their faith was fa­mous, and renowned in all the world; therefore S. Peter the founder thereof being to bestowe the rest of his time by Christs direction vnto him, in con­uerting this our Britaine, & other western nations, we must needes conclude from hence also, that S. Peter which was then come from the East againe into these parts, and was not at Rome, but had left S. Linus, and Cletus to supply Episcopall duties there, was heare in Britaine at that time, as so many before haue witnessed; And as the holy Apostles at their meetings imparted their iorneys they were to take, in preaching the ghospell one to an other, as they did in their first diuision of the world, among them, for the better effecting their most holy office and charge committed to them by Christ: So S. Peter, [...] much beloued of S. Paul, and so greate a louer of him, that he calleth him hi [...] most beloued, would not conceale his intended trauailes in these westerne 1. Petr. 3. v. 5. [Page 88] parts, vnto him, especially seeing S. Paul was the onely Apostle, excepting S. Peter which was to visite these Occidentall Nations. And S. Paul saluting the family of Aristobulus in Rome, and omitting him doth sufficiently insi­nuate that S. Peter had acquainted him with this his westerne voyage, and taking S. Aristobulus with him, or sending him hither before him. For ex­cept identitie of name, or both Sophronius and Metaphrastes deceaue vs, S. A­tistobulus brother to S. Barnabas, was father in lawe to S. Peter, and so follow­ing Sophron. Hiero­solymit. l. de la­borib. S. Petri & Pauli. Sim. Metaphr. die 29. Iunij. him, did likely at the coming of S. Peter to Rome, remoue his family thi­ther, and left it there, and he himselfe employed by S. Peter, and by him or­dained Bishop of this our Britaine, as is before declared, must needs be heare, or in his Iorney hither, at that time.

4. Whether S. Peter was heare in, or about the beginning, of the Empire of Probable, that S. Peter was in Bri­taine, or sent Dis­ciples hither about the coming of Clau­dius hither. Claudius, and his inuasion of this Nation, in the fourth yeare of his Reigne as the common opinion of Antiquaries is, I dare not absolutely determine: though diuers together with Baronius encline to that opinion, and reasons be not wanting to giue probabilitie vnto it. For if Pomponia Graecina, the wife of Aulus Plantius, the Emperours Lieutenant in Britaine, was conuerted heare to the faith of Christ, as our Protestants assure vs, this being before the persecu­tion, Bar on. to. 1. an n. in S. Petr. Aut h. of 3. Conuers. which they say Claudius raysed against Christians in the 49. yeare of Christ, Aulus Plantius then being returned to Rome, together with his wife, and company to triumphe there, therefore she could not be conuerted heare by any which they say fled hither from Rome in the beginning of that per­secution, Matth. west. an. 49. and they can finde no other Christians heare, except S. Peter, or some sent by him, which they doe not expresse, to performe that holy office. Se­condly whereas it is manifest before, that S. Peter after his coming to Rome, occiduam obscuritatem in splendorem clarissimum commutauit, obscuriorem mundi Mich. Singel. in Martyrio Dion. Areopag. Clem. Rom. ep. 1. plagam Occidentis illuminare praeceptus est; chaunged the darknesse of the west into most bright splendor, and was commaunded to illuminate the west the more darke or obscure part of the world: It carryeth greate probabilitie, that he began this worke, before his coming from the East to Rome, the second time, after the Assumpsion of the blessed virgin Mary, and had enterprised it heare in Bri­taine, before those dayes: for we reade in our owne auncient historians es­pecially the Manuscript Antiquitie of Canterbury that about the 49. yeare of Christ, Petrus iterum Romanam Cathedram suscepit: Peter did take the Roman Hist. antiq. M. S. ex Eccl. Cātuar. ad circit. an. 49. Guliel. Eisengr. Centen. 1. dist. 3. Matth. Westm. an. 46. Chaire againe; which must needs be to make it true, after his returne to Rome out of some of these west parts. Thirdly we finde in the French Annals cited by Gulielmus Eisengrenius, diuers Bishops consecrated by S. Peter in this time, for our neighbouring Country of Fraunce, as namely S. Maximinus or Maximus at Aquens or Aix, and S. Lazarus at Marsiles, in the yeare of Christ 46. S. Martial at Limoges, & S. Iulian at Mans the same yeare. S. Paulus Ser­gius at Narbon in the yeare 48. when S. Paul the Apostle was not come into Eisengr. sup. in S. Mansueto. & Episp. Gall. these parts, to place him there. And to make this more credible, if we follow that Authour with his Ant [...]quities, S. Clement at Metz, and our Countriman S. Mansuetus at Toul in Lorrayne, who in this opinion may be thought to be Arnold. M [...]rm. in Therat. Cōu. gent. Guliel. Ei­sengr. supr. Cen­ten. 1. Francisc. Bellef. Cosmo­graph. tom. 1. in Toul. left there by S. Peter in his first returne from Britaine to Rome, being in his way from hence thither, and this the rather, because many historians testifie, he was ordained Bishop there by S. Peter, and yet not any one remembreth any place from whence he was directed thither, but onely affirme, as he ex­poundeth them, that he was consecrated Bishop of that place by S. Peter in the 49. yeare of Christ. And this more probable, because after this 49. yeare [Page 89] of Christ, these French historians which take paines to set downe exactly the very yeare wherein their first Apostles and Bishops were ordained vnto them by S. Peter, which are many, do not set downe the yeare, wherein any one after this time was consecrated vntill the 54. of the Natiuitie of Christ, by and before which time S. Peter was come from Hierusalem, and the Easterne parts the second time into these west [...]ne Nations of the world, when he both was, and stayed long time in this our Britaine.

5. And this giueth light vnto vs, that about this yeare of Christ 54. S. Peter came hither to staie long time in Britaine, for in this yeare as the French An­tiquaries Probable, that S. Peter came into Britaine the secōd time about the 54. yeare of Christ. write, S. Peter consecrated many Bishops in Fraunce, his way from Rome to Britaine; in this yeare as they write, he ordained S. Sabinianus or Sabinus one of the 72. disciples Primate of all Fraunce, Archbishop of Sens: Sanctus Sabinianus, sine Sabinus vnus ex 72. Christi discipulis à beato Petro Apostolo Primas totius Galliae, & Senonensis Archiepiscopus consecratus anno Christi 54. in which Anton. Demo­charez lib. 2. de miss. contr. Cal­uin. c. 30. Eisengr. centen. 1. fol. 56. cit. Bed. Martyr. prid. Cal. Ian. Petr. de Natal. l. 2. c. 25. Anton. part. 1. tit. 6. c. 25. §. 3. Mart. in chr. Vicel. in Hagiol. Vuerner. Car­thus. in Fascul. temp. Eisengr. Cent. 1. Franc. Bellefor. tom. 1. p. 202. l. 2. Vincent. in Spe­cul. lib. 11. cap. 43. Bed. Anton. Vo­laterr. Petr. de Natal. apud. Ei­sengren. supr. in S. Front. in Gall. S. Sim. Metaphr. supr. yeare also he consecrated (as these Authours saye) many other Bishops in Fraunce, as S. Nathanael spoken of in the ghospell, and by some named vrsi­nus, S. Amator, S. Potentianus, S. Fronto and others: among which, the ra­ther to induce vs, to thinke, that S. Peter was then in Fraunce, this S. Fronto then consecrated Bishop, by S. Peter, was a French man borne, as many Au­thorities proue vnto vs: and so most likely to be consecrated in his owne Coū ­try. And the Authoritie of S. Simeon Metaphrastes, who of all others doth most particularly set downe the Trauailes of S. Peter, will bring him into Britaine about this time, the second time, (as it seemeth, of his being heare:) for bringing him to Rome as others doe, in the beginning of the Reigne of Claudius, he addeth of him: Cum non diu mansisset apud Romanos, & sancto baptismate multos regenerasset, & Ecclesiam constituisset, & Linum Episcopum or­dinasset: when he had stayed not long with the Romans, and baptized many, and founded the Church, and ordained Linus a Bishop, he went into Spaine, then into Egipt, and so to Hierusalem by reuelation for the Transmigration of the mother of God, then returned into Egipt and through Africk returned to Rome, from whence he came to Millan and Photice, and so into Britaine. Which time being truely calculated, will teach vs, that he came hither in, or about the 54. yeare of Christ, when in the way hither he made so many Bishops in Fraunce, long before S. Paule came, although as a prisoner first to Rome, or any other Apo­stle thither or to any westerne Nation. For as I haue proued before, S. Peter going vp to Hierusalem by Reuelation, at the death of the blessed virgin, did staye but a short time there, and in the Easterne parts in that Iorney, but the chardge of the westerne world being more peculiarly committed vnto him before, he returned vnto it to dischardge this dutie heare; and allthough S. Simon Metaphrastes bringeth him back againe by Rome, yet he speaketh of no stay he made there at this time, but presently bringeth him into Bri­taine.

THE XVII. CHAPTER.

1. THat we may without contradiction of any Catholik, or Prote­stant (except willfully erring in their owne proceedings) be as­sured, that S. Peter performed heare all Pastorall duties, in foū ­ding vnto our predecessors in this our Britaine, the true & vn­doubted Church of Christ, and so left it to posteritie, because I stand assured, my pen shall still in all things carry with it an vndoubted Assent of Catho­liks, seeing this matter of the true Church, founding thereof, professing the doctrine, which it teacheth to all her childrē, and they ought to followe, con­cerneth vs all, so much, that the Protestants of this Nation agree, there is no saluatiō to be had, or expected out of this holy societie: I will set downe by their warrant, both what this Church is, and how it was first in all things essentiall, and by them needfull to saluation, founded heare by Saint Peter the Apostle.

2. Concerning the first, the Canon or decree of the Protestant Religion in their Synodicall, and Parlament Articles, to which all Protestant Bishops and Ministers of England haue sworne, and subscribed, is this: The visible Church Articl. of Reli­gion. an. 1562. ar. 19. of Christ is a Congregation of faithfull men, in the which the puer word of God is prea­ched, and the Sacraments be duely ministred, according to Christs ordinance, in all those things that of necessitie, are requisite to the same. Hitherto this publik Pro­testant Article of Religion. Therefore seeing it is allowed, and proued before by these men, that S. Peter first founded the Church of Christ in this king­dome, to insist still in their owne allowances, I must shew by them how he performed these things, which by these Protestants must needs be in euery true Church, to wit true and lawfull Ministers, to preach the word of God, and duely minister the Sacraments. So there be three things essentiall, true Ministers, the puer word of God preached, and Sacraments duely ministred, among which the two last depend vpon the first, true and lawfull Ministers. For where true and Orthodoxall Ministers are, and accordingly preach the word, and Minister the Sacraments, there the puer word must needs be preached, and Sacraments duely ministred. And contrariewise where such Ministers are not, there these things cannot be possibly by such performed. Which this Protestant Rule of Religiō confirmeth in an other Article in these words: It is not lawfull for any man, to take vpon him the office of publick preaching, Articul. 23. or ministring of the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to Iudge lawfully called, and sent, which be chosen and called to this worke, by men, who haue publick authoritie giuen vnto them, in the Congregation, to call and send Ministers into the Lords vyneyard. And in their Article intituled: of Consecratiō of Bishops and Ministers, they set downe these orders & degrees in such men: Archbishops, Bishops, Preists, and Deacons: [Page 91] and haue set forth a booke, both by the Regall Authoritie of King Edward the Sixt, Q. Elizabeth, and King Iames our present Soueraigne, and their Parlaments, for the particular consecration of all those degrees; and in that so highly authorized Booke assuer vs, that all these degrees and Orders haue euer bene in the Church of Christ from the dayes of him, and his Apostles. And all particular writers among these Protestants, as they are bound by subscription to these Articles; so they plainely testifie in their writings, among whom the publick and approued Protestant comment vpon these Articles, Intituled, The Catholick doctrine of the Church of England. With greate priui­ledge Rogers. in Artic. 36. setteth downe in this manner: It is ageeable to the word of God, and pra­ctise of the primatiue Church, that there should be Archbishops, Bishops and such like differences, and inequalities of Ecclesiasticall Ministers: and addeth: The proofe from the word of God: Albeit the termes, and Titles of Archbishops we finde not: yet the superioritie which they haue, and authoritie which Bishops, and Arch­bishops doe exercise, in ordering, and consecrating Bishops, and Ecclesiasticall Mini­sters, is grownded vpon the word. And againe: from the Apostles dayes hitherto there neuer wāted a Succession of Bishops, neither in the Easte nor westerne Churches. This is the generall, and common opinion of all the English Protestant Bi­shops, against their Puritans. Thus their Archbishops, whitgitf, Bancroft, their Bishops Bilson, Barlow, Bridges, Doctors, Fild, Hooker, Couell, Downame, Barlow Serm. before King Iames 21. Sep­tembr. an. 1604. and others. Whereof one writeth: Episcopall function is an ordinance Aposto­licall, Christ hath acted it for succeeding posteritie, and so it is thesis Pneumatichi, a Canon or constitution of the whole Trinitie. Thus a Protestant Bishop before our King, with both his and the allowance of the Protestant Bishops, as the Puritans themselues thus acknowledge. The callings of Prelates be of diuine or­dinance, Offer of Confe­rence. as Bishop Barlowe auoucheth in his last Sermon. The Bishop of Rochester with the consent, and by the direction no doubt of some of the cheifest Prelates, hath now lately published his Sermon, preached in September, before the King at Hamp­ton Court, the maine drift whereof, is to proue, that the office and calling of a Dio­cesan Bishop, is a diuine and Apostolicall ordinance. The same, besides so many their Bishops and doctors before, is remembred in their publick Apology, in­tituled of the Consecration of the Bishops in the Church of England, masked vnder the name of Francis Mason. So that there can be no question with any Pro­testant in England, both their Archbishops, Bishops, and Doctors of the En­glish Protestant Church thus consenting, but S. Peter, as the rest of the Apo­stles, directed so by the lawe, and word of Christ, and their owne Tradition, Sutcliff. Subu. p. 3. Ihon Whitg. Answ. to the ad­monit. p. 65. sect. 1. and def. of the Answ. pag. 318. Clem. l. Compē ­diar. Christ. relig apud Pol. Virg. l. 4. de Inuent. c. 12. Whitg. supr. in Indic. & p. 372. 373. 427. 470. 471. Clem. Ro­epist. 1. to 1. Con­cil. did ordain, and consecrate such holy Rulers in those Churches, which they founded: and so consequently in this our Britaine, according to that I haue allready written of his preaching heare. Which diuers of these Protestant wri­ters teache in plaine termes of him in particular: one of them writeth thus: Peter preached in no place, but he there ordeined Bishops, and teachers, and foun­ded Churches. An other, an Archbishop with them, citing diuers authorities, for his Assertion, saith: I proue that the names of Metroprolitane and Archbishop be most auncient: yea that they were in the Church, long before the ghospell was pub­lickly embraced by any Prince, or in any kingdome. Polidor Virgil lib. 4. de Inuen­toribus rerum cap. 12. saith, that Clement in his booke intituled Compendiarium Chri­stianae Religionis, testifieth, that the Apostle Peter did in euery prouince appoint one Archbishop, whome all other Bishops of the same prouince should obey: he saith also, that the same Archbishop was called Primas, Patriarcha, & Metropolitanus. Which is also set downe at lardge from the mouth of S. Peter, by the same S. Cle­ment, [Page 92] his Disciple and successor in his first epistle. And so these Protestants iu­stifie both the precept and practice of S. Peter in this point: which they must needs doe, except by their owne warrant before, they would make him a most wicked transgressor of the word of God, the Apostles Tradition, and his owne commandement.

3. Therefore with the licence of these men, we may boldly say, with S. Simon Metaphrastes, of S. Peters holy labors of this kind in Britaine, verbo Metaph. 29. Iun. gratiae multos illuminauit, Ecclesias constituit, Episcoposque, & Presbyteros, & Dia­conos ordinauit: he illuminated many with the word of grace, constituted Churches, and ordained Bishops, and Preists, and Deacons. And this the rather because not Arnold. Mirm. Theatr. conuers. gent. Sur. & Lip­pom. 29. Iun. Gul. Eisengr. cē ­tenar. 1. part. 7. dist. 8. Baron. to. 1. Annal. Harris hist. to. 1. Thea­ter of greate Brit. l. 6. Camden in Brit. Andre Chesne hist. of Eng. Scot. and Ireland lib. 3. onely Arnoldus Mirmannius, Surius, Lippomannus, Gulielmus Eisengrenius, Baronius, M. Harris in his Manuscript history and other Catholike writers haue thus deliuered: But our Protestant Theater writers speaking of these matters proue the Relator of them lyued 800. yeares since, and for his Autho­ritie, produced them out of the Greeke Antiquities. And the cheife Protestant Antiquary of Englād affirmeth it to be so certaine, that it should not he doubted of; so doth Andrew Chesne in his French history of this Iland, and Ireland. And so must all the Parlement Protestants of England, who allowe the booke of Articles, where it is decreed, that a true Church cannot be without such cleargie Rulers. Therefore being graunted by them before, that S. Peter founded the Church of Christ in this kingdome, they consequently haue graunted, he ordained Bishops, and others to exercise holy functions in that Church.

THE XVIII. CHAPTER.

1. ANd to discend to some particulars in this kinde: our Prote­stants S. Aristobulus or­dained Archbishop of Britaine by S. Peter, as our Pro­testants assent. will giue me warrant, to set downe the very names of our first Archbishop, and some Bishops, ordayned by that greate Apostle S. Peter: And concerning the Arch­bishop (except we should turne disciplinary Puritans, & be singular against all English Protestants, Catholiks, and all Antiquities, and deny that S. Peter himself, S. Ihon the Euangelist, and others of the Apostles were Archbishops) we most needs by the publike war­rant of our English Protestants affirme, that S. Aristobulus was by S. Peter ordayned Archbishop of this our Britaine. For supposing (which is proued and graunted before) that he was made Bishop by S. Peter, in their common, publike, and allowed Commentary, vpon the Articles of their Religion, thus Thom. Rogers in Articul. Relig. in Artic. 36. they place him among the confessed Archbishops of the Church of Christ, and proue him to be Archbishop of this our Britaine in these termes: In the Apostles dayes, how themselues both were in dignitie aboue the Euangelists, and the [Page 93] 72. Disciples, and for authoritie both in and ouer the Church, as twelue Patriarches Beza in act. Apo. 1. 2. saith Beza, and also established an Ecclesiasticall Hierarchie. Hence came it, that Bishop was of Hierusalem Iames, of Antioch Peter, of the Asian Churches Ihon, of Alexandria Marke, of Ephesus, yea and all Asia, Timothie: of all Crete Titus, of Philippos Epaphroditus, of Corinth and Achaia Apollos; of Athens Dionisius, of Fraunce Crescens, of Britaine Aristobulus. Where we see it so manifestly acknow­ledged by these Protestants, that S. Aristobulus was Archbishop of this our Britaine, that except we would deny that dignitie to the Apostles, and other knowne Archbishops there remembred, we may not deny it to S. Aristo­bulus for our Britaine. And so these Protestants in their words immediately going before doe name all these I haue recited, for telling vs how the Supe­rioritie Rogers supr. and Authoritie which Archbishops doe exercise, in ordering and consecra­ting of Bishops and Ecclesiasticall Ministers is grounded vpon the word of God: they immediately exemplify in those men, and words as I haue related, making S. Aristobulus that cheife, or Archbishop of Britaine: from whome the consecra [...]n of Bishops, and cleargy men was deryued to posteritie in this kingdome, as it was from S. Iames at Hierusalem, from S. Peter at An­tioch, S. Ihon in Asia, S. Marke at Alexandria, and the others remembred in those kingdomes, and Prouinces, of which they are named Archbishops by Whitg. ag. Cat­tw. Bilson true differ. Bridges l. of the Church. of Engl. Downam def. of the Serm. Gul. Camden. in Britan. in Belg. Andre Chesne hist. gen. p. 132. these Protestants, not onely in this, but many other places.

2. And S. Dorothaeus Bishop of Tyrus, euen as our best Protestant Anti­quaries alledge, and expounde him, doth sufficiently testifie. Thus they write: Dorothaeus Tyri Episcopus in sua Apostolorum Sinopsi tradit Aristobulum, cuius meminit Paulus in Epistola ad Romanos, Britanniae Episcopum factum fuisse: Doro­thaeus Bishop of Tyrus in his booke, intituled, Synopsis of the Apostles, doth deliuer, that Aristobulus, of whom S. Paul maketh mention in his Epistle to the Romans, was made Bishop of Britaine. Dorothaeus agreeth wholy with this Protestant, not in his booke of the Apostles, but of the 72. Disciples, where he plainely saith: Aristobulus & ipse ab Apostolo ad Romanos commemoratus, Episcopus Bri­tanniae factus est▪ Aristobulus named by the Apostle, to the Romans, was made Doroth. in Syno. 72. Discip. in Ari­stobulo. Bishop of Britaine. Where by the words, Bishop of Britaine, and not in Britaine, or any particular place of Britaine, it is euident that he was made the cheife commanding Bishop, or Archbishop of Britaine, the whole kingdome of Britaine being subiected vnto him, in spirituall proceedings; and it is cleare in all such Examples in Antiquitie, not one instance to be giuen to the contrary, as appeareth in the same auntient Father S. Dorothaeus in that place, and others entreating of the same subiect. And the words, The Bishop of Britaine, will allowe no other interpretation. And if there were no other motiue to induce vs to be of this opinion, but the consent of writers, both Catholiks, and Protestants, that this holy Bishop of Britaine was one of the 72. Diciples of Christ, as both the same S. Dorothaeus, our contriman Floren [...]us Wigor­niensis, Doroth. supr. in Titul. Florent. Wigorn. in Ca­tal. 72. Discipul. Arnold. Mirm. in Theatr. Gul. Ei­seng. cent. 1. Mag­deb. cent. 1. and later Authours agree, it would be a warrant sufficient, in this cause, when we doe not finde in Antiquities, but probably all the 72. that suruiued were constituted Archbishops in their diuisions, in those that con­cerne vs most, which were settled in our neighbouring Nations, Fraunce, and Germany, I haue exemplified before. Alnoldus Mirmannius in his Thea­ter of the Conuersion of Nations, and the Authorities which he followeth, will make this a matter out of question, for he deriueth the whole Hierarchi­call order of the Church of Christ in this kingdome, from this holy man in Arnold. Mirm. in Theatr. conu. gent. in Britann. this manner: Britannia Straboni a Britone Regenun cuipata, primum Aristobulum [Page 94] vnum certe ex classe 72. Discipulorum Apostolum est nacta. Deinde nacta est Bri­tannia Fugatium, & Damianum, qui ordinem Hierarchicum Ecclesiae istic fundatae ab illo inchoatum constituerunt, sanxeruntque more nimirum Apostolico: Britaine so named by Strabo, from King Brito, or Brutus, had first for the Apostle of it Ari­stobulus, one doubtlesse of the order of the 72. Disciples. After that, it had Fugatius Guliel. Eisen­gren. centenar. 1. in S. Aristobu­lo. Actor. cap. 13. and Damianus, who constituted and confirmed after the Apostolik manner the Hie­rarchicall order of the Church there founded begun by him. Where he ascribeth to S. Aristobulus this our holy Archbishop of this our Britaine named of Brutus, three Attributes, all commonly properties allmost quarto modo, belonging to S. Aristobulus Archbishop of Britayne, conse­crated by diuers Authours, an. dom. 39. and be­fore S. Paule. Archbishops: to be our Apostle: to haue founded our Church: and begun our Ecclesiasticall Hierarchicall order. Which cannot belong to any other then an Archbishop, especially in so greate a kingdome.

3. And if we will followe Eisengrenius, and his Authours, he will tell vs, that this holy Saint and Archbishop of Britaine was made Bishop in the 39. yeare of Christ, within fiue or sixe yeares of his Ascension, and before S. Paule the Apostle himself did receaue imposition of hands, or S. Mansuetus Other Bishops, or some other Bishop then in Britayne besides S. Aristo­bulus. by any accompt, or any other that is remembred in Antiquities, to haue bene a Bishop in, or of this Nation, except the most glorious Apostle, our first Fa­ther in Christ S. Peter, was made a Bishop. Therefore it doth euidently fol­lowe, that next vnto S. Peter, that renowned Saint, and Disciple of Christ, S. Aristobulus was by S. Peters meanes the first Archbishop of this kingdome, Who were these Bishops in parti­cular, in or of Bri­tayne. by this accompt. Which maketh it also an vndoubted truth, warranted both by holy Scriptures, Apostolike Tradition, and all cheifest Authorities, as these Protestants haue proued vnto vs, that we also had some Bishops whosoeuer they were, subordinate to this cheife, ouerseeing, commaunding and Arch-Bishop, S. Mansuetus Beatus his Ano­nymus companion and S. Augulus probably Bishops heare in Britayne. and by the same Authoritie of S. Peter: for all this is necessarily indu­ced, and depending of the name, nature, office and dignitie of an Archbishop, instituted and ordayned heare, by that greatest Apostles power, and Autho­ritie. For it is an implicancy of contradiction, and in naturall euidence im­possible, that there should be an Archbishop aboue all other Bishops, where Engl. Martyrol. 7. Febr. in Au­gulus. Drek. in alm. an. 1620. 7. Febr. Io. King serm. at Pauls Crosse 26. Mart. an. 1620. pag. 45. Martyrolog. Rom. 7. Febr. Bed. Martyrol. ib. vsuard hac die. Petr. de Na­tal. in Catal. l. 3. cap. 105. Ado & Vuandel­bert. apud Ba­ron. in annot. in Martyrol. 7. Feb [...]. Calendar. Eccles. Sarisb. Engl. Martyrol. 7. Febr. Raba­nus hac die. there is no Bishop, for him to be the cheifest, or vnder him. And that such we had by S. Peters ordination, it is in plaine termes acknowledged before, both by Catholike, and Protestant Antiquaries, testifiing, and prouing that this highest Apostle when he instituted this most sacred subordination, did or­daine both Bishops, Preists, & Deacons in, and for this kingdome; Who these our Primatiue Bishops were in particular, or any of them, the Iniurie of time and so many Enemies of holy Religion, vnder whose heauy burthens, and persecutions this kingdome hath often groaned, doe make it a greater labour. Yet it is euident by that I haue already proued, that S. Mansuetus, S. Beatus, and his holy companion, though to vs now Anonimus, of which two, I shall speake more hereafter, may be recompted in this number.

4. To which we may probably add S. Augulus, Bishop of Augusta, London, in England, as both Catholiks and Protestants expound it, and among them one in a Sermon before King Iames speaking to the Londiners saith: your cit­ty hath bene aunciently stiled Augusta. For we reade both in the auntient Ro­man Martyrologe, that also of S. Bede, Vsuardus, Ado, Vandelbertus, Pe­trus de Natalibus and others, that this S. Augulus was Bishop of Augusta in Britannia, Augusta or London in Britaine, and was a martyr: Augustae in Bri­tannia Natalis beati Auguli Episcopi, qui aetatis cursum per Martyrium explens aeterna praemia sus [...]ipere meruit. Baronius saith, he cannot tell when he suffered: [Page 95] Quo tempore passus sit, hactenus mihi obscurum. But if we compare the name of London at that time it was called Augusta, with other circumstances, and with the Catalogue of the Bishops of London, after the time of King Lucius, we shall very probably finde, that this worthy Saint our Bishop of London, is to be reckoned one of the first Bishops, that were consecrated in this king­dome, & long before our common Conuersion, in the dayes of King Lucius, and so consequently by S. Peter, or his Disciple S. Aristobulus, no other then with eminent Authoritie being heare to consecrate him Bishop, and settle him Bishop of Augusta, London. For first this citie was not called Augusta in the Reigne of King Lucius, when this Nation was generally conuerted, but onely Londinum: London, nor neuer since that time, or by any before, but by the Romans at their first setling heare in the time of Claudius, when as before is proued, S. Peter preached in this kingdome. Secondly the first Bishop of London as all the rest from King Lucius time to the coming of S. Augustine were Archbishops, and this onely in all Antiquities called onely Bishop of Augusta in Britaine. Thirdly this was a Martyr, and so we doe not reade of any Iotz. in Catal. E­pis. Brit. Io. God­cel. de Episc. Lōd. Matth. Parker antiq. Brit. God­win Catal. of Bi­shops. Stowe Hi­stor. Theater of great Brit. l. 6. Harris in Theat. to 1. Will. Harris descr. Archbishop of London, except on S. Vodinus Martyred in the times of King Vortigerne, and Hengist, in whome, both the times, names, callings, and other circumstances are much different, making it vnpossible that they were one and the same man. Fourthly no Antiquitie, or Antiquary, Catholike or Protestant setting downe the Catalogue of the Archbishops of London, as Iotzeline of Furnes, Ihon Godcilene, Matthew Parker, Godwine, Stowe, the Theater writers, or any other, once nameth this S. Augulus to be any of them that were since King Lucus time: But make S. Thean the first, the last Theo­nus, that formerly was Bishop of Glocester, and in, or about the yeare of Christ 553. became Archbishop of London, and about the yeare 586. together with Thadiocus Archbishop of Yorke fled from the Pagan Saxons, into wales, and left their Sees vacant vntill the coming of S. Augustine. And betweene these there is not any one but S. Vodinus before a Martyr, or that hath any resem­blance in name, or other description with S. Augulus. Their names be these: Thean. Eluanus. Cadar. Obinus. Conan. Palladius. Stephan. Iltut. Theodwin or Godwyn Catal. in London. & a­lij supr. Dedwin. Thedred. Hillary. Restitutus. Guitelnius or Guitelinus. Fastidius. Vodinus, Theonus.

5. A late writer in his Manuscript History of Britaine, saith plainely that S. Harris in Theat. tom. 1. Nicasius the first Bishop of Roan in Normandy of Fraunce, preached heare in this Britaine, in these times. And he seemeth to rely much vpon Arnoldus Mirmānius, who saith: Britones instruxit, formauitque fide S. Nicasius, imperante S. Nicasius Bishop in our Britaine by some writers. Nerone: Nicasius did instruct, and forme in the faith the Britans, in the time of Nero, being then delegated an Apostle thither, illuc Apostolus delegatus. And this he proueth to be vnderstood of our Britans, because the Britans of Armorica Arnold. Mirm. in Theatr. Conu. gent. in Fraunce, were not called Britans, vntill long after: which by all writers is a thing most certaine, and out of Question. Therefore except that Authour spake very vnproperly, to call them Britans, that were not vntill 300. yeares after, he must needes meane, to speake truely, the Britans of this Iland. And this S. Nicasius being sent Apostle by Roman Authoritie, as he saith to the Britans, in the time of Nero, it must needes be by S. Peter. And although the same Authour in the same place, ioyneth with the Britans, whome S. Nica­sius thus instructed in the faith, the people of Normandy, Roan, Picardy, which be people in Fraunce, Britones, Normandos, Rothomagenses, Picardos; this hindereth nothing, but he might preach both to them, and the Britans [Page 96] heare also, as many others did; and that which followeth, omnemque maris Oceani tractum instruxit; he instructed in the faith all the Coaste of the Ocean sea, cannot well be iustified, except we bring him hither into our Britaine: for those Countries he nameth in Fraunce, be farre from being omnis maris Oceani tractus, either all, or the half part of the Coaste of the French Ocean.

6. To these I may probably add S. Martine lyuing in the Apostles time, and Probable, that S. Martin Disci­ple of the Apostles was a Britan, or preached heare. so renowned in this kingdome, that in the time of King Lucius, to speake in an old Authours words: constructa est extra Cantuariam Ecclesia Sancti Mar­tini, a Church was builded vnto him without Canter bury. Which is the same, S. Bede and others write, was the old Church builded there, in the time of the Romans: who where departed hence before the dayes, eyther of S. Mar­tine M. S. Abbreuia­tio tempor. in Rege Lucio. Bed. hist. Anglic. in S. Augustino. l. 1. Stowe histor. in Ethelbert. Theater of great Brit. Matth. Par­ker. antiq. Brit. Godwyn Conu. of Britaine p. 40. Ado in chronic. ad an. 101. Will. Lamb. perambu­lation of Kent. p. 13. the Pope, or S. Martine Bishop of Tours in Fraunce, by all accompts. And Ado and others testifie, this S. Martine was a Bishop in the time of Tra­iane, and armo. D. 101. Disciple of the Apostles. Martinus Episcopus Discipulus Apostolorum Viennae resedit. And M. Lambert the Protestant Antiquary doth assure vs, that this Church by Canterbury dedicated to S. Martine, was both builded in the Romans time, and was, and continued a Bishops See, vntill the coming of the Normans hither, and so extraordinarily there were two Bish­ops Sees in one City, this being substitute to the Archbishop, which argueth how greate the honour was, that this nation gaue vnto him. And yet a Church so aunciently dedicated to him heare, would of it selfe by Brittish pro­ceedings in such affaires, induce vs to thinke, that eyther he was a Britan borne, or preached in this our Britayne, or both. For in perusing our Anti­quities of those times, we shall hardly finde any Church dedicated in this kingdome to any Saint, except the blessed Virgin Mary, for her eminent priuiledge, but to such as were Saints of this Nation, as S. Alban, Amphibalus, Aaron, Iulius; or preached heare as S. Peter the Apostle, S. Clement his Dis­ciple and successor, and such like.

7. To make which more apparantly probable vnto vs, we haue two re­nowned and annuncient Authors, Methodius and S. Marianus, who speaking Marian. Scot. l. 2. aetat. 6. in Nerua Imp. col. 254. Method. apud cund. supr. of this holy Bishop S. Martine, and telling he liued and suffered Martyrdome in the time of Nerua the Emperour within the first hundred yeare of Christ, say; That non solum propria prouincia, sed & in extremis & vltimis industrius & illustris non solùm confessione, quin & martyrio existens regna Tyrannorum vicit: He was not onely industrious and renowned in his owne Prouince, but also in the vtter­most and last Regions, not onely a confessour, but a Martyr, conquered the kingdomes of Tyrants. Therefore to graunt vnto Ado, that he was sometime Bishop of Vienna in Fraunce, seeing so greate authoritie doth warrant vs, that he preached in extremis, & vltimis, not onely in one prouince, but the very laste and vttermost, in respect of that place, which must needes comprehend this Iland of Britayne, we may not now exclude him from hence, where he hath bene honored with a Church dedicated to him as an holy Bishop, so many hundreds of yeares aboue 1400. since, in a Nation so peculiarly honoring the memories of the renowned Apostles, and Saints thereof, with such testimo­nies of loue and duitie. And this the rather, because we are told by forrain writers, that he was not onelie Apostolorum discipulus: a disciple of the Apostles Arnold. Mitm. Theatr. Conu. gent. and sent to these western parts, whether as before, it is hard to finde any to haue bene sent from any Apostle, but S. Peter. And this Church being aun­ciently a Bishops See, as the Kentish Protestant Antiquary hath told vs be­fore, and yet without the City of Canterbury, it giueth more strenght to this [Page 97] opinion; for all Antiquities agree, that through out the whole kingdome in the time of King Lucius, all the Cathedrall and Episcopall Churches were in cyties. Which argueth this See to haue had a more auncient originall, then from that time: for further proofe whereof, the auncient Manuscript History Histor. Roffen. M. S. of Rochester saith: Extra Ciuitatem in parte Orientali est Ecclesia Beati Martini, vbi Sedes Episcopalis erat: without the city of Canterbury one the East side is the Church of S. Martine, where there was a Bishops See. And Bishop Godwin was the last Bishop there in the time of Archbishop Lanfranke, who would not permit any successor therein, saying that two Bishops might not be in one city. Godwino vlti­mo illius Sedis Episcopo successorem Lanfrancus subrogare noluit: dicens, quod in vna ciuitate duo Episcopi minime esse deberent. Standing vpon the Canons of the Church, as his reason argueth which further confirmeth, this custome to haue bene long more auncient, then the Canons in that behalfe. And seeing Ca­thedrall Churches ordinarily take their denomination of the first Saincts, that were Bishops there, except some other extraordinary merits of Saints, and deuotion vnto them giue them this priuiledge; this may be some warrant vnto vs, in this case, to incline to thinke, this S. Martine eyther preached heare, or so well deserued of this Nation, that we may not easily depriue him of this ho­nour.

8. To this I may probably ioyne S. Nathanael, spoken of in the Ghospel, Not vmprobable, but S. Nathaniel was, and preached in Britaine. and termed of our Sauiour, a true Israelite: for as our French Historians tell vs, he was both consecrated Bishop by S. Peter the Apostle, and was successour to S. Aphrodisius in the See of Bituriges in Fraunce, about the time of S. Peters coming hither and at his direction at those times, and by the Greeks in their Menologe called Symon. Therefore seeing some haue so contended before, Guliel. Eisengr. centen. 1. f. 54. an. 54. Anton. part-1. tit. Anton. De. moch. l. 2. c. 24. Graeci in Meno­log. Baron. in Annot. in Mar­tyrol. 28. Octob. Sim. Chan. to bring one S. Symon into Britayne, and demonstration is also made, that it could not be S. Symon Zelotes the Apostle, to leaue a place of due credit to their Authoritie, I may credibly ascribe it to S. Nathanael, called S. Symon, and by some the brother of S. Philip the Apostle, and generally after the As­cension of Christ at the dispositiō of S. Peter principally in these Western parts where although cheifely he bore the title of the Bishops of Biturigum: Burages in Berry in Fraunce, yet he trauailed in diuers other parts, as appeareth in Hi­stories, as others likewise did, who tooke their names of being Bishops of cer­tayne places. Which is most euident in S. Peter himselfe, who although he neuer tooke name of Residency but at Anthioch and Rome; yet he trauay led and preached in so many Nations as I haue, and shall set downe hereafter.

9. And if we will follow the Antiquities of Glastenbury, vpon whose au­thoritie Antiq. Glast. M. S. in tabul. lignea perantiqua. Io. Capgrau. in Ca­talog. in S. Io­seph ab Arama­thia. the Protestant Antiquaries of England haue builded much, in many things, we are told in them, that S. Iosephe sonne of S. Ioseph of Aramathia, that buryed Christ, & came hither & liued, & dyed heare, came hither with his Fa­ther, and that holy company, and also lyued and dyed a Bishop heare. That he was not a Bishop at his coming hither, it seemeth euident by many argu­ments: first, because no History maketh mention of any Episcopall function S. Iosephe sonne of S. Ioseph of Ara­mathia by diuers Antiquities, was a Bishop heare, and probably consecra­ted heare by S. Pe­ter or his Disciples. performed then by him, or any of that happy society; secondly, by all Anti­quities, they liued and dyed in the Eremiticall state of life. Which much dif­fereth from Episcopall, which conuerseth with, and ruleth others, and the Churches committed vnto his chardge. Thirdly in all Antiquities and Mo­numents of these holy men remembred eyther by Catholiks, or Protestants, S. Ioseph of Aramathia is called the cheife and principall: ex quibus Ioseph ab Aramathia primus erat.

Where S. Ioseph that was no Bishop is euery were stiled their cheife, and Ruler: Therefore his sonne Iosephe could be no Bishop at that time, for so a Bishop whose office is to rule, and in all languadges by all interpretation is an Ouerseer, Cheife commaunder and Ruler of others his subiects should haue bene inferiour, subiect, commaunded, and caled to, and by his inferiour and subiect. Therefore to iustifie the prediction of our Sauiour after his Ascension, that Iosephe, should be a Bishop, which the Antiquitie of Glastenbury setteth downe as a thing then done, saying of him: Iosephe quem Dominus Iesus priùs in ciuitate Sarath in Episcopum consecrauit: Iosephe whom our Lord Iesus had con­secrated for a Bishop, before in the city Sarath: We must needes say, that he was afterward according to the designment, and Prophesie of Christ, consecra­ted Antiquit. Gla­ston. apud Cap. grau. in S. Ioseph ab Aramath. a Bishop in this kingdome, for Prophesies that be true, are so certayne they shall come to passe, that often times they are expressed as presently done and acted, as is vsuall in holy Scripturs and other wtiters, when they are not to be performed long after, because they are as assuredly to be after in due time, as if they were presently acted and fulfilled, as we must needes inter­prete this. For the reasons before demonstrate, that S. Iosephe was not then consecrated a Bishop by Christ. Neyther doth the Antiquitie so say, but in Episcopum consecrauit, Christ consecrated him to be a Bishop afterward. And we doe not reade that Christ after his Ascension did actually consecrate any Bi­shop, hauing committed those Functions to his Apostles. In so much that S. Paule himselfe that was so extraordinarily and aboue all others that euer were called by Christ, chosen and designed by him to be a Bishop, and Apostle, that he often and confidently, and as it were singularly speaketh of himselfe: Paule Ephes. 1. v. 1. Colossen. 1. v. 1. Galat. 1 v. 1. an Apostle of Iesus Christ by the will of God: Paulan Apostle, not of men, neyther by man, but by Iesus Christ, and God the Father, who raysed him from the dead: Yet when he speketh of his Episcopall Consecration, and the exercise of that holy Function, in the first Chapter of his Epistle to the Romās saying: Paula seruant Rom. 1. v. 1. Protest. Cōcord. ibidem. of Iesus Christ, called to be an Apostle, separated vnto the Ghospell of God: He re­ferreth this, as our Protestants in there Cōcordance of Scripturs in that place expoūd him, to his Cōsecration in the 13. Chapter of the Acts of the Apostles, by fasting, prayer, and imposition of hands. And before that time he neuer ex­ercised Act. 13. v. 1. 2. 3. any Function meerly Episcopall. The like I may say of S. Barnabas by Act. 11. 12. 13. the same warrant, who though a Companion of S. Paul, and Preacher vnto the people, yet vntill he had at the same time with S. Paul externally recea­ued ordinary Consecration he entermedled not with those peculiar offices.

10. The like examples (to omit others) we haue of this Nation: We reade of S. Sampson, Archbishop of Yorke, that S. Peter, S. Iames, and S. Ibon, Apo­stles Io. Capgrau. in Ca [...]alog. in S. Samplone Epis­cop. Et M. S. an­tiquit. [...]b [...]d. appeared vnto him before his Consecration, and one of them being de­maunded by him, who they were, he said; Ego sum Petrus Christi Discipulus, & hic Frater Domini Iacobus, & Euangelista Ioannes. Dominus Iesus Christus te sibi in Praesulem elegit, & t [...] consecrare nos misit. Quem cum benedictione conse­crassent, abeius oculis elapsi sunt: I am Peter the Disciple of Christ, and this, Iames the Brother of our Lord, and Ihon the Euangelist. Our Lord Iesus hath chosen thee for a Bishop, and sent vs to conserate the. Whome when they had consecrated with benediction, they disappeared out of his sight. Where nothing can be more playne then that this should be a true Consecration, and thereby S. Sampson and Vndoubted [Page 99] consecrated Bishop, if true consecration could be so obtayned; for all things required vnto it, are here expressed, that our Lord Iesus had chosen him, in Praesulem; for a Bishop, as the other Antiquitie was of S. Ioseph in Epis­copum: for a Bishop. Here is Christs warrant to consecrate him, and the three greatest Bishops and Apostles to performe it, and the words are plaine, that in that manner they effected it, quem cum benedictione consecrassent: Yet it was adiudged both by heauen, and earth, God and man, that this was no Conse­cration, nor S. Sampson yet to be accompted a Bishop, but to expect the ordi­nary Consecration by Bishops; for it followeth in the same History: nec multo post Angelus Domini beato Dubritio apparens, Sampsonem ordinari Episcopum praecepit: not long after an Angel of God appearing to S. Dubritius (then Archbis­hop heare) commaunded that Sampson should be consecrated a Bishop. which he performed by the externall Rites of consecrating Bishops, and this his ex­ternall Consecration by that holy Archbishop, then the Popes Legate heare, was so miraculously confirmed, that as it followeth in the same Antiquitie: They which were present at his Consecration did see a Doue sent from heauen immoua­bly to stand ouer him: In cuius consecratione qui aderant columbam caelitùs emissam immobiliter super eam stare videbant.

11. And we haue heard from these Protestants, & others before, that S. Peter Godwin Catal. W [...]nchester 31. in Brith [...]ald. Capgr. in S. Ed­ward. Conf. M. S. Antiq. in eod. Alred. Rieuall. in Vit. S. Edwardi. Stowe histor. in Edward. Confes­an. 1043. Holins. hist. of Engl. l. 8. cap. 1. did crowne King Edward the Confessour, being an Exile in Normandy: Yet he was not King, or so accepted, vntill many yeares after, and then ordinarily crowned by the common Order of Coronation, belonging to our Kings at Winchester, as our Protestant historians thus assuer vs: Edward was crowned at winchester by Edsinus then Archbishop of Canterbury, on Easter day in the yeare of our Lord 1043. When the Propheticall Coronation of him by S. Peter was many yeares before. To these I may add the Dedication of the Church of our blessed Lady at Glastenbury, builded by S. Ioseph of Aramathia, and his holy company, which Christ himselfe is written to haue dedicated: And that of Westminster by an apparition of S. Peter the Apostle, onely with this diffe­rence, that the figuratiue Dedication of this last by S. Peter did declare, what he had there done before, as I haue partly shewed allready, and more here­after; the other foresignified, what should by some Bishop be effected after, no Bishop being of that company then to performe it, which I make an other Argument to shew that S. Ioseph was no Bishop at that time, but (if at all) con­secrated by S. Peter, or his Disciples. And if we may giue so much credit to a late writer, that S. Aristobulus our first Archbishop suffered Martyrdome at Glastenbury, the place of S. Ioseph and his sonne, their onely or cheifest a­boade in this Nation. It will make it more vndoubted, that if S. Ioseph was Martyr. Angl. die 15. Martij in S. Aristobulo. a Bishop, he was consecrated eyther immediately by S. Peter, or by this his renowned Disciple our Archbishop then S. Aristobulus, whose daughter S. Peter had marryed: Cepit vxorem Petrus filiam Aristobuli, fratris beati Barna­ [...]ae Apostoli, ex qua suscepit filium & filiam, and sent him hyther, as he sent S. Sophronius Hierosolym. E­pisc. Libell. de la­bor. S. Petri & Pauli. Simon Metaphrast. die 29. Iun. Hartmā. Schedel in Chro­nic. Chron. f. 205 his Brother S. Barnabas to Millan in Italy, as Hartmanus Schedel, with di­uers other Authours witnesseth.

THE XIX. CHAPTER.

1. WE haue heard before, how among other holy labours of S. Peter in this kingdome, Ecclesias constituit: be constituted some Churches: how many in number, or which they, or any of them in particular were, it is not so easy to set downe from Antiquities, all being in a manner silent of those proceedings; and we may not expect to finde any such Churches in that time, to carry that glory, and honour with them, to continue to succeeding Generations, How poore the Christiā Churches were in th [...]se times. when the Church of Glastenbury builded by the Licence of King Aruira­gus, and at the entreatie of the Roman Lieutenant, as Harding from others writeth, by the holy company of S. Ioseph, was made but of writhen wands, and so desolate within one hindred and three yeares onely, after the first buil­ding Harding Chroic. c. 47. f. 7 [...]. Antiq. Glascon. apud Capgrau. in S. Patricio. Et M. S. antiq. ib. Bed. Hist. Angl. Capgrau. in Catal. in S. Ni­niano. Bed. hist. Angl. l. 2. cap. 14. of it, that, caepit locus esse ferarum latibulum, qui prius fuerat habitatio Sanctorum: The place which had bene an habitation of Saints, began to be a Dene of wylde beasts. And diuers hundreds of yeares after this, the first Church of stone, to remayne durable, that is remembred to haue bene in Britaine, was builded by S. Ninian, at witherne, as S. Bede and others write: and King Edwine of Northumberland, long after S. Augustins coming hither, was christened at Yorke in the Church of S. Peter, the Apostle, which he had builded of wood: in Ecclesia S. Petri Apostoli, quam ipse de ligno construxit. And the dayes euen heare in Britayne were then such for Christians, that we must rather seeke their places of abode, and poore Oratories among the Desarts, and ob­scure corners, in Cells, and Cotages, then in populous cities, and costly buil­dings: As our auncient Christian Poet writing of such times in Britayne, thus expresseth.

Which our Protestants haue thus translated, for vs. T [...]a [...]e [...] of g [...]t B [...]tainel. 5. c. 4.

To which purpose a Protestāt Bishop doth alledge an other Christian Poet in this maner.

When the persecution of Nero the Tirant grew so bloody, and destroyed the sheepe of Christ, and no Christians might without punishement liue in cites. They became companions of wild beasts, and inhabited the vttermost ends of the world. Therefore if out of the priuate houses of Christians in those times we would finde any places to beare the names of publike Churches, or Oratories for the Chri­stians then conuerted, though neuer so meane, and obscure, we must seeke them out of frequent and inhabited places, in the Deserts and wildernesses, whether the rage of persecution did not so easily penetrate.

2. And to finde any such, after so many hūdreds of yeares, and changes of things in this kingdome, we must be content with probable Arguments, and Probahle that S. Peters Church at westminster had some Originall at this time. testimonyes, as is vsuall in such cases, & not expect demonstrations, which cā ­not be giuen in such affaires. Amōg such Deserts of that time, diuers Protestāt and other Antiquaries will tell vs, the place of S. Peters Church at Westmin­ster was: Thus they write: Thorney now Westminster was called Thorney-Iland, for that is was ouergrowne with Briers, and Thornes: which Thorney place was in the Ihon Norden in Specul. Britan. pag. 4. 2. Polidor. Virgil. Angl. hist. l. 2. pag 41. Holnish. Hist. of Engl. l. 4. c. 10. pag. 25. Harris. descript. of Brit. cap. 2. pag. 140. Richard. Vit. Hist. l. 5. Io. Sel­den. Anaclet. cap. 6. Sulcar­dus apud Vit. Seld. Stowe hist. in K. Lucius. Holinsh. hist. supr. Har­rison. sup. Ihon Norden Specul. Brit. part. 1. in Middel­sex pag. 42. time of King Lucius clensed about the yeare 186. which Lucius is said to lay the first foundation of the greate Temple of S. Peters. Which clensing of that place by this religious King building a Church there, and dedicating it to S. Peter, giueth no swall argument vnto vs, to thinke it had a more auntient foun­ding, with some Relation from the beginning, to that holy Apostle; other­wise there were many farre more fit and conuenient places in, or about the City of London to build so stately a Church, then a desolate, briery, and thor­ney Iland. And the Church of S. Peter in Cornhill being dedicated to him, and the Cathedrall Church, by all Antiquities, we cannot be of any other minde, but S. Peter had some former title vnto that denomination. Which is rather strengthned, in that these Protestants from Antiquities testifie, that Theonus Archbishop of London, in King Lucius time, who had his See at S. Peters in Cornhil, and helped to the building thereof, preached, read, and ministred the Sacraments there, to such as made resort vnto him in this Ilād Church. A Protestant Antiquary writeth. I haue heard, that there are, or haue bene Records in the same Abbey (of Westminster) which declare it was a Church, before the Bri­tans receaued the faith of Christ; He meaneth the time of King Lucius. Then, if he speaketh properly, it proueth it was a Christian Church before that time. For the word Church in English, Kyrke in the Scottish languadge of the Greeke Chiriache, the house of God our Lord, cannot by Christians be ap­plyed or giuen to the Idols or pagan Gods of the Infidels, but onely to Christ, our true Lord and God. And this is confirmed by the knowne vision, and words of S. Peter the Apostle in that place, in the time of S. Ethelbert King of Kent, and S. Mellitus Bishop of London, which I haue alledged before from many allowed Antiquities, where S. Peter said of this place and Church: By some a Chri­stian Church at Ald [...]lyhit. Quem locum proprijs manibus consecraui: which place I consecrated long agoe with my owne hands. Which must needes, as I before haue proued, be vnderstood of his parsonall presence, and consecration of that Church, when he liued, and Harisin Theatr. l. 1. preached heare, for then onely and neuer since, he had proprias manus: his owne proper and naturall hands, to execute either that, or any function with.

[Page 102] 3. A late writer in his Manuscript History inclineth to thinke there was a Church founded by S. Peter the Apostle in the North parts of this Land, aun­ciently called Aldclihit, in the old languadge of that place Peters Clihit, as though S. Peter founded it, and it tooke the denomination from him, and ci­teth Henr. Hunting. hist. l. 1. Matth. Parker Antiq. Brit. p. 3. God wyn. conu. of Brit. c. 2. p. 10. S. Aug. in quad. Ep. apud Auth. supr. Henry of Huntington for his opinion, as is allready declared. The first Protestant Archbishop of Canterbury, and an other also named such a Bi­shop, will help vs to finde an other in the Ile of Glastenburye, more auncient then that which was builded there by S. Ioseph of Aramathia, and his com­panions in the yeare of Christ 63. this being then fully and perfectly framed and finished before their coming thither, and so found by them absolutely perfected. And they cite for their Authour S. Augustine the Apostle of En­gland, in a certaine Epistle written by him, wherein he saith, these holy men A Church at Glastenbury, be­fore that builded by S. Ioseph of A­rama [...]hia. found at their coming thither, a Church builded by no art of man, but prepared by God for mans saluation: Ecclesiam nulla hominum arte instructam, immo humanae saluti adeo paratam repererunt. Which is also recorded in the old Antiquities of Glastenbury, written vpon parchiment fixed vpon broade bords, which cite for the same, historiam apud S. Edmundum, & Augustinum, the history at S. Antiq. Gaston. M. S. [...]abulis fixae ex [...]ist. apud S. Edmundum & S. Augustinum. Edmunds and S. Augustines. Which we must needes referre to the time of S. Pe­ters preaching heare, & among other miracles, to proue his doctrine by, God so miraculously prouided a Church, to preach the ghospell, and Minister Sacraments in, and perhaps a motiue to the Pagan King, to graunt licence to S. Ioseph, to builde their poore Chappell at Glastenbury, and to endowe it with possessions. Neither can we thinke, this Church so priuiledged by that King, to haue bene finished without allowance of S. Peter, then present in this kingdome, no Bishop being then heare, but by his Authoritie, or Conse­cration, to dedicate and hallow it. And when our Protestant Theater wri­ters with others haue told vs, that in diuers places of this kingdome euen in the Court of the Roman Lieurenant, and among them, his Lady and wife, Pomponia Graecia, there were many Christians before S. Iosephs coming hi­ther, which must needes be the spirituall children of S. Peter, we may not make him so carelesse a Father, that stāding in no worse terms, with the then king of Britaine, and Roman Lieutenant, then by circunstances before it ap­peared he did, but he prouided some Oratories, or poore Churches, either by those Princes permission, or not contradiction, for them to exercise their sacred Christian Religion in, though the iniurie of so manie changes and al­terations of gouernements, in this kingdome, with persecutions, and Inno­uations in Religion, haue buried their memories in obliuion, and left the cer­taine knowledge and remembrance of so few vnto vs. And both Catholike T [...]e Christian old Churches in the Il [...] of [...]wy [...]. and Protestant Historians tell vs, of two Miraculous auncient Chappels in the Isle, of Iewis; Boethius calleth it, Leuisa, the one dedicated to S. Peter the Apo­stle, the other to his Disciple and Successor S. Clement; where if the fire or Holinsh. hist. of Scotland l. 4. c. 15 [...]ector Boetius descript. Scot. f. 14. light by mischance goth forth, it is, or was wont to be in Catholike times mi­raculously restored at the Altare: No man to my reading writeth, of their first founding, but their names and dedication together with the Miracle giue no small argument, they had some originall, in, or neare those times, when S. Peter and S. Clement preached in this kingdome.

THE XX. CHAPTER.

1. HAVING thus set downe some holy Bishops consecra­ted by S. Peter, with Preists, and others subordinate vnto them, and places wherein they preached, practised, and professed the first Apostolike Christian doctrine, and Religion in this kingdome. Order and Methode in Hi­storie call vpon mee, next to deliuer in particular, so fare as our penury of Antiquities will giue mee leaue, what Religion it was especially in points now controuersed, which that glorious Apostle by himselfe and those his worthie Disciples taught the Christians of this our Britaine, and professed in those and other Churches, and places of Christian Assemblies. But intending to reserue that labour to the end of eue­ry hundred of yeares, (or to some other booke a parte) to shewe the Religiō of our Christian Britās in that age in such, I will heare onely speake of the Order & māner of cōsecrating Bishops heare in that happy time, both because I haue made so late & lardge mention of such holy Rulers, and our Protestants of En­gland still without exāple of any others, of these new Religions, retayne their names and offices, as they suppose, as euer to haue bene from the Apostles time most necessary to rule, direct, and gouerne in the Church of Christ.

2. It is the common opiniō of their Antiquaries, that the Britans heare from their first receauing of the faith of Christ, in the time of the Apostles, neuer altered, or chaunged it in any one essentiall thing, at the least vntill the co­ming of S. Augustine hither, in the later end of the sixt hundred yeare of Christ. Then much more must we affirme, by these men, that the essentiall things in the consecration of true and lawfull Bishops, vpon which all other depended were neuer chaunged, otherwise the chaunge and alteration in these vnchangeable and vnalterable affaires had bene contrary to these mens assertions too greate and intollerable. Then we reade in a very old Manu­script, Capgraue & to follow two Protestant Bishops with many others that Io. Bal. l. de Scrip. Cent. 1. in Asaph. Godwin Catal. of Bishops in cod. Asaph. Pits. l. de vir. Illu­str. in eod. S. Asaph in vit. S. Kenteg. M. S. Antiq. in eodem. Io. Capgrau. in S. Kentegerno Episcop. & Con­fess. S. Asaph did write the life of S. Kentegern and dyed aboue a thowsand yeares since, that when S. Kentegern vas consecrated Bishop allmost, by these Au­thours, 1200. yeares agoe: Mos in Britannia inoluerat, in consecratione Pon­tificum tantummodo capita eorum Sacri Chrismatis infusione perungere, cum inuo­catione Sancti Spiritus, & benedictione, & manus impositione. Insulani enim quasi extra orbem positi emergentibus Paganorum infestationibus Canonum erant ignari: Ecclesiastica ideo censura ipsis condescendens excusationem illorum admittit in hac parte: A custome was growne of long time in Britaine in the consecration of Bishops, to annoint their heads with infusion of holy Chrisme, with inuocation of the holy ghost, and benediction, and imposition of hands. For the Ilanders being as it were pla­ced out of the world, by often Infestations of Pagans were ignorant of the Canons. [Page 104] And therefore the Ecclesiasticall Censure condescēding vnto them, admitteth their ex­cuse in this point. And immediately before this māner of cōsecrating Bishops is called Mos Britannorum & Scotorum: The custome or manner of the Britans and Scots in consecrating Bishops, and the same is there p [...]oued of the Christians in Ireland in those times: For the same Antiquities testifie, that there was a Bi­shop sent for out of Ireland to be present and a Consecratour of S. Kentegern after that manner, accito de Hibernia vno Episcopo more Britonum & Scotorum in Episcopum ipsum consecrari fecerunt.

3. We are also taught by a Protestant Bishop, that S. Asaph who write the Io. Capgrau. M. S. & S. Asaph supr. in S. Kente­gerno. life of S. Kentegern, and succeeded him in his Episcopall See in Wales and by his sanctitie gaue that denomination vnto it, was consecrated Bishop by holy vnction: vnctionem recepit: And there speaketh as though it was the essentiall ceremony of that holy Order, ascribing there no other thing essentiall vnto it, but authoritatem & vnctionem; authoritie, and inunction, so that Authoritie Ioh. Bal. lib. de Scriptor. cent. 1. in Asaph fol. 34. being the same with Iurisdiction, he maketh the Sacrament onely or cheifely to consist in Anointing with holy Chrisme. And though these testimonies that this Order or manner of consecrating Bishops was a generall custome with the Britans, Scots, and Irish people, when S. Kentegern was made Bi­shop, which was long before the death of S. Patrike the Popes Legate in these Countries, and before any notice taken of the Canons of holy Councels in this matter, doe sufficiently proue this ordering of Bishops with holy Chrisme was essentiall, and from the time of the Apostles; yet if we will followe the opinion of the Protestant Archbishop Whitgift, M. Foxe, M. Barnes and Ioh. Witg. Ans­were to the Ad­monit. p. 65. sect. 4. & p. 66. sect. 1. Foxeto. 1. pag. 12. Rob. Barnes in vit. Pontif. in Anacleto. S. Anacletus Epi. ad Galliae. Episc. tom. 1. Concil. other English Protestāt writers, testifying S. Anacletus that was made Preist by S. Peter the Apostle, and after succeeded in the See of Rome, to be Authour of the Epistles extant in his name, it maketh this matter out of Question: For an­swearing the petition of the Bishops of Fraunce desirous to be instructed by him in this matter, thus he writeth: Vt a beato Petro Principe Apostolorum su­mus instructi, a quo & Presbyter sum ordinatus, scribere vobis sicut petistis, non de­negabimus. Ordinationes Episcoporum, authoritate Apostolica, ab omnibus qui in eadē fuerint Prouincia, Episcopis sunt celebrandae. Qui simul conuenientes, scrutinium diligenter agant, ieiuniumque in omnibus celebrent precibus, & manus cum sanct is Euangelys, quae praedicaturi sunt, imponentes, Dominica die bora tertia orantes, sa­craque vnctione, exemplo Prophetarum, & Regum, capita eorum more Apostolo­rum, & Moysis, vngentes, quia omnis sanctificatio constat in Spiritu sancto, cuius virtus inuisibilis Sancto Chrismate est permixta, & hoc ritu solemnem celebrent or­dinationem: As we were instructed by S. Peter, Prince of the Apostles, by whome also I was made Preist, we will not deny to write vnto you, as you haue requested. Or­dinations of Bishops by Apostolike authoritie, are to be celebrated by all the Bishops that are in the same Prouince. Who assembling together, let them diligently make scrutiny, and let them celebrate fasting with all prayers, and imposing their hands [...]ith the holy ghospels which they are to preach, praying vpon our Lords daye at the third hower, and with holy vnctio by example of Prophets, and Kings, anointing their heads, according to the manner of the Apostles and Moyses, because all sanctifica­tion consisteth in the holy ghost, whose inuisible vertue is mixed in holy Chrisme, and by this Rite let them celebrate solemne ordination. Where we learne of an eye witnesse, and Anditor and Disciple of S. Peter, so authentically witnessing it, that the other Apostles and S. Peter did not onely vse his holy anointing of those Bishops they consecrated, but in this externall ceremony the ver­tue and grace of that Sacrament was giuen.

[Page 105] 4. To giue further confirmation to this Antiquitie, and inuincibly proue that this manner of consecrating Bishops with holy vnction, must needes des­cend from the Apostles, it was the generall custome in all parts of the world, Asia, Afrike, and Europe, both in the Greeke and Latin Church, in the first vnspotted dayes of Christianitie. For Asia, and the Greeke Church Marcus Marc. Anton. de Dom. l. 2. c. 2. p. 187. Antonius de Dominis when he was a writer for Protestants, and by their war­rant in England writeth plainely: Areopagitae Dyonisio tributum opusculum vn­ctionem ponit expressè: the worke ascribed to Dionisius the Areopagite doth expres­ly put vnction in consecrating a Bishop. And proueth directly out of S. Grego­ry Nazianz. orat. 20. de laudib. S. Basilij. & orat. 5. ad Pat. & Basil. Naziancen, that both S. Basile and he also were consecrated Bishops with this holy Ceremonie: me Pontificem vngis. For Afrike he citeth diuers Coun­cels. And for Europe and the Latin Church he alledgeth the Epistle of S. Anacletus before cited: addit vnctionem capitis Anacletus, quae est antiquissima. I rather cite these Protestants for these, then the auncient Catholike Authours themselues, knowne to all learned men, that no Protestant may stand in doubt of the veritie of the Antiquities.

5. And to speake a litle more of the Latin Church in which England is, S. Gregory saith playnely, that the annointing of Bishops is a Sacrament, and so cannot be omitted: Qui cum in culmine ponitur, Sacramenta suscipit vnctionis. Gregor. in c. 4. 1. Reg. Quia vero ipsa vnctio Sacramentum est, is qui promouetur, bene foris vngitur, si in­tus virtute Sacramenti roboretur: he (a Bishop) that is placed in the top, receaueth the Sacrament of vnction. Because that vnction is the Sacrament, he which is pro­moted, is well anointed out wardly, if inwardly he is strenghtned by the vertue of the Sacrament. The learned Fathers S. Isidor, Amalarius, Fortunatus, at Treuers S. Isidor. lib. 2. de Eccles. offic. c. 25. Stephan. aduers. tractat. de Sacra­ment. Altar. S. Iuo serm. de reb. Eccl. de signific. Indumentorum Bed. l. 3. detaber­naculo & vasis eius. Et apud A­malar. supr. Protest. Booke of Articles of Re­ligion. art. 25. in Germany Stephanus Adnensis a Bishop, and S. Iuo in Fraunce testify the same, that a Bishop is consecrated cheifly with this holy ceremony of vnction. So doth S. Bede in England, saying: Indutus sacris vestibus Pontifex, mox oleo vnctionis perfunditur, vt per gratiam Spiritus Sancti consecratio perficiatur: The Bishop attyred with sacred vestiments is presently perfused with oyle of vnction, that consecration may be perfected by grace of the holy Ghoste. Where we see all, which the Religion of English Protestants in their publike Articles thereof, requireth to a Sacrament, an externall signe, instituted by Christ, giuing grace and internall grace performed in this holy vnction. And all the auncient Christans of this kingdome, Britans, and Saxons before they were vnited in other things in the time of S. Theodor Archbishop of Canterbury euer a­greed in this, as before is manifest in the Britans their old custome, and Sax­ons receauing the faith from S. Gregory, who held this holy vnction to be a Sacrament. And we reade in the life of S. Cedda our holy Bishop, who co­ming Io. Capgrau. in S. Cedda. to Canterbury to be consecrated, S. Deusdedi [...] being dead before his coming thither, and Wina being then the onelie Bishop a liue among the Saxons Bishop of the west Saxons Canonically ordered, he ioyned with two Brittish Bishops which differed from the Church of Rome, in the obserua­tion of Easter, and they three consecrated S. Cedda Bishop: assumptis in so­ [...]ietatem ordinationis duobus de Britonum gente Episcopis, qui Dominicum Paschae di [...]m secùs morem Canonicum, à quartadecima vsque ad vigesimam lunam celebra­bant. Where we see, agreed by all parties though at difference in some other things, that this sacred Rite of holy vnction, was the cheife essentiall, and materiall ceremony in consecrating Bishops, and they which obtayned it in their consecration, though wanting other ceremonies of that holy Sacra­ment, were euer esteemed, and honoured for true, and lawfull Bishops, and [Page 106] otherwise of such as want it, the case of all Protestants at this time, which haue by this meanes depriued themselues, of all true Bishops, Preists, and other Cleargie men depending vpon true Bishops: and so haue none but meere laye men in their profession, and consequently no Church of Christ by their owne confessions. But I shall more fully entreate these things hereafter; when I shall both demonstrate that S. Peter, and all the Apostles where Massing sacrificing Preists, and neyther did, nor could consecrate any others then such.

THE XXI. CHAPTER.

1. ABOVT this time, when S. Peter and his holy Disciples, were thus happily planting the faith of Christ, and foun­ding his Church in Britaine, it is the common opinion, (which I will follow hereafter) that S. Ioseph of Arama­thia, (who as the Ghospell testifieth, buryed our blessed Sa­uiour) came hither, in, or about the 63. yeare of his Incar­nation: and for the greate Honor of this kingdome, was with his Religious company the first Founder of Monasticall life in this Nation; But before we Diuers make the coming of S. Ioseph into Britaine doubtfull: others wholy deny it. can giue him quiet possession heare by his presence, life, death, and buriall, to be made partakers of so greate happines, as they brought vnto vs: we finde, as in S. Peter before, many impediments, and hinderances of such benefite to this kingdome; for some make his coming hither doubtfull, others affirme he was not heare at all. The writer of the auntient Roman Martyrologe see­meth to thinke, he died at Hierusalem, for in his Festiuitie, which he maketh the 17 day of March, so he affirmeth: Mart. 17. Hierosolymis S. Ioseph ab Ara­mathia, Martyrol. Rom. 17. Martij. nobilis decurionis, Discipuli Domini, qui eius corpus de cruce depositum in monumento nouo sepeliuit. Philippus Bergomensis followeth the same opinion that he liued and dyed in Iury. And Cardinal Baronius though in his Annals Philipp. Berg. hist. l. 8. f. 104. in an. D. 34. Baron. Annal. tom. 1. an. 35. Baron. in annot. in Martyrolog. Rom. 17. Ma [...]t. Authour of the Booke 3. Conu. part. 1. c. 1. p. 24. n. 25. he citeth a Manuscript History in the Vaticane, for his coming into, and dying in Britaine, yet in his Annotations vpon the Roman Martyrolog, he incli­neth to that which I haue cited from thence, that he died in Hierusalem. The Authour of the Three Conuersiōs of Englād, speaking of S. Iosephs coming hither, saith: albeit I finde no verie certaine, [...]r auntient writer to affirme it, yet be­cause our later Historiographers for two hundred yeares or more doe hold it to haue come downe by Tradition, I doe not meane to dispute the matter heare.

2. Others there be who allthough they agree with the common opinion, and consent to the receaued truth, that S. Ioseph came hither, liued, and died heare, together with diuers of his religeous companions, yet they as­signe such a time, for this his coming into this land, that it cannot be recon­ciled to the true reasons of Antiquities in this point, and so they weaken thereby the credit of the true Historye. Ihon Funccius a Protestant writer [Page 107] seemeth vtterly to deny his coming hither at all, so [...]gly say [...]g th [...]se thing [...] Io. Funct. lib. 6. Comm. in suam chronolog. ad an. 178. which the writers of Britaine deliuer of Ioseph of Aram [...]hia, who [...] the [...]lp of Nicodem [...]s, buried the body of Christ, how with many others be ca [...] to that [...] and there first sowed the Ghospell of Christ, and the rest, I leaue them to the [...] to be beleeued: Quae de Iosepho de Aramathia, qui Christi [...] Nicodemo, sepalchro mandauerit, tradunt Britanniae Scriptores quomodo ad [...] cum multis alijs venerit, ac Euangelion Christi primus ibidem seminauerit, ac reliq [...] Britonibus credenda relinquo. By which words if he meaneth that S. Ioseph was neuer heare at all, I shall plainely confute him with the rest hereafter; but if he intendeth onely, that S. Ioseph was not the first as his words be, Euangelion Christi primus ibidem seminauerit, that preached heare, it hindereth nothing at all, for I haue proued S. Peter, and his Disciples to haue well deserued that Preeminencie; which perhaps this Protestant was willing virtually to graunt, naming no others, when in the immediate next words he addeth: Quamuis non dubito, quin multis annis ante, Christi fides in Britannia fuerit culta, Funct. supr. quam Lucius Rex ad eam peruenerit: allthough I doe not doubt but the faith of Christ was reuerencedin Britaine many yeares before King Lucius receaued it. But all­though these Exceptions against S. Ioseph doe carry a greater countenance of authoritie and credit, then any were made against S. Peter, as I haue inuin­cibly freed this holy Apostle from the least suspition therein, so I will now This error confu­ted, with the oc­casion thereof. deliuer S. Ioseph, and set him and his holy companions in the same state of libertie.

3. And concerning the strongest obiections from the Roman Martyro­loge, and Bergomensis, they onely take notice of his first Conuersation in Christianitie, as they found it in the Ghospell, and so they goe no further then it doth, onely speaking of him in Iury and Hierusalem. Besides, if we should expownd them, as Keepers of S. Ioseph out of Britaine, they are at va­riance with themselues, for the Roman Martirologe keepeth his festiuitie vpon the 17. day of March, and Philip of Bergon saith: cum ob eximias eius virtutes Sanctus habitus sit, eius Festum 13. calendas Augusti celebratur: when for his excellent vertues he is accompted a Saint, his Feast is celebrated the 13. of the Ca­lends of August, the twenteth day of Iuly. And whereas it is most certaine S. Antiquit. Gla­ston. & alij. Ioseph was present at the Transmigration of the blessed virgin Mary, and liued many yeares after, Bergomensis setteth downe his death in the 34. of Christ, soone after his Ascension: And the writer of the Martyrologe taking no other notice of him, then from the Ghospell setteth downe no time of his death, or other Act of his life at all, not hauing reade any History entreating of him, after his coming from Iury, nor after the buryall of our Sauiour, and so no maruayle if he was ignorant of the obscure and Eremiticall life, and death of a Saint though otherwise so glorious, thus lyuing and dying in so remote an Iland, formerly accompted an other world. For to omit hundreds, or thowsands rather, of holy Saints of other Nations, which the Authour of that Martyrologe remembreth not, things memorable confused and concea­led with vtter obliuion by the Persecutions then, he speaketh not one word of any one Saint of this kingdome in that first age, and hundred yeares, though some of them are honored in holy Scripture by S. Paule as S. Eubulus, and Claudia, and others, renowned Bishops made publike mirrors and specta­cles of the then Christian world, as S. Mansuetus, Beatus he whome some call Achates and others. So many and credible auntient Antiquities of this Na­tion, which besides the certaine Tradition of that veritie, I shall presently [Page 108] bring for the true History of S. Iosephs lyuing, and dying heare, will euiden­rly declare, how litle or vnfortunate their serches had bene in our Anti­quities, that could find no very certaine or auntient writer to affirme it: for I doe not doubt but I shall produce as many such for this matter, as we haue for many most certaine Relations, of so greate Antiquitie concerning this king­dome, and for such acknowledged generally, both by Catholike and Prote­stant writers.

THE XXII. CHAPTER.

1. THE most credible, faithfull, and vndoubted human testimo­nies, which we can haue, or desire in such things of Antiquity, to try their truthe, were euer accompted those which be gi­uen, and warranted by the publike Charters, and Instru­ments of our Kings, to which commonly all subiects of vn­derstanding, and qualitie giue some assent, or approbation, and in matters con­cerning Antiq. Glast. M. S. Et Capgrau. in S. Ioseph. Park. Antiq. Brit. p. 3. Godwin Conu. of Brit. p. 9. Stow hist. in Aruira­gus. Camden in Belg. Io. Leland in asser. Arthur. Bal. l. de Script. cent. in Ioseph ab Aram. Antiquit. Glast. M. S. tabu­lis affixae. vetust. Guliel. Malm. l. de antiq. Glasto­niae M. S. Io. Bal. l. de Script. cent. 2. f. 81. in G [...]elu. Malmesburien. Ioh. Leland. l. de assert. Arthur. f. 12. Stowe and Howes histor. in Romans. Agric. Godwin Conu. of Brit. Theater of Brit. l. 6. the communitie, such as freedome, priuiledge, and exemption in matters of a different Religion, and conuersation, from other subiects are, must needes take notice, and knowledge of them, the priuiledged & exemp­ted parsons, or their cheifest, and places, their names, nature, and condition. And yet the best and most auncient Antiquities we haue of that, and which Catholiks receaue and allow for true in this point doe assuer vs, that the Pa­gan which then lyued and reigned heare, did expressely testifie and approue this History of S. Ioseph by his publike Instrumēt of Immunitie in such man­ner, diuers of these Antiquities name that King, saying it was Aruiragus, and affirme the same of the two next succeeding Kings, Marius, and Coillus: o­thers as the most auncient Manuscript Antiquitie written in greate leaues of parchment fixed vpon broade bords, and formerly belonging to the Mona­stery of Glastenbury, and William the Monke of Malmesbury, who as a Pro­testant Bishop writeth, was an old man in the yeare of Christ 1130. in his Ma­nuscript History de antiquitate Glastoniae: of the antiquitie of Glastenbury, (both which I haue seene) punctually set downe the same History, but doe not ex­presse the names of the Pagan King, and Kings which gaue this publike li­bertie and protection to S. Ioseph of Aramathia, whose name they plainely set downe, but onely say, it was the Pagan King which then reigned, and two other Pagan Kings after him.

2. The same irreprouable certainty of this verity was continually after­ward warranted by other Kings, in the same Order by their publike Char­ters, and Testimonialls of the same truth: among whome King Henry the se­cond [Page 109] in his letters Patents is witnes, that his Antecessours Kings heare, william and william, Henry, Edgar, Edmund, Elfred, Bringwalthius, Henthwine, Baldred, Inas, Arthure, Cynred Christians, and Kennewalla a Pagan, had in the same man­ner by their publike Charters giuen testimony vnto it: all which (he there protesteth) he had caused diligently to be sought forthe, presented and read before him. Quorum priuilegia & Chartas feci diligenter inquiri, & coram me presentar [...] & legi: and that the venerable authoritie of the Auncients did proue the Church so priuiledged, was so builded by them, which were the very Disciples themselues of Christ our Lord: ab ipsis Discipulis Domini aedificatam fuisse, venerabilis habet antiquorum authoritas. Of which holy company all Antiquities bring Euidence, that S. Ioseph of Aramathia was the cheife, and principall. To which the name of the place called by the first cheifest builder, as is vsuall in such things, beareth the name now euen in the Ruyns thereof, as it euer did when it florished most, S. Iosephs Chappell. Because principally builded by him, and not for that is was dedicated to him, for all Antiquities plainely acknowledge it was from the first building dedicated to the blessed Virgin Mary. To this the holy body of S. Ioseph buryed there with the an aunciēt Inscription in Brasse vpon his Tombe, testifying that Saint Iosephs body was interred there, was a William Harisō descript. of Brit. p. 23. witnesse without exception, so long, vntill the new Religion defaced it, with so many holy and memorable Antiquities. And as I haue bene credibly infor­med, it was after presented and giuen to Iudge wamslowe, when he was Iudge of that circuite. The stiled holy most miraculous tree, still growing in the place of his, or some of his companions first resting there, doth euery Christmasse time preach euen to this day the truth of this, and Christian Religion, in so wonderfull and supernaturall manner, that no Iewe, Mahumetan, or Pagan can denye them. The Charter of King Henry the second which testifieth that so many Kings had taken publike notice of this matter, is, or lately was extant, for Ihon Leland writing of this History, saith: ipsa Henricianae donationis ver­ba, ex Archetypo subscribam. I will set downe the words of King Henry his graunt Ioh. Leland as­sert. Arthurij fol. 12. out of his originall writing it self. Therefore he had seene it. And Maister Stowe making relation, from this Charter of King Henry the second, how all those Kings before remembred, and many other Christian Kings besides, had pub­likly confirmed this truth, he addeth: all which so to be, the foresaid King Henry Stowe history the Romans in Agricola. Theater of great Brit. lib. 6. cap. 9. Godwin Conu. of Brit. p. 10. Theater sup. l. 6. Ihon Harding Chronicle fol. 60. c. 47. Act. SS. Damia. & Fugat. apud Capgr. in Catal. Leland. in Asser. Arthur. Theat. of Brit. l. 6. Epist. S. Patric. apud Capgr. sup. & a­lios. Godwin Conu. of Brit. p. 10. Gaufrid. Abbas Burton. M. S. hist. de vit. S. Moduenae Virg. c. 2. 4. &c. Nenius apud Harding Chron. fol. 41. c. 48. Mel­kin. apud Capg. in S. Ioseph & in Antiq. Glaston. Baleus l. de Scri. cent. 1. in Mel­kino. Matth. Parker in antiq. Brit. sup. God­win Conu. p. 10. Io. Anglic. Foxe to 1. Mon. Theater of great Brit. l. 6. c. 9. §. 2. Dauid Powel in Annot. in hist. Cambr. p. 12. 13. Godwin Conu. of Brit. p. 11. Ioh. Capgrau. in Ca­talog. in S. Patri. the Auncient in­scriptiō in Brasse. Apud Capgrau. in S. Ioseph. M. S. Vatican. a­pud Baron. to. 1. Theat. of Brit. l. 6. Godw. Conu. of Brit. Philip. Pantal. Chron. ad an. 70. & 75. Andre Chesne hist. d'Angletere, Escosse & Hiber. Matth. Parker. Antiq. Brit. Bal. cent. 1. in Ioseph Godwin Conu. Mont. Infra. Camden in Belg. Stowe & Howes Hist. Powell an­not. in hist. Brit. Drayton in Po­ly. olb. Seld. Il­lustr. established by his Charter: which Charter myself haue seene and read.

3. The Protestant Theater writers write in like manner, and a Protestant Bishop writing in the yeare 1615. of this matter, plainely writeth: The Char­ters are extant of King Henry the second. And the same Protestants late Theater telleth vs the like of the Charter of King Edward the third, to the same effect: one exemplified vnder the seale of King Edward the third is to be seene at this day: wherein Relation is made of all those Charters and Testimonyes I haue be­fore remembred. Ihon Harding writing of the coming of S. Ioseph hither, and the extraordinary fauour which King Aruiragus publikly shewed vnto him, and his Associats, saith it was, at the entreaty of Vespasian the Roman Lieutenant vnto Aruiragus, and his Queene. We haue further witnesses heare of the Acts of the Legats of Pope and Saint Eleutherius, in the second hundred yeare alledged by S. Patricke, whether the first sent by S. Celestine Pope then of Rome as his Epistle testifieth, or the second as a Protestant Bi­shop rather supposeth, I doe not heare contend, for this second also was a glo­rious Saint as Gaufride Abbot of Burton in his Manuscript History writeth, [...] sent by Pope Leo into Ireland, the tenth in number from the first S. Patrike. [Page 110] we haue or had also Nenius in his History in the Brittish tongue testifing the same, except Ihon Harding doth deceaue vs. We haue the Epistle of that S. Patrike; which lyued long and died at Glastenburye, where S. Ioseph also lyued and died, and was buryed, to the same purpose. We haue Melkinus who wrote aboue a thowsand yeares since, witnessing the same, and that he was buried vnder a marble stone at Glastenbury. In Aualonia Ioseph ab Aramathia dictus somnum sub marmore caepit diuturnum. And except two Protestant Bi­shops, Parker and Godwyne, and as they say Ioannes Anglicus long since deceaue vs, S. Augustine our Apostle in an Epistle which he wrote to S. Gre­gory giueth like testimony. Ihon Foxe, the Theater writers, Dauid Powell, with sume others alledge the same from Gildas in his booke of the victory of Aurelus Ambrosius. There is, as a Protestant Bishop writeth, and Ihon Cap­graue citeth the same History, an auncient Inscription in Brasse formerly fixed vpon a piller in S. Iosephs Chappell at Glastenbury, and now, or lately in the custody of M. Thomas Hewes Esquier in Wells, but three miles distant thence, expressely prouing, that S. Ioseph of Aramathia, with eleuen other holy men, he being the cheifest, came hither in the thirtith yeare after the Passiō of Christ: Anno post passionem domini 30. duodecim sancti, ex quibus Ioseph ab Aramathia primus erat, huc venerunt. And it is contained in the same Antiquit [...] ▪ that Saint Dauid in his time offered a Saphire of inestimable value vpon the Altar there: cuius altare inaestimabili Sapphiro insigniuit; And set a piller for a during marke, be­tweene the Chappell which S. Ioseph had builded, and other later additions vnto it, perpetually to knowe it by: with the perfect bredth, and length thereof.

4. We haue the auncient Poet to assuer vs that S. Ioseph was the principall of the twelue holy men coming to Aualonia.

We haue forreyne testimonies hereof, both Catholiks and Protestants, the Manuscript history in the Vaticane Library at Rome, cited by Baronius, our Theater writers, and others: Philip Pantaleon a German Protestant telling vs that Ioseph of Aramathia with his fellowes preached the Ghospell in Britayne: Iose­phus de Aramathia in Britannia cum socijs suis Euangelium praedicauit. So for France hath Andrew Chesne in his French History of England, Scotland and Irelend with others, at home we haue a generall consent of Historians, Ca­tholiks, or Protestants, in this matter, namely among Protestants, their Pro­testant Bishops Parker their Archbishop, Bale, Godwine and Montague, of others Camden, Stowe, Howes, Powell, Selden, Drayton, and others. Among these, Doctour Montague Protestant Bishop of Welles with in three miles of the place where S. Ioseph dyed, and was buryed, and so taking the best knowledge thereof he could, to present a Queene withall in his Panegi­ricall entertainement of the late Queene Anne producing foure parsons to re­present S. Peter, S. Paul, S. Andrew Apostles and S. Ioseph of Aramathia, bringeth forth the Representor of S. Ioseph thus to speake vnto her. I am the Herald of these Saincts Peter, Paul, and Andrew, sent hyther by them full fifteene hundred and fortie yeares agoe, to bring the waters of life into this Isle of Bri­tayne. In this Isle I made choise of an Isle, the Island of Aualon, neare adioyning to this place, where after I had planted and watered, and God had giuen an happy en­crease, I rested from my labours, and my body lay buried in a graue of honour, hoping verely that since I had that honour, to intombe that blessed body, no body would haue [Page 111] done themselues that dishonour, as to haue violated my sepulchre. But God wot, rui­nated it is, and with it the goodlyest Monastery that euer eye in any Island did behold. And after confirmeth his narration with these miraculous Arguments, pre­senting two boughes vnto her: Saint Peter open the gates with your keyes. Saint Paul defend with your sword. Saint Andrew blesse with your Crosse. All of you pray the God of heauen to giue her Maiestie long life, happy health; glorious dayes, blessed posteritie, and all prosperitie. As for mee that haue bene spoyled of all, I haue nothing left mee, but these boughes; the one a Branch of that Thorne, that in memory of my blessed Maister euer buddeth one the day that he was borne. The other in memory of his Martyrs, which one the longest day begins to liue, one which they began to dye.

THE XXIII. CHAPTER.

1. BEING thus perfectly instructed in the truth of S. Ioseph of Aramathia and his Associats being heare: It followeth next in Order, to be truely informed, from whome, whence, and when he came hither. The opinion of many Protestants is, that he was sent hither out of this Gallia, or France next ad­iacent vnto vs by Saint Philip the Apostle, then preaching there. But as I haue not allowed this sentence before, so I must now vtterly disable it to be receaued for true. Which cannot better be performed then by first exami­ning and improuing the reasons one which it is grounded, and then set downe what is most probable to be followed in this Question. Some Protestants, as Foxe, Dauid Powell, Sir Francis Hastings, and the Theater writers would Foxe to. 1. Dauid Powell annot. in hist. Cambr. p. 12 13. Frā. Hastings &c. haue their Readers beleeue, that S. Gildas held this opinion that S. Ioseph was sent to the Britans out of this next Gallia by S. Philip the Apostle. But when we come to finde this testimony in Gildas, we can finde no such Gildas to proue it by: for the true History of Gildas which is de Excidio & Conquestu Britanniae, from which diuers of these men alledge it, hath no such thing ey­ther Gildas pretended by some to say, that S. Ioseph was sent out of France into Britaine by S. Phi­lip the Apostle, hath no such thing. in the printed booke published by the Protestants or Polidor Virgil, ney­ther in any Manuscript copy which I can finde, or is cited for this matter. Master Foxe writeth thus: Gildas in his History affirmeth plainely that Britany receaued the Ghospell in the time of Tiberius the Emperour: and that Ioseph of Ara­mathia was sent by Philip the Apostle from France to Britayne. Gild. lib. de victo­ria Aurel. Ambrosij. Master Hastings followeth Foxe as his Master word by worde, onely he citing Gildas doth not alledge that booke. And that Foxe Act. and Monum. to. 1. p. 96. which they cite from Gildas of Britayne receauing the faith in the time of Tiberius, ouerthroweth the credit of this allegation, for they cite both that and Saint Iosephs sending hither out of France by S. Philip the Apostle from one and the same Gildas, and place, in him. And yet that Relation of [Page 112] Britayne receauing the faith in the dayes of Tiberius, is in Gildas de Excidio Bri­tanniae, and onely in that and no other auncient Authour, any Gildas or other for any thing I can finde in Antiquitie, or iustified or iustifiable by any later writer. For besides the true acknowledged Gildas, of whome I haue spo­ken before, called the wise: cognomento sapiens, we finde but two others men­tioned in our Histories, one of them liued at Rome and dyed as a Protestant Bishop testifieth in the yeare of Christs Incarnation 74. vitae compleuit cursum anno ab incarnato Dei verbo 74. And for any thing we reade was no Christian, neyther wrote any such thing, and dying diuers hundreds of yeares before Ioh. Bel. l. de Script. cent. 1. in Gilda Cambrio f. 15. Aurelius Ambrosius was borne, could by no possibilitie be Authour of the booke intituled, de victoria Aurelij Ambrosij: of the victory of Aurelius Am­brosius, from which this pretended testimony is alledged. The other Gildas commonly named Albanius could not be Authour of this pretended Antiqui­ty of S. Philips sending S. Ioseph to this Nation: for though I acknowledge, with the Brittish History, Ponticus Virunnius, Bale, Pits, and others that this Gildas wrote a booke of that Title, and subiect, yet it could not be this which is here produced: for as both the Brittish History and Virunnius witnesse, the names and Acts of the Roman Legats Damianus and Phugatianus with there Asso­ciates Galfrid. Monu. hist. Reg. Brit. l. 4. cap. vlt. Ponti­cus Virunn. Brit. hist. l. 4. in fine. were set downe by Gildas in that booke: eorum nomina & actus īn libro reperiuntur, quem Gildas de victoria Aurelij Ambrosij inscripsit. And yet these being so memorable things for our Ecclesiasticall History, not any one of these Protestants which cite the pretended Gildas before, though all of them wri­ting of purpose of such matters, doth make the least memory of them, which they would not haue so grossely omitted, if they had seene the true Gildas which was written in that time.

2. Againe Doctour Powell a Protestant, Citer of this new found Gildas, Saith from thence, that Ioseph of Aramathia came into this Iland about the yeare of Christ 53. Which differeth ten yeares from the receaued Historyes of the time of his coming hither: and it is as much at variance with itselfe, as it is ci­ted by other Protestants, for Ihon Foxe sayth: some other alleadge out of Gildas Foxe l. 1. de victoria Aurelij Ambrosij, that Ioseph of Aramathia was sent by Philip the A­postle from France to Britayne about the yeare of our Lord 63. Where we see eui­dent contradiction in the pretended Authour, and citers of him. And in an o­ther place this Protestant quite discrediteth this citation, testifying that it was one and the same Gildas, which wrote of Britayne receauing the faith in the Foxe l. 2. p. 106. time of Tiberius, which was Gildas Sapiens, and that wrote of S. Ioseph sent into Britayne out of France by S. Philip, which as before, he neuer mentio­neth. An other Protestant more disableth this citatiō making the difference of the time greater in this manner: George Maior writeth in a preface that imme­diately Stow hist. in A­gricola. after Crists Resurrection, vnder Claudius the Emperour the light of the Ghos­pell was kindled in Britayne by Ioseph of Aramathia, that buryed the body of Christ. Polidor Virgil whome some Potestants, though vntruely, cite for S. Philips Bal. cent. 1. l. de Scriptor. f. 14. in Ioseph Arimath. Polydor. Virgil. l. 2. hist. Angl. p. 37. Polydor. Virgil. supr. l. 1. p. 16. sending S. Ioseph hither, out of France hath no such thing, but maketh the meanes of his coming hither doubtfull, whether by chaunce or of purpose; siue ca­s [...], siue consilio in Britanniam venit, and named the deuiser of this Gildas, the moste impudent knaue, that euer liued: Sane is nebulo longè post homines natos impu­dentissimus. Wherevpon the best Protestant Antiquaries, Bale, Camden, Par­ker, Stowe, Godwine, and others quite forsake that pretended authority neuer vouchsafing to alledge it, and the citers of it, by the contradictions there, haue sufficiently reproued it, diuers of them rather inclining to thinke, as I shall [Page 113] entreate hereafter; that S. Philip the Apostle was neuer in this next France, to send S. Ioseph from thence into Britayne. And no man of any indifferent Iudgment will thinke, but if the true Gildas had written any such thing, the most diligent Collectours of the Antiquities of Glastenbury; who gathered so many and of farre meanner credit, and Antiquitie, then the true Gildas was, would for the honour of that house, in one place or other haue remembred it, which none of them, nor any other, old or new credible writer hath done.

3. Therefore seeing their hope from Gildas hath thus fayled thē, let vs con­sider, what other Authoritie they finde to relye vpon. A Protestant Bishop writeth thus of S. Ioseph: Hunc Philippus Apostolus cum non paruo comitatu a Bal. l. de Script. cent. 1. in Ioseph Aram. f. 14. Gallijs in Britanniam misit, nostrae salutis anno 63. vt post Capgrauium & Scropum aliosque Scriptores Anglicos, testis est locuples Polydorus Virgilius Anglicae Historiae libro secundo: Philip the Apostle sent Ioseph with no small company, out of France into Britayne, in the yeare of Christ 63. as after Capgraue and Scroope and other En­glish writers, Polydor Virgil is a sufficient witnes in the second booke of his English history. Where we see onely three particularly named. Capgraue the chei­fest, whome Scroope seemeth to followe and Polydor Virgil. This laste as I Polyd. Vir. hist. l. 2. p. 37. 41. 89. haue cited before hath no such thing in any place, where he speaketh of S. Ioseph, neuer so much as naming S. Philip the Apostle in this matter. Cap­graue reciteth such an opinion in the life of S. Ioseph out of Freculphus, who, as hereafter, hath no such thing at all, and in the life of S. Patrike written af­ter that of S. Ioseph maketh the like narration of some, which thinke that S. Io. Capgrau. in Catal. in S. Io­seph & in S. Pa­tricio. Io. Bal. de Script. cent. 5. f. 201. 202. in Io. Capgrau. Godwin. Conu. Philip sent S. Ioseph hither, but he brandeth it, with this blemish: si Verita­tem sapiat, lectoris arbitrio relinquo. Which whether it tasteth of truth, I leeue to the Iudgment of the Reader. Which is farre from approuing it for a true History: An̄d by our Protestant Bishops, who though they acknowledge Capgraue for a very learned Authour, make him credulous enough in such things, it vt­terly discrediteth that report: for when he had written all, which he thought credible of the matter, he then handled, he immediately addeth: Quae inferiùs digesta sunt, si veritatem sapiant, lectoris arbitrio relinquo. The things which fol­lowe I leaue to the Reader to Iudge of their taste of truth. And among these, the first and cheifest of all is this, of S. Philip the Apostle his coming into France, and from thence sending S. Ioseph hither into Britayne. So that we euiden­tly see, all authorities [...]itherto alledged by these Protestants, are rather against, then for, them in this busines.

4. Their laste and principall whereupon they now relye herein, is a pre­tended testimony of Freculphus the auncient learned Bishop of Lexouium. The first Protestant Arch bishop of Canterbury citing for his onely Authour Freculphus l. 2. cap. 4. saith: Philippus Apostolus qui in Galliam venit, & Euan­gelij Matth. Parker Antiq. Brit. p. 3. praedicatione plures ad fidem vertit, cum de Britannia modico freto separata In­sula accepisset, a qua Druidum superstitio manabat in Galliam, delegit ex suorum sociorum numero duodecim; quibus Iosephum Aramathiensem, qui dominum Christū sepulchro condidit, praefecit: Philip the Apostle which came into France, or Gallia, and by preaching the Ghospell conuerted many to the faith, when he vnderstood of Bri­taine, an Iland seperated from thence by a narrow sea, from which the superstition of the Druids did flowe into France, he did chuse twelue out of the number of his fel­lowes, among whome he ordained for Ruler, Ioseph of Aramathia that buried Christ. Another writeth in this māner: William of Malmesbury in his booke of the Anti­quities Stowe History Romans p. 37. of Glastenbury alledgeth Freculphus, to write in his second booke, and fourth [Page 114] Chapter as followeth: Philip the Apostle preaching the word of God in Gaule, now called France, chose out twelue amongst his Disciples, whome he sent into Britaine, to preach the word of life, and vpon euery one of them, he most deuoutely stretched out his right hand, ouer these he appointed for cheife his deare freind Ioseph of Arama­thia, that buried our Lord. An other Protestant Bishop plainely saith: the occa­sion Godwin Conu. of Brit. p. 9. c. 2. Chronicil. c. 4. of Iosephs coming hither, Freculphus Bishop of Lexouia that florished an. 840. reporteth to be this. That when Philip the Apostle, or as some thinke rather the Euan­gelist, for their Actions are much confounded in Historyes, preaching Christ in France, had much to Doe with the Druydes, who had their beginning, and cheife Do­ctors in Britaine: and vnderstanding that this our Iland was seperated from France by a small cut of a few howers saile, he thought good to send ouer hither 12. Preachers the cheife where of was Ioseph aforesaid. Thus perhaps other Protestants doe write, and might be cited in the same sence, but these be too many, except their allegations were more free from falshood; for first allthough William of Malmesbury in his Manuscript of the Antiquities of Glastenbury seemeth to alledge Freculphus, for S. Philips sending S. Ioseph hither out of France, or Gallia; yet of the rest, which these Protestants father vpon him, about the Druides and all other circumstances set downe before, he writeth not one worde, neuer mentioning any such thing at all, his words be these: Freculphus testatur libro 2. cap. 4. quod Philippus praedicans Euangelium in Gallia, duodecim Guliel. Malm. l. de antiq. Glast. M. S. ex suis Discipulis elegit, quos misit in Britanniam ad praedicandum verbum vitae, & super singulos manum dexteram deuotissimè extendit, hi autem praefecit amicum suum Ioseph ab Aramathia, qui dominum sepeliuit. Venerunt his in Britanniam anno Dominicae Incarnationis 65. & Assumptionis beatae Mariae 15: Freculphus in his secōd booke and fourth Chapter doth witnes, that Philip preaching the Ghospell in Gaule, did chuse twelue of his Disciples, which he sent into Britaine to preach the word of life, and vpon euery of them did most deuoutely stretch forth his right hand, and ap­pointed his freind Ioseph of Aramathia to be cheife of thē. These came into Britaine, in the yeare of our Lords Incarnation 65. and of the Assumption of blessed Mary the 15. where we finde no mention at all of those pretended motiues concerning the Druids, and other circumstances related before by these Protestants, and vntruely fathered vpon these Authours, but truely, though illegittimate, and Bastards, onely begotten and brought forth by the false pens of these Prote­stant Relators. And the time of S. Iosephs coming hither to differ also so much by these alledged Authorities, from that which some of them cite from their concealed Gildas, as I haue before related. And the very substance of the narration itselfe of S. Philips sending S. Ioseph hither out of France grounded vpon the Authoritie of Freculphus, very suspitious, that the true originall Manuscript of Gulielmus Malmes buriensis (though some Transcripts which I haue seene doe) warranteth no such thing. For this William Monke of Malmesbury himself in his second booke, De gestis Ponfiticum Anglorum, which was written after his booke of the Antiquitie of Glastenbury, doth take plaine exception to the History of S. Patrike his buriall there, whereon this narration is grounded, saying: Iacet ibi Patricius, si eredere dignum, Natione Britto [...]eati Germani Antisiodorensis Discipulus, quem a Papa Caelestino ordinatum Episcopum Hyberniensibus misit Apostolum. So doe two English Protestant Bi­shops, God [...]in supr. Bal. l. de Script. cent. 1. in Patric. Gaufrid. Abb. B [...]ton. in vit. S. Moduenae M. S. one cited before, thinking this was a second Patrike, which the Abbot of Burton saith, Pope Leo sent into Ireland, and was also a Saint. And the same William of Malmesbury doth in the same Manuscript History of Gla­stenbury soone after the first pretended citation from him, set downe [Page 115] the Authoritie of Freculphus, onely to proue that S. Philip preached in Gal­lia, his words be these: Freculphus Historiae libro 2. cap. 4. testatur Philippum Gulielm. Malm. l. de Antiq. Gla­ston. M. S. Paulo post initium. Apostolum Gullis verbum dei praedicasse: Freculphus in the seconde booke and fourth Chapter of his History, doth witnes that Philip the Apostle did preach the word of God to the Gaules. Neuer writing one word, that Freculphus affirmed S. Phi­lip to haue sent S. Ioseph from thence into Britaine. Which Freculphus doth not teach in that, or any other place: his words in the place alledged be onely Freculphus Epi­scopus Lexouiē. Chron. to. 2. l. 2. c. 4. p. 448. these: Philippus a Bethsaida, ciuitate hic Gallis praedicat Christum; Barbarasque gentes, vicinasque tenebris, & tumenti Oceano coniunctas, ad scientiae lumen, fidei­que portum perducit. Deinde in Hierapoli phrygiae Prouinciae vrbe crucifixus, lapi­datusque obijt, rectoque sepultus Cadauere ibidem requiescit: Philip of the citye Beth­saida, preacheth Christ to the Gaules, and brought Brabarous Nations, and neare to Darkenes, and Ioyned to the swelling Ocean, to the light of knowledge, and the hauen of faith. And afterward crucified, and stoned, died in Hierapolis, a citic of the Pro­uince of Phrygia, and there resteth his body being buried vpright. Which be the Author. l. d. vit. & mort. Sanct. inter opera S. I­sid. in S. Philipp. Apostol. words also of the Authour of the booke, of the life and death of Saints: de vita & morte Sanctorum, among the works of S. Isidor. And Freculphus hath not any word of S. Ioseph of Aramathia at all, neither speaketh more of S. Phi­lip, but a little after setting downe breifely, as likewise the sayed Authour of the life and death of Saints doth, where euery Apostle preached, he saith of S. Philip, Gallias accepit; he tooke the Countries Gallia. Which, as I will demon­strate Freculph. supr. l. 2. p. 45 1. in the next Chapter, were not ment of this Gallia or France, next vnto vs, whether S. Philip the Apostle neuer came.

5. And to refute the grosse error, and ignorance of them that cite S. Isidor or other Authour of the booke of the life and death of Saints, for S. Philips sending S. Ioseph out of France into Britaine, besides the negatiue testi­monie Io. Bal. l. de Scri­torib. cent. 1. in S. Ioseph. Aramat. Franc. Godwin Conu. of Bri­taine p. 11. of both those Authours, which haue no such thing at all, the Prote­stant Bishop Ihon Bale and others so much acknowledge, among whome Francis Godwin the Protestant Bishop must needes be one, who bringeth the auncient Antiquitie of Glastenbury engraued in brasse, which saith he had seene, and alledgeth it, word by word, for the coming of S. Ioseph and his companions hither, with the time, and other circumstances, and yet hath not one word, that they were sent hither by S. Philip out of France, or that he was at any time in this Gallia: The same I affirme of all Frēch writers, both late & auncient, not any one among so many, which to my reading, and memory teacheth, that either S. Philip the Apostle sent S. Ioseph of Aramathia into Britaine out of France, or that he himself euer preached there, or sent any preachers thither; which will more manifestly be proued in the next Chapter [...]ollowing: But the Gallia where S. Philip the Apostle is by some supposed to haue preached, is farre distant from this our neighbouring Gallia, or France. And so the similitude or Idētitie of one and the same name, for diuers Coun­tries, gaue accasion of Error vnto some few such, as reading that S. Philip the Apostle was in a Country called Gallia, and S. Ioseph of Aramathia liued and died heare in Britaine, to make this false, and Ignorant collection: That S. Ioseph was sent hither by S. Philip out of this next Gallia, where he neuer Acta per Legat. Antiquit. Glast. Manuscr. Tabul. Fix. was. And it is euident by our old Antiquities of Glastenbury, that S. Philip neyther did, nor could send S. Ioseph or any hither from our next France, which had not that name vntill some hundreds of yeares after, when the Frankes of Sicambria came first into some parts of that kingdome, thus it testi­fieth from the old Acts of the first Christians at Glastēbury in S. Iosephs time: [Page 116] In antiquis scriptis inuenerunt, qualiter sanctis Apostolis per vniuersum orbem dis­persis Sanctus Philippus Apostolus cum multitudine Discipulorum in Franciam ve­niens, duodecim ex ipsis in Britanniam misit ad praedicandum: S. Damianus and Phaganus sent hyther by Pope Eleutherius did finde in an old writing, how when the Apostles were dispersed into all the world, S. Philip the Apostle with a multitude of Disciples coming into Francia, sent twelue of them into Britayne to preach. This Manuscript Antiquitie first written in S. Iosephs time, and after founde in the dayes of King Lucius long before any Frankes gaue name vnto our next France, or came thither, giueth demonstrance that S. Philip was among the Frankes of Sicambria, which many others also testifie, and if he sent S. Ioseph hither out of Francia, it was that and no other Francia, from whence he sent him. The Antiquities of Glastenbury from the testimony of an auncient Monke of S. Denis in France, to one Godfridus a Monke of Glastenbury re­lateth that the Church of Glastenbury was consecrated by the highest greate Bishop, meaning as it seemeth S. Peter the Apostle, the highest greate Bishop in that time, and that it was called the second Rome, for the multitude of Epist. Godefrid. Monachi Glast. Antiquitates Glaston. Manus. tab. Affix. Saints buried there, of the which S. Ioseph was the first. Haec gloriosissimi Martyris Dionisij Ecclesia, & illa (Glastoniensis) de qua te asseris, eandem priuilegij dignitatem habent. Ista in Gallia, illa in Britannia vno eodem tempore exortae, à sum­mo & magno Pontifice consecratae: Vno tamen gradu illa supereminet. Roma etenim secunda vocatur, & hoc propter multitudinem Sanctorum inibi requiescen­tium, quorum primus fuit Ioseph ab Aramathia, ille nobilis Decurio qui & Domi­num sepeliuit, pro cuius sepultura Dominus locum illum elegit, atque benedixit.

THE XXIV. CHAPTER.

1. BESIDES the recited Authorities of S. Isidor, or the Authour of the booke of the life and death of Saints among his workes and the learned Bishop Freculpbus, of which I haue spoken before, for their opinion that held S. Philip the Apostle prea­ched Ordo officij Mu­zarabici in festo S. Iacobi Apo­stoli fratris S. Io­ann [...]s Apostoli & Euangelistae in hymno. in the next France or Gallia, I finde the like mention, in the auncient Muzaraban publike Church office, receaued in the fourth To­letan Councell, at wbich S. Isidor Archbishop of Hispalis for all Spaine was President. In this Councell mention being made, where the Apostles prea­ched, it is said: Philippus Gallias: That S. Philip preached in the Countries called Galliae. Which although I doe not finde alledged by any Protestant to confirme this opinion of S. Philips being in this next France, yet because I seeke the truth, and am vnwilling to conceale any thing that may either help, or hinder the finding fourth thereof, I heare produce it, and the rather because it giueth more countenance to that booke, de vita & morte Sanctorum, to haue bene written by S. Isidor, President in that Councell, and taking (as it see­meth) [Page 117] that Muzaraban Office, as warrant for his writing, that S. Philip the Apostle was in Gallia; as also Freculphus followed the steps of S. Isidor in the same Assertion; for better deciding whereof, because the Muzaraban Of­fice is so breife as I haue related in this matter, and I haue set downe the words of Freculphus before, I will and what S. Isidor, or other Authour of that booke, hath written of this busines, which is as followeth: Philippus à Bethsaida ciui­tate, Isidor. Hispal. E­piscopus l. de vi­ta & morte San­ctorum cap. 75. vnde & Petrus, Gallis praedicat Christum, Barbarasque gentes vicinasque te­nebris, & tumenti Oceano coniunctas ad scientiae lumen, fideique portum deducit. Deinde in Hierapoli Phrygiae Prouinciae Vrbe crucifixus lapidatusque obijt: Philip of the citie Bethsaida, from whence also Peter was, preacheth Christ to the Gaules, and bringeth Barbarous Nations, and neare to darknes, and ioyned to the swelling Ocean, to the light of knowledge, and tbe heauen of faith, and after dyed, crucifixed, and stoned in Hierapolis, a citie of the Prouince of Phrygia. The very words of Freculphus before; so that it is euident the one of these receaued them from the other: and after these Hartmanus Schedel vseth the same phrase: Philip­pus Hartm. Sched. Chronic. chron. f. 202. p. 1. Gallias accepit: that S. Philip had the Countryes Galliae. Yet neither he, nor any of the others, make him the Apostle of this next Gallia, or France, neyther doe any of the Historians of France, or Antiquities thereof best to be credi­ted in such causes, make mention of S. Philip, or any other Apostle besides S. Peter and S. Paule, to haue preached in that kingdome, neyther any others, but such as were Disciples vnto them, and not to S. Philip, or any other of the Apostles to haue taught the faith of Christ in that Nation.

2. Neyther doth any of our French Historians once alledge, or interpret M. Pniel. I Ti­geon. M. Clem. Merch. M. I. le Frere de Leual in hist. Andre Chesne hist. ge­neral d'Angle­terre, d'Escosse, & d'Irland. pag. 152. Bed. Martyrol. cal. Maij. Mar­tyr. Rom. 1. die Maij. Vsuard. Martyrol. cod. die. Dorotheus in Synopsi in S. Phil. Magdeb. cent. 1. in S. Phi­lip. Apost. Prot. comm. Booke in F. S. Philippi & Calend. 1. Maij. eyther S. Isidor, or Freculphus, to vnderstand this next France, by any Gallia or place where they write, S. Philip preached. But expound them both, as they onely ment, he preached in Scythia and Coūtries farre remote from this France. And so they expounde Freculphus himselfe in the place alledged. Vin­centius, Abdias, Nicephorus, Sabellicus, Eusebius, Simeon Metaphrastes, Clement of Alexandria, and Policrates are of that minde. So likewise tea­cheth S. Bede, the Roman Martyrologe, Vsuardus, Dorotheus, the Magde­burgian Protestants, and the Protestants of England in their most authorised publike Church seruice booke, Calenders and others. And this is sufficiently testified and expressed in the words of S. Isidor, and Freculphus before, both of them plainely auouching, that the Gaules and people to whome S. Philip preached, were: Barbarae gentes, vicinae tenebris & tumenti Oceano con­iunctae: Barbarous Nations, neare Inhabitants vnto Countries of darkenes, and conioyned to the swelling Ocean: which haue no resemblance at all, to this our Gallia, but quite contrary, or different. For this Gallia is farre remote from either of the Poles Artike, or Antartike, and so by many degrees remoued from all Nations liuing in darknes. Neither is the sea which is next to this Gallia, tumens Oceanus, that Ocean which is termed the swelling, but Oceanus Scythicus, the Ocean of Scythia, where S. Philip by all Antiquities preached. Neither was this Gallia at that time, or any other, euer esteemed a Barba­rous Nation by any credible writer, late or auncient, Christian or Pagan, Catholike, Protestant, or other, but as a Protestant Cosmographer with o­thers testifieth: Fuit Gallia ab antiquis temporibus, semper culta tam in vrbibus, Sebastian. Mūst. Cosmograph. l. 2 cap. 38. quam in oppidis, quam in agris, hortis, & pratis. Et vt strabo scribit, qui tempore Incarnationis Christi vixit, nullus tunc fuit angulus in Gallia incultus, praeter lacus & nemora quae culturam non admittunt: Gallia was euer from auncient times reple­ni [...]d as well with cities, as with Townes, as with Feilds, Orchards, and Medowes, and [Page 118] as Strabo writeth, who liued in the time of the Incarnation of Christ, there was no cor­ner in Gallia vninhabited, except lakes and woods, which admit not habitation. And not onely Ioannes Annius out of Xenophon, S. Iustine and other auncients, Ioan. Annius Comm. in Beros. in orat. Iustin. p. 52. Bal. l. de Scrip­tor. cent. 1. in Sa­mothe. Io. Seldē Anaclet. l. 1. cap. 1. Nichol. Vigi­ne [...] Biblioth. Hi­storial. an. mun­di 1900. 2200. &c. Io. Ioliuet­t [...]s in descript. Gall. apud Abr. Ortel. 1. 9. but our Protestant Antiquaries Bale, Selden, Nicholas Vignier, Ihon Ioliuet and other French Historians assuer vs, that these Gaules had learning and let­ters before the Graecians, and that from this Gallia vsing the Greeke chara­cters, they were brought into Greece. And that the Romans themselues did vse to send their youth, and children into Gallia especially Massilia, to be in­structed in learning, and ciuilitie. Therefore this cannot be any of those Bar­barous Countries, related by those Authours where S. Philip preached. But by those descriptions they might with more reason thinke S. Philip was in this our Britaine, by some taken for a part of Gallia, or an other continent, and much more likely in those times to be a Barbarous Nation, as it was nearer the Regions of Darknes, by the Northpole, and the swelling Ocean: Yet no Authour affirmeth he was heare, and from hence hither (being a contradicti­on) he could not send S. Ioseph.

3. Moreouer if S. Isidor, and the others cited before, for S. Philip his prea­ching in Gallia, had thereby ment this Gallia, adiacent to Britaine, they could not bring him eyther by Land, or Sea, into those Barbarous Nations, where they affirme, he long time liued, or Hierapolis in Phrigia, where he was put to death, but he must needs haue passed through, and preached in diuers o­ther great interiacent Nations betwene them, and yet they name not one, for S. Isidor himselfe confineth this Gallia with these bounds: Iuga Alpium: the tops of the Alpes one the East side, with the Ocean Sea one the west, the Pyrenaean Isidor. l. 14. Ori­gin. v. Gallia. Moūtaynes one the South, & the Ryuer of Rhene and Germany. Where by S. Isidor his owne accompt and description of this Gallia, there be aboue a thowsand miles betwene the Countries, where, he with all others, saith S. Philip liued, and died, and the nearest part of this Gallia vnto any of them by all Cosmo­graphers. In what Gallia, S. Philip the Apo­stle preached. Neyther shall we by this meanes exclude S. Philip from preaching to Gaules in Gallia or Gallatia, nor contradict the opinion of S. Isidor, and Fre­culphus, but shewe what Gallia it was, they truely did and must needs vnder­stand, the very same Nation farre from this Gallia, where all writers agree he preached in the parts of Scythia, and this by S. Isidor his owne interpretation; for he plainely writeth of that Gallia or Gallatia where S. Philip by all Anti­quities Isid. l. 14. Origin. did liue, was named of the auncient people of the Gaules, by whome it was possessed. Dicta à pris [...]is Gallorum gentibus, à quibus extitit occupata. Ioannes Zonaras maketh this matter cleare, diuiding the Gaules into the Gaules of Eu­rope, Io. Zonaras Ann. to. 2. in Vitellio. and not of Europe, but Asia in expresse termes. So doth Zosimus, Dio­dorus Siculus, and others. Among whome the last writeth in this manner: Zosim. l. 4. in Gratiano & Theodosio. D [...]o­dor. Sicul. [...]er. an­tiq. l. 5. c 9. Omnis ea Regio Galatia, id est, Gallia, dicta est. Haec à multis nationibus incolitur, Natio vt plurimum ad Arcton sita. Regio frigida, vt quae hiemis tempore pro aqua niuibus oppleta existat. Glacies quoque immensa adeo regionem occupat, vt flumina congelata sint peruia transeuntibus, non solum paucis, sed exercitibus quoque cum curribus, atque impedimentis: all that Region is called Galatia, that is to say Gallia. It is inhabited of many Nations. A Country for the most parte situated by the North a could Region, which in the time of winter for water is couered with snowe. And huge Ice doth so possesse the Region, that the Riuers being frosen, are passable for tra­uaylers, and not onely for a few, but for whole Armies also, with their wagons and impediments. And a little after, he further addeth: Qui ad Scythiam vsque habi­tant dicuntur Galli: quas omnes gentes communi nomine Romani Gallos appellant. [Page 119] Eorum qui subtus Arcton habitant quique Scythiae sunt propinqui, vtpote caeteris agrestiores nonnullos aiunt humanis carnibus vesci: They which dwell euen to Scy­thia, are named Gaules: all which Nations the Romans by a common name call Gaules. And some of them which dwell vnder the North Pole, and are neare to Scythia are said to eate mans flesh. Titus Liuius also maketh mention of the Schytian Gaules, when he thus relateth the speach of Manlius: non me praeterit milites, Tit. Liuius hist. l. 28. in orat. Man­lij Consulis. ad milites. omnium quae Asiam colunt gentium, Gallos fama belli praestare. O Souldiers I am not ignorant, that of all people, or Nations, which inhabite Asia, the Gaules excell in fame of warre. Thus renowned was the Asiaticall Gallia euen with the Ro­mans, and their Historians at that time.

4. And Richardus Dinothus in his booke of Historicall common places, Rich. Dinothus loc. com. hist. l. 2. c. de Germanis. citing Diodorus Siculus, who hath testified as much before, proueth, that before the time of Caius Caligula, the Emperor, next vnto Tyberius, vnder whom Christ suffered his passion, the name of Germanie was not kowne; but all those Countryes euen to Thracia, were called Gallia, or Gallatia all one in ef­fect, the Romans commonly naming them Gallia, and the Greeks Gallatia. Hier. Gebuler. l. de libert. Germ. c. 12. Germanorum nomen paulo ante Caij Caesaris tempora caepit innotescere, cum antea omnes populi a Gallico Oceano ad Thraciam vsque Galatae vocarentur. Which Hie­ronimus Gebulerius also confirmeth, testifying, that the Romans themselues aunciently called both the Germans, and those which we now call Gaules, or French by the common name of Gaules, or Gallia. Non nescimus veteres Roma­nos Trog. Pomp. & Iust. hist. l. 24. & 25. communi Gallorum nomine cum Germanos, tum Gallos comprehendisse. Which also Iustinus, Trogus Pompeius, with many others, speeking of the conquests of the Gaules, vnder the conduct of Brennus, commonly supposed to be a Bri­tane, and brother to our King Beline, 400. yeares before the birth of Christ, doe plainely affirme: Gallorum ea tempestate tantae faecunditatis Iuuentus fuit vt Asiam omnem velut examine aliquo implerent, denique neque Reges Orientis sine mercen [...]rio Gallorum exercitu vlla bella gesserint, neque pulsi Reges, ad alios quam ad Gallos confugerint tantus terror Gallici nominis, siue armorum inuicta faelicitas erat, vt aliter neque maiestatem suam tutam, neque amissam se recuperare posse, sine Gallica virtute arbitrarentur: The youth of the Gaules at that time was so plentifull, that they filled as it were with a swarme all Asia, finally neither did the Kings of the East make warre without an army of Gaules, neither did Kings driuen frō their seats, fly vnto others for succour, then to the Gaules. The Terrour of the Gaulish name was so greate, and their vnuincible felicitie in armes such, that they thought they could not keepe their maiesty in safetie, nor recouer it, being lost, without the Gaulish puis­sance. And our Coūtry Historian Matthew of Westminster relating the same Matt. Westm. hist. aetate 5. Stowe & Howes hist. in Belin. and Brēnus. Galfrid. Monum. histor. Briton. l. 3. Pont. Virun. hist. Brit. l. 3. H [...]er. Gebuin. l. de libert. Germ. cap. 12. Sebast. Munster. Cosm. lib. 1. History of Brennus Leader of the Gaules, being three hundred thowsands, affirmeth, sua prole totam Asiam repleu [...]runt; they filled all Asia with their Issue. And so gaue the name of Gallia, or Gallatia vnto their posteritie.

5. The like haue other English Historians, Stowe, Howes; and the Brittish History with Ponticus Virunnius doe not differ, of which this last writeth: Exercitus eius adhuc Galatae nominantur: his army or the posterity of it are called Galathians to this day. Which name Galathians is the same with Gaules, as also Galatia and Gallia are. Onely with this difference, that the Greekes more vsually called both the Gaules of Asia, & those next to vs in Europe Galathians and Galathia, as their first auncient denomination was; for as both Hierony­mus Gebuinus, and Sebastian Munster a Protestant with many others well proue, this next Gallia was first called Galatia, a Galate Rege of their King of that name: and they were the Romans which altered it, taking a sillable a­way [Page 120] and naming it for breuitie Gallia: Romani autem dementes vnam syllabam pro Gallatia, Galliam appellarunt. And the old Greeke writer, as Dion Cassius, Dion Epitom. p. 252. in Caio Ca­lig. Dion in Cae­sare Aug. p. 214. & p. 313. in Vitel­lio. Eutrop. l. 9. p. 122. Zosimus l. 4. in Gratiano & Theodos. Theo­ret. in Epist. Pau­li in Id. Cresc. in Galatia. Godw. conu. of Britaine p. 2. Eutropius, Zosimus, and S. Paul himself as both Theoderet, and a Protestant English Bishop with others expownde him, did call this our next Gallia, by the first name Gallatia, and these Gaules, Galathians. So doth Ammianus Mer­cellinus with others, which a Protestant Bishop shall thus confirme: Am­mianus Mercellinus saith: Gallos sermone Graeco Galatas dici solere. That in the Greeke languadge the Gaules were vsed to be called Gallathians, and thereof we haue a plaine testomony in Theodoret, that writing of that place of the Apostle. Crescēs into Galatia, &c. sic Gallias appellauit, saith he. By which testimonyes it is made inuinciblye euident, that S. Isidor & Freculphus being Latine Authours followed the phrase of speach of the Romans, and Latins; and called the Asian Gallatia or Gallia, plainely Gallia, as the Latins vsually did, and that they onely ment, that S. Philip the Apostle preached in that Asiaticall Gallia, and not in this of Europe neare vnto vs, where, or neare vnto it, he neuer was.

6. And yet to giue the greatest credit we may to them, that would haue In what sence S. Philip the Apostle may be named the Apostle of the Frenchmen, des­cending from Si­cambria where he preached. S. Philip to be named also the Apostle of these next Gaules, and Frākes, though he was neuer in that Nation, whereas it is the common opinion of French, and other Antiquaries, that they came from Sicambria, the Sicambers, or Frankes by the Maeotides paludes, betweene Scythia of Europe, and Asia, our Countriman Ingulphus Abbot of Crowland solueth this difficultie vnto vs, in this manner: Beatus Christi Apostolus Philippus, cum Scythis verbum dei praedicasset, & plurimos eorum ad fidem Christi conuertisset, rediens in Asiam, per Sicambros viam fecit, ac illis Christi nomen primus annunciauit. De quibus exeuntes Ingulphus in Hist. Croland. Franci, vt plures eorum Hierochronographi testantur, beatum Philippum Apostolum suum specialem Protodoctorem, & Neopostolum adhuc tenent: Philip the blessed Apostle of Christ, hauing preached the word of God to the Scythians, and conuerted very many of them to the faith of Christ, returning into Asia, passed by the Sicam­bers, and first preached the name of Christ vnto them. From which the Frankes or Frenchmen being descended, as many of their holy Chronographers doe witnesse, they accompt S. Philip the Apostle for their speciall first doctor and new Apostle. So we haue credibly fownde, how S. Philip the Apostle, might in a lardge manner of speach, be called the Apostle of those Frankes, or Frenchmen, which came from Sicambria; but not of the auncient Gaules of this Gallia which came not from thence. S. Philip the Apo­stle could not di [...]e­ctly send S. Ioseph hither from S [...]ā ­bria or any other place.

7. Neither could S. Philip send S. Ioseph from Sicambria directly into this our Britaine, for the time when he preached in Sicambria was, by this authoritie, long before his death, and yet he was, as I haue allready proued, Martyred many yeares before S. Ioseph came into Britaine: yet doe I not deny but S. Ioseph might be some time, with S. Philip the Apostle, when he was among the Gaules of Asia and other Nations there, and that when he Hector. Boeth. hist. Scot lib. 4. Holinsh. Hist. of Scotl. Stow. Hist. in Ma­rius. Galfrid. Monu. Hist. Reg. Brit. l. 4. c. 17. Pont. Virun. Hist. Brit. lib. 4. Matth. Westm. anno 75. came hither, he came, though long after S. Philips death, from parts not farre remote from thence. For we reade in our Scottish, and other Histories, that about this time greate numbers of those Countries arriued, and setled in our Ilands, and Northren parts, among whome Hector Boethius speaking of this time of S. Iosephs landing heare, saith: sub id tempus populus quidam Mora­uiae, vt nostris Annalibus est proditū, Romanis armis profligati, suisque pulsi sedibus, dispalatim ad Rheni Ostia deuenere. Vnd [...] conglobati nauibus vtcunque comparatis, nouas sedes quaerendi gratia, per vastos incognitosque maris tractus errauere, prohi­biti tandem & Gallicis, & Britanicis Oris, ab [...]arum Incolis, in Fortheam sunt delati: [Page 121] About that time a certaine people of Morauia, as our Annales doe testifie, being driuen away by the Romans, and expelled from their Seats, came wandering to the mouth of Rhyne, where gathered together, and getting shipping, as well as they could, did roue through the vaste, and vnknowne passadges of the Sea, and being forbidden landing, either on the French, or Brittish Coastes by their Inhabitants, they came to Forth, by Pictland. Where we see the time when, place from whence this people came, and where they landed, and other circumstances agree with the Iorney of S. Ioseph hither: the time as before consenteth. Morauia from whence they came, is neare the parts where S. Philip preached. The place where they arryued agreeth with S. Ioseph Iorney, for by the Antiquities Antiquit. Glast. Io. Capgrau. in S. Ioseph & alij. of Glastenbury and others he must needs land about the North of this Iland, from whence coming to Glastēbury he came by the parts now called Northe­wales, and was imprisoned there, and the number which landed with him was so greate, that no Historye maketh memory of any such to haue arriued heare, at, or neare that time, the Romans onely, which were not friends, but Enemyes to them, excepted.

8. And yet if we follow Ihon Harding, he will tell vs, that S. Ioseph and his Religeous company came hither with Vespasian Lieutenant to the Ro­man S. Ioseph by Har­ding and others came into Britaine with Vespasian the Roman Presi­dent heare. Emperour, and he himselfe also afterward Emperour, and that by the entreatie of Vespasian to the then King, and Queene of Britaine, Aruiragus and Genuissa, those fauours & freedoms which by our Histories he enioyed at Glastenbury, were bestowed vpon him: for speaking of Vespasian he saith.

Which Relation wanteth not probability, to make it good, for Vespasian Eutrop. l. 7. Mart. Polon Supputat. an. D. 71. in Vespasiano came hither out of Germany, by which S. Ioseph must needs passe in his Ior­ney to Britaine from the Asiaticall Gallia, and the adioyning Countries, where S. Philip preached, and in his way were those Disciples of S. Peter, of whome I haue spoaken before, S. Egistus, Marianus, Maternus, Valerius, Eu­charius, Clement, Mansuetus, and others. Neyther was Vespasian an Ene­mie but a knowne friend, and louer of Christians, as I shall shewe when I come to the time of his Empire: and the times of S. Iosephs and Vespasians S. Ioseph probably was directed into Britaine by S. Pe­ter the Apostle. coming hither may without difficultie be reconciled, especially if we speake of their aboad heare.

9. And if we will followe the best Antiquities we haue, or Protestants them­selues in this matter, we shall easily finde, that S. Ioseph rather came hither by direction of S. Peter, then any other Apostle: for first they assuer vs, that Antiquit. Glast. in Tabul. Antiq. Capgrau. in S. Ioseph and Patr. Godwin Con­uers. pag. 36. cap. 3. Godw. supr. pag. 9. cap. 2. S. Ioseph was present with the Apostles, at the time of the Assumption of the most blessed Virgin Mary; secondly, to speake in a Protestant Bishops words, he receaued directions for his preaching and discipline, eyther in the Councell of the Apostles gathered at Hierusalem, or else of S. Philip the Apostle in France. This second is disproued before, and this Protestant authour himselfe doth disabl [...] S. Philip the Apostle his being in France, then much more, that he dire­cted [Page 122] S. Ioseph there. And if S. Ioseph was then directed by some of the A­postles at Hierusalem to come into Britaine, by whome should he take dire­ctions therein, rather then of S. Peter who alone among the Apostles was to preach at that time in Britaine, and these westerne parts? Againe it is euident by the Scripture itselfe, that S. Peter preached in Galatia, or the Asian Gallia, where S. Ioseph is said to haue bene. Further, these Protestants tell vs, that S. Ioseph came hither in the beginning of the persecution of Nero, and to a­uoide it; one of them a greate Antiquary writeth, in this manner: I will adde in few words, what I haue read of Iosephs arriuall heare. First of all therefore you shall Will. Harrison descrip. of Brit. p. 23. Theater of great Brit. l. 6. Godw. Conu. note that he came ouer into Britaine about the 64. yeare after Christ when the perse­cution began vnder Nero. Therefore seeing that persecution, by all Antiquities, was in Rome, and the nearer places of the Empire vnto it, S. Ioseph was not altogether a stranger thereabouts, otherwise he could not come from any of them by reason of the persecution there.

10. To conclude we reade in the most approued Antiquities of Glastenbury that one which came in the company of S. Ioseph was his kinsman, consan­guineus Ioseph, and a mā of such note that the History termeth him, Rex: a King, Antiquit. M. S. [...]laston, intabul. antiq. some Prince or cheife Ruler among them: Rex Orcaniae, was named Petrus: Peter, which name was so new at that time, being first giuen hy Christ him­selfe to S. Simon Bar-Iona, Peter the Apostle, and rare in the world, not found in Scripturs, but onely in him, and vnknowne also in histories, being rather a name of signification, then vsuall denomination to import, what a Rocke, and foundation of the Church of Christ, S. Peter the Apostle was to be, we cannot but thinke, this Peter S. Iosephs Kinsman receaued that his name, with his baptisme and Christianitie of S. Peter the Apostle; and not altoge­ther without iust merit of that name, for as Ecclesiasticall writers and holy Scripture make S. Peter, the cheife Piller spiritual in the Church of Christ; so this Peter S. Iosephs Kinsman, was as this Antiquitie affirmeth a temporall foundation, and Father euen to Kings and Princes in these parts, and in parti­cular, it lineally deduceth from him King Loth that marryed the Sister of King Arthur. Therefore if so cheife a man in S. Iosephs company was in all proba­ble Iudgment, so nearely depending of S. Peter the Apostle, we may not rashly make the rest such strangers vnto him, but that they had direction from him in their proceedings, as I haue euidently before proued, and shall make it more manifest hereafter, that when they were come hither they de­pended of him, and his Disciples in things spirituall: And such subordination had these holy men to the See Apostolike of Rome, that when in the time of King Lucius their memory was allmost forgotten heare in Britaine, for any thing we finde in Histories, it was renewed from Rome euen as our cheifest Protestants themselues acknowledge, among whome their first Protestant Archbishop affirmeth, that S. Phaganus and Damianus were informed at Rome, before their coming hither of the dwelling of S. Ioseph and his com­panions Matth. Parker Antiq. Brit. p. 3. in Britaine de Iosephi sociorumque in Britannia olim habitatione. And maketh this his reason, because, Ioseph as also the other Apostles and Disciples dispersed throughout the whole world, vsed to certisie by Messengers, and letters, their fellowes at Rome, what they had done, and suffered in euery Region for Christ, and what profit they had. And that by this meanes the Legats of Pope Eleutherius did search for those places, which they had learned out of auncient writings at Rome, to haue bene first inhabited by Christians: neque à veritate alienum esse potest, Iose­phum perinde ac alios Apostolos ac Discipulos per totum orbem sparsos, quid singulis [Page 123] in Regionibus pro Christo effecissent, quidue siue aduersi, siue commodi sensissent, per Nuncios ac liter as certiores fecisse Collegas suas, tam Romae quam Hierosolimis, alijs­que in locis: aut Eleutherij Legatos indagare voluisse ea loca quae à Christianis priùs culta Romae ex antiquis scriptis acceperunt. And immediately setting downe, how these Roman Legats after much serch and seeking, found out the place of S. Iosephs abiding, he addeth, how they knew by manifest signes, and toke [...]s▪ that it was the habitation of Ioseph and his fellowes in Britaine, of which they were aduertised in Rome: Quibus alijsque manifestis signis, atque indicijs, facile intellexe­runt, eam ipsam fuisse Iosephi, sociorumque in Britannia habitationem, de qua Romae acceperant. The like haue others: and the Antiquities of Glastenbury which Antiquit. Glast. apud Capgrau. in S. Patric. in S. Ioseph. set downe this diligent search in Britaine, must needs haue relation, and refe­rence to proceed from that notice which the Legats had receaued of these things at Rome, for they are so farre from testifying, that they learned this in Britaine, that they assuer vs, the memory of them heare was so blotted out, and forgotten, that caepit idem locus esse ferarum, qui priùs fuer at habitatio Sanctorum: The same place began to be a Denn of wilde beasts, which formerly was the habitation of Saints. And so much the more vndoubted, that the best knowledge of Christian affaires in Britaine in these times was at Rome, for it is a common opinion of our English Protestant Antiquaries, that euen at that time, when S. Ioseph came hither, many both Romans, and Britans that were Christians, came from Rome into Britaine, to auoide the Persecution of Nero, falling out at this time, of which the Theater Authours doe thus testifie: It hath passed Theat. of great. Brit. l. 6. cap. 9. with allowance, among the learned Senate of our Antiquaries, that when Claudius and Nero (which now reigned) began to bannish and persecute the Christians in Rome, many Romans and Britans being conuerted to the faith, fled thence vnto these remote parts of the Earth, where they might, and did more freely enioy the libertie of their professions. Therefore we cannot question, but a more perfect memo­ry of our Christian proceedings, was kept at Rome, from whence so many of our primatiue Christians came, then in any o­ther forreyne place, and that these Christian Romans, and Britans so reparing hither, being the Disci­ples or spirituall children of S. Peter, that eyther S. Ioseph and his associates were of the same number, or ioyned with them in profession of Re­ligion in this Nation.

THE XXV. CHAPTER.

1. ALthough our vsuall Histories of S. Ioseph of Aramathia, cheifely speake of the coming of him, and his Religeous companions, not aboue 14. by any accompt: yet we haue Antiquities testifiing, that greate numbers of other Chri­stians came with him hither, or to our Ilands adioyning at that time. Among these, a Brittish Eremite lyuing when Glastenbury Abbey was builded by King Inas, when the Antiquities there­of were diligently sought, and examined, and he so conuersant in them, that Io. Pitseus l. de vir. Illustrib. aetat. 8. an. 720. in Eremit. Brit. Anonim. in l. Sanct. Graal. Ioh. Capgrau. in Catal. in S. Ioseph ab Aram. he wrote a booke of that subiect, doth plainely testifie in his History hereof named, Sanctus Graal, the holy Graal, that there came hither in the company of Saint Ioseph, and his Religeous Associats, which continued with him at Glastenbury in Eremiticall conuersation, aboue 600. men, and women, that were Christians, and had vowed chastity, or continency vntill they should happily arriue in this Land, Miraculously assigned (as it seemeth) vnto them to continue in. Venerunt autem cum eis vt legitur in libro qui sanctum Graal ap­pellatur, sexcenti & amplius tam viri, quam foeminae, qui omnes votum vouerunt quod ab vxoribus proprijs abstinerent, quousque terram sibi delegatam ingressi fuis­sent. And because some take exception to this Authour, the most warranted Pits. supr. and allowed Manuscript Antiquities of Glastenbury, written in old letters in parchment, vpon broade Tables aunciently belonging to the Monastery of Glastenbury affirme the same. And how diuers of them were noble parsona­ges, Antiq. Glast. in Tabul. Antiq. and such as in those times, and small Ilands, were stiled Reges: Kings, and some of our Brittish Kings discended from them. Among these, was first Helaius, Nephew to S. Ioseph, of whome this old Manuscript Antiquitie thus relateth. Helaius Nepos Ioseph genuit Iosue, Iosue genuit Aminadab. Ami­nadab Diuers noble Chri­stians deliuered to haue bene in this Company and of whome our King in Britaine des­cended. genuit Castellors. Castellors genuit Manaclauiel, Manaclauiel genuit Lam­brord, Lambrord genuit filium qui genuit Ygernam, de qua Rex Vterpendragon ge­nuit nobilem & famasum Regem Arthurum. Per quod pater quod Rex Arthurus de stirpe Ioseph descendit: Helaius Nephew of Ioseph begat Iosue, Iosue begat Aminadal, Aminadab begat Castellors, Castellors begat Manaclauiel, Manaclauiel begat Lābrord, Lābrord begat a sonne which begat Ygerna, of whom vterpendr [...]gon begat the noble and renowned Arthur. By which it appeareth that King Arthur did discend of the [Page 125] Race of Ioseph. And these Antiquities doe thus further relate vnto vs: Petrus consanguineus Ioseph ab Aramathia Rex Orcaniae genuit Erlan, Erlan genuit Me­lianum, Melianus genuit Arguth, Arguth genuit Edor, Edor genuit Loth, Qui du xit in vxorem sororem Regis Arthuri, de qua genuit quatuor filios scilicet walwa­num, Agrauains, Gwerehes, Gaheries: Peter kinsman of Ioseph of Aramathia, King of Orcanie begat Erlan, Erlan begat Melianus, Melianus begat Arguth, Arguth begat Edor, Edor begat Loth, who tooke to wife, the Sister of King Arthur, of whome he begat fower sonnes to wit walwan, Agrauayns, Gwerehes, Gaheries. Antiquit. Glast. supr. Et Capgr. in S. Ioseph.

2. Againe the same Antiquities speaking of S. Iosephs Imprisonment, presently after his coming into this Iland, which was in Venedocia, now Nor­thwales, neare to the Ile of Man, was set at libertie by a noble man whome he had conuerted to the faith, named Mordraius whome the Antiquitie calleth a King, Rex Mordraius. A late writer thinketh this Mordraius to be the then Harris M. S. Hist. l. 1. c. 25. Hector. Boeth. Hist. Scot. in Crathlint. Bal. l. de Script. cen. tr. in Amphibalus. Theater of great Britaine l. 6. c. 9. §. 4. S. Iosephs Sister. Married to a Bri­tan. Nicholaus Vig­nier Bibliothee. Hist. an. 63. King, or Ruler of the Iland, Mona, and that the place where he was conuer­ted, named the city Saract, was Soder, in the Ile of Man, which was the first Bishops See, we reade of in those parts, in the time and persecution of Dio­clesian. And our Protestant writers of the Theater of greate Britaine tell vs of some others, of this company of S. Ioseph, that liued in the world, and were not of the Religeous number, that settled at Glastēbury with S. Ioseph, and among them name a Sister of S. Ioseph, called Eurgaine, who (to speake in their words) afterwards marryed a Britan named Siarklos: and they cite Georg Owen Harry for the same opinion. And Nicholas Vignier a French writer in his Bibliotheke Historiall, in the yeare of Christ 63. plainely affir­meth: Ioseph of Aramathia arriued this yeare in great Britaine, auec vne trouppe: with a troupe or great number of his companions. To these I may add the testi­monie of Tertullian before of the timely receauing of the faith of Christ, by our Northren Britans commonly confounded in Histories with the Scottish Nation, by reason of their dwelling long together, and how Petrus Clunia­censis writing to S. Bernard, as our Theater Protestants cite, and followe him Theater of great Brit. l. 6. c. 9. §. 9. therein, supposeth the Scottish men the more auncient Christians, as not being in the like subiection to the Romans, as the other then were. Which cannot more pro­bably In what respect the Scots may be termed the more auncient Christiās. be affirmed of any, then these that came, by those Antiquities, with S. Ioseph, into those outward Ilands, where the Scots then inhabited, and with whome they vnited themselues, as also with our Northren Britans. Nei­ther can we thinke, but among so many, euen hundreds (as before) which came hither at that time, some of them left a Posteritie of children as is exem­plified in two before, one the Nephew, the other kinsman of S. Ioseph; and we may take notice from the names themselues of some of these, that be reci­ted, as Iosue, Aminadab, and Loth, that they were Christians, no others in these parts in those times taking names from Scripture but they onely; and for Loth, one of them that is named, certaine it is by our Brittish and other Hi­stories that he was a Christian, so of Ygerna and King Arthur which likewise by these Antiquities did discend from those of the company of S. Ioseph. And allthough these three last were late in respect of that first age of Christ, and liued when Britaine generally professed Christian Religion, yet Helaius Ne­phew or Grandsonne to S. Ioseph placed for the first of that Genealogiein this Land, at the time of S. Iosephs comig hither, and his sonne Iosue, must needs be liuing in the daies of S. Ioseph, and Aminadab the sonne of Iosue being by his name a Christian did probably liue vnto the dayes of Kings, Lucius, and Don [...]l [...]us▪ to be of those which continued a succession of Christiantie heare, [Page 126] vntill the generall Conuersion of Britaine, at that time. So we may reasona­bly affirme, of the posteritie of Peter, kinsman to S. Ioseph in some part before remembred, out of those Antiquities; and after the same proportion Iudge of the children of Eurgayne, S. Iosephs sister, & her Brittish husband Siarklos, if they left any behind them in the world. For no man will once coniecture, that either sonne, Sister, Nephewe, kinsman or kindred of S. Ioseph would vndertake so long and tedious a Iorney with him from Iury into Britaine, to liue poore Exils heare, but for the loue of Christ, and his holy Religion so ex­treamely persecuted by the Iewes in S. Ioseph, for his honorable burying of our Sauiour, and his friends and kindred, as we are taught in approued Hi­stories, that the mallice & hatred of the Iewes was not more enraged against any Disciple of Christ, then towards S. Ioseph, and his frends. And as Gre­gorius Turonenfis and others testifie: maiorem in eum habentes saeuitiam, quam Antiquit. Glast. apud Capgr. in S. Ioseph. Drogo Episc. Hostien. Hist. de morte & Resurrectione Saluatoris. Greg. Turon. l. 1. Hist. Franc. §. 21. p. 18. Vincent. in spec. Hist. l. 5. c. 56. 57. 58. Act. Pilati a­pud Capgrau. & Turon. supr. Ni­codem. in Euāg. Eremita Anon. author l. 5. Graa. Manuscr. antiq. Glaston. Mona­sterij tabulis affi­xum in membra­nis. in ipsum Dominum, vt cum ille a militibus, hic ab ipsis Sacerdotibus custodiretur: The Iewes had more hatred against Ioseph, then against our Lord himself, for whereas Christ being buried, was kept and watched by souldiers, Ioseph being imprisoned in a close place without any light, was garded and watched by the Preists themselues. Yet he was Miraculously from thence and them deliuered, and preserued to ho­nour this kingdome with the holy life, and death of himselfe, and many his Religeous companions and friends.

3. The auncient Brittish Eremite of whom I haue spoken before, testi­fieth, that S. Ioseph his wife came in this company with her husband, and that it was appointed, and promised of God to them, and their posteritie. Io­seph ab Aramathia qui Christum sepeliuit, cum vxore & filio Iosephe nomine in maiorem Britanniam sibi & semini eius promissam, venerunt. And the Collectours of the Antiquities of Glastenbury, who as it seemeth by their o [...]ne testimony, were most diligent, and carefull to deliuer nothing to posteritie but what they found to be approued by auncient Historiographers, as the first words of their History deliuer, affirme the same. Quoniam dubia legentem fallunt, certa dubijs ablatis, atque ex antiquis Historiographorum dictis probata, de antiquitate Glastoniensis Ecclesiae quaedam inseremus. It is also testified in this Antiquitie, re­commended to containe so certaine, and vndoubted verities, that the Pagan King that had imprisoned S. Ioseph, & his companions in the Country now named Nothwales, Mordraius a Christian set vp a Christian King in his place, named Celidonius sonne of Natianus, & his wife the daughter of Lalel or Label a noble Persian was also a Christian. And citeth the auncient Brittish Ere­mite for the Authour hereof. But this was rather to be esteemed some noble Gouernour, or Ruler, called by the name Rex, King, or Ruler of some few people, in which sence all Rulers though meane, may be truely termed Reges, Rulers, and not such potent parsons, as the name is now allmost appropriated vnto: of which Ranke and Order, King Lucius was the first Christian King, and Donaldus next to him.

THE XXVI. CHAPTER.

1. LET vs now prosecute the History of S. Ioseph, & his Re­ligeous Associats, that came to the place, where Glasten­bury in Sommerset shire now standeth, where they li­ued, died, and were buried. The Antiquities of Glasten­bury tell vs, that the first landing of S. Ioseph in this Iland was in, or neare vnto that part, we now call Northwales, Antiquit. Glast. apud Capgrau. in S. Ioseph. M. S. in tabulis latis. where he and his Companions preaching the faith of Christ, were not onely denyed all necessarie things for their releife, and sustenance, but their doctrine reiected, and themselues committed to Prison by the King or Prince of that Prouince, a Pagan Infidell: perfidus Rex Northwalliae Ioseph seruum Dei in partihus suis praedicantem, cum socijs suis carceri mancipauit, inhumaniter nega [...]s eis victui necessaria. Of which Imprisonment of S. Ioseph, although other Antiquaries are sparing in relating it, yet they are so farre from denying it, that they rather shew vnto vs, how credible it is: for they generally teach, Guliel. Camd. in Brit. Godw. cōu. of Brit. c. 2. p. 9. 22. Tacitus Ann. in Agric. Iul. Cae­sar comment. l. 1. with Iulius Caesar, Tacitus, and others how this Iland was at that time sub­iect to diuers petie kings, or Rulers. So that although Aruiragus which by marriage had entered into alliance, and amitie with Claudius the Empe­rour, a publike and professed enemy to the Druides, the greatest Aduersaries and hinderers of Christian Religion: Yet such Princes or Rulers as liued in Mona: Anglesey and the partsof wales, where S. Ioseph is said to haue bene imprisoned, were friends and followers of the Druids, and professed Enemies Camd. in Brit. in O [...]douic. Hect. Boet. Hist. Scot. in Crathlint. to the Romans, and such as they fauoured either in matters of Religion, or others. But S. Ioseph and his Associats being freed of their imprisonment, by the greate mercy and prouidence of God vnto them, allthough with the con­tradiction and resistance of their Persecutors, as those Antiquities make more particular Relation, and seeing how fruitlesse a busines it was like to be, to stay any longer among that then so obstinate and obdurate people, came into this part of this Iland Loegria now England, and diuiding themselues into diuers Trad. of Glastō. in Sommers. Shire. companies being in all 12. 13. or 14. (such is the diuersitie of opinions) in num­ber, three of them as the continued Tradition of the still inhabitants of Gla­stenbury in Sommerset shire testifieth, came tyred and wearie neare vnto the situation of that Towne, to an Hill allmost a mile distant from thence, called thereupon in our common English languadge, as the generall opinion there is, Weary-all hill, where the miraculous, and there named euen by Protestants at this day, holy thorne groweth of which more hereafter. And after their prayers made to be directed, where to make their stay and aboade, interpre­ted the will of God to be, they should set vp their rest in the adioyning place [Page 128] where the late renowned and now ruinated Monastery of Glastenbury stood, being at that time a solitary desart, and wildernes compassed about with fen­nish Lakes, and Marishes, and most fit for the Contemplatiue Eremiticall Re­ligeous life which they professed.

2. And it neither was, nor could be long after, when the rest of that Reli­geous company assembled, and ioyned themselues againe together with these three. For all Antiquities agree in this, that in the first yeare of their coming into Britaine, whereof they had spent part before their imprisonment, part in prison and part in trauaile after, to this place of their vnion and dwelling to­gether, they builded their little Church or Oratory, and yet this not without the notice and allowance of the King obtayned in that behalfe. Thus testify all our Antiquaries, Catholiks, and Protestants with our Antiquities, Manu­scripts Io. Capgr. in Ca­tal. M. S. Ioseph. Antiq. Glast. ta­bulis fixae. M. S. Inscriptio aeris in Custod. T [...]. Hu­ghes & apud Godwin conu. of Brit. p. 11. Capgr. in S. Patric. Bal. l. de Script. cent. 1. in Ioseph ab Aramath. Matt. Parker antiquit. Brit. p. 3. Guliel. Malm. l. de anti­quit. Caenob. Glaston. M. S. or printed: Eodem anno quo in Britanniam missi sunt: the very same yeare wherein they came into Britaine, being warned by diuine admonition so to doe, they builded a Church in the honour of the holy Mother of God, and perpetuall Virgin Ma­ry, in the place shewed vnto them from heauen, per Archangelum Gabrielem in vi­sione admoniti sint Ecclesiam in honorē sanctae Dei Genitricis, & perpetuae Virginis Mariae, in loco eis caelitus demonstra [...]o, construere. At the building whereof, as these Antiquities tell vs, they were all present, and there afterward euen vn­to the times of their deaths continued together. By which, we see it made cleare vnto vs, that if S. Ioseph and his companions had bene the most lear­ned men that euer were, there is left litle or no time allmost at all for them to haue preached vnto the Britans of this kingdome; for the time of their tra­uaile before they were imprisoned, the space of their imprisonment, trauaile after into the parts of their aboade, their suite to King Aruiragus for the place of their dwelling, his graunt and confirmation thereof, and their building their Church, being all finished and effected in the first yeare of their coming hither, by so many Antiquities, eodem anno, leaueth litle space or leasure for S. Ioseph, and his associates did but litle pr [...]uaile in preaching, or ra­ther preached litle. any other busines. And therefore a Protestant Bishop and Antiquary might iustly write: It seemeth that Ioseph and his fellowes preuayled litle by their prea­ching, and therefore gaue themselues at last vnto a Monasticall and solitary life in the Island of Aualon. Where he might well haue omitted the words (at last) Godw. Conu. of Brit. p. 16. c. 3. for if they thus imployed themselues to Monasticall and solitary Eremiticall life, as this Protestant Bishop and all acknowledge in the very first yeare of their coming hither, it was at the first and not at last, but with such expedi­tion, and celeritie, that it is rather to be maruailed, how in a strang Nation among Pagan Infidels, they could quietly enioy that freedome, and libertie so soone: For to passe ouer other letts, and hinderances before remembred, no man of Iudgment will thinke, but that indulgence and priuiledge for their quietly and peacebly seruing of God, which King Aruiragus granted vnto them, came by long and earnest suites, and supplications both of them­selues and others Intercessours for them in that behalfe, whereupon Ihon Harding writing vpon this immunitie allowed vnto S. Ioseph and his com­panions whome he affirmeth to haue bene fourteene, saith it was by the intreatie and intercession of Vespasian, who was afterward Emperour, vnto King Aruiragus, and his Queene, thus he writeth of him.

And then setteth downe the liberties, and priuiledges, giuen by King Ar­uiragus, [Page 129] to S. Ioseph, and his Religeous companions as other Historians doe.

3. Neither was this Donation made vnto them, but after experience of their modestie of life, which could not be sodainely knowne to the King, and then in respect of that, and their long Iorney as William of Malmesbury in his Manuscript History of the Antiquitie of the Monastery of Glastenbury Guliel. Malm. M. S. de Antiq. Glast. Capgrau. in Iosepho ab Aramathia. with others writeth. The barbarous King did graunt vnto them to inhabite a certaine Iland named Inswitrin in the Borders of his Countrye compassed about with woods, Bushes, and fennes: Rex Barbarus quia de longinquo venerant, vitaeque eorum exigebat modestas, quandam Insulam filuis, rubis, atque paludibus circundatam, ab Incolis Inswetrin nuncupatam, in lateribus suae Regionis ad habitandum concessit. The Antiquities of Glastenbury which Capgraue and others followe say Capgrau. in S. Ioseph. ab Ara­mathia Matth. Parker Antiq. Brit. pag. 3. plainely, visa vitae eorum modestia. Thus before the King did grante them that fauour, he did see, and had experience of the modestie of their liues. Neither did these holy men presently after this their enfranchisement by King Arui­ragus, to liue peaceably in that Iland, build this Church which was finished in their first yeare of Landing heare, but expected some time, and liuing as poore Eremits in that wildernes, as the Antiquities of that place, and other Antiq. Glaston. in tabulis & apud Capgrau. in S. Ioseph Theat. of great Brit. l. 6. Io. Leland. in as­sert. Arthur. Antiquaries thus proue vnto vs: praedicti sancti in eodem Deserto cōuersantes post pusillum temporis per Gabrielem Archangelū in visione admoniti sunt, Ecclesiam in honorem sanctae Dei Genetricis & perpetuae virginis Mariae construere: The aforsaid holy men liuing in that Desart, after a litle time were admonished by Gabriel the Ar­changell in a vision to build a Church in honor of the holy mother of God, and per­petuall virgin Mary. And allthough there is no doubt but these holy men were as these Antiquities testifie, obedient to the heauenly admonition; diuinis admoni­tionibus obedientes, and made all haste they could to perfect that holy worke, yet in that their greate penurye and want of things, necessary to bring to ef­fect, though it was neuer so poore or meane a building, yet some time must needs passe, before it was ended: And all these things were done, the Chap­pell perfected in the first yeare of their coming hither: Capellam consummauerunt eodem anno quo in Britanniam missi sunt. Where we see litle, or no time, or leasure for them to preach, if they had come, or bene sent hither for that pur­pose. Neither was this Oratory, being so litle, as Histories mention, and the Guliel. Malm. M. S. de Antiq. Coenob. Glast. Antiq. Glast. apud Capgrau. supr. M. S. de Antiq. Glast. in Tab. M. S. Chro­nic. apud Haris The atrum l. 1. Io. Leland. in Assert. Arthurij. Matth. Parker Antiquitat. Brit. pag. 3. & 4. Godwin Conuers. of Britaine cap. 2. pag. 9. Antiquit. & Hi­storici supr. lamentable ruynes of it still extant witnes, a place conuenient to preach vnto multitudes, and greate numbers, but onely answereable to the small com­pany of these holy Eremits. Which is also manifestly proued, by the poore building thereof, being framed onely of writhen wands, virgis torquatis, and was neuer amended in any respect vntill the coming of the holy Legats of Pope Eleutherius hither, aboue an hundred yeares after, but so rude and deso­late, after the death of these Saints which builded it, that it was onely an har­bour for wilde beasts, and not for men: caepit idem locus esse ferarum latibulum, qui prius fuerat habitatio Sanctorum. Therefore if these Eremits had conuerted any to the faith of Christ in that place, either very small was their number, and habilitie, or lesse their deuotion, that neither during the life of these holy men, they sought more to enlardge or beutifie that building, nor after their death had more reuerence vnto it, but let it be an abyding for Beasts, and not for men.

4. Neither will any man of Iudgment esteeme that Chappell (builded in such a Desart, by fenns, wods, bushes, almost inaccessible vnto, & inhabitable) a preaching place, to conuert wanton and libertine pagans, to the lawe of [Page 130] Christ: yet this was the manner of life and proceeding of S. Ioseph and his company, as so manye Antiquities haue proued vnto vs, and the auncient Poet recordeth in this order.

Where we see they willingely and of set purpose, and by entreatyes and petitions sequestred themselues from the world, to liue a solitary Religeous life, mured and intrēched about with woods, and waters, as walles and Ram­piers, in a little rude wildernes, where no other people then did or would liue. Which a Protestant Bishop thus confirmeth: the place where they princi­pally setled themselues, was euen there where Glastenbury now standeth neere Welles, which being at that time and long after an Island all compassed about with Lakes, and standing water, was giuē vnto them by the King of those parts. Where we see them­selues with their priuiledges and Immunities confined onely within a litle rude and vnpeopled willdernes. Where no others inhabited, whether none could, or morally would haue accesse to be instructed in the faith by them, nor they easily might or by their libertie being onely parsonall, and locall for themselues in that place, could goe forth from thence to preach vnto others abroade: or if that had bene permitted, being all Iewes or of Countries of a stra­nge S. Ioseph and his companions brought eremi­ticall Monasticall life and profession into Britaine. languadge, both to Britans and Romans then the onely or cheife dwel­lers, and Inhabitants heare, and wanting all Interpreters, nor hauing the Miraculous gifts of tongues (for any thing we reade in Antiquitie) I cannot see, how they did or possebly could profit much by preaching in this king­dome, neither can it be reasonably thought, that these men came hither of purpose to preach, but to giue a beginning and introduction to the praying, Penitentiall, and contemplatiue Religeous life, otherwise they would not haue seated themselues, and make such sutes, to obtaine their setling in a place so inconuenient by all descriptions before, and in lateribus suae regionis; in the Guliel. Malm. M. S. de Antiq. Coenob. Glast. Antiq. Glast. apud Capgrau. in S. Ioseph. & al. Matth. Par­ker Antiquit. Brit. pag. 3. Io. Leland in assert. Arthurij. God­win Conuers. of Brit. pag. 10. outside of King Aruiragus Country, as William of Malmesbury, diuers Antiqui­ties of Glastenbury, Capgraue and others write, and by the first Protestant Archbishop of Canterbury and his Authours, in Regionis suae finibus: in the very end of his Dominion, a place vnfit to conuert the whole Country, or great parts thereof, which Apostolike men Conuerters of kingdomes, haue euer endea­uoured, and aymed at, when they first setled themselues in any Countrye, to conuert it to Christ.

THE XXVII. CHAPTER.

1. MVCH lesse can I be of their opinion, that seeme to hold, that S. Ioseph conuerted King Aruiragus, Marius, or Coillus to the faith of Christ. A late writer speaking of King Aruiragus saith: Quidam Historici testantur, ipse omnium Regum Britan­norum Io. Pitseus Rel. histor. to. 1. aetat. 1. in Aruirago. primus, fidem Christi cum Sacramentis Christianis, Christia­nus factus suscepit: some Historians witnesse that of all Brittish Kings he was the first that being made a Christian receaued the faith of Christ with the Christian Sacra­ments: An other thus plainely writeth of S. Ioseph: He conuerted to the Chri­stian Author of the Engl. Martyrol. 27. Iulij. in S. Io­seph of Arama­thia. faith, Marius, and Coillus, sonne and Nephew to King Aruiragus. The first doth not affirme, that either S. Ioseph did Conuert Aruiragus, or that he was at all conuerted to the faith of Christ, but onely saith some Historians doe af­firme, that he was a Christian: And Ihon Harding is Authour, that he both was a Chistian and conuerted by S. Ioseph, and plainely alledgeth Nennius King Aruiragus was not a Christiā conuerted by S. Io­seph or any other. Ihon. Harding. Chronic. c. 47. f. 41. Authoritie of this opinion, thus he writeth.

Thus writeth this Authour, but without warrant for any thing I can finde, for whereas he citeth Nennius to haue written thus in the Brittish languadge, it is euident by all Antiquities, that Nennius which wrote in that tongue was Io. Bal. l. descrip. Brit. cent. 1. in Nennio Helio Io. Pitseus l. de Illustrib. Britan. Scriptorib. aetate 1. in Nennio. Selden Illustr. of Polialbion p. 128 long before the birth of Aruiragus, or S. Ioseph, and dead 50. yeares before the Natiuitie of Christ, and was Brother to King Ludd and Cassibelam, and was named Nennius Helius: And so he could not write any such thing. The other Nennius called Banchorensis, as all Authours agree, wrote onely in La­tine, and consequently could not write so in the Brittish tongue, as that Au­thour thinketh: and our best Protestant Antiquaries affirme they finde no such thing in any copie of Nennius. Codices ij, quos consuluisse me Nennij antiquos contigit, huiusce rei parum sunt memores, and for Catholiks, I haue seene di­uers affirme the same. Neyther is King Aruiragus, or S. Ioseph named by him. Neyther doth any Antiquary of sound Iudgment so teach, from any for Nennius, or otherwise.

2. And if we had no other Arguments, or euidence, then that I haue re­membred before of the Desart and desolate place, allmost vnaccessible vnto, as M. S. de vita S. Gyldae. per Cara­doc. both printed and Manuscript Histories tell vs, propter munitiones Arundineti, & fluminis, & paludis; so compassed, and inuironed with Reeds, Riuer, and fennes, which was allowed to S. Ioseph, and his Christian company, and a poore [Page 132] Oratory builded by themselues of such base Alder wands, as that fenny wil­dernesse afforded, giueth sufficient testimony how farre this King was from being a Christian, that had nothing but such abiect, and outcaste things, to allowe to Christ, and his seruants. When for the maintenance of the Pagan Idolatrie, which he professed, both as the Brittish History, Matthew of West­minster, Galfrid. Mo­num. Hist. Brit. l. 4. cap. 15. 16. Matth. Westm. an. 44. 73. Pont. Virun. Hist. Brit. l. 4. Ponticus Virunnius, and others as well Protestants as Catholiks are witnesses, he was Authour of stately and sumptuous buildings, and so farre from diminishing any honour that was then giuen to the false Pagan Gods of the Idolatrous Britons, that he added more vnto them, namely worship­ped the wicked Emperour Claudius (whose Bastard Daughter he had taken as wife) as God, dedicated a costely Temple vnto him soone after his death, yet after this his acquaintance with S. Ioseph: for as I finde in an olde Manu­script Historie, and others doe not dissent, the Citie of Glocester then Cair M. S. Histor. Antiq. an. 66. Glou, the Citie of Glaudius, was builded by King Aruiragus in the yeare of Christ 66. Which was after the donation of priuiledge by Aruiragus to S. Ioseph 2. ot 3. yeares. And it must needs be longer before the Idolatrous Matth. Westm. an. D. 73. Galfr. Monumeten. Hist. Reg. Bri­ton. l. 4. cap. 16. Pontic. Virun. Britan. Hist. l. 4. King Aruiragus liued and died a Pagan. Temple erected by him to the honour of Claudius was founded, and fi­nished.

3. And to demonstrate that he both liued and died a Pagan, this King Ar­uiragus was, & by his owne Order, buried in that Pagan Temple in the yeare of Christ 73. Tenne yeares after S. Iosephs coming hither. Aruiragus vt dies suos expleuit, sepultus est Claudiocestriae in quodam Templo quod in honore Claudij dedicauerat, & construxerat. And Ponticus Virunnius further addeth, that he did euery moneth offer Sacrifice in that Temple, after the Pagans manner, so much he lo­ued him: singulis mensibus sacrificabat, tantum eum amore prosequebatur. And it is further euident, by many Antiquities, that Aruiragus did many publike Acts, besides this, which Christian Religion cannot permit; as that after he had bene long time married to Voada, Sister of Cataracus, King of the Scots, and had diuers children by her, he disinherited the children, put away and Compabellus Cornelius Hy­bern. & Verem. apud Hect. Boeth. l. 3. Hist. Galfr. Hist. l. 4. cap. 14. Pontic. Virun. l. 4. Matth. Westm. Antiq. 44. Stowe Hist. in Aruiragus. Bal. l. Script. Brit. cent. 1. in Aruiragus Ioh. Pitseus de V [...]r. illustr. aetat. [...]. in Arui [...]ago. Gu [...]el. Malm. l. de Antiquit. Glaston. M. S. Capgrau. in Ca­talog. M. S. Io­seph ab Aram. Antiquit. Gla­ston. apud eun­dem. imprisoned the mother, & Marryed Genuesse, the supposed Bastard Daughter of Claudius, and kept her, the other yet liuing, and left the kingdome to Marius her sonne: And was so farre from repenting this Barbarous Act, contrary to Christian Religion, that being chalenged for that Impietie, he wrote a Booke in defence of this his wickednes; affirming therein, that it was lawfull for him to haue pluralitie of wiues, because neither the Roman, nor Britan Pagan Lawes as he auouched, denied that to Princes, neuer speaking of, or regarding the lawe of Christ, and in this state he liued and died.

4. Moreouer all Antiquaries whatsoeuer, of any credit, tell vs plainely that Aruiragus was no Christian but still persisted in his Pagan Religion. First William of Malmes bury saith: Rex qui tunc regnabat fuit Barbarus, & praedica­tioni eorum consentire noluit, nec paternas Traditiones commutare volebat: The King which then reigned, was a Pagan, and would not consent to their preaching, nor would he change his Auncestours Traditions. The Antiquities of Glastenbury, Capgraue, and many other auncients write: Rex Barbarus cum sua gente tam noua audiens, & inconsueta, nec paternas volens in meliùs commutare Traditiones, praedicationi eorum renuebat: The Pagan King with his people, hearing such new and vnaccuctomed things, as S. Ioseph and his fellowes taught, would not change his Auncestours Traditions for the better, but refused their preaching. The first Pro­testant Archbishop of Canterbury with his Protestant followers, affirmeth: Qorum praedicatione Rex Aruiragus cum Proceribus suis ab inueterata Druidum [Page 133] Religione abduci noluit: King Aruiragus with his Nobles would not by the preaching of Ioseph, and his companions, be drawne from the inueterate Religion of the Druids. Thus we see it manifestly declared that King Aruiragus was in all his actions, life, and death, farre from being a Christian in profession.

5. Now let vs examine, whether, as that late Authour saith, S. Ioseph con­uerted Neyther King Marius, or Coil­lus was a Chri­stian. King Marius and Coillus to the Christian faith: for this he bringeth no reason, or Argument at all, but onely in the Margent there citeth, as tea­ching that opinion, Ihon Capgraue, Polydor Virgill, Camden and Harps­feld: but not any one of these so affirmeth but the contrary. Capgraue in the place by him cited, calleth them, duo Pagani Reges Marius & Coillus; Two Pa­gan Capgrau. in Vita S. Ioseph. Camdē in Rom. in Aruirago. Polydor. Virg. l. 2. Hist. Angl. p. 41. Kings Marius, and Collius, so Camden maketh them longe after S. Iosephs time, and auoucheth King Lucius Sonne of Coillus to haue bene our first Chri­stian King. So doth Polydor Virgill, thus plainely testifiing of Lucius: Britan­norum Regum primus Christianus factus est: he was the first Christian of the Brittish Kings. Harpsfeld saith, that neither Aruiragus, Marius, or Coillus the Kings which followed did embrace the Religiō of Ioseph and his cōpanions: Aruiragus caeteri (que) Prin­cipes eum secuti etsi eorum Religionē non amplecterentur, molesti eis non fuerūt, immo Harpsf. Hist. Eccl. Angl. p. 3. virtutes eorū admirati, beneficijs auxerūt. But onely were not troblesome vnto thē, & admiring their vertues bestowed benefits vpō them. Which no mā denieth: but this is farre frō saying S. Ioseph conuerted to the Christiā faith Marius, & Coillus Engl. Martyrol. in S. Ioseph. 27. Iulij. Sonne and Nephew to King Aruiragus; the words of that Authour from these writers, as he seemeth to pretend by his citing them. And if we should fol­low either the computation of Sir william Camden, the best Antiquary our Protestants euer had, or others of that Religion, we should make it vnpos­sible, that any of these should be conuerted by S. Ioseph. For first Sir Camden would haue them to haue liued long after the Age of S. Ioseph. And for the Bal. l. de Script. Britan. centur. 1. in Ioseph Aram. & in Aruirag. Catal. Reg. Brit. ante Hist. Brit. in Mario. Matth. Westm. an. 72. Polydor. Virgil. l. 2. hist. p. 38. rest they agree in this, that King Marius and yet a Pagan ouerliued S. Ioseph. To which computation Matthew of Westminster, Polydor Virgill, and others doe not dissent. And concerning King Coillus, he was ab Infantia, euen from his Infancy, by all writers brought vp at Rome, and came not into Britaine while he came hither to reigne as King, many yeares by all accompts after S. Ioseph was dead. And so by no possibilitie could he be conuerted to the Chri­stian faith in Britaine by S. Ioseph. What dispotion or Inclination these had to the faith of Christ, I will intreate when I come to their dayes hereafter, in the meane time, William of Malmesbury in his Manuscript of Glastenbury, all other Antiquities of that place, and Historyes as before generaly say, these three were Reges Pagani: Pagan Kings, which Harding himselfe confesseth of Marius, and Coillus, though friends to Christian Religion, neither doth Guliel. Malm. M. S. de Antiq. Glaston. Harding Chron. in Marius and Coillus. he affirme, that Aruiragus was a Christian, but alledgeth Nennius (wherein he seemeth to haue bene deceaued) to be of that opinion. And the Authour which before would haue King Marius and Coillus to be conuerted to the faith of Christ by S. Ioseph, doth in an other place with the consent of Histo­ryes name S. Lucius the first Christian King of Britany. Therefore Marius and Coillus could not by his opinion, without contradiction, be Christian Kings, Engl. Martyrol. die 3. Decembr. nor either of them a King Christian before him, otherwise he had not bene the first, but third or second in that order, and degree.

6. And if King Marius had bene a Christian, or inclined to that holy Reli­gion, it carrieth no probability, that he learned it of S. Ioseph: for as Harding with others witnesseth, he was of a child brought vp at Rome with the Em­perour Claudius, and his mothers kindred.

And not returning into Britaine vntill the death of Aruiragus his father, to inherite the kingdome after him, for any thing we reade in Historyes; and by the common computation of Antiquities, King Aruiragus and S. Io­seph dying within three yeares together, it is not a thing to be easily belee­ued, Matth. Westm. an. 73. Bal. cent. 1. in Aruirag. & Ioseph Aram. that Marius did or could learne Christianitie of S. Ioseph. Neither did, or could Christian Religion allow Marius, a notorions knowne Bastard, to In­herite the kingdome of Britaine, as Heire to King Aruiragus, he hauing di­uers legittimate children by his lawfull wise, Voada daughter of King Cara­tacus. Hector Boeth. Scotor. hist. l. 3. f. 41. Ex qua filium vnum & duas filias susceperat. All which by Christian Re­ligion should haue inherited before them, and he, whether they had bene lyuing or dead, by that could not claime Title to inherite, and possesse the Crowne of Britaine as he did. And the Scottish Historians who had best rea­sons Hector Boeth. from the Scot­tish antiqu. Sco­hist. l. 4. fol. 58. Stowe hist. Ro­mans in Marius. to keepe these things in memory, doe tell vs, that he was so farre a Ro­man, as by all Antiquities, by his mother and education he truely was, they stile him Marius a Roman: Marius nobilis Romanus. And he was so farre from hauing any true Title to the Crowne by being the Bastard sonne of Aruiragus, that he was declared king by the Emperors Authoritie, Caesaris Authoritate Britonum Rex appellatus; and to take all controuersie away, was forced to marry his owne Sister by Father the eldest dughter of Aruiragus and his lawfull wife Queen Voada: Harum natu maiorem, vt iam inde Insulae status paca­tior foret Matrimonio sibi copulauit. Which all mē knowe no Christian could doe. And yet this was after the greate victory of Marius against the Scots, and Picts with their Captaine Roderike, which was as Matthew Westminster Matth. Westm. an. D. 75. Bal. cēt. 1. in Ioseph Ara. and others write, not aboue a yeare before the death of S. Ioseph, that chan­cing in the 75. and this in the 76. yeare of Christ. In which Battaile the two Daughters of Queene Voada, their Brother as it seemeth being dead, were taken Prisoners, and the eldest the next Heire of Britaine, after the matters pacified, which was not in any probabilitie before S. Iosephs death, was as I haue said before, marryed to Marius her Bastard Brother. Which marriadge (if I may so terme it) was still continued, & by them was begotten in it Coillus after King, and Father to our first Christian King S. Lucius.

7. So that if we speake properly, and strictly of Christians, and name them onely such which actually, and really both in faith, and profession, doe hold, onely the Christian Religion, and no other, it is euident that none of these three Kings of Britaine, Aruiragus, Marius, or Coillus was a Christian, much lesse conuerted or baptised by S. Ioseph. But if we speake of Chri­stiantie In what sense these Kings may largely be termed Christians. in a more ample and extēded sense, as Tertullian and some other aun­cients haue done, of Tyberius, Caius, and some other Emperours, not actually Christians, but so affected especially in some points, and as he doth of Pilate, Tertullian. Apol. aduersus gentes. Matth. c. 27. v. 24 which washed his hands, and said he was innocent of the putting of Christ to death, Innocens sum a sanguine huius: I am Innocent of the blood of this iust parson: that he was, in consciens a Christian, pro sua conscientia Christianus, we may speake the like of these Kings. And goeso farre with Hardings Authour, as to say with him.

For it is not vnprobable, but he was perswaded, the Lawe and Religion [Page 135] which S. Ioseph professed was true. But whereas Harding addeth.

Except we take baptising in a very lardge, and Poeticall amplifying con­struction, and say Harding a Poet did thereby vnderstand the true know­ledge of Baptisme, and not the receauing thereof, neither Nennius nor any approued Authour doth, or can proue any such thing. By this al­so we are sufficiently assured, that neither S. Ioseph of Aramathia, nor any of his company, though otherwise most holy and renowned Saints, and excel­lently deseruing of this Natiō, none of them conuerting either the King, No­bles, or people of Britaine, as so many worthie Authours, and Antiquities haue told vs, may be named the Apostle, which conuerted this kingdome to the faith of Christ, or first founded Christian Religion heare.

THE XXVIII. CHAPTER.

1. BVT allthouh S. Ioseph was not in the common sense, an Apostle properly vnto this Nation, yet we may not depriue him of his due honours; among which, one, as S. Hilary writeth, was to enioy the name of an Apostle, in an other, yet most honorable construction, and meaning, after the S. Ioseph how na­med an Apostle. same manner as he also calleth S. Ioseph husband to the blessed virgin, an Apostle: because as the Apostles did beare Christ about into the world, by their preaching, so these more really and personally carried him in their armes. The one in his Infancy into Egipt, this other to his sacred sepulchre. Ioseph enim Apostolorum habet speciem, quibus Christus circumferendus est creditus, Hilar. comment. in Matth. can. 33. & idcirco quanquam in duodecim Apostolorum numero non fuerit, Discipulus Do­mini nuncupatur. The other Apostles and bearers of Christ were diuers, but this Apostolike or Christ-bearing dignitie to take the blessed body of our Sauiour from the holy Crosse, so solemnely to carry it vnto, & bury it in the sacred se­pulchre, was a peculiar honour and prerogatiue to this S. Ioseph, and regi­stred by all the foure Euangelists for this his most heroicall Act of Christian Matth. c. 27. v. 57 58. 59. 60. Marc. c. 15. v. 43. Luc. c. 23. v. 50. Ioa. c. 19. v. 38. 39. 4. charitie and magnamitie with greatest honour: and not without iust desert, seeing at that time, when all the properly named Apostles, as Christ had foretold them, were offended because of him, (as our Protestants tanslate) forsooke him and fled, this most holy and valiant Apostle, Saint and Souldiar of Christ, went boldly vnto the President, that had condemned him, asked, obtained, Matth. c. 26. v. 31. 65. and buried his sacred body, with so greate pompe, and honour, as the Euan­gelists haue remembred. For which his greate and singular faith, and beleife [Page 136] in Christ, and loue of him, the malice of the Iewes was so vehemently incen­sed against him, as the Antiquities of Glastenbury, Vincentius, Drogo Episco­pus Antiq. Glast. a­pud Capgr. in S. Ioseph. Drogo Ep. Hostien. hist. de morte & Re­surrect. Saluat. Greg. Turon. l. 1. hist. Franc. §. 22. p. 18. Vincent. specul. hist. l. 5. c. 56. 57. 58. Euang. ascript. Nicod. Acta Pilati apud Greg. Tur. supr. & al. Hostiensis, Gregorius Turonensis, the Ghospel ascribed to Nicodemus, who assisted him in that holy action, the publike Acts of Pilate founde and examined by Theodosius the Emperor, and other Authours, and Monuments beare testimonie, that they presently incloased him a close Prisoner in an ob­cure Cell, & watched him by the high Preists themselues, hating him more, then they hated Christ himselfe.

2. Yet he was miraculously deliuered from thence, to the greate amaze­ment and confusion of his Persecutors: and hauing solemnized the Assump­tiō of the blessed Virgin Mary with the Apostles, renowncing all his worldly wealth, and terreene honour, his freinds, Coūtry, Ritches, aduentured so long; tedious and dangerous a Iorney after S. Peter into this parte of the worlde, to liue and die in contemplation of the Mysteries of his Masters Religion, in a corner of an Iland, where at that time litle or nothing at all was to be founde fit for the vse of man, and thereby was the first Founder of Eremiticall Reli­geous life in this Nation, and was by permission of King Aruiragus one of the builders and the principall among them, of the first publikly allowed Church to the Blessed Virgin Mary, and the first setled knowne Altar for Preists to consecrate and offer the blessed body and blood of Christ, proprio ore Antiquit. Glast. apud Godwin Conu. p. 11. Cap­grau. Cat. in S. Patricio f. 264. p. 1. col. 1. conficere, as the Antiquities of that holy place with other Monuments are suf­ficient witnes. Their conuersasion was in that place, deuoutely to serue God, and the blessed Virgin Mary, wholly conuersant in watchings, fastings, and prayers: duodecim sancti praedicti in eodem loco Deo & beatae Virgini deuota exhibentes obsequia, vigi­lijs, Ieiunijs, & orationibus vacantes. So much these holy men were honored for these obsequies euen frō heauen it selfe, that no meaner, nor inferiour Angels, Prayer and dutie to the blessed Vir­gin Mary by S. Io­seph. nor any other but the same Archāgel Gabriel which saluted the blessed virgin with the happy tydings of Christs Incarnation, for which he was chosen and sent messenger from God vnto her, was also sent to them, to admonish and Antiq. Glast. a­pud Capgr. in S. Patric. l. 5. Ioseph Guliel. Malm. l. antiquit. Caenob. Glaston. Leland. in Assert. Arthur. M. S. apud Har­ris Theatr. l. 1. c. 25. instruct them to build a Church in honour of this blessed Virgin Mary Mother of God, and appointed them the place it selfe: Ibidem Deo seruientes, per Gabrielis Ar­changeli admonitionem, Ecclesiam in honore sanctae Dei genetricis Mariae contruxe­runt: Loco eius caelitus demonstrato. And as they were most dutifull to Christ, and aboue all Saints, to his blessed Mother, so neither of their helps and assi­stance was wanting vnto them, for not onely Christ dayly and continually preserued and comforted them, in their difficulties, but the blessed Virgin did extraordinarily assist and ayde them in their necessities. Eiusdem Virginis Det genetricis auxilio in necessitatibus suis refocillabantur. And as Christ and his bles-Mother The blessed Vir­gin Mary Prote­cteth S. Ioseph & his companions. gaue them these comforts, and consolations from heauen for them­selues, and testimonye to others then of their sanctitie, and holy Religion; So they giue continued witnes thereof to this day by yearely, and miracu­lous testimonie in the same place. For in the very place where S. Ioseph with two others of his holy company first rested their weary bodies, vpon an Hill with in a myle of Glastenbury, as the preserued Tradition of the Inhabitants there affirmeth, and therevpon in our languadge named weary-all Hill, there A wh [...]e Thorne at Glastenburie buddeth forth both leaues and flowers at Christmasse. sprunge vp, and still groweth a miraculous Thorne Tree, of that kinde & spe­cies, in all naturall respects, which we terme a whyte Thorne, called vsually, euen by the Protestants which inhabite there, the holy Thorne, which euery yeare at Christmasse in the coldest yeares and weather, firost, snowe, or what soeuer, neuer fayling, buddeth forth both leaues, and flowers. The blomes [Page 137] and branches where of are carryed as miraculous remembrances by the Marchants of Bristolle, not farre thence, into forrein Nations.

3. And not without greate warrant therefore doth a Protestant Antiqua­rie Selden Illustrat. vpon. Poly Ol­bion 3. Songe. p. 54. write: It goes for currant truth that a Hawthorne thereby, on Christmasse daye allwayes blossometh. You may cast this into the accomt of your greatest wonders. And againe: worthely famous was the Abbay of Glastenbury from Ioseph of Aramathia, that noble Counseller, as S. Marke cals him, buried there. And a Protestant Poet thus.

And noteth in his margyn thus: The wonderfull Tree at Glastenbury. And iustly may these men write in this manner, and further of this great wonder­full thing: for except my Iudgment with many be deceaued therein, it is one of the greatest wonders, and continued miracles in the world, by my reading, if we consider but a few of many circumstances thereof. It groweth vpon an Hill in a Pasture, bare, and naked of other Trees, for shade and shelter for cat­taile feeding there, by reason whereof the Pasture being greate and cattaile many, rounde about the Tree the grownde is as bare and beaten, as any highe way, flore, or cōtinually trodden place; the Trunke of the Tree being as greate as the ordinary body of a man, is so cut and mangled rounde about in the barke by engrauing the letters of peoples names resorting thither, to see that wonder, that a wonder in Nature it is, how the sap and nutrument should be diffused from the roote, to the bowes and branches thereof, which also be so maimed and broken of by the cōmers thither, to carry them away for shew, and maruaile, that a maruaile it is, how it can continue any vegetation or growing at all; And yet the armes and bowes are spred and dilated in a cir­cular manner as farre, or farther then other Trees freed from such impedi­ments of like proportion, bearing the Hawes, fruites of that kinde, as fully and plentifully as others doe, of which I haue bene an eye witnes and obseruer.

4. And to make euident Testimony that these and such effects are miracu­ous and haue no cause in Nature, but proceede from a supernaturall Agent, & [Page 138] worker to witnes the holines of these Saints, and their Religion. This holy A Protestant pu­nished by God for endeuoring to cut downe the foresaid Thorne. Part of the same Thorne florished as before though cut of from the bodie. A wallnut tree miraculously bud­deth forth at Gla­stenburie on S. Barnabas daye: Crosses and other Christian picturs made by S. Ioseph and his company. Antiquit. Glast. M. S. tabulis lig­neis affix. in mē ­branis. Holy Reliks brought hither, & reuerenced by S. Ioseph. M. S. antiq. de vit. S. Iosephi. Capgrau. in eo­dem. Melkin in S. Ioseph. Antiq. Glast. tabul. Fix. Antiquit. quon­dā in Monaster. S. Edmundi in Suffolc. & S. Au­gustini Cantuar. Theater of great Brit. Cat. of Re­relig. Houses Richard. Gibbo­nus Catalog. Re­ligioas. aedium in Comit. Somer­setten. L. vlt. de Pagan. C. Theod. & l. Decernimus C. de Episc. & Cler. nouel. 117. c. 7. ex Iulian. & Const. 1. c. 1. Auth. coll. 5 tit. 17. Ord. Rom. de diuin. offic. c. deaedif. Eccl. pag. 107. Prudent. [...]ym. 5. de S. Vin­cent. & 12. de pas­sionib. Apost. & al. apud Bar. To. 2. Annal. & die 26. Iulij. Thorne (as the Protestants themselues there name it) had within the memory of diuers, there lyuing so testifing vnto me two Trunkes, or Bodyes, the other of a greater bignesse, and a prophane Protestant endeuouring to cut downe the greatest, and likely both, if God had not miraculously preuented his wicked designement, was extraordinarily punished by cutting his legge, and one of the chips which he hewed of, flying vp to his head put out one of his eyes, was enforced to desist, yet hauing cut downe the greater Trunke onely, except a litle of the barke on the one side, this body of the tree so seperated from the roote, and lying vpon the grounde 30. yeares together, still con­tinued the miraculous florishing as the other did, and still doth: and being after taken quite away, and cast into a ditch farre of from the place, it likewise florished and budded as it vsed before. And after that yeare it was quite stollen away, not knowne by whome or whether, as the old people there affirmed. There is also the remnant of a miraculous wallnut Tree neare S. Iosephs Chap­pell, the stocke remayning still alyue with a few small bowes, the rest cut away, which neuer buddeth forth vntill the Feast of S. Barnabas the Apostle, commonly esteemed the longest day, and then it sodaynely florisheth as much as others of that kinde, of which I haue spoaken before from the Prote­stant Bishop of that place Doctor Montague. That which is left of this Tree keepeth the same miraculous course euery yeare in florishing, and bringing forth of leaues, but no other frute, of nutts, the braunches being, when I sawe it of late yeares, too small, younge and tender to bring them forth or sustaine their weight.

5. These holy men among other memoryes of their holy Christian pro­fession made, vsed, and left there, the Picture of the Crucifixe, and other holy Images to testifie to posteritie they were Christians by Religion, which there inhabited. Figuram nostrae Redemptionis aliasque figuras manifestas repererunt, qui­bus bene cognouerunt, quod Christiani prius locum inhabitarunt. which remained there vntill the coming of those Apostolike men, which Saint Eleutherius Pope sent hither in King Lucius his time. There they kept with greate reue­rence (which with like deuotion they brought so farre with them) two small siluer vessels filled with the blood and sweate of our blessed Sauiour. Duo vas­cula alba & argentea cruore prophetae Iesu perimpleta. There they left a Succes­sion of the first and most holy Religeous men, continuing (except in one part of the second Age) by some vntill S. Dunstan his time, by all, many hundreds of yeares, after the Saxons coming hither, and were renowned in all Natiōs in the time of the Romans, the Britans and diuers Ages of the Pagan Saxons, as also after they were Christians, in and after S. Augustine his dayes: as I shall deliuer at large when I come to that Age. These two Religeous memo­ries, the vessels of sweaty blood of Christ, and the signe of the Crosse found in that holy place, gaue inuincible testimony it was the Residency and habi­tation of blessed S. Ioseph, and his holy company, none but good Christians, reuerent preseruers of such Relicks, and ensignes, and as appeareth by the aun­cient lawes and monuments heare cited, no Church founded by Christians but with a Crosse or Crosses erected there, euen in those first happye times, as a Title and memory.

THE XXIX. CHAPTER.

1. IT is a common opinion of our English Protestant Antiquaries, and others of that Religion, that S. Paule preached heare in Britaine, but the testimonies and Authorities vpon which Protestants Argu­ments and autho­rities for S. Paules preaching in Bri­taine examined. they ordinaly build, doe not in my Iugment proue any such thing of him in particular, more then of the other Apostles. Their first Archbishop of Canterbury thus pleadeth for S. Paul: Paulum ipsum gentium Doctorem, cum alijs gentibus tum nominatim Britannis Euangelium nun­tiasse post priorem suam Romae incarcerationem, & Theodoretus & Sophronius Pa­triacha Matth. Parker. Antiq. Brit. p. 2. Lib. de curandis Graecorū affect. Hierosolymitanus affirmant: both Theodoret and Sophronius patriarke of Hierusalem doe affirme that Paule himself, Doctor of the gentils did preach the Ghospell to other Nations, and namely to the Britans, after his first impri­sonment at Rome. The Protestant Authours of their greate Theater of greate Theat. of greate Brit. l. 6. c. 9. Britaine, thus write of S. Paules being heare: who doubtlesse after his first release­ment from Rome, confirmed the doctrine to these westerne parts of the world, and among them, as may appeare, to this Iland of Britaine, as both Sophronius Patriarke of Hierusalem, and Theodoret an anncient Doctor of the Church doe affirme, and proue, saying that Fishers, Publicans, and the Tentmaker (meaning S. Paule) which brough the Euangelicall light vnto all Nations, reuealed the same vnto the Britans. Sir william Camden a principall Antiquarie speaking of S. Peters preaching heare, ioyneth also S. Peter with him in these words: Petrus etiam Camden Brit. in Sommersetshire ipse huc penetrauit & diuini verbi lumen diffudit, vti etiam Paulus, teste Sophronio & Theodoreto post secundam Romae Incarcerationem: Also Peter himself came hi­ther, and diffused the light of the diuine worde, as also Paule, as Sophronius and Theo­doret testifie after his second Imprisonment at Rome. Also Andre du Chesne in his Andre de Chesne hist. d'Anglet. Escosse & Hi­berne p. 152. Stowe hist. Ro­mans. Holinsh. hist. of Eng. Harris. descript. of Britaine. Author of 3. Cōuers. part. 1. p. 21. 22. §. 22. Engl. Martyrol. die 25. Ianuar. French Historie of England, Scotland, and Ireland saith: S. Paule came hither apres se second prison a Rome: after his second Imprisonment at Rome. And citeth for this his opinion Theodoret, and Sophronius, as the alledged English Pro­testants haue done before, of which opinion and vpon the same Authoritie are other English Protestant Historians, as Stowe, Holinshed, and Har­rison.

2. To whome I add two late Catholiks, Authours of the Three Conuer­sions, and the English Martyrologe both of them relying vpon the same Fathers Authoritie, and Arnoldus Miramannius, whome they also mistake as the others, contending to proue from him that S. Paule came hither in the fourth yeare of Nero the Emperor, which he affirmeth not, and whosoeuer so teacheth, or with our Protestant Antiquaries before, that S. Paule came [Page 140] hither vpon his libertie from his first Inprisonment in Rome, quite ouer tur­neth his being heare at all, as I shall demonstrate in the Chapter following, which perhaps the Gatherer of the English Martirologe obserued, and there­fore Die Iunij. 29. contradicteth himselfe; concerning this coming of S. Paul into Britaine in an other place, making it to fall out in the 67. yeare of Christ, which was Matth. West. an. gratiae 67. Godwin Conu. of Brit. p. 7. Godwin supr. p. 6. Hieron. in cap. 5. Amos. Godwin Conu. supr. p. 7. Theat. of great Brit. l. 6. c. 9. Engl. Mart. 25. Ianuar. by common accompt the last yeare of the Empire of Nero. And to carry Protestants consent with me, a Bishop of their profession, speaking of those, which say S. Paule came hither in the fourth yeare of Nero, according to truth of History, thus affirmeth: it cannot be, but he is mistaken, this Protestant ci­teth S. Hierome vpon the 5. Chapter of Amos the Prophet inclining to bring S. Paule hither, but the place being examined, proueth no such thing, S. Hierome there onely speaking, as diuers others of the holy and auncient Fa­thers doe, of the greate labours of S. Paule, but nothing at all of his coming either into, or neare our Britaine. Wherefore this Protestant Bishop leauing S. Hierome, as vnprofitable to his purpose, catcheth hold of Theodoret, as his fellowes did before, in this māner: But Theodoret some what more plainely to the same purpose, when S. Paul, saith he, vpon his Appeale being sent to Rome by Festus, was heard, and vpon his hearing acquitted, and set at libertie, he trauailed into Spaine, and making excursion vnto other Nations, brought vnto them the light of heauenly doctrine. Againe Paule, saith he, extended his trauailes into Italy, and Spaine, pro­fiting also the Ilands that lye in the Sea. And lastly that we may not doubt, in these kind of speaches (other Nations, and the Islands that lye in the Sea) he had an ayme at our Britaine: in an other place he saith plainely and expressely, (as I finde it cited In psal. 116. l. 9. de curand. Graec. affect. by N. D.) that he preached in Britaine. The same seemeth, to be confirmed (if happely he vsed not, poetica licentia) by venantius a Christian Poet, yet very aun­cient, that describing the trauailes of S. Paule writeth of him thus.

For so doe our Protestant Authours of the greate Theater alledge, and translate that auncient Christian Poet, yet with this clause of exception: if Theater of great Britaine l. 6. credit may be giuen to a Poet. And the same Protestant Bishop confidently thus writeth: Sophronius Patriarke of Hierusalem in plaine termes deliuereth, that S. Paule was heare amongst vs. Godwin Conu. supr. pag. 7.

3. These be the cheifest or onely grounds, where vpon our English Pro­testants with some other Antiquaries doe frame their so fixed opinion, of S. These Arguments disabled to bring S. Paule into Bri­taine. Paules coming into Britaine, and preaching heare, farre too weake and feeble to beare and support that their building, as will appeare by a breife examen of these their Authours. And first concerning Venantius Fortunatus their owne Antiquaries before haue disabled him in such a busines, certainely to con­clude Venantius Fortu­natus doth not proue, that S. Paul preached in Bri­taine. that S. Paule was heare vpon any report of a Poet speaking therein, as they thinke Poetically amplifingely or faignedly, if credit may be giuen to a Poet, say some, If happely he vsed not Poetica licentia; Poeticall excesse, as an other writeth: Which is as much as if they had plainely saide, no certainty thereof can be concluded from that Authour. Which is a thing vndoubted, and wi­thout question, if we examine, and consider the discourse and intention of that Poet, in that place, which being Poeticall, as these Protestants haue in­sinuated, doth climbe vp to an high Hyperbole, that we might the better be assured, that the trauails of S. Paule (whereof there is no doubt) were exce­ding [Page 141] greate. For he telleth vs, after the manner of Poets, that S. Paul conuer­ted, or at the least preached in all Nations, euen all Ilands of the world, which cannot possibly be true. For desides so many farre distant of, and vast Nations, where others of the Apostles are knowne to haue preached, and S. Paul neuer to haue approched vnto them, there be innumerable Ilands in the knowne world, & to omit the other greate Ocean, Protestants & others assure vs, there be eleuen thowsand and more which the Spaniards call Philippins, & and name their King Emperour of them, and yet this Poets words say, S. Paul was in, and trauailed through all Ilands, which had any landing Port in them.

Where the words qua and Insula haue relatiō to all Ilands in all other places, Harrison descri­ption of Britany. p. 29. 30. and not to this our Britaine, or Brittish Ilands, which be remembred parti­cularly in the next words.

And if we should onely insist in the Brittish Ilands, there be so many, and those that haue landing places, that S. Paule could out by any meanes visit them all, to iustifie the Poets words in a true literall sense, and meaning: for our Cosmographall descriptions of Britaine set forth by Protestants, and others tell vs, besides the greater Ilands, the Sorlings and Iles of Sully beyonde Corne­wale are in number 147. The Hebrides 43. Orchades 31. or 28. further this assertion, that S. Paule should trauaile and passe through all the land, and Ilands of Britaine, and Thule.

Cannot possibly be verified of S. Paule, who could not by any accompt as I will proue hereafter, be in these parts aboue three moneths at the most, in which short time all the lands of Britaine, and Thule, commonly taken to be Island so farre distant hence, could not be passed ouer, nor in many yeares. Sebastian Mon­ster. in Cosmogr. & alij cōmuniter mislandia. And it plainely appeareth by this Authour in the same place, that he spake this Poetically, and in amplifying manner of S. Paule; for there he saith of him, that he preached to all Nations, by all Sea and land, Europe, Asia, and Afrike that he preached in all places where the sunne shyned, North, South, west, and Easte.

Which cannot literally be verified of S. Paule, or any man, that euer was; and then immediately followe the two before cited verses.

To testifie they were to be taken in the same sense, Britaine being called by some an other wolde, and Thule, the vtmost end of the then commonly knowne globe of the earth; which is further proued by the next and imme­diate words hauing reference in construction, with his verse of Britaine: for he maketh a distinction, and stay, at the and of the first verse.

To testifie; he ment not Britaine, but all Ilands by the words.

And then addeth as a narration of an other different thing.

That S. Paule sounded forth the doctrine of Christ through all Regions which either the Britans or they of Thule did possesse. And then further reckoneth all other Nations conuerted by S. Peter, and S. Paule, and how they both prea­ched in all the world.

The like Hiperbolicall speach he vseth of S. Paule in an other place, saying, Venant. Fortun. Libell. ad Iustin. Iunior. Impera­torem & Sophiā Aug. the wheele of his tongue did runne about the Poles of the world, and to thowsands of Nations be preached.

And plainely saith, that both S. Peter, and S. Paule preached through out Venant. Fortun. in vita S. Martin. the vniuersall world.

And thus concerning venantius Fortunatus.

4. Now let vs come to Theodoret and Sophronius. The first place which our Protestants alledge from Theodoret, for S. Pauls preaching heare, is in his 9. booke, de curandis Graecorum affectionibus, and thus vrged as also Sophro­nius by these men: Sophronius Patriarke of Hierusalem, and Theodoret an auncient Doctor of the Church doe affirme, and approue saying, that Fishers, Publicans, and Theater of great Britaine l. 6. c. 9. Sophron. serm. of the Natiuitie of the Apostle. Theodoret. de Curand. Graec. affect. l. 9. the Tentmaker, (meaning S. Paule) which brought the Euangelicall light vnto all Nations, reuealed the same vnto the Britans. But if this were so testified by these Fathers, it no more proueth that S. Paule brought the Euāgelicall light hither, then all the other Apostles, which no man will affirme, for it is spoken equal­ly of them all, meaning (as the words be plaine) that the whole company of the Apostles ioyned together, and some preaching in one Nation, some in others, both preached in Britaine, and the other Nations, as the words of Theodoret being these, which follow are manifest: nostri illi Piscatores ac Pub­licani Theodoret. l. 9. contra Graecos. Sutorque ille noster cunctis Nationibus legem Euangelicam detulerunt. Neque solum Romanos, quique sub Romano degunt Imperio, sed Scythas quoque ac Sauro­matas, Indos praeterea, Aethiopes, Persas, Setas, Hircanos, Britannos, Timerios & Germanos, vtque semel dicatur, omne hominum genus, Nationesque omnes induxe­runt Crucifixi leges accipere. Which by no possibilitie can be verified, or vnder­stood to be spoken onely of S. Paule, but all the Apostles together, of which some one at the least, as S. Peter before, did preach to the Britans, and caused them to receaue the Lawe of Christ crucified. And to manifest this more ful­ly, the same Author Theodoret speaking in an other place of the trauailes and preaching of S. Paul in particular, neuer bringerh him nearer to Britaine, then Rome, or Spaine, thus he writeth of that holy Apostle: Beatus Paulus Theodoret. in ps. 116. breuiter docet quot gentibus salutaria praeconia attulit, inquiens, ita vt ab Hierusa­lem per circuitum vsque ad Illericum repleuerim Euangelium Christi: postea igitur in Italiam venit, & in Hispanias peruenit, & Insulis quae in mari iacent vtilitatem attulit. Romanis quidem scribens ait, spero enim cum in Hispanias proficisci caepero, quod praeteriens videam vos, & à vobis deducar illuc. Et admirabili Tito scribens, in­quit, huius rei gratia reliqui te Cretae, vt cōstituas per Ciuitates Presbyteros, sicut & ego disposui tibi. Where we are fully told, and assured, that Theodoret doth not write, that S. Paul came nearrer vnto Britaine then Rome, or Spaine, for he expoundeth himself, what Ilands he meaneth S. Paul brought Saluation vnto, when he exemplifieth in Crete, and the Ilands in the Adriake sea, [Page 143] where he ordained S. Titus Bishop, and it was Metropolitane to the others, Ptolomaeus Geo­gr. Munster. in Creta. Abraham Ortel. & alij. Ioannes Leuncl. de ordine Eccle­siarum Constan­tinopoli subiect. Prouincial. Ro­man. Hier. Ca­tal. in Titus. Do­roth. Synops. in eod. Theodoret. epist. Act. cap. 27. cap. 28. c. 13. c. 20. Godwin Conu. p. 7. Tree Conuers. part. 1. p. 21. Magdeburg. cent. 1. l. 2. cap. 10 col. 595. aunciently knowne by the name Ecatompolis, the Iland of an hundred Cities hauing so many in it, and the Metropolis of it, was Metropolis and Archiepis­copall See to the adiacent Ilands, as we are assured by Ioannes Leunclauius, Prouincialis Romanus antiquus, and others more auncient, as S. Hierome, and Dorothaeus, and Theodoret in his defensory Epistle, where he testifieth, that being Bishop of Cyprus, he had 800. Churches vnder him, Octingentis Eccle­sijs Pastor essem. And the Scripture itselfe telleth vs, of diuers Ilands in that Sea onely, where S. Paule was, as Cyprus, Crete itselfe where he ordayned S. Titus, Bishop, Clauda, Melita, and others. And absurd it is which the same Protestant Bishop before cited from N. D. the Authour of the Three Conuer­sions, that Theodoret saith plainely, and expressely vpon the 116. Psalme, that S. Paule preached in Britaine, that Authour affirming no such thing, but speaking in the name of the Magdeburgian Protestants, who if they so teach, they are mistaken therein, as I haue proued before, Theodoret hauing no such saying there, or in any other place, and there not so much as naming Britaine, or Britans: and the Magdeburgian Protestans seeme also to be of opinion, that S. Paul was neuer in Britaine, for dilating at lardge the Trauailes of that holy Apostle and teaching how a litle before his death he preached in Italy, Spaine, France, and other parts of the west: In Italia, Gallia, Hispania, & alijs Occidentis partibus docuit Euangelium, they name not Britaine, except con­iecturally Sophronius tea­cheth not, that S. Paul preached in Britaine. they include it in that clause, and other parts of the west.

5. Now to come to their other Authour, Sophronius, Patriarke of Hieru­salem, who as some Protestants before, and some Catholiks also write, doth teach, in his Sermon of S. Peter and Paul, and as a Protestant Doctor affir­meth 3. Cōuers. part. 1. Engl. Martyr. in S. Paul. Sutcliffe subuers. pag. 4. Sophron. l. aut Serm. de Petro & Paulo. in his Sermon of the Natiuitie of Christ, that S. Paule preached in Bri­taine, there is no such thing or the like in any of those Sermons. Onely I finde in his Sermon or Booke of S. Peter and Paule, how he writeth of S. Peter in this manner: illi mundi procuratio committitur, & traduntur caelestium the saurorum claues. Super caetum Apostolorum constitutus est, vbique seminando verbum vitae: the chardge of the world is committed to S. Peter, and the keyes of the celestiall trea­sures The charge of the world, committed to S. Peter. are deliuered vnto him, sowing the worde of life euery where. Therefore these Authorities so magnified by Protestants for S. Pauls preaching heare, cannot warrāt vs in that behalfe. Which some of their best Protestant Antiquaries haue both obserued, and plainely confessed. One of them thus writeth, of the chei­fest Harrison descri­tion of Britaine p. 22. 23. Authoritie: some repose greate assurance vpon Theodoret, that Paul the Apo­stle should preach the word of saluation heare, after his deliuery out of Captiuitie: But sith I cannot verefy the same, by the words of Theodoret, to be spoken more of Paul, then Peter, or the rest, I will passe ouer this coniecture. And their greate first Pro­testant Archbishop seeing the weaknes of the proofes for this opinion, doth Matth. Parker. Antiquit. Britā ­nic. p. 2. 3. plainely say, that S. Paul was not heare in parson at all: And is cōtent to acknow­ledge it for an vncredible & vnpossible thing also, that S. Paul was heare either parsonally by him himselfe in presence, which he vtterly disableth, or by sen­ding Protestants con­fesse S. Paul was n [...]uer in Britaine. any others hither, except he conuerted Claudia Rufina, our Brittish Lady at Rome (the contrary whereof is euident) and she sent the Christian faith to her freinds in Britaine: hoc quod Pontificij incredibile, atque adeo impossi­bile statuunt, cum vero cohaeret maximè. Quanquam enim ipse ad hanc Insulam pro­fectus S. Claudia a Brit­tish Lady, a Chri­stian before S. Paul his first coming to Rome. non sit, tamē Claudiae Rufinae nobilissimae Britannae, & Graecis Latinisque lite­ris instructae Christianam Religionem suasisse perspicuum est. Hanc itaque iam ad Christum conuersam, non minus est verisimile Christiana dogmata ad Britannos [Page 144] misisse suos, quam ante acceptam fidem, Epigrammata Martialis. What a chime­ricall conceipted vntruth this is, will more appeare, when I come to this our Noble British Lady, a Christian in Rome, long before S. Pauls first coming thither. An other a Protestant Bishop among them, is witnes, that it is so farre from a common, and allowable opinion, that S. Paul was in Britaine that diuers auncient and worthie Authours exclude him from Spaine itselfe, and all other Westerne Nations, except Italy, whither he was brought a Prisoner to Rome. Innocentius the first, Bishop of Rome, saith plainely, that non of the Apo­stles Godwin Conu. of Brit. p. 6. except Peter taught either in Spaine, or in any other part of the west. And Tho­mas Aquinas grounding himselfe vpon the Iudgment of Gelasius, deliuered by Gra­tian vtterly denieth the repaire of S. Paul into Spaine. So doth Dominicus Soto, yeelding for his opinion, that no auncient writer euer mentioned that voyadge. And the French Historians, Nicholas vignier, and Francis Burgoing, make it Nichol. Vignier Biblioth. histo­rial. an. 61. Frācis Burgoing l. 2. c. 1. l. 3. c. 2. Rom. cap. 15. very doubtfull: the first saith: it is not found by any certaine, and trusti [...] Authours. The other saith: S. Paule did promise to goe into Spaine, but it is not certaine that he was there.

THE XXX. CHAPTER.

1. BVT although I may not be so confident as these our Prote­stants haue ben vpon so weake, and slender foundations, to builde an vndeniable and vnquestionable certaintie of S. Pau­les being, & preaching heare in Britayne: Yet I doe not doubt but standing vpon other grounds, then they haue done, I may both publish it for a morally warrantable historicall truth, that S. Paul preached heare, that we may honour him for one of our holy Apostles, sette downe a prefixed time, though neare his death, of his coming hither, as also some few things, which in morall Iudgment he performed heare. And to S. Paul preached in Britaine. begin with his coming hither, we haue diuers both auncient and later Autho­rities to settle vs in that opinion. First Eusebius himselfe bringeth him into our Neighboring Countries, Italy, Spaine, and France to preach the Ghos­pell: Dicitur peregre profectus in Hispaniam, & Italiam Christi Praeco verbum Eusebius Hist. Eccl. l. 2. disseminasse. Therefore coming of purpose to these parts to preach, and to parts farre from Rome, peregre profectus Christi Praeco, and to sowe the word round about, verbum disseminasse, we may not exclude his labours out of this Nation. S. Hierome speaketh more plainely, and vrgeth the testimonie of S. Paule himselfe to intitle our Britaine so greate a part of the western world to be partaker of the preaching of S. Paul, and speaketh as though God had or­dayned his libertie from Prison to that end. Sciendum Paulum [...] Nerone dimis­sum, Hieron. in Catal. Scrip. in S. Paulo Apostolo. vt Euangelium Christi in Occidentis quoque partibus praedicaret, sicut ipse scri­bit in secunda Epistola ad Timotheum, eo tempore quo & passus est, de vinculis di­ctans [Page 145] Epistolam. In prima mea satisfactione nemo mihi affuit, sed omnes me dere­liquerunt, non eis imputetur. Dominus autem mihi affuit, & confortauit me, vt per me praedicatio compleretur, vt audirent omnes gentes. Thus S. Hierome conten­deth to proue by S. Pauls owne words, and testimonie, that he preached in these parts, and his words, vt per me praedicatio compleretur, vt audirent omnes gentes: that by mee the preaching might be fully knowne, and that all the Gentiles 2. Tim. 4. v. 17. might heare: as our Protestants translate, doe proue no lesse. For it is euident by S. Paul himselfe, and all others, that after his returne into the Eastern parts, he preached vnto those he had instructed before, and not fulfilled all his prea­ching there, nor all the Gentils did or could heare him there, being dispersed in so many Nations, also of the west, of which this Nation was so greate a portion, that where, omnes gentes: all the gentils were to heare S. Pauls prea­ching, in this part of the world, Britaine was not, nor, (to make good S. Pauls words) could be exempted, especially seeing S. Hierome saith plainely, and S. Paule confirmeth it, that he was deliuered from his Prison to preach the Ghospell to all gentils of the West. And S. Isidor beareth the same wit­nes, for shewing how S. Paule preached in the Easte, and then after in Italy, and Spaine, he addeth of the other western Nations, ac nomen Christi multarum Isid. Hisp. l. de vi­ta & morte San­ctorum c. 71. manifestauit gentium populis, quibus ante non fuerat declaratum: and he made the name of Christ manifest to people of many Nations, to which it was not before decla­red. And saith he was chosen a Maister, and preacher in all places, and his Apostleship was giuen for the vncircumcised gentils. Paulus in omnibus Ma­gister Cap. 83. supr. & Praedicator eligitur. Paulo Apostolatus praeputij in gentibus datus est. S. Epiphanius seemeth to be of the same opinion. And our renowned Countri­man Epiph. haeres. 52. Bed. in Martyr. prid. cal. Iul. to. 3. S. Bede speaking of S. Paule, saith, that besides his greate labours in the Easte, he also preached in the parts of the west: Euangelium christi in Occidentis quoque partibus praedicauit. Where the words, the parts of the west, spoken without restriction, or limitation to any particular place, parte, Prouince, or kingdome, will not suffer so greate a part, as greate Britaine to be excluded from his preaching,

2. For which opinion we may also cite the auncient Roman Martyrologe, Martyrol. Rom. Ado, & Vsuard [...] in Martyrol. die 29. Iunij. Petr. Cluniacen. l. 2. ep. 1. Trithem. in S. Maximo. Cat. Episc. Mogune. Ant. Demochar. cont. Calu. Gul. Eisengr. cent. 1. Philip. Bergom. histor. l. 8. an. 90. Genebrard. in Chron. an. 63. Franc. Burgoing hist. l. 3. c. 2. Mag­deb. cent. 1. l. 2. c. 10. col. 595. Thea­ter of great. Brit. l. 6. Godw. Conu. Ado Viensis, Vsuardus, Petrus Cluniacensis, Trithemius, the Cathalogue of the Bishops of Ments, Philippus Bergomensis, Antonius Democharez, Gu­lielmus Eisengrenius, Genebrard and others, testifying S. Paules preaching in the west Countries, neare vnto Britaine: so doe diuers forrein Protestants, and of this Nation also: Francis Burgoing, the Mageburgians with others, writing plainely, that, in Italia, Gallia, & Hispania, & alijs occidentis partibus docuit Euangelium: he preached the Ghospell in Italy, Gaule and Spayne, and other west parts which he had concluded with himselfe: citing for this proofe, Philip. 1. v. 25. 26. Epist. ad Phillem. v. 22. and Rom. 15. By which relation we cannot without iniury both to S. Paul, and this kingdome, depriue Britaine of his preaching. And therefore diuers both auncient and late writers doe expres­sely, and particularly affirme, that Sainct Paule preached in this Nation. Among which for auncients I may alledge Venantius Fortunatus before; for allthough as I haue proued, his narration of S. Pauls preaching cannot with­out some Poeticall strain, or fiction be verified, yet being a Christian, a Preist of Italy, and Bishop of Poicters in France where he was most likely to be truely informed of S. Pauls labours, he might not without too much liberty, and amplification in his kinde extend them, as he doth, vnto Thule and the vttermost parts of the knowne world, except he had found good warrant to [Page 146] write as he did, that he preached in all the Dominions of the Britans, the way and passadge thither.

And Arnoldus Mirmannius plainely writeth of him: Ad Occidentis & Arnold. Mirm. in Theatro cōu. gent. Europae Climata importare Euangelium studens, Hispaniam primum, hinc Galliam, inde Britanniam pridem a Claudio triumphatam, Orchades, caeterasque Oceani Re­giones, seu Insulas extremas quasque petens, per Germaniam in Italiam contendit. Desiring to carry the Ghospell vnto the Climats of the west, and Europe, going first into Spaine, then to France, from thence to Britaine, where Claudius had triumphed a while before, the Orchads and other Regions or Iles of the Ocean by Germany went into Italy. Where we see, a constant affirmation of his preaching heare, with such circumstances, and particulars, that without greate Authoritie for so constant a Relation, it had bene greate rashnes to haue made it. To these we may adde Bellarmine, who speaking of Christs sending his Apostles to preach, saith: he sent some into the furthest part of Britaine to destroy by them the Idols of the world, and erect the Standard of the Crosse to chaunge lawes, and customes, and Bellarm. l. medi­tat. Anglice tran­slat. pag. 207. to ouerthrowe the Tyranny of the Deuill. Where speaking in the plurall number of Apostles sent hither, he must needs by one of them vnderstand S. Paul. For it is euident before, euen by Protestants allowance, that excepting him none of them but S. Peter preached in this kingdome of greate Britaine. And in this opinion are diuers Catholike writers of this Nation, expressely writing that S. Paule parsonally preached heare.

3. M. Harris in his Manuscript History thus testifieth of him: he came into Harris Theat. l. 1 c. 15. Engl. Martyrol. die 29. Iunij. this lād of Britany, and heare preached the Ghospell. The Publisher of the English Martyrologe saith of him: It is recorded by diuers auncient writers, that he came parsonally into our Iland of greate Britaine, and there preached the Christian faith. And againe in another place: according to diuers auncient writers, S. Paul parso­nally came into Britany, and there preached the faith of Christ. The author of the Ianuarij 25. The Author of the 3. Conu. of Brit. p. 22. Gulielm. Camd. in Britannia. in Sommerset­shire. Matth. Parker. Antiquit. Brit. p. 2. booke intituled The 3. Conuersions is of the same iudgment. So be many others, and some Protestants as their cheife Antiquarie Camden; who affirmeth, that both S. Peter and S. Paul preached heare: Petrus ipse huc penetrauit, & diuini verbi lumen diffudit vti etiam Paulus: Therefore it is a farre fetched fiction, of the first Protestant Archbishop of Canterbury to say, that those which be of the Popes Religion doe make it a thing incredible, and vnpossible, that S. Paul either parsonally by himselfe, or by any his Disciples preached heare: pontificij incredibile atque adeo impossibile statuunt. For Catholiks are so farre from making either of these either incredible, or vnpossible, that we willin­gly allowe them, both for probable. Onely I haue proued, and by Protestants warrant that it is a thing both incredible, and vnpossible that either S. Paul or any other of the Apostles, but S. Peter and his Disciples should be the first and principall Founders of the Church of Christ in this Kingdome. But they be Protestant and not Catholike writers, which by their weake grownds, and feeble Authorities haue so much as in them lieth, made S. Pauls preaching in Britaine to be neither credible, nor probable, both which I haue thus dispro­ued, and proued it be both possible, credible, and probable that he was, and preached in this kingdome.

THE XXXI. CHAPTER.

1. CONCERNING the time of S. Pauls supposed coming hither, being but a circumstance of a doubtfull obiect, and matter it selfe, it must needs be more doubtfull and vncertaine▪ the Au­thours of the English Martirologe, and the Three Conuersions of Britaine, asscribe his coming to the fourth yeare of Nero Engl. Martyrol. die 25. Ianuar. The first saith: According to diuers auncient writers, in the fourth yeare of Nero the Emperor his Reigne, the Iewe [...] [...]eing by his Edict banished Rome, he (S. Paul The error of them which thinke S. Paul came into Britaine in the 4. yeare of Nero, con­futed. parsonally came into Britaine, and there preached the faith of Christ: The other writeth in this order: Arnoldus Mirmannius in his Theater of the Conuersion of all Nations affirmeth, S. Paul to haue past to Britaine, in the 4. yeare of Nero. Anno Domini 59. and there to haue preached. Diuers Protestants seeme to incline to the same opinion, and for the same respects: But as I haue proued before this could not be, and the first Authour contradicteth himselfe, both in the time, and his Authour of 3. Conu. of Brit. p. 22. Engl. Martyr. Iune 29. Authours: for in an other place vsing the same Authorities of Theodoret, So­phronius, Venantius Fortunatus, & Mirmānius, as in the former, not any one of them speaking any such thing, he saith: It is recorded by diuers auncient wri­ters that about the yeare of Christ, threescore and seuen S. Paule came parsonally into our Iland of greate Britaine, and there preached the Christian faith. And the Au­thour of the booke of the Three Conuersions is as much deceaued, if he thinketh Arnoldus Mirmannius did teach, that S. Paul came hither in the fourth yeare Theater of great Brit. l. 6. Godwin Conuers. p. 7. of Nero, as our Theater Protestant writers doe cite him, for Mirinannius spea­keth of no yeare at all, of S. Paule his coming hither: But making S. Paule to begin his trauailes after his Imprisonment by Nero in the fourth yeare of his reigne, caryeth him presently into Syria, Pamphilia, Licaonia, Phaenice, Mysia, Phrigia, Galatia, Bithinia Achaia, Macedonia, the rest of Greece and Asia, and after Arnold. Mirm. Theatro conu. gent. all this affirmeth, he came into the west, Spaine, France, and Britaine: Quarto Neronis anno postremum iter ingressus, peragrauit tertium aut quartum Syriam, Pamphiliam, Lycaoniam, Phaenicen, Mysiam, Phrygiam, Galatiam, Bythiniam, Achaiam, Mac [...]doniam, reliquamque Graeciam, pariter & Asiam, Illericum vsque Christianae Religionis prorogans pomaeria. Demum ad Occidentis & Europae Clima­ta importare Euangelium studens Hispaniam primum, hinc Galliam, inde Britan­niam petens. Where he maketh his coming into these parts, one of his last la­bours, and his last of all, except his returne to Rome, to suffer Martyrdome, in the later time of Nero. And he is no lesse deceaued, which saith: About the later end of Guiderius Reigne, or not longe after Claudius returne to Rome, it seemeth both by testimonie of auncient writers, and by the course of S. Pauls peregination that he came into this land of Britaine, and heare preached the Ghospell. For it is eui­dent Harris hist. M. S. l. 1. c. 15. [Page 148] by diuers places of holy Scripture, that it was both lōge after the returne Rom. 15. Act. ca. 26. c. 27. & 28. c. 25. Matth. Westm. ad an. 44. & alij. Stowe & Howes hist. in Claudius. Cat. Prot. Regū Brit. of Claudius the Emperor vnto Rome, being about the 44. or 45. yeare of Christ, and after his death also, 8. or 9. yeares after this, and after Nero had reigned some time before S. Paule came to Rome itselfe, or any part of Europe or the West. And this Author naming in generall auncient writers for his assertiō mistaketh them in this thing, for none doth, or can, whether auncient or late writer contrary to Antiquitie, and the holy Scripture, so affirme. The cheife testimonye he bringeth is from Theodoret, affirming that S. Paul came into Italy, and into Spaine, and profited the Ilands that lye in the Sea: in Ita­liam Theod. in Ps. 116. venit, & in Hispaniam peruenit, & Insulis quae in Mariiacent vtilitatem attu­lit. But I haue shewed before that Theodoret interpreteth himselfe of Ilands in the Adriaticall See, and nameth them in the plurall number. And it rather maketh against, then for that opinion, if by impossibilitie he could be vnde­stood of our Britaine, for he setteth downe S. Pauls visiting those Ilands after his being both at Rome, and Spaine, 20. yeares at the least after the Returne of Claudius to Rome frō Britaine. He alledgeth Petrus de Natalibus, to as litle purpose, writing as he saith, that S. Paul conuerted one Lucius in Britaine, and his Disciple S. Tymothie baptized him: what this Lucius and Tymothie Petrus de Natal. l. 1. c. 24. were I will entreate hereafter, but certaine it is, that S. Timothie Bishop of Ephesus continued at his chardge, and came not hither; and if we should sup­pose the contrary, (contrary to all Antiquitie) yet coming hither with S. Paul, and S. Paul not coming vnto any westerne part of many yeares after, as I haue made demonstration before, this disproueth, and proueth not his purpose, speaking of no time at all. And this Authour contradicteth himselfe in this Relation, for he expressely writeth in these words: S. Paule after his second Imprisonment at Rome came into Britaine. Which was many yeares as I haue Harris supr. l. 1. allready proued, after the death of King Guiderius, and Claudius his returne to Rome, and very long after this our Britaine had receaued the faith of Christ from S. Peter, and his Disciples.

2. And to manifest vnto vs, that S. Paule did not come into Britaine, vntill he had performed his promise of going into Spaine, after his dismission from his imprisonment at Rome, and his long trauaile into the East Countries a­gaine, we haue both Antiquitie and Scripture for sufficient warrant, to be fir­mely of that minde. For all those Authours which I haue cited before, for S. Paules preaching in these parts, especially in Spaine, as the Martyrologes of the Romans, Vsvardes, S. Bede, and Ado, Petrus Cluniacensis, Trithemius, Antonius Democharez, Eisengrenius, Mirmannius, Genebrard, Matthew of Westminster with others, as diuers Protestants, namely the Magdeburgians, Francis Bargoing, their English Protestant Bishop Godwin, their Publishers and Comments vpon Matthew Westminster with many others agree, that af­ter Matth. Westm. an. 57. Magdeb. cent. 1. in S. Paul. [...]r [...]nc. Burg. hist. l. 3. Godwin Cō ­uers. p. 7. Protest. comm. in Matth. Westm. an. 57. Rom. c. 15. v. 24. 28. 25. his freedome from Prison at Rome, S. Paul went through France into Spaine. And except we should offer so greate violence, and iniury, to the honour of S. Paul, as to make him a willfull breaker of his holy resolution, and promise, he himselfe in holy Scripture is best witnes, that after his libertie at Rome he immediately went into Spaine, for writing to the Romans he saith: Whensoeuer I take my Iorney into Spayne, I will come to you, for I trust to see you in my Iorney, and to be brought one my way thitherward by you. And againe in the same Chapter: when I haue performed this (his Iorney to Hierusalem) to minister vnto the Saints, I will come by you into Spaine. Where he maketh a full resolution, and promise, to goe by Rome into Spaine: the Greeke is, [...]: [Page 149] Per vos proficiscar in Hispaniam: I will come by you in­to Spaine: as our Protestants translate it. All Texts agreeing, as though he prin­cipally intended his Iorney to Spayne. Wherefore being an vndoubted truth, both by Scriptures, and Antiquities, that he was at freedome, and libertie at Rome, so farre one his promised Iorney to Spayne from the Easte, and by which he said he would come to goe, and by them be accompanied thither, and certaine, that after two yeares, so soone, as he had libertie, he went from S. Paul after his first imprisonment at Rome, went in­to the East Coun­tries, spending di­uers yeares there, before he could come to Britaine. Rome, and as so many Authours before affirme, immediately through some parts of Gallia into Spayne, I cannot see how this his course, and Order of trauaile can be questioned.

3. That S. Paule did after this his preaching in Spayne, presently returne a­gaine into the East Countries, where he had preached before, and conse­quently not into Britaine at this time, we haue as greate allowance by the ho­ly Scriptures, as they are expounded euen by Protestant writers, and by their testimonies aswell as other Catholike Authours, and other Antiquities. First the Magdeburgian Protestants speaking of that time of S. Paules libertie, af­ter his imprisonment first at Rome and libertie, which they thinke to be ten yeares, they say S. Paul spent, is first in Syria, Asia, and Greece and then retur­ned Magdeb. cent. 1. l. 2. c. 20. col. 595. againe into the west, before or in the last yeare of Nero: Annis illis de­cem vsque ad vltimum Neronis, inuisit Ecclesias Syriae, Asiae & Graeciae. Quod om­nino sibi proposuerat ante liberationem, vt patet ex Epistola ad Philippenses 1. certo scio, inquit, quod mansurus sim, & cum omnibus vobis permansurus sim, in vestrum profectum, & gaudium fidei, vt gloriatio vestra exuberet per Iesum Christum, per meum ad vos reditum. Et ad Philemonem: praepara mihi hospitium: spero enim quod auxilio precum vestrarum donabor vobis. And they cite Eusebius, and Athana­sius and Dracontium, for the same opinion. The Protestant Minister and Hi­storian of Geneua Francis Burgoing in his French Historie is of the same minde, and vpon the same grounds of Scripture: onely he differeth in saying, this preaching of S. Paule was but sixe yeares, thus he writeth: during these Franc. Burgoing Hist. Eccl. l. 3. c. 2. sixe yeares vntill the last of Nero, he visited the Churches of Syria, of Asia and Greece. Which he had concluded with himselfe before he was deliuered, as appeareth by that he saith: hauing this confidence, I know that I shall abide and continue with Philipp. 1. vers. 25 26. you all for your furtherance, and Ioy of faith: that your reioycing may be more aboun­dan [...] in Iesus Christ for mee, by my coming to you againe: In his Epistle to Philemon, prepare mee a lodging, for I trust, that by your prayers, I shall be giuen vnto you. Epist. ad Philem. v. 22. Where we see that S. Paul then a Prisoner in Rome was so certaine, and con­fident that he should be deliuered, and come to them in the Easte againe, that he saith he knoweth it, and that it was to be so, soone after his deliuery, that though he was first to goe into Spaine, yet his aboade there should be so shorte, and his returne into the Easte so soone, that he writeth to haue a lod­ging prouided for him against his coming thither, which he would not haue done, if he had determined to haue made any long stay either in Spaine, or any other place by the way.

4. I haue shewed from Arnoldus Mirmannius before, that he confidently Arnold. Mirm. Theatr. Conu. gent. with his Authorities affirmeth, that S. Paul vpon his libertie at Rome went into Syria, Pamphilia, Licaonia, Phoenice, Misia, Phrygia, Galatia, Bithinia, Achaia, Macedonia, the rest of Greece and Asia. Gulielmus Eisengrenius ci­ting Gulielm. Eiseng. cent. 1. f. 137. part. 5. distinct. 1. many auncient Authours for the same, affirmeth the like, and so of o­thers. Therefore it is euident, that S. Paule neither did, nor could come into Britaine vntill after his last coming from the Eastern Countries, very litle [Page 150] before his Death. For what accompt soeuer we will followe of the time, and number of yeares of this trauaile of S. Paul, after he was dismissed from Prison at Rome, to goe from thence through France, into Spaine, and from thence againe into the Eastern Countries, and visite so many Nations there, as I haue remembred, and after to come againe into Spaine from thence into France, and then into Britaine, and yet to goe with such speed from hence, that passing through Germany, and Italy, he had bene a Prisoner at Rome no short time, as appeareth by his second Epistle to S. Timothie, when he was there martyred by Nero in the later end of his Empire. Our Countri­man Matthew of Westminster saith S. Paul had then bene a long time Priso­ner there, when he was pute to death the same day S. Peter was: Paulus qui Matth. We [...]m. an. 66. 2. Timoth. v. 6. Chrysost. Prae­fat. in Epist. 2. ad Timoth. Atha­nasius in Synopsidiu. Script. Theophilact. in Argum. Epist. ad Haebr. 2. Tim. ver. 9. 13. vers. 21. Martyrol. Rom. die 29. Beda, V­sward. Ado, & a­lij. Haebr. c. 13. v. 23. dudum vinctus tenebatur in vrbe eadem die capite truncatus est. And it is manifest in his second Epistle to S. Timothie, written at that time, as is plaine both in the same Epistle of his Martyrdome at hand, and other circumstances there, as both S. Chrysostome, S. Athanasius, Theophilact, and others proue, that he was a Prisoner then no small time at Rome, for he writeth to S. Timothie at Ephesus so farre of, to come vnto him, and to bring certaine things with him, which S. Paule had left behinde him in that his Easterne Iorney. And exhorteth him thus: doe thy diligence to come before winter; and sheweth he had then once ben called to his answeare. Yet it is certaine, that S. Paul ouer­liued that winter, and was pute to death, by all testimonies, vpon the 29. day of Iune: which must needs be at the soonest about a yeare after. And that S. Pauls full intention was at his first Imprisonment presently vpon his libertie to goe to the Hebrues and the Easte againe, besides that is said before, he plai­nely protesteth in his Epistle to the Hebrues, written at Rome in his first im­prisonment, when he saith: know yee that our Brother Timothie is sete at libertie, with whome, if he come shortly, I will see you. Where it is euident that S. Paul in­tended vpon his deliuery presently to returne into the Easterne Countries a­gaine, to visite the Iewes and Hebrewes there, to whome he write in these words, and the whole Epistle, and not to come to make any stay at that time in any Western Nation, much lesse Britaine, so remote, and diametrically all­most distant from all those Countries.

5. And when he returned from this his Easterne Iorney againe, it is euident by his owne testimonie that he was taken, and kept a Prisoner at Rome againe soone after his returne from the East, that if he came into Britaine at all, he If S. Paul was in Britaine, his stay was very short. had no time betweene that Eastern Iorney and second Captiuitie to make any aboade heare. For in his second Epistle to S. Timothie when he was a Priso­ner euen vntill his Martyrdome, he writeth, as though he was newly come forth of the East at that time, writing to S. Timothy to haue the cloake and 2. Tim. 4. v. 13. parchments brought vnto him which he left at Troas with Carpus. And speaking againe of that his late Iorney, he saith: Erastus aboade at Corinth: But Trophi­mus haue I left at Miletum sicke. These he writeth as late accidents in that Iorney, which he would not haue done, if after his coming from thence, there had bene so greate distance of time, that he might, and did come to make any long stay in this kingdome. And that he did not come hither after this, but continued a Prisoner to his death at Rome, it is euident before, and he in this Epistle thus confirmeth it: I am now ready to be offered, and the time of my depa­ture 2. Tim. 4. 5. 6. 7. 8. is at hand. I haue fought a God fight, I haue finished my course, I haue kept the faith. Henceforth there is laid vp for mee a Crowne of righteousnes, which the Lord the righteous iudge will giue mee. Thus, our Protestants translate him. Where [Page 151] we see, S. Pauls trauailes were come to their end, and his end and triumph by Martyrdome, and Crowne and reward in heauen for his labours and merits one earth at hand.

6. And to followe Historiall accompt, and computation euen by Prote­stants allowance, we shall be brought to the same want, and distresse of time to bring S. Paule into Britaine, to make but a small continuance heare for their best Antiquaries with common consent write in these words: It seemeth, Godwin Conu. of Britaine p. 7. that S. Paule was called to his answeare in the third yeare of Nero, which was the 59. of Christ, and continued a Prisoner, but with some libertie, two yeares after, so that it must needs be anno Domini 61. the yeare of our Lord 61. and the 5. of Nero, Neronis 5. before he passed either into Spaine or Britaine. And they affirme with the com­mon Godwin supr. p. 6. Protest. notat. in Mat. Westm. an. 157. Frācis Burgoing Hist. Eccl. l. 3. c. 2. l. 2. c. 1. opinion also that S. Paule went from Rome into Spaine, according to his promise, and to vse their words, spending some time there. The Protestants of Geneua say, that after S. Pauls libertie, when he went into Spaine, there were but sixe yeares of freedome for him, vntill he was Prisoner in Rome againe, or rather to the time of his death in the last yeare of Nero; and further say: During these sixe yeares, vntill the last of Nero he visited the Churches of Syria, of Asia, and Greece. Our Protestant Authours of the Theater of greate Bri­taine speaking of S. Paule his coming to Rome againe, after this Easterne Iorney, write in this manner: Paule came not to Rome till the tenth of Nero, and Theater of great Britaine l. 6. c. 9. §. 7. in his thirtenth yeare from the Prison wrote his Epistle to Timothie, as Eusebius de­clareth. So by these men, he was there a Prisoner at this time, the space of three whole yeares, which they further confirme, when speaking of his im­prisonments, they say they were longe, Paul well knowne in Rome, by his longe Theater supr. imprisonments. So that to follow that opinion, which is most honorable for S. Paul, and this Nation, and best pleasing our Protestants of England to bring him into this kingdome, this by no probabilitie, or warrant, can be effected, vntill his second returne from the Easterne parts, when so short a time, as be­fore, is allotted and limited for that iorney, and his labours therein to visit France, Spaine, Syria, Pamphilia, Lycaonia, Phaenice, Mysia, Phrigia, Ga­latia, Bithynia, Achonia, Macedonia, all the rest of Greece, and Asia, the Ilands in the Adriake sea, Spaine, and France againe, Britaine, the Orchades, and all the other Countryes or Ilands of this Ocean as Venantius Fortunatus, and Arnoldus Mermannius affirme, and Germany and Italy as he returned to Rome in the last Iorney of his life, he being Martyred, by S. Hierome and the common opinion in the 69. or 70. yeare of Christ, by our Countrimā Matthew Hieronym. Ca­tal. Scriptur. in S. Paul. Arnol. Merman. in Theatro Conu. gent. Matthew Westm. an. 66. of Westminster, and others 2. or 3. yeares sooner, and of this time from the beginning of that Iorney, in the 61. yeare of Christ, probably two yeares a Prisoner, the time of his oboade in Britaine must needs be very short, and his labours p [...]portionably as litle, in so much as we haue not any fure founda­tion, to my reading to build for certaine, any memorable thing in particular, which he performed heare in this respect. For allthough Arnoldus Merman­nius saith, of S. Paule, that he left heare and there Preists, and sent hither and thi­ther Apostles, Euangelists, Prophets, Doctors and Pastors: partim relictis hic ibi Mystis, partin huc illuc destinatis Apostolis, Euangelistis, Prophetis, Doctoribus, Arnol. Merm. in Theatro Conu. gent. Pastoribus: yet he doth not vnderstand this in any sense of Britaine, but other places of S. Paules preaching there remembred, and cheifly those, where he, and no other Apostle preached, which he sufficiently insinuateth, when he addeth, that the other Apostles did the same, id quod etiam alij Apostoli fecerunt. Which cannot be vnderstood of Britaine, where they were not, but of the [Page 152] peculiar places of their preaching. And S. Paul an extraordinary Apostle vsed not to ordaine Preists, where the other ordinary Apostles performed it, as S. Peter did heare in Britaine. And this was also the condition of S. Barnabas S. Paul and Barna­bas ordained Preists onely, where the o­ther Apostles came not. extraordinarily made Apostle, as S. Paul was, both these as Theophilact and other Fathers witnesse, onely ordayning Preists in places where the ordinary Apostles came not, or not neare vnto them. In Cypro autem non fecerunt Presby­teros neque in Samaria, quia haec quidem Hiero solymis & Apostolis erat vicina. Which S. Paul himselfe doth sufficiently expresse, in the first and second Theophilact. in cap. 14. Act. Apo­s [...]l. Gal. c. 1. & 2. Act. Apost. cap. 13. 14. &c. Chapter of his Epistle to the Galathians, where he teacheth his preaching to haue vsually bene, where none of the ordinary Apostles preached.

7. The like we reade in his trauailes described aswell by S. Luke in the Acts of the Apostles, as other Histories. And we see, that the cheifest of S. Pauls Disciples, which are said to haue bene in these parts neare vnto vs, as S. Luke in France, as S. Epiphanius witnesseth, S. Trophimus left by him at Arles there, by the common opinion, S. Titus as the Catalogue of the Bishops of Mentz affirmeth, and S. Crescens at Vienna; yet all these still followed S. Paul, and stayed not there, in his time and by his direction. For S. Luke was with him at Rome a litle before his death, as he himselfe is witnesse: onely Luke is 2. Tim. 4. v. 11. with me: S. Trophimus was then at Miletum sick, S. Crescens was gone from him at Rome in that imprisonment, and S. Titus is departed into Dalmatia 2. Timot. cap. 4. which are thus affirmed by S. Paul in his second Epistle to S. Timothie. Of which his vse and custome he himselfe maketh also this reason: So haue I Rom. c. 15. vers. 20. Harris Manuscr. hist. l. 1. c. 13. Pert. de Natalib. l. 1. c. 24. stryued to preach the Ghospell, not where Christ was named, least I should build vpon an other mans foundation. I haue spoken before of him, who writeth: we finde in Petrus de Natalibus of one Lucius a Britaine conuerted in Britany by S. Paul, and baptized by Timotheus his Scholler, who followed him in that Peregination, for thus he saith: Lucius beatus Confesser fuit Rex Britanniae baptizatus a Timotheo Disci­pulo S. Pauli: This Lucius was not that man whome Eleutherius conuerted to the faith in the yeare of our lord 184. But some other noble Britaine, conuerted by S. Paule in his Peregrination whome Petrus nameth a King, belike more in respect of his nobi­litie, then for any kingdome he did possese. Wherein this Authour must needs be mistaken, first because I haue proued before, that S. Timothie which he mea­neth, S. Paules Disciple, and Bishop of Ephesus was neuer in, or neare Bri­taine, to baptize either a King, or noble man named Lucius, nor any other. Secondly his Authour Petrus de Natalibus euen as he is cited by him, doth not attribute the conuersion of any such Lucius to S. Paul, but onely saith, that S. Lucius King of Britaine was baptized by Timotheus Disciple to S. Paul: Lu­cius S. Thimothie Bi­shop of Ephesus was not in Bri­taine. beatus Confessor fuit Rex Britanniae baptizatus à Timotheo Discipulo S. Pauli. Neuer saying, that this S. Timothie which baptized him was heare with S. Paul, or that this was at the time of S. Pauls being heare, much lesse, that S. Paul conuerted this King Lucius. And this Lucius was the same that was con­uerted in the time of Pope Eleutherius, and one S. Timothie sonne of sainct Claudia our noble Country woman was one of the happy instruments of his Baptizing, and the conuersion of this Nation at that time, as I will proue when I come to that History in the next Age, and likely called Disciple of S Paul, because being a child, probable it is, he was baptised and instructed by him in the faith of Christ. And it is as vnprobable, that S. Timothie Bishop of Ephesus should be heare with him, as any that then was, or had bene his Disciple, both for the reasons formely remembred, as that S. Paul prensently after his being heare, and returne to Rome from prison there doth write to [Page 153] him being then at Ephesus, so farre more remote from hence, and that Epistle 2. Tim. c. 1. 2. 3. 4. directly proueth, that this S. Tymothie was there in that very time, which What Disciples of S. Paul, were pro­bably in Britaine with him. can onely be allowed to S. Paul for his being heare. But of all the Disciples of S. Paule or his companions, most probable it is, that first S. Luke the Euange­list was heare with him, first because S. Paul saith of him by Protestant Tran­slation: who was the chosen of the Churches to trauaile with vs. Secondly because 2. Cor. 8. v. 19. he is before said to haue come into these parts, and lastely because S. Paul at his returne from hence testifieth that S. Luke was the onely Disciple, or com­panion co [...]tinued still with him: onely Luke is with me. The like I affirme of 2. Tim. 4. v. 11. Demas, who as he writeth, forsooke him after that time, and the same I sup­pose of S. Crescens, which after this went, from him into Galatia, and Titus vnto Dalmatia, and Tyticus whome he sent to Ephesus. 2. Tim. 10. 12.

THE XXXII. CHAPTER.

1. HAVING thus attended S. Paul in his holy trauailes, and probably brought him, in those his long Iorneys, into this kingdome, and from hence to Rome to the place, and neare the time of his triumphant Martyrdome, before I performe that dutie to S. Peter, I will say some what of our Brittish Christians, then at Rome: And the rather because S. Paul in his second Epistle to S. Tymothie writ­ten from his Prison in Rome at this time, making an honorable memory of some of them, putteth me in minde to make mention of them in this, as their fittest place. I haue spoken before of our noble Britans, the Christian parents of S. Claudia, and of her the holy childe of those Religeous Christians: Now Iam to entreate of her, as an happy naturall Mother of diuers holy Christian children, which she brought into this world, and as a supernaturall Mother vnto many of this her Nation, being in her degree and order an happy occa­sion and meanes of their birth in Christ. But a late English Catholike writer litle to the honour of this Natiō hath questioned, whether our noble Countri­woman Author of 3. Conuers. of Brit. part. 2. p. 17. Claudia was the same, whome S. Paul recounteth among the re­nowned Christians at Rome, or no; and seemeth to deny it, rather leauing this Brittish Lady by his opinion, in Paganish Infidelitie, then to be a Chri­stian: and a Protestant Bishop writeth not so clearely of that matter, as he might haue done, leauing it almost doubtfull to his Readers, by saying, he will Godwin Conu. of Britaine p. 16. c. 2. not stand, to dispute it; whether that Brittish Lady Claudia so honorably remem­bred by Martial the Poet, lyuing in that time, was the same Claudia which S. All obiections to disproue Claudia honored by S. Paul for a renowned Christian, not to be our Brittish Lady Claudia are dis­proued. Paul hath so renowned: which words take away some credit from the true opinion making her a Christian and to be one and the same woman. For our Protestants themselues which receaue her into the number of holy Chri­stians, deriue their greatest Authoritie for their affirming thereof, from S. Pauls words, recounting S. Claudia among the holy Christians at Rome.

[Page 154] 2. Allthough I haue sofficiently cleared the truth in this matter before, to the eternall honor of that most noble Ladye, and this her Country of Bri­taine; yet for satisfaction of all, I will now fully answeare all obiections. It Martial. Epigr. de morte Pudē ­tis. Bal. l. de Scrip. Brit. cent. 1. in Claudia Rufina. Doroth. in Sy­nop. in Pudens. Martyr. Rom. die 19. Maij. V­svard. eod. die. Bed. Martyrol. in S. Praxede. [...]. Conu. part. 1. p. 17. 2. Timoth. 4. may be obiected by these men that Pudens spoaken of by Martiall the Poet, husband to our brittish Claudia died in Cappadocia, diuers hundreds of miles from Rome, When the Ecclesiasticall monuments which speake of S. Pudens the Christian spoaken of by S. Paul, say he died at Rome. And S. Bede with others saith, S. Praxedes his daughter was buryed at Rome, by her Father Pudens, as likewise her Sister S. Pudentiana was. Other obiections there be of the difference of the supposed time, and age hinde [...]ing the Christian Clau­dia to be so be wtifull in the dayes of Martial as he commendeth our brittish Claudia. This Poet writing in the time of Vespasian, and Titus, and dying in the dayes of Traian, whereas S. Pauls Christian Claudia was a woman, and of note in Rome in the last yeare of Nero. Besides our Brittish Lady Claudia both as Martiall, and our English Protestants are witnesses had onely three children, or at the leaste they name but three, S. Nouatus, S. Praxedes and S. Pudentiana. Whereas the old Roman Martyrologe proposeth vnto vs 4. Christian children of the Christian Parents S. Pudens and S. Claudia & name those three remembred Nouatus, Praxedes, Pudentiana, and S. Timotheus a Preist, Romae depositio S. Nouati filij S. Pudentis Senatoris, & fratris S. Tymothei Martyrol. Rom. die 20. Iunij in S. Nouato. presbyteri, & sanctarum Christi virginum Pudentianae & Praxedis, qui ab Aposto­stolis eruditi sunt in fide. Againe S. Bede and others write, that the wife of Pu­dens the Christian mother to S. Pudentiana, was called Sabinella, Cuius mater erat Sabinella. But these are easily answeared: And first for S. Pudens, finding but one of that name in this time, for his dying, or being rather in Cappa­docia, and yet buried at Rome, we may either say that he returned to Rome before his death, insinuated by Martial. Martial. l. 6. Epi­gram. 58. Io. Pitseus lib. de Illustrib. Britan. Script. aetate 2. p. 72. in Claudia Rufina. Martyr. Bed. 14. cal. Iunij. Rom. Martyrol. die 19. Maij.

Or with other writers, that his body by the Christians was brought from Cappadocia to Rome if the report of his death in Cappadocia is true: Pudens in Cappadocia dicitur a [...]imam efflasse, [...] [...]orpus Christiani Romamtranstulerunt, & in caemiterio Priscillae via Salaria sepult [...]re honoratae tradiderunt, vbi postea Pu­dentiana & Praxedes sepultae fuerunt. And S. Bede saith, he was buried at Rome.

3. The obiection of the bewtie of our Brittish Claudia so recommended by Martial, was neither worthie of proposing, or deseruing answeare, being but a blast of a vayne mōuth, vented by the pen of a Poet, forward enough, as such men be to giue too greate a flattering florish to womens bewtyes: yet as our Protestāt Antiquaries not vnprobably calculate, she could not be aboue 40. yeares of age at the most, when this Poet so commended her in that res­pect, Godwin Conu. of Brit. p. 17. 18. Theater of great Brit. l. 6. c. 9. and when his Epigram thereof was published; although as he well saith, that Epigram happily might be written, some yeares sooner, when her bewtte was more fresh, and againe: except the said Epigram, as often it falleth out in those cases, was made longe before it was published, or some time after their marriage. Which is most probable, the Poet taking notice onely of three children she then had, S. Tunotie not then yet borne. And it is no meruaile, if S. Timothie her sonne an holy Preist, liuing in obscurity in that time, and much in this kindome of Britaine (as hereafter I shall shew▪ was vnknowne to a Pagan Poet especially seeing for such respects there is litle memory of him in Ecclesiasticall monu­ments.

[Page 155] 4. How it came to passe that S. Claudia was also called Sabinella, the same Poet will sufficiently informe vs, when he telleth vs expressely, that her Lady Claudia of Britaine the same holy Christian Claudia, whome S. Paul remembreth. husband S. Pudens had an house at Sabinum in Italy where she also liued, & after the auncient manner had her name Sabinella from thence. Which two denominations of Claudia and Sabinella onely agreeing to our Brit­tish Claudia and by no possibilitie to any else, I conclude it for a certaintie both by reasons, and Authorities, that our Brittish Lady Claudia mentioned Martyrol. Rom. 20. die Martij. Graeci in Menol. eod. die. Mart. Rom. 28. Maij & Menol. Grae­corum eod. die. by Martiall, was the same renowned Christian Claudia which S. Paul spea­keth of with so honorable memory. The name, time, place and all circum­stances agree, and pleade it is so. For of that name, in that time & place, I finde no other such in Histories, nor longe time after in any other place, and then of two: one at Amisis in Paphligonia, the other at Ancyra in Galatia a Matrone and Martyr longe after this time, and farre distant from Rome & Italy where our S. Claudia liued, and died. Againe among the Roman writers much is spoken of her husband S. Pudens, and their holy children, bredd vp, and borne amongst them, and allmost a silence of the blessed Mother S. Claudia, but that Martial. lib. 4. Epigram. 10. Godw. Conu. of Brit. p. 17. Parker Antiq. Brit. pag. 2. Camd. in Brit. Stowe hist. Bal. cent. 1. Pitz. aetat. 2. in Claudia Rufina. Harrison descri. of Brit. Harris hist. l. 1. Theater of great. l. 6. c. 9. Andre du Chesne histoire generale d'Angleterre &c. p. 152. Mart. l. 11. Epigram. 30. Io. Herald. epist. dedicat. ant hist. Mari [...]ni Scoti. it pleased God by S. Pauls pen to remember her, which argueth she was a stranger to the Romans, whose Annals would not haue left any woman of their Nation, though of meaner merit, and glory, then she was, in so greate darknes of obliuion. Further when we finde such a penurye of the names, Pudens, and Claudia, in the Roman, and other Histories, that there is allmost no mention of them; And yet we see them both remembred, and ioyned to­gether in one line, and to be in one Citie of Rome, and by all probable Iudg­ment in one house, and as husband and wife, by the holy Apostles writing of them, as he is commonly interpreted: And a Pagan writer also of that time, who well knew both Pudens and Claudia and their children, plainely affir­meth with many later Authours, that this Claudia lyuing in Rome in the same house with Pudens, and his vndoubted wife, was borne of Brittish Parents, which cannot be verified of any other Claudia: we must needs there­fore be of opinion that this our Brittish Claudia was as bewtifull in spirituall fayrenes, and Religion, for S. Pauls testimony thereof, as in corporall bewty, by th [...] Poets writing.

5. Wherevpon it is the constant receaued, and not to be questioned opi­nion, among writers, Catholiks and Protestants, Christians, and Pagans, En­glish, French and others, that the holy Christian Claudia so dignified by S. Paul, was the same Brittish Lady Claudia, whome Martial so commendeth, borne of Brittish Parents.

Elle estoit Bretonne de Nation: she was a Britan by Nation. And by the happie occasion of this so renowned, and noble Christian of this Na­tion continually then residing at Rome, and so perfectly instructed in the faith of Christ, and acquainted with the holy Apostles, many spirituall blessings were in that time bestowed vpon many our Britans both at Rome, and heare in Britaine; of this both Catholiks and Protestants agree, allthough there is diffence in the order and manner thereof. The first Protestant Arch-Bishop thus writeth of this holy Brittish Lady: hanc iam ad Christum conuersam, non minus est verisimile Christiana dogmata ad Britannos misisse suos, quam ante Matth. Parker. Antiquit. Brit. p. 3. acceptam fidem Epigrammata Martialis. Nec verisimile solum, sed verum iudican­dum est, in tam nobili familia, fuisse cum Claudia gentiles suos Britannos, qui vna [Page 156] baptizati fuerunt, à quibus Euangelij Ignicula per totam gentem Britannam dispersa, viritim ad multos peruenerunt. After Claudia was conuerted to the faith of Christ, it is as likely that she sent Christian doctrine to her Countrimen the Britans, as before she receaued the faith, she sent the Epigrams of Martial. Neyther is it onely likely, but to be adiudged true, that in so noble a familie, there were with Claudia diuers Britās of her Country, which were baptized with her from whome the sparkes of the Ghospell being dispersed through all the Brittish Nation, came from one to an other to many. The Protestant Bishops with other their Antiquaries in their greate Theater of greate Britaine thus write of her: This Claudia with S. Pauls spi­rituall Theat. of great Brit. l. 6. c. 9. Manna is said to send the choysest and chastest of the Posies of Martiall (whose verses generally are no lessons befitting Ladies) for new yeares guifts vnto her friends in Britaine, both for to feede their soules with the bread of life, and to instruct their mindes with lessons best fitting vnto ciuill behauiour. Which thing moued the Poet himselfe with no small selfe glory, in his verse thus to write.

And they note in their Margine these wordes: Claudia senas both S. Pauls, and Martials writings into Britaine; Which is allowed by other Protestants al­so: among whome one a cheife Antiquarie thus boldly speaketh: of this Lady Harrison descri­ption of Britaine in Claudia. Io. Bal. l. de script. Brit. cent. 1. in Claudia Rufina. Martial speaketh reioycing, that his Posies were reade also in Britaine, and onely by her meanes, who vsed to cull out the finest and honest of his Epigrams, and send them to her friends for tokens, saying after this manner.

Britaine is said to sing our verses. Like is the testimonie of other Protestants; to whome, in that they affirme much spirituall good to haue growne to this Nation of Britaine, by the beleeuing Britans, and others which liued in, or resorted vnto the house of S. Claudia in Rome, I willingly consent vnto them, and haue allready proued no lesse, and will speake more of the same hereafter.

6. But where these men so constantly auouch this holy Lady was a tran­slater Lady Claudia nei­ther sent S. Pauls Epistles, nor Mar­tial his Poems into Britaine. of S. Pauls Epistles, and sent them hither, for the Instruction of others, and also sent into this Nation the Epigrams of Martial, prouing the first onely by some likelyhood, because they assuer themselues, by the verse of Martial recited, that Britaine was reported to singe his verses; as the last is vntrue, and not affirmed by Martiall, or any other except these Protestants, and a foule forgery to blemish the bewty, of that holy Lady; so the other hauing no war­rant, or Authoritie, but their falsely imagined congruence from that, must needs be as vnprobable. And first, where these men say that the Poet sayth his verses were sung in Britaine by the meanes of this holy and vertuous La­dy; Martial hath no such thing, but rather the contrary, for except she a woman of so greate chastitie, modestie, and pietie, by all testimonies, could so farre forgete her shamefaste sexe, and temperate carriadge, and exceede the boldnes of men euen her owne Father, and Husband, she was so farre from being an approuer, and recommender of Martiall his Poems vnto others in Britaine, that by the Poets owne testimonie, she vtterly condemned them for their vntollerable wantones, and scurrilitie; for so did both her Father, Father in lawe to Pudens her Husband, and her owne Husband also, as the same Poet himselfe hath before plainely confessed: saying of the Husband of Claudia, to whome he presented diuers Poems, that he compelled him to correct and amend his books.

And S. Claudia her Father was much more auerted from the Poems of Martiall, then Pudens his sonne in Lawe was, by that Poets owne confession, for euen those Poems which he sent to Pudens would haue so much bene di­sliked by Claudia her Father, that he entreated S. Pudens not to communi­cate them vnto him, because he knew well he condemned their leuitie.

And a simple suggestion it is to write, she culled out the finest and honestest of his Epigrams, and sent them hither; for this she could not doe, without reading also the fowlest, and dishonestest, which we may not thinke that so modest, and holy a Saint would doe, which is of these Protestants sufficiently before acknowledged, when they expressely say, Martials verses generally are no lessons be fitting Ladyes. Therefore if generally they were so vnbesee­ming, Theater of great Brit. supr. l. 6. we may not make so holy & renowned a Lady either a generall or par­ticular Approuer of such stuffe, to send it so lōg a Iorney to her beloued Friēds in this her Natiue Coūtry of Britaine, for toakēs, much les for Newyeares gifts, neither was that name, nor ceremony knowne in Britaine, lōg after that time▪

7. And the first Protestant English Archbishop which before obserued that absurditie, and yet willing to insist in the same erroneous steps of his bre­thren in this point, and therefore hath written that it is likely Claudia sent these strange Poems hither from Rome before she was a Christian; verisimile est Claudiam ante acceptam fidem Epigrammata Martialis ad Britannos misisse suos, speaketh farre more absurdly, for it is euident by all Accompts, both of Christians and Pagans, Catholiks and Protestants, that Claudia was a Chri­stian, and renowned by Saint Pauls pen, in the time of Nero, 26. yeares be­fore Martial wrote, or came to Rome: Therefore it was greate ignorance, or willfulnes in that Protestant Archbishop, to write, it was verisimile a very likely thing, that Claudia sent that Poets Epigrams into Britan before she was a Christian, she being a renowned Christian so long before he was a Poet. Godwin Conu. of Britaine p. 17. 18. But Martial had other meanes to vent his Poems hither, he was acquainted with Quintus Ouidius, and his company that came hither, he and wrote an Epigram vnto him cited before, such was also one Stella as he writeth. Martial. l. 10. E­pigram. 40. ad Quintum Oui­dium. Lib. 12. Epigram. 3. ad librum suū.

And it was his glory, thus by idle headed parsons, to send his bables about, both to Rome, and from thence to other parts, as appeareth in the beginning of the same Epigram.

And he plainely declareth, euen in his first Epigram to his Reader this was his humour to make him selfe knowne in the world for such Poeticall, and vaine scriblings:

And to make speedy vtterance of such wares to all parsons & places, the very Martial. l. 1. Epi­gram. 1. ad Le­ctorem. Lib. 1. Epigr. 2. next Epigram (which is also to the Reader) is to tell where his bookes were to be bought: and besides he sent them vp and downe to particular parsons as their Titles testifie. And allthough we had diuers holy Christians then in Rome of this Nation, which reiected Martial his Poems, as S. Claudia, and [Page 158] her Father did; yet there were also at that time many Pagan Britans, and some of them also Poets, as Gildas Cambrius, a most noble Britan Poet, as Ponticus Pontic. Virun. Hist. Brit. l. 1. Gi­rald. Ferrar. hist. Poet. Dialog. 5. Io. Bal. Script. Brit. cent. 1. in Gilda Cambrio. Virunnius calleth him, Gildas Poeta Britannicus nobilissimus, and others, by whose meanes, besides such as I haue related before, it is not vnlikely, but Martials verses, aswell as others came into this Countrie, and he might take notice there of, and therevpon write: it was reported that his verses were sunge in Britaine.

8. And hereby it appeareth how weake a propp they haue to support S. Claudia did not translate or send S. Pauls Epistles into Britaine. them therein, that would probably and by comparison conclude that S. Clau­dia did send S. Pauls Epistles into Britaine, because she sent Martials Poems hi­ther: for first there is so greate difference and repugnancy betweene the holy writings of S. Paul, and the idle Epigrams of that Poet, if we chuse their best; that rather the contrary is to be gathered, that whosoeuer did affect the li­bels of Martial, could not be a louer of S. Pauls doctrine, so opposite vnto such vanities: and so she knowne to be so renowned a Christian when Martial wrote, and so highely commended by S. Paul, could be no recommender of Martials vanities, vnto this, or any other parts, or parsons. And it is euident be­fore, she allowed them not. And allthough I willingely allowe, what a Pro­testant Bishop writeth of her, placing her among our Brittish writers, and affirming, that she was renowned all through out Italy, and other Nations, for her style in the Latine, & Greeke tongue: Claudia Rufina Britannici generis no­bilissima Io. Bal. l. de Scrip. Brit. cent. 1. in Claudia Rufina. mulier, nominis claritatem ex ingenti vtriusque linguae Latinae & Graecae notitia, per Italiam, & alias commeruit mundi Regiones: yet this is no warrant for others to say, that therefore she translated S. Pauls Epistles, and sent them into Britaine. For euery one that hath knowledge in Latine, and Greeke, all­though in a more excellent manner, then a Lady, a stranger to them both, and young in yeares, as by these men she was, is not a fit Translator of holy Scripturs, and we doe not finde that honor then giuen to any of her sexe, nor did that, or such office belong to her or any such; her Father before confes­sed to be a learned Christian, was a fitter man to performe such things to this his Nation, if any such was done at that time. But amōg all the Epistles which S. Paul wrote, we doe not finde any one of them written, or sent by him, to any parson, or place, but such as had receaued the faith of Christ before, nei­ther S. Pauls Epistles, nor any part of Scripture will make an Infidell a good Christian without a Preacher or Interpreter. And I suppose he would be thought a strange Poet surpassing Martiall in that kind, in the iudgment of Antiquaries, who should say, he had euer seene, or credibly heard of any part of Scripture then translated, much more by any woman into the Welch or Brittish languadge.

9. And no lesse paradoxe it is, which a Protestant Bishop and Antiquarie Godwin Conu. of Brit. p. 18. c. [...]. proposeth to the world, concerning S. Pudens, husband to this our holy Coun­try woman S. Claudia, laboring to perswade his Readers, that he came into S. Pudens Hust. ad to S. Claudia did [...] B [...]itain [...], n [...]r nea [...] [...]. N [...]ther prea­ched [...]e any whe [...]. Br [...]taine, and heare preached the faith of Christ. First he maketh this his Marginall Note of that which followeth: Britaine a Refuge for Christians. And then addeth of this time: it was not counted vnlawfull for those to be Christians, that dwelt beyonde Italy, and France, as in Britaine or neare the Pirenaeā Mountains, and so to the westerne Ocean. Whereby vndoubtedly it came to passe, that many pro­fessing Christ, not daring to abyde neare vnto the hart of the Empire, as in Italy, France, or some other of the neerest Prouinces, made choyse of our Britaine, and some other remote places, where to leade their liu [...]s in such sorte, as they might enioy liber­tie [Page 159] of conscience. In the number of these, I may well suppose Aulus Rufus Pudens be­fore mentioned to be one, who after the time of his marriadge, trauailed to these Nor­thren parts of the world, as it is plaine, by these verses following.

By meanes of these kinde of men adding their helps vnto the successours of Ioseph, Io. Pits. l. de Illu­str. Brit. Script. ae­tate 2. in Claudia Rufina. Io. Bal. l. de Script. cent. 1. in eadem. Matt. Parker ant. Brit. Stephanus v. Ar­chadia & Parrha­sia. Calep. in Par­rhasia. Tho. Tho. in eod. Abrah. Hortel. Phnius l. 4. c. 6. Ptol. l. 3. & annot. in eund. Sebast. Munster. & alij. Bed. Martyr. 14. cal. Iunij. Ioan. Pits. in Cat. aetat. 2. in Claud. Ruf. Martyrol. Rom. die 19. Maij. Vit. S. Pudentianae in Breuiar. 19. die Maij. Tradit. Rom. a­pud Baron. ann. in Rom. Martyr. die 19. Maij. Et Tom. 1. & 2. An­nal. 3. conu. part. 1. p. 17. and his Disciples, I suppose it came to passe, that Lucius a King of this Countrie, was drawne to a liking of Christian Religion. Where we plainely see this Protestant Bishop and Antiquarie would make this Pudēs to haue preached heare in Bri­taine, and to haue bene one of them, which gaue continuance to the faith formerly preached heare, euen to the time of King Lucius; when it is euident not onely by all other Histories which tell vs he liued and died in Cappadocia, but by their Protestant Archbishop, and Antiquary, and this Protestant Bishop himselfe, and his owne Authour, Martial liuing in that time and acquainted both with the man, and his Iorney, that he was a corporall and bodily souldiar, and warryer for the Romans. Eques Romanus, Tribunus militum, which the laste verse cited from Martial plainely proueth, and neuer came neare vnto this kingdome, the nearest when he was in Italy, for Parrhasia where Mar­tiall saith he was, and this Protestant Bishop absurdlie citeth against himselfe, is Archadia, and all Archadia called often by that name, farther hence then Rome is, and what Scythia soeuer Asiatica, or Europaea S. Pudens was in, or neare vnto, suer we are, that Britaine is farre remote from any part of any Scythia, and as I haue shewed before, his body was brought from Cappado­cia to Rome, and there interred: And by some auncient Authorities, that probably he was returned aliue from the warrs of Cappadocia vnto Rome, died and was buried there. Romae Sancti Pudentis Senatoris, Patris S. Pudentia­nae Virginis, qui ab Apostolis Christo in baptismo vestitus innocentem tunicam vsque ad vitae coronam immaculate custodiuit. Which testimonie also confirmeth their opinion, which write, that this Brittish house was according to the Roman Tradition, primum Principis Apostolorum Romae hospitium, illicque primum Chri­stianos conuenisse ad Synaxim, coactam Ecclesiam: The first lodging of S. Peter at Rome, being there fifteene yeares before S. Paule, and the first Church of Christians in Rome where they assembled to serue God, from the first prea­ching of Christ there by S. Peter; for although S. Paul maketh that speciall memory of S. Pudens, and Claudia, yet here we are told by vndeniable Au­thoritie, S. Claudia her house in Rome what profit it brought to Chri­stian R [...]ligion. besides the Roman Tradition, that they were also S. Peters disciples, signified in the worde Apostolis Apostles in the plurall number, when no A­postles but S. Peter and S. Paule came thither in those times. And so this house of our holy Christian Britans being the then principall Church for S. Peter, S. Paul, the Popes which succeeded, among whome S. Linus is reckoned by 2. Tim. 4. S. Paul, together with the owners of that holy house, as commonly resident S. Claudia her knowne learning, and other vertues. therein, we may easely gather how greate spirituall good flowed to this Na­tion, from that onely fountaine, and well of life, in this westerne world, where the Christian Parents of S. Claudia before her, she and her Husband Iacob. Bergom. l. de Poetissis. Harris Theater. l. 1. c. 21. S. Pudens after, and after them their holy children gaue the greatest entertay­nement, and releife to the holy Apostles, their Disciples, and Successours, and [Page 160] others the seruants of Christ in those dangerous dayes of Persecution. Of this our renowned Country woman it is written by strangers: Claudia Rufina mulier Britannica, vtraque lingua erudita: Claudia Rufina a Briton borne was lear­ned and skillfull in both tongues, both Greeke and Latine. Which our English Pro­testant Antiquaries, and others confirme, affirming the same of her. Haec Io. Bal. l. de Scri­ptor. cent. 1. Io. Pits. l. de Illust. Brit. Script. aetat. 2. in Claudia Ruffina. magno praedita ingenio mulier, tam Latinè quam Grecè, and register her among the learned writers of this Nation, deliuering vnto vs the names of diuers bookes penned by her.

10. What her worthines was, I haue somewhat related from S. Chryso­stome, and Theodoret before. And besides the testimonie of S. Paule, ma­king her one of the foure most renowned in Rome, & the onelie Worthie both of Britaine, and these western Nations, except S. Eubulus was her Father and our Countriman, which is remembred in holy Scripturs. What a meanes and help she was to propagate the faith of Christ both to her Countrymen, and others at Rome, Italy, especially in Vmbria where she liued after her going from Rome, and in this our Britaine, we may be assured both by that is said be­fore, that her house was the cheifest and vsuall assembling place in that time, for such Religeous designements, as also by the receaued and approued Histo­ries of her holy children, as namely S. Pudentiana and S. Praxedes, which she had brought vp in so greate sanctitie, both by her instructions, and ex­ample, that together with their two Brethren S. Nouatus and S. Timotheus they are honoured in the Catalogue of holy Saints. Of one we reade, that in Acta S. Praxedis in Breuiar. Rom. 21. Iulij. Martyr. Rom. eod. die. Sic Bed. Vsuard. A­do. Sur. & Lipp. eod. die. the Persecution vnder Marcus Antonius the Emperour, her Parents being now deade: Christianos facultatibus, opera, consolatione & omni charitatis officio prosequebatur, nam alios domi occultabat: alios ad fidei constantiam hortabatur: aliorum corpora sepeliebat: ijs qui in carcere inclusi erant, qui in ergastulis nulla re deerat: The persecuted Christians she assisted with her welth, labour, confort, and all offices of charitie: for some she did hide in her house; others she exhorted to constancy of faith: she buryed the bodies of others: To those that were in prison, and durance, she was wanting in no kinde of releife. Of her Sister S. Pudentiana, we reade, that Act. S. Pudētianae in Breu. Rom. die 19. Maij. Mart. Rom. eod. die. Ado Treuer. ad 12. Calend. Iulij. Momb [...]it. tom. 2. Beda & Vsuard. 19. die Maij. Sur. & Lipp. eod. die. she was of admirable sanctitie in Christian Religion. She had in her family notwith­standing the Persecution 96. Christian men: nonaginta sex homines. And whereas the Emperour Antonius had made a Decree, that Christians should not publikly offer their Sacrifice, the holy Pope S. Pius with the Christiās vsed to say Masse in her house: Quod autem ab Antonino Imperatore sancitum erat, ne Christiani publicè sacrificia facerent, Pius Pontifex in aedibus Pudentianae cum Christianis sacra celebrabat: And she gently entertayned them, and ministred all necessaries vnto them: Quibus illa benignè acceptis, quae ad vitam necessaria essent suppeditabat. Therefore if this sanctitie of these childen was deriued vnto them from their holy Parents and after their deaths, when their Ritches and Reuenewes were diuidie into so S. Claudia her [...]ouse as a Christiā schoole and Semi­narie to teach the Christian faith in Britaine and the westerne Natiōs. many portions, one onely daughter dwelling in that their house at Rome, was able to keepe such hospitalitie that besides 96. Christian men which she kept in her family, she receaued the Pope, and all Christians resorting to her, and supplyed both their spirituall necessities in making her house their set­led Church to celebrate Masse, and other diuine exercises, and ministred also temporall things vnto them, as their needs required: how much the rather must we conclude these things of their holy Parents, more enabled to per­forme such bounties, then any their children were. And this much more in the time of the parens of S. Claudia, being by exemption as strangers, not so lyable to the Roman Pagan lawes, and penalties of them, and so Christian As­semblies [Page 161] were more frequent, and freely kept there, then in any Roman house, the Apostles and their Disciples there more securely entertayned, Re­ligion exercised, Preists, & Cleargie men consecrated and directed into diuers Countries, and among so many, so greate multitudes of Christian Britans li­uing in that house, and vsually resorting thither, and there instructed, we may not thinke but diuers Britans then and there, receaued holy preistly Or­ders, and consecration: And with others were sent into this kingdome, some of which number I shall remember hereafter, when I haue first brought S. Peter againe from Britaine to Rome, because they principally depended one him, and by him, or his Suecessours receaued Consecration, Iurisdiction, Di­rections and Instructions, for the Conuersion of this, and other western Countries. After a long and happy life spent in such sanctitie she ended her dayes at Sabinum in Vmbria, whether she retired herselfe, to her Husband S. Pudens his noble house, and Municipium there, after his death.

THE XXXIII. CHAPTER.

ABOVT this time, the Prophesie preserued among the aun­cient Rabins, that the cheife Seate of the Messias should be in Rome, was to be performed in his cheife Apostle, and Vicar S. Peter. Which the Prophetisses and Sybils among Henricus à S. fi­de l. contra Iu­daeos. Sybilla Erythrea apud Franc. Petr. Arch. l. 1. de otio Relig. Bernard. Senen. 6. part. Serm. 1. de Fest. Mariae. Anton. Chron. part. 1. tit. 3. c. 9. Hartm. Schedel. in Sy­bill. Sybill. Ery­thr. in Nazao­grap. p. 53. the gentils had also receaued, and deliuered to posteritie, testifiing, that this greate and victorious Citie, which had triumphed ouer so many potent peoples, Kings, and kingdomes, should be subdued to the Messias, not with the force of sword, but by the fishers (S. Pe­ters) hooke. Non in gladio belloue Aeneadem vrbem Regesque subijciet, sed in hamo piscantis, and this fisher should there, and ouer Kings subiect vnto it, setle the name and victory of Christ for euer. In Eneadem latus piscatoris nomen Ag­ni vsque ad fines seculi virtute perducet. Therefore this Imperiall Regiment of the Church, and Kingdome of Christ, being principally committed to S. Pe­ter, & so from him to remaine in his Successors, in that prime Apostolike See, and the time of his death now drawing neare, hauing allmost ended his prea­ching in these parts of the world, to giue that further honor to this kingdome of Britaine, an Angel appeared vnto him, telling him, the time of his leauing this world was at hand, and that he must returne to Rome, where after he S. Peter admoni­shed in Britaine from heauen of his death at hād to be in Rome. had suffered death vpon the Crosse, he should receaue his reward of Iustice: Angelicam aspexit visionem, quae dicebat; Petre instat tempus tuae resolutionis, & aportet te ire Romam: in qua cum mortem per crucem sustinueris, recipies mercedem iustitiae. This heauenly vision, and admonition was made vnto this blessed Sim. Metaphr. die 29. Iunij. Sur. & alij in fest. SS. Apost. Petri & Pauli. Apostle heare in our Britaine, after he had bene heare long time: quo in loco cum longo tempore fuisset moratus. For which extraordinary grace shewed vnto him, when this holy Apostle had giuen thankes vnto God, and setled the [Page 162] state of our Primatiue Church heare in Britaine, as I haue before made men­tion, in the twelfth yeare of Nero, as this auncient and holy Authour wri­teth, he returned from hence to Rome. Cum ergo propterea deum glorificasset, & egisset gratias, & apud Britannos mansisset dies aliquot, & verbo gratiae multos Stowe & Howes hist. in Nero. Sueton. in Ne­rone. Dio Cass. & Matt. Westm. in eodem. Marian. Scotus. l. 2. aetat. 6. Mart. Polon. Supputat. in Ne­tone. [...]or. Wi­gorn. an. 14. Ne­ [...]on [...]s. Matth. Westm. [...]n. 13. Neron. Cassiodor. Ma­ [...]an. [...]or. Wi­ [...]r. sup. illuminasset, & Ecclesias constituisset, Episcoposque & Presbyteros & Diaconos or­dinasset, duodecimo anno Caesaris Neronis, rursus Romam reuertitur. Some English Protestants write the 14. yeare of Nero the holy Apostle S. Peter hauing accom­plished his preaching in the west parts, returned to Rome, where he preached againe as he did before. Which may without much difficultie or difference be easily re­conciled to the former, if we say with Suet onius, Dio, and others, that Nero reigned 13. compleate yeares, and some monethes: Nero quintus ab Augusto, imperauit annis 13. & mensibus octo. And S. Peter went from Britaine in the later end of the twelfth yeare of Nero, as S. Simeon Metaphrastes noteth, and the next yeare coming to Rome preached there some time, and was Martyred in the beginning of the 14. and last yeare of Nero, allthough Mat­thew of Westminster and some others set downe the death of S. Peter in the 13. yeare of Nero, differing from those, that say Nero killed, S. Peter, S. Paul and himselfe the 14. and last yeare of his Empire. Nero Petrum & se interfecit.

2. By this we see the exceeding greate Pastorall, and Fatherly care, and S. Pet [...]rs Pastorall [...]are of Britaine, [...]nding Ch [...]ists Church in it. loue of this greatest Apostle S. Peter to this kingdome, that allthough he was so extraordinarily admonished by the holy Angel, to returne to Rome, yet he neither would, nor did forsake this Nation, vntill he had perfectly settled such an Hierarchicall Order, and holy gouernement heare as I haue descri­bed, and was needfull in the first founding of the Church of Christ, among so many Countries and Prouinces of this Western world. And the loue and dutie of many Britans, especially such as were not so perfectly intructed in the faith, cannot be thought but to haue bene reciprocall to that supreame Pastor, How it is p [...]obable diu [...]rs Britans went with S. Peter from hence to R [...]me. in so greate degree, that it moued many of them to attend him in his returne to Rome, to be better instructed in true Religion, as diuers also after his depar­ture hence, did vndertake that Iorney to that end, such as S. Beatus and his Associate were. And S. Peter being now come to Rome immediately from this kingdome, without staying in that Iorney, as may be sufficiently gathe­red out of the words and admonition of the Angel vnto him before his going hence, and both hauing in his company diuers Britans, and at Rome finding yet aliue as appeareth by S. Paul writing to S. Timothie before, diuers Chri­stian Baron. Tom. 2. Annal. Ann. 165. & S. Iustin. apud [...]und. supr. Britans in that house, which as is shewed before, and Baronius from S. Iustine, and others proueth, was both his, and other Christians common lod­ging; patebat domus Pudentis ab initio Petri Romam aduentus, hospitio Christia­norum: we are sufficiently allowed to be of that opinion, that he was entertai­ned now at this his coming againe to Rome frō Britaine in the same house, as at S. P [...]ter at [...] to R [...]m [...] [...] rec [...]au [...]d againe in our B [...] ­ [...]ns [...]ouse▪ with many [...]her [...]. his first coming, and vsually in the time of his continuance and residence there. And in this Noble Christian Britans house it seemeth S. Peter among other his Apostolicall labours and designments for the Church of God, wrote his second Epistle, wherein he maketh memory of some memorable things, that chanced vnto him by all probable Iudgment in this Nation, as of the Angells appearing vnto him, the forewarning of his death at hand, and that S. Peter in his 2. [...] s [...]meth to [...] [...]f the visiō [...] [...]r [...]ta [...]e. it should be in Rome. Knowing that shortly I must put off this my Tabernacle, euen as our Lord Iesus Christ hath shew [...]d mee. As our English Protestants translat [...] which words of the holy Apostle doe seeme to haue reference vnto that Ap­parition, and admonition to him of his death at hand, of which I haue spoken 2. [...]. 1. vers. 14. [Page 163] before. For we doe not finde in Histories, more then two warnings heareof giuen by Christ to S. Peter; the first, and most euident in Britaine, and the other more obscure at Rome, recorded by S. Linus, Egesippus, S. Bede, and Linus l. de Pass. Apost. Egesipp. de excid. Hieros. l. 3. c. 2. Beda Sermone de S. Petro & Paulo. Tom. 7. others, when S. Peter a litle before his death being sought for by Nero, and willed by the Christians to forsake Rome, to auoide the fury of the persecu­ting Tyrant, being come to the gate of the Citie, Christ appeared vnto him, and being demanded by S. Peter whether he went, Domine quo vadis? Christ answered, Iterum veni [...] crucifigi. Which S. Peter interpreted to be spoken of his Passion; because Christ who suffereth in all his members, was also to suffer with S. Peter. Intellexit Petrus de sua dictum passione, quod in ea Christus passurus videretur qui patitur in singulis: non vtique corporis dolore, sed quadam misericordiae compassione, aut gloriae celebritate. And this cannot be well construed to be that admonition of his death which S. Peter wrote off in his Epistle, being both ob­scure, and in all probable Iudgment after the writing of that his Epistle, and immediatly before his apprehension, and death, as appeareth by those Au­thours, affirming S. Peter was presently taken and martyred: conu [...]rsus in vr­bem redijt, captusque à persecutoribus cruci adiudicatus. Therefore seeing besides this so obscure admonition giuen to S. Peter by Christ of his death, we finde no other, but that most cleare and manifest foretelling thereof to S. Peter, by an holy Angel in Britaine, we must needs conclude that the holy Apostle in that passadge of his Epistle, how he should shortly leaue the Tabernacle and dwelling place of his soule, his mortall body, as our Lord Iesus Christ had shewed vnto him, did this Nation that honour, to remember in his holy wri­tings, that foresight and admonition of his end approaching made vnto him by the heauenly vision and Instruction thereof, which he had in Britaine. And signifiing in the first words of this his laste Epistle that he wrote it to all beleeuing Christians at that time, saying: Simon Peter a Seruant and an Apostle 2. Petr. 1. v. 1. 2. of Iesus Christ, to them that haue obtayned like pretious faith with vs, grace and peace S. Peters care and loue to Britaine to his death, and after in heauen by his owne promise. be multiplied. We must needs acknowledge, that coming then immediately from the Christians in this Nation, whome he had so lately conuerted, he most fatherly remembred them with others in those words, and the whole Epistle following, especially where he writeth: I thinke it meete, as long as I am in this Tabernacle, to stirre you vp, by putting you in remembrance. Knowing that Vers. 13. 14. 15. shortly I must pute of this my Tabernacle; euen as our Lord Iesus Christ hath shewed mee. Moreouer, I will endeuour that you may be able after my decease, to haue these things allwayes in remembrance. In which wordes this our kingdome of Bri­taine doth most iustly claime, that S. Peter remembred it, and rather then any other, citing there the admonition, which he receaued by the holy Angell heare, and there protesteth his greate care he had of this Coūtry, that it might not onely during his life but after his death remaine constant in the profession of Christian Religion. And by Oecumenius and diuers others, both the Greeke and Latine Text giuing way to that exposition, S. Peter did there pro­mise Oecumenius in verba illa: Dado operam &c. 2. Petr. 1. v. 15. to remember this Nation, not onely during his life, but after when he should be in Heauen, as I haue shewed by diuers examples from auncient and credible Authours before, & shall remember more hereafter. And in the next verse he proueth, that he principally heare remembred Britaine, and those Nations, to which he had parsonally preached, for he saith: We haue not fol­lowed 2. Petr. 1. v. 16. cunningly deuised fables, when we made knowne vnto you the power and coming [...]f our Lord Iesus Christ, but were eye witnesses of his Maiestie. Where he plaine­ [...]y speaketh, of such people, and Nations, to whome he had made knowne [Page 164] the power of our Lord Iesus Christ, by his preaching, such as Britaine was.

3. And when being to leaue this world and his cheif Pastorall chardge, which might not die with him, to his successor, we must further acknow­ledge, how mindefull he was of this kingdome, with others in that desig­nement, whether he constituted S. Linus, or S. Clement, to be his next Suc­cessor; for the first as I haue shewed before, was familiarly knowne to our Christian Britans, and lyued most with them in Rome, and the other. S. Cle­ment was not onely in the same estate, but was parsonally heare with S. Pe­ter in this Nation. Neyther were our Christian Britans then vnmindfull or vngratefull for so many fauours of S. Peter vnto this Country, but euer conti­nued most dutifull, and faithfull vnto him without any discontinuance of those obsequies vnto him; for as I haue probably shewed they were the first that entertayned him in Rome, and after: so I cannot without preiudice, and iniu­ry The greate honor, & loue of our first Christian Britans to S. Peter: and how probably di­uers of them, hono­rably buried him. vnto this kingdome thinke, but they were cheifely Christian Britans that performed the last and funerall duties to that holy Apostle, among whom likely was S. Marcellus Disciple of S. Peter, by birth a noble Britan, of whom I will speake more hereafter, for we reade in many, that one of S. Pe­ters Disciples so named did honorably bury that glorious Apostle martyred by the cruell Tirant Nero. Marcellus quidam Discipulus S. Petri accepit Corpus A­postoli, Bed. Hom. de S. Petro & Paulo Tom. 7. oper. Guliel. Eisengr. centur. 2. part. 6. D [...]st. 1. S. Anton. Vinc. Petr. de Nat. a­pud Magdebur. cent. 1. l. 2. c. 12. 650. 2. Tim. 4. & lauit illud tali vnguento, quod nunquam posset putrescere, & postea misit illud in monumento. Yet I finde that there was an other Marcellus in this time a Roman borne, Marci vrbis Romae Praefecti filius, that sometime followed Simon Magus, and was conuerted to the faith of Christ by S. Peter, and wrote among other works the Acts of S. Peter, and S. Paul. But this man being thought to be martyred by Nero, cannot so well be adiudged to haue bene the buryer of S. Peter, seeing S. Peters Martyrdome was one of Nero his last Actions. And we may not doubt, but our Britans that first receaued S. Peter in their house at Rome, and were euer afterward most faithfull and true vnto him both at libertie and in prison, as we are taught by their loue to S. Paul in like case testified by himselfe, and brought vp their children in such sorte that among other Acts of Christian pietie, we finde as in S. Praxedes, that they Vita S. Praxed. in Breuiar. die. 21. Col. Iulij. buried the bodies of the holy martyrs; Imperatore Christianos persequente, eos facultatibus, opera, consolatione, & omni charitatis officio prosequebatur. Nam alios domi occultabat: alios ad fidei constantiam hortabatur: aliorum corpora sepeliebat: ijs qui in carcere inclusi erant, qui in ergastulis exercebantur, nulla re deerat: There­fore much more we may iudge, that the holy parents their Christian Brit­tish family and friends, who from the first coming of S. Peter to Rome had ministred in such duties vnto him, were not wanting to performe this last and Antiquit. Glast. Capgr. Cat. in S. Ioseph. Hard. in chron. Stow hist. Cornelius Tacit. in Vita Agrico­lae. farewell obsequie to that greatest Apostle: both in respect, their greate loue and effection to S. Peter, be sufficient Testimonialls thereof, and aboue all o­thers they might more freely performe it, then many others. For the Romans did not intermeddle then with the Britans in matters of Religion, but left such affaires to their owne Gouernment, and Brittish Gouernours, as we see in their Kings then Aruiragus, Marius, Coillus, and Lucius, all friends and fauou­rers That neither S. Pudēs, S. Claudia, any of their fami­ly, or any Britan was then puni­shable by the Ro­mans for Religion. of Christians, before Lucius was conuerted to the faith, openly to pro­fesse it, and none of them ioyned with the Pagan Romans in their Religion. which we cannot affirme so freely of France, where Claudius had forbidden the vse of their old Religion, which in Britaine neyther he nor any other Emperour had done, but the Christian Britans did both at home, and els where [Page 165] vnder the Romans quietly enioy the free vse of the Religion of Christ, vntill the Persecution of Dioclesian.

4. If any man obiect, that S. Pudens husband to S. Claudia was a Roman, and so subiect to their Lawes in Religion. I answeare first, that it is euident before, that the Father of S. Claudia, a Christian and cheife commander in that family, was yet lyuing, and long time after. Secondly I answeare, that S. Pudens himselfe was but a Municeps, and no Romane, partaker thereby of the Roman priuiledges, and immunities, but not subiect to their penalties; especially in things concerning Religion, as is testified by Aulus Gellius, and others their owne writers. Municipes sunt ciues Romani ex municipijs suis suo Aul. Gellius Noct. attic. l. 16. c. 13. Io. Selden Analect. p. 39. Cicero l. 2. de le­gibus. Iure & legibus suis vtentes, muneris tantum cum Populo Romano honorarij parti­cipes, a quo munere capessendo appellati videntur, nullis alijs necessitatibus, neque vlla populi Romani lege astricti. Marcus Tullius Cicero hath the like euen in matters of Religion, and diuers others. Therefore a Protestant Antiquarie boldly concludeth, that by the Roman Lawes, the Municipes such as S. Pu­dens was, might be of what Religion they would, without controlement. Tanta municipiorum videtur fuisse libertas, vt maiorum ac auitis sibique proprijs sa­cris vti minime prohiberentur. Selden supr.

THE XXXIV. CHAPTER.

1. THE cheife Gouernour of the Church of Christ S. Peter, ha­uing now happily by holy Martyrdome ended his labours in this world, and obtained his Crowne, and reward, in hea­uē; as an other succeeded him, in that high Pastorall chardge After the death of Nero, others en­ioy the Empire a very shorte time. in spirituall things: so also at, or soone after that time, the su­preame Gouernors in temporall affaires, both in the Roman Empire, and this kingdome of Britaine were changed. Nero the Emperor the same yeare he Euseb. in Chron. Matt. Westm. in Galba. Otho. & Vitell. Marrian. Scot. l. 2. aetat. 6. Martin. Polon. in Supput. Flor. Wigorn. & al [...]j. Martyred the holy Apostles, murthered himselfe, and Galba was Emperor though a short time of sixe monethes or litle more, and Otho who stewe Galba, was an Emperor allthough of a lesse continuance, for being in the fourth battaile he fought with Vitellius, conquered by him, hauing had vi­ctory in the three former, impatient of dishonor killed himselfe, bearing the name of Emperor but three monethes. And Vitellius which triumphed ouer him, enioyed as short an Imperiall life, onely eight monethes long, as his death, for his cruell wickednes was dishonorable, stabbed to death, cast into the Riuer of Tyber, and wanting buriall. Cum Vitellius multa crudeliter, ac ne­quiter Romae ageret, minutissimorum ictuum punctionibus est excarnificatus, & ad Vespasian Empe­rour. vltimum in Tyberim mersus, communi caruit Sepultura. After these Vespasian was Marius King in Britaine, no Perse­cutor of Christiās, but a freind, and Benefactor to thē. inuested in the Empire enioying it allmost eleuen yeares.

2. In Britaine Marius commonly esteemed the sonne of Aruiragus, and Genuissa, the reputed daughter of Claudius, was King: and both these so [Page 166] farre from being enemies and Persecutors of Christians, that King Marius is by diuers, as I haue shewed before, reported to be a Christian, and by all opi­nions both a friend, and Benefactor vnto them, confirming vnto the Christian Eremites of Aualon, S. Ioseph and his Associates those Donations, liberties, and Immunities which his Father King Aruiragus had formerly granted Iohn Harding Cronicle c. 47. vnto them. And the Emperor Vespasian whas so friendly and fauourable to holy Christians, that when he was in Britaine, before he was Emperour, as Vespasian Empe­rour also a freind to Christians, and thought to haue beleeued in Christ. Harding from more auncient Authours hath testified, he procured those Im­munities, and Exemptions for S. Ioseph, and his company, which King Ar­uiragus endowed them with. And I doe not doubt, but he was so farre a Chri­stian in iudgment, that I may recompt him in the number of those first Empe­rours of whome Tertullian thus writeth: The Emperours themselues would haue Tertullian. Apol. contr. gent. c. 21. beleeued in Christ, if the Emperours had not bene necessarie to the world, or men that where Christians might haue bene Emperours: Sed & Caesares credidissent super Chri­sto: si aut Caesares non essent saeculo necessarij: aut si & Christiani potuissent esse Caesares. For we finde in aūcient Histories, Manuscripts and others written di­uers Manusc. French hist. pr. Or que nous sommes. hundred yeares since, that this Vespasian being Miraculousely cured of a naturally irrecouerable desease, by the power of Christ, did plainely acknow­ledge him to be the sonne of God, fuist le filz de Dieu, And promised there­vpon to reuendge his death vpon the Iewes. Which he performed, when he sacked Hierusalem, and so slaued that people. For executing which Iustice of God, and desolation of the Iewish Nation, this kingdome of Britaine, though so farre distant thence, was present there, as both Haebrew & English writers euen Protestant Ministers are witnesses, with 20000. souldiers. I 20000. Britans serued under Vespasian, at the sacking of Hieru­salem by Vespasiā and Titus. reade (saith a learned Protestant Antiquarie and Minister) in Ioseph Bengorion a very authenticall Haebrew Authour, a Testimony of the passing of twentie thowsand Britans valiant souldiers to the seige and fearefull sacking of Hierusalem vnder the conduct of Vespasian and Titus the Roman Emperour. Therefore so many thow­sands going so greate a Iorney, to fight vnder so Christanly a minded Gene­rall, and for the Quarrell of Christ, we cannot thinke but many of these were Ioseph Bengor. apud Rich. Ha­kluit praef. l. Na­uigat. Angl. also in iudgment, Act, or both, Christians.

3. And so we may worthely register Britaine for one of the first beleeuing Nations, though so farre distant from the place of the life, death, and first prea­ching Credible that many of these Britans were Chsistians. of Christ, and boldly say, it was the first, cheifest, principall, or onely kingdome that sent so greate forces, and so farre of, through so many diffi­culties, to execute the iust Reuendge of God vpon his Enemyes. And the Christian either publike profession, or knowne disposition of many Brittish Souldiars there mixed with the Romans vnder Vespasian, must needs be a Motiue to iustifie his words for true, to force Iosephus to those forcible com­plaints to the Iewes at that time, that they could not expect any help frō God, for as Oratio Iosephi ad Iudaeos Ege­sippus l. 5. excid. Hierosolymitani cap. 15. they had forsaken him, so he also had forsaken them. And he that was wont to defend them, was gone to the Romans their Enemyes, who then worshiped the true God, whome the Iewes had offended, and the true God was with the Romans: an praesidium speratur diuinum, atque auxilium de penetralibus? Sed qui nos defendebat, ad hostem migrauit: quoniam quem nos colebamus, Romani venerantur, nos offendimus. Quis autem ignorat cum illis esse deum? So that whether soeuer we goe where Bri­tās Iosephus & Ege­sipp. supr. were in that time, either in Iury about Hierusalē, where the faith of Christ was first preached, or Rome in Italy where the cheife Vicar of Christ was sea­ted, The cheife Rulers in Britaine friends to Christians in this time. or in Britaine, then termed by Iosephus and Egesippus an other world: Quid attexam Britannias, interfuso Mari a toto orbe diuisas, & a Romanis in orbem [Page 167] terrarum redactas. We finde there were many Christians among them. And their cheife Rulers euen in temporall affaires, not vnchristinaly minded, as Vespasian in Iury, King Marius in Britaine, at Rome Coillus, his sonne after­ward King heare brought vp at Rome euen from his Infancy, hic ab Infantia Romae nutritus, a greate friend to Christians, both there, and in Britaine, when Matth. Westm. an. 78. Galfrid. Monum. li. 4. ca. 18. Pōtic. Virun. Hist. Brit. l. 4. Stow Hist. in Coillus. he came to Rule.

4. And to come to the spirituall cheife Gouernour of the Church of Christ in the See at Rome in this time (to defere the Question whether S. Linus, or S. Clement immediately succeeded to S. Peter vntill I come to S. Cle­ments place, by common computation) and heare to followe that opinion, which the Church of Christ seemeth to preferre, that S. Linus was S. Peters next successour, in the Papall Gouernment, Linus Pontifex primus post Petrum Breuiar. Rom. die 23. Septemb. in S. Lino. gubernauit Ecclesiam: How carefull and mindefull this Pope was of the spiri­tuall good of this Nation, and the meanes he had to effect it, may be gathered by his acquaintance, and familiarity, which he had with our Britans, then re­mayning Pope Linus his care of Britaine. at Rome, by whom, and with whom, he was most releiued, and resident, as is before related. And to instance in some particulars; it seemeth that both S. Beatus, and his other holy Brittish companion of whome I haue H [...] consecrateth diuers Brittish Preists of this Na­tion. spoken before, were consecrated Preists and sent into these parts by this Pope S. Linus: To which opinion both our English and German Protestants with other Authours induce me. Our English Protestant Antiquaries write in this manner: As Beatus Rhenanus, in his Historie of Germanie, Pantaleon, and others Theater of great Britaine l. 6. §. 9. doe reporte, one Suetonius a Noble mans sonne in Britaine conuerted to the faith, by the first Planters of the Ghospell in this Iland, and after his baptisme called Beatus, was sent by the Brethren, from hence vnto Rome, to be better instructed, and further di­rected by Saint Peter. By which, and that I haue proued before, that S. Peter was put to death soone after his returne to Rome from hence, it may well be concluded, that S. Beatus and consequently also his companion in the same case were consecrated by S. Linus, and not by S. Peter: for Pantaleon proueth, that these men were long at Rome to be instructed both in faith, and lear­ning, requisite for such Ecclesiasticall parsons, before they were consecrated Preists, and directed into these Countries, and this rather by S. Peters succes­for, then by himselfe then Martyred and in heauen; S. Beatus Heluetiorum Apo­stolus. Henric. Pantal. de viris Illustrib. Germ. parte 1. p. 114. Stumpff. l. 7. Bibliotheca Pa­trum minor. Chronic. chroni­cor. tom. 2. Beatus ille nobilibus parentibus natus ex Britania Romā profectus est, vt a S. Petro, in vera fide rectius institucretur. Cum autem in humanioribus literis optime profecisset, atque Suetonius diceretur, Christianis dignus visus est, qui doctrinā ve­ram perciperet, atque eandem vbique disseminaret. Which could not be well ef­fected in so short a time, as is shewed before S. Peter liued after his returne from Britaine to Rome. Therefore I must needs asscribe it, to the time and ordinance of S. Linus. Which I may safely affirme in both opinions concer­ning S. Linus, aswell of them which deny him to haue bene Pope, and affir­me that what he did in Papall affaires, he did it by S. Peters direction, and ap­pointment: ex praecepto beatt Petri Apostoli: as also of such, as say, he was true Pope, and immediate successor to S. Peter, in which last opinion there can Marian. Scot. l. 2. aetat. 6. Mart. Polon. Supput. in S. Lino. Leo 2. epist. decret. Flo­rent. Wigorn. in Siluan. & Otho. be no pretence of difficultie at all; And in the former opinion, allthough we may not without iust reason say, that, Exp [...]aecepto Petri, S. Linus proceedings by commandment of S. Peter are to be vnderstood of things he did in the life of S. Peter, and time of his absence from Rome, for if S. Linus was not Pope after, but S. Clement, it should rather be said that S. Linus did ex praecepto S. Clementis, as S. Clement then liuing commanded and directed, then by the [Page 168] commandement of S. Peter, who being dead neither could command as Pope, nor be esteemed Pope: yet we may lawfully suppose, that S. Peter who had bene in Britaine, and had such care thereof, And seeing in his life time S. Beatus, and his Brittish companions, went so long a Iorney, as from hence to Rome to be instructed in the faith, and desirous to be consecrated Preists, to preach in their Countrie, would giue chardge, and direction to S. Linus, his successor to performe those duties for the spirituall good, and honor of this Nation.

5. And so we may probably vpon sufficient warrant suppose, these holy Brittish Preists, and Saints were directed into these parts, both by S. Peter, and S. Linus Authoritie, and Order. By this holy Pope also were such Bri­tans, as were Christians in Rome at that time instructed, the most principall place of S. Linus Residence being then in the house of S. Claudia our Brittish Lady, and so ordinary and vsuall that S. Paul before seemeth to number, and accompt him one of that family, Eubulus greeteth thee, and Pudens, and Linus and Claudia; that house being as is allready shewed, the most knowne and fre­quēt place of Christiās in Rome eyther to instruct, or be instructed in Religiō, minister or receaue the holy Sacraments thereof. And allthough King Coillus of Britaine, did not openly professe himselfe a Christian at that time, for feare of the Roman Emperour, and Senate; yet being brought vp at Rome, and in this time, and so farre a Christian in iudgment, and affection, that he confir­med to the Eremits of Glastenbury, those immunities and priuiledges, which Antiquit. Glast. in tabula antiq. Io. Capgr. Cat. in S. Iosepho Ara. Gulielm. Malm. l. de antiq. coeno­bij Glast. M. S. his Grandfather, and Father, Kings, Aruiragus, and Marius had graunted be­fore vnto them, we must needs affirme, that he learned this his so greate al­lowance, and loue to Christians, and their Religion at Rome from S. Linus and his Disciples, in whose time of Papacy he liued, and had his education and Instruction there by all Antiquities. And to giue vs assurance that this S. Li­nus had a Pastorall care, as part of his greate chardge, and cuer, as necessitie required, and the times would permite, to send Bishops, and preachers into these parts where Britaine is, we are told by diuers French Historians, and from their primatiue Antiquities: that euen in the first yeare of his dignitie, he sent Saint Cler, to the Realme of Britanny Armorike, who brought with him the Mere des histoi­res & chroni­ques de France lib. 1. fol. 87. A­lani Bouchard. Annales de Bre­taigne l. 1. f. 19. Nayle, wherewith the right Arme of S. Peter was crucefied, and S. Cler there setled his Episcopall See in the city of Nantes in the yeare of grace 72.

THE XXXV. CHAPTER.

1. S. Linus being martyred, S. Cletus succeeded him in the Apostolike Roman See, and was Pope aboue 11. yeares: And for temporall Rulers Matthew of Westminster and diuers after him doe testifie, that King Marius died in the 78. yeare of Christ, & left Coillus his sonne his Suc­cessour in this kingdome, Anno gratiae 78. Marius Britan­norum Matth. Westm. an. 78. Catalog. Regum Britann. in Ma­rio. Stowe Hist. in Marius. Har­ding Cronicle in King Marius. c. 50. fol. 42. Rex, ab hoc seculo transiens, Coillum filium habuit successorem. By whom he reigned but a short time, not aboue sixe yeares. O­thers affirme he reigned a farre longer time, the Protestant Publishers of the Brittish Historie ascribe 52. yeares for his Reigne, Polidor Virgil giueth him 48. yeares, Stowe saith he reigned 53. yeares, Harding auoucheth that he dyed,

But howsoeuer the question about the time of his Regiment, long or short, be resolued; certaine it is, that he was a friend to Christians, and if he reigned long, longer was their peace by his permission, and if his Regiment was shor­ter yet the quiet of Christian Religion was not thereby abbreuiated, for Coil­lus his Sonne being also very fauourably affected to Christians, and leauing the Kingdome to his Sonne Lucius, vnder whome the whole Nation was con­uerted to the faith of Christ, we cannot finde any King of Britaine in those dayes, which was an enemy to Christianitie; so that if any outrage or crueltie was committed against any of that profession, it was rather by the malice of Marian. Scot. lib. 2. aetat. 6. in Tit. Martin Po­lon. Supput. col. 36. in Tit. Matth. Westm. an. 81. Florent. Wig. in Tit. the Druids, and some such, and not by regall commaunde, and Authoritie, which rather stood for the defence, then offence of Christians all that time.

2. And so long as Titus Sonne of Vespasian was Emperour of Rome, which was but two yeares, and not many moneths, ther was no Persecution of Christians there not putting any of them to death, and so mercifull he was to all, that he pardoned the very conuicted, that had conspired against him, and vsed them as familiarly as he did before. vir omni genere virtutum mirabilis, adeo vt amor & deliciae humani generis diceretur. Hic in Imperio tantae bonitatis Domitian a v [...]ry wicked and perse­cuting Emperour. fuit, vt nullius omnino sanguinem fuderit, sed conuictos aduersum se coniurationis dimitteret, atque in eadem familiaritate, qua antea habuerat, retineret. But after Euseb. Hist. & in Chron. Ma­rian. Martin. Matth. West. Flor. supr. the death of Titus, his younger Brother Domitian taking the Empire vpon him, differed so much from his Brother, and Vespasian his Father before him, that he fell into so greate pride, and impietie, that he caused and commaunded [Page 170] himselfe to be called, and worshiped as God, and was the second after Nero, who setting forth his cruel Edicts to that end, persecuted Christians and the Church of Christ. Which crueltie of his, allthough it did not extend to our Christian Britans as Rome, still by the Roman Lawes enioying there their priuiledges, and immunities from compulsion to square themselues in matters of Religion to the Emperiall lawes, and Edicts, yet being of force against all that had not such municipall prerogatiues, many of these bannished and per­secuted Many Christians in this Persecution of Domitian fled into Britaine. Christians, as in the Persecution of Nero before, as our Protestant and other Antiquaries tell vs, fled into this our Britaine, whether that Persecution did not, nor could extend it selfe, for refuge, and succour, at the least vntill his wicked Edicts 15. yeares and some moneths after the beginning of his Empire immediately vpon his death for their crueltie were reuoked by Nerua, his Successour, who by his first Edict recalled all which Domitian had bannished. Nerua primo edicto suo cunctos exules, quos Domitianus relegauit, reuocari praecepit. Whereupon a Protestant Bishop and Antiquarie speaking of this time of Do­mitian Matth. Westm. an. Dom. 97. Godwin Conu. of Brit. p. 18. Tri­part. hist. l. 1. c. 7. calleth Britaine, a refuge for Christians. And addeth both from Cassio­dorus, and his owne iudgment: It was not counted vnlawfull for these to be Chri­stians, that dwelt beyond Italy, and France, as in Britaine or neere the Pireney Moun­taynes, and so to the westerne Ocean. Whereby vndoubtedly it came to passe, that many professing Christ, not daring to abide neere vnto the heart of the Empire, as in Italy, France, or some other of the neerest Prouinces, made choyce of our Britaine, where to leade their liues in such sort, as they might enioye libertie of conscience.

3. By which meanes it seemeth, that the number of our Apostolike men, though their names be buried in obliuion, by iniquitie of time, was againe S. Ioseph of Ara­mathia, & diuers of his cōpany died about this time, as also others our pri­matiue Christians. renewed, and encreased, diuers of the former now hastning to their death, and some of them, credibly deceased allready. Among which we may with good warrant number S. Ioseph of Aramathia and others of his holy compa­nions, which though they were subiect vnto him, as their Abbot and cheife: yet for yeares and age litle, or not at all inferiour vnto him, in probable iudg­ment. And S. Ioseph was so venerable for yeares before this time, that the holy Euangelists, as our Protestants translate them, tell vs he was at the death of Christ one and thirtie yeares, of age. And he was, as the Antiqui­ties of Glastenbury, with many other Authorities witnesse, before his coming Matth. cap. 27. Marc. cap. 15. Luc. cap. 23. Ioa. cap. 19. into Britaine, an honorable Counceller, in high esteeme with the Iewes, and so honoured by Pilate, the President of Iury, that he boldly had accesse vnto him, asked, and obtayned of him the body of Christ, which he buryed in his one Tombe, thinking thereby, that he had not long to liue; and so old he was at his coming hither, that as many before haue thought his sonne Ioseph was consecrated a Bishop at the least assigned to that dignitie. Therefore the auncient writers, and Antiquities of this Historie say, that within few yeares M. S. antiq. de Vit. S. Ioseph ab Aramathia. Io. Capgrau. in eod. Antiquit. Glast. & alij. of their setling themselues at Glastenbury, they gaue place to nature and en­ded their liues one earth, and S. Ioseph, as probably the rest, was buryed by the holy Chappell which they had founded to the blessed Virgin Mary: ef­fluentibus paucis annorum curriculis sancti memorati carnis ergastulo sunt educti: inter quos & Ioseph sepultus est, & positus in linea bifurcata iuxta Oratorium prae­dictum. And about this time our renowned Archbishop S. Aristobulus died heare (a late writer saith) by Martyrdome, & at Glastenbury, setting downe the time about the yeare of Christ three score and ten; which how true it is, I dare Author of the Engl. Martyrol. 15. day of March. not affirme, because I finde none of his Authours which he citeth, who are Arnoldus Mirmannius, Dorotheus in Synopsi & Baronius, to deliuer any such [Page 171] thing, but if we should leaue him to a naturall death, we cannot coniecture, S. Aristobulus his death in Britaine by Martyrdome. that he liued long after this time, for if he was the Father of S. Peters wife, he must needs be very old in these dayes; so likewise if he was a Roman, and Arnold. Merm. in Theatro cōu. gent. in Britain­nia. Martyrol. Rom. 15. die Martij. Catal. Regum. Britannor. 1. Fa­sti Regum & E­piscoporū Angl. in Domitiano. Matth. Westm. an. 94. Protest. Marginal. Ann. in eund. ibid. the same S. Paul mentioneth to haue had his familie in Rome, before his co­ming thither. Arnoldus Mermannius saith he died in Britaine in the time of Domitian Emperour and S. Clement Pope in the yeare of Christ 99. anno & quod excurrit 99. Clemente Pontifice Maximo Domitiano Imperatore. The old Roman Martyrologe is plaine that he ended his life by Martyrdome, qui cursu praedica­tionis peracto, martyrium consummauit. By whome he was martyred, eyther by the Druids, or any Lieutenant of the Romans in the time of Domitian his Persecution, or soone after Iulius Agricola being heare about that time, and conquering this Britaine to the Romans in the dayes of the persecuting Empe­rour Domitian, Britānia tunc primū penitus subiugata ductu Agricolae auspitijs Do­mitiani, I dare not conclude; neither precisely of the time, or place. But thus we see that the cheife Disciple of S. Peter liued heare among the Christian Britans vntill the dayes of S. Clement, and after such time as he sent many o­ther Bishops into these westerne parts, which as Matthew of Westminster Britaine was not without Preists, and Bishops after S. Aristobulus death but still en­ioyed diuers. and his Protestant publishers, was in the yeare of Christ 94. Doctores mittuntur versus Occidentem. Which was 5. yeares before the Martyrdome of our Arch­bishop S. Aristobulus.

4. And yet after his death, we had diuers other Bishops in, or of this Na­tion, as namely S. Beatus that liued vntill the yeare 110. as also his companion, Marian. Scotus aetat. 6. in Nerua. Catal. Episcop. Treuer. Matth. Westm. an. gratiae 98. Marian. Scot. l. 2. aetat. in Domi­tian. Martin. Pol. supput. in cod. Florentius. Wigor. in chron. Euseb. in Chron. & hist. Hist. Tri­partit. Stow hist. in Domitian. Catal. Reg. Brit. whose certaine name is not remembred, so did S. Mansuetus long ouerliue this Age, as I shall shew in the second Century, or hundred of yeares, and S. Peter at his time of his going from hence a litle before his death, and consecra­ting at his departure diuers Bishops with Preists, we may not probably thinke that they all were dead, though their particular memories doe not remaine, for both S. Mansuetus and S. Aristobulus were longe time Bishops before them, and yet the one liued vntill now, and the other a farre longer time: And they which fled, or came hither in the Persecutions of Nero, and Do­mitian, (which last reigned and raged against Christians, vntill the 98. yeare of Christ, commonly supposed the time of his death) could not be all dead, but many liuing, at, and long after this time, euen heare in Britaine: for Traian succeeding him next, except Nerua, who was Emperour but one yeare, & 4. moneths, kept the Empire all most twenty yeare he, and many of them continued a Persecutor, at the least vntill he was (about the yeare of Christ 107. in the next age) moued by the letters of Plinius, to mitigate his Some Religious men liued at Gla­stenbury, all this first Age to the end, and longer. Persecution. And allthough, as I haue insinuated before, S. Ioseph of Arama­thia & his holy cōpanie did not liue long at Aualon, yet it is a thing not to be doubted in Historie, but either some of them, or some that succeeded them in that holy place, and his conuersatiō of life, liued there all this, & some time of the beginning of the next Age. For it is testified by all Antiquities of that holy Catal. Reg. Brit. Galfrid. Monu. Hist. Brit. Virun. hist. Matt. West. Stowe hist. in Claudio. Mansion of their, that King Coillus confirmed those priuiledges thereof which his Grandfather, and Father Aruiragus and Marius had formerly granted vnto it: And many hold, it was the next Age before Coillus was King. The Cataloge of the Brittish Kings saith, he began his Reigne in the yeare 125. And certaine it is, that this his confirmation could not be vntill to­wards the later end of this Age at the soonest, for Claudius the Emperour con­cluded not the Marriadge betweene his Grandfather Aruiragus, and Genuis­sa or Geuissa his Grandmother, vntill the 44. or 45. yeare of Christ. This was [Page 172] none of his first Acts heare, her sending for from Rome hither, according to her estate required time, we must allowe a mans Age to Marius his Father, before Coillus was borne or begotten, and to make Coillus his Charter of confirmation validate, requireth so many yeares in him, that the end of this first Age must needs approach before it was effected, and those holy Eremits to whome it was made, did but a short time enioy that priuiledge, if none of them suruiued to see the second Age. Which is confirmed by those Histo­ries Antiquit. Glast M. San Tabulis. M. S. de Vit. S. Io­seph. Capgrau. Catal. ineod. Melkin. in S. Io­seph. Gulielm. Malmesb. l. de antiq. Caenobij Glaston. M. S. which assuer vs, that when S. Damianus and Fugatianus came thither, to­wards the later end of the second hundred of yeares, they found both their house or Oratorie still standing, and diuers Christian Images of the Crosse, & others, which could not haue so long continued, considering the weake and meane building of that poore Chappell, the matter of those picturs, and the inhabitants thereabouts Pagans, more apte to destroy, then maintaine such Christian memories, if the Christian Possessors thereof had all bene dead, and left it desolate long before.

5. I haue made former mention, how among all Coūtries betweene this and Rome, this kingdome was in all times the most safe and quiet harbour and refuge for Christians in these times: And yet we finde in German, and French Histories, that towards the later end of this first hundred yeares, in the dayes, and by the holy labours, of S. Valerius and others sent thither by S. Pe­ter the Apostle, there were so many conuerted to the Christian faith, that in number they exceeded the Pagans in many or most parts of France and Ger­many, especially those that be neare vnto Britaine, and from whence to vse the phrase of strangers it is but a short cutt into this kingdome. Vnde bre­uissimus in Britanniam, nunc Angliam, est traiectus, vti Tacitus & Iulius Caesar Tacit. & Iul. Cae­sar apud Anold. Merman. Theat. conuers. gent. Petr. Merssaeus Catal. Archiep. Treuer. in S. Va­ler. & Materno. meminere. Such was the encrease of Christians there: Iam tunc pene per Gal­liam & Germaniam Christiani Paganos & numero super [...]ent & Religione. This was in the time of S. Valerius, which died in the yeare 93. and, being before the Diuision of Prouinces was fully made into Archiepiscopall Sees, ruled di­uers cheife Churches, and farre distant, as Collen, Tungers, and Treuers, as also his Successour S. Maternus did, and both of them were probably heare in Britaine, and conuerted many heare: for Marianus ioyneth these with other S. Valerius and S. Maternus Disci­ples os S. Peter were by probabili­tie in Britaine sometime. holy Preachers and Bishops of those dayes which preached not onely in their owne Prouinces, but in these vttermost, and extreme parts. Qui non solum propria Prouincia sed in extremis & vltimis industrij & illustres existentes regna Tyrannorum vicerunt. And this greate encrease and multiplication of Chri­stians, continued all this age in these Countries, as these forreyne Antiquaries tell vs, and vntill the death of S. Maternus, which was in the yeare of Christ Marian. Scot. ae­tat. 6. in Nerua. 133. as they witnes: all which time and longer our renowned Bishop and Countriman still liued, and often visited this his natiue Country preaching heare. And yet before the end of this age, we had a new supply of Aposto­like men sent hither, from the See of Rome and Authoritie thereof, as I shall further declare in the next Chapter.

THE XXXVI. CHAPTER.

1. S. Cletus hauing happily ended his life by Martyrdome, S. Clement tooke vpon him the gouernement of the Apo­stolike Roman See, and the tyrannicall time of Domitian being now by his death expired, and his Acts for their crueltie generally recalled by Nerua, though Emperour Marian. Scotus l. 2. aetat. 6. Me­thod. apud. eund. col. 255. Martin. Pol. Supput. in Clem. & Traia­no. Matth. West. an. 102. 98. 117. 124. & alij. litle aboue one yeare, Traian succeeded him, holding the Empire vntill, or about the yeare of Christ 117. being for diuers yeares a Per­secutor of Christians, especially about Rome, the Easterne, and other parts, remote from this Nation, where King Coillus agreat friend, and fauouror of Christians reigned.

2. Before I proceede further in S. Clements dayes: my promise before, and vrgent reasons to be remēbred hereafter, doe call vpon mee, to cleare the doubt, whether S. Clement was ordained by S. Peter his Successor imme­diate or noe. S. Clement himselfe thus writeth in these words: S. Peter him­selfe Clemens Rom. Epist. 1. for his greate charitie, towards all men, when he perceaued his death at hand, in the Assembly of our Brethren, the whole Church hearing him, taking mee by the hand, vttered these words: heare mee, my brethren and fellowe Seruants, because, as I am taught of him, my Lord and Maister Iesus Christ that sent mee, that the day of my death is at hand, I ordayne this Clement your Bishop, to whome onely I commit the Chaire of my preaching, and doctrine. To him I deliuer the power of binding, and loosing, deli­uered to mee by our Lord, that of all things whatsoeuer he shall decree on earth, the same be decreed in heauen. For he shall binde that which ought to be bounde and shall loose that, which ought to be loosed, as he which perfectly knoweth the Rule of the Church: Ipse Petrus pro immensa charitate, quam erga omnes homines gerebat, in ipsis diebus, quibus vitae finem sihi imminere praesensit, in conuentu fratrum positus appre­hensa manu mea, in auribus totius Ecclesiae, haec protulit verba: audite me fratres, & conserui mei, quoniam vt doctus sum ab eo, qui misit me, Domino, & magistro meo Iesu Christo, dies mortis meae instat, Clementem hunc Episcopum vobis ordino, cui soli meae praedicationis, & doctrinae Cathedram trado. Ipsi trado à Domino mihi traditam potestatem, ligandi & soluendi, vt de omnibus quibuscunque decreuerit in terris, hoc decretum sit & in caelis. Ligabit enim quod oportet ligari, & soluet quod expedit solui, tanquam qui ad liquidum Ecclesiae regulam nouerit. This Act so con­cerning, and so publikly effected, and concerning the whole Church, regi­stred by so worthie a present witnesse and partie in that busines leaueth no place of exception vnto it, especially when we see allmost all, that followed, [Page 174] cōfirming it. S. Anacletus the next successor to S. Clemēt, whom our greatest Anaclet. epist. 1. & 3. to. 1. Concil. Matt. Parker. Antiq. Brit. p. 24. Io. Pris. defens. hist. Brit. p. 73. Rob. Barnes l. de vit. Pontif. in A­nacleto, & Alexā ­dro. Alexand. Pap. 1. epist. 1. S. Leo 2. apud Marian. Scot. l. 2. aetat. 6. col. 238. Florent. Wigor. an. 50. & 75. Bed. Martyr. 9. cal. Decembr. Hier. l. de Scriptor. in Clem. Epiph. hae­res. 27. Ioa. Pap. 3. Epist. decretal. Tom. 2. Concil. Egbert. Ser. 3. de incremento & manifestatione Catholicae fidei. Protestāts approue, approueth both that Epistle, & this very part thereof, con­taining this Act of S. Peter in diuers places. S. Alexander likewise carrying with him Protestant approbation, twyce in one Epistle citeth and alloweth the same Act for S. Peters: Ipse Apostolorum Princeps in ordinatione beati Cle­mentis populum instruens. And againe: beatus Princeps Apōstolorum Petrus qui in ordinatione sancti praedecessoris nostri Clementis, instruens clerum & populum. So doth S. Leo the second as S. Marianus, Florentius Wigorniensis, and others te­stifie. S. Bede saith the same of S. Clement. Hic ex praecepto beati Petri Ecclesiae suscepit pontificatum. S. Hierome saith most of the Latines held so: plerique La­tinorum secundum post Petrum Apostolum putant fuisse Clementem. S. Epiphanius a Grecian is of the sameopinion, Pope Ihon the third aboue 1000. yeares since expressely setteth downe this History from that Epistle of S. Clement. And Egbertus cōuincibly thus proueth this Epistle: nec vnquā defecit in Ecclesia Ro­mana fides quam habuerat & quam praedicauerat Petrus sicut ei promiserat Domi­nus, quando imminente passione sua, dixit ad eum; Ego rogaui pro te, vt non deficiat fides tua, hoc est, fides Ecclesiae quam tibi commisit. Beatus autem Petrus cum sciret appropinquare sibi passionem suam, sanctum Clementem, quem ad fidem conuerterat, & baptizauerat, ordinauit in Episcopum, eiusque gubernationi sedem suam & Eccle­siam, quam ipse rexerat, commisit: & ita successor beati Petri factus estin Sede illa. Nam quod Linus & Cletus successores Petri fuisse leguntur, ita intelligendum est, quod adhuc ipso viuente, Coadiutores eius extiterunt in gubernando populum Dei Romae, & ad hoc abipso erant in Episcopos ordinati, vt scribit quidam Apostoli­corum Patrum Episcopis Germaniae & Galliae: The faith which Peter had, and prea­ched, did neuer faile in the Roman Church, as our Lord promised him, when a litle before his Passiō he said vnto him, I haue asked for thee that thy faith faile not: That is the faith of the Church which I haue commited to thee. And Peter when he knew his passion to be at hand, tooke S. Clement, whome he had conuerted and baptized, and ordained him Bishop, and committed to his gouernment his See, and Church which he had gouerned, and so he was made the successor of S. Peter in that See. For where we reade that Linus and Cletus were the successors of S. Peter, we must so vndestand it, that while he liued they were his Coadiutors in gouerning the people of God at Rome, and for that end they were ordained Bishops, as an auntient Pope writeth to the Bi­shops of Germanie and France. which must needs be this Epistle of Pope Ihon the third before mentioned, both the subiect being the same, this auncient Authour related, and written to the Bishops of Germany, and France, as the beginning of that verie Epistle is, thus an able testimonie: Ioannes Episcopus vniuersis Germaniae & Galliae prouincias constitutis, in Domino salutē. So we haue besids a world of other witnesses, the Decretall Epistles of two aunciēt Popes Io. Pap. 3. in fine Epist. Marian. Scot. & Florent. Wigor. supr. Bed. in Martyr. Manuscript. ant. in Bibliotheca publ. Cantabri­giae volum. 28. tract. 9. Sabellicus l. 9. Ennead. 7. Henticus Hun­ting. hist. l. 3. this of Pope Ihon aboue a thowsād yeares since, who in the end of this Epistle, calleth it his Decree, and the other of S. Leo so named by S. Marianus, Flo­rentius Wigorniensis and others: Leo secundus in sua decretali Epistola. To these I may add S. Damasus Pope, commonly esteemed Authour of the Pontificall cited by S. Bede before Anastasius time, to whom Bellarmin asscribeth it, and directly said in an old Manuscript in Cambridge to be written by Damasus Gesta Romanorum Pontificium Authore Damaso.

3. So writeth Sabellicus saying S. Damasus was authour of it, and gaue it to S. Ierome to peruse. Damasus omnium qui antese fuerant Pontificum vitas monu­mentis tradidit, deditque id opus Hyeronimo cognoscendū; and it is euery where approued by our best Historians, Florentius Wigorniensis, William of Mal­mesbury, [Page 175] Henry of Huntington and others: among which, this last saith plainely for this matter; that S. Augustine did ordayne S. Laurence his Successour at Canterbury in his life time, as S. Peter did S. Clement at Rome; Laurentium vero adhuc viuens ordinauerat Augustinus in Archiepiscopum, exemplo S. Petri qui Cle­mentē similiter ordinauerat. I haue cited Florentius Wigorniensis sor the same opinion before. S. Damasus saith plainely, that S. Peter consecrated S. Cle­ment Bishop, and committed his See and the Church to his chardge, leauing vnto him that highest spirituall Pontificall power which Christ committed vnto him. Petrus beatum Clementem Episcopum consecrauit, cui & Cathedram vel Ecclesiam omnino disponendam commisit, dicens sicut mihi gubernandi tradita est à Domino meo Iesu Christo potestas ligandi soluendique, ita & ego tibi committo: And if I should grant vnto Bellarmin, (which truth of History will not permit mee) that Anastasius who liued 800. yeares since was Authour of this worke, his allowance is, that I haue him a publikely approued witnes for this mat­ter, so many hundred yeares auncient. Which he confirmeth also in the life of S. Clement, as also this Epistle to 8. Iames, testifying from the same Epistle, that S. Peter committed the Papall dignitie, and chardge of the Church to him, and that Linus and Cletus are numbred before him, onely because S. Peter made them Bishops before that time. Clemens ex praecepto beati Petri suscepit Damasus in S. Clemente. Ecclesiae Pontificatum gubernandum, sicut ei fuerat à Domino Iesu Christo Cathedra tradita, vel commissa. Tamen in Epistola quae ad Iacobum scripta est qualiter ei commissa est à beato Petro Ecclesia reperies. Ideo Linus & Cletus ante cum scribun­tur, quia ab ipso Principe Apostolorum, ad ministerium Sacerdotale exhibendum, sunt Episcopi ordinati. The like is testified by S. Clement in his third Epistle, not subiect to that censure some taxe this with, in that it is written to S. Iames Bi­shop of Hierusalem, thought to be dead at this time, where he plainely cal­leth S. Peter his Ordinator: beatus Petrus Instructor & Ordinator noster. The Clemens Rom. Epist. 3. & l. Re­cognit. Gelasius Catal. Illustr. Vir. in Rufino. like he doth in those bookes which with Gelasius and Rufinus who transla­ted them out of Greeke allmost 1300. yeares since, by common agreemcnt all acknowledge to be S. Clements vndoubted works. And the mayne obie­ction against this Epistle of S. Iames the Apostle, his death before S. Peter is not worthie recitall. For Nichephorus, Marianus, Florentius Wigorniensis, Martinus Polonus, and others, which acknowledge that: yet approue this Epistle and S. Clement to haue bene chosen Successour to S. Peter by that te­stimony. And S. Dorotheus that auncient Father and many others are wit­nesses, S. Dorothaeus li. de 72. Discip. & l. de 12. Aposto­lis. that the next Successour to the first S. Iames first Bishop of Hierusalem, was besides his other name Simon or Simeon called also Iames, and by the Hebrew phrase of speaking, calling neare kinsmen, Brothers, named the Brother of our Lord, as the first Iames his Brother was by that custome.

4. Therefore I may now boldly say, with our holy and learned auncient Marian. Scotus l. 2. aetate 6. in A­driano. S. Aldelmus l. de laudib. Virgini­tatis c. 12. Bishop Saint Aldelmus, conuerted by S. Gregory the greate as he himselfe writeth: à quo rudimenta fidci & baptismi Sacramenta suscepimus: that S. Clement was the first Successour of S. Peter, and the second Gouernour of the Roman Church, allthough some in vaine and without cause preferre Linus and Cletus before him: Cle­mens caelestis Clauicularij primus Successor, & secundus Romanae Ecclesiae dispensa­tor, quanquam nonnulli Linum & Anacletum in Pontificatus Regimine nequaquam S. Clement yeelded the Papacy to S. Linus, soone after S. Peters death. sine causa praeferant. Yet I doe freely and willingly yeeld, to saue the honour and manner of speaking of the Roman Martyrologe, and some auncient Fa­thers, (for the Canon of the Masse naming S. Linus and Cletus before S. Cle­ment hath onely meaning of prioritie in time) that as Baronius interpreteth [Page 176] S. Epiphanius and Rufinus (and might haue added many more) S. Clement gaue place to these, to execute the Apostolike dignitie before him: and vpon Baron. Annal. Tom. 1. an Chri­sti 69. Henric. Spondan. p. 124. Epiph. haer. 27. Rufin. Praefat. in Clem. Wern. Rolwink. Fascic. temp. an. 94. this motiue, as some haue written, least by accepting the chardge imposed one him by S. Peter in his life, he might leaue an example of daunger to other Prelates, to substitute Successours whome they would. S. Clemens primum à beato Petro, vt dicitur, ordinatus fuit sibi Successor: Sed propter periculum, voluit ante se beatum Linum & Cletum Pontificari, ne videlicet hoc exemplo Praelati substi­tuerent sibi quos vellent. And the words themselues which S. Clement vsed when he yelded this Papall dignitie to S. Linus, as S. Epiphanius doth alledge them, from his owne workes, will well beare such construction of his Re­ligeous meaning in that matter: Secedo, abeo, erigatur populus Dei: I giue place, I Clemens Rom. apud Epiph. haer. 27. goe away, lett the people of God be prouided for. For so he saith in an Epistle, saith S. Epiphanius, and this we finde in certaine Commentaries. Dicit enim in vna Epi­stola sua. Hoc enim in quibusdam Commentarijs reperimus.

5. So it appeareth, by that is said, that S. Clement was twice Pope, and at S. Clement twice Pope. both those times, for some space executed that highest function and dignitie: first when it was imposed vpon him by S. Peter, and he wrote his Epistles with that Title: Clemens Romanae Ecclesiae Praesul. Clemens vrbis Romae Episcopus: Clemens Rom. epistol. 2. 3. 4. Const. Apost. 1. 2. 3. 4. 5. 6. 7. 8. Ignat. Epist. ad Mariam. Casso­bol. Iren. l. 3. c. 3. Tertul. l. 3. carm. Optat. l. 2. Aug. Epist. 161. Mar­tyr. Rom. in Lin. Clet. & Clem. M. S. antiq. Brit. Martin. Polon. supput. col. 35. in Clemente. Bishop of the Roman Church, and doth in them iuridically sett downe things to be obserued of the whole Church. So likewise in his other Books where he deliuereth the Doctrine, & Tradition of the Apostles concerning the holy Sa­crifice, and other matters generally to be kept of all. And not long after yeel­ding it vp to S. Linus, whome S. Ignatius, Irenaeus, S. Augustine, Optatus, an old Brittish Manuscript, which I haue seene, & others make the next to S. Pe­ter, for some yeares by that Title of S. Clements Resignation. And secondly after the death of Cletus, when it was imposed vpon him againe, the second time, and died in that dignitie: as Martinus Polonus and others write. Cle­mens quamuis à beato Petro esset electus, tamen coegit Linum & Cletum ante se pon­tificari. Et ita est ipse primus post Petrum per electionem, tertius verò per gradum. This I haue written more at lardge, not to labour to putt those two glorious Bishops, Saints and Martyrs, S. Linus and Cletus, out of the Catalogue of the renowned Roman Popes, but to giue due to S. Clement, one of our Apostles S. Clement was heare in Britaine with S. Peter. some time heare in Britaine, except good arguments deceaue vs, according to his worth and merite in this part of the world, and redeeme that his most lear­ned Epistle or Booke to S. Iames, S. Simon or Simeon Bishop of Hierusalem, much concerning his honour, and this Nation. For although we haue good witnesse of S. Paul, S. Irenaeus and others of his conuersation and familiarity with S. Peter and him; yet therein we learne from S. Peter and S. Clement themselues that he was with S. Peter in all his Iorneys, greate in these parts, neuer forsaking him, one reason why he principally made choyse of him for his Successour, as being so best acquainted with his Apostolike course. Qui mihi ab initio, vsque in finem comes in omnibus fuit, & per hoc veritatem totius Paul. Epist. ad Philipp. cap. 4. Irenaeus l. 3. haer. Euseb. Hist. Eccl. l. 5. c. 5. 6. Clem. Rom. Epist. 1. meae praedicationis agnouit: Qui in omnibus tentationibus meis socius extitit, fideliter perseuerans: Quem prae caeteris expertus sum Deum colentem, homines diligentem, castum, discendi studijs deditum, sobrium, benignum, iustum, patientem, & scientem ferre nonnullorum etiam ex his, qui in verbo Dei instituuntur, iniurias. Propter quod ipsi trado à Domino mihi traditam potestatem ligandi & soluendi. O my brethren heare mee, for as I am instructed of our Lord which sent me Iesus Christ, the daye of my death is at hand, I ordaine this Clemēt, taking mee by the hand, your Bishop, to him alone I delyuer the Chayre of my preaching and doctrine, Who from the beginning [Page 177] to the end hath bene a companyon vnto mee in all things, or places, and by this hath knowne the truth of all my preaching: Who hath bene my fellowe faithfully perseue­ring in all my temptations: whom aboue the rest I haue proued to worship God, loue men, to be chast, giuen to the studies of learning, sober, gentle, iust, patient and knowing to beare the iniuries of some, euen from them that be instructed in the word of God. For which respects I deliuer vnto him the power of binding, and loosing, which was deliuered to mee by our Lord. Where we see it plainely testified both by S. Peter, and S. Clement his Secretary, aswell as Successour, that he was with S. Peter in all his trauails, and places euen to the end, that we may be assured he was with him heare in Britaine, which was his last place of stay, before this at Rome, and this was a cheife cause why S. Peter thought S. Clement most fitt for this dignitie for he whom he calleth; homines dili­gentem; so louing and kinde to all men, must needs be more kinde, and carefull of them, with whom he had conuersed, and whose necessities he best knew.

6. And yet besides this loue of S. Clement to these parts of the worlde, which he had so trauailed with S. Peter, the same holy Apostle as he himselfe witnesseth, gaue him expresse chardge to send learned Bishops vnto all Ci­ties in those parts where S. Peter had not ordayned such before. Episcopos S. Petrus Apost. apud Clem. Rom▪ Epist. 1. per singulas ciuitates quibus ille non miserat, perdoctos & prudentes sicut serpentes, simplicesque sicut columbas, iuxta Domini praeceptionem nobis mittere praecepit. And to make it manifest, that among other Countries he sent also into this our Bri­taine S. Clement sent Bishops into Bri­taine, and by S. Pe­ters direction. according to S. Peters direction, he saith plainely, that he desired and intended to send such Bishops and preachers into Italy, Spaine, France, Ger­many, and, to include Britaine, to all other Nations in these parts of this we­sterne world, wishing the Bishop of Hierusalem to whom he wrote, to doe so in the Easte. Vos per vestras Dioeceses Episcopos sacrate, & mittite, quia nos ad alias partes quod idem inssit, agere curabimus. Aliquos verò ad Gallias, Hispanias­que mittemus, & quosdam ad Germaniam & Italiam atque ad reliquas gentes diri­gere cupimus. Where we see S. Clement by this power committed to him by S. Peter and Prerogatiue of the See of Rome, thought it is dutie, and tooke vpon him not onely to send Bishops and Preachears into all this westerne world, but by that office and priuiledge gaue chardge to those that were in the Easte to doe the same. And there setteth downe what Order S. Peter Epist. r. supra. and the other Apostles tooke, for setting of Patriarks, or Primats in the cheife Cities, where in the Pagans time their Archflamens were and cheifest Do­ctours, Archbishops for their lesse cheife Flamens, and Bishops in the other ordinary Cities. And what was appointed him by S. Peter, and he promised Matt. Westm. an. 94. Protest. not. ib. Francisc. Belleforest. hist. Gall. Francisc. Feu [...]ardentius in lib. 1. Iren. cap. 3. Anton. Democh. cont. Calum. Gu­liel. Eisengr. cēt. in his behalfe, that he effectually performed, as into France which he named with other kingdomes of his chardge before, he sent S. Denys, Nicasius, Tau­rinus, Trophimus, Regulus, Paulus, Saturninus, Astroniomus, Martialis, Gra­tianus, Iulianus, Lucianus, Firmius, Photinus with others, and the places whether he directed them are for the most part Archbishop Sees to this day. Therefore we cannot doubt, but eythe [...] S. Clement did well knowe, that this kingdome of Britaine was yet prouided of such Apostolike men, still liuing from S. Peters establishing them heare, or els sending so many into our next neighboring Countrie, he remembred Britaine in the same, or like measure, especially seeing it is euidently his owne words, that he had a greater care of Britaine, accompted a rude and barbarous Countrie at that time, and among such reputed by S. Clement, and so distinguished by that note, from Italy, [Page 178] Spaine; France; and Germany by him, where recompting them, he addeth, that into those Nations that be more rude or barbarous, he must send more wise and Clem. supr. Ep. 1. austiere Bishops or preachers, then into the other Ciuill Nations▪ Vbi autem ferocio­res & rebelliores gentes esse cognouerimus, illuc dirigere sapientiores & austeriores necessè habemus, qui quotidie non cessent diuina seminare semina, & multos Christo lucrari, & ad rectam fidem & viam veritatis perducere. And this the rather, Anaclet. Epist. 3. because he setteth downe the Apostles Order, which he was to followe, to Primats and Archbishops by S. Peter, and S. Cle­ment their order heare in Britaine, besides other Bi­ [...]hops. constitute Primats, where the Pagans had their cheife Archflamens, as he did in France: and his immediate Successour S. Anacletus, as he himselfe and diuers others testifie, did write a booke or Cataloge (he calleth it a Tome) of the names of the Cities both in Britaine, and other places, where such were to be resident, and this according to the prescript and practise of S. Peter and S. Clement. Episcoporum ordo vnus est, licet sint Primates illi, qui primas Ciuitates tenent. Illi autem qui in Metropoli à beato Petro Apostolo, ordinante Domino, & Girald. Cambr. l. 2. de Iure Me­trop. Eccl. Me­neuen. ad Innoc. 3. Ioa. Pris. defēs. hist. Britan. p. 73. 74. Matt. Park. antiq. Brit. p. 24. Werner. Rol­winck. in Fascic. an Dom. 94. Harris. descript. of Brit. Harris. Hist. Manus. l. 1. Godwin Catal. Yorke. Parlm. 1. Marian. Scot. l.. 2 aetat. 6. Method. apud eund. ib. Martyr. Rom. die 11. Aug. V­suard. eod. die. Petr. de Natal. l. 4. Vincent. l. 11. à praedecessore nostro praedicto sancto Clemente, seu a nobis constituti sunt, non omnes Primates, vel Patriarchae esse possunt: sed illae vrbes, quae praefatis & priscis tempo­ribus Primatum tenuere, Patriarcharum aut Primatum vtantur nominibus, quiahaec eadē & leges saeculi in suis continēt Principibus: aliae autē primae Ciuitates quas vobis conscriptas in quodam Tomo mittimus, à sanctis Apostolis & à beato Clemente, siue à nobis, Primates praedicatores acceperunt. And according to this Cataloge, or Tome of S. Peter, S. Clement and S. Anacletus iuxta Tomum Anacleti: ex A­nacleto huius Insulae diuisionem; Canterbury, London, Caerlegion, Yorke and Alba in Scotland, by some taken to be the Citie now called S. Andrewes, vrbs Legionum, Cantuaria, Londonia, Eboraca, & Alba vnde Albania prouincia, were designed Sees of such Primats, as Giraldus Cambrensis in his second booke to Pope Innocentius the third, Sir Ihon Prise, Matthew Parker the first Pro­testant Archbishop of Canterbury, with others testifie.

7. Therefore seeing he plainely writeth, that some of these Cities euen in Britaine, had receaued such Primats from S. Peter or himselfe, and we finde it witnessed by many, that one S. Taurinus sent by S. Clement, was Arch­bishop or Primate of Yorke, which is one of the Sees remembred for such, both by S. Peter, S. Clement, and S. Anacletus, we may not vtterly deny, that he was our first Primate in that Citie. And if he was the same which was Bishop of Eureux in France sent by S. Clement, as diuers hold, being vsuall in that time, as Methodius, Marianus and others teach, for one Bi­shop S. Taurinꝰ thought by some the first Archbishop of yorke, and sente by S. Clement. to preach in diuers places, and Countryes, he liued long, much pro­pagated the faith of Christ, & was renowned for Miracles he wrought, as the auncient Roman Martirologe with others giue euidence: Euangelij praedi­catione Christianam fidem propagauit, ac multis pro ea susceptis laboribus mira­culorum gloria conspicuus, obdormiuit in Domino. But whereas some say, and Harris supr. l. 1. Matth. Westm. an. gratiae. 115. Hector Boeth. Scotor. hist. l. 5. for 76. 77. 78. alledge S. Antoninus for Authour, that this S. Taurinus did raise from death, a daughter of Lucius King of Britaine: filiam Lucij Legis Britanniae a morte suscitauit: I cannot be of that opinion; for first Lucius our Christian King was not borne vntill the yeare of Christ 115. and we doe not reade of any daughter or child he had. And though Lucius Antenous the Roman Pre­fect, did as some write, prescribe lawes heare, and in that respect might S. Antoninus mi­staken by some for writing S. Tauri­ [...] raised from [...] a daughter [...] [...]ius King in [...]. be called King, and liued in Yorke in the time of Adrian the Emperour, and so both his name, Title, the place, and time might well agree, that S. Tauri­nus might there raise his daughter to life, if he had any which died there, being so Miraculous a man, miraculorum gloria conspicuus. Yet this could not [Page 179] be that Miracle, which S. Antoninus speaketh of; for in that very place, which is cited for the raising of the daughter of King Lucius of Britaine, he hath no such thing, not once naming any Britaine, much lesse any King of Britaine, but plainely saith, that the Father of that daughter, which S. Tau­rinus raised from death to life, was, Lucius ciuis Ebroicensis; Lucius a Citizen Francis Godwin Cat. of Bishops Yorke 1. of Eureux, which is in France and farre from our Eboracum, Yorke in Bri­taine. Where; as a Protestant Bishop writeth: It is reported that Constantius Chlorus the Emperour appointed Taurinus Bishop of Eureux to be Archbi­shop of Yorke: This confirmeth the opinion, that one and the same S. Tau­rinus sent into these parts by S. Clement, was Bishop of Eureux in France, and Archbishop of Yorke in Britaine. But the supposed time of his remo­uall Matt. Westm. in Constant. Flor. Wigor. in Chro. Marian. Scot. l. 2. aetat. 6. Martin. Polon. in Suppu. Io. Xephil. E­pitom. Dion. l. 55. in Caesar. Aug. Camden in Mid­dlesex. English. Martyr. 7. Febr. Martyrol. Rom. die 7. Febr. Bed. eodem die. & Vsuard & Ado. Vuandelb. & Petr. in Catal. l. 3. c. 105. Baron. Annot. in Martyr. Rom. 7. die Febr. Auth. of English. Mart. 7. Febru. must needs be mistaken; for I haue proued before, that S. Taurinus was sent with diuers others by S. Clement in, or about the yeare of Christ 94. when there were by all accompts, 160. yeares at the least betweene that, and the first coming of Constantius Chlorus into, Britaine. For our other cheife Metropolitan See, which we call now London, being from the beginning of Christiantie heare, as Camden and others witnes, cal­led Augusta, we reade in approued Authours, the auncient Roman Mar­tyrologe, S. Bede, Vsuardus, Ado and others saying, he was Bishop of Augu­sta, London, in Britaine, and ended his life with Martyrdome. Augustae in Bri­tannia Beati Auguli Episcopi, qui aetatis cursum per Martyrium explens, aeterna praemia suscipere meruit. Baronius doth plainely confesse he knoweth not in what time he died. Quo tempore passus sit, hactenus mihi obscurum. An other late writer is bold to say: Augulus Bishop and Martyr in the Persecution of Diocle­sian the Emperour for preaching the Christian faith in our Iland of greate Britaine, was put to death, by the enemys of truth, about the yeare of Christ, three hundred and fiue, a litle after the death of S. Albā. But I cānot be of his min [...]e therein, he neither alledging any one authour that so affirmeth, nor reason which so induceth. But many reasons there be to the contrary: & supposing with the common opi­nion that London was called Augusta, because, as Dio and Xephilinus write, Legio Augustalis nominata hibernabat insuperiore Britannia, The Roman Legion so termed wintered in the vpper Britaine, neare London as is thought, it was lōg be­fore S. Augulus proba­bly first Archbi­shop of London, a­bout this time. Dioclesians time when it was thus called, in the daies of Caesar Augustus, or soone after, & in the time we haue now in hand. Secōdly the Catalogue of all the Archbishops of London, frō the generall conuersion of this kingdome, long after Dioclesian his persecutiō, is, & hath bene carefully, & diligētly ga­thered Dio Cassius l. 55. Xephil. Epitom. in Aug. Caesare. Marcellinus l. 28. Andre Ches­ne Hist d' Angle­terre l. 1. Iocelin. de Episc. Brit. & Io. Got­celin de eisdem Stowe hist. Ho­linsh. Hist. of En­gl. Harr. Theatr. l. 1. 2. 3. 4. 5. God­win Catal. of Bish. in London. Harris Thea [...]r. supr. l. 4. c. 7. by many, & no such name as Augulus, or like vnto it, found among thē, being accompted these: Thean, Eluanus, Cador, Obinus, Conan, Palladius, Ste­phan, Iltut, Theadwin, or Dedwin, Thedred, Hillary, Restitutus, which was at the Councell of Arles in France about the yeare of Christ 326. after Diocle­sian his death. And after him succeeded Guitelinus, Fastidius; Vodimus, Theonus. And no mention of S. Augulus, or any such to be found.

8. Further M. Harris in his Manuscript Theater, taking vpon him more particularly then others, to set downe the times of those Archbishops of Lon­don frō King Lucius time, expressely saith: About this time an. Do. 308. liued Ste­phanus the seuenth Archbishop of London next after Paladius, certaine yeares, and died in London. Wherefore making Stephanus the seuenth, as others doe, and saying he was Archbishop there in the yeare 308. which is within 3. yeares of the imagined time, when S. Augulus was Archbishop, & Martyred there and Paladius, which name hath no proportion with that of Augulus, was his [Page 180] immediate Predecessor, either Paladius or Stephanus by this accompt, was Archbishop at the surmised time of S. Augulus Martyrdome, and so no place found for him in London after King Lucius his conuersion. And all our Hi­stories are witnes, how diligent the Christians of Britaine were, immedi­ately vpon the ceasing of Dioclesian his Persecution, to renewe the memories and honor of their late principall Martyrs, in honoring their Reliks, and de­dicating Churches vnto them: And yet no mention at all of him, though their Gsldas l. de ex­cid. & conq. Brit. Bed. Hist. l. 1. Galfrid. Mon. Hist. Brit. Virun. Hist. Britan. Matth. Westm. an. gra. 313. Godwin Catol. inwinchester. 1. Archbishop and most noble Martyr if he had liued and suffered in that time. No Church spoken of dedicated to him, not his name once remembred in those Antiquities; yet so worthie an Archbishop, Primate, Saint and Mar­tyr he was, that as I haue before mentioned, he hath the best and most re­nowned writers of such things to be Registers of his Triumphe by holy Mar­tyrdome, and most of them in forreine Countries, the memory of our first Apostolike men allmost by iniquitie of seasons heare forgotten in our owne writers, but as we are enforced to begg and borrow them from strangers not so punctually and circumstantially allways writing of the affaires of Bri­taine, then with many reputed an other world or continent, as we could de­sire. Therefore to giue S. Augulus his due place, and deserued memory, I cannot tell what time to assigne him more agreeable to his life, and death, then this whereof I now entreate: for I haue shewed before how S. Peter left vs a Metropolitan S. Aristobulus, who liued vntill these dayes of S. Cle­ment, and allmost the end of this Age in the 24. yeare of the next Cētury 124. Lucius our first Christian King tooke the Regiment of Britaine in hand, when there was no Perfecution but all fauour for Christians heare, the auncient Au­thours Matth. Westm. an. gratiae 124. & alij. which write of his death speake, as though he had liued long before he was Martyred, almost a course of life, so say S. Bede and the Roman Mar­tirologe, Statis cursumper Martyriū explens: Vsuardus hath the like; cursum tem­poris Bed. Martyrol. 7. Id. Februar. Rom. Martyrol. die 7. Februar. Vsuard. eod. die. per Martyrium explens. So testifie others; By which I haue sufficient war­rant, to thinke this glorious Saint our Metropolitan was one of them which S. Clement according to his owne promise before, the chardge S. Peter gaue vnto him, and so many haue allready testified, sent hither into this king­dome. S. Augulus pro­bably sent Arch­bishop into Bri­taine by S. Cle­ment Pope.

9. And what I haue said of S. Augulus, if I should incline to thinke the same of our two other glorious Martyrs of greate Britaine S. Socrates and S. Stephen, which S. Bede, the Roman Martyrologe and Vsuardus with others doe proue were martyred heare, I haue all, or allmost all the same reasons and Bed. Martyrol. 15. Cal. Octobr. Mart. Rom. die 17. Septemb. Vsuatd. & Ado Mart. Anglic. Secundum vsum Sarum. cod. die Engl. Marty. 17. Sept. authorities to assist mee, which I vsed for S. Augulus, and therefore need not repcate them againe, and no argument or Authour, but that late writer with­out all warrant for these, as for S. Augulus to impugne mee, and him I haue fully answeared. Onely one thing he writeth to their honour, which I wil­lingly allowe: There are diuers Churches yet remayning in Wales, that in auncient times haue bene dedicated in their honour: among whom also their memory is yet fa­mous vntill this day, especially in Monmouthshire, and the Southern parts adioyning. But that they were martyred vnder Diocletian he bringeth no Authoritie. The Authours which he citeth for them, being those I alledged before, are si­lent S. So [...]ates and S. Stephen probably ma [...]tyred in Bri­taine about this time. of any such thing, onely they say, that vpon that day, not speaking of any time, they were martyred in Britaine. Neyther can I finde any grounde with him or elswhere, for that he saith of them: They were conuerted to the faith of Christ in our Primatiue Church by the preaching of S. Amphiball Preist, and Mar­tyr? For Britaine, and the Britans were conuerted long before. And though [Page 181] many Christians in Britaine were put to death in the time, or Persecution commonly ascribed to Dioclesian, as a thowsand at one place called Lichfeild, which argueth the inhabitants heare then were Christians, and more needed grace of perseuerance, then preaching especially towards the Countryes now called Wales: yet I doe not finde any particularly named in auncient Authours but S. Alban, Heraclius Amphibalus, Aaron and Iulius: except we should allow of that, which Regino writeth of S. Lucia Virgin, and Martyr in Britaine: Lucia Virgo in Britannia. Which is discredited by himselfe, for he saith she Regino in Chro­nic. an. D. 242. was putt to death in Britaine in the yeare of Christ 242. Which probably was before Dioclesian was borne. Yet will I not denie but Regino Pruniēsis, mi­staking the time for the number of yeares, may otherwise write a truth, that S. Lucia Virgin & Martyr in Bri­taine by Regino Pruniensis. Lucia a Virgin was martyred in Britaine, and in the dayes of Dioclesian, and if halfe so much Authoritie had, or could be brought for S. Augulus, Socrates, or Stephen, I should not so easilie haue disabled it. Onely one thing I will adde, concerning the place of S. Augulus Martyrdome.

10. That a late French writer in his Historie of this our Britaine seemeth to Andre du Ches­ne Taurauge en l'Historie gene­ral d'Angleterre, Escosse, & d'Ir­land. thinke that Caerlegion was in the time of Iulius Agricola, and by him named Augusta, which if it were so, it onely varieth the particular place of his Mar­tyrdome, nothing detracting from the glorie of him, or this Nation, or con­tradicting that I haue said of the time of his death, for no memory is in Histo­ries of any such there in the time of Dioclesian, nor any Archbishops name of that place preserued long after Dioclesian his death, Tremonius & S. Dubritius the first that be named in Histories, which rather confirmeth the honor of the place of his Martyrdome to Londō, especially seeing this Authour bringeth nei­ther reason nor Authoritie to infring it; & if we take the denominatiō Augusta to haue bene giuen heare in respect of the Nobility of the place, it must needs best agree to our most auncient and noble Citie, as Camden and others yeeld that reason ea dignitate floruit Londinum, vt Augusta dici caeperit, many forreine Cities very famous were called Augusta in that respect: as Vacienorum, Augu­sta praetoria: Camden in mid­dle sex pag. 217. Monster in Cos­mogra. Cooper. in Augusta. A­braham Ortelius in Indice Antiq. Region. Insul. Vrb. Oppid. &c. Augusta Taurinorum: Augusta Tricastinorum: Augusta Veroman­duorum: Augusta Valeria: Augusta Emerita: Augusta Bracchara: Augusta Acilia: Augusta Tiberij: Augusta Vindeliciorum: Augusta Caesarea: Augusta Vestonum: Augusta Treuirorum and other famous Cities among Cosmographers, which haue taken that name for their Noblenes, and not from the Roman Legion, called Augusta, lying in so many places: And of all places, Caer-legion could not be so named from that relation, no euidence giuen, that any so named Legion continued there. And the generll name Caer-legion, the Citie of the Legion conuinceth, it had not the name from any Legion in particular, much lesse Augusta, for then it should haue bene named Caer-augusta, and not Caer-legion, as we see all the others are before named Augusta, absolutely without reference to any Legion either in generall, or particular. And the Ci­ties before named Augusta, are called, as we see, of the Countryes, where they be, or were, and not from any Roman Legion.

11. I haue mentioned before, that the Emperour Traian was a Persecutor of Christians, and among many others, the renowned Pope S. Clement was barbarously first exiled, and after cruelly put to death. But this Persecu­tion as it much aduanced the honor of our Brittish Christians, so it gaue occasion, to encrease their number. Our noble Christian Brittish house at Rome, as in this time and before it was the most frequented receptacle of Christians, releeuing them in all their wants, while they liued, so now in this storme of [Page 182] Persecution, besides the famous Sepulchrary, and burying place, which it had most charitably before prouided, in via Salaria, bearing the name of S. Priscilla, our Brittish Foundresse thereof, there was an other very coste­ly burying place, Loco caemiterij, at their owne dwelling house, as the Baron. Annot. in Martyrol. Rom. die 16. Ianuarij. Romans haue before confessed: where they secretly buryed the bodyes of the holy Martyrs suffering in these Persecutions: ad sepeliendos sublatos occultè Martyres. And as I haue shewed before, this Christian Brittish house hauing so greate resorte of Christians vnto it, that at one time there were in it bap­tized, nonaginta sex homines, 96. men besides women, and children, as that phrase is vsually taken in Histories, and was as the cōmon schoole, Seminary, cheife Church, and place to minister Sacraments, and consecrate holy par­sons: we must needs conclude from hence, that this kingdome of Britaine was before all other Nations, to take especiall fruite and benefite thereby, to haue diuers of those holy Preists there consecrated, to be sent hither vnto it. This the lawe of the Ghospell allowed, the chardge of S. Peter exacted, and S. Clement as duely performed: the lawe of nature pleading for Britaine to our Christian Brittish house, and schoole in Rome, that so it ought to be. And yet an other lawe, and of no small power, with those, that desired to serue Christ with quiet, and securitie, the lawe of necessitie, drewe many Chri­stians from Rome, and those parts of the Empire, where the Persecution then raiged, as diuers both Catholike and Protestant Authours haue before proued, to come vnto, and liue in this Nation, both in respect of the King, a friend to Christians, and the Immunities of the place, and Countrie. And this may suf­fice for the History of this first Age of Christianitie in this kingdome of greate Britaine. For them that are desirous to knowe, and enforme themselues more fully in euery particular point of true Christian Catholike Religion, lately and now still heare, as in diuers other places questioned, what was publikly prea­ched, professed, and receaued for such, by the holy Apostles, Apostolike men and Primatiue Christians of this first Age, when by all, the holy and vndoub­ted true Religion, to be a Rule and direction to all Posteritie in succeeding times for euer, was published and accepted: I haue set it downe at lardge in my late Booke intituled: The Iudgment of the Apostles betweene Catholiks and Protestants in matters of Religion. Wherein they shall finde the true and holy sentence of them, and other Apostolike men liuing in this Age, in euery Que­stion, to be for the present Catholiks, and against their Aduersaries, the first to professe vndoubted truth, the others knowne and confuted Error, in euery Article. Which would seeme too long to be set downe in an Historie, & there­refore I caused it to be printed a parte in the yeare of our Lord 1632.

THE I. CHAPTER.

1. BEING now to begin the second hundred of yeares from the Birth of Christ, we must make our beginning with those Rulers, with which we cōcluded the first to witt S. Clement Pope, Traiane Emperour, and Coillus King of Bri­taine. These two last reigned diuers yeares, in this Age; but S. Clement being putt to death by Traiane, euen in the beginning of this Eusebius in Chronic. an. 3. Traiani. Hieron. Catal. in S. Cle­ment. Matth. Westm. an. gra­tiae 102. Dama­sus in Pontif. in S. Clem. Baron. Annal. an. D. 100 Centurie, as Eusebius, S. Hierome with others testifie, and likely bannished from the See Apostolike, into the Iland Chersonesus (where working strange miracles, and conuerting many thereby, he suffered glorious martyrdome) in the later end of the former Age, I must come to his next Successour, in that highest chardge, and dignitie S. Anacletus, who enioyed it, as S. Damasus and others witnes, nine yeares, three moneths, and tene dayes: sedit annos nouem, [Page 186] mens [...] tres, dies decem. Matthew of Westminster saith: 9. yeares, and ten mo­neths: sedit in Cathedra Romama annis 9. mensibus decem. He as himselfe, and Damasus in Pō ­tif. in Anacleto Vit. cius in Bre­uiar. 13. Iulij. Matth. Westm. an. 102. Martin. Polon. supput. in Anaclet. Anaclet. Epist. 1. Epist. 3. Florent. Wigor. in chro­nic. an. 93. vel 71. Marianus Scot. l. 2. aetat. 6. in Do­mitiano. Magdeburg. in Indice cent. 2. tit. Anacletus. Mag­deb. cent. 2. ca. 7. col. 146. Matth. Park. Ant. Brit. p. 24. Bils. Barl. Bridg. Couell. Hooker. Down. l. in Text. citat. Ioa. Pris. defens. Hist. Britan. pag. 73. 74. Rob. Bar. l. de vit. Pontif. Rom. in Anaclet. Ormerod. pict. of Pop. p. 78. Gir. Cambr. l. de Iure Metropol. Eccl. Menou. ad Inno­cen. 3. Marian. Scot. l. 2. aetat. 6. Flor. Wigorn. in in chron. in Do­mitiano. others proue vnto vs, was consecrated Preist by S. Peter the Apostle, and in­structed by him. Petrus Princeps Apostolorum Instructor noster a sancto Petro Apostolorum Principe Presbyter ordinatus. And as he saith, placed by Christ in the See Apostol [...]ke, in Apostolica-Sede à Domino constitutus. And in an other place he writeth againe, that he will write as S. Peter the Prince of the Apostles, who made him Preist, instructed him: vt à [...]ato Petro Principe Apostolorum sumus instructi, à quo & Presbyter sum ordinatus, scribere vobis, sicut petistis non denega­uimus. This is so warranted a truth, that the greatest Protestant Enemies to such Antiquities, the Magdeburgian writers plainely thus confesse it: Ana­cletus Presbyter à Petro ordinatus. And cite for their euidence, the Epistle of S. Anacletus onely, and thereby confirme it to be his writing. So doe our best learned English Protestants, their first such Archbishop of Canterbury Mat­thew Parker, their Protestant Bishops, Bilson, Barlowe, Bridges, and others, against their Puritans, Sir Ihon Prise, Couell, Hooker, Downame, Barnes, Ormerod, and too many to be recited; therefore I may passe ouer Catholike Writers in this matter, and onely I name three of our auncient Antiquaries, Giraldus Cambrensis, Marianus Scotus, and Florentius Wigorniensis, by Pro­testants testimonies renowned for such learning. And so I might boldly, if I had no other warrant, insist vpon the Authoritie of this holy Apostolike man for S. Peter his Consecratour, and Instructour, confirmed in grace, could not deceaue eyther him, or vs, or any: and his writings proposing S. Peters instruction, doctrine, and practise, are sufficiently abled before to be a true proposer: yet I will be so farre from building onely vpon this grounde, though so firme a foundation, that I shall haue so many other ample witnesses besides, for that I shall alledge from him, that without him, it shall haue credite and certaintie sufficient.

2. First he declareth how Prouinces were diuided before the time of Christ, for the most part, and afterward by the Apostles, and by S. Clement this Pre­decessour, that diuision was renewed againe: And how they tooke Order in which, and which places should be Primats, or Patriarks, Metropolitan and others inferiour Bishops? Prouinciae multo ante Christi aduentum tempore di­uisae sunt maxima ex parte, & postea ab Apostolis, & beato Clemente Praedecessore nostro, ipsa diuisio est renouata &c. And in his next Epistle he plainely repea­teth the same againe and further addeth in two seuerall places, that he had set The Prouinces in Britaine for Chri­stian Primats and Bishops assigned by S. Peter, and S. Clement, and set downe by S. Ana­cletus in a Tome, written by him. downe in a booke, or Tome, which he sent with this Epistle, the seuerall names of the Cities in all Prouinces, which were to haue Primats, and had receaued such from S. Peter, S. Clement, or himselfe: aliae autem primae ciuita­tes, quas vobis conscriptas in quodam Tomo mittimus, à sanctis Apostolis, & à bea­to Clemente, siue à nobis, primates praedicatores acceperunt. And to make mani­fest vnto vs, that he as being Bishop of Rome or whosoeuer should succeed him in that See, was to be cheife Gouernour of all Churches, and he gaue this instruction, and direction, generally vnto all, and for all Christian people, and Churches, in all places, and parts of the world, Europe, Asia, or Afrike, Anacl. Epist. 2. & Epist. 3. he immediately addeth of the Roman Church, that by a singular Prerogatiue it did obtayne Primacie, and Eminencie of power ouer all Churches, and all Christian people, not from the Apostles onely, but from Christ himselfe, haec verò sacro sancta Romana & Apostolica Ecclesia, non ab Apostolis, sed ab ipso Do­mino Saluatore nostro Primatum obtinuit, & eminentiam potestatis super vniuersas [Page 187] Ecclesias, ac totum Christiani populi gregem assecuta est; as he said to S. Peter thou art Peter or a Rocke and vpon this Rocke will I build my Church &c. sic vt ipse beato Petro Apostolo dixit: Tu es Petrus & super haue pe [...]ram aedificabo Ecclesiam meam. Clem. Epist. 3. Epist. 2. And a litle after, showeth againe, how the Roman Church was made the chei­fest by authoritie from heauen: prima ergo Sedes est caelesti beneficio Romanae Ecclesiae. Then he nameth the See of Alexandria to be the second: where S. Peters Disciple S. Marke the Euangelist seated himselfe by S. Peters Authoritie. Se­cunda autem Sedes apud Alexandriam, beati Petri nomine, à Marco eius Discipulo atque Euangelista, consecrata est. And the third at Antioch by Authoritie of S. Peter also, who was there resident before he came to Rome, and placed a Successour there. Tertia autem Sedes apud Antiochiam, eiusdem beati Petri Apo­stoli nomine habetur honorabilis: quia illic priusquam Romam veniret, habitauit. And to leaue it without question, that he sent the names of all other Cities, and places, whether in Britaine or else where, in which Primats were to be, being the Order of the Apostles, that the Bishops of all Nations might know who was to be Primate or Cheife among them, that they might yeeld him due honour, he addeth there. Reliquas verò vt praediximus in quodam Tomo, prolixitatem vitantes Epistolae, vobis conscriptas direximus. Inde namque & beati Apostoli inter se statuerunt, vt Episcopi singularum scirent gentium, quis inter eos primus esset, quatenus ad eum potior eorum folicitudo pertineret. How according to this Tome, or booke of S. Anacletus, this Iland was diuided into fiue Prouin­ces I haue in some sorte insinuated before, which Giraldus Cambrensis rela­teth, and diuers Protestants and others in this manner, as he saith he founde it then both in Papall and Imperiall Acts or Constitutions. Iuxta Prouinciarum numerum, quas tempore Gentilitatis habuerat Insula, quinque Metropoles. Iuxta Girald. Cambr. l. de Sedis Meue­uensis dignitate. Matth. Parker. l. antiq. Brit. p. 24. l. Pris. defens. Hi­stor. Britan. p. 73. 74. Io. Leland Indice Brit. ant. v. Britanniae. Beat. Rhenan. l. de re­dus German. 3. p. 123. 124. Wole­fangus Lazius in Commētarijs Reipub. Roma­nae p. 172. Tomum enim Anacleti Episcopi Romani, sicut in Pontificalibus Romanorum gestis, & Imperialibus continetur, directum Galliarum Episcopis, iuxta statum gentilium, ante Christi aduentum, Britannia habuit Prouincias numero quinque, Britanniam primam, Britanniam secundam, Flauiam, Maximiam, Valentiam. Prima dicta est Occidentalis pars Insulae. Britannia secunda Cantia. Tertia Flauia, quae & Mertia. Quarta Maximia, idest Eboraca. Quinta Valentia, Albania seilicet, quae nunc abu­siue Scotia dicitur: according to the number of Prouinces which it had in the time of the Pagans the Iland of Britaine hath fiue Metropolitan Cities. For according to the Tome of Anacletus Bishop of Rome, as it is contayned in the Decrees of the Popes of Rome and Emperours, directed to the Bishops of France according to the state of the Gentils before the coming of Christ, Britaine had fiue Prouinees, Britaine the first, Britaine the second, Flauia, Maximia, Valentia. The first was the west part of the Iland, the second Kent, the third Flauia called also Mertia, The fourth Maximia that is to say Yorke, The fift Valentia, Albaniae now corruptly named Scotland. The Me­tropolitan Citie of the first Britaine was Caerlegion. The Metropolitan of the second Dorobernia now Canterbury. In the third London. In the fourth Yorke. In the fift Alba taken to be the Citie now named S. Andrewes. Thus farre Giraldus out of S. Anacletus Tome extant in his time as he hath witnessed, both in the Pa­pall, and Imperiall Decrees.

3. And this diuision of this Iland into fiue Metropolitan Sees, according to S. Anacletus diuision, was obserued by S. Damianus and Fugatianus in King Eleutherius time, preaching the faith throughout all the Iland from Sea to Sea. Qui fidem Christi per vniuersam Insulam à Mari vsque ad Mare plan­tauerunt. which diuision might then be allowed by these Legats, but that Canterbury and S. Andrewes actually had Primats in them, must haue rela­tion [Page 188] to later times; but this argueth their auncient Right from the beginning to haue bene Metropolitan Cities, as now they are, and long time haue bene. The first, Canterbury, not then made a Metropolitan See, because gi­uing that Title to London, it could not haue so many Cities and Bishops vnder it, as the diuision of S. Anacletus prescribed then twelue in number. And for the other in Scotland, no meanes then to erect it to that dignitie, the King being still a Pagan. Sigonius also who expressely handleth this matter, te­stifieth that Britaine was diuided into those fiue Prouinces before remembred, and was so before Constantine the Greate his time, which obserued the diui­sion Sigonius l. 4. de Occidentali Im­perio p. 89. 90. made before, paucis mutatis changing few things, among which for Britaine probably was, that he allowed the names Maxima or Maximia for Yorke, and Valentia for Albania or Scotland; the first so named from Maxi­minus, Girald. Cambr. Matth. Park. Io. Pris. & alij supr. and the other by Valentinian. Which is proued by Sextus Rufus a Pagan writer, who writing to the same Valentinian the Emperour, of the Prouinces of France and Britaine, mentioneth the rest of Britaine not naming Valentia, vnknowne then by that name, as it seemeth by his recitall of our Sext. Rufus Breu. rer. gestar. Po. Ro. ad Valentianum Augustum. Anicetus Ep. De­cret. to. 1. Concil. Gratian. dist. 30. Beatus Rhena­nus rerum Ger­manic. l. 3. p. 123. 124. Pelag. 2. Ep. Decret. t. 2. Cōc. Nicen. Concil. Can. 4. 6. 7. Concil. A [...]elat. 2. Can. 5. Conc. Antioch. 1. can. 9. Prouinces, omitting it, an Argument that name was but lately giuen vnto it, and after S. Anacletus time. And what this holy Pope hath written before of the Apostles constituting such Primats, and Metropolitans, and the places, where they should be, is word by word approued by S. Anicetus about the yeare 167. so likewise by S. Lucius, expressely citing S. Clement for the same, as S. Anacletus doth, and he liued in the yeare 255. The like hath Pelagius the second and others. And to write from the first generall and greate Councells, the first Nicen Councell both in the fourth, sixr, and seuenth Canon, both in Greeke and Latine, and in all Copies, maketh mention of such Primats, and Metropolitans, and their priuiledges calling it, antiqua consuetudo: the old cu­stome: so doth the second Councell at Arles in France, where our Archbishop of London was present and subscribed, for the Cleargie of this Nation about the same time. And the first generall Councell of Antioche setteth downe, how in euery Prouince there should be a Metropolitan ouer the other Bi­shops, and that other Bishops might doe nothing without his allowance. And saith, the old Rule and Canon of the Fathers was so, and from the beginning: secundum antiquam à Patribus nostris Regulam constitutam, vt vult, qui ab initio obtinuit Patrum Canon: as an other translation readeth. Therefore this so cer­taine and auncient a Rule, and Canon so generall, so binding, and from the beginning thus testified by these first generall Councells, must needs be the same, which is before deliuered, from S. Clement, and S. Anacletus in this matter.

4. And to make all sure, by our English Protestants Religion, to passe Booke of Con­secratiō of Arch­bishops &c. in Praefat. Articl. of Relig. 36. Tho. Roger. Annalis. Artic. 36. ouer their priuate writers in this case, the generall Rule of their Religion for making vnto them such Primats, and Archbishops as they haue, assureth vs, this was the practise of the Church euer since the Apostles time. So doth their publik Glosse vpon the Articles of Religion to which all their Protestant Bi­shops, and Ministers haue sworne to maintaine the doctrine thereof: as they write: Perrused, and by the lawfull Authoritie of the Church of England, allowed to be publike. And thus Intituled on euery leafe, as vpon this in particular: The Catholike doctrine of the Church of England. In which they expressely write of their Protestant Archbishops, which they call Primats, as their Catholike Predecessors were: It is agreable to the word of God and Practise of the Primatiue Church, that there should be Archbishops. The superioritie which Archbishops [Page 189] enioye, and exercise is groūded vpon the word of God. And for a summe of their rea­sons Couell. Exami­nat. c. 9. pag. 105. 106. herein, thus they print with publike priuiledge: Apostolicall ordination, reason, the custome of all Churches auncient, and well gouerned, and nature it selfe doth ordaine Archbishops in their Prouinces to Rule the Church. Which is asmuch in so few words, containing the heads of all cheife Arguments for this mat­ter, as either S. Anacletus or any Catholike writer at this day, doth or can vse in this busines. And giue this greatest warrant they are able to those holy writings of S. Clement and Anacletus, and in mysteries besides, whether of the Popes Supremacy ouer all Christian people and Churches, or any other deliuered in them, being the first witnesses hereof we haue after Apostles, whome they their immediate Schollers and successors alledge both for tea­ching, and practising the same. And for these present questions of cheifest importance, as for others hereafter, they doe in expresse termes thus both alledge and allowe these so auncient Testimonies of this holy Apostolike mā: Anacletus Episcopos officio pares, ordine duplici distinxit: eos Primates siue Patriar­chas appellari voluit, qui in illis ciuitatibus praeessent, in quibus olim primarij Flamines Robertus Bar­nes l. de vit. Pon­tif. Rom. in A­naclet. excuss. Lugduni Bata­uorum 1615. cum gratia & pri­uileg. illustrium DD. ordinum generalium. sederunt▪ in alijs Metropolitanis vrbibus Episcopos Metropolitanos, vel Archie­piscopos nominandos esse censuit. Ab ipso Domino Primatum Romanae Ecclesiae super omnes Ecclesias, vniuersumque Christiani nomine populum concessum esse asseruit: Pope Anacletus did distinguish Bishops equall in calling, into two orders: he would haue them called Primats or Patriarks, which ruled in those Cities, in which in olde times the primary Flamins did sitt: in other Metropolitan Cities, he did holde, that the Bishops should be named Metropolitans, or Archbishops. He affirmed that Primacie was graunted by our Lord himselfe to the Roman Church ouer all Churches, and all Christian people. Therefore seeing it is so amply confessed, that what S. Ana­cletus hath deliuered vnto vs was by the warrant, instruction, and example of S. Peter, and S. Clement his Predecessor, and diuers times among other holy directions sufficiently declareth, that in his time it principally appertai­ned vnto him, to send Bishops and Preists into this, as to other parts of the world, that they which would be accompted Sheepe, and belonging to the Folde of Christ, may knowe whether those Sheephards and Pastors which they followe, are true and lawfull Pastors, or no: we cannot better learne this distinction to knowe them by, then of this holy man made Preist and tought by S. Peter himselfe, and after succeeding him in that highest Chardge, and dignitie, especially seeing he hath more particularly then any others of that Age (to my reading) deliuered this cognizance to Posteritie, cheifely to know their cheife Pastors, Bishops by, and of others so plainely, that no man except willfully can be deceaued therein. First he setteth downe the Inferior Orders, Inferior Ecclesia­sticall Orders to assist at the Masse in the Apostles time. vnder holy Preisthood, as Deacons, Subdeacons, and other Ministers, to assist the Bishop in the holy sacrifice of Masse, making that their principall office, and dutie, as of a Preist to offer the sacrifice of Masse: Episcopus Deo sacrificans testes secum ha­beat, & plures quam alius Sacerdos. Sicut enim maioris honoris gradu fruitur, sic ma­toris testimonij incremento Indiget. In solēnioribus diebus aut Septem, aut quinque, aut Anacletus epist. 1. tres Diaconos, & Subdiaconos, atque reliquos Ministros secum habeat, qui sacris in­duti vestimentis in fronte & a tergo, & Presbyteri è regione, dextra laeuaque, contri­to corde, & humiliato spiritu, ac prono stent vultu, custodientes eum a maleuolis ho­minibus, & consensum eius praebeant sacrificio. Where expressely naming Bi­shops, and Preists to offer sacrifice, and Deacons, Subdeacons, and other Clear­gie men, besides them, Diaconos, Subdiaconos, atque reliquos Ministros, and ap­pointing their places and manner of ministring in the holy sacrifice in sacred [Page 190] vestements, must needs make that their cheifest office and imploiment. And allthough he doth not name in particular those Orders that were inferior to Subdeacons, but onely in a generall name, atque reliquos Ministros, yet thereby expressing, they were diuers, and their cheife chardge, and attendance was, to assiste Bishops and Preists at Masse, he must needs meane, those auncient Inferior Orders which still and euer were in the Catholike Church, and which that blessed Father S. Ignatius, liuing then and in the first Age, rembreth in his Salutation, naming after Preists, Deacons, and Subdeacons: Readers, Exor­cists, Singers, Ianitors, Labourers, Saluto sanctum Presbyterorum Collegium, saluto S. Ignat. Epist. ad Antiochenos. sacros Diaconos. Saluto Hypodiaconos, Lectores, Cantores, Ianitores, Laborantes, Exorcistas. Where allthough he doth not set downe the verie forme and man­ner All Priests and Bishops were or­dained to say Masse in the Apo­stles time, and Preists then conse­crated by a sacrifi­cing forme, and manner, as the Ro­man Church now vseth. of consecrating Preists, yet calling them sacrificing, or massing Preists, Sa­cerdos & Episcopus Deo sacrificans: peracta consecratione: and as our Protestants cite from him: sacerdotem Sacrificatorum. The forme of their consecration must needs consist of those sacrificing words, the Catholike Church now vseth in consecrating Preists, or others equiualent vnto them, otherwise they could not possibly haue had such sacrificing, and Massing power in them, as he testifieth they had.

5. Concerning Bishops, he relateth and prescribeth their manner of Con­secration more at large and plainely: teacing that by the Apostles order all the Bishops shall assemble or giue consent, when a Bishop is to be consecra­ted, Rob. Barn. supr. in Anacleto. and being assembled make diligent examination about the Bishops to be conse­crated, fast, and pray, and lay their hands with the booke of the Ghospels vpon them, Bishops consecra­ted in the Apo­stles time, as they are now in the Roman Church. and annoint their heads, as the Apostles vsed with holy vnction, because all sancti­fication cometh from the holy Ghost, whose inuisible power is giuen by holy Chrisme, and so they must celebrate Episcopall Ordination. And thus he was instructed of S. Peter: vt a beato Petro Principe Apostolorum simus instructi scribere vobis, sicut petistis non denegauimus. Ordinationes Episcoporum, authoritate Apostolica, ab Anaclet. Epist. 2. omnibus, qui in eadem fuerunt Prouincia, Episcopis sunt celebrandae. Qui simul con­uenientes, scrutinium diligenter agant, Ieiuniumque cum omnibus celebrent preci­bus, & manus cum sanctis Euangelijs, quae praedicaturi sunt, imponentes, sacraque vnctione capita eorum, more Apostolorum vngentes, quia omnis sanctificatio con­stat in spiritu sancto, cuius virtus Inuisibilis, sancto Chrismati est permixta, & hoc ritu solemnem celebrent Ordinationem. And after sheweth how by the example of S. Peter, S. Iames and S. Ihon thus ordering S. Iames, first Archbishop of Hierusalem, they left thereby example to Successors, that three Bishops should thus consecrate euery one, that was to be admitted to that holy Order. And this was the forme, and manner of consecrating Bishops heare in Bri­taine, from the beginning, and before the Canons were made, or knowne heare in this busines, as we reade in our auncient and approued Antiquities: Mos in Britannia inoleuerat, in consecratione Pontificum, tantummodo capita eorum S. Asaph in Vita S. Kentegerni. Et M. S. antiq. & C [...]pgr. in vita c [...]. sacri Chrismatis infusione perungere, cum Inuocatione sancti spiritus, & benedi­ctione, & manus Impositione and this was the auncient vse both of the Britans and Scots, more Britonum & Scotorum, the old custome inoleuerat 1200. yeares since, about which time in the consecrating of S. Kentegerne it is so termed, and testified.

6. Therefore we haue sufficient warrant to thinke that both Britans and Scots from their first receauing the faith of Christ, obserued this holy Rite, and manner in consecrating Bishops. And without these by the testimony of S. Anacletus, warranted therein by S. Peter, as he hath told vs, the grace and [Page 191] power of the holy Ghost was not giuen in that Sacrament. And so where it is wanting, as in our Protestants of England and all other Heretikes, there can be no true and lawfull Bishops, no Preists made by such as be not so consecra­ted, no Sacraments duely ministred, no word of God truely and orderly prea­ched, euen by the Articles of the English Protestant Religion, disabling in Articles of Engl. Protest. Religion Articul. 19. 23. 36. such things euery one but lawfully, and rightely consecrated, & called Cleargie men, saying it is no true Church, where these things are wanting. And that S. Anacletus did send such Bishops, euen Metropolitans, and Sacrificing Mas­sing Preists, Consecrators and Offerers. Sacri corporis Domini tractatores (as he nameth Preists,) of the sacred body of our Lord, into diuers Countryes, euen Anaclet. Epist. 2. these parts it is euident, where he writeth that S. Peter, S. Clement, and he himselfe sent such from the See Apostolike. Illi qui in Metropoli à beato Petro Anaclet. Epist. 3. Apostolo ordinante Domino, & à praedecessore nostro Sancto Clemente, seu à nobis S. Anacletus sent diuers Archbi­shops, Bishops and Preists, consecra­ted as before, in these parts. constituti sunt, non omnes Primates vel Patriarchae esse possunt: sed illae vrbes quae priscis temporibus Primatum tenuere, Patriarcharū aut Primatum nomine fruantur. And to make it manifest, that he, aswell as S. Peter, and S. Clement, did send Metropolitans also, as well as Patriarckes, and gaue direction where such should be resident, he addeth: aliae autem primae ciuitates, quas vobis conscriptas in quodam Tomo mittimus, a sanctis Apostolis, & a beato Clemente, siue à nobis, Primates Praedicatores acceperunt. Among which were heare our Metropoli­tan Cities in Britaine. Therefore we thus learne of S. Anacletus, that either our Metropolitans which S. Peter, & S. Clemēt sent hither, or ordained heare, were now liuing, or else their places, some at the least, were supplied by his Mission of others to succeede them, for so he witnesseth. And we finde in some our neighboring Countryes, which haue better preserued their Anti­quities then Britaine hath done, that he performed this in particular to them. Diuers French Historians among which Richard de Wasseburg Archdeacon Antiquitēs de la Gaule Belgi­que per Rich. de Wasseburg. f. 28. 29. Bouchard An­nal. de Bretaigne. Antiquit. Eccle­siae Verdunen. in S. Sanctino. of the Church of Verdune in Lorraine, where our worthie Countriman S. Manfuetus was Bishop or Archbishop at Tullum yet and long after liuing (and therefore I first name this place as hauing correpondēce with our Coun­try) is witnes out of the same Church, that in this time S. Sanctin which be­fore had bene Bishop of Meux, and S. Antonine preached there S. Sanctin was by Pope S. Anacletus constituted Bishop of that place, and liued and died there in the yeare of Christ 118. And S. Saluin his next Successor but one, the third Bishop there, was heare in Britaine, as I shall shew heareafter, in King Lucius time. Which is not vnprobable also of S. Sanctin, there so neare vs, so many yeares, and so neare to S. Mansuetus of this our kingdome, visiting it, as I haue before mentioned.

THE II. CHAPTER.

1. S. Anacletus hauing gloriously ended his dayes by Martyr­dome, Martin Pol. in Euarist. Dama­sus in eodem. vit. S. Euaristi in Bre­uiar. Rom. 26. die Oct. Matth. West. an. gratiae 111. Martin. Pol. in Euaristo. an. 112. Plin. l. 10. Epist. 97. Epist. Traiani ad Plin. apud eū ­dēl. 10. Epist. 98. Tertullian. Apol. Matth. Westm. an. 107. Martin. Pol. in Traiano. Mar. Scot. l. 2. aetat. 6. in Traian. Martin. Polon. supr. in, or about the 111. yeare of Christ, Traiane still con­tinuing his Empire, and Coillus King in Britaine, S. Euari­stus borne of a Iewe by Father, called Iudas, in the Citie of Bethlem, succeeded him, in the Papall dignitie, and conti­nued therein 9. yeares, and 3. Moneths. Some say 10. moneths and 2. dayes, Matthew of Westminster giueth him 10. yeares: Mar­tinus saith, 13. yeares. 7. moneths 3. dayes. In his dayes the Church of Christ enioyed more quiet, then it had done in his Predecessours time. For Traiane the persecuting Emperour being moued with many, and forcible motiues, did not onely mitigate the Persecution, so much as he could, but vtterly forbad any at all to be vsed. First vpon the letters of Plinius the second his Lieute­nant or Prefect in Bithinia, of the greate number of Christians there, their feruour and zeale in their Religion, their Innocency and pietie of life, and Inoffensiuenes to the Roman Empyre, and lawes in other respects, he so farre mitigated the former rigour of Persecution, that he commanded no en­quiry should be made to call them into question. And some be of opinion, that although much Persecution was vsed in his time, yet it was by the insti­gation of his Substituts more then his desire. Traianus non perse, sed per suos Consiliarios, tertiam Christianis iussit inferri Persecutionem. And this is further Traiane the Em­perour a fauourer of Christians in Britaine, and all places. confirmed by Suidas an auncient Greeke writer, who doth insinuate so much, and plainely witnesseth, that vpon the letters of information from Tiberia­nus Prefect in Palestina, how the number of Christians was so greate and their desire of Martyrdome so much, that he was not able to putt all to death, which voluntary offered them selues to dye for that cause. Whereupon Tra­iane Suidas in vitis Caesarum in Traiano. the Emperour sent expresse commandement to all his Prefects, in all pla­ces that they should not persecute Christians any longer. Traianus Christianis aliquid induciarum concessit. Nam qui illis temporibus à Romanis Magistratus re­dimebant ad demerendos Imperatores, varijs Christianos supplicijs afficiebant: adeo vt Tiberianus qui primae Palestinorum genti praeerat, ad eum retulerit se non parem esse Christianis occidendis, qui vltrò supplicia appeterent. Vnde Traianus omnibus Praefectis mandauit ne supplicijs eos afficerent. Whereupon we haue warrant suf­ficient to hold, that this Mandate of the Emperour which was so generall, that it was to all his Prefects, omnibus Praefectis, was sent also in to Britaine, and Nennius Hist. M. S. in Mults exemplan. ant. so farre extended itselfe; which is with aduantage confirmed by our auncient Brittish Historian Nennius, in many Manuscript Exemplars, where he doth [Page 193] assure vs, that the Romā E [...]perour (which was when S. Euaristus was Pope) was onely Traiane, who did not onely forbid Persecution in Britaine, but sent a solemne Ambassadge hither, missa Legatione ab Imperatore Romanorum, that they which would might be baptized and professe Christian Religion.

2. And that S. Euaristus then Pope making religeous vse of this lenitie of the Emperour, and his fauour to Christians, did write and send to our King heare Coillus at that time, and Nobles of Britaine to receaue the Christian Gildas & Nēnius writt, how longe before K. Lucius, S. Euaristus Pope sent a Legat to the King of Bri­taine, to persuade him to the Chri­stian faith. faith, and so there came a double Ambassadge from Rome hither then about that busines, one from the Pope exhorting, and an other from the Emperour permitting it. Missa Legatione ab Imperatore Romanorum, & Papa Romano Eua­risto. Gildas also (as our Protestants terme that Authour) in his Manuscript History in two distincts Libraries in Cambridge giueth the same testimonie of S. Euaristus Pope his sending hither at this time, and differeth from Nennius onely in this, that whereas Nennius hath told vs, that the Ambassadge was sent hither by the Roman Emperour and the Pope of Rome Euaristus, Gil­das saith it was sent from the Roman Emperours, and Euaristus Pope of Rome, Missa Legatione ab Imperatoribus Romanorum, & à Papa Romano Euari­sto. Which more confirmeth this matter, for howsoeuer we will take these Gildas hist. in Bibliotheca pub­lic. Cantabrigiae. & in Colleg [...]o S. Benedicti. Emperours of the Romans, eyther for the cheife Emperours, as commonly they are vnderstood, or the cheife Rulers vnder them, in the Roman Em­pyre, as he seemeth some time to accept that worde, and the word Imperator properly signifying a Ruler, will beare it in some sence, it cannot haue a pro­per and literall reference (such as these worthie Authours would vse) to the time of King Lucius, though there was such a sending after in his dayes, by like men, and meanes, which is made plaine by their ioyning of S. Euaristus with them, who dyed in the time of King Coillus Father to King Lucius, by all accomps, and by common computation before King Lucius was borne, and by their rekening which giue the soonest life to King Lucius, which is Matthew of Westminster, saying he was borne in the yeare of Grace 115. Whē Matth. Westm. an. gratiae 115. he was a childe, sixe yeares old at the most, his Father liuing and reigning King, when neyther Emperour nor Pope would write or send to him about such busines, and the words of Suidas are plaine before the Emperours com­mande in these affaires was to his Prefects omnibus Praefectis mandauit, such as his Father King Coillus, and Iulius Agricola were then in Britaine. And all­though in the same places where Gildas & Nennius speake of these Messad­ges from the Pope Euaristus and Emperour, they write also of King Lucius and his Nobles conuersion, this can be no Argument that they sent to King Lu­cius, but his Father Coillus; for allthough they mention both those things neare together, after their breife manner of writing, they must make them two distinct matters and neuer say that the messadge was sent to King Lucius, neither could they so haue done, if the time and other circumstances would haue giuen allowance thereunto: for they which write of King Lu­cius, his Nobles, and Countrie's Conuersion, doe write also how he wrote for, and entreated it by suppliant letters to Pope Eleutherius. Se­condly both these being learned Britans, and the best writers they had, and knowing aswell as any the time of their Conuersion in King Lucius and Pope Eleutherius time could not be so mistaken in such a cause to miscalculate so many yeares, for the Copie of Gildas saith: 164. annis post aduentum Christi Lu­cius Britannicus Rex cum vniuersis Britanniae Regulis Baptismū suscepit that King Gildas supr. Lucius was baptized with all his Nobles of Britaine 164. yeares after the coming of [Page 194] Christ: and Nennius saith it was three yeares afte [...] ▪ Post centum & sexaginta septem annos post Aduentum Christi, Lucius Britanulcus Rex cum omnibus Regulis Nennius supr. totius Britannicae Gentis baptismum suscepit. So that whether we will take the accompt of S. Gildas or Nennius, for King Lucius his time of cōuersion, though others make a greater difference by 20. yeares and more; we see, that King Lucius was conuerted 44. yeares after the death of S. Euaristus, and 54. from his first entrance into the Papacie: 7. Popes, S. Alexander, Sixtus, Telespho­rus, Higinius, Pius, Anicetus and Soter being betwene him and S. Eleutherius, in whose time, by all accompts, King Lucius was conuerted, of which two such renowned writers could not be ignorant, much lesse may we iudge without greate iniury and dishonour to them, and bold rashnes in our selues, that they would, or could erre, or be mistaken in so high a degree, the one of them Nennins the meanest stiled by our Catalogists of such men, both Catho­liks and Protestants: the most excellent Doctour of the Britans; Principall or Arch-Abbot Io. Lelandus in Nennio. lo. Pit­saeus de vir Illu­strib. aetat. 7. in Nennio. Bācho­rensi. Balaeus centur. 1. Script. Brit. in eod. of the most renowned Monastery of Bangor, renowned both for wisedome, and Religion: Britannorum eximius Doctor, egregius Britannorum Doctor, famosissimi Monasterij Banchorensis Archiabbas, Banchorensis Collegij Pontifex, sapientia cla­rus, & Religione conspicuus. The other S. Gildas the most renowned writer of the Britans, of whome Histories remember, by all Antiquities, wherein he is stiled for his excellent, and singular wisedome singularly, Gildas sapiens: Gildas the wise; and so doth this Manuscript begin: Incipiunt gesta Britonum à Gilda Sapiente composita. Here begin the Acts of the Britans, composed by Gildas Initium Gildae in Bibliotheca public. Canta­brigiae. Volum. 247. tract. 3. Surnamed the wise. And if the firme grounde of such so auncient and worthie Authours could neede Supporters, there is an other Manuscript in the Library of S. Ben ets Colledge in Cambridge, so aūcient and credible that it is bound vp in the same Volume with Nennius, the auncient History of Landaffe and such others, and by the Protestant Publisher of the Titles of the Manuscripts of Cambridge, and Oxford stiled Gildae Sapientis Historia; the Historie of Gildas Thom. Iames in libris Manuscr. Cantabrig. in Bibl. Collegij S. Bened. Volum. 373. tract. 7. Surnamed the wise, but by an auncient note in that Copie ascribed to an other auncient writer Quastus, or much like, which is more likely, for euen in this place there is some difference though not materiall, betwene that Copie of Gildas in the publike Librarie where is written: 164. annis post Aduentum Chri­sti: and this in S. Benets Colledge there readeth: post centum sexaginta quatuor annos post Aduentum Christi: And this so commended and authorised Manu­script hath the same words with Gildas, and Nennius in this point: missa Lega­tione à Papa Romano Euaristo: That S. Euaristus Pope wrote to the King of Britaine, to receaue the faith of Christ. And for the difference betwene S. Gildas and Nennius about the Emperour, or Emperours of the Romans wri­ting, is of the same minde with Gildas: missa Legatione ab Imperatorihus Roma­norum, & à Papa Romano Euaristo. That they were the Emperours of the Romans in the plurall number, which thus sent to the then King of Bri­taine.

3. And this confirmeth not onely the exhortation of Pope Euaristus to our King then to receaue the Christian faith, but that besides the command of Traiane the Emperour, against all Persecution of Christians, sufficiently pro­ued by Suidas, and Nennius, sent to his Prefects and Lieutenants heare, as in other places, but that these Roman Lieutenants themselues did signifie so much to King Coillus, that it was Edicted, and commanded of Traiane the Emperour, that Christians should not be persecuted in Britaine. For in that sence, which I somewhat insinuated before, doth S. Gildas vnderstand, Impe­ratores [Page 195] Romanorum, in the same worke, where speaking of the Tribute which was payed to the Emperour of Rome, sayeth, it ceased to be payed in that Gildas supr. in Claudio. manner, and was payed to the Britaine Emperours: in tempore Clundij quieuit dari census Romanis à Britannia; sed Britannicis Imperatoribus traditur. Which so named Emperours of the Romans that were in Britain, must needs be their Prefects or Lieutenants heare, receauing that Tribute to the vse of the greate Emperour and Senate of Rome. And by this clemency of Traiane towards Christians, with prohibition to persecute them, not onely our King which was euer before a fauourer of them, did now receaue new spirit, to doe all friendely offices he could to the Christian Britans subiect vnto him; but the Roman Prefects, which then were commorant in this kingdome, did eyther willingly or forcebly by the Emperours Mandate, permit all Romans and o­thers which were, or desired to be Christiās, quietly and without any trouble, or molestation to enioy their Religion; which both for the present and after times gaue greate assistance to the happy encrease of Christians in this king­dome, for the conuerted Romans, and their Apostles, by long conuersation, now made acquainted with the languadge, and manners of the Britans, were become not onely for such as were learned among them, to be fittist men among strangers to preach vnto them, but the very vnlearned themselues most desirous all they could to promote and further so holy a worke, became ready and skilfull Interpreters to such Apostolike men, as the See of Rome sent of forreyne Countries into this Nation, to conuert it to Christ.

THE III. CHAPTER.

1. TRAIANE the Emperour being now dead, about the 117. 118. or 119. yeare of Christ, the accompts being some­what and so much different therein, Adrianus succeeded him in the Empire, wherein he ruled 21. yeares, or there abouts, and S. Euaristus being Martyred in the beginning of the Reigne of Adrian, S. Euaristus Papa & Martyr Ecclesiam Dei sub Adriano Imperatore suo sanguine purpurauit, S. Alexander the first of that name, was his next Successor, and ruled the See Apostolike, 10. yeares, 5. Moneths 20. dayes, by the most receaued opinion. The liues of Popes asscribed to S. Da­masus, say so many yeares, 7. monethes, 2. dayes: annos Decem, menses 7. dies 2. Matthew of Westminster alloweth to his Papacy, but 8. yeares, 5. Moneths, and 2. dayes. Sedit annis 8. mensibus 5. & diebus 2. in the beginning of whose Regiment, and vntill the fourth yeare of Pope Alexander and the sixt of Adrian the Emperour, in the yeare of Christ 124. Coillus was King in Bri­tain, then leauing the Crowne to his yoūg sonne Lucius not aboue ten yeares [Page 196] old, as the same Mōke of Westminster, with others reckō. But by others Coil­lus liued, and continued King long after. Which seemeth more probable, euen Rem. Higed. l. 4. c. 16. Catal. Reg. Britannor. ante Hist. Brit. an. 125. 165. Holinsh. Hist. of Engl. Matth. Westm. an. gratiae 115. by that which Matthew of Westminster himselfe with the common opinion alloweth, that Coillus was an old man before he begat Lucius, Natus est Coil­lo Regi Britonum, vnicus filius, quem vocauit Lucium, qui factus est Patri gau­dium, & exultatio, quasi in senectute, & quasi ab haerede destitutus, generat eum. Which could not probably be in this yeare of Christ 115. when he saith Lu­cius was borne. For by that computation I haue made before of the marriadge of his Grandfather, and Grandmother, after the coming of the Emperour Claudius hither, at this time when Lucius is supposed to be begotten, Coillus could not be much aboue fourtie yeares of Age, and so not then an old man, nor to be saide to doe any thing in his old Age, much les [...]e allmost out of hope of a child an heire for Age: in senectute & quasi ab haerede destitutus.

2. This Emperour Adrian is he which in the beginning of his Empire, about the yeare of Christ 123. came into Britaine, and among other Refor­mations, and Prouisions he made heare (as Spartianus and others after him testifie) caused the French, which we call, the Picts wall to be made, to seperate Spartianus in Adriano. Stowe Hist. Holinsh. Histor. of Engl. Theater of great But. l. 6. and deuide that part of Britain which was vnder the Romans, from the Nor­thren Inhabitants, not subiect to them. Hadrianus Britanniam petens, multa correxit, murumque per Octoginta millia passiuum primus duxit, qui Barbaros Roma­nosque diuideret. In his first yeares he was a Persecutor of Christians, among whome S. Euaristus the last Pope was by his Authoritie put to death, and he caused to take away the memory of Christ, the Statues of Deuills to be erected in the place of our Lords Passion, and by Seuerus Sulpitius and others, is ter­med the fourth Persecutor. In loco Dominicae Passionis daemonū Simulachro con­stituit. Seuer. Sulpitius sacrae Hist. l. 2. Yet soone he corrected his error therein, forbidding Christiās to be pu­nished for their Religion. Quarta sub Hadriano Persecutio numeratur. Quam ta­men postea exerceri prohibuit. Iniustum esse pronuntians, vt quisquam sine crimine reus constitueretur. And wrote so expressely, commanding, to Minutius Funda­nus Euseb. Hist. l. 4. c. 3. & in chron. An. 9. Adriani. Hier. de Script. Eccles. in Quadr. & Aristid. Hier. Epist. 84. Euseb. l. 4. c. 8. 9. Iust. in Apol. Matth. Westm. an. 135. Aelius Lamprid. in Alexandro Seuero. his Proconsull in Asia, moued there perhaps by the Apologie, & Oration of S. Quadratus vnto him for Christians, and the letters of Sereius Granianus his Legate in behalfe of Christians, declaring their Innocencie. And S. Aristi­des presented the like Apologie vnto him. And he was so much moued by these mē, that one of our owne Historiās writeth, that he was thereby instru­cted, and informed in the Christian Religion. Inperator Hadrianus per Qua­dratum Apostolorum Discipulum, & Aristidem Atheniensem virum fide & sa­pientia plenum, ac per Serenum Legatum, libris de Christiana Religione compositis instructus est & eruditus. And Aelius Lampridius confirmeth asmuch or more, when he saith that this Emperour Adrian did intend to receaue Christ for God, and caused Temples in all Cities to be erected without Pagā Idols, which remained so in Lampridius time, and were called Adrians Churches, which he intēded to the honor of Christ, but was kept backe frō performing it, by feare or flattery of the Idolaters, told by their Oracles, that if he proceeded so, all would become Christians, and their Temples should be left desolate and fore­lorne. Christo templum facere voluit Alexander, eumque inter Deos recipere. Quod & Adrianus cogitasse fertur, qui templa in omnibus ciuitatibus sine simulachris insserat fieri: quae bodie idcirco quia non habent Numina, dicuntur Adriani. Quae ille ad hoc parasse dicebatur: sed prohibitus est ab ijs qui consulētes sacra, repererunt omnes Christianos, si id optato euenisset, & templa reliqua deserenda. And these were motiues to very many in these dayes, to embrace Christian Religion, both at [Page 197] Rome, where the minde and iudgment of the Emperour himselfe, a good Prince was so knowne to be conuinced, by the constancie and Innocency of the Christians and their vnanswerable Apologies for the onely truth of their Religion, and euident errors and falsehood of the Pagans superstitious Rites, now made manifest in all places.

3. So that to extend my pen no further then to the bounds I haue appoin­ted vnto it. First for Rome where we had many Britans Christians and other then resident, we are told by the best allowed Relation of those things, that the holy Pope S. Alexander did then conuert to the faith a greate part of the Roman Nobilitie. Alexander Romanus, Hadriano Imperatore regens Ecclesiam, magnam partem Romanae Nobilitatis ad Christum conuertit. Among whome was Hermes the cheife Prefect or Ruler of Rome: Hermes Praefectus vrbis qui per eū Vita S. Alexand. Papae 1. in Breu. Rom. 3. die Maij. (Alexandrum) crediderat. The encrease of Christians in the Papacie of this holy man, was so greate, that notwithstanding the fauour and loue of the Emperour. vnto Christians, the Pagan Flamins and others were so malitious Martin. Polon. in Alexandro 1. against him, that they procured him to be put to cruell death, euen in the time of the same Emperour, These proceedings especially of the fauour of the Emperour to the Christians, their pietie, constancie, and encrease were so much diuulged in the world, that among others they moued, or more incited our King of Britaine, which then was Coillus or Lucius to send to Pope Alex­ander, as we are informed by forreine Histories, and procure of him to haue the Christian faith preached heare in Britaine, by such as he should thinke The King of Bri­taine Sedeth to Pope Alexander to haue Christian Preachers sent hi­ther. fittest for that designement. Albertus Krantzius a worthie Historian, and one which hath giuen light to diuers of our Antiquities, relateth this matter, thinking it was King Lucius which now began so timely to shew his loue, and liking of Christian Religion. Religionem Christi Lucius quondam Britanniae Rex ab Alexandro primo eius nominis summo Pontifice, impetrauit in Insula praedi­cari. Albert. Krātzius Metropol. l. 1. c. 6. Matth. Westm. an. 115. Baron. Annal. to. 2. an. D. 132. Ze­pherin. Binnius in Vit. Alexandr. to. 1. Concil. Matth. Westm. an. 124. 132. Io. Bal. l. de Scri. Brit. Cent. 3. pag. 143. in Matth. Florigero. Prot. Publ. of Matth. West. in Praefat. Which may well stand with the common opinion of King Lucius his owne conuersion, in the time of Pope Eleutherius, especially if we will folow Matthew of Westminster, and his followers, which haue told vs be­fore, that King Lucius was borne in the 115. yeare of Christ; for by that ac­compt he was 18. yeares of Age at the Martyrdome of S. Alexander by the common opinion in the 132. yeare of Christ, and King Coillus had then bene dead 7. or 8. yeares, by Matthew of Westminster, whome our Protestāt Anti­quaries stile a man excellently learned in all kind of learning, and in the right Supputation of yeares, singular. Vir suo seculo in omni genere bonarum literarum plane eruditus, & quantum ad Historiam, in recta annorum supputatione singularis. So we haue King Lucius old enough, by this mans testimony, so singular in Historicall Accompts, to write to Pope Alexander of this matter, before his death, and iustifie the very words of the recited Antiquitie. Or if we will followe the other opinion, which I haue written to be more probable, that King Coillus liued longer, this hindereth nothing, but either Lucius in the life of his Father might request this of Pope Alexander, and King Coillus thought by diuers before to haue bene actually a Christian, to haue giuen al­lowance vnto it, or he himselfe being so persuaded in iudgment, did so write to that holy Pope, more moued vnto it by the example of the Emperour, and so many Nobles of Rome, whome he ment to followe, at the least in perfor­ming that fauour to so many Britans now allready Christians, and more de­siring so to be: which his proceedings were honorable in him, though he himselfe intended not to be a Christian, and offensiue to none in Authoritie, [Page 198] whome he needed to feare: And yet afterward seeing S. Alexander so cruelly King Coillus sup­posed by some to be a Christian. put to death for that Religion, did deferre to procure that happines to him­selfe, which he did to others. But Harding supposeth him to haue bene a Christian, and therevpon saith: Lucius was the second Christian King of Britaine. Harding Chron. 50. 51. in Coillus. and Lucius. And it will appeare hereafter, that about this time there were diuers Chri­stian Preachers sent into Britaine, & within few yeares after the death of Pope Alexander, if not in his life, they conuerted many heare to the faith of Christ, among whome I may probably number S. Timothie, Marcellus or Marcelli­nus and S. Saluine. Of who me I shall speake more in the certaine time of S. Timothie an Apostolike Preist sonne to S. Claudia a noble Britaine, probably sent into Britaine by Pope Alexander. King Lucius his Reigne.

4. Heare onely I say of S. Timothie a Britiane of this Nation, by his holy Mother S. Claudia Sabinella, who as diuers write preached in this kingdome, sent hither by the Roman See Apostolike, must needs be sent hither about this time. For as the auncient Roman Martyrologe with others testifie, he was at Rome and martyred there in the time of Antoninus. Romae Sanctorum Marty­rum Marci & Timothei, qui sub Antonino Imperatore Martyrio coronati sunt. Petrus Merssaeus Catal. Archiep. Treuer. in S. Marcello 20. Magdeburgen. Cent. 1. l. 2. Mar­tyrolog. Rom. die 24. Martij. Which Antoninus began his Empire in, or about the yeare of Christ 138. with­in 6. yeares of the Martyrdome of S. Alexander Pope. Therefore to allowe him but competent and ordinary time for his coming hither from Rome, where he was borne and liued, his aboade heare, returne to Rome againe, and being there before his Martyrdome, I cannot finde any fitter time, or parson, when and by whom he was sent hither, then Pope Alexan­der, sollicited by our King of Britaine to send such to preach heare, and no S. Marcellus a Bri­tan and Bishop preached heare in his time. man more fitt then he by his Mother a Britane, and so not vnskilfull in the Britans tongue, and their affaires.

5. S. Marcellus also was a noble Britan of this Nation, and had preached heare, and among others persuaded King Lucius to embrace the faith of Christ, & departed so soone hence at that time, that he was the third Bishop of Caspar Bruch Cat. Episc. Tun­gren. Petr. Mers­saeus Catal. Ar­chiep. Treuer. Anton. Democh. l. 2. contra Calu. Guliel. Eisengr. centen. 2. Tungers, the first being S. Maternus S. Peters Disciple and by him sent with others thither into those parts; the second, Auitus & our blessed Countryman the next, continuing that See 29. yeares, and was after Archbishop of Tre­uers, where he was martyred, and S. Metropolos succeeded him, as the An­nals of Treuers witnesse, in the second yeare of Marcus Aurelius Antoninus, long before the commonly supposed time of King Lucius Conuersion. By which accompt he must needs be a Preist or Bishop heare in this time, I haue now in hand. Annal. Eccles. Verdun. Rich. de Wasseburg. l. r. f. 32. antiq. de la Gaule Belgique.

6. So I say of S. Saluine the third Bishop of Verdune in Lorayne, termed by the Annals of that Church, long before King Lucius his death, to haue bene his old acquaintance, which must needs be heare in Britaine, long time before, and giueth some argument, he was also borne in this kingdome. And no man will doubt, but King Coillus, which in his younger time, and S. Saluin probably Bishop heare in this time, and a Britan. when Christian Religion was more persecuted by the Roman Emperours, their Augustals, Proconsulars, Lieutenants, and other Prefects in Prouin­ces, then now it was, and eyther vpon his owne pietie to that holy profession, or at the suite and petition of Christians heare, or their friends had, as all the Antiq. Glast. in Tab. ligneis Gu­liel. Malm. l. de antiq. Caenob. Glaston▪ Io. Cap­gr. in Catal. in S. Ioseph ab Ara­mathia. Etalij. Antiquities of Glastenbury, William of Malmesbury, with others witnes, confirmed to the Christian Eremits there, those priuiledges which his Ac­cestours King Aruiragus and Marius had granted before, would now in more easie times be persuaded to write to Pope Alexander, then the most re­nowned man in the Christian world, and hauing cheife care and chardge of [Page 199] such things, to acquaintaine him, how willing he was to giue way to such proceedings, and desire his highest Pastorall help, and assistance therein. Who, hauing bene so diligent, as before, in such holy works, that he had conuerted a greate part of the Roman Nobilitie, would most willingly giue his best furtherance vnto this so laudable, and honorable busines. For the Martyr. Rom. Bed. Ado. & V­suard. 24. Martij 20. Iunij. 21. Iulij. better and more easie, and honorable effecting whereof, all the paynes and chardges the happy children of our glorious Countrywoman S. Claudia would vndertake herein, were accompted nothing vnto them, hoping to see their Mothers Country conuerted to Christ. The eldest sonne S. Nouatus still con­tinued in Rome with his noble Patrimonie and Religeous offices assisting those which were imployed in this busines, solliciting the holy Popes to prose­cute with all endeauour, so worthie a worke. S. Timothie one of our Apostolike men, his Brother came, and parsonally preached heare, and gayned the ho­nour to be the Conuerter of King Lucius, and one of the Apostles of this Na­tion. Their holy Sisters, S. Pudentiana, and Praxedes, made their houses, and Patrymonie, Seminaries and Instruments to harbour and entertaine Clergie men, to be directed hither, among other Acts of eternall memory, and left to the honour of this their Mothers Country, that among the few auncient Tituli titles, or Churches (all is one) in Rome, by which the Cardinals haue their honour, & stile two of the most auncient, S. Pudentiana and S. Pra­xedes Onuphrius Pan­uin. Veronen. l. de Episc. tit. & Diaconijs Car­dinalium. Baron. in annot. Martyr. Rom. die 19. Maij in S. Pudente. Act. Nouat. Pu­dent. & Praxedis. came by donation of our holy Britans. And of all in Rome Baronius himselfe confessing it, that of S. Pudentiana to be the most old, & auncient. Ve­tustissimumque omnium Titulum Pudentis nomine appellatum, qui item & Pastoris nomine dictus reperitur, hodie vulgo Ecclesia S. Pudentianae nuncupatur. But of such things I shall speake more hereafter, when I come to those blessed Si­sters, who to encrease their glory in heauen by their sufferings for Christ, and Charitie in Harboring, releeuing, and burying his, both liuing, and marty­red Seruants, and Saints in earth, liued longer time then their happie Bro­thers did; Of some fruites & effects among others whose memory is perished, I will entreate hereafter in the next Pope, in whose time, and not, or not much before, it seemeth these Apostolike men designed by S. Alexander Pope for Britaine, entered their chardge there, their happie Sender hastening to his glorious end by Martyrdome.

7. Onely in this place because they were appointed by S. Alexander, the What Religion concerning mat­ters now questio­ned these Aposto­like men did teach in Britaine by Pro­testants Confessiō. better and more surely to be informed with our Protestants consent, what Religion in matters now questioned they receaued of that holy Pope and brought hither, I will call these Protestants themselues to be witnesses and Relatours thereof. They haue with publike allowance, and Authoritie of their cheife men, in such matters both of England and their Flemmish Confe­derats in Religion, the one penning and approuing, the others approuing and publishing it to the world, giuen vs their best assurance, first that he was a man renowned for preaching the Ghospell, and working miracles, and suf­fering most greuious punishments for the holy doctrine he taught; he was Robert. Barn. in Vit. Pont. Rom. in Alexandro 1. Io. Bal. in Rom. Pont. Act. l. 1. in eod. Alex. Ioan. Martin. Lydius Minist. p [...]uileg. Illustr. DD. Or­d [...]num general. putt to death by Martyrdome, studio Euangelizandi & Miraculis celebris, inter­fectus Martyr obijt. Supplicia grauissima ad mortem vsque passus est. This ableth him for a glorious Saint, and so disableth him to deceaue vs in his doctrine, which these men confesse was this: He added in the Sacrifice of Masse all th [...]t is from the words: Pridie quam pateretur: The day before Christ suffered; vnto these words: Hoc est corpus meum: This is my body. Where the Consecrationis. In this Sacrifice of the Eucharist, he caused wine to be mingled with water. For the Sa­crifice [Page 200] of the Eucharist, he commanded to take vnleuened bread. He commanded water with salt mixed with it, to be hallowed and kept both in the Church, and in hou­ses to driue away Deuils. And in the end of Masse the people to be sprinkled with holy water. He excommunicated those which resisted the Popes Legats, he decreed that one sacrificing Preist should say but one Masse in one day. Speaking of the Eucha­rist, he saith that sins are blotted out by Sacrifice: Therefore he instituted, that the Passion should be recited in Masse. He added the reason of such effect of this Sacri­fice, saying: Because in Sacrifices, nothing or none is greater then the bodie and blood of Christ: In Missa, pridie quam pateretur, vsque ad haec verba, hoc est Corpus meum, addidit, ad memoriam Passionis Christi inculcandam. In Eucharistiae Sacrificio a­quam vino admisceri voluit. Ad Eucharistiae oblationem azinium panem, non fer­mentatum sumendum esse praecepit. Aquam admixto sale precibus benedicendam, eamque in Templo, & domi, ad Sathanam propellendum, & ad peccata tollenda, seruari iussit. Aqua consecrata populum finitis sacris aspergendum esse iussit, vt (inquit, sanctificarentur, & purificētur. Legatis Apostolicis obsistentes Decreto ex­communicauit: Vno die vnam tantum Missam à singulis sacrificis fieri debere, Decreto sanciuit. Peccata Sacrificio, de Eucharistia loquens, deleri ait: Ideo Passionem in Missa recitandam instituit. Rationem effectus huius Sacrificij, hoc est, quod peccata expiet, adiecit, dicens: Quia Corpore & Sanguine Christi in Sacrificijs nihil maius est: He also forbad that any Cleargie man should be called to a Lay Tribunall, Clericum ad Plebenum Tribunal pertrahere prohibuit.

THE IV. CHAPTER.

1. NEXT after Pope Alexander, succeeded S. Sixtus, the first of that name in the Papali dignitie. Which he enioyed, by the Damas. Pontif. in Sixto. 1. Martin. Polon. Supput. in Sixto 1. Matth. Westm. an. 128. Marian. Scot. aetat. 6. in Adria­no. an 131. Onup. Pano. l. de Pōtif. part. 1. in Sixto. 1. liues of Popes asscribed to S. Damasus, 10. yeares three mone­ths, and 21. dayes. Sedit annos decem, menses tres, dies 21. the same, word by word writeth Martinus. Matthew of West­minster detracteth one onely day from that accompt: sedit in Cathedra Romana annis decem, Mensibus 3. diebus 20. Marianus assigneth him twelue yeares: Sixto 12. annis Romanae Ecclesiae gubernaculis functo. Onuphrius alloweth him but 9. yeares, 9. moneths, and 30. dayes, sedit annos 9. menses nouem, dies 30. By Baro­nius, and others which begin his Papacie in the yeare 132. and giue him the shortest Regiment, he continued onely vntill the yeare 142. by Marianus be­ginning his Papall Gouerment a yeare sooner, then the others, and allowing it the continuance of twelue yeares, he entered the 143. yeare of Christ, so Marianus from Methodius accompteth. Vntill the ninth yeare of this Pope, Hadrianus continued Emperour, after whom, then succeeded Antoninus Sur­named [Page 201] Pius, the Godly, who by Baronius reckning was Emperour 22. yeares, Martyrol. Rom. 6. die Aprilis Ba­ron. Tom. 2. An­nal. An. D. 163. Marian. Scot. aet. 6. l. 2. in Antoni­no Pio. Flor. Wi­gorn. Chron. an. 12 [...]. & 145. seuen moneths, and 26. dayes. Annis viginti duobus, mensibus Septem, & die­bus viginti sex, Which differeth not much from Orosius and Marianus, which say: viginti, & non plenis tribus annis. And both Marianus and Wigorniensis say, Eusebius and S. Bede gaue 3. moneths more then 23. yeares: because it was the custome of Historiās, to depute vnto the Emperour that yeare, wherein he died: & therefore we may say, (say they) that Antoninus Pius did not reigne full 23. yeares, because he liued not vntill the end of the yeare. Mensibus item tribus secundum Eusebium & Bedam, hoc est vsque ad Calendas Nouembris, in anno 134. post passionem Domini. Quia autem mos erat Historicorum, vt Imperatori deputuretur Annus in quo moreretur, velregno deficeret: Ideo dici potest, quod non plenis viginti tribus annis Antoninus Pius regnauit, quum [...]on vsque in finem anni vixit.

2. In the Time of this Pope reigned heare King in Britaine, either Coillus or Lucius his sonne, according to the diuersitie of opinions before remem­bred. But seeing all Antiquities, and Antiquaries confesse, so many greate, and renowned things, and of such labour, and difficultie to be performed, were effected for receauing generally Christian Religion, and abandoning the Pagan Superstitions in this kingdome in the reigne of King Lucius, we Harding Chron. c. 50. f. 42. p. 2. Matth. Westm. an. 124. must not keepe the Crowne of Britaine from King Lucius long after the death of Pope Sixtus. Harding, who saith his Father Coillus reigned but 13. yeares, will make him King all this Popes time, which Matthew of Westmin­ster doth confirme, with 4. yeares addition at the least, to the time of his Reigne in the dayes of Pope Alexāder before: And yet he maketh the yeares of his whole Age but 87. frō which, if we deduct the whole terme betweene the yeare 124. when the Monke of Westminster saith Lucius begā his Reigne, vntill the yeare 142. or 143. when it is before agreed S. Sixtus was Martyred, to proue by all accompts King Lucius regined in some part of the Papacie of S. Sixtus, we make the time of his Reigne, being very younge at the death of his Father, old when he was borne as is before declared, but 59. yeares, and his Age not greate. And Ihon Harding saith, Lucius King of Britaine reigned Harding Croni. c. 51. f. 43. Author of the English Martyrol. die 2. Decembr. 54. yeares. And they which write he died in the yeare 84. make him reigne but 53. yeares, if they allowe him King in Pope Sixtus time, and yet leaue him dead before Pope Eleutherius, which we may not doe. That this holy Pope was for learning & sanctity of life & well gouerning the Church of God renowned these Protestants tell vs in these Termes: He was a man powerable in worde, and worke, adorned the Church itselfe with certaine holy Acts, allwayes carefull for the flock of Christ. Sixtus Romanus, in Sermone & opere vir potens, Io. Bal. l. 1. de Act. Rom. Pontif. in Sixto. Io. Mart. Lyd. supr. Ecclesiam ipsam pijs quibusdam factis ornauit, pro Dei grege sollicitus semper. And what holy deeds, and doctrine they were, with which this so worthie a man did thus adorne the Church of God, and prouided for his flocke, thus they declare vnto vs: Sixtus Romanus Natione, sacra vase, ne qui praeter sacros Mini­stros Robert. Barns. in Vit. Pontif. Rom. in Sixto 1. Ioan. Martin. Lyd. & Ordin. general. supr. attingerent, praecepit. Quod corporale appellant, ex lineo panno fieri iussit. Epis­copum ad Pontificem Romanum accersitum, domum redeuntem, nisi Ecclesiae a Pon­tifice datas literas reddiderit, non esse recipiendum ab Ecclesia sanxit. Vt Sanctus, in Communione Eucharistiae ter caneretur, ordinanit. Missam non nisi in Altari cele­brandam esse constituit. Ab Episcopo ad Romanum Pontificem appellandi ius dedit Ecclesiasticis Ministris: Sixtus à Roman by Nation, commanded that none but consecrated Ministers should handle the holy vessels. He ordained that, which we call the Corporall should be made of linnen cloth. He decreed that a Bishop being sent [Page 202] for to the Pope of Rome and going home, should not be receaued of the Church, ex­cept be brought letters vnto it from the Pope, he ordayned, that Sanctus, should be songe thrise in the Communion of the Eucharist; he constituted that Masse should The Emperor An­toninus Pius his loue to Christians and their Religiō. not be celebrated but on an Altar. He gaue power to Ecclesiasticall men to appeale from the Bishop to the Pope of Rome.

3. Antoninus Pius the Emperour of this time, was so friēdly to Christians, that as both Catholiks and Protestants witnes, he wrote into all places, for Melit. Sarden. Apologia. Melit. apud Eu­seb. l. 4. c. 26. 25. Magdeburg. cēt. 2. c. 3. col. 9. Anton. Pius Ep. ad Populos Asiae pro Christian. apud Euseb. l. 4. c. 13. & Nicep. l. 3. c. 28. Iustin. in fine orat. ad An­ton. them to be free from Persecution. Testatur Melito, referente Euseb [...]o, Antoninum Pium generaliter ad omnes ciuitates pro Christianis scripsisse. And in his Epistle to the people of Asia, recited at lardge by Eusebius, Nicephorus, and other writers, he plainely affirmeth, that the Christians had bene vniustly persecu­ted, for worshipping the one true God: mortem ob singularis & veri Dei cultum oppetere. And addeth further, that their Persecutors did not obserue the worship of God, and therefore did enuie the Christians which worshipped him, and prosecuted them to death. And that diuers Rulers of Prouinces had writen to his Father before against Christians, to whome he wrote againe, that they should not troble such men, except they could be proued to doe any thing against the Roman Empire. And many hauing writen to him also of such men, to whome he answeared according to his Fa­thers sentence, whome he ment to followe: If any man hauing an Action against a Christian, accuseth him onely as such a man, the Christian accused shall be absolued, allthough it is manifest he be such an one: and his Accuser shall be punished in Iudg­ment. And that Christians were farre moore dutifull and faithfull to God then their Persecutors were: Longe illi sunt quam vos erga Deum liberiores atque fidentiores. Vos cultum Dei non tenetis. Quocirca & illum colentibus aemulatione inuidetis, & ad mortem vsque persequimini. De rebus eiusmodi & alij quidam prouinciarum Re­ctores diuinissimo patri meo scripserunt. Quibus ille rescripsit, nihil molestiae facien­dum esse talibus viris, nisi quid aduersus Imporium Romanum moliti esse deprehen­derentur. Quin & ad me multi de eis literas deder [...]t, quibus de patris mei, quem imitandum mihi esse duxi, sententia respondi: Si quis actionem aduersus quempiam eiusmodi habens, deferat illum duntaxat, vt huiusmodi hominem: Delatus quidem à crimine absoluatur; etiamsi talis esse appareat: Ipse autem Delator Iudicio paenas pen­dat. And allthough diuers yeares of this Emperour his Reigne had passed be­fore he established such publike Order for the quiet of Christians, and much Persecution was in the beginning of his time, yet it cannot be thought to haue had warrant, and Originall from him. And it was allmost in the beginning of his Empire, the third yeare thereof, as some write, that S. Iustine wrote, Matth. Westm. an. gratiae 141. an. Anton. Pij 3. and deliuered vnto him, his Apologie for Christians, and made him friendly vnto them: Anno gratiae 141. Iustinus Philosophus librum de Christiana Religione compositum Antonino tradidit, eumque benignum erga Christianos fecit. And he was surnamed Pius: Godly, by some iudgments, for his pietie towards Chri­stians, aswell as for other respects: Antoninus Pius gener Adriani erat, erga Mart. Polon. in Antonino Pio. Christianos Pius. And he himselfe before is witnes, that he proposed his adopting or Father in lawe Adrian so friendly to Christians to be imitated by him herein. Quem imitandum mihi esse duxi. And he therefore being so fully Antoninus Pius Epist. supr. persuaded that Christians did worship God truely, and better then any Pa­gans their Persecutours, these must needs be motiues to our King of Britaine Motiues to the King of Britaine to be a Christian. euer a fauourer of Christians, now much more to defend and maintayne that Religion, when in so doing he might also maintayne his honour with God, with the Emperour, and thereby obtayne rest and quietnes to his con­science on earth, and eternall peace and happines to his soule in heauen.

[Page 203] 4. And both for the continuance and encrease of Christians heare in Bri­taine, all this time from Pope Alexander, of whom the King of Britaine pro­cured Godwin Conu. of Brit. pag. 18. Caius l. 1. ant. q. Cantab. Will. Harris. descr. of Brit. Holinsh. Hist. of England. Preachers to be sent hither, we are assured not onely by Catholiks but diuers Protestant writers. And sure if there had not bene Christians heare to exhort our King to Christian Religion, and by him to be fauoured therein, he could neyther haue bene persuaded by them to Christianitie, or bene a friend to them for their quiet and libertie in professing thereof. And yet be­sides the Court and Residence of our King, we see euen by that litle light of Many Britans receaued the faith of Christ in this time. our Antiquities, that in sondry and farre separate places, there were many which both preached the faith to others, and which at such mens preaching embraced it. Among others we reade: in peruetustis Annalibus Burtonensi­bus sic lego. Anno Domini 141. hic baptizati sunt nouem ex Doctoribus & schola­ribus Io. Caius l. 1. ant. Cātab. Accad. p. 95. Cantabrigiae: I reade in the very old Annals of Burton thus: in the yeare of our Lord an hundred fortie one heare were baptized nine of the Doctours or Tea­chers and Schollers of Cambridge. What great distance and separation of space Many Schollers of Cambridge now conuerted, and conuerting others. there is betweene Burton in Stafford-shire, where these Annals were written, and kept which testifie so many Schollers of Cambridge the cheife Towne of that Shire, were baptized there at Burton, hic baptizati sunt, and the Vniuer­sitie of Cambridge, is not vnknowne to English Readers. And yet we are sure if they came so farre to be baptized, they had bene catechized, and instructed in the faith of Christ, there before, and so the faith of Christ had then bene taught at Cambridge, and not by vnlearned Preachers to conuince so many learned men, to be so deuoute to trauaile so farre, to receaue holy Baptisme. Neyther can any man imagin, but the Brittish inhabitāts betweene these two so distant places, were also preached vnto, by those holy men which preached in them both, and passed from the one to the other. Many others there be Stowe Histor. Theater of great Brit l. 6. Willam. Harris descript. of Britaine. Har­ris Theatr. l. 2. Annal [...] Burton. in Co [...] ▪ S. Be­nedict. in Bibliot. ib. vol. 38. tract. 2. Catholiks and Protestants, which Iustifie this Antiquitie, and the Antiquitie itselfe is yet extant in the Colledge of S. Benet in Cambridge: where the very same words be, without any difference at all: Anno 141. hic baptizati sunt nouem ex Doctoribus & Scholaribus Cantabrigiae. And there written that the Booke belonged to the Abbey of Burton. Qui fuit de Communitate Burtoniae.

5. The Protestant Authours of the Theater of greate Britaine with others, doe sufficiently approue, what I haue written, eyther of the continuance of the faith of Christ in Britaine in this time in generall, as also of this Antiquity in particular, although they adde some exceptions, which rather are their owne mistakings, then worthie the name ef exceptions. First they truely te­stifie in this manner: As we haue searched the first foundation of our faith, so ney­ther Theater of great Brit. l. 6. c. 9. want we testimonies concerning the continuance of the same in this Lande, vnto following Posterities: allthough the iniurie of time and warre haue consumed many Records. For the Britans that were dayly strengthned in their receaued faith, by the doctrine of many learned and Godly men, left not their first loue, with the Church of Apoc. 2. 4. Zachar. 8. 23. Radulph. Niger. Euseb. l. 4. c. 9. &c. 13. & l. 5. c. 5. Bal. Vit. l. 1. Ephesus, but rather tooke hold of the skirts: As the Prophet speaketh, vntill the Tor­tures of Martyrdome cutt them of by death: and those Fathers euen from the Dis­ciples themselues held a Succession in doctrine (not withstanding some repugnance was made by the Pagans) and preached the Ghospell with good successe, euen till the same at lenght went forth with a bolder countenance, by the fauourable Edicts of The English Pro­testant Theater writers much o­uer seeme in di­uers things in this time. Adrian, Antoninus Pius, and Marcus Aurelius Emperours of Rome, as Eusebius hath noted, and in Britaine was established by the Authoritie of Lucius their King. Of the Teachers of those times, Bal [...] frō some other hath these verses. Sic vt erat cele­lebris &c. Which thus they English.

But this Authoritie proueth not what they affirmed, for the auncient Au­thour speaketh not of learned Teachers of that time, nor learning store, as these men translate him, or that they dwelt in the playne grounds of Britaine: But onely of Eremits, liuing in the out Ilands, in Desarts, in walls, and Coates in Cornwayle, which were men farre vnfite to preach in Townes and Assem­blies.

where he confineth them to Desarts, and desolate places: where no people were to be preached vnto: and rather hath reference to the after persecuting times of Dioclesian when Christians heare as in other places were forced to those courses. Yet thus we see the consent of Protestants is, that in this time we now speake of, and from the beginning of Christianity heare, Britaine neuer wanted Preachers of the true faith, this they plainely affirme, though they haue failed vs to proue how, and by whome it was preached, which I haue performed for them and others.

6. Such like is that which they speake of this time: It is reported also, that Theater of great Brit. l. 6. sup. Patricke the Irish Apostle, and canonized Saint long before the Reigne of King Lu­cius, preached the Ghospell in many places of Wales: as also that Ninianus Bernicius of the Race of the Brittish Princes, conuerted the Picts to the Religion of Christ. I maruaile much that a whole learned Senate, as they terme themselues, of Protestant Antiquaries would goe about to blinde their Readers eyes, with such palpable, foggy, and filthie mists of Lies, seeing no Authour, no Antiqui­tie, Manuscript or other so reporteth of S. Patrike, the Irish Apostle, and of S. Ninian, Apostle of the Picts, both of them being sent hither by the Popes of Rome by all Antiquaries and Antiquities aboue 250. yeares after these dayes, whereof we now entreate. Concerning the Antiquitie of the Annals which affirme so many Schollers of Cambridge, as before, to haue bene baptized in this time, thus they write: That there were Christians in Britaine at these times Theater of great Brit. l. 6. c. 9. §. 9. Holinshed descr. of Brit. c. 9. I make no question, though some exceptions may be taken against the Monke of Bur­ton, the Reporter thereof, who saith, in the 141. yeare and Raigne of Hadrian, nine Maisters of Grantcester were baptized themselues, and preached to others the Ghos­pell in Britaine, howsoeuer he faileth in the Emperours name, which yeare was the se­cond of Antoninus Pius, his Successour, and ascribeth to these men Schoole Degrees, alltogether vnknowne for nine hundred yeares after, yet these doe not hinder the truth of the thing, though that Monke was none of the best Historians. Thus they allowe the testimonie, and yet would disgrace the Authour and witnes, although he seemeth to be the onely auncient Antiquarie, which is now left vnto vs, that hath preserued this so memorable a matter. But these men that had not seene these Annals, might haue spared to haue branded the Authour, to be none of the best Historians, for those exceptions which they take to this Rela­tion, are their owne deuises, and not his assertions, he neuer ascribeth Schoole Degrees to those Cambridge men, but saith, as I haue recited, that nine of the [Page 205] Doctours or Teachers, and Schollers of Cambridge were baptized in that yeare. Neyther doth that Protestant, from which they cite this Antiquitie, mistaking Hollinshed for William Harrison Authour of that Descriptiō of Bri­taine, giue them Schoole Degrees, but onely calleth them nine Maisters of Grātcester, taking the name Maisters for Teachers or Professours of Arts there learned, and the Latine word Doctores hath that signification, so euery Mai­ster or Teacher is a Doctour in Latine; Christ is so called in Scripturs the Doctour of Iustice; so is S. Paul the Doctour of the Gentils, because principally he taught them; so S. Ambrose, Augustine, Hierome, Gregory, Basile, Chry­sostome, the two Greeke Gregories Naziancen and Nissen are commonly cal­led Doctours of the Latine and Greeke Church; So of the two Ambassadours King Lucius sent to Rome, Eluan and Medwine, the Pope by all Antiquaries Catholiks and Protestants made the one S. Eluan a Bishop, and the other S. Medwine a Doctour, Meduuinum in Doctorem, allowing and authorizing him to teach and preach. And in this sence doe these men themselues before take the word Doctours or Maisters for Preachers of the Ghospell. And their supposed mistaking of the Emperour his name then, Hadrian for Antoninus Pius is as vnworthie an exception, for diuers learned Historians write, that Hadrian was aliue in that yeare 141. of Christ, & after, S. Marianus so plaine­ly affirmeth: Adrianus regnauit vsque ad Calendas Augusti in anno 111. post Marian. Scot. ae­tat. 6. in Adriano Florent. Wigot. in Chronic. an. 145. 146. Passionem. Our learned Countryman and Antiquarie Florentius Wigornien­sis continueth his Empire vntill the yeare of Christ 145. foure yeares longer, such is the accompt of others. And they which will haue him dead before this yeare make it no longer distance then betweene the first day of August in the yeare 140. and the first day of Ianuary 141. 5. Moneths. And their owne Protestant Authour William Harrison mistaken by them doth both Iustifie that Antiquitie, and neuer contradicting that opinion, seemeth to be of the fame minde that Hadrian was then Emperour. Thus he writeth: I finde in Will. Harrison Description of Brit. p. 23. the Chronicles of Burton vnder the yeare of grace 141. And time of Adrian the Em­perour that nine Schollers of Grantha, or Granta (now Cambridge) were baptized in Britaine, and became Preachers of the Ghospell there, but whether Taurinus Bishop ouer the Congregation of Yorke (who as Vincentius saith) was executed about this time, were one of them or not, as yet I doe not certainely finde. Lib. 10. c. 17.

7. By which it is euident that this Protestant Antiquarie with others did certainely finde, as I haue proued, that nine Schollers of Cambridge were King Lucius as o­ther Kings of Bri­taine taught the Christian faith by Cambridge men. at this time conuerted to the faith of Christ, and baptized: and by these men became Preachers of the Ghospell. Which is further confirmed by the publike Charter of Priuiledges and Immunities of King Arthur to that renowned aun­cient Towne, Schoole or Vniuersitie of Cambridge: Where among other memorable things he declareth, that his Christian Predecessours Kings of Diploma. Arthu­ri Regis Dat. an. D. 531. die 7. A­pril. in Ciuitate London. apud Caium l. 1. de An­tiquit. Cantab. Accadem. & in Arce. Londin. inter. Antiquit. Concess. vt idem supr. p. 72. Britaine had bene instructed there, in learning and Religion: Vbi hactenus splendorem scientiae, & lumen doctrinae, gratia fauente Conditoris, m [...]i Praedecessores acceperunt: And in particular speaking there of King Lucius, what Immunities he granted to that Vniuersitie testifieth further, that this our first Christian King did receaue the faith of Christ by the preaching of the learned Christian Schollers of Cambridge: Sicut gloriosus Rex Britanniae Lucius decreuit, Christianitatem ample­ctens praedicatione Doctorum Cantabrigiae. This Charter was dated at London in the yeare of Christ 531. the seuenth day of Aprill. Dat. Anno ab Incarna­tione Domini 531. septimo die Aprilis, in Ciuitate London. The Charter of King Cadwalladar to Almericus Rector of the Schollers of Cambridge, Almerico [Page 206] Rectori Scholarum Cantabrigiae, giueth not vnlike testimonie, when it witnes­seth Charta Regis Cadwalladri: Rect. Schol: Cantabrig. in Antiq Cantabr. & Io. Caium l. 1. de Antiq. Cant. Accadem. p. 92. 93. 94. that his Praedecessours Kings of Britaine, Lucius, Asclepiodorus, Constantine Vhother-Pendragon, Arthur, and his Father Ceadwall Kings of Britaine did honour and reuerence the Inhabitants of the Citie of Cambridge for their learning, and san­ctitie, and because the cheifest Philosophers and louers of wisedome in all Europe, had gone from that Citie. Quemadmodum Antecessores mei Rectoribus eiusdem Ciuita­tis concesserunt, & statuendo confirmauerunt, videlicet Lucius, Asclepiodorus, Con­stantinus, Wther-Pendragō, Arthurus, & Pater meus Ceadwallus, Britanniae Patris altissimi gratia Reges, qui Ciuitatis Cantabrigiae habibatores, causa doctrinae & Cambridge renow­ned for learning longe before this time. sanctitatis vitae honorantes, in reuerentia habuerunt & amore, cum ex illa Ciuitate praecipue praecesserunt Philosophantes & scientiae amatores totius Europae. And be­fore declareth how Cambridge the most renowned Mother of learning, was builded and founded by Cantaber a Spaniard many hundred yeares before Christ, and walled about by Grantinus. Sintque Doctores & Scholares illius celeberrimae matris Philosophiae Ciuitatis Cantabrigiae à Cantabro aedificatae, necnon à Grantino Comite hono rabiliter muratae, ab omni calumnia, inquietatione & scan­dalo liberi. Which diuers Oxford men and Antiquaries though no friends to the glory of Cambridge yeeld vnto, both Catholiks and Protestants.

8. Therefore if Cambridge was so renowned for learning and Christian Io. Ross. Histor. Wil [...]iam Harris. descript. of Brit. c. 3. p. 148. Nich. Cantilupus. Hist. Cantab. Io. Bal. in Praefat. l. de Script. Brit. Harding Crōcle c. 25. f. 22. Mer­lin. apud eund. ib. Io. Ross. Hist. in Stāford. Stow hist. in Bladud. Io. Caius Hist. Cantabr. Accad. p. 20. Will. Har­rison Descript. of Brit. c. 3. pag. 148. Hector Boeth. Hist. Scot. Plu­tatchus Dial. Holinsh. descrip. of Irland. p. 48. Velleius Pater­cul. Hist. Rom. l. 1. Pontic. Virun. l. 1. Hist. Brit. Io. Bal. supr. in Praef. Sanctirie and Religion in the time of King Lucius, we may boldly affirme, that nine, and many times nine Schollers there were Christians in this time, and these nine were not the first that were conuerted there. And as I haue spoaken of Cambridge, so we may more then probably hold of our other Schooles, or Vniuersities in this our Britaine then, namely Stamford founded by King Bladud and furnished with Philosophers of Athens by him, and so continued a place of learning vntill the coming of S. Augustine hither, when it was by the Pope of Rome interdicted for Heresies. Glamorgan before the first Arriuall of Iulius Caesar heare. Eridon or Criclade, and perhaps others. For besides our owne Writers testifying these things, Plutarch and other Groe­cians are witnesses, that the learned Groeciās had much resort into these parts, euen this our Britaine before the birth of Christ. And Velleius Paterculus is witnes, that the learned Groecians dispersed themselues into many Countries, and Cities to encrease learning. Corpora gentis illius separata sunt in alias Ciui­tates. And Vitrunnius a Roman Writer plainely with the truth confesseth, that our Britaine before Christs time euer loued learning, and had their re­nowned men both for Greeke and Latine learning, vnicum est in tot & tantis turbinibus verum semper litteras amauit, & vtraque lingua saepè plurima floruerunt magni vates, sicut Plenidius Oronius. And all Histories forreine and domesti­call, Christian and Pagan, Catholike and Protestant are full, what a learned Sect, that of the Druids was, how they florished in France, and of the lear­ning of that Nation, contending with Greece itselfe for prioritie and preemi­nencie therein, and yet, that the principall and cheifest of that profession, were heare in Britaine, therefore seeing they were with all mankinde borne in ig­norance, not learned but to learne, and God did not, doth not, will not mira­culously Many Learned mē of Britaine in o­ther Schools be­sides Cambridge now conuerted. infuse knowledge to such men his Enemies, we must needs allowe them Accademies, Shooles, learning, and teaching places to be first instru­cted, and then instruct others in so many Arts and sciences, for whose know­ledge they are so much by all Antiquaries commended.

9. Then to denie those which I haue recompted to haue bene their Schooles and teaching places testified for such by so greate Authoritie, and [Page 207] seeke or feigne others without any allowance to supply that vse, and office, would argue vs of greate willfulnes in simplicitie, or errour. And for perfor­ming such a busines as the generall Conuersion of this Kingdome, so lardge, and ample, to furnish and enioy so many Places and Dignities of Archbi­shops, Bishops, and other Cleargie with learned and worthie men, will shortly and now at hand require vs to finde, we must needs say, that verie many both in Cambridge, as also in all Schools in Britaine were conuerted to the faith of Christ, catechised long before they were baptized, and baptized no short time and enabled to instruct, and teach others, before they were thought worthie of holy Orders, Preistly and Episcopall calling, and dignitie, to which by the lawe of the Ghospell of Christ, Neophits, new Conuertits, and young Schollers were not to be admitted; & not without vr­gent cause, when such men could not possibly performe such duties, and dif­ficulties, as in such time and circumstances are expected, and of necessitie must be done by Clergie men. And by this Conuersion of so many learned men of Cambridge, then the principall Schoole, and place of learning at one time and place, and proportionably of other such places and learned persons therein, being founded and dedicated for the Instruction of others, from the highest the King himselfe, to the lowest, and meanest subiect, we may easely learne, what a greate meanes, motiue, and disposition it was to King Lucius, his No­bles, and all others to consider, and diligently discourse, and dispute with themselues and others, how vnworthie that profession of their Pagan Reli­gion was, which so many cheife men for Iudgment in such things, and or­dayned to be their Doctours and Teachers had now not without some tempo­rall losses, and Indignities vtterly and publikely renownced, and forsaken; and how holy and honorable that Christian Religion was, which with ma­ny labours and difficulties they had embraced. Which seemeth to haue bene a singular help, and furtherance to so easie, timely, and generall a Conuersion of this kingdome to Christ, litle or no impediment now remayning, but tem­porall disgrace, and losses in departing from their so long receaued and pro­sessed Rites, and Ceremonies, which had bene lately qualified, euen by the commanding letters, and Edicts, of some Emperours themselues, in such respects.

THE V. CHAPTER.

1. ANTONINVS Pius still possessing the Empire, and King Lucius the Crowne of Britaine as diuers holde, S. Sixtus glo­riously ending his life by Martyrdome in the beginning of this Emperours time: sub Antonino Pio, vt sibi Christum Lu­cri faceret, libenter mortem sustinuit temporalem: S. Telespho­rus Martyrol. Rom. 6. die Aprilis. Damas. Pontif. in Telesphoro. Matth. Westm. an. 139. Martin. Polon. in Teles­phor. Onuphr. in cod. Rob. Barns in Vit. Pontif. Rom. in Teles­phoro. Io. Bal. l. 1. de Act. Rom. Pontif. in Teles­phoro. Rob. Barns in Vit. Telesphori. succeeded him in the Apostolike Roman See. Which he continued aboue 11. yeares, in all opinions. Onely one English Protestant much forgetting himselfe, or mistakē by his Printer giueth him but 2. yeares. 3. monethes, & 22. dayes. This Pope was, as our English Protestants informe vs, eruditione ac pietate vir insignis, tam ore quam sanguine fidelis Iesu Christi Testis fuit. A man renowned for learning and pietie, a faithfull witnes of Iesus Christ as well with word, as bloud. His doctrine they deliuer vnto vs in this manner: Septem septimanas ante Pascha Ieiunium obseruandū à Clericis instituit. Tres Missas celebrandas in die Natalitio Christi sanciuit, alijs diebus ante horam diei tertiam Missam celebrari prohibuit. Gloria in excelsis Deo &c. in Missa canendum praece­pit: he Instituted seuen weeks fast (Lent) before Easter to be obserued of Cleargie men. He decreed that Preists should celebrate three Masses on the day of the Natiuitie of Christ: vpon other dayes he forbad Masse to be celebrated before the third hower of the day. He commanded that Gloria in excelsis Deo: glorie to God one high: (the song of the Angels at the birth of Christ) should be song at Masse. The pietie of Pope Telesphorus, and his Religion by Protestant wit­nesses in matters now controuersed by them.

2. And heare I will ioyne S. Higinius immediate Successor to S. Telespho­rus, both in respect he continued but a short time in that highest spirituall dig­nitie, litle aboue 4. yeares, but he was exalted to a more permanent, eternall, and farre greater honor in heauen by Martyrdome. For his holy life and con­uersation thus our Protestants recommend him: officia boni Pastoris, & Eccle­siastici Operatoris in Messe Domini persecit: ac morte non incruenta, sub mundi Ti­rannis Bal. lib. 1. de Vit. Rom. Pontif. in Higinio. Rob. Barns & alij Protestant. supr. in Vit. Pōt. Rom. in Higinio. vitae finem accepit: he performed the offices of a good Pastor, and Ecclesia­sticall workeman in the haruest of our Lord, for which he ended his life by shedding his blood vnder the Tirants of the world. That which they breifely set downe for his Religion and practise therein, is this: he commanded to dedicate Churches with solemne Ceremonie, and Sacrifice. That Churches should neither be diminished, nor encreased without the consent of the Metropolitane. He forbad the timber, Tiles, The Religion of Pope Higinius by English Protestāts testimony in Arti­cles n [...]w questio­ned by them. and other matter of Churches, to be conuerted to prophane vses. He appointed that in Baptisme a Godfather, or Godmother should be had. And that the Metropolitane should not conuict or condemne any man without the consent of the Bishops of his Prouince: and if he did otherwise he pronounced the sentence to be voide: Templa de­dicare [Page 209] cum solemni ceremonia & Sacrificio iussit. Item Templa nec minuenda, nec augenda esse, sine Metropolitani consensu. Trabes, tegulas, aliamue templorum ma­teriam in prophanos vsus vertere vetuit. Vnum vt vocant, Compatrem, vel virum, vel faeminam in Baptismo adhiberi voluit. Ne Metropolitanis aliquem vel reum age­ret, vel damnaret, sine suae Prouinciae Episcoporum suffragio: quod si fecerit secus la­tam sententiam irritam pronuntiauit. Clerum in ordinem redegit, & gradus distri­buit: he brought the Clergie into order, and distributed degrees. Thus we are ac­quainted by these Protestants, what the life and doctrine was of these Popes: and cannot doubt but they which were so holy men by these witnesses, and taught and professed the true Religion and suffered Martyrdome for profes­sing and teaching thereof, were farre from professing or teaching error, otherwise they could not haue bene good Pastors and worke men in the har­uest of our Lord, and faithfull witnesses of Iesus Christ, but the contrary.

3. What was the encrease of Christs Church and Seruants heare in Britaine The great encrease of Christians, in Britaine in the time of these Popes. in their time, we may easily coniecture by that which hath bene sayde be­fore of so many learned men conuerted heare to the faith in the very later end of their immediate Predecessor, which in all Iudgments must needs be much more verified of the dayes of these Popes: for the cheife learned men and of their principall Schoole for learning, being thus conuerted to Christ, & as we haue bene told before, became Preachers of the Ghospell heare in Britaine, Will. Harris. sup. in Descri. of Brit. we cannot but assuer our selues of greate and plentifull fruite of their labours, being manifest by the generall Conuersion of the whole Kingdome, all De­grees, and Estates, now at hand, a greate disposion thereof was made, and diuers of the Druyds, Nobles, and others were now conuerted, or els the generall Conuersion of all with so greate a change in all persons, and places heare, as our Histories mention, and will hereafter appeare, could not haue so soone ensued: And this was made so euident then, that one of these holy Pope Higinius carefull of the ge­nerall Cōuersion of Britaine, and man­ner thereof. Popes Higinius or Eugenius as some call him, began to take order how to set­tle and perfect our generall Conuersion at hand. Which Ihon Harding in his auncient Chronicle doth manifestly declare, though not citing his Authours, when recounting how the Archflaming Seats, were turned to Archbisho­priks, and those of Flamins 28. in number, into so many Bishopriks, he pre­sently thus addeth: all these workes Eugeny confirmed. Then if Pope Eugenius or Harding. Chron. f. 43. c. 51. Higinius confirmed and allowed these affaires, and proceedings, we must needs yeeld, they were in a greate forwardnes in this his time. No man can reasonably say, that the name Eugeny is mistaken for Eleutherius, for there is no proportion betweene those two names, for any Authour, Scribe, or Prin­ter to commit so greate an error, especially no man correcting it, as an escape in writing, and to assure vs heareof, the same Authour maketh mention in Hard. supr. the same Page both of Eleutherius, calling him by our English phrase Eleu­thery, and Higinius by the same manner of our languadge naming him, as before Eugeny which confirmed these things. And it is no maruaile, or any singular thing, but vsuall and the ordinary common course for Popes to giue such order before hand, how things shall be setled, when there is such hope of happy proceedings, and Apostolike men taking the chardge in hand, as heare it was at this time, if God shall so cooperate with their labours, and to proceede otherwise, is to worke without warrant and Authoritie. So S. Paul writeth to S. Titus, that he had left him in Crete to constitute Bishops or Preists in euery Citie; yet it would be greate and vnwarranted boldnes to say, that S. Ti­tus profited there so much in his time, to make and ordaine so many Preists or Epist. Pauli ad Tit. cap. 1. [Page 210] Bishops there, for we are told by Homer, & Strabo liuing about S. Pauls time, and others that there were an hundred Cities in Crete, and there vpon it was [...] the Ile of an hundred Cities in Homers time: Poeta aetate sua Cretam Strabo Geograp. l. 10. p. 338. Ho­met. Odyff. 3. [...]; id est centum vrbibus instructam esse inquit. So when S. Peter sent any Apostolike man, or men, into any Nation, he gaue him direction and warrant where to constitute Bishops, so did the other Apostles, so did the Popes of Rome in this last Age in the Conuersion of America, & other Coun­tryes; and for this our Britaine, I haue proued before that S. Anacletus euen by the order of the Apostles gaue direction, and made a litle booke setting downe therein, where Pirmats and others were to be resident, and this, when there was lesse hope of our Britans Conuersion, then now, and no such successe therein.

4. Thus it was also in the time of S. Augustine when he was sent hither by S. Gregory to the Saxons. He sent him his Archiepispopall Pall to be Arch­bishop of London, yet he seated himselfe after by warrant at Canterbury, and gaue him power to send an Archbishop to Yorke, if that Country should re­ceaue Greg. Epist. ad August. Bed. Ec­cles. Hist. Gent. Angl. l. 1. c. 29. the Christian faith, and he would send him an Archiepispopall Pall, and that See should haue Bishops vnder it, and be a Metropolitan See: Ad Eboracum vero ciuitatem te volumus Episcopum mittere quem ipse iudicaueris ordinare: ita du ntax­at, vt si eadem ciuitas cum finitimis locis verbum Dei receperit ipse quoque duode­cim Episcopos ordinet, & Metropolitani honore perfruatur. Quia ei quoque, si vita comes fuerit, Pallium tribuere, Domino fauente, disponimus. And yet it is certaine, that S. Augustine in his time neuer sent Archbishop to Yorke, neither did he make aboue two Bishops in his owne Prouince, S. Mellitus at London, and S. Iustus at Rochester. Neither did S. Gregory liue to send a Pall to any Arch­bishop of Yòrke, or see any there. Neither euer had that See since the Saxons time twelue, or halfe twelue Bishops vnder it. Neither did S. Augustine who receaued this warrant for all the Saxons, preuaild so farre, nor all that came with him, or after him from Rome to conuert halfe the English Nation, but farre the greater part of them was conuerted by holy Bishops, Preists, & Re­ligious men, which were of our auncient Hierarchiall Brittish succession, and order heare. And allthough I doe not finde it expressely affirmed in any Antiquarie but Harding that S. Higinius now Pope did so particularly, giue assistance and direction in this busines of our Britains Conuersion, yet many very auncient and renowned Writers giue such testimonie herein, that we must needs graunt that to be most true, which Harding affirmeth, and that after coming Scribes and Copiers of their Histories haue done the Au­thours wronge by their negligence or ignorance in writing one man for another, Eleutherius for Higinius. For among others S. Bede, as he is extant, saith that King Lucius of Britaine did write to the Pope of Rome in the yeare Bed. Eccl. Hist. l. 1. c. 4. of the Incarnation of our Lord 156. anno ab Incarnatione Domini centesimo quin­quagesima sexto, that by his order or command he might be a Christian. Obse­crans vt per eius mandatum Christianus efficeretur. The Manuscript Antiquities of the Church of Landaffe, more auncient in probable Iudgment then S. Bede, Antiq. M. S. Ec­cles. Landaffen. Galfr. Monum. Hist. Reg. Brit. l. 5. c. 1. Hist. Brut. Stowe Hist. in Lucius. Caius Anti. Cātabr. l. 1. p. 107. M. S. ant. and written by a Brittan, which should not be ignorant in that the greatest busines of his Country, giueth the same testimonie of the same yeare, anno ab Incarnatione Domini 156. The auncient Authour of the Brittish Historie, also a Brittan, maketh King Lucius a Christian in, and before this yeare 156. in direct termes. So testifieth the old Historie called Brutus, auncient Records be­longing to the Guildehall in London, the Antiquities of S. Edwards Lawe [...] ▪ [Page 211] Goceline in the life of S. Augustine, so writeth Nauclerus, and diuers aun­cient Manuscript Antiquities which I haue seene. Therefore to saue so many auncient, and worthie Authours, and their Scribes from a double error both of the time, and name of the Pope, to whome King Lucius did now write, we must needs lay this single taxe vpon such, as haue Transcribed their Histo­ries, that they did mistake the name of the Pope, writing Eleutherius for Hi­ginius. And this they were more easily drawne vnto, because they found, that Pope Eleutherius was a greate Agent in the generall Conuersion of this Nation, which was long after this time, and their Scribes are more excusable in this point. And this by their leaue we must say, or els both wander from the proued truth of this Historie, and lay a double imputation of mistaking vpon these Authours or their Transcribers. For it is euident by all Antiqui­ties that S. Eleutherius was not Pope many yeares after this time, which they must contradict, if they will maintaine their mistaking. And where they say, that King Lucius wrote to the Pope of Rome in this yeare, they must recall that, and say he wrote then to no Pope, for Eleutherius was not Pope vntill long after. King Lucius either actually conuerted, or consented to be a Christian in the time of Pope Hi­ginius.

5. Therefore to giue euery one his due, I may not depriue S. Higinius Pope of this honour, nor this Nation of the true Title of so greate a benefite and blessing by him, and yet when I come to his time, place, and happy proceedings with this kingdome in such affaires, I shall render vnto him his most worthely deserued glory. For it is manifest in holy Histories that whatsoeuer was written to the Pope of Rome in the yeare of Christ 156. must needs be written to S. Higinius, who then two yeares before, and two yeares after, vntill the 11. day of Ianuary 158. when he was martyred was Pope of Rome, Euseb. l. 4. c. 10. & in chronic. Martyrol. Rom. 11. Ianua, Ado, & alij eod. die Ba­ron. Tom. 2. An­nal. Seuer. Bin­nius To. 1. Conc. in Higin. Damas. Pontif. in Pio. Aniceto & So­tere. Baron. Se­uer. Binnius. Rob. Barn. Ioa. Bal. in eisdem Marian. Scot. Mart: Pol. & alij. Ethel verdus chron. l. 1. an. 156. and no other, true or pretended. And betweene him and S. Eleutherius were three Popes, S. Pius, S. Anicetus and S. Soter, Which held the Papacie aboue twenty yeares, S. Eleutherius first possessing that Apostolike dignitie in the yeare 179. which was 24. yeares after the time an. 156. when King Lucius by so many Authours wrote to the Pope to be a Christian. And this is more confirmed by the Testimony of our Countryman Ethelwerdus, who testi­fieth that the Pope of Rome which was in the yeare of Christ 156. which was S. Higinius sent letters to King Lucius, and a Legate to him also, to the same purpose exhorting him to be a Christian, to which he consented, and after performed accordingly. In sexto quinquagesimo anno beatissimus Christi famulus per Nuntium & literas Lucium adijt Insulae Regem, admonens eum de fide, & baptismo Catholico, qui tum Britanniae Regni potestatem pollebat: qui etiam con­cessit verifimili ratione Christianum se esse futurum, quod & perfecit. Which con­firmeth that which Harding hath before deliuered, that Pope Higinius did confirme the spirituall labours and proceedings in Britaine in this time; for heare is proued that the Pope then, which could be no other, but this holy Saint, did both write his letters, and send his Legate hither to such intent, & persuade the King to Christian Religion. And we are assured that in this time both King Lucius sent to the Pope of Rome, to haue Apostolike men sent hither to preach the faith of Christ to his subiects heare, and the Pope both by letters and Legate sollicited King Lucius to receaue the Catholike faith and Baptisme, and he so did: quod & perfecit; but whether he was actual­ly baptised at this time, or onely promised it now, and performed it after, I am not heare to determine: onely I adde that the very Authours themselues Matth. Westm. anno gratiae 185. 186. 596. as namely Matthew of Westminster that teach the generall Conuersion to [Page 212] haue bene long after this, yet confesse the Britans receaued the faith at this time: in parte Britonum fides Christi anno Dominicae Incarnationis 158. habita, nunquaminter eos defecit.

THE VI. CHAPTER.

1. HITHERTO we haue heard of the happy proceedings heare in plāting the faith of Christ, & the letters & Legate of the Pope, and persuasion of the holy Christian Clergie heare, which had taken so good effect, that the King himselfe was eyther in act, or by promise, and desire a Christian; it would make much to the honour of the Instruments of so holy a worke, if we could finde out the name, but of any one of them, which then persuaded, and conuerted this first Christian King of the world, in publike profession, and manner, to be a Chri­stian. The auncient Charter which the Antiquities of Cambridge ascribe to King Arthur, doth giue this honour, or a great part thereof to the learned King Lucius per­suaded to be a Christian by Brit­tish Christians of Cambridge. Schollers of Cambridge, which being conuerted to the faith of Christ, and diuers of them now become Clergie men, and Preachers, moued King Lucius by their preaching to be a Christian: gloriosus Rex Britāniae Lucius Christianitatē amplectens praedicatione Doctorū Cantabrigiae. Which is more confirmed by the Chart. Regis Arth. 7. April. an. 531. Bull. Honotij 1. Academ Cātab. concess. 20. die Febr. an. D. 624. Caius Antiquit. Accadem. Can­tabr. li. 1. p. 75. 76. 77. Chart. Reg. Arthuri. supr. a­pud Caium supr. p. 69. 70. aunciēt Bull of Pope Honorius the first of that name, to cōfirme the Priuiledges of Cambridge Vniuersitie, a thousand yeares since, & other testimonies there are, which say that both King Lucius did conferre and confirme by his pub­like Charter greate Priuiledges and Immunities to that Schoole, and Pope Eleutherius likewise, which he did not for any thing we finde in Histories, to any other Schoole or Vniuersitie in the world, nor any of his holy Successours many yeares after. The cheifest motiue of these exemptions and Preroga­tiues to that place we cannot interprete in any better sence, then that King Lu­cius had receaued much spirituall benefite from thence, which he requited with temporall honour, and dignitie; and the holy Pope Eleutherius bestowed that singular grace, and fauour to that Schoole, for the holy labours, and frute­full effects it had wrought in the Church of Christ, by their Conuersion and Preaching, mouing King Lucius, and so many men of sundry degrees in Britaine, to forsake superstitious Idolatrie: And embrace the Christian faith and Religion. Will. Harrison descript. of Brit. supr.

2. A Protestant Antiquary before seemeth to leaue it as probable, that one of these Cambridge men was Archbishop of Yorke, and by some called Tau­rinus; an other supposeth Eluanus and Meduuinus which were employed by King Lucius was not conuerted by S. Taurinus. King Lucius in this holy busines, and by diuers writers were Instruments both [Page 213] of his Conuersion and Baptisme, were Schollers of Cambridge. Fuisse Elua­num & Meduuinum Cantabrig [...]nsis studij Alumnos conijcio. But the opinion of Io. Caius Antiq. Cantabr. Acad. l. 1. p. 99. S. Taurinus to haue bene Archbishop of Yorke in Britaine, is before founde too feeble a grounde to build vpon. And certaine it is by approued witnesses, King Lucius not conuerted by El­uanus or Medu­ninus. that Eluanus and Meduuinus were but Catechumens in Christian Religion, when they were sent by King Lucius to Rome, and they were there perfectly instructed in the faith and continued there so long, that being become learned in Christian Religion, after they had bene baptized, and taken infe­riour Orders, not sodainely performed, Eluanus was consecrated a Bishop, and the other Meduuinus made Preist, were sent backe againe to preach in Britaine. Consilio Senioris Romae placuit, [...]osdem Legatos baptizari, & Catholica fide suscepta ordinari Eluanum in Episcopum, Meduninum autem in Doctorem. Antiquit. Eccles. Landaffe [...]. Thus haue the auncient Antiquities of the Church of Landaffe, and others. Therefore I doe not see, how it is probable, that these men being but Cate­chumens should preach that faith to King Lucius before their going to Rome, they themselues hauing not yet embraced it: And, much lesse dare I so boldly affirme, as a Protestant Bishop and Antiquarie doth, perhaps more for his hate to Rome then loue of truth, and by good warrant, that Eluanus and Meduui­nus had often inculcated the faith of Christ to King Lucius. Qui eandem ipsi fidem saepius inculcassent. But to excuse this man, he holdeth before, that they Bal. l. de Scriptor. Brita. centur. 1. in Eluan. & Medu­uino. were both baptized by Apostolike mē heare in Britaine, were & become Preists to preach and Minister the Sacraments, and were recompted among the most renowned heare for those offices, before they were sent to Rome. Eluanus & Meduuinus Britannorum Doctores & in Britannia nati imbibitis primum Ethnicorum litteris, scientiam habebant cum eloquentia non infaeliciter coniunctam. Per Apostolicos viros tandem in Christo renati, adeo Scripturis sacris operam dede­runt, vt in dispensandis Dei Ministerijs, inter primos haberentur. Per eos igitur, vt per illos, qui candem ipsi fidem saepius inculcassent, litteris suis Rex Lucius, ad Eleu­therium Pontificem egit, vt apud Romanos Christianorum adscriberetur numero. If he had proued this by any allowed Authoritie, we might haue harkned vnto him, but citing none for any thing here affirmed, but Ihon Capgraue, Ioan­ne Capgrauio teste, for King Lucius sending Eluanus and Meduuinus to Rome, which no man denieth, I dare not second him in the rest, which he findeth no warrant to affirme. Yet doe I not denie hauing proued so much before, that as this man teacheth, there were Apostolici viri, diuers Apostolike men, then in Britaine perswading King Lucius and his subiects to the Religion of Christ. Such I seeke in particular, and not Catechumens; and yet more then probable it is that neyther Eluanus nor Meduuinus was eyther Christian or Catechumen at this time, nor diuers yeares after, or els we must make them to haue stayed at Rome aboue twenty yeares fot their better Instruction, Bap­tisme and Consecration: For I haue proued before, that there was so long time, euen from the death of this present Pope Higinius of whose dayes we now entreate, and the beginning of the Papacie of S. Eleutherius, to whom as Pope Eluanus and Meduuinus were sent by King Lucius. So that finding no warrant, to allow them Preists, or Preachers as yet, I must reserue them to King Lucius con­uerted to the faith with many of his Subiects, Nobles and others by S. Timothie and Marcellus, Britās. their true time and place, where I shall giue them their worthely due and de­serued honour.

3. But we finde some Apostolike men in this very time, to haue preached the faith in Britaine to King Lucius himselfe, as well as to his subiects, and these to haue bene of this Nation, though by warrant and Authoritie from [Page 214] the Apostolike See of Rome. Among these, two are cheifely commended vnto vs, in this busines S. Timothie, and S. Marcellus, or Marcellinus. And to begyn with S. Timothie, we finde, that he preuay led so farre with King Lucius, that by his learning our King was induced to the Religion of Christ. S. Lucius Britanniae Rex S. Timothei eruditione ad Religionem Christi inductus est. Petrus M [...]ss [...]us in Catal. Archie­pisc. Treuer. in S. Marcello alias Marcellino. Henric. Pantal. de vir. Illustrib. Germ. part. 1. p. 116. Io. Naucler. vol. 2. general. pag. 565. Io. Caius l. 1. Antiq. Cant. A­cadem. Legenda S. Timothei. Pe­trus de Natalib. l. 1. c. 24. Harris. Theat. l. 1. And to make this an opinion both of Catholiks and Protestants, Henricus Pantaleon writeth, that King Lucius of Britaine was the Disciple of S. Timo­thie. S. Lucius ex Regio Britannorum sanguine Timothei Discipulus: And citeth the Magdeburgian Protestants, Stumphius, and the Annalls of Curre in Germany. And Nauclerus with others writeth plainely, that one S. Timothie came into Britaine, and Lucius King of Britaine, and his kingdome of Britaine did receaue the faith of Christ from him: Lucium Britanniae Regem, cum tota Britannia à Timo­theo Apostolo qui in Britanniam venerat fidem recepisse. Where we see this mat­ter constantly affirmed both by Catholike and Protestant Antiquaries. that King Lucius did receaue the faith from one S. Timothie, and he was so re­nowned, that he is stiled an Apostle, at the least to King Lucius and the Brit­tish Nation. And that we might the better come to notice, what S. Timothie this was, that so deserued of this kingdome, they doe allmost Indiuiduate him, when they agree, it was one S. Timothie Disciple to S. Paule the Apostle. Of this name, which can in any probable sence be termed S. Paules Disciples, we finde but two remembred in Histories, S. Timothie Bishop of Ephesus, to whom S. Paule wrote two Epistles part of holy Scripture, and S. Timothie sonne of our noble Countrywoman S. Claudia honoured in holy Scripture S. Pius Papa 1. Epist. ad Iustum Viennens. Epi [...]c. Tom. 1. Biblioth. Sanct. by S. Paules penne, who as S. Pius Pope of Rome writeth was ab Apostolis educatus, brought vp by S. Peter and Paule, and so might iustly be termed Dis­ciple to eyther of them, and very probably tooke his name from the other S. Timothie, familiarly acquainted in his parents house as appeareth in the same Epistle; where it is also manifest, that this yoūg S. Timothie and his holy Parents were of the most faithfull Disciples which S. Paule then had, as they were also to S. Peter, and his next following Successours: for when allmost all had forsaken him in his imprisonment before his death, these remayned constant and ministring vnto him. And allthough S. Timothie was then 2. Tim. 4. very young, yet now being come to be of auncient yeares, was an holy Preist, had performed the exhortation of Christ to perfection, to giue all to the poore and followe him, for he had giuen ouer his Patrimony, leauing his house at Rome called of his name Timothinae, Timothies house, and preached the Ghospell. And being by his Mother a Brittan, remembred by the example and writing of S. Paul to haue an especiall care of this his Cou [...]y, and to manifest his true loue to it, to winne it to Christ, as he had before performed the same, to the Natiues thereof which were at Rome. So that if these Hi­storians which testifie King Lucius was conuerted, or persuaded to the faith of Christ by S. Timothie, and said no more, that he was S. Pauls Disciple, or giuen any other note or distinction to knowe what Timothie it was, which vndertoocke so greate labours, and had so happie successe in this kingdome, we must needs, (expressing it with great Ioy) conclude, it was S. Timothie Sonne of our renowned Brittish Lady Claudia, which shewed so greate loue and atcheiued so worthie things in his and our Country Britaine. And to leaue it without question, it could be no other.

4. The other S. Timothie Bishop of Ephesus was martyred, and buryed there in the time of Domitian, and many yeares by all accompts before King [Page 216] Lucius was borne. And S. Onesimus mentioned by S. Paul was his Succes­sour, Vi [...]. S. Timothei Ephes. in Breu. die 24. Ianuar. Martyrol. Rom. eod▪ die Bed. A­do. & Lipp. Ig­nat. Epist. ad E­phes. & Epist. ad Antioch. Nicep. l. 3. c. H. Magdeb. cent. 2. Breuiar. Rom. die 22. August. Martyrol. Rom. 23. Aug. Bed. V­suard. & alij Martyrol. Rom. 3. Maij. & Me­nol. Martyrol. Rom. Bed. V­suard. 21. Maij. Petr. Catal. l. 5. c. 28. Martyr. Ro. Bed. & Vsuard. 23. Aug. Greg. Tur. l. de glor. Mart. c. 54. Mar­tyrol. Rom. & a­lij 19. Decembr. Martyrol. Rom. & Menol. 10. Iu­nij. 2. Tim. 4. S. Pius Pap. 1. Ep. ad Iustum Viēn. Epist. sup. & a­pud Baron. To. 2. Annal. an. 166. and Bishop there in S. Ignatius dayes, as he himselfe witnesseth, both which were also martyred 50. yeares before this time I now entreate of, by all witnesses, Catholiks, and Protestants. There haue bene diuers other ho­ly Saints of that name, but none of that time, and Episcopall or Preistly Function, to whome we can possibly ascribe this honour. S. Timothie of An­tioch preached at Rome, but long after this, in the time of Pope Melchiades, martyred there. There was an other martyred in Macedonia, but no Preist, nor about this time. An other martyred at Thebais, but a married man Hus­band to S. Maura martyred with him in the time of the Arrians. An other of that name was martyred in Mauritania, with Polius and Eutichius Deacons, he himselfe also onely a Deacon. An other in Rhemes in France with S. Apollinaris, but not noted to haue bene any Clergie man. An other a Dea­con onely in Mauritania. An other with Tecla and Agapius, but no Preist, and in the time of Diocletian now vnborne, as also S. Timotheus Bishop of Prusiadis, in the time of Iulian the Apostata in Bithinia. I can finde no more of that name, for holy Saints, neyther any eyther probabilitie, or possibilitie, that any of them conuerted, or euer perswaded King Lucius to be a Chri­stian.

5. Therefore I leaue it as due to our glorious Countryman S. Tymothie, sonne of S. Claudia, and brother to S. Nouatus, S. Pudentiana and S. Praxe­des: sufficiently insinuated by S. Paul himselfe when he so honorably enrol­led his Parents for such his most beloued in holy Scripturs, when that holy Pope which ordinarily liued in his house, dedicated it for a Church, was present in Rome to see his happy death by Martyrdome, and next succeeded S. Higinius, of whose Papacie we now write, doth expressely witnes, that he was brought vp, by two most glorious Apostles S. Peter and S. Paul, and was, their Disciple. Sanctus Timotheus, qui ab Apostolis educatis, Presbiter vsque ad nos peruenit. Greate honor it was for the first Christian King of Britaine, the first Christian kingdome of the world, to be instructed in the faith by so noble and renowned Apostle of his owne Nation, with the assistance and concur­rance of the Pope himselfe S. Pius as he testifieth, when he saith concerning S. Timothie and S. Marke that was Martyred with him, that he dispensed the word of faith with them: cum quibus simul verbum fidei partiti sumus. What were the Impediments in temporall respects, which hindered King Lucius from publike Profession of Christian Religion, wherein he was thus instru­cted, vntill, or neare the Papacie of S. Eleutherius, I shall declare hereafter, and speake more of S. Tymotheus our Countriman and Apostle, as also of S. Nouatus his blessed brother, and the holy virgins his Sisters S. Pudentiana, and S. Praxedes. Onely I say now of him, that he was a most worthie man to be Legate to the Pope of Rome, of whome Ethelwerdus hath told vs before which in the yeare of grace 156. sent a Legate hither with letters to King Lu­cius exhorting him to the Christian Religion: Beatissimus Christi famulus per Nuntium & literas Lucium adijt Insulae Regem, ammonens eum de fide & Baptismo Catholico; which he so honorably performed. Yet in giuing this so greate de­serued honor to S. Tymothie, I doe not exclude others frō their due praise & glory for their labours in this busines, but as I haue proued before, so heare I acknowledg againe in our Protestant Historians words: Euen from the dayes of Ioseph of Arimathia, and his fellowes, or what other godly men first taught the Holinshed Hist. of Engl. l. 4. c. 19. Britans the Ghospell of our Sauiour, there remayned among the same Britans some [Page 217] Christians, which ceased not to teache, and preache the worde of God most sincerely vnto them: But yet no King amongst them openly professed that Religion, till Lu­cius. S. Marcellus a Brittan conuerted King Lucius.

6. Among these was S. Marcellus, or Marcellinus, afterward Bishop of Tungers; and then Archbishop of Treuers, where he ended his dayes with Martyrdome for the truth of Christ about the yeare 180. as diuers write, and Petr. Merssaeus Catal. Episcop. Tungren. & Ar­chiep. Treuer. in S. Marcell. Engl. Martyr. 4. Sept. Anton. Democh. l. 2. Missae contra Caluin. Guliel. Eisengr. cent. 2. Part. 4. yet was Bishop of Tungers 29. yeares, before he was translated to Treuers, where he was Archbishop some time. Therefore seeing we reade that he preached heare in Britaine his Country, and to King Lucius aswell before his going into those forreine parts, as after, he must needs haue preached heare, in, or before the 150. yeare, and so might well be one of those Cam­bridge Doctors before remembred. The Annals of the Arcbishops of Treuers say of this man, that Lucius King of Britaine, now England, was Baptized by his preaching: huius praedicatione Rex Angliae, id est Lucius, Baptizatus est. The Historie of Tungers speaketh more plainely, that this S. Marcellus did by his preaching conuert Lucius Prince of Britaine with all his Nation to Christ. S. Catal. Archiep. Treu. in S. Mar­cello al. Marcel. lino. Marcellus Lucium Britanniae Principem cum tota gente, sua praedicatione ad Chri­stum conuertit. And the same Catalogue of Treuers saith, that King Lucius was made a Christian, and Baptized by this our renowned Countryman S. Marcellus. S. Lucius Britanniae Rex factus Christianus, atque ab hoc Marcello Petr. Merssaeus Catal. Episcop. Tungren. in S. Marcello. Treuirorum Doctore Baptizatus. And to giue vs notice, that S. Marcellus must needs performe these holy offices heare, at, or about this time, the same An­nals of Treuers in his next and immediate Successor S. Metropolus, saying that he was Archbishop there in the second yeare of Marcus Aurelius Anto­ninus: Catal. Treuer. Arch. supr. Metropolus caepit tempore M. Aurelij Antonini anno secundo: Marcus Au­relius Antoninus beginning his Empire by accompts, betweene the yeares of Christ 158. and 163. though S. Metropolus did presently succeede to S. Marcel­lus Matth. Westm. an. 159. Marian. Scot. an. 163. Bar. Tom. 2. Annal. an. eod. in the Archbishops See of Treuers, & S. Marcellus left that greate chardge to come hither, to returne thither againe, and be Martyred before the second yeare of Marcus Aurelius, King Lucius must needs be a Baptized Christian before the 165. yeare of Christ, long before Pope Eleutherius Papacy. And if we followe the Annals of Tungers, telling vs that when he was Bishop there, King Lucius a Christiā Baptized by S. Marcellus a Britaine longe be­fore the Papacy of S. Eleutherius as­sisting S. Timothie long before he came to Treuers, he performed this holy office in Britaine, we are enforced to say, that he stayed heare very short time, which will not serue to conuert a King and Country: Lucium cum tota gente conuertit. And presently posted bake with as greate celeritie to Treuers, and without stay or ceremony was admitted Archbishop, and as presently, was Martyred, very vnprobable things; or els we most say he preached heare at the same time, S. Tymotheus did, and assisted in the conuersion of King Lucius, which the An­nals Catal. Archiep. Treuer. supr. of Treuers themselues sufficiently proue, when they say, that S. Marcel­lus after his rerturne from the Conuersion of King Lucius, Sancte & prudentis­sime praefuit; he ruled the Archiepiscopall See there, holily, and most pruden­tly. Catal. Archiepis. T [...]euer. in S. Mā ­sueto. Which to be truely, and so certainely affirmed, of the gouerment of so greate and lardge a Prouince as Treuers then was, and still is, requireth no short experience, and space of time.

7. I may reckon in this number, our first Preist and Bishop I finde of this Nation S. Mansuetus, consecrated by S. Peter the Apostle first Bishop of Tul­lum in Lorraine and after Archbishop of Treuers, before S. Marcellus, often coming into Britaine, as I haue proued before, liuing very long euen to S. Eleutherius time, as many then did, and among others, S. Maternus his Pre­decessor [Page 217] Disciple also of S. Peter gouerned the Sees of Treuers, Cullen, and Catal. Archiep. Treuer. in S. Ma­terno. Tungers vntill the yeare 133. and so may not be depriued of all the glory of the Conuersion of King Lucius and his people. The like I may probably affirme, of S. Thean, after Archbishop of London, S. Sampson, or Theodosius, or S. Mansuetus, Thean, Sampson and others pro­bably preached here in this time. both, Archbishops after at Yorke, and others. For if S. Eluan, one of King Lu­cius his Ambassadors to Rome about the Conuersion of Britaine, and there consecrated Bishop by the Pope did giue place to Sainct Thean to be Archbishop of London before him, and he was his Successor, we must needs conceaue that S. Thean had bene long time Bishop before, as many others heare were, otherwise Sainct Eluan in so greate honor for his Ambassadge and consecration at Rome, and that praise is giuen him in Histories, for his vertue and learning, would before the death of S. Thean in the Vacancy of 3. Archbishopricks and 28. Bishops Sees then in Britaine haue had a greate honor before that time: and his Companion S. Meduuinus so prime and ex­cellent a man should haue returned a Bishop from Rome, and not onely a Doctor, but that there were many worthie and learned Bishops heare then in Britaine deseruing, or actually hauing that Prerogatiue before him. And were or could so many Archflamens & Flamens be conuerted in the generall Conuersion, and embraced Christian Religion, if none of them had resigned their places before? Or who can imagine, that King Lucius entered into such a Dispute of Learning without consultation with his learned Flamens, and Archflamens, which then ruled not onely in spirituall but temporall affaires? Or how could he, and his temporall Nobles be conuerted, except the others were first conuicted to be in error? How can it with credibilitie be conceaued, that so many of those cheife Gentile Preists should willingly relinquish their professions, and most of them be made and consecrated Christian Preists and Bishops by the common opinion, except many of them had professed Chri­stianitie before? New Conuerties might not by the lawe of Christ be admit­ted to that charge and dignitie in his Church.

8. And of this opinion are, or ought to be, our Cambridge Antiquaries, in expresse termes testifiing, that King Lucius sent Eluanus and Meduuinus Io. Caius histor. Cantabrig. p. 22. to Rome about his Conuersion in the yeare of Christ 156. and it was in the yeare 178. before they returned hither againe to exercise their Preistly fun­ction, which they had receaued at Rome, id egit anno Domini 156. & regni sui 18. King Lucius sent these Ambassadors to Rome in the 156. yeare of Christ and 18. of his Reigne. Regem Baptizarunt anno Domini 178. and either they or Damianus and Fugatianus Baptized the King, and his Subiects in the yeare of our Lord 178. which was 22. yeares after the first sending of Eluanus, and Meduuinus to Rome, by these men. The olde Manuscript of the life of S. Helen our con­try Manuscr. Antiq. de Vita S. Hele­nae. Capgrau. in Catal. in eadem. woman, and holy Empresse, with Capgraue and others follwing it, testi­fie the same, when they say, that King Lucius soone after his Fathers death being but young in yeares, in inuenili aetate, did send Epistles to the Pope of Rome humbly entreating to be made a Christian by his direction. Lucius ex Patre Coillo optimae in­dolis puer in Inuenili aetate senilem animo canitiem moribus praeferebat. Qui cum de­functo Patre Regni diademate insignitus fuisset, exitum suum praeferri volens princi­pio, à Spiritu Sancto edoctus Epistolas Papae humiliter direxit, petens vt ab eo fidem Christianam recipere mereretur. The like hath the Authour of the Brittish Hi­storie, Galfrid. Monum. Hist. Reg. Brit. l. 4. c. 19. Pontic. Virun. l. 4. Brit. Hist. and Virunnius, who seemeth to alledge Gildas in the same sence, when he saith he writeth, many things in many places of King Lucius: de quo Gildas multa tradit multis in locis. And allthough it is now in the Copies of these Au­thours, [Page 218] or most of them, that this messadge was sent to Eleutherius, it cannot be but that name is in them mistaken, Eleutherius being neither Pope, nor probably Preist when by these Authours, these men and messadge was sent to Rome by King Lucius a young man and newly crowned: for Matthew of Matth. Westm. an. gratiae 124. Manuscrip. An­tiquit. in the Church of S. Pe­ter in Cornhill in London Matth. Westm. supr. & an. 201. Westminster, the Antiquitie in S. Peters Church in Cornhill in London, with others witnesse, that Lucius was crowned King in the yeare of Christ 124. The yeare of our Lord God (saith the Antiquitie of S. Peters Church) 124. Lu­cius was crowned King, and the yeares of his Reigne were 77. yeares. To which the Monke of Westminster iustly agreeth, crowning him King in the yeare 124. Anno gratiae 124. Lucius Regni diademate insignitus est; And recording his death in the yeare 201. Anno gratiae 201. Inclitus Britannorum Rex Lucius ab hac vita migrauit ad Christum. This Monke is stiled by our Protestant Antiquaries, to be most exquisite in the true Supputation of yeares: Matthaeus Florigerus quan­tum Io. Bal. l. de script. Britan. centur. 3. in Matth. Floriger. ad Historiam, in recta annorum supputatione singularis. And of all writers of such matters, we may lawfully Iudge, that the auncient Authour, or Au­thours of the Manuscript preserued in that Church dedicated to S. Peter, to testifie to all Posteritie, how that Church was founded by King Lucius, and was the first Archiepiscopall See or Church in Britaine, as is contained in that Antiquitie, was most diligent, and industrious in searching out the truth of such things, so publikly to be receaued. Such likely were the reasons which moued the Cambridge Antiquarie, to affirme so resolutely as he hath done, that King Lucius sent Eluanus and Meduuinus to Rome about his, and this Countryes Conuersion, so long before the dayes of the Papacie of Eleu­therius, and they returned hither againe in his time, to help to effect that holy worke. And I hope such an Vniuersitie as Cambridge would still be accomp­ted, and in Catholike times hath bene, would not without greate warrant from their owne, or some other Antiquities, which they remember not in particular, suffer it to be published, and printed as the generall saying and te­stimony of their whole Vniuersitie; That King Lucius when the question of Re­ligion was in hand, came purposely to Cambridge about it, and there being resolued by the holy learned Christians, which were students in Cambridge, that the Religion which they professed was true, he sent Eluanus & Meduuinus to the Pope of Rome in the 156. yeare of Christ, and the 18. of his owne Reigne, for the receauing of Christian Reli­gion in Britaine: Cantabrigiam Lucius, pius & moderatus Princeps clementissimus (que) Hist. Cantabrig. Accadem. Auth. Ioanne Caio. ex aedibus Io. Daij. An. Dom. 1574. pag. 22. Britannorum Rex venit. Cui cum ex Sanctorum virorum, qui Christum professi sunt, & Cantebrigiae studebant, praedicatione persuasum est, non fuisse vana quae de Deo, deque Trinitate diuulgata sunt, fidei Christianae cupidus, à Pontifice Romano, vt ad Christi fidem reciperetur per Legatos Eluanum & Meduuinum petijt: id egit Anno Domini 156. & regni sui 18.

THE VII. CHAPTER.

1. WHEN the Estate of Ecclesiasticall affaires in Britaine had taken so happy proceedings, and effect, that both our King heare and many principall men were thus conuerted to the faith of Christ, from their former errours, and superstitions, and so greate hope, and forwardnes there was, to haue that faith publikely professed, which they Diuers humane feares and Impe­diments now chancing, and hindering King Lucius from open profession of Chri­stian Religion in Britaine. priuately embraced, and acknowledged for the onely truth: many wordly temptations and oppositions did presently arise, to hinder these new and vn­trayned Souldiers of Christ, to make so bold and open Profession of their holy Religion, as many holy Martyrs at that time, and they themselues not long after did, and the glory of that required. For as we may probably with many Antiquities affirme, that the fauourable Edicts of diuers Emperours, and a­mong them Antonius surnamed Pius yet reigning had some what encoura­ged them in temporall respects, actually to be baptized in that Religion, The Martyrdome of the holy Popes S. Telesphorus, and S. Higinius. which their internall vnderstanding, and Iudgment was by many inuincible motiues, and Arguments conuinced before to be onely true: So now by like contrary wordly euents, and lets, they were for some time more slowe and Antoninus Pius Emperour incen­sed against the Britans. dull to professe it openly. They did perfectly vnderstand that notwithstan­ding the pretended and expected fauour of the present Emperour, eyther by his commande or permission, two holy Popes (to omit many others in other places) S. Telesphorus, and S. Higinius, procures of their Conuersion, cruelly Polydor. Virgil. Vrb. Anglic. Hist. l. 2. pag. 42. Iulius. Capitol. in Antonin. Nichol. Vignier Biblioth. Histor. and An. 143. were putte to death for that Religion, euen in Rome itselfe vnder the Empe­rours sight, within the space of foure yeares or litle more by all accompts. And because present and home daungers doe most terrifie, they did see, and ta­sted, that the present Emperour Antoninus was at this time incensed against the Britans, and had allready sent Lollius Vrbicus with forces hither, and he had fought some Battailes against the Britans: As both our owne, and the Roman Historians testifie. Pius Antoninus id temporis Imperator, Lollium Vr­bicum The superstitious education and dis­position of Marcus Aur [...]lius Anto­ninus adopted Successour in the Empire. Legatum in Britanniam misit, qui factis aliquot praelijs, Insulanos in officio manere coegit.

2. And to maintayne, and foster these conceiued and ingendered humane feares, and Impressions to liue and continue longer then Antoninus Pius was like to liue, now being old and long time Emperour, when he came first to [Page 220] the Empyre by the Adoption of Hadrian, he was commanded or directed by him that Marcus Aurelius Antoninus, whom from his Infancy he had trayned vp in the Gentils superstitions, should succeed him in the Empire. Iul. Capitolin. in Marco Aure­lio Antonino. When he was but 8. yeares old he was putt by Adrian into the Colledge of the Salij most superstitious Preists of Mars, and was made a Preist, a cheife Marcus Aurelius Antoninus his Persecutiō against Christians. Prelate, or Ruler, a Southsayer, and Master among them: octauo suae aetatis anno ab Adriano in Saliorum Collegium relatus est, & in Saliata functus Sacerdotio, & Praesul & vates, & Magister, & nonnullos inaugurauit, & exaugurauit, ne­mine praeeunte, quod ipse carmina didicisset. So that there could be litle hope, but this man; so superstitiously brought vp, and such a maker, and vnmaker of their Sacrificers, and Enchaunter, would still continue in the same, and pro­fesse himselfe an enemy to all Impugners of such proceedings, such as all Chrstians were, which he performed when he came to be Emperour, ray­sing a generall Persecution against Christians; which to omitt, but as it con­cerned this kingdome, and Christians thereof, the holy house of our glorious Countrywoman S. Praxedes in Rome, which vntill then both in the time of S. Nouatus her brother, her holy parents S. Pudens, and S. Claudia Sabinella or Priscilla, and likely as before vnder her parents also Christian Britans, had bene a safe refuge, and as a Sanctuarie for persecuted Christians, was now cruelly ransaked, and 22. holy Christian Martyrs together with the sa­cred Act. S. Praxed. per S. Pastor. Martyr. Rom. die 26. Maij. Bed. Vsuard. & Ado, eodem die. Petr. Catal. l. 5. c. 58. Baron. Tom. 2. Annal. an. 164. Preist S. Simitrius most barbarously without any triall, question, or Iudgment presently putt to death, of which blessed company, we may not but thinke diuers of this kingdome to haue bene. And S. Timothie himselfe returning from hence to Rome vpon the death of his brother, and Sister, S. Nouatus, and S. Pudentiana was martyred there, and before the 62. yeare of Christ, if we will allowe of Matthew of Westminster his computation, who saith that S. Iustus Bishop of Vienna after long exile was martyred that yeare: Anno gratiae 162. in Gallijs plurimi pro Christo sanguinem gloriosè fuderunt. Inter quos Iustus Viennensis Episcopus, longo tempore exilio maceratus, Martyr efficitur. For S. Pius Pope of Rome in his Epistle to this S. Iustus, writeth of the Mar­tyrdome Pius 1. Papa Ep. ad Iustū Vienn. Episc. To. 1. Bibl. Sanct. & Baron. To. 2. Annal. an. 166. of our S. Timothie. And by no accompt he liued not aboue 4. yeares longer, but was Martyred in this time. So by some accompts our glorious Countryman S. Marcellus, so diligent a procurer of the Conuersion of King Lucius, as I haue declared, was martyred in this Persecution. And to heape vp the measure of fears for Christian Britans, this Emperour did not onely thus persecute vs abroade, but sent Calphurnius Agricola hither into Britaine, with armed Troopes to keepe the Britans in subiection, as Roman Pagan Iul. Capitolin. in Marco Aurelio Antonin. Polyd. Virgil. Anglic. Hist. l. 2. p. 42. Writers terme it, but Britans may say, in a kinde of flauery.

3. These and such were the worldly Temptations which allured King Lu­cius, and many noble Britans, to be more timerous, and lingering to professe the Christian faith with such constancy openly, as inwardly they firmely be­leeued, and honored, vntill the Emperour himselfe conuicted by the written Marcus Aurel. Anton. Emperour miraculously con­uerted to beleeue in Christ, o [...] at the least, to be a Prote­ctor of Christians. Apologies, and Miracles wrought by Christians, was enforced to yeeld the honour to Christ, and abstayne from Persecution, and many of his noble Pa­gans embraced Christian Religion. Imperator victoriam suam Christo gauden­ter attribuit. And this I take to be the cheifest occasion of the mistakings in some Historians, or their Scribes, setting downe so many and seuerall times when King Lucius receaued the faith of Christ, or professed it. Many saying Tertull. Apol. c. 6 Euseb. Eccl. hist. l. 5. cap. 5. Matth. Westm. an. 174. it was in the yeare of Christ 156. according as I haue before related. Others in the yeare 164. others 165. as William of Malmesbury with others. Henry [Page 221] of Hartford in the yeare 169: And others in other and later times. All which be true, if we speake of the Religion of Christ which he held, and beleeued from the very first of these assigned times, but for his, and his Nobles publike profession thereof, and the kingdome generall receauing it, with building of Churches, placing Christian Bishops and Preists in them, and abandoning the superstitious Rites of the Pagan Gentils, we must expect a later date, in the time of Pope Eleutherius. And the honour this holy Pope had, long be­fore he was Pope, and the often occasion of King Lucius, and others heare Occasions of so oftē mistaking the name Pope Eleu­therius in letters written to and from Rome by Hi­storians, or their Scribes. writing and sending to Rome about this holy worke, might occasion some errour in the Titles of letters to Pope Eleutherius, when he was not yet Pope, but in high estimation with the Popes there, as a principall learned and holy Preist of the Church of Rome, as appeareth in the first Epistle of S. Pius Pope to S. Iustus Bishop of Vienna: wherein he onely sendeth him salutations from S. Soter after Pope and S. Eleutherius as the cheifest Preists then in Rome, and so he recommendeth them: salutant te Soter & Eleutherius, digni Pius 1. Epist. 1. ad Iustum Vienn. Episc. Tom. 1. Bi­blioth. Sanct. presbyteri. Which Epistle was written, and this honour giuen to Eleutherius by that holy Pope, allmost twenty yeares before Eleutherius was Pope. And yet he must needs be a renowned man long before that time, and so no mar­uaile if diuers letters were written to him from Britaine, and from him hither before his Papacie: especially if we reflect, to consider how probable a thing it is, that he was most resident with our Christian Britans there and the Popes of that time committed vnto him, to haue a peculiar care of this Country, which his greate credit and familiaritie with Pope Pius conuersing so much Euseb. Hist. & Chronic. Matth. Westm. an. 157. with our Britans there, and with such principall men as were sent into these parts, such as S. Iustus of Vienna, then was, will induce to thinke: Iustus Vien­nensium Episcopus & Lugdunensium Photinus, in Ecclesia Christi clari habentur. And our owne Annals doe sufficiently witnes, that the fame and renowne of S. Eleutherius was greate heare in Britaine before he was chosen Pope: ab Ethelwerd. Chronic. ortu solis vsque ad occasum exiuit sancta opinio eius. And that this his glory was so greate in Britaine before he was Pope, those our both auncient and later Historians prooue, which say that King Lucius wrote vnto him the first yeare of h [...]s Consecration, to take Order for the generall Conuersion of this king­dome: Marian. Scot. ae­tat. 6. in Eleuthe­rio Papa. Harris in Theatro. to. 2. So doth the most authenticall and approued Relation of this History testifie, that it was in the very beginning of his Papacie that King Lucius sent those letters and solemne Ambassadge vnto him about this Busines: Huic ini­tio Pontificatus supplices litterae venerunt à Lucio Britannorum Rege, vt se, ac suos Vita S. Eleuthe­rij in Breu. Rom. 26. die Maij. in Christianorum numerum reciperet. Which plainely proueth, this fame and honour of S. Eleutherius so well knowne in Britaine, did not now begin heare, with his Papacie; but was of farre more auncient continuance, and Antiqui­tie. For the very beginning of any Ruler, or Gouernour, cannot giue him so singular a commendation so soone, especially where his Regiment is so greate, and ample, that in so short a time he can hardly take notice of the state of those things which belong vnto his chardge, much lesse take so good Order for them all, that his fame and honour should be for that doing, reported in all the world. And King Lucius sending vnto him in the first yeare of his Papa­cie, and the very beginning thereof initio Pontificatus, could not possibly haue notice of his so renowned carriadge therein, consult with all his Nobles, Fla­mens, and Archflamens so dispersed in this so large a kingdome, and haue their generall consent, for a generall Conuersion, and send notice of this, by solemne Ambassadours so long a Iorney, to be there in the beginning of his [Page 222] Papacy, but that this greate honour, and fame of S. Eleutherius was renow­ned heare long before, and this publike and generall assent to forsake Idola­trie and embrace Christian Religion had bene formerly concluded, & agreed vpon in Britaine; and very probably, as our Cambridge Antiquaries haue told vs before, not onely S. Timothie was sent, or returned to Rome about this busines, but Eluanus and Meduuinus also, as they write, being but Catechu­mens to be instructed and consecrated there, towards the performing so great a worke in this kingdome.

4. Neyther can we with equalitie of Iudgment thinke that among so many Britans now conuerted, or so disposed heare, these two onely went now from hence thither to such end, and purpose, but allthough these be the onely men remembred in Histories to haue bene therein imployed, as more worthie, or els designed and sent by King Lucius: yet there went many others about this time from Britaine thither, the better to enable themselues for a ge­nerall Conuersion of this their Country: and there continued to able themsel­ues with learning and Religion, to be made fitt Instruments and workemen in so holy labours, and were therein assisted both by the Popes of these times, (much conuersant with our Christian Britans, and in their houses at Rome) and others the most renowned in the Roman Clergie at that time: Among whome S. Eleutherius, after Pope, and happie Conuerter of this Nation, was a cheife man. And in their opinion (which hold the Title, Cardinall, was giuen to that holy Preist which was the cheife, and most eminent comman­ding Onuphrius Pan­uin. l. de Episcop. Titul. & Diacon. Cardinal. Dama­sus. Et alij in Cleto, Euarist. & Higinio. S. Pastor Epist. ad S. Timotheū. Timoth. Epist. ad Pastorem. To. 1. Biblioth. Sāct. & Tom. 1. Ann. Baron. Pius Ep. ad S. Iustum Viennen. Preist in euery Church, or Titulus in Rome, according to the In­stitution and ordinance of the holy Popes S. Cletus, S. Euaristus, and S. Higi­nius, in whose time we now are) I cannot but probably thinke, that S. Eleu­therius so high in credit, and renowne, both with S. Higinius, and Pope Pius, and his brother S. Pastor, (to whose disposing and distribution the first Titles or Churches in Rome, (founded by our Christian Britans, and still called by their names, S. Pudentiana, and S. Praxedes, and to this daye giuing the na­mes of honour to the Roman Cardinals so stiled) was left,) was an eminent, Cardinall, and cheife Preist presently after this time, in one of those our Brit­tish Churches or Tituli in Rome: which among other bondes, tied him so firmely in loue to this Nation, and this Nation to him, that he is so often ho­noured in Titles of letters, and otherwise by our Antiquaries aboue other Popes. Some add an other testimonie, which if it be true, it greately maketh, for the especiall honour, wherewith our Historians adorne him, thinking that S. Eleutherius came parsonally into Britaine, and preached heare. And this is that opinion which M. Foxe the Protestant writer, thus remembreth: Timotheus in his storie thinketh that Eleutherius came himselfe: Which wanteth [...]oxe Act. and Mon. l. 1. p. 56. not probable Arguments, by that is said before, if they speake of his preaching heare before he was Pope, sent hither with S. Timothie our Countryman, or some others sent by any of those Popes before him.

THE VIII. CHAPTER.

1. S. Higinius hauing now gloriously ended his course by Martyrdome, S. Pius the first of that name succeeded him in the See Apostolike, by the more receaued opinion in the yeare of Christ 158. the 15. day of Ianuary, and the 19. yeare of the Empire of Antoninus Pius, and gouerned that holy Vita S. Pij Papae 11. Iulij in B [...]eu. Ro. Baron. To. 2. Annal. in Pio. Seuerin. Binn. Tom. 1. Concil. in S. Pio. See vntill the 11. day of Iuly in the 167. yeare of Christ, and 5. of Marcus Aurelius Antoninus Emperour, in whose Persecution he then suffered Martyrdome. All which time, and long after King Lucius still reig­ned in Britaine. Concerning this Pope, we are told by our Protestant Censu­rers of their liues and doctrine, that as he was then called Pius, godly, so he was in act and deed: he wrought many works of true pietie in the feild of Christs The pietie and Re­ligion of Pope Pius, by Protestāts Iudgment. Church and obtained the glory of Martyrdome by effusion of his blood vnder Anto­ninus Verus: Pius Aquiliensis sub Antonino Vero, multa verae pietatis opera, in agro Christianae Ecclesiae fecesse perhibetur: Martyrij gloriam in sui sanguinis effusione adeptus. Touching the seede of doctrine which this so holy a workeman did Io. Bal. l. 1. d [...] act. Rom. Pontificiū in Pio Aquile [...]en. Rob. Barns l. de Vit. Pontif. Ro. in Pio 1. sowe in the feild of the Christian Church, they thus informe vs: Pascha die Dominica esse celebrandum, per reuelationem Hermeti facta statuit. Sacerdotibus negligentius Missae sacra facientibus, paenas statuit, vt si quis per imprudentiam, de sanguine Christi, effunderet in terram, paenitentiam ageret dies 40. si super altare, dies 3. si super linteum substratum calici, 4. dies: si super aliud linteum, dies 9. sangui­nem Christi effusum lambere, vel si id fieri non possit, aut radere, aut cluere: & ra­sum, aut lotum, vel comburi, vel in sacrarium repositum seruari: Thermas Nouati templo dedicauit. Sacrilegij reos fecit, qui fundos, aliaue bona religioni dicata, in pro­phanos vsus conferunt. Virgines ante annum 25. non esse consecrandas praecepit. Quae ad Religionem spectant, à suae Diaeceseos Synodis audienda esse statuit: salua tamen Pontificia authoritate: he decreed that Easter day should be kept vpon the Sonday, according as it [...]as reuealed to Hermes. He ordained punishments for Preists which should negligently offer the sacrifice of Masse, as if any should by improuidence spill any of the blood of Christ vpon the ground, he should doe penance 40. dayes; if vpon the Altar, 3. dayes: if vpō the linnen cloath which is spredd vnder the chalice 4. dayes: if vppon the other linnen cloath 9. dayes. That they should licke vp the blood of Christ that was spilt, or if that could not be done, either pare it, or washe it: and so pared or washed to be burnt, or layed in the Sacrary, and preserued. He dedicated the Bath of Nouatus for a Church. He made them guiltie of Sacriledge, which conuerted lands or other goods that were dedicated to Religion, to prophaine vses. He comman­ded that virgins should not be consecrated before they were 25. yeares olde. He decreed that matters which belonged to Religion, should be heard by the Synods of their [Page 224] Diocesse, euer reseruing the Popes Authoritie. This is our Protestants Relation of this holy Popes pietie, and doctrine, concerning the whole Church of Christ. In which Narration there is one Act, and practise of his, more pecu­liar to this kingdome; which is his conuerting and dedicating the house of S. Nouatus, which these men terme Thermas Nouati, Nouatus his Bathes some time belonging to him, and adioyning neare his house, to be a Church. Of which, and this holy man, Sonne of our Noble Countrywoman S. Claudia, his Brother S. Timothie of whome I haue spoken before and their holy Si­sters S. Pudentiana and S. Praxedes, their due time and place now call vpon mee, to make some more memory of them, which so honorably deserued of this Nation, and the whole Church of Christ, in their dayes.

2. And because we are better assured, which of them died, then liued, first; I will begin with S. Pudentiana, who as S. Pastor or Hermes which well knew them all, and is supposed to haue written their Acts, in his Epistle to S. S. Pastor Epist. ad S. Timotheum fratrem S. Noua­ [...]i. Tom. 1. Bi­blioth. Sanct. & Tom. 2. Annal. Baron. Timothie, as it seemeth by the Tenor thereof in Britaine sent to him from Rome by Eusebius a Subdeacon of the Roman Church was the first of them, which happily changed this transitory for immortall life. This holy Virgin by her holy Mother S. Claudia of our Brittish Nation borne in that her happy house in Rome, which by the Roman Tradition, gaue the first lodging and entertaynement in that Citie to the glorious Apostle S. Peter, The R [...]ligious ho­nor of the house of [...]ur Brittish Lady Saint Claudia in Rome. The lod­ging and place of entr [...]tainment of S. Peter, S. Paul, Popes, and other Saints. was baptized and instructed in the faith by him, and probably some time by S. Paule often making his aboade, and residence in her parents house. As her holy Mother had before both in the presence and long absence of her Hus­band S. Pudens in Cappadocia and other remote places made her house, do­mus amplissima, a most ample and honourable house, as the Roman Historians terme it, the prime and cheife Harbour and lodging of Christians then, and there, primum ac praecipuum hospitium Christianorum. So that it being, in Monte Viminali the auncient Poet of that time taketh notice, that it was the ordinary place of Entertayning the Pilgrims which came to Rome in those dayes: di­ctumque petunt a vimine collem viscera magnarum domuū: And founded that euer Baron. Tom. 2. Annal. an. 159. & Tom. 1. & not. ad Martyrol. Iu­uenal. Satyra 3. memorable monumēt reuerently to intoombe and bury the sacred bodies and Reliks of holy Martyrs and other holy Christians: So this her blessed daugh­ter following the example of so worthie a Mother persisted in the like works of pietie. And allthough that honorable Liuing and reuenewe of her noble S. Pud [...]ntiana her daughter insisteth i [...] h [...]r Par [...]nts [...]m [...]le of Pietie. parents was now diuided to the Children into foure parts, and the farre grea­test by the Roman Imperiall Lawes vnto their sonnes, her brothers S. No­uatus and Tymotheus, yet wonderfull was that charitie she extended to all. Christians both Britans, and others, both for spirituall and temporall releife, in this time. She caused an Altar to be erected in her house, for the holy Po­pes to whom the greatest resort and concourse of people was to offer the holy Sacrifice of Masse, and the holy communicants there to receaue the most ve­nerable Sacrament of Christs blessed body: And kept those Apostolike Popes, as S. Pius & others there, with temporall maintenance to thē and those which resorted to them, or continually remayned there with thē, to those Religious purposes and intents. Pius Pontifex in aedibus Pu [...]entianae cum Christianis sacra Vit. S. Pudentia­nae [...]n Br [...]. Ro. die 19. M [...]. Adom Martyr. die 18. M [...]. Su­rius eod. die & al. celebrabat. There she and her family with these holy Popes and others ser­ued God in all exercises of pietie day and night: in omni exercitatione pietatis ita ex [...]reuit▪ vt nocte dicque incessanter hymnis & orationibus cum familia sua Do­mino inseruiret, Beat [...]s [...]imo Pio Vrbi [...] Episcopo cum ea in laudibus Dei participante. And to testifie her long time spent in this Religeous conuersation, in enter­tayning [Page 225] the Popes, Preists, and other Christians ministring vnto them, in all necessaries, the worthie writers of her life doe witnesse, that she kept this Order euen from the death of her Father S. Pudens, when she was first at her owne disposition, euen to her dying day: post obitum sancti Patris, pro­bably Matth. Westm. an. 98. Martial. in Epigram. God­wyn. Conuers. of Brit. c. 3. the space of 60. yeares or more: for her Father by common opinion died in the time of Domitian slayne in his Pallace in Rome in or about the yeare of Christ 98. And for the greater increasing the number of Christs people, she caused a Font to be made in this her house, for the baptizing of new Chri­stians, and the more to persuade all people to Christian Religion, it seemeth she redeemed many slaues and Bondmen from the Pagans, and causing them to be catechized and baptized in her owne house, made them free. For we reade in her life in Ado, Surius, and others, that at one time S. Pius the Pope baptized 96. such parsons in the Baptistery or Font belonging to her house, which she had made. Ad nonaginta sex numero manumissos Beatus Pius aquis Ado. & Sur. supr. & die 21. Iulij in S. Praxede. Lipe­lous aut Corne­lius Grasius die 21. Iul. in S. Pra­xede. salutaribus abluit. In this manner she spent all her ample Noble Wealth and substance, and after very many afflictions for her holy Religion, and pietie, after she had reuerently buryed many Martyrs, and spent all her Riches vpon the poore seruants of Christ, and his honour, she changed earthly life & things for heauenly, and was buried neare her holy Father S. Pudens, in the funerall place mentioned before, founded by her renowned Mother. Post In­numeros Agones, post multorum Martyrum venerabiliter exhibitas sepulturas, post omnes facultates suas in visceribus pauperum inclusas, Christoque fideliter commen­datas, tandem de terris ad Christum migranit, quarto decimo Calendas Augusti, & iuxta Patrem, sanctum Pudentem sepulta. About the yeare of Christ 160. Baro­nius Baron. Tom. 2. Annal. an. 162. seemeth to hold it was in the next yeare 161. And by all accompts it must needs be in a little before, or after this time, for all writers of her life affirme, she died in the dayes of the Papacie of S. Pius, and Empire of Antoninus Pius, who by all recknings of his Imperiall Gouernment died a litle before, or soone after this yeare.

3. Very soone after the death of S. Pudentiana died also her brother S. No­uatus, S. Pastor Epist. ad S. Timoth. supr. as among other testimonies, we reade in that Epistle which S. Pastor or Hermes sent to their Brother S. Timothie then farre out of Rome, and probably by the circumstances of time and others, heare in Britaine, where he S. Nouatus Preist a Brittan by his Brittish Mother S. Claudia. thus writeth that S. Praxedes being afflicted much for the death of S. Puden­tiana, Pope Pius, many Noble Christians and her Brother S. Nouatus came to comfort her, and within a moneth and 28. dayes after his returne from her S. Nouatus fell sicke, and about 13. dayes after died of that sicknes. Post men­sem & dies viginti octo aegritudine detentus est Nouatus, postquam abcesserat à con­spectu Virginis Praxedis. And tertio decimo die transiuit ad Dominum. It seemeth by S. Pastor in this his Epistle to S. Timothie of his happy death and disposing his temporall Riches, that he was a Preist, a Sacrificing Massing Preist, as it is euident before S. Pius then Pope was, for S. Pastor there plainely testifieth, that both Pope Pius, and Nouatus did often remember S. Timothie at the Al­tar of our Lord. Idemque (Nouatus) vos frequenter cum Beatissimo Pio Episcopo ad altare Domini commemorabat. The cheife cause of this so often their remem­bring S. Timothie our Brittish Preist, preaching heare in Britaine is of­ten remembred in the Masses of S. Pius Pope, and S. Nouatus. S. Timothie in the holy Sacrifice of Masse, especially by S. Pius the Pope, I cannot ascribe, but to the greate care that holy Pope had of the greate chardge he with his Predecessour had committed to S. Timothie, about his preaching and labours in Britaine, so much concerning the Apostolike See, and Church of Christ, that an holy Pope and Pastor could not but often re­member [Page 226] and commend it, in his best office of Sacrifice to God. And S. Noua­tus so holy a man, as all Antiquities of him giue euidence, so louing a Brother and carefull of his Countries Conuersion, and good of the Christians then dis­tressed, that he left all his worldly wealth to be disposed by this his Brother S. Timothie, diligently labouring in the Haruest of Christ in Britaine, and S. Praxedes his Sister, the cheifest Nurse and Releeuer of Gods seruāts in Rome, to be imployed to such holy ends, and vses, could not be vnmindefull in his prayers and Sacrifice of such a Brother, and his Countries most important bu­sines which he had in hand. This holy Saint was, as also his Father, Mother, Brother, and Sisters instructed in the faith by the holy Apostles S. Peter and S. Paule, Romae Depositio Sancti Nouati, filij Beati Pudentis Senatoris, & fratris Martyrol. Rom. 20. die Iunij. Bed. Vsuard. & Ado eod. die. sancti Timothei Presbyteri, & Sanctarum Christi Virginum Pudentianae, & Pra­xedis, qui ab Apostolis eruditi sunt in fide. That he was a Preist, the Martyrologe is silent, but that which I haue before cited from his renowned acquaintance and friend S. Pastor giueth vs sufficient warrant to be of that opinion. How The house of S. Nouatus an other Harbour for the Popes and Saints in Rome. he in herited his parents vertues in exercising all works of pietie, harbouring and releyuing the persecuted and distressed Seruants of God, that his house which had bene the first lodging of S. Peter, and harbour to diuers his Suc­cessours and a Receptacle & fosterer of all Christiās resorting thither both for spirituall and temporall comforts, was so continued all his time. Se suaque Act. S. Nouati. &c. in Antiq. cod. Baron. tom. 2. Annal. an. 159. Christianorum obsequio mancipasse cōstat. And his most Noble house was open to all Christians. Nobilissima Christianis patens, apud quam & Thermae Nouati. This was a distinct house and place from that where his holy Sisters for­merly liued as both the two auncient Cardinals Titles in Rome S. Pudentiana and S. Praxedes still continued from that time, as I haue shewed before, and the visitation which saint Nouatus going from his owne house to his Sister saint Praxedes after saint Pudentiana her death registred by saint Pastor then present in an other distinct house where she then continued in Harbouring and releyuing the Saints of Christ aboundantly testifie. S. Pastor to the greate honour of saint Nouatus and Praxedes also thus relateth it.

4. That saint Nouatus accompanyed with S. Pius the Pope and many No­ble Christians went to saint Praxedes her house to comfort her about her Si­sters death: Multi nobiles Christiani ad eam veniebant, & consolabantur eam vna cum Episcopo Pio, ventique ad eam Germanus vester Nouatus. And saint Pius to­gether with saint Praxedes and saint Pastor, went from saint Praxedes her house to the house of saint Nouatus when and where he was sick, and staied with him there 8. dayes. eamus ad eum fuimus in domo eius diebus ac noctibus octo. And vntill after the death of saint Nouatus who gaue all his substance to saint Timothie and saint Praxedes, she had no Interest in that house. How charitable and munificent saint Nouatus was to the poore Christians, may some what appeare by saint Pastor his Relation of him, when he went to com­fort his Sister, where he saith of him to saint Timothie, Germanus vester No­uatus, qui est frater noster in Domino, multos Christianos pauperes donis suis resecit, & ministrauit omnibus de facultatibus suis: Your naturall Brother Nouatus who is our Brother in our Lord did releeue many poore Christians with his guifts, S. Nouatus dying leaueth all to S. Timothie and S. Praxedes, to be employed for re­leife of Christians. and ministred to them all out of his substance. And as in his life he had euer an especiall care of the spirituall good of this kingdome, his Country, so at his death he was not vnmindefull of it, but gaue all be had to his Brother saint Timothie then labouring and preaching heare, and to his Sister saint Pra­xedes as mindefull of it though she was at Rome. Hoc placuit ei, vt vobis [Page 227] vna cum beata Praxede omnem substantiam suam relinqueret. And made as it were Superuisours of this his last Will and Testament to see it performed, the holy Pope saint Pius and his renowned Brother saint Pastor, as appeareth by that Epistle, the two most powerable and honourable then in the Church of Christ, and most louing of this Nation of Britaine, and spirituall good thereof, as allready appeareth, and will be more manifest in the next Chapter fol­lowing.

THE IX. CHAPTER.

1. I Haue spoaken before of the preaching and Apostolike holy la­bors of S. Timothie Brother to S. Nouatus in this their Coun­try of Britaine. And it (more then probably) appeareth euen by the Epistle of S. Pastor to S. Timothie, presently vpon S. Nouatus his death, that he thē both still continued heare whol­ly imploying his Trauailes for the Conuersion of his Country Britaine, and S. Pius yet continuing Pope continued also the auncient fatherly care of his Predecessors to vs, sent hither at this time, a new Mission and supply of Cler­gie mē to encrease the number of them, which with so greate spirituall fruite trauailed in the worke of our Conuersion. The first, of S. Timothie being S. Timothie our Apostolike Britan preaching in Bri­taine at the death of S. Nouatus his Brother in Rome. still in Britaine at this time, supposing what is proued before of his preaching heare a litle before, and no memory made in Histories of his departing hence, or preaching in any other place but Italy and Britaine before this time, we must needs yeeld so much to the testimonie of S. Pastor, that it conuinceth his still continuance in this place so remote from Rome, that he did not, nor could take notice of things there done, and nearely concerning S. Timothie, but by letters and Messengers to be sent vnto him, a long Iorney. For in this Epistle of S. Pastor to S. Timothie, he doth aduertise him, of the death of his Sister S. Pudentiana, which was before S. Pius, S. Nouatus, and the Christian No­bilitie of Rome came to her Sister S. Praxedes to comfort her in her sorrowes for so greate a losse, and yet maketh it allmost two moneths after, post men­sem & dies viginti octo, before S. Nouatus fell sike, who died not vntill aboue twenty dayes after this, diebus ac noctibus octo, and tertio decimo die, all this together with that S. Nouatus had left S. Timothie and S. Praxedes his Heirs, he writeth to S. Timothie for Newes and late accidents whereof he had no Intelligence before: This requiring so greate a distance from Rome where these things were presently knowne and acted to make them concealed from S. Timothie, whome they so concerned vntill they were now after diuers [Page 228] moneths writen vnto him by a man of such worthines and Authoritie, as S. Pastor was, doth giue mee allowance to be of opinion, that S. Timothie was all this while heare in Britaine.

2. The second, of a new mission of Cleargie men to be sent hither at this time by Pope Pius hath sufficient warrant in the later end of the same Epistle from S. Pastor at Rome to S. Timothie in Britaine, where the same Epistle is said to be sent by Eusebius a Subdeacon of the Roman Church. Missa per Euse­bium S. Pius sent with Eusebius a Deacō of Rome, and other Apostolike man into Britaine at this time. Subdiaconū sanctae Romanae Ecclesiae. Wherefore when I finde in so worthy an eye witnes that a Subdeacon of the holy Roman Church, whose office is to be subordinate and attendant vpon sacred Preists and Bishops in their holy Sa­crifice, and function, and hath no power committed vnto him of himselfe in such affaires, was sent into Britaine so farre distant, and then for the most part, a Pagan Nation, and thus to be sent from that Apostolike See which euer sent holy Preists and Bishops into all these parts of the worlde, I may not make my selfe so ignorant in Ecclesiasticall Histories, silent of such examples, and vnskillfull in Diuinitie, which vtterly disableth such men to intermedle in re­conciling people to Christ, and minister his Sacraments, to haue the least con­ceipt this Subdeacon Eusebius was sent hither alone, but some reuerēd Preists and Bishops, or Bishop at the least, on whome he with others was to attend, were sent hither by Pope Pius at that time, to exercise those powerable spiri­tuall offices which Britaine needed, and he could not performe. Their names in particular I doe not finde, no more then of others sent in later times by S. Eleutherius, & S. Gregory, whose sixt part is not to be found in any of our Hi­stories, Galfr. Monum. Hist. Reg. Brit. l. 4. c. 20. Pontic. Virun. l. 4. hist. in fine. Matth. Westm. an 186. except the auncient true Gildas relating the names of those S. Eleu­therius sent, as the Brittish History, Virunnius, and Matthew of Westminster testifie, can be produced. Yet I haue set downe the name of one, their Sub­deacon Eusebius, which probably is as much as any doth for S. Eleutherius, or S. Gregorie their Missions, if we consider how farre for number these by com­mon opinion did exceeded this Mission of S. Pius. And allthough iniquitie of times hath buried both the names, & labours of most of these Apostolike men in obliuion, for their particulars, yet we cannot but consider it was a great comfort to the Christians heare, and motiue to others to embrace the faith, when they did so certainely vnderstand by such approued warrāt, that many Noble men in Rome were become Christians, and boldly professed that Re­ligion. And among other matters concerning Britaine cettified to S. Timo­thy by S. Pastor, this was an other, that S. Pius Pope, S. Pastor and S. Praxe­des being present in the sikenes of S. Nouatus, he bequeathed all his Ritches and substance to his Brother S. Timothie and Sister S. Praxedes: his diebus cum ibi essemus, hoc placuit ei, vt vobis vna cum beata Praxede omnem substantiam suam relinqueret. And S. Pastor by the consent of Pope Pius and S. Praxedes wrote hither into Britaine vnto him to know what order he would giue in this af­faire: de quo facto nos literas huius textus ad vos direximus vna cum beato Pio Episcopo Sedis Apostolicae, & virgine Praxede, vt, quid tibi placuerit de substantia Germani tui Nouati, facias nos certiores, vt tua ordinatio in omnibus custodiatur. That they might certainely know from him, what order he would set downe for the disposing of so greate wealth; for they vndoubtedly assured them­selues, that he who had forsaken his holy Brother and Sisters, his Fathers Country and friends, and his owne temporall Estate there, for the ardent loue & desire he had to preach the Ghospell in this kingdome his Mothers Coun­try, and to wine his Countrimen and friends heare to Christ, would not giue [Page 229] ouer so holy a worke to take so long a Iorney to dispose of temporall things, which he had so contemned before, in respect of Religeous and heauenly bu­sines.

3. And thus it proued true, for S. Timothie writing againe to S. Pastor, his brother in holy Preisthood, and his most holy Sister S. Praxedes: Timo­theus confratri presbitero Pastori, & sanctissimae Sorori Praxedi in Domino salu­tem: S. Timothie com­mitterh the dispo­sing of his tempo­rall Ritches in Ro­me to S. Pius Pope, S. Praxedes his Si­ster, and S. Pastor to Ecclesiasticall vses. desiring to be remembred at the memory of the holy Apostles, and to S. Pius Pope, and all Saints there, referreth the disposition of all that temporall substance to S. Pastor and Praxedes, giuing them full power and Authoritie to dispose thereof. Oramus sanctimonium vestrum, vt nos commendare dignemini memoriae sanctorum Apostolorum, & sancto Pio Episcopo, sanctae Sedis Apostolicae Praesuli, & omnibus sanctis. Agnoscat Sanctitas vestra, quia quod germano suo No­uato placuit, & nobis famulis vestris placet: vt in arbitrio sanctae virginis sit, quod mihi dereliquit, & quod vobis, & sanctae virgini placuerit, ex eo faciendi plenam per omnia habeatis potestatem. This power and Epistle being receaued by S. Pa­stor at Rome from S. Timothie in Britaine, he deliuered the Epistle to Pope Pius to reade, who gaue thanks to God to see so greate pietie in our holy Countriman: accepta hac Epistola gaudio repleti sumus, & tradidimus eam legen­dam His house that was S. Nouatus house dedicated a Church by Pope S. Pius. sancto Pio Episcopo. Tunc beatus Pius Episcopus gratias egit Deo omnipotenti. And sainct Praxedes so soone as she had receaued this warrant from sainct Timothie, entreated sainct Pius the Pope to dedicate that house of Nouatus, for a Church, because the building was greate, and spatious, which saint Pius performed dedicating a Church there at Nouatus Bathes, and constituted it a Roman Title, consecrating a Baptisterie, or Font there, the fourth of the Ids of May, Eodem tempore virgo Domini Praxedes, accepta Potestate, rogauit beatum Pium Episcopum vt in Thermis Nouati, quae iam in vsu non erant, Ecclesiam dedi­caret, quia in eis aedificium magnum & spatiosum videbatur esse: quod & placuit Pio Episcopo, & dedicauit Ecclesiam in Thermis Nouati, in vrbe, in loco qui appellatur vicus Lateriorum, vbi & constituit Titulum Romanum, in qúo & Baptisterium, consecrauit quarto Idus Maias. This Title or Church decayed with oldnes was decently reedified and renewed by Henry Cardinall Caietan, Preist, and Baron. Annal. Ecclesiast. Tom. 2. an. 162. Ado Treueren. Martyr. 12. Cal. Aug. Sur. die [...]1. Iulij in S. Praxe­de. Cardinall of that auncient Title, when Caesar Baronius wrote his Historie of this Age, anno, quo haec scribimus. Ado Archbishop of Treuers, and others write, that this Church or Title was dedicated in her parents time, in titulo quem Pater earum Pudens dedicauit: Which may be well said, in respect of the continuall residence and continuance of the holy Apostles, or their Disciples and other Apostolike sacred Preists and Christians there continually seruing God. And after this solemne dedication by saint Pius, our holy Country wo­man The honour of this our Britās Church in Rome, S. Praxe­des, Martyrs and other holy Saincts there. saint Praxedes continued there in greate holines both in time of quiet and Persecution entettayning all Christians, and releeuing such of them as were needy there. In so much that soone after this time Antoninus Pius being departed out of this life and Marcus Aurelius Antoninus suc­ceeding him in the Empire, and persecuting Christians, and our bles­sed Countrywoman notwithstanding the terror of Persecution conti­nuing S. Pastor in Act. S. Praxed. Ado. Treu. 12. cal. Au­gust. Sur. & alij 21. Iulij. Bed. V­suard. & Rom. Martyrol. die 26. Maij. Petr. Cat. l. 5. c. 58. her auncient Religeous charitie in harbouring and maintay­ning the persecuted Christians, the Emperour being informed of such meetings and assemblies to be vsed, and continued in the house of saint Prax­edes, sent his persecuting Instruments thither, who apprehended many, among whome he commanded saint Simitrius an holy Preist, and 22. others without any examination or Processe of lawe barbarously to be put to death [Page 230] in the same Church. Vulgatum est Antonino Imperatori, quod conuentus fieret, in domo Praxedis: qui misit & tenuit multos, inter quos Simitrium Presbyterum cum alijs viginti duobus, quos sine interrogatione, gladio puniri praecepit in eodem Titulo. Whose bodies saint Praxedes carefully gathered together and reuerently in the night time buryed them in her holy Mothers funerall place. And she herselfe soone after, within 34. dayes of this greate Martyrdome, departed this life to receaue her eternall happines and reward in heauen, and was buryed there also, neare her holy Father by saint Pastor the reue­rend Preist and Martyr, who also wrote her life. In which place saith he the prayers of Saints doe florish at this day. Vbi florent hodie orationes Sanctorum.

4. Neyther did this holy Brittish Receptacle and Nursery of sacred Preists and Christians, departe frō this so long continued Religion, deuotion, & cha­ritie vsed there by the death of saint Praxedes, nor she, saint Pius and saint Pa­stor vpon that warrant or Resignation of saint Timothie, spoken of before, so This Church bore the name of S. Ti­mothie, and euen by the Romans cō ­fession was from S. Peters first co­ming to Rome the greatest receptacle of Christians there. transferre the dominion and Rule thereof from him though erecting a Title or Church there, but they still reserued a commande thereof to him, and it bore his name Balneum Timotheum, Thermae Timothinae, Timothies Bath, after saint Praxedes death, and saint Timothies also, keeping long the name of the last Brittish owner thereof. Baronius freely confesseth after this time that this Brittish house was then, and had bene the common and vsuall lodging place of Christians in Rome from the first coming of saint Peter thither, patebat Pu­dentis Senatoris domus, vt alias meminimus, ab initio Petri Romam aduentus hospi­tio Baron. Annal. Eccl. Tom. 2. an. 165. Christianorum: And he very often times reiterats the like. And to make this good, we haue many worthie Writers, some in the life of S. Iustine the renowned Christian Philosopher and Martyr, who as the Authours testifie, did offer his second Booke for the Defence of Christian Religion to Marcus Martyrol. Rom. die 13. Aprilis. Bed. Vsuard. A­do. Antoninus Verus, and Lucius Aurelius Cōmodus the persecuting Emperours, and defended it publikely in disputation, after this time: secundum librum pro Religionis nostrae defensione praefatis Imperatoribus Marco Antonino Vero, & Lu­cio Aurelio Commodo porrexisset. This renowned man being openly, together with the holy Christians Cariton, Caritina, Euelpistius, Hierax, Pean, and Vale­rian, Menol. Graecor. cal. Iunij. Meta­phrastes die 1. Iu­nij. Sur. & Lipol. eod. die. or Liberian, conuented and examined by Rusticus, Praefect of the Citie of Rome, vnder the named Emperours, in what place the Christians there vsed to assemble, and his schollers came together to heare him: Iustine answeared, that he euer continued at Timothies Bath, neare the house of one named Mar­tius, and hauing bene now twice in Rome, knew no other place, and there he preached to all, that resorted to him, Respondit Iustinus: Ego prope domum Martij cuiusdam, ad balneum cognomento Timothinum, hactenus mansi Veni autem in vrbem Romam secundo, neque alium quempiam locum, nisi quem dixi, cognosco. Ac si quis ad me venire voluit, communicaui cum illo veritatis doctrinam. By which it is euident, that this our Christian British house in Rome after the death of S. Praxedes, and S. Timothie his warrant to dispose of it, was em­ployed to such holy vses as formely it was and that it now continued not­withstanding the greate trobles and Persecution against it, the most famous and renowned place in Rome, for entertayning & maitaining afflicted Chri­stians, there preaching, ministring Sacraments, and other holy exercises. And that it still continued at our Countriman S. Timothie his disposition, as the still bearing his name as owner or cheife commander thereof, Balneum cog­nomento Timothinum proueth, which it could not truely beare vntill after the [Page 231] death of S. Nouatus, the immediate and onely Possessor of it, from his parents before. And it seemeth that allthough S. Timothie had left it in the power of S. Pius, Praxedes and Pastor to dispose of it, they still reserued the Right and Interest thereof to S. Timothie, and though at the Consecration of it, for a Church it was termed Titulus Pastoris, the Title or Church where S. Pastor was ordinary and cheife Preist, yet S. Pastor dying presently after S. Prax­edes, as Baronius writeth, and by S. Pius Epistle to S. Iustus Bishop of Vien­na, Baron. Tom. 2. Annal. ann. 164. Martyrol. Rom. die 26. Iulij. Pius Pap. Epist. ad Iu­stum Episcop. Viennen. where he saith of S. Pastor, that S. Pastor hauing this Title or Church conferred on him, deceased, presbiter Pastor titulum condidit, & dignè in Do­mino obijt. And so preserued the hereditarie Right together with the Title and Church thereto S. Timothie the true heire and owner thereof, from his Aun­cestors, by lawfull and lineall discent.

THE X. CHAPTER.

1. I Left saint Timothie diligently labouring in Christs Haruest in Britaine, and now I must attend to doe him honour at his glorious death, and Martyrdome at Rome: but before we bring him hither, to take his heauenly rewarde for his suffe­rings and trauailes there, we must for the greater glory of him, S. Timothie his ef­fectuall last labours in Britaine for the Conuersion thereof. and our Nation by him, make some esteeme how farre he profited, and pre­uailed in that imployment. We haue heard before, that by the paynes and preaching of him, and our Countryman saint Marcellus, both our King Lu­cius became a Christian, and a great part of Britaine began to professe the faith of Christ: S. Lucius Britanniae Rex S. Timothei eruditione ad Religionem Christi in­ductus est. Britannia magnam ex parte fidem Christi profiteri caepit: And the per­seuering of saint Timothie so seriously and with such intentiue feruour, that no thing could separate him from that most Heroicall Enterprise, not the death of his dearest Sister and Brother S. Pudentiana and Nouatus, nor so am­ple and Noble a Patrimonie now fallen vnto him, assureth vs, if we had no other testimonie to adheare vnto, that he was now Father of many spirituall children, had many such Brothers and Sisters, and by labouring long heare among the stones and Rocks of Britaine, had founde out and procured to this kingdome greater and more enduring Mines of Treasure, then all saint Pudens and Claudia his parents, or saint Nouatus his Brother their wordly Riches could yeeld vnto him. I can hardly be drawne to other opinion, fin­ding no reason to warrant mee, but his inflamed loue to the spirituall good, and happines of Britaine bounde and fixed him heare, with the chaines there­of vntill with vnexpressible Ioy he did see and reape that fruite of his holy works (my Authours before haue told vs of) that by his meanes King Lucius [Page 232] was induced to Christian Religion, and a greate parte of Britaine professed it. And this was the occasion of his returne from hence and going to Rome, ho­ping by that Iorney to be the happy Messenger and Instrument of relating His returne to Rome, and occasiō thereof. and procuring that, which was reserued for the honour of saint Eluanus, Me­duuinus, Damianus, Fugatianus and their Associats after, to see, and effect, the generall and publickly warranted, both by Pope and Prince, Conuersion of this Britaine, now hindered for a time by a sodden and new raysed storme of Persecution vnder new Emperours. For allthough at the time of saint Timo­thie his beginning his Iorney from Britaine to Rome the Church of Christ was at some ease, and quiet, Antoninus Pius that friend to Christians, yet continuing his Empire, or if Marcus Aurelius Antoninus the persecuting Em­perour had begun his Empire, yet he had not begun his Persecution at that time, or the knowledge thereof had not yet trauailed so farre as Britaine, to giue warning and notice to King Lucius, of any such thinge, eyther acted or intended. But when he, and his new Christian people heare had for certain­tie learned what barbarous and cruell Persecutions were now in hand, as all Antiquities of that time doe witnes, and to be silent in others, that our Noble Brittish Christian house in Rome, which had continued so long quiet, and bene such a Seminary of Religion for this kingdome, was now so cruelly afflicted, 23. renowned Martyrs tyrannically and without all tryall putt to death in the place and house itselfe, as I haue related, and saint Iustine and his sacred company after that, carryed also from thence to durance and Martyr­dome, and saint Timothie our Apostle Countryman and owner of that holy house together with saint Marke his happy companion in Martyrdome, and likely in his Trauailes in Britaine, were taken from that place to Martyr­dome, and Pope Pius also which much conuersed there, and should haue bene a cheife meanes in directing and assisting our generall Conuersion, if it had then taken effect putt to death by these Emperours for that cause.

2. These and such cruelties euen against the Christians of this kingdome by these persecuting Emperours being now knowne in Britaine, there was no hope left of our generall Conuersion to be compassed at this time, so many principall Agents therein violently putt to death, and the Emperours, with­out whose permission or conniuencie it could not probably be brought to passe, so enraged and cruell against vs, for such things. Yet cannot this stay and adiourning of this greatest publike good of this Nation be imputed to pu­sillanimitie of minde, or want of Heroicall Christian fortitude, and magnani­mitie in our Christian King, and diuers of his people and Nobles among them, who, as before, had receaued the Christian faith, and priuately professed it, but to the Iniquitie of the violent and ouerswaying times and Pagan Empe­rours with their Lieutenants, Imperiales, or Proimperatours, Proconsuls, Propretours hindering that holy worke. For allthough the state of Britaine was not so seruile to the Romans as the condition of many kingdomes was but we euer had our owne Kings both by inheritance and discent of our for­mer auncient Brittish regall Race, and with the desired allowance and agree­ment of the Roman Emperours after the marriadge of King Aruiragus with Genuissa daughter of Claudius, and the greatest dutie they could demande, was their Tribute: yet because in a publike and authoritatiue change of Reli­gion in a whole kingdome, there must also be a change of such lawes, and cu­stomes, as were contradicting and repugnant vnto the Religion to be recea­ued, this could not be done in such persecuting dayes without greate ielousie [Page 233] in the Persecutours Emperours, of an vtter reuolt from them in all respects. And therefore our old Manuscripts both of Nennius, and S. Gildas also, as they are commonly reputed, doe tell vs, that when our generall and publike Conuersion was, there was also an Imperiall allowance, permission, or tolle­ration for it, from the Roman Emperours or their Lieutenants heare. Missa Nennius in M. S. Hist. Gildas in Hist. M. S. in pu­blica Biblioth. Cantabr. & in Colleg. S. Bene­dicti. legatio ne ab Imperatore Romanorum: saith Nennius. Missa legatione ab Impera­toribus Romanorum: writeth Gildas in two Seuerall Manuscripts, one in the publike Library of Cambridge, the other in saint Benets Colledge there. The reasons hereof I shall deliuer in due place hereafter.

3. That which is wanting yet, and to be added to the honour of our A­postle and Countryman saint Timothie, is his glorious Martyrdome, so ho­noured of saint Pius the Pope then, and soone after also martyred, that writing to the renowned Bishop of Vienna not long vnmartyred, and exhorting him to constancy and perseuerance in afflictions and Persecution in Christ, propo­seth onely vnto him for the most worthie examples this saint Timothie, and his holy companion at Martyrdome, and probably of his labours in Britaine saint Marke, saying they were Preists, brought vp by the Apostles, continuing vntill this time, with whome he had imparted the word of faith, men called of God and now liuing in euerlasting Ioyes in heauen. S. Timothie and Marke haue ended their course by a good Combatt. O Brother remember thow imitatest them S. Pius Epist. ad Iustum Vienn. Episcop. Tom. 1. Biblioth. Sanct. & apud Baron. Tom. 2. Annal. an. 166. in following them, and be not bound with the bands of the world: presbyteri illi, qui ab Apostolis educati vsque ad nos peruenerunt; cum quibus simul verbum fidei partiti sumus, à Domino vocati, in cubilibus aeternis clausi tenentur. Sanctus Timotheus & Marcus per bonum certamen transierunt. Vide frater, vt illos imiteris sequendo, ne vinculis mundi illigeris. This is that greate honour of Britaine, and Gods Church, whome saint Dionisius the Areopagite, that wonderfull Diuine and His honor with S. Denis the Areo­pagite. glory of saint Paules Schollers honored so much, as euery Reader may see in his diuine Bookes, de diuinis nominibus & Ecclesiastica Hierarchia, of diuine names & the Ecclesiasticall Hierarchie, calling him most holy, sanctissime, and the like, and dedicated them to him as the auncient Title, Compresbytero Ti­motheo Dionisius Presbyter, Denys Preist to his fellow Preist, Timothie; and in his Baron. Tom. 2. Annal. an. 109. booke de diuinis nominibus citi [...]g an Epistle of saint Ignatius, written after the other saint Timothie Bishop of Ephesus his death, doe witnes, Baronius and others so acknowledging: How before his death he disposed his wordly Pius Pap. Epist. ad S. Iust. tom. 1. Bibliot. Sanct. & Baron. an. 166. wealth to the glory of Gods Church, and recommended the care of his Coun­try Britaine to the most glorious lights then of Christs Church saint Pius Pope and his worthie friends and familiars saint Soter and saint Eleutherus or Eleu­therius after Popes, we may gather by his former loue and labours for this Na­tion. The Martyrdome of S. Timothy and S. Pius Pope. And so after so many yeares of most holy life & trauailes for the Church of Christ, after his releeuing and maintenance of so many Saints, lodged, Manu [...]cr. Antiq. in Monast. S. Ci­rian. Martyrol. Rom. die 24. Martij. & Tabul. Ant. apud Baron. Tom. 2. ann. 162. Pius Pap. 1. Epist. ad S. Iustum. supr. 1. Epist. 2. ad eund. fedd, clothed, and fostered both with temporall and spirituall sustenance, his chardges and prouision in his holy house, many of them also martyred there, he was also martyred with his worthie Associate and fellow Preist saint Marke at Rome the 24. day of March an. 165. And saint Pius the Pope of Rome was martyred also soone after vnder the same persecuting Emperours, his death at hand being reuealed vnto him as he writeth in an other Epistle to saint Iu­stus of Vienna in France, and Bishop there. Reuelatum mihi esse scias, collega beatissime, citius me finem huius vitae esse facturum.

THE XI. CHAPTER.

1. S. Pius hauing thus gloriously ended his holy life and Papa­cie, saint Anicetus by the more common opinion after ma­ny Auncients, Iraeneus, Tertullian, Hegesippus, Eusebius, Epiphanius, with others teacheth that saint Anicetus suc­ceeded him in this hihest chardge. Yet there be very aun­cient Hieron. l. de Scr. in Hegesippo. Optat. Mileu. l. contra. Parmen. August. Epist. 161. Rober Barnes l. de Vit. Pontif. Ro. in Aniceto. and worthie Authours as saint Hierome, Optatus, saint Augustine, with others which hold that saint Anicetus was Pope be­tweene saint Higinius and saint Pius. And an English Protestant writer though he followeth the first and more common opinion for the Order of his Succession, next after saint Pius, yet saying of him that he was Pope in Anto­ninus Pius his Empire, sub Antonino Pio vixit, he must fall to the second opi­nion by that I haue spoken before of the time of Antoninus Pius his Empire, and contradict himselfe, as also he is singular when he saith of saint Anice­tus, that he was Pope but two yeares, foure moneths, & three dayes, Annos 2. menses 4. dies 3. others commonly tripling that time in his Papacie. There­fore to auoide all the least inconuenience and exception, I will ioyne also in this place saint Soter in all opinions vndoubtedlie Pope immediately before saint Eleutherus or Eleutherius, and next to saint Anicetus by the more recea­ued, Damasus Pont. in Sotere. Martin. Polon. Suppu. in Soter. and to saint Pius by the other, opinion. The space of his Papacie is not agreed vpon, the liues of Popes ascribed to Damasus, ascribeth to him nine yeares, seuen moneths, and 21. dayes. Martinus alloweth him so many yeares and dayes but detracteth foure moneths: Sedit annis nouem, mensibus tribus, Matth. Westm. an. gratiae 175. diebus viginti vno. The verie same hath Matthew of Westminster: Sedit in Cathedra Romana, annis 9. mensibus 3. & diebus 21. Baronius, and Binnius doe not afford him halfe so much time, saying he was not Pope fully and complea­tely foure yeares, but wanted twelue dayes of that terme: defunctus habetur Baron. Tom. 2. Annal. ann. 179. Seuerin. Binnius Tom. 1. Concil. in Sotere. Soter die 22. mensis Aprilis, cum sedisset annos quatuor, minus diebus duodecim. And assigne the yeare of his death 199. from the Natiuitie of Christ, and 17. of the Empire of Marcus Aurelius, spoken of before, continuing Emperour vntill the third yeare of the next Pope saint Eleutherius: All which time and lon­ger Lucius was still King in Britaine. These two Popes as our Protestant [Page 235] writers of their liues, are witnesses, were holy men and Martyrs. Saint Ani­cetus painefully gouerned the Roman Church in the holy ministery of the word, and in greate constancie in the Christian faith, shedd his blood for Gods truth. Anicetus Romanae Ecclesiae in verbi ministerio sacro laboriosè praefuit, & in magna Christianae fidei constantia pro Dei veritate sanguinem postremò fudit. Io. Bal. l. 1. de Act. Pontif. Rom. in Aniceto. The like they testifie of saint Soter: In armis Spiritualibus Christo fideliter mili­tauit: hoc vnum agens praecipuè, vt animas per Baptismum Christo dicatas doctrina, & exemplo, illi suo sponso saluandas adduceret: mortemque sui corporis pro Christi ipsius testimonio pertulit. Thus we are secured that both their example and conuersation of life, as also their doctrine and Religion, which they taught and professed, was holy.

2. What this was, some what in particular these men thus deliuer vnto vs. Robert. Barns l. de Vit. Pontif. Rom. in Anicet. Anicetus, decreed that if an Archbishop were accused by a Bishop, it should be done eyther before the Primate or Pope of Rome. He appointed that Archbishops should not be called Primats, but Metropolitans, except this prerogatiue of name was gran­ted The Doctrine and Religion of S. A­uicetus and So­ter. to any by the Pope of Rome. He commanded that the crowne of Preists heads should be shaued round: Anicetus Archiepiscopum à suo Episcopo, aut coram Pri­mate, aut Romano Pontifice accusandum esse statuit. Archiepiscopos non Primates, sed Metropolitanos appellandos esse dixit, nisi ista praerogatiua Nomenclaturae ei à Romano Pontifice concederetur. Capitis verticem spherulae instar radendum sacer­dotibus praecepit. Soter appointed against that errour of the Gnostiks, that a Robert. Barns. supr. in Sotere. Nunne should not handle the Pall, nor put incense into the Censor: and ordained that a Preist Should not say Masse except two at the least were present: Ne Monacha Pallam contrectaret, neue Thus in Acerram poneret, statuit. N [...] sacerdos celebraret, nisi vt minimum duo adessent ordinauit. In these times the persecuting Empe­rours still reigning, and Persecution raging, not onely in the Easterne parts, but in Italy, France, and Countryes in the continent neare vnto vs. This our Iland as an other world, was allmost quite free thereof both now before, and Gildas l. de Ex­cid. & conq. Brit. c. 7. after vntill the generall Persecution of Dioclesian, as saint Gildas and others after him doe witnes: vsque ad persecutionem Diocletiani Tyranni nouennem, both in respect of the scituation, remote distance and separation from the cheife Brittish Kings euer fauourers & friends of Chri­stians, drewe many persecuted Christians hither. commanding place of the Empire, and that it euer had Kings not so depen­ding of the persecuting Emperours, and so farre from the name and nature of Persecutours, that they euer were friends, and fauourers of Christians, and now the King and many both of his Nobilitie and other subiects had receaued Christian Religion. This, as our Protestant Antiquaries and others haue told vs of like former times, drewe many worthie and learned Christians among others hither, where for themselues they might more quietly enioy the li­bertie of their conscience and Religion, and for others desirous to be instru­cted in the truth thereof, and not kept back with such terrours of Persecution as in other Countryes, they might with more confidence and boldnes, and with greate hope of fruite, and increase, preach and teach it vnto them. And so this Persecution in other Nations, not sayling ouer itselfe but sending Apo­stolike men vnto vs eyther to conuert, or by their holy doctrine, conuersation, and miracles which they wrought, at the least so to dispose the minds and wills of many men in all degrees, that it made our generall Conuersion now at hand, more easie to be so speedely and vniuersally performed.

3. That such was the state of Britaine for spirituall affaires in this Idolatry and superstition, daily diminishing and decaying, and Christiā Religion in all places and persons encreasing, and multiplying both Authoritie, and the [Page 236] knowne certaine effect it selfe, the surest testimonie in such cases shall witnes heareafter. And this was the condition thereof, vntill about the beginning of the Papacie of S. Soter, or the end of the first yeare thereof about the yeare of our Redemption 175. when as it appeareth by the Edict of Marcus Aurelius Emperour before the strange deliuery of him and his Army by the Chri­stians Literae Marci Aurelij Anton. ad Senatum. in fine operum S. Iustini. Baron. To. 2. Annal. an. 176. Mat. West. an. gratiae 174. Tertull. Apol. c. 5. Euseb. l. 5. c. 5. Oros. l. 7. c. 15. Florent. Wigor. Chronic. an. 161. vel 184. miraculous prayers, he suffered many Christians to liue in quiet, and had a great number of them about him, inuenique magnam eorum multitudinem. And seeing himselfe and his Army in distresse, sent for them and entreated them to pray for his deliuery: eos qui apud nos Christiani dicuntur, accersiui, ac rogaui. Which he would not haue done, being a wise and learned Emperour, but that either by the Apologie of Athenagoras, the vertues and Miracles of many Christians, or some other inuincible Argumēt, his Iudgment was then wholly or allmost conuicted that their Religion was holy and they also, and thereby likely to be powerable with God to procure his safety, which his owne prayers & Sacrifices to his Pagan Gods were not able to doe, Deos Pa­trios votis susceptis rogaui, sed cum ab eis negligerer, As he himselfe publikly pro­professed, and therefore preferring the prayers of the Christians, appealed vnto them. But after God by the prayers of the Christians which he pro­cured them to make, had so Miraculously deliuered him and his Army consi­sting but of foure Legions, not 27. thousand men, enuironed allmost with a thowsand thowsands of Enemies, as the common reading is, hostium Nongen­torum & septuaginta septem millia, and his people distressed with thrist and hunger, not hauing drunke in fiue dayes, by sending a most cooling and com­forting Raine in the Campe of the distressed Emperour, and Haile like fier, and lightnings among his Enemyes confounding and discomfiting them, he presently sent out his Imperiall letters and Edict, chardging the Senate of Rome, to confirme them with their Decree, wherein wholly asscribing this deliuery of his Army and himselfe, and confusion of his Enemyes to the God of the Christians, & their prayers vnto him, wherein he gaue free liber­tie for any man to be a Christian: concedamus talibus, vt sint Christiani: and no man should be molested for being a Christian: censeo neminem, quod Chri­stianus sit, esse in crimen & in Iudicium vocandum; And he that should accuse a Christian for his Religion should be burned aliue, and he that shall professe himselfe to be a Christian, shall be freed from all danger intended against him for that cause; And no gouernor of any Prouince shall punish any such for his Religion, or depriue him of libertie. Volo eum qui Christianum accusauit, viuum exuri: Illum vero qui Christianum se esse professus fuerit, periculo omni, quod ob eam rem ei intendebatur, liberatum. Is cui Prouincia commissa est, nequaquam ad paenitentiam adigat, aut libertatem ei adimat. And he willed these things to be confirmed by the Senats Decree, and this his Edict to be proposed in the open Marcet place, to be read; And that the Prefect of the Citie then Vetrasius Pol­lio should cause it to be sent to all Prouinces, and no man should be forbidden to write it out. Haec autem Senatus consulto etiam sanciri volo, atque hoc meum Edictum in Foro diui Traiani proponi, vt legi possit. Curae autem erit Vetrasio Pol­lioni, Praefecto vrbi, vt ad omnes Prouincias haec constitutio mittatur: neque quisquam qui eam exscribere, vel ipse vti voluerit, prohibeatur. This was sent to the whole Senate and people of Rome, Senatui populoque Romano, and by the Empe­rours publike chardge, and command, as into other Prouinces, so likewise sent it into Britaine for the priuiledge of all Christiās heare, by the Emperours publike Officer in such affaires the Ruler of the City of Rome, ad omnes Pro­uincias [Page 237] haec constitutio mittatur. Any man that would, might freely be a Chri­stian, and no man vnder paine of cruell death to be burnt aliue, might call any into question for that cause. And to giue greater testimony of these things in Britaine, and see this Imperiall Edict for the freedome of Christians heare take place and effect, where as our English Antiquaries & others tell vs, that Trebellius and Pertinax the Roman Lieutenants heare about this time were Christians, our Countriman Florentius Wigorniensis plainely affirmeth, that Florent. Wigor. chron. an. 159. 181 Pertinax was a cheife commander in the Emperours Army, when this Mi­raculous Victory was by the Christians prayers, and this Edict writen and de­creed by the Emperour for their freedome and libertie, and probably was then conuerted to the Christian faith by this Miracle. Pertinaci, & exercitui qui cum eo in Quadorum Regione pugnabat, siti oppressis, pluuia diuinitus missa est, cum è contrario Germanos & Sarmatas fulmi na persequerentur, & plurimos eorum interficerent. And the Emperour himselfe who in his publike cited Edict, doth say of Christians, that in equitie he must thinke them now to be defended by God, whome before he accompted for wicked men, and alienated from God, must needs be a Christian in conscience and Iudgment. Equum est, vt, quos impios esse, & à Deo alienos opinabamur, eos existimemus Deo munitos esse. And he most needs at least internally beleeue in that true God, whome he said the Christians did beare in their conscience, Deum in conscientia gestant. And in no wise a learned Emperour or other would or could in Iudgment, reason, equi­tie, and conscience make a lawe to condemne men to so cruell death as bur­ning aliue, which he inflicted vpon the accusers of Christians, except he knew or probably thought their accusation was vniust, and the cause of the accused Christians lawfull, iust, and holy.

4. Wherevpon it came to passe that very many, both present at this Miracle and the Emperours change vpon it, or hearing it by so vndoubted Relation as the Emperours publike and seuere Edict for the quiet of Christians, began then to loue and embrace their Religion, so pleasing and powerable with God, and honored by men of greatest commande and iudgment. And Marci Aurelij Edict. supr. this Imperiall Edict and Relation of these things by publike Authoritie, and warrant, both of the Emperour and the Consuls of Rome, was with all expedition sent, proclaimed and diuulged heare in Britaine, as in other Pro­uinces, to King Lucius and the Lieutenants for the Emperour heare, as his pre­cept was. And this I take to be that Ambassadge or Messadge which S. Gil­das and Nennius before haue spoken of, sent from the Roman Emperour, or Emperours, as the diuers readings haue, missa Legatione ab Imperatore Roma­norum, or, ab Imperatoribus Romanorum, to exhort or warrant king Lucius to professe Christian Religion. For howsoeuer we will vnderstand these words Emperour or Emperours of the Romans, whether for the cheife Emperour, or his Substituts so sometime named by S. Gildas, so it was cōcerning the high Emperour, his Edict publikly proclaimed and diuulged in all Prouinces, was come to King Lucius [...]is knowledge, so that he must needs take notice thereof by that meanes. And if we will take the phrase of speach, Imperatores Romanorū the Emperous of the Romans, as S. Gildas before in Claudius seemeth to vse it, Gild. Histor. in Claudio. when he saith: in Tempore Claudij quieuit dari census Romanis à Britannia: sed Britannicis Imperatoribus traditur. Tribute ceased to be giuen to the Romans from Britaine in the time of Claudius: but it is deliuered to the Brittish Em­perours, which the Roman true Emperours seeme to haue deputed, as the Roman Consuls had their Proconsules, and Pretors, Propretors, and Kings [Page 238] now haue their Proreges, Viceroyes in remote Kingdomes subiect to them, supplying their place and power. And in this sence also King Lucius had both Martyrol. Ant. apud Baton. To. 1. Annal. an. 183. Holinshed. Hist. of Engl. l. 4. c. 19. [...]oscelin. Hist. Eccles. Ang. in Lucio. Matth. Parker. Antiq. Brit. p. 4. Galfri. Monum. l. 4. c. 19. Virun. l. 4. Harris Theatr. l. 2. cap. 18. Hect. Boeth. Scot. Hi­stor. l. 5. f. 85. Io. Goscelin. supr. c. de Rel. Lucij. Matth. Parker. Antiquit. Brit. p. 4. notice and warrant giuen vnto him of these proceedings by the Emperours or Lieutenants of the Romās in Britaine, as all Antiquaries giue testimonie here­in, our Protestant Historians thus write of this matter: King Lucius percea­ued not onely some of the Roman Lieutenants in Britaine, as Trebellius and Pertinax, with others to haue submitted themselues to the Christian profession, but also the Em­perour himselfe to begin to be fauourable to them that professed it. An other saith of King Lucius; comperit ex Legatis Caesaris Praepotentes at (que) Illustres quosdam ex Ro­manis Trebellium nempe ac Pertinacem, aliosque nōnullos Christianae Religioni acces­sisse: immo etiam ipsum Imperatorem aequum factum: King Lucius was assured by the Legats of the Emperour, that very potent and renowned mē of the Romans, as Trebel­lius and Pertinax and others had embraced the Christian Religion; and the Empe­rour himselfe was become indifferent herein. The like haue Catholike writers of this busines. And some Protestants haue published that the Roman Empe­rours had forbidden all vse, and profession of the Druyds Religion in their Prouinces: Edicto cautum Romanorum fuit, ne vsus aut existimatio in Prouincijs suis Religioni Druidum vlla adhiberetur. An other writeth that the Emperour Marcus Aurelius Antoninus, who had set out the fauourable Edict for Chri­stians, had set out an other vtterly to abandon the Druids Religion, which had reigned so longe with honor in Britaine, where the cheifest professors and Maisters thereof remained, & that King Lucius was at this time greate in fauour, and familiaritie with this Emperour. Erat eodem tempore Lucius & Romanorum fautor, & Marco Antonio vero Caesari summa bene volentia, ac fa­miliaritate coniunctus cuius Authoritate & Decreto, cum profliganda esset tantae Authoritatis Religio (Druydum) quae omnium memoriam superabat. Thus write these Protestant Historians, but neither bringing Authoritie, or reason that the Roman Emperours had made any such Edict, particularly against the pra­ctise of the Druyds Religion in Britaine. I dare not follow them therein. For there was greate difference betweene the gouerment of Britaine, Prouincia Regia, gouerned by our owne King onely Tributary to the Romans, and other Countries, as France Gallia where the Druyds also ruled, immediately subiect to the Romans, Iure belli, by Title of Cōquest, which they neuer had ouer Bri­taine, and so by their owne conditions of peace could not claime any such Pre­rogatiue heare to binde the Britans, but onely their Romans and Ciues, heare, to what Religion they pleased to prescribe.

5. And therefore their owne writers as Suetonius Tranquillus and our Protestant Antiquaries also, knowing how offensiue the Druids which ruled both in matters of warre and peace, and their Religion, were vnto the Ro­man C. Suetonius Tranquillus in Claud. Plinius l. [...]. cap. 1. Io. Sel­den Analect. c. 5. p. [...]. [...]8. Au­ [...]elius V [...]ctor Hist. abbreuiat. part. 2. an. ab vr­be condit. 794. cap. 4. Opimer. Chronograph. in Tyberio. Thea­ter of great B [...]t. l. 6. Conquests and proceedings, and how desirous those Emperours therefore were to suppresse them, doe tell vs, that before they were such Conquerours in those parts where the Druids ruled, Augustus did forbid all Citizens of Rome, and those would enioy the Immunities of being such, to professe the Druids Religion: Druidarum Religio tantum ciuibus sub Augusto Interdicta. And after they had made themselues Maisters of Gallia, Claudius did quite abolish it from thence what he could. And Aurelius Victor writing after this time, and of suppressing the Druids by the Roman Emperours, extendeth this sup­pression no further then Gallia, now France: compressae per Galliam Druidarum famosae superstitiones. Which Suetonius had written of Claudius before. Drui­darum Religionem apud Gallos dirae immanitatis, & tantum ciuibus sub Augusto [Page 234] interdictam, penitus aboleuit. So doth Aurelius Victor and Opimerus of Tybe­rius, shewing one reason among others, because when they tooke any of the Romans Prisoners they killed, and offered them in Sacrifice to their Idols: cum Gallias possideret ea immanitas, vt Druides illorum homines immolarent, Ty­berij Cornelius Taci­tus H [...]st. l. 14. in Vit. Iulij Agrico­lae. Ponticus Vi­run. l. 4. Pol [...]dor. Virgil. Angl. Hi­stor. lib. 1. pag. 11. Stowe Histor. in Suetonius Pau­lin. Holinsh. Hi­stor. of Engl. l. 4. c. 9. Hect. Boeth. Scotor. Hist. l. 3. fol. 55. & 23. Iul. Caesar. Commēt. l. 6. Robert. Cae­nal. Tom. 1. Gal­lic. Hist. Perioch. 3. Diodorus Si­culus rerum ant. l. 5. Io. Xiphi [...]in. in Epitom. Dio­nis. in Nerone. Iulius Caesar Commentar. l. 6. Boeth. Theat. of Brit. supr. Matth. Parker. Antiquit. Brit. p. 4. Caesaris principatus sustulit Druidas. Of which their sacrificing of Romans in Britaine, both the Roman and our owne Historians are witnesses; iustely calling them cruell superstitions: In quibus Insulani cruore captiuo adolere aras, & hominum fibris consulere Deos fas habebant. And, Sacerdotes infando ritu hu­manis mactatis hostijs, Deos consulebant. And the Druids were euer present at these cursed, cruell and most Inhuman Sacrifices: horum erat publicis sacrificijs interesse. For example our Protestant Historians, with others, thus write of Bunduica, directed by the Druids, when she had stayne 80000. Romans: she exercised all kinde of crueltie one such men as she tooke. As for the Noble women that she gate, she hanged them vp, and cut of their pappes, & sewed them to their mouthes: besides this, she stretching their bodies out at lēgth, thrust sharpe stakes cleane through them: all which things were done in despight, when they sacrificed, and feasted in their Temples. And whatsoeuer cruelties, outrages, reuolts, tumults, or seditions, as the Romans termed or interpreted not concurring with them by the Bri­tans, the Druids hauing power with seuerest punishments to Order and direct all things, all these were by the Romans ascribed, and imputed vnto them.

6. Therefore of all people in Britaine these Druids were, and must needs be most odious to the Romans; and their Religion which allowed and practi­sed such Barbarous, cruell, and execrable deuises, & was so hatefull vnto them, that as our Protestant Historians write this Emperour by his Imperiall Authoritie, and decree had forbidden the Druids Religion in Britaine: Marci Antonij Veri authoritate & decreto profliganda esset Religio quae omnium memo­riam superabat. In which opinion there was now no euasion to be founde out, but the Druids superstition must presently be abandoned in Britaine. And not to build too much vpon these mens words, most euidēt it is, that although the Roman Emperours had not published any Edict, for the abolishing the Religion of the Druids in Britaine, nor without the allowance and approba­tion of the King of Britaine, could by the agreed conditions betweene them, so farre intermedle to make any generall lawe to binde all the Druids, or any other kinde of people in this kingdome: Yet now both our King Lucius consenting, and seeking it, and the Roman Emperours so long desiring it, and farre preferring Christian Religion before that which they professed, the way is laid wide open, and ready prepared for a common forsaking of the Druids superstition, and embracing the sacred Religion of Christ in this Nation. For allthough we yeeld to them which hold King Lucius did not Rule in all Britaine on this side the wall or Trench of Adrian, yet most certaine in Histories it is, that he and the Roman Emperours together possessed it all. And these Emperours and their Lieut [...]nants had publikely, as before, giuen warrant for any man to be a Christian in all their Territories, and Anton. Sabelicus Eunead. 7. libr. 2. Hector Boeth. Scot. Hist. l. 3. f. 55 Ho [...]nsh. H [...]st. of Engl. l. 4. cap. 9. Theater of great Britaine l. 6. they desired nothing more, then the Druids vtter destruction, and extirpa­tion, and P. Suetonius not long before Lieutenant heare for the Romans had begun it when in the Isle of Anglesey, which was the resident place of the most learned and commanding Druids both for Britaine and Gallia he had v [...] ­terly destroyed them, their execrable places of Sacrifice, and sca [...]ely left there any memory of them. By which proceedings the cheifest difficulties of the [Page 240] Conuersion of Britaine especially in temporall respects were now ouercome. And for spirituall further helps besides so many holy and Apostolike men preaching heare then among the Britans, of whome I haue made memorie before, we finde that many among the Romans heare at that time were Chri­stians, and so had their spirituall guides to direct them; and which also gaue Instructions to King Lucius and his Britans. Lucius Britanniae Rex de Christia­norum Hector Boeth. Scot. Hist. l. 5. f. 55 pietate & miraculis à Romanis in Britannia sub Trebellio & Pertinace me­rentibus permulta audiuit. And we are further assured by forreyne Histories, that in the time of this Pope S. Sote [...] and Emperour about the yeare of Christ 174. Anno & quod excurrit 174. Pontifice Maximo Sotere: diuers Bishops were Arnold. Merm. Theatro conu. gent. & alij apud eund. ib. sent into these parts, which these Antiquaries bring on their Iorney hither­wards as farre as Callice, Morinis, naming diuers of them, as S. Fuscianus, Vi­ctoricus, Piato and their companions: Antistitibus S. Fusciano, Victorico, Piatone, alijsque socijs. And to put vs in minde of their coming hither, they tell vs, they had there the shortest passadge into Britaine, & they bring auncient wit­nesses thereof. Vnde breuissimus in Britanniam, nunc Angliam, est Traiectus, vti Tacitus, & Iulius Caesar meminere.

THE XII. CHAPTER.

1. WHEN matters were thus farre proceeded for the generall recea­uing of Christian Religion in Britaine, the King and his Nobles seeking it, the Roman Emperours and Lieutenants giuing con­sent there vnto, and many holy Apostolike Bishops and Preists now heare both among the Britans, and Romans which vrged it, and offered themselues dayly to maintaine and proue that to be the onely true and law­full seruing of God, and way to eternall happines, and saluation after this life: And that profession of the Druids which the Britans heare before this time, as also the Inhabitants of Gallia, and a greate part of Germany, had many hundreds of yeares followed, and practised, was impious, false, Idolatrous, damnable and diabolicall, many of the cheife Doctors and teachers thereof were much troubled and perplexed hereat, and in tēporall respects not with­out cause. For if a forsaking of their Rites and Ceremonies should generally and with publike warrant, and regall Authoritie, ensue, their temporall ho­nours, dignities, reuenewes, Immunities and priuiledges graunted vnto them onely in regard of their teaching, and maintaining that their Profession, would not onely be taken from them, but in all Iudgment be conferred and bestowed, (as they after were) vpon the Christian Bishops and Cleargie to [Page 241] succeed, professed enemyes of their callings. Heare vpon to giue a quiet and peaceable Introduction to the holy Lawe of Christ, which alone yeeldeth all true peace, and quietnes to the soules of men in earth and heauen, and not to bring it in with the onely temporall swaye or power of the King of Britaine and Roman Emperours, as the custome of Mahumetans and some others is, which haue no thing but sword, penall Edicts, and Persecution, to vent and supporte their bastardly Religions withall, diuers conflicts and disputations were had in this kingdome betweene our Christian Apostolike men, and the best learned of the Druids Lawe. These vrged many reasons and popular, for their manner and custome of worship, yet preserued in Histories. They had to pleade for themselues, that not onely Britaine and Brittish Ilāds many in number, but France, and greate parts of Germany ioyned with them in Religion: And in their worshiping for Gods, Iupiter, Apollo, Mars, Mer­cury, Audate, Berecynthia and some others, most of the gentiles conspired with them. Their Religion and themselues by that name had continued, and florished in the world from the time of Druius that greate King and high Preist, Druius Germanorum Pontifex. Who reduced the gentils Religion into Henric. Pantal. l. de Vir. Illustrib. Germ. part. 1. p. 40. 41. Selden A­nalect. Anglobr. l. 1. c. 1. c. 4. Bero­sus. Nichol. Vi­gnier. Biblioth. Hist. An. mundi 2200. Hist. ag­gregatiue des Annales fol. 3. Bernard. Giunti Cron. in Driius. Ioa. Frisius Bib­lioth. Philos. Anno mundi 2070. Ante Christum 1892. Io. Bal. l. de Scri­ptor. centur. 1. in Samothe. Camd. Brit. p. 12. Plini. l. 12. cap. 1. Lud. Caelius. l. 7. c. 1. Tacit. lib. de morib. & popul. German. Andr. Altham. in schol. in Cornel. Tacit. supr. I [...]l. Caesar lib. 6. Belli Gallic. Hector. Boeth. Scot. Hist. l. 2. f. 22. 23. this order, founded them a Colledge & gaue them their denomination about the yeare of the worlds Creation 2900. Druius ille apud Germanorum Celtas, vir magnae Authoritatis gentilitiam Religionom in ordinem redegit, at (que) Druidarum Collegium Religionis ergo instituit, a quo etiam Druides apud Gallos & Germanos dicti. And the Towne in Normandy, called Dreux, was also so named from him, as their Histories say, and the Ryuer Druentia running therby. What was the certaine time of their beginning is not so certaine. Pantaleon before saith, it was in the yeare of the world 2900. Ioannes Frisius saith, in the yeare thereof 2070. and 1892. yeares before Christ. Bernado Giunti will haue it in the 420. yeare after the flood of Noe. Nicholas Vignier asscribeth the Reigne of King Dryus or Driuus to the yeare of the world 2200. Therefore I cannot be of these late writers minde, which say, they were called Druides of [...] an Oke in Greeke, because they were some times vnder Okes in the woods. For so we might call all old Idolaters Druids, for the Scripturs witnesse, they sacrificed in Groues and Woods, so doth Pliny, Lud. Caelius and others Lucos, & nemora consecrant. And the Greeke writers, as Eutropius, Dio, Herodian, Zosimus and the rest are silent of this Sect, as the Latins also, but when they speake of Britaine, France and some parts of Germany where onely, and no where els this Religion reigned. And Iulius Caesar is plaine, there were no Druids in Germany, but they differed much from the Gaules in Religion. Germani multum à Gallorum consuetudine differunt. Nam neque Druides habent, qui rebus diuinis praesunt. And the Scottish Historians say, the auncient name of these men in the languadge heare, was Durcerglijs, and they were Romans which spake not Greeke which gaue them first the name Druides of Druius, to make the strange name to take Latyne declension: hos Romani Scriptores Druides vt peregrinum vocabulum inflexionem caperet Latinam, appellant. And heare were no Greeks in these parts to giue them a Greeke name, neither did their Sect come neare a [...] [...]art of Greece, at any time, and howsoeuer we will pronounce the Greeke word [...] an Oke, drys or drus, we should by de­riuing them from thence, call then Drissets, or Drussets, as of Cus, and Hus, we call Cussits, and Hussits, and not Druidae, or Druids: But for their Anti­quitie they might truely make it of so greate continuance.

2. Neyther was their honour and glory in Britaine, and where els they [Page 242] liued, of a lower degree. Vestitus corum valde pretiousus, atque ornatus insignis. Henricus Pātal. l. de Vir. Illustr: Germ. part. 1. p. 40. 41. Nam collo torques, manibus annuli, lacertis Armillae addebantur. Vestes erant tin­ctae, & auro pictae: Their apparell was very precious, and attire singular. For they wore chaynes of gold about their necks; Rings one their hands, and bracelets one their Armes. Their garments were dyed, and embrodered with gold. And their ha­bitations and dwelling places were no lesse stately, the cheifests of them sea­ted Antiquit. Eccles. Landau. Bed. l. 1. Hist. c. 4. Gildas l. de excid. & cōq. Brit. Galfr. mo­num. Hist. l. 4. c. 19. Pont. Virun. libr. 4. Dicetus Hist. M. S. ann. 178. Matt. West. Hist. an. 185. 186. Martin. Polon. Supput. in Eleu­therio. Robert. Barnesin Vit. Pontif. Rom. in Eleuther. Matth. Parker Antiq. Brit. Godwin. Conuers. of Bri­taine. Stow. Hist. in King Lucius. an. 179. Polid. Virgil. Hist. l. 2. Hector. Boeth. Scot. Hist. l. 2. f. 23 Theater of great Brit. l. 6. Selden Analect. Mich. Dract. Polyolb. Io. Hard. Chron. c. 51. Ammianus Mar­cellin. l. 15. in Cō ­stantio. Iulius Cesar Bel­li Gallici. l. 6. Lu­can. l. 1. in the cheife Cities of Britaine, and their Mansions conuerted afterward to be Archbishops, and Bishops Pallaces, sometimes they resorted to woods as all auncient Witches, Magicians, and Idolaters did, to exercise their Sorce­ries, and offer their Sacrifices, especially to such Oakes, as bore Misseltoe, na­turallie medicinable for diuers infirmities, and therefore to the rude people they ascribed a certaine Diuinitie to such Trees. Their houses, as themselues also had exemptions from all seruices, exactions, and trobles. They were cheife Iudges in all matters both spirituall and Temporall, hauing all men obedient to their Order, sentence and determination vnder the greatest pe­naltie of abandoning, and exilement from the Societie of men, and such like, and death itselfe at their pleasures, designing whome they listed to be cruelly sacrificed to their Deuils, and Idols, whome they termed Gods. The cheifest of them had for a singular signe of honour fier borne before him. Ante quem ignis dignitatis, honorisque insigne deferretur. Ammianus Marcellinus speaking of these men, giueth this praise vnto them, that they were of great wits, and liued in companies or Colledges, according as Pythagoras ordayned, they were lifted vp with questions of hiddē and high things, and despising human matters, pronounced that mens soules were Immortall. Druidae ingenijs celsio­res, vt authoritas Pitagorae decreuit, sodalitijs astricti consortijs quaestionibus occul­tarum rerum altarumque erecti sunt: & despectantes humana, pronuntiarunt ani­mas immortales. Which opinion of theirs of the soules immortalitie Iulius Cae­sar with diuers others also confirmeth, but in a lewde sence of Transmigra­tion of going from one body to an other. Hoc volunt persuadere, non interire animas, sed ab alijs post mortem transire ad alios. And if any man was dange­rously sike, in warre or perill, & would offer Sacrifice, or vowe to offer it, they vsed the Druids as Ministers to offer it. Qui sunt affecti grauioribus morbis, qui (que) in praelijs periculisque versantur, aut pro victimis homines immolant, aut se immo­laturos vouent, administrisque ad ea sacrificia Druidibus vtuntur. Diodorus Sicu­lus who liued in the same time with Iulius Caesar giueth his reason, that the Druids were thus vsed for Preists in all the Sacrifices of the Gaules and Bri­tans, much to their honour in their opinion which were ruled by the Druids: because they hold that Sacrifices should be offered by them, which be ac­quainted with the diuine Nature, and are skillfull of the languadge of the Gods: and they thinke that by these mens intercession good things should be Diodor. Sicul. l. 5. [...]um antiq. asked of the Gods, by whose counsaile they enioy peace and warre. Est apud cos moris, nullum absque Philosopho Sacrificium facere. Existimant enim per diuinae naturae conscios sacra fieri oportere, tanquam linguae Deorum peritos. Atque horum intercessione bona a dijs censent petenda, quorum consilio, & pace, & bello fruuntur. Our Protestant Authours of the Theater of greate Britaine make Caesar and auncient writers to write in this manner: The Druids office was imployed about holy things: for they had the managing of publike and priuate Sacrifices, and to in­terpret Theater of great Brit. l. 6. and discusse matters of Religion. Vnto them doe resort great numbers of yoūg men to learne at their hands, and they he had in greate reuerence, for they determine allmost, all controuersies and matters in variance, as well publike, as priuate. And [Page 243] if there happen any thing to be done amisse, if there be any murther committed, if there arise any controuersie concerning inheritance or bounds of lands, they take the mat­ter into their power, and award eyther recompence or penalties in the case. And if there be any, be he priuate parson, or be it corporation, that will not stand to their Iudgment, they interdict him, which punishment amongst them is held most greuious. They that are so excommunicated, are accompted in the number of the wicked, and vngratious. All men shune them, all men eschue their company, and communication. This is one of the cheifest things that they labour most to beate into mens minds, that the soules dye not, but doe after death passe from one to an other. And hereby they thinke men should be most stirred vnto vertue, when the feare of death, is nothing re­garded. Also they dispute many other things: as of the starrs, and of their mouings: of the bignes of the world, and the earth: of the nature of things, of the strength and power of the Gods Immortall: and doe therein instruct the youth. Thus we haue heard what those Druids and their followers, which had not before submitted themselues to Christ, did or could plead for the maintenance of their preten­ded Religion, and honour and glory which they principally enioyed by pro­fession thereof.

3. Now lett vs a litle examine their cause by their owne Authours and their owne proceedings, for to write at lardge of their most grosse and inhu­man absurdities would require a volume from mee, as the like hath done of other writers against such Pagan Gentils their superstitions. Whereas all creaturs cry out vnto vs, especially the more Noble as the Celestiall bodies (in searching whose natures and effects these men were most conuersant,) that there is an eternall and omnipotent maker and causer which created all things, who being without begining or ending was made or caused by no other: caeli enarrant gloriam Dei, & opera manuum eius annuntiat firmamentum. And diuine worship is onely due vnto him, for his allmightie excellencie, and the benefites, which man a reasonable creature receaued, and further expecteth, and needeth to receaue from him, which we commonly call Religion, a Re­ligeinge, Religation, or dutifull binding of man enformed with a reasonable intellectuall, and immortall soule, ordayned as it were the Lieutenant and Viceroy of God to gouerne this inferiour world, & by his better eternall part, assured that better and eternall things are ordayned for him, if he doth not de­priue himselfe of them, but seeke, finde out and performe the will and com­mandement of so infinite good and bountifull a Creatour, Preseruer and Mai­tayner of all things, especially for the vse and end of man so dignified and ex­alted among his creaturs. Which these Druids and their Disciples were so farre from effecting, that they gaue him noe honour at all, neuer remembring him among those they worshiped, but doing the greatest dishonour they could vnto him, in giuing that glory and maiestie, which is onely proper and due to him, to his rebellious creaturs and professed enemies, damned and in­fernall soules hundreds of thowsands before them, and diuers of these by pro­bable Historicall accompts of later time, and Creation, then the Authour of their owne Sect, Druius was. And if we will followe Iulius Caesar, who of all writers writeth most of their pretended Religiō, liuing in the time of their cheifest sway, and best knew what they professed, he writeth of the Ger­mans, that they differed much from the French, and their Druids in Religion: Hauing no Sacrifices, and onely accompting them for Gods, whome they see, and by whome they are manifestly knowne to be helped, as the Sunne, Moone, and such visible things, and heard not of any other God. Germani [Page 244] multum à Gallorum consuetudine differunt. Neque Sacrificijs student, Deorum nu­mero Iulius Caesar l. 6. Belli Gallici. An­dreas Althanur. Brēzius in scho­lijs in Cornel. Tacit. l. de sit. Mor. Germ. Henric. Pantal. l. de Vir. Illustrib. part. 1. p. 40. 41. eos solos ducunt quos cernunt: & quorum apertè opibus in [...]antur. Solem, Vul­canum, & Lunam: reliquos ne fama quidem acceperunt. Yet the German wri­ters are so confident, that the Druids ruled there in Religion, that they shew vs to this day in Germany, as farre as Bauaria two especiall places; where they were wonted to assemble vnder greate Okes, to exercise their superstitions, and in detestation thereof, two Monasteries called Oberaltaich and Nideral­taich, were founded there, to blot out their memory. In Banaria quoque infe­riore, sub quereu magno superiore & inferiore suam superstitionem exercebant, quae loca postea in Monasteria conuersa, etiamnum Oberaltaich, & Nideraltaich appel­lantur. Therefore these could not be Professours & Teachers of the true God, his worship and Religion, which for diuers people and Countries, and for themselues also had such varietie and change of Gods, and Religion, in diuers times and places, and yet all of them professing most grosse and stupid igno­rance, or willfull Idolatrie, the greatest Irreligion to God that can bee.

4. And as they thus proued themselues to be Athests leauing no possible true God to be worshipped, so by their errour of Transmigration of soules from one body to an other, they fall into one of these absurdities, that one soule might and should in the end informe many, euen hundreds of bodyes, or els cease at the last to informe, cease to be, and made mortall. And as Chimericall a fictiō it was of thē to say, as Lucan expoundeth them, that when a soule left a body in this world, it went into an other world, and there informed an other body.

For so they must needs make more worlds, where generation and corrup­tion is, besides this terrestriall and sublunary, were we inhabit. And therefore iustly doth the same Authour call their profession Barbarous rites, a false man­ner of worship, and singular against all the world besides.

And thus in their Religion we finde neyther true God to be worshipped, nor true man to worship him. And their practise both tooke away all things, that are required to true worship, and Religion, and they exercised in place of them quite contrary and vnlawfull things. Which we shall euidently perceaue if we examine them by the Decaloge or Ten commandements giuen by God in the Lawe of Moyses, commonly thought both by Diuinitie and Philoso­phie to be the Lawe of Nature except that of the Sabboth day to be obserued.

5. The first of, one onely God, we haue heard how they transgressed it; so likewise of not making any Idoll to adore or worship, hauing the Idols and false Gods before remembred. S. Gildas is an able witnes that the monstrous Idols of Britaine in this time were not inferiour in number to those of Egipt, commonly esteemed the most Idolatrous Nation of the world, and some of them with deformed lineaments remayned to be seene in his time. And this blinde people of Britaine gaue diuine honour euen to Mountaynes, Hills and Gildas l. de Ex­cid. Brit. Riuers. And yet besides these, had errours and Idolatries common with other Nations. Non omittens priscos communesque cum omnibus gentibus errores, quibus [Page 245] ante aduentum Christi in carne omne humanum genus obligabatur obstrictum, nec enumerans patriae portenta ipsa diabolica pene numero Egiptiaca vincentia, quorum nonnulla lineamentis adhuc deformibus intra vel extra deserta maenia solito more rigantia, toruis vultibus intuemur: neque nominatim inclamitans montes ipsos, aut colles, aut fluuios olim exitiales: nunc verò humanis vsibus vtiles; quibus diuinus ho­nor à caeco tunc populo cumulabatur. The same haue others both Catholike and Theater of great Brit. l. 6. Protestant Antiquaries after him. And the Sacrifices which they offered to these abominable Idols, were the most detestable, and for such not vnwor­thily ranked both by their owne Pagan, and Christian writers, among the most cruell and Barbarous sauages of the world. Pro victimis homines immo­lant administrisque ad ea Sacrificia Druidibus vtuntur. Publiceque eiusdem generis Caesar l. 6. Belli Gallici. Cicero Oratio­ne pro M. Fon­teio. habent instituta Sacrificia. They offer men for Sacrifices, and the Druids be the ministers in such Sacrifices. And such Sacrifices be instituted by publike Authoritie among them. Thus hath Caesar and others. Cicero speaking of these Druids saith: His quicquam sanctum, ac Religiosum videri potest, qui etiamsi quando aliquo metu adducti Deos placandos esse arbitrantur, humanis hostijs eorum aras, ac templa funestant? vt ne Religionem quidem colere possint, nisi eam ipsam scelere violarint. Quis enim ignorat, eos vsque ad hunc diem retinere illam immanem, ac Barbaram consuetudinē hominum immolandorum? Quamobrē quali fide, quali pie­tate existimatis eos esse, qui etiā Deos immortales arbitrentur hominū scelere & san­guine facile posse placari? Can any thing be accompted holy and Religious with these men, who when they are a fraid of any thing and would haue their Gods pacified, doe prophaine their. Altars and Temples with sacrificed men? So that they cannot exercise their Religion, except they first violate it with wickednes. For who is ignorāt, that euen to this day, they retayne that sauage and Barbarous custome of sacrificing men? There­fore can you thinke those men to haue any Religion, or piety, who thinke their im­mortall Gods (so he a Pagan nameth their Pagan Gods and Idols) may be easily appeased with the wickednes, and blood of men? The like hath Dio Cassius, Am­mianus Mercellinus, and others among the Gentils, all crying out against Dio Cass. in Epi­tom. apud Xe­phelin. in Nero­ne. Ammian. Mercell. in eod. Iul. Caesar. lib. 6. Belli Gallici. Io. Selden Analect. p. 27. Plinius natural Hist. l. 3. Io. Seld. Analect. Anglob. p. 35. Theater of great Britaine l. 6. these most Barbarous proceedings, and yet termed with them Religion. And to fill vp the measure of this their most inhuman Irreligion, as Iulius Caesar with others testifieth, these men had Idols of an Huge greatenes whose members being made of wands, they filledfull of men aliue, and so setting them on fire burned them: immani magnitudine simulachra habent, quorum contexta viminibus membra viuis hominibus complent, quibus succensis circumuenti flamma exanimantur ho­mines. And Pliny with others is witnes, that they were so farre, from doing any homage or dutie to God, that they bestowed all such vpon the Deuills his Enemyes, and were so farre and so long time in his dayes had bene pra­ctised in Magike and Inuocation, and worshiping deuills, that he supposeth the Persians so farre distant, and giuen ouer then to that most horrible disho­noring of God, had learned and receaued it from hence, where the cheife Maisters and practisers thereof remained.

6. And concerning the other commaundements of the second Table, of honoring Parents, not committing murther, adultery, theft, or wronge vnto men, which are warranted by the Lawe of Nature, these men were as farre from performing thē, as those of the first Table about diuine worshipe, but this so termed Religion gaue either cōmandemēt or publike allowance to breake them all Iulius Caesar writeth, that the men kept women as wyues com­mon vnto them, and brothers the women or wyues of their brothers, and Iul. Caesar Bell. Gallici l. 6. parents those of their children. Vxores habent deni duodenique inter se com­munes, [Page 246] & maxime fratres cum fratribus, & parentes cum liberis. The like hath Io. Zonaras in Seuero. Zonaras; and how in some parts of this Country the people went naked. Nudi degunt, mulieribus promiscuè vtuntur. And this was accompted a vertue & honour among them, as their Queene Bunduica did publikly professe, in her prayer to her Goddesse Andraste, or Andaste: Qui cum caetera omnia, tum liberos, Būduica Regina in orat. ad Ada­sten apud Io. Xe­philin. in Epitom. Dionis. in Nero­ne. & in Seuero. Dio. & Xephil. supr. Io. Zonaras in Seuero. Theater of great Britaine lib. 6. S. Io. Chrysostom. Serm. de Pente­cost. Hier. aduers. Io­uinian. & vxores communes inter se putant: The Britans did esteeme children; wyues, as all other things to be common among them. And both Xephilinus, Dio, and Zonaras say, it was as lawfull for them to steale, libentissimè latrocinantur: If theft may be, where all things are allowed to be common. What they estee­med of murther, and corporall violence may be collected by that is sayde, when the Innocents were at commaund to be sacrificed to their deuills. And to vse S. Chrysostoms and S. Hieroms speach as our Theater Protestants translate them: S. Ihon Chrisostome saith, the Britans fedd vpon human flesh, making no difference betwixt the blood of man, and beast. Of which barbarisme S. Hierome also complained, that some of those Nations (he expressely nameth the Scots) vsed to eate the Buttoks of Boyes, and Paps of virgins, which in their feasts were serued for the daintiest dishes. And this most sauadge and barbarous beha­uiour of this kingdome, vnder the Religion and Reignement of the Druides, was by their gouerment now become so notorious in the world, and odious, that, as S. Gildas noteth Pophyrie that greate Pagan Philosopher and main­tainer of their superstitions, and so enraged against the Church of Christ, that he calleth him the madd dogge, Porphirius rabidus orientalis aduersus Ecclesiam Porphir. apud Gildam l. de ex­cid. Britanniae prope Initium. canis, liuing in the East nameth this Country, the mother of Tyrants. Britannia fertilis Prouincia Tyrannorum.

7. These and such other most grosse and hellish superstitions, errors, and exercrable wikednes in practising their pretended Religion, being so inuin­cibly proued, that neither denyall, nor excuse would be made, and seeing how all the world had allready, or now was to forsake them, the Roman Em­perours and their Lieutenants in France had bannished them, they sought their destruction heare in Britaine, and the King himselfe with his Nobilitie condemned them, and very many of their best learned men both in this and other Countryes had abandoned their Rites, and vsadges, and now embra­ced and actually professed Christian Religion, thus spurred forward, and thereby more seriously, and deliberately reflecting vpon those conui­cting, and vnansweareable motiues therevnto, which I haue remembred in the first Age, and more properly belonging to the Druides of Britaine, then any people of this or other Nation. They also with their followers and Dis­ciples gaue a common consent to relinquish their so condemned superstitions, and receaue the lawe of Christ, and this in so generall or vniuersall manner, that within short time after, few or none were to be found, which professed their so condemned Idolatryes, and Impieties. And among their owne super­stitions, they had some better obseruations and directions deliuered and pro­posed by a better spirit, to bring them more readily into the way of truth, among which was that their auncient Tradition, which I haue spoken of be­fore of picturing & reuerencing a Child in a Virgins Armes, which whē the Mysteries of Christ were preached & proued vnto them more easely brought them publikly and plainely to professe and followe that, which figuratiuely, & prophetically in obscure manner and signes they had acknowledged long before Christs Natiuitie.

THE XIII. CHAPTER.

1. ABOVT this time when matters were thus acting, or acted in Britaine, S. Soter the holy Pope of Rome was Marty­red, not by the commandement, but rather against the commande and Edict of Marcus Aurelius the Emperour, hauing giuen so seuere and strict order and chardge that no Christian should be molested or questioned for his Reli­gion, by some malitious and false accusing Aduersaries. And S. Eleutherius, Damasus Pontif. in Eleuth. Mar­tin. Polon. in E­leuth. Matth. Westm. an. gra­tiae 185. Florent. Wigorn. Chron. an. 162. al. 184. Lampridius in Commodo. Mar. Max. & Senat. a­pud eund. ib. He­rodianus l. 1. Dio in Commodo. or Eleutherus succeeded him in the See Apostolike, and by the common opi­nion ruled the same, 15. yeares, or more. Marcus Aurelius Antoninus was yet Emperour, and after him his sonne Commodus, who though he was a most wiked man, exceeding all that went before him in impiety, as Marius Maxi­mus, Lampridius, and in them the whole Senate of Rome with others are witnesses, yet as a scourge of God, to the Persecutors of Christiās, he oppressed them, and was fauorable vnto Christians, neuer molesting them; whether it was at the mediation of Marcia a woman, whome he exceedingly affected, and was as Dio saith, most friendly to Christians, Christianorum studiosissima, or otherwise, I doe not examine, he remained Emperour all Pope Eleuthe­rius his time. And Lucius was still King in Britaine, and so by generall con­sent of Antiquaries continued all the time of Pope Eleutherius, who as all our English Protestant Historians, with others doe willingly and freely ac­knowledge, was an holy Bishop and studious to haue the word of God pub­lished, a good Maister of the household of Christ, and so adhering to the Do­ctrine of the Apostles that he confirmed the Britans therein. Pius Episcopus, Matth. Parker. Ant. Brit. p. 4. Io. Bal. lib. 1. de Act. Pontif. Rom. in Eleutherio. diuino verbo propagando studens. Bonus paterfamilias de thesauro suo noua cum ve­teribus proferens effecit, vt confirmatis & consolidatis Britannis in suscepta prius ab Apostolis Doctrina, totum illud regnum in eius fidei verba iuraret. Thus write two Protestant Bishops, the one their first Archbishop to whome the rest subscribe in this opinion of S. Eleutherius.

2. What was his Religion in particular concerning matters now questio­ned by them, they are not so willing to vtter in expresse terms, because they are enforced by all Antiquitie to yeeld that the Religion which he pro­fessed was the same which was then by publike Authoritie generally prea­ched and embraced in Britaine. But he established among other things, the Florent. Wigor. Chron. an. 181. true Obseruation, of Easter, die Dominico a 14. vsque ad 21. celebraretur. Acknow­ledging, [Page 248] as before, that he confirmed the Britans in the Doctrine of the Apo­stles. And further testifying from Antiquities that his mother Authia comit­ted Magdeb. cent. 2. col. 133. cap. de Scholis. N [...]ceph. l. 3. c. 29. Pius 1. Epist. 1. ad S. Iu­stum. Vienn. him to Anicetus Pope before S. Pius, by many Authorities, to be instructed in Diuinitie: Authia Eleutherium filium suum Aniceto tradidit erudiendum, qui sa­cras literas ab eo doctus, sacro Cleri numero inseritur: and so familiar, and accōpted renowned with Pope Pius, that famous Massing Pope, as is allready declared, they must needs grant he was as farre a professor of that present Roman Religion, which they name Papistrie or Poperye, as they haue confessed of those holy Popes his predecessors in the See Apostolike, and Tutors in Reli­gion. And for some cheifest particulars, they giue vs their particular warrant, that it was so. For the Popes spirituall Supreamacie they write that he clay­med, and partised it, as the definition or Institution of the Apostles, and their successors to his time: Romanae sedis Primatum arrogat, cum ait ab Apostolis eo­rumque Magdeburgen­ses cent. 2. c. de primatu. col. 141. 142. Robert. Barns l. de Vit. Rom. Pont. in E­leutherio. successoribus multorum consensu Episcoporum definitum esse: and prouided that in Bishops cases, and accusations, nothing should be determined, but by the Pope of Rome. Accusationem contra Episcopos intentatam, Episcopos audire permisit: sed vt nihil, nisi apud Pontificem definiretur, cauet. But this will more plainely appeare in the planting of Christian Catholike Religion heare, in the ensuing History thereof. And this shall stand in place of a Sea Marke to bring mee into the true way of my British Historicall Narration againe.

3. For when matters of Religion had so farre and prosperously proceeded in Britaine, as I haue related in the former Chapter, and now nothing remai­ned to be concluded of in those affaires, but how the true faith and Religion of Christ might be planted heare, by the most publike, powerable, warrantable, and vncontroleable Authoritie in such proceedings, it was generally agreed vpon according to those grounds and approued Rules which our Protestant Antiquaries haue proposed and prescribed vnto vs before, that so greate im­portant and generall a busines of conuerting a whole, and so Lardge a king­dome neither lawfully might, or could be establish in all things thereto requi­red and necessarie, without the help, power and highest warranting prero­gatiue of the Roman See Apostolike. And therefore the finall determina­tion of our King, his Nobles, and most Religious and wisest Aduisers in this Noble worke, was, to petition to the Pope of Rome by letters and Ambassa­dors from hence, that he would accordingly as his high Pastorall charge and office called vpon him in such affaires, to take this greate Action in hand, and effect it by such men and meanes as should be thought most fit, and approued vnto him. Whether this Resolution and Ambassadge of King Lucius was made and directed first at this time in the Papacie of S. Eleutherius, or toward the later end of Pope Soter, I dare not to determine, because we reade in the best and most allowed Relation of this Ambassadge, that it was now acted in the very beginning of the Popedome of Eleutherius, and then both King Lucius letters and Ambassadors were come to Pope Eleutherius at Rome, with this suite. Huic (Eleutherio) initio Pontificatus supplices literae venerunt à Act. Eleutherij Papae in Breuiar. Rom. die 26. Maij. Anton. Sa­bellicus l. 5. En­nead. 7. Platina in Eleutherio. Lucio Britannorum Rege, vt se ac suos in Christianorum numerum reciperet. Which giueth Argument, that if such letters and Ambassadors were not sent in the life of Pope Soter, and hindered of execution by his vnexpected Martyr­dome, yet at the least the Resolution heareof was made in his time, other­wise those Ambassadors and letters could not haue bene transported so farre, and so soone, if we should expect resolution to his dayes as to be there in the beginning of his Papacie. The largnes of this kingdome, the diuersitie and [Page 249] manifold number of parsons, euen of cheife accompt, both in spirituall and ciuill respect commorant in distinct and much seperated places, whose con­sent was requisite, and many of them, thir Iudgments not presently conuicted Stow Hist. in Lu­cius. Matt. Park. Ant. Brit. p. 4. Io. Gosceln. Eccles. Hist. Io. Balaeus l. de Script. cent. 1. in Lucio Pio. Act. S. Soteris in Breu. Rom. 22. April. Baron. Tom. 2. an. 179. in Sotere & E­leuther. Seuer. Bin. notat. in to. 1. Concil. in Vita Soteris & Eleut. Anton. Sabellic. l. 5. Ennead. 7. Goscelin. & Bal. supr. for such a messadge, and other difficulties drawe me deeper into this opinion that this Ambassadge was attempted, or concluded, in Pope Soters time. For as our learned Protestant Antiquaries write: haec contigerunt anno à Chri­sti aduentu in carne 179. vt veriores Annales commemorant: according to the truest accompt in Histories this Ambassadge was in the 179. yeare of Christ, in which yeare by the common accompt, S. Soter was put to death, on the 22. day of Aprill, and the See Apostolike was voide before S. Eleutherius his Election 10. dayes. So the remnant of this yeare from the second day of May is farre too short a time to assigne for the managing of so many and important affaires, especially if we add the sending hither againe, from Rome by Pope Eleutherius, Damianus and Fugatianus, which was also done in this yeare, as these men affirme: and much more if Eluanus and Meduuinus, which were but Catechumens and not Baptized when they were sent from hence to Rome were so perfectly instructed, examined, and ordinarily as the course of the Roman Church was at that time proceeded in taking Ecclesiasticall Or­ders, Eluanus returning a Bishop, and Meduuinus a cheife Preacher and Preist, these things requiring a longer time then is allotted before to be done in the Papacie of Eleutherius, if they returned hither this yeare with S. Fugatius, and Damianus, as our Antiquaries incline to deliuer, I must needs also incline to hold this Ambassadge was begun in S. Soter his time, and by his death hin­dered Bal. l. de Script. cent. 1. in Lucio. Matth. Parker. Antiq. Brit. p. 5. Stowe Hist. in Lucius. Io. Gosc. Hist. Eccl. from execution vntill this beginning of S. Eleutherius Ruling in the Church of Christ.

4. But how soeuer this Ambassadge may be questioned, when it was ta­ken in hand, in the time of Pope Soter, or not before the entrance of S. Eleutherius into that chardge, it is a confessed truth, and out of Controuersie, among all Historians, Catholiks, or Protestants, both that this Ambassadge about the publike Conuersion of Britaine was from King Lucius, King in Bri­taine to the Pope of Rome, as also that at this time all Countries betweene this kingdome and Rome, as France, Lorrayne, Germany, and Italy had many renowned learned Bishops, and Preists, neyther was Britaine destitute of such as I haue proued before. And this was well knowne to King Lucius as our Protestant Antiquaries thus assuer vs hereof: Cumque cognouisset Lucius, Matth. Parker. Antiq. Brit. p. 4. quamplures nobiles Romanos fidem Christi à Romano Pontifice accepisse, eorumque exemplo Christianum nomen in singulas Prouincias sparsum & disseminatum, statuit All Nations in the west part of the world as well as Britaine by all an­tiquaries receaued the Christian faith from Rome. in eadem fide, sub Eleutherio tunc Romano Pontifice inaugurari: When King Lu­cius knew that very many noble Romans had receaued the faith of Christ from the Pope of Rome, and by their example the Christian name was dispersed and sowen into all Prouinces, he appointed to be inaugured in the same faith by Eleutberius then Pope of Rome. Where we see it iustified by the first Protestant Archbishop that euer was, whome the rest of our English Protestants doe willingly followe, that not onely the Nobles of the Romans had receaued the faith of Christ from the Pope of Rome, but all Prouinces had followed their example therein: Whereby it is euident both that there were many learned Bishops and Clergie men betweene this and Rome, of whome King Lucius with farre lesse labour and difficulties might haue receaued the faith of Christ, then from the Pope of Rome, had not the Preeminency of that Apostolike See in such, cases called vpon him to appeale thither, for the generall and Iuridicall setling of himselfe [Page 250] and kingdome in the Christian faith. And by this narration itselfe, without further Authoritie in this place, it is manifest, that if King Lucius had not vsed the Roman Popes power, and direction herein, he had bene singular, hauing no example to warrant him, but the example of all Prouinces singulas Prouin­cias in this part of the world, receauing the faith from the Pope of Rome to condemne him, euen in the Iudgment of Protestants themselues, if he had otherwise proceeded in this busines.

5. Therefore I can but maruayle what a Protestant Bishop meaneth, first to extoll with greate praise our King Lucius for this Action: and after asmuch condemne him in the same respect. He commendeth him in this manner: great cause haue we with all thankfullnes to celebrate the memory of this excellent Godwin conu. of Brit. p. 35. Prince, by whome God did not onely blesse this Land with the knowledge of his truth, but in such sort did it, as thereby he hath purchased vnto the same the Title of Primo­genita Ecclesiae, the most auncient, and first begotten of all the Churches in the world, for that as Sabellicus hath well noted allthough Christ was preached elswhere priuate­ly Britaine the first Kingdome in the world which pub­likely, and gene­rally receaued the saith of Christ. in many other Nations, long before, yet, omnium Prouinciarum prima publicitus Christi nomen recepit. Of all Nations it was the first that with publike approbation of Prince and State receaued the Profession of Christian Religion. Thus farre he com­mendeth King Lucius for the carriadge of this busines, afterward insinuating first to his Readers, that there were Christian Preists and Preachers heare in Britaine, when King Lucius sent to Pope Eleutherius about the generall Con­uersion of this kingdome, and (to vse his words) there is no doubt to be made, that at their hāds (if he were not) he might haue bene baptised, that were the Instrumēts of his Conuersion: And then he immediately thus addeth to dishonour this Noble King, for this his most honorable Ambassadge: But what shall I say? humanitūs aliquid passus est: he thought happily it would be some litle glory vnto him, and a countenance also to the action, to fetch them that might seeme to be the Au­thours of this designe from Rome, the Seate of the Empire, the Mistresse of the world, yea and also happily the vpholders of his Crowne, and Authoritie regall. Thus farre this Protestant Bishop and Antiquarie: all which I haue answeared before, and now breifely repeate; if King Lucius was or might haue bene baptised by any heare, (all they as I haue proued before of S. Timothie, Marcellus, Man­suetus, and others sent hither, or conuerted being cōsecrated Preists, or Bishops heare, by Authoritie from the Apostolike Roman See,) he must needs also be baptised by power from thence, if he had not sent this solemne Ambassadge thither. So likewise if he stayed the returne of his Ambassadours, Eluan and Medwin, if the Pope had sent no others hither, seeing by all Antiquities, these were but Cathecumens, and not baptised, when they were sent to Rome, but there perfectly instructed, baptised, and cōsecrated, the one a Priest, the other a Preist and Bishop, if these or eyther of them baptised him, and his people, (if they alone had bene able to performe so generall and greate a worke,) it had bene done by the power of the Pope of Rome, who consecrated them, and by Authoritie sent them hither, to that end.

6. So if King Lucius had appealed in this busines to the Bishops of France or any Country betweene Rome and vs, and if they had harkened vnto him herein without consulting with the Pope of Rome, yet all they being conse­crated, and directed thither by his Authoritie, as we haue seene before, King Lucius and his subiects resolued to be Christians, must become such by the la­bour, power and warrant of the Pope of Rome. And by that which is saide before, by the warrant of our Protestants, of the both claymed and practised [Page 251] supreame spirituall power of all Popes from S. Peter, to this time of S. Eleu­therius, and of him also, it is euident that this kingdome nor any other could be in such solemne and publike manner conuerted, and all Ecclesiasticall mat­ters with change of Temporall lawes be established, without the warrant and approbation of the Apostolike See of Rome, and Church thereof: in which respect and noe other Sabellicus and others which truely call this our Britaine, the eldest daughter of the Church; primogemita Ecclesiae, so terme it in respect of the Church of Rome, our holy Mother, which brought forth this Country generally, and publikly to Christ before any other in the world, by sending holy Preachers and Apostolike men hither, which so brought it to passe to the greate honour of this Nation. Eleutherius Graecia oriundus, sed Nea­poli Anton. Sabelli­cus l. 5. Ennead. 7 in Italia ortus successit Soteri. Cum hoc nuper dignitatem adepto Lucius Britan­niae Rex per litteras egit: vt se & suos vellet Christianorum numero addicere. Missi sunt eo Fugatius & Damianus viri pietate insigni, hi Regem cum tota domo populo­que vniuerso Baptismi Sacramento insignauerunt: sublatoque malorum daemonum cultu, vera in gente pietas constituta est. Sic Britannia omnium Prouinciarum prima publicitus Christi nomen recepit. Where it is euident, that Sabellicus this Prote­stant Bishops Authour giueth this dignitie to Britaine, to be the eldest and first borne daughter of the Church, because the Roman Church, first, and before all other Nations, did bringe it wholy forth to Christ, wholy conuerting it: in which sence the King of France accompteth and stileth himselfe, primogeni­tus Annal. Galliae. in Claudio. Ecclesiae, the first begotten child of the Church among Kings, because Ste­phen a King in France rather a Duke, was in their opinion in the time of Claudius the Emperour conuerted to the faith of Christ, by Apostolike men sent from the See of Rome. And our King Iames whome our Protestants would haue to be the fourth such supreame heade of their Church in England after King Henry the eight, the yoūge child King Edward the sixt, and Eliza­beth a woman and Queene, plainely and publikly in open parlament hath thus confessed: I acknowledge the Roman Church to be our Mother Church. There­fore except Mother and Daughter be not correlatiues, and vnseperable, Bri­taine King Iames speach in his 1. Parlament. was the Daughter, & hauing no elder Sister, Daughter of that Church, was the first borne Daughter of the Church, by this prerogatiue, primogenita Ecclesiae.

7. And the Arguments which this Protestant Bishop would haue to ac­cuse or condemne King Lucius of vaine glory, for sending to Rome to esta­blish Godwin Conu. of Brit. supr. p. 35. the Conuersion of Britaine, because Rome was then, the Seate of the Em­pire, Mistresse of the world, and happily vpholder of his crowne and regall Authoritie doe aduance the honour of King Lucius his zeale in Religion, and Dutie to the Roman Church. For if the Conuersion of Britaine in so vinuersall & esta­blished order, could haue bene compassed without allowance of the Pope of Rome, it had bene more secure for him, to haue abstayned from that Ambas­sadge, sent vnto the Pope liuing in state of Persecution for his Christian Reli­gion, and cheife office therein by the temporall and Imperiall Rome, tempo­rall Seate of persecuting Emperours, their times of conniuency onely excep­ted, temporall Mistresse of the world & temporall Vpholder, or friend to the Regall crowne of Britaine, so farre as it did nothing which tasted of aliena­tion from the Roman Pagan Imperours will, and dignitie, with which King Lucius his professing a Religion persecuted by them, and suing for establi­shing and confirmation thereof by the Authoritie of the Pope of Rome, which aboue all other things was most distastfull to the Roman Empire, and [Page 252] had for that cause put all the Popes hitherto to death, did most tw harte, and disagree. And therefore among diuers others Ihon Funccius the Protestant Antiquary doth thus freely acknowledge: That at this time there were many most renowned Bishops in France whose help and assistance for the Conuer­sion of Britaine King Lucius might farre more easily haue vsed then to haue sent so farre as Rome for Preachers to be sent hither, and order to be giuen from thence for effecting that worke, but that the dignitie and prerogatiue of the Pope of Rome called vpon him to appeale to him, for ordering and set­tling these affaires, and giueth this Act and example of King Lucius the most potent King of the Britains as he stileth him, for a sure and certaine signe and Argument of the Popes of Rome true honour at that time, when they were so dishonored by the Emperours and worldly proceedings: Quo in honore Io. Funccius l. 6. commentarior. in Chronolog. ad An. 178. Romani Pontifices eo tempore fuerint, ex hoc satis apparet, quod potētissimus Britan­niarum Rex, Lucius, qui ea tempestate Christi fidem primitus ex continenti vltra Germanicum Oceanum in Britannicam Insulam publicè vocauit, non ab alio quodam Episcopo Doctores veritatis petijt, quam à Romano, cum tamen eodem tempore multi per Gallias clarissimi haberentur Episcopi. And in this, all Antiquaries doe or ought to agree.

THE XIV. CHAPTER.

1. OVR auncient Historian Ethelwerdus, warranted as some thinke by S. Gildas, and Nennius before cited, writeth that Pope Eleutherius sent letters, and a Legate to King Lucius of Britaine, admonishing and calling vpon him, to make profes­sion of the holy Christian faith, and Catholike Baptisme: Eleutherius beatissimus Christi famulus per Nuntium & literas Lucium adijt Insulae Ethelwerdus in Chronico in E­leutherio. Gildas & Nennius in M. S. Historijs supr. Regem, ammonens eum de fide, & Baptismo Catholico, qui tum Britanniae Regni potestate pollebat. To which Legacie and letters King Lucius did very soone af­ter send as pleasing and contenting an answeare, both by Ambassadors and letters to Pope Eleutherius, as the letters and Legacie of the Pope about so greate and holy busines, which he had so much and long desired, were well­come and gratefull vnto him, for allthough he most affected the accompli­shing of this blessed worke before this incitation giuen him by this renow­ned Pope according to this auncient Authour of our Nation, who also say the fame of this Pope was greate in all the worlde, ab ortusolis vsque ad occa­sum exijt sancta opinio eius: yet now receauing new couradge, warrant, and direction, without any further delay, or procrastination, as this Authour wri­teth, yeeldeth to the counsayle and exhortation of Pope Eleuthererius: Qui [Page 253] concessit verisimili ratione Christianum se esse futurum. And by the aduise and consent of his Nobles, and others of this kingdome whome it most concerned, sent two Ambassadors with suppliant and humble letters to this holy Pastor of the Flocke of Christ, to giue him thanks for that fatherly care, he had of his spirituall children so farre off, & to signifie his most willing assent to godly Admonition, and entreate his further and speedy care and prouision for the effecting thereof.

2. The most Authorised Historie of S. Eleutherius, and these letters war­ranted vnto vs by the Church of Christ in the Feast of this holy Pope, deliue­reth Act. Eleutherij in Breuiar. Rom. in festo eius. 26. die Maij. the manner and tenure of them in this order: Huic Initio Pontificatus sup­plices literae venerant, à Lucio Britannorum Rege, vt se ac suos in Christianorum nu­merum reciperer. In the beginning of the Popedome of S. Eleutherius, humble letters came vnto him from Lucius King of the Britans to receaue him, and Damas. Pontif. in To. 1. Concil. in Eleutherio. his people into the number of Christians. The old Pontificall asscribed to S. Damasus saith of this Pope and this busines: hic accepit Epistolam à Lucio Bri­tannico Rege, vt Christianus efficeretur per eius mandatum. Pope Eleutherius re­ceaued an Epistle from Lucius a Brittish King, that by his commandement he might be made a Christian. The auncient Ecclesiasticall Annals or Martyro­loges doe thus expresse it: Lucius Legationem misit ad Eleutherum Romanum Pō ­tificem, Antiq. Tabulae Eccles. apud Ba­ron. To. 2. Ann. an. 183. per Eluanum & Meduinum Britannos: rogans per eos Eleutherum, vt per se suosque ministros ad Christianam Religionem suscipiendam, aditum patefaceret: King Lucius sent an ambassadge to Eleutherius Pope of Rome by two Britans Eluan and Medwine; entreating Eleutherius by them, that by himselfe and such as he should please to employ therein, he would make prouision that his kingdome might receaue Christian Religion. I haue cited Sabellicus before, that King Lucius wrote to Anton. Sabellic. l. 3. Ennead. 7. Pope Eleutherius to this purpose in the beginning of his Papacie: Cum Eleu­therio nuper dignitatem adepto Lucius Britanniae Rex per literas egit: vt se & suos vellet Christianorum numero addicere. Martinus Polonus saith: Pope Eleutherius receaued an Epistle from Lucius a Britan King, that by his commandement he might be made a Christian. Hic accepit Epistolam a Lucio Rege Britanno, vt Martin Polon. Supput. in Eleut. Hartm. Schedel. Chronic. chro­nicorum f. 114. p. 2. Ponticus Virun. Brit. Hist. l. 4. Magdeb. Cent. 2. c. 2. col. 8. Christianus per eius mandatum fieret. Hartmannus Schedel writeth, that Eleu­therius receaued an Epistle from Lucius a Britan King to receaue him and his subiects into the number of Christians. Eleutherius Papa a Lucio Rege Britanno Epistolam accepit, vt se, ac suos in Christianorum numerum susciperet. The like hath Verunnius, and other forreine Catholike Historians, as also their Protestants writing of Brittish affaires; among which the Magdeburgians witnesse: That Lucius King of Britaine did send Eluan and Meduuin very Learned Britans, to Eleutherius Pope of Rome, entreating him to send some Doctors from thence, that might renewe Christian Religion, and abolish Ethnicisme in his kingdome. Ad Eleutherium Romanae Ecclesiae Episcopum, Eluanum & Medui­num Britannos doctrina praestantes, mittit, ac rogat, vt inde Doctores quosdam acci­piat, qui Christianam Religionem in suo Regno abolito toto Ethnicismo instaurent. And if we come home into Britaine, our most auncient & approued Historiās both Britans, and Saxons make the same Relation vnto vs; S. Gildas and Nen­nius haue before told vs, how the Pope of Rome wrote to King Lucius to haue Christian Religion planted heare, & he consented therto. The old Manuscript Manuscr. Perue­tustum de primo statu Landauen. Ecclesiae. Brittish Antiquitie of the first State of the Church of Lādaffe thus recordeth it: Lucius Britannorum Rex ad Eleutherium Apostolicae Sedis Papam Legatos suos sci­licet Eluanum & Meduinum misit, implorans vt iuxta eius Ammonitionem Chri­stianus fieret. Lucius King of the Britans sent his Ambassadors, Eluan and [Page 254] Medwne to Eleutherius Pope of the Apostolike See, beseeching him, that Galfrid. Monum. Hist. Reg. Brit. l. 4. c. 19. Antiquit. Glast. Tabulis affixae. & Capgr. in S. Patric. according to his admoniton, he might be made a Christian. The Authour of the old Brittish History saith: Lucius Epistolas suas Eleutherio Papae direxit, pe­tens vt ab eo Christianismum reciperet: King Lucius directed his Epistles to Pope Eleutherius, desiring to receaue Christianitie from him. The old Antiquities of Glastenbury citing other Brittish Authours, doe tell vs, that very cridible Antiquities deliuer, that Lucius King of the Britans did send to Pope Eleutherius to pray him, that he would illuminate the darknes of Britaine with the light of Chri­stian preaching: Tradunt bonae credulitatis Annales, quod Lucius Rex Britannorum ad Eleutherium Papam miserit oratum, vt Britanniae tenebras luce Christianae Prae­dicationis illustraret. S. Bede saith: King Lucius did entreate Pope Eleutherius Bed. l. 1. Eccles. Hist. c. 4. Theat. of Brit. l. 6. Ra­dulphus de Di­ceto Hist. in E­leutherio. an. 188 Abbreuiat. tēp. inter an. 170. & 180. by his letters, that by his commandement, he might be made a Christian: obsecrans vt per eius mandatum Christianus efficeretur. Dicetus in his auncient Manuscript History writeth: King Lucius of Britaine obtained of Pope Eleu­therius by his Epistle written vnto him, to be made a Christian. Ad Eleuthe­rium Papam Lucius Rex Britanniae missa Epistola se fieri Christianum impetrat. The old Authour of the Manuscript History termed, Abbreuiatio Temporum, (if it was not the same Radulphus de Diceto) hath the same words, though not precisely at the same yeare (wherein the copie of Dicetus in the Kings Library, as our Theater Protestants cite him) but as I haue alledged him. Marianus Marian. Scot. l. 2. aetat. 6. an. 177. Florent. Wigor. Chron. an. 162. & 184. Sigebert. Gēbl. Chronogr. in Regno Britan. Matth. Westm. an. gratiae 185. saith the very same also: Lucius Britanniae Rex ab Eleutherio Papa per Episto­lam Christianum se fieri impetrat. Florentius wigorniensis writeth in the same words. Sigibertus saith, King Lucius request was the cause that the Britans recea­ued the Mysteries of Christian Religion by the Legats of Pope Eleutherius: Britanni instantia Lucij Britanniarum Regis per Legatos Eleutherij Papae Mysteria Christia­nitatis perceperūt. Matthew of Westminster giueth the like testimony to this pe­tition of King Lucius to Pope Eleutherius: Lucius Britannorum Rex ad Papam Eleutherium Epistolas direxit, petens ab eo, vt Christianus efficeretur. Henry Arch­deacon of Huntington saith: When Eleutherius was Pope of Rome, Lucius King of the Britains sent an Epistle vnto him, beseeching him that by his commande­ment Henricus Hun­tingt. Hist. l. 1. in Marco Antoni­no Vero & Au­relio Lucio Cō ­modo. Harding Croni­cle in King Lu­cius c. 51. f. 43. Manuscr. Antiq. de Vita S. Dubti­tij. Io. Capgra­uius Catal. in eod. he might be made à Christian: Cum Eleutherius Pontificatui Romanae Ecclesiae praeesset, misit ad eum Lucius Britanniarum Rex Epistolam, obsecrans vt per eius mādatum Christianus efficeretur. Harding saith this was done, at the supplication of Lucius. The old Manuscript of the life of S. Dubritius, which Capgraue and others followe, witnesseth, that King Lucius sent two Ambassadors Eluan and Medwine to Pope Eleutherius that he might be made a Christian accor­ding to his direction: Lucius Britannorum Rex ad Eleutherium Papam Legatos misit, stilicet Eluanum & Meduinum, vt iuxta eius ammonitionem Christianus fie­ret. And in the life of S. Helen the Empresse our Country woman: Lucius Epistolas Eleutherio Papae humiliter direxit, petens vt ab eo fidem Christianam reci­cipere mereretur, King Lucius did humbly direct Epistles to Pope Eleutherius, desiring that he might be thought worthie to receaue the Christian faith from him. The like hath Ado: Lucius Britannorum Rex missa ad Eleutherium Romae Episcopum Epistolà, vt Christianus efficeretur, petijt. Many others (and they auncient Catholike writers of greate credet) there be, both of this and other M. S. in Vita S. Helenae. Et Cap­grau. in ead. Nations, which thus confidently for most certaine deliuer this History vnto vs, which for auoiding tediousnes I omit, as I might haue ouerpassed many of these: but to shew to my Readers, that the mistakings of some Scribes be­fore remembred, and reconciled, about times and Titles doe nothing hinder Ado in Chron. inter an. 163. & 181. the vndoubted, and vnquestionable truth of the Relation hereof. That the [Page 255] generall Conuersion of this kingdome to Christ was happily brought to passe in the time of Pope Eleutherius, by his direction, warrant and Papall Autho­ritie.

3. For confirmation whereof by all manner of Antiquaries, euen our Pro­testants most aduerse to the prerogatiues of the holy Apostolike Roman See, they generally consent vnto it in this Order. Matthias Flaccus, Illiricus, Ioan­nes Vuigandus, Matthaeus Index, and Basilius Faber the Magdeburgian Pro­testant Historians haue thus of this matter: Lucius ad Eleutherium Romanae Ec­clesiae Centur. 2. cap. 2. col. 8. Episcopum, Eluanum & Meduuinum Britannos doctrina praestantes mittit, & rogat, vt inde Doctores quosdam accipiat, qui Christianam Religionem in suo Regno, abolito toto Ethnichismo instaurent. King Lucius of Britaine sent two ex­cellently learned Britans, Eluanus, and Meduuinus, to Eleutherius Bishop of the Church of Rome, and desired him, that he might receaue some Doctours from thence, that might establish Christian Religion in his kingdome, and abolish Heathen superstition out of it. And they alledge Gildas Albanius, that this King was addicted to Christian Religion euen from the beginnig of his Reigne: Non erat omnino iniquus Lucius Christianorum Religioni, statim ini­tio sui Imperijmouebatur enim nonnihil miraculis illustribus quae à Christianis in te­stimonium & ornamentum suae doctrinae passim edebantur: vt Gildas Albanius in libro de victoria Aurelij Ambrosij refert. A Protestant Bishop of England, whome these Magdeburgians cite and follow, writeth in like manner: cum Io. Bal. l. de Scrip­tor. Brit. cent. 1. in Lucio & El­uano, & Medu­uino. audisset per [...]esaris Legatos Trebellium & Pertinacem Romanorum illustres aliquot, quiescente Persecutione, Christianam Religionem admisisse, statim per eruditos Bri­tannos, Eluanum & Meduuinum, ad Eleutherium Romanorum Pontisicem misit ac scripsit pro suscipiendo Baptismo Epistolam. When King Lucius vnderstood by the Emperours Ambassadours, Trebellius and Pertinax, that Persecution a­gainst Christians was ceased, and some of the renowned of the Romans had embraced Christian Religion, he presently sent and wrote an Epistle to Eleu­therius Pope of Rome by learned Britās Eluanus & Meduuinus, to haue Bap­tisme receaued heare. And he sufficiently insinuateth there as the Magde­burgians before haue done, that he would haue done this sooner but for feare of the Roman Emperours, by whose permission and Authoritie, as this man Bal. supr. saith, he was King in Britaine, making him litle better then a King by courtesie onely: Lucius Pius, Coilli Regis filius vnicus, Romanorum fautor, Caesaris Marci Matth. Parker. Antiq. Brit. p. 4. Antonini Veri & beneuolentia & authoritate, Britannis post patrem imperabat. The first Protestant Archbishop of Canterbury setting downe the same mo­tiue, and how by the Romans example the Christian faith was now receaued in all Prouinces, addeth for King Lucius: Ad Eleutherium Romanum Pontificem illustres & facundos viros Eluanum Aualonium, & Meduinum Belgam, cum lite­ris & mandatis legauit: In quibus petijt, vt ad se iam doctrina Christiana imbutum Nuncios ac Legatos, à quibus Baptismate lauaretur, mitteret: King Lucius sent re­nowned Iewell against Harding. 119. Godwin conu. of Britan. Catal. of Bishop. Theater of great Britaine l. 6. Selden Ana­lect. Rob. Barn. l. de vit. Pontif. Rom. in Eleuthe­rio. Stow Hist. in Lucius. men Eluan of Aualonia, and Medwin a Belgian to Eleutherius Pope of Rome with letters, and commandements, in which he requested, that he would send Messengers and Legats to baptise him allready instructed in Christian doctrine. His Protestant Successours Whitegift against the Puretans and George Abbot directour of Francis Mason in their Booke of Consecration, as they followed him in place, so in this opinion: So their Protestant Bishops Iewell, and Godwine: So teacheth the whole company of Protestant Antiquaries in their Theater of Britaine: So their particular Historians and writers Barnes, Selden, Stowe with others: Lucius Britanniae Rex Christiano coetui cum suis subditis adiungi petijt, [Page 256] [...]er litteras. An other saith: King Lucius sent his two Ambassadours Eluanus and Meduuinus, two learned mē in the Scripturs, with his louing letters to Eleutherius Bi­shop of Rome, desiring him to send some deuoute and learned men, by whose Instructiō both he and his people might be taught the faith and Religion of Christ. And these Protestants doe not stay their pens heare, in giuing this supreame prerogatiue King Lucius did not onely send to the Pope, to obtaine the setling of Reli­gion heare, but to establish the tem­porall state and Lawes of this king­dome, as our Pro­testant Antiqua­ries with others acknowledge. and preeminēcie to the See of Rome, for the ordering & setling of spirituall af­fayres, but goe further enforming vs, that this holy King of Britaine Lucius, so renowned in all Antiquities, did appeale to the same Pope of Rome to haue the temporall and Ciuile Lawes of this Nation to be framed, and enacted, and so setled by his Authoritie. And diuers of them are so earnest herein that they say King Lucius sent at this time, and by these Ambassadours for obtayning thereof. Their first Protestant Archbishop is playne in this opinion, for ha­uing, as before, sett downe the Ambassadge our King sent to Pope Eleuthe­rius, desiring to haue Instructours sent hither to setle Christian Religion; he immediately addeth with a connectiue phrase of speach, entreating that those Legats this Pope should send hither for establishing Religion, should also Matth. Parker. Antiq. Brit. p. 4. bring with them the Roman Lawes by which he might describe and esta­blish the state of Religion, and common wealth in his kingdome. Quique vnà deferrent Romanas leges, quibus Religionis & Reipublicae statum in Regno suo descri­beret, atque stabiliret. This mans opinion together with diuers others of the Protestant profession concerning this matter, is related by a Prot [...]stant Bishop and Antiquarie, in this manner: Lucius some time after his Conuers [...]on (but whe­ther Godwin Conu. of Brit. p. 29. 30. before or after his Baptisme appeareth not) made request vnto Eleutherius to send him some kind [...] [...]bstract of the Roman Lawes, whereby he might establish a setled Order of Gouernment in his Dominions.

4. Now whereas the Druids were the Iudges of all matters both in Caesar com. l. 6. spirituall and temporall gouernment: ferè de omnibus controuersijs publicis priuatisque constituunt, & si quod est admissum facinus, si caedes facta, si de haere­ditate, de finibus controuersia est, ijdem decernunt praemia, poenasque constituunt. The abolishing of these Druids made an alteration, in politick matters aswell as Ecclesiasticall, or concerning Religion, so that the cause of refor­mation in both kindes being one and the selfe same, I see no reason why we should not thinke, that the remedie of both was likewise sought at once. And true it is, that the Authour of the booke called Antiquitates Britannicae (Mat­thew Parker their Protestant first Archbishop last cited) affirmeth, how that Eluan and Medwin made the foresaid motion for the Roman Lawes, at their being with Eleutherius before the Baptisme of Lucius, and then receaued answeare: So doth Foxe. Iewell contra Hard. p. 119. M. Foxe, and the Reuerend Father of happy memory Bishop Iewell (thus one brother commendeth an other) seemeth to be of the same opinion. Yet because the Au­thours of our greate Chronicle, Holinshead, and the rest deliuer that this motion was made after the Baptisme of Lucius, but also setting downe precisely the particular time, doe say it was in the third yeare of his Conuersion, I will not take vpon mee to pro­nounce eyther the one way, or other, but leaue it vnto the Readers Iudgment and discretion to determine of, hitherto this Protestant Bishop for himselfe and his adherents in Religion concerning this matter. This motion and request of King Lucius to the Pope about the temporall [...]awes, was after his first Ambas­sag [...] and receauing Christian Religiō.

5. But bccause he leaueth the determination hereof to his Readers Iudg­ment & discretion, I being one of his Readers will take vpō me thus to deter­mine against him, his Brethren the Protestant Bishops, and the rest by their owne testimonie & citation, for all these which he named as himselfe also cite at lardge the letter of Pope Eleutherius to King Lucius about this busines, and [Page 257] it is all the light of this relation, which is left vnto vs in Histories: And there­in Pope Eleutherius telleth vs plainely that this motion, and answeare vnto it, were after the publike Conuersion of this Country, and after it had receaued also the holy Scripturs: suscepistis nuper miseratione diuina in Regno Britanniae legem & fidem Christi: habetis penes vos in Regno vtramque paginam. And seeing they were the Apostolike men, which were sent hither by Pope Eleutherius to conuert the kingdome to Christ, Which were principally to be employed, for collecting and setling such lawes, as appeareth by the same Epistle, they had worke enough of an higher nature, and greater necessitie, the spirituall Conuersion of so greate a Country, to attend vnto, before any leasure was left vnto them, to take the other of lesser consequence in hand. And vntill they could both be in due manner effected, no man of ordinary Iudgment, much lesse of happy memory may thinke, but those conuerted Britans which had committed their soules vnto the Censure and direction of those their spirituall guides, and relied vpon them for their eternall being and blessednes, would and did most willingly referre themselues for ciuill debats, vntill a setled Order could be publikely prouided, to decide and end such doubts, and difficulties. And they well knew, this was the Counsaile and di­rection, if not commandement of S. Paule to Christians in like case.

6. And diuers of these men differ, and erre asmuch in deliuering their opi­nion of these two Ambassadours of King Lucius, of what Country, Prouince Matth. Parker. Antiq. Brit. supr. p. 4. Godwin. Conu. of Brit. p. 21. or place they were. Their first Protestant Archbishop before hath said, that Eluanus was Aualonius, and Meduuinus was Belga. An other Protestant Bi­shop doth thus interprete him and others in this matter: The Authour of the Booke called Antiquitates Britannicae, and Bale out of Leland report, how that Med­win was by birth a Dutchman, but as for Eluan he was a Brittain brought vp in the Colledge or Monastery of Auallon amongst the Disciples and Successours of Ioseph of Arimathia. The Protestant Authours of the greate Theater of great Bri­taine Theater of great Brit. l. 6. speaking of the place giuen to S. Ioseph of Arimathia Aualon, or Gla­stenbury say: from hence were those two diuine Doctours sent to Eleutherius What, and from whence the Am­bassadors of King Lucius, to the Pope, were. by King Lucius, as by their Epithets doth appeare: one of them called Eluanus Aualonius, or of Glastenbury: and the other Meduuinus of Belga, that is welles, neare vnto this place; And they note in their Margin: Two Diuins sent by Lucius to Rome from Glastenbury. And thus: welles called Belga. But is is greate igno­rance first, and dishonour to this Nation, to say any of these was a Dutchman. all Antiquaries, Catholiks, and Protestants teaching they were both Britans. And the word Belga there, hath reference to those people in Britaine which were called Belgae, and inhabited the Prouinces now named Somersetshire, Camdenus in Belga. wilshire, and part of Hampshire, as Cambden according to true Antiquitie rela­teth vnto them: Ad Belgas nostras qui longè latéque habitarunt per Regionem Som­mersettensem, Wiltoniensem, Hantoniensisque agri partem interiorem, accedamus. And for welles, which they say was then called Belga, is as farre wide from truth, the people of those places being onely named Belgae, and no especiall Towne or place to giue denomination to all those Countries, and the Towne of welles as the same Protestant Bishop is witnes, was a Villadge long after that time, named Tiddington builded or named by the Saxons as that name decla­reth: thus he being an inhabitant there some time writeth: welles, that some­times Godwin. Catal. of Bishops in dathe and Wel­les. heretofore was called Tiddington, is not a Towne of any verie greate Antiquity. And there proueth, how King Inas in the yeare 704. and King Kenulphus 60. yeares after, first made it of any name, and tooke the denomination welles of [Page 258] weluue or wielea a little Ryuer or Brooke there, as appeareth often in the Char­ter Chart. Regis Kenulphi Mo­nasterio de We­luuean. D. 766. [...]pud Godwin. supr. p. 358. 359. Godwin. Bathe and Welles p. 38. num. 49. of King Kenulphus bearing date an. Dom. Incarn. 766. Indictione 12. to a Monastery or Colledge there, being a Towne of no memory at this time, as sayeth this Protestāt Bishop & Antiquary, most likely to learne & tell the truth therein, because, to vse his words, Thomas Godwyn his deere and most Reuerend Father was made Protestant Bishop there Sept. 13. 1584. So the people Belgae could not take their name of this place, nor eyther of these Ambassadours of King Lucius or any other be called Belga, by that imaginary Title. Neyther was, or could eyther of them, or any other at that time be truely said to be an Auel­lonian, for I haue proued before, and shall more plainely sett forth hereafter, that there was no Monastery, or Residence of any Christians there at that time, but S. Iosephs Chappell was desolate, ferarum Latibulum.

7. Neyther doth any Antiquitie to my reading and memory say, that these Messengers or Ambassadours were of such places, as these men haue stiled them by, but it is onely a new Protestant Chimericall Inuention of their owne, and if there had bene any remnant of the Christian posteritie and Succession from S. Ioseph left about Glastenbury, King Lucius would not haue chosen a Catechumen from them, to send about such important busines: neyther could this imagined Glastenbury man haue bene ignorant of the Chappell of S. Ioseph when it was so diligently sought for, and founde out by S. Damia­nus, and Fugatianus, as the Antiquities of that place, and some of these Prote­stants Antiquitates Glast. apud Cap­g [...]au. in S. Ioseph & Patricio. Le­land. in Arthur. Antiq. Glast. ta­bulis [...]igneis af­fixae in membr. Guliel. Malm. Hist. Manuscr. de Antiq. caeno­ [...]j G [...]ast. Io. P [...]saeus l. de vir [...] Illustr. aetat. 2. in Eluano. & Meduuino. themselues are witnesses, if he had instruction and education there. So I cannot consent vnto these Protestants in this point: Neyther ioyne in opi­nion with that late Catholike writer, who citing no Authoritie, affirmeth of Eluanus that he was brought vp in the Schoole of S. Ioseph of Aramathia, and learned the Mysteries of the Christian faith from the Disciples of the Apostles: Eluanus Aualonius, natione Britannus, in Schola S. Iosephi Arimathensis educatus, ab ipsis Apostolorum Discipulis fidei Christianae mysteria didicit Iunior. And of Meduuinus he saith: He was a Belgian of that part of Britaine which is about welles, and was aunciently called Belgia. For to answere first to the later, all­though the Country about welles, was part of those Prouinces which the Bel­gae inhabited, being part of Sommersetshire, which with wiltshire, and Hamp­shire, or a greate part thereof was inhabited by the Belgae, and so all these to­gether were, or might be named Belgia: Yet this doth no more proue, if he were a Belgian, that he was borne neare vnto welles, then to any Towne or Village els, either in Sommersetshire, wiltshire, or the parts of Hampshire within that denomination, all of them being as truely and properly parts of Belgia, as welles, or any part of that Country neare vnto it. Yet this Authour no more proueth, that Eluanus was a Belgian, then the Protestants before, against whome I haue shewed he could not be a Belgian. His other assertion of El­uanus being brought vp in the Schoole of S. Ioseph is too manifest a mistaking, for I haue proued in the first Age, that S. Ioseph, and all of that company, or Schoole, as this Authour termeth it, were dead within the first hūdred yeares of Christ, long before Eluanus was borne. Neyther is it credible with mee, that any of the immediate Disciples (for he speaketh in the plurall number ab ipsis Apostolorum Discipulis) of the Apostles, were liuing heare in Britaine in the Papacie of Eleutherius when this man was but a Catechumen, by them that hold he was first sent to Rome from King Lucius after Eleutherius was now Pope: or by those which (as before) assigne his going to Rome twenty yeares sooner, for betweene this and the death of the Apostles S. Peter and S. [Page 259] Paule, are 87. yeares at the least, and whosoeuer were, or could be accompted their Disciples in proper sense, were so old at the Apostles death, that if now liuing, and heare in Britaine, they were an hundred yeares of age. Of which age in this Country I dare not take vpon mee to finde Disciples of the Apo­stles. Onely I graunt, (as I haue done before) that by the greate prouidence of God, one of this Nation and S. Peters Disciple S. Mansuetus, was probably then liuing, but he was but one, and liued most at Tullum or Treuers, where he was Bishop farre from Glastenbury or any part of Britaine.

8. And if there had bene any probable Authoritie that these men had bene borne in that part, I would haue thought my phrase harsh in History, if I had termed the one of them an Aualonian, and the other a Belgian, for the Ile of Aualon, is hard by welles, Glastenbury itselfe but three English miles from welles, and part of Belgia, aswell as welles and so euery Aualonian was a Belgian, and a Belgian borne about welles, in ea circa welliam parte, was not vnproperly an A­ualonian, the Ile of Aualon there circuiting about it; & no Christian was proba­bly in that part of the Country but in Aualonia, the onely Residency of S. Io­seph and his holy company, and onely alloted and enfranchised for Christians by the donation and priuiledge of our Kings then Aruiragus, Marius, and Coil­lus. And Eluanus brought vp and instructed where S. Ioseph liued, as this Authour & our Protestants before haue written, if it were so, could not possi­bly be ignorant of that very place where he liued, and was instructed in the Christian faith, neyther so neare a neighbour and companion vnto him as Me­duuinus was, by these writers, could be without all knowledge thereof, yet by all the Antiquities of Glastenbury before, neythe [...] of them knew this Mansion of S. Ioseph, the most memorable and reuerenced place of this kingdome then with Christians. Therefore we must trauaile further then any part of Belgia to finde (but with probabilitie) where these Ambassadours, were borne and instructed in the Christian faith in Britaine before they were sent to Rome. Cambridge hath pleaded for them before with more congruitie and lesse in­conuenience, then any part of the Belgae inhabitants can doe, so perhaps might Stamford, Burton where the Cambridge Schollers are thought to haue bene baptised, so might diuers Schooles of the Druids where were many learned men such as Eluanus and Meduuinus are described vnto vs, so farre remote frō the Belgae and Glastenbury, and lately instructed in the faith of Christ, that they might pleade Ignorance without sinne or shame of S. Ioseph his Chappell, and Eremiticall habitation. I may likewise so say of the Court itselfe of King L [...]cius, where so many learned Christians, and Catechumens were now, and [...] whence these were sent, as the custome and vsadge of Kings is to send [...] Ambassadours such as be in grace in Court with them. In all which places many learned men then liued, but no such, no Schoole or place of learning, at this time for any thing I finde in Antiquities, was about, or neare to welles, or A­ualon, then it being a Desart. From whence in particular they were, I dare [...]ot yet for want of sufficient warrant, certainely determine.

THE XV. CHAPTER.

1. THese renowned Brittish Ambassadours of King Lucius, being now arriued at Rome, with letters, Commission, and Instru­ctions, for their proceeding, in so greate and important bu­sines, presented themselues with their Kings humble and ear­nest petition to the holy Pope Eleutherius: Whether they came now immediately from Britaine, as most seeme to affirme, or had bene for some, and no short time before in Rome, and in studies there and Instru­ction in Christian Religion to enable them for such Ecclesiasticall Degrees and functions, as they were now shortly to receaue, as our Cambridge An­tiquaries and others assisted with no contemptible reasons haue allready de­liuered, and now receaued these letters and Commission from King Lucius a­bout our generall Conuersion I referre my Readers to that I haue written be­fore of this matter. But howsoeuer that is to be resolued, it is generally agreed vpon among Antiquaries, that vpon the deliuery of this Ambassadge, the ho­ly Pope Eleutherius appointed for his Legats S. Damianus and Fugatianus, with power and Instructions to come hither, to effect that happy busines. And some say that among others designed for worthie labourers in this renowned worke, these Ambassadours of King Lucius were presently employed about it. The old Brittish Manuscript Antiquitie of the auncient Church of Lan­daffe thus relateth it: Eleutherius gratias agens Deo suo, quod illa gens, quae à pri­mo Antiquit. Eccles. Landau. Manu­script. Peruetust. Regionis inhabitatore Bruto gentilis fuerat, tam ardenter ad fidem Christi festi­nabat, consilio senioris vrbis Romae placuit eosdem Legatos baptizari, & Catholica fide suscepta, ordinari Eluanum in Episcopum, Meduuinum autem in Doctorem: Et propter eloquentiam, & scientiam quam habebant in sacris Scripturis, Praedicatores ad Lucium in Britanniam reuersi sunt: Pope Eleutheri [...]s giuing thanks to God, that the Nation which from Brutus the first Inhabiter of the Country had bene euer Pagan did so feruently hasten to the faith of Christ, it was agreed vpon by the Counsaile of the elder Rome, that the same Ambassadours should be baptized, and hauing recea­ued the Catholike faith, Eluan should be consecrated a Bishop, and Medwin made a Doctour or Teacher: And in respect of the eloquence and knowledge which they had in holy Scripturs they returned Preachers vnto King Lucius in Britaine. The old Manuscript History of the life of S. Dubricius and Capgraue following it, Manuscrip. An­tiq. de Vit. S. Du­br [...]cij. Capgrau. Catal. in S. Du­bricio. haue the verie same words of that Antiquitie, so farre as it concerneth this narration.

2. I finde few others that be auncient, which write of the consecrating any of these Ambassadors of King Lucius to be a Bishop, but speake general­ly [Page 261] of the Roman Legats, Damianus and Fugatianus presentl [...] sent hither from Pope Eleutherius with others to be Instruments in performing this greate de­signment. S. Gildas, Nennius, S. Bede, Marianus, Florentius wigorniensis, Ethelwerdus, Matthew Westminster, Williā Malmesburie, Hēry of Huntingtō, Radulphus de Diceto, Martinus, Harding, Ado, Platina, with others writing of this Ambassadge of King Lucius, and S. Eleutherius sending his Legats hi­ther about the effecting our Kings request, are silent of this consecrating, and sending Eluanus & Meduuinus hither againe at this time, or after in such man­ner, as the others write. And the Roman Antiquities of this matter, which Baronius termeth the auncientest of King Lucius Acts, vetustiora de Lucio mo­numenta, Monum. Vet. apud Baron. To. 2. Annal. an. 183. though they say King Lucius sent these two Ambassadors Eluanus and Meduuinus to Pope Eleutherius, about the Cōuersion of Britaine, yet they onely testifie, that King Lucius his suite was to haue it effected by Pope Eleu­therius, and such as he should thinke fittest to vndertake that labour, & how he therevpon sent Fugatius, and Donatianus, otherwise called Damianus, to effect it as they did, neuer naming further Eluanus or Meduuinus Agent herein. Lucius Legationem misit per Eluanum & Meduuinū Britannos: rogans per eos Eleu­therum, vt per se, suosque ministros ad Christianam Religionem suscipiendam, adi­tum patefaceret: quod & obtinuit. Nam Idem pontifex Fugatium & Donatianum, aliter Damianum, in Britanniam misit. And diuers of our Protestants which re­late Magdeb. cent. 2. col. 8. Io. Func­cius l. 6. commē ­tar. in Chronol. ad An. 178. Ioan. Bal. li. de Scritp. Brit. cēt. 1. in Lu­cio, Eluano, & Meduuino. Idem l. de vitis Pontif. Rom. in Eleuth. Rob. Barns l. de Pontif. Rom. in Eleutherio. Godwin Conu. of Britaine p. 21. this Historie, make no memory therein of Pope Eleutherius his conse­crating, and sending Eluanus and Meduuinus hither: such be the Magdebur­gian writers, Funccius, Barns, and their Bishop Bale, allthough in his booke of writers dedicated to King Edward the sixt, he expressely handleth this mat­ter, both in King Lucius, Eluanus, and Meduuinus, and there speaketh of these men sent to Eleutherius at Rome, yet he is silent of their consecration there, seeming to thinke they were consecratd in Britaine before their going to Rome: per Apostolicos viros in Christo renati, in dispensandis Dei ministerijs in­ter primos haberentur. And in his Booke of the liues of Popes writen after, he speaketh not of them at all, when he handleth this matter in Pope Eleuthe­rius. And an other 4. Protestant Bishop and Antiquary though he holdeth with them that say Pope Eleutherius made Eluanus a Bishop, and sent both him, and Meduuinus hither, yet he addeth: by most it is affirmed, how that Eleu­therius sent with these two before named S. Eluā, and Medwin, two other, to order the state of the Church, who had the honour of performing that office. The one of them is called by some Damianus, by others Duuanus, and by others againe Deruianus, Di­mianus, Diuianus, and Donatianus. the other is sometimes termed Faganus, and sometimes Fugatius. And the other last cited Protestant Bishop confirmeth Bal. sup. in Lucio. Eluan. & Medu­uino. Matth. Parker. Antiq. Brit. p. 5. Stowe Hist. & Howes An. 179. in Lu­cius. Io. Goscelin. Hist. Manuscr. de Archiep. Cāt. in Lucio. Holinsh. Hist. of England l. 4. c. 19. this, telling vs, all things were ordered by those two Legats of Pope Eleuthe­rius.

3. This is sufficiently yeelded vnto, by their first Protestant Archbishop of Canterbury, and by most, as the other hath before acknowledgde. And Gos­celin in his Manuscript History of the Archbishops of Canterbury, relating this History of King Lucius sending Eluanus and Meduuinus, is silent of any consecration or mission they receaued at Rome, but asscribeth the ordering of all Ecclesiasticall matters heare to the Legats of Pope Eleutherius: Fugatius vna cum Damiano [...]uc remissus Christianam Religionem in Regno instaurant, & & tota Ethnicismo abolito solidè constituunt. Holinshed in his History of En­gland is also silent in this consecration of our Ambassadors, onely saying of them: King Lucius sent vnto Eleutherius Bishop of Rome two learned men of the [Page 262] Brittish Nation [...]an and Medwine requiring him to send some such Ministers as might instruct him and his people in the true faith more plentifully, and to Baptize them according to the Rules of Christian Religion. Heareupon were sent from the said Eleutherius two godly learned men, the one named Fugatius, and the other Da­mianus. How they performed this chardge committed vnto them by Pope Eleutherius in the opinion of this Protestāt, he shall with others testifie, when I come to entreate of their proceedings heare. Our Protestant Authours of the Theater of greate Britaine relying much vpon the Authoritie of the Ma­nuscript History of Radulphus de Diceto, sometime Deane of S. Pauls Church Theater of great Brit. l. 6. in London, in the Kings library as they cite him, must be of the same minde, that the chardge of this greate busines was committed by Pope Eleutherius to his Legats, Faganus, and Damianus, for he writeth so, and that all things heare Radulph. de Di­ceto in Manuscr. Hist. inter ann. 170. & 180. Io. Leland in assert. Arthurij. Priseus defens. Hist. Brit. p. 73. 74. Selden Analect. c. 6. Whitg. defens. of the Answere p. 323. Foxe To. 1. f. 146. Mason l. 2. c. 3. p. 52. 55. Godwin Catal. of Bishops of Yorke. [...]n Pan­linus. 1. Winche­ster 1. were setled by their Legatine Authoritie. Leland in his Defence of King Au­thour, and Sir Ihon Prise of the Brittish History, affirmeth the like, citing diuers others for warrant. M. Selden relateth this matter as the others haue done before, that King Lucius craued the direction & assistance of Pope Eleu­therius herein, Pontificem Romanum, qui tunc fuit, Eleutherium vt cum suis Chri­stiano nomine obsignaretur, mandatis literis consuluit. And he sent Fugatius and Damianus very learned, and holy men to conuert this Country, Fugatium & Damianum imprimis doctos, insignisque pietatis viros misit. So write their two Archbishops white gift, and Abbots, M. Foxe, & Francis Mason. And that Pro­testāt Bishop himselfe who before would not haue this so vndoubted a truth, as these his fellowes in Religion haue made it, when afterwards he came to sounder Iudgment, and better reflected vpon this History and grounds thereof, maketh it a veritie vndeniable in this manner: It cannot be denyed but Eleutherius Bishop of Rome at the request of Lucius then King of Britaine, sent Da­mianus, Faganus and other learned Preachers to sowe the seed of the Ghospell heare. And in other places proueth from Antiquities, that these Legats of Pope Eleu­therius exercised Apostolike Legatine Power by Commission from that holy Pope in this kingdome.

4. And of this their Power & Commission from Pope Eleutherius we are assured by all Antiquities of this matter. I will epitomate some of them to shew how euident and cleare a truth it is, and (though they be not first in prioritie of time) begin with those which haue written of the consecration, and mis­sion of Eluan and Medwin hither, from the See Apostolike of Rome, which I doe not deny, but onely disallowe that they were the cheifest in this bu­sines: which these very Authours also testifie. For the Antiquities of Landaffe say, that King Lucius made his petition to Pope Eleutherius to haue his Coun­try conuerted by his direction, and obtayned it. Implorans, vt iuxta eius ammo­nitionem Antiq. Eccl. Lan­dauen. Christianus fieret, quod ab eo impetrauit. And it followeth in the same Antiquitie, that Ecclesiasticall matters were setled heare according to the or­der or commandement of Pope Eleutherius: secundum iussum beati Eleutherij Papae, Ecclesiasticum ordinem constituit. The Antiquitie of the life of S. Dubri­cius, Manuscr. de Vit. S. Dubricij. & Io. Capgrau. in cod. and Capgraue, also the other Authours haue the same first words, which containe the second: vt iuxta eius ammonitionem Christianus fieret. And in the life of S. Helen after, he maketh it most manifest, that as the truth is, he held with all Antiquitie, that King Lucius did both humbly entreate Pope Eleu­therius, to giue order & direction for the setling of Christian Religion heare in Britaine, and he sent hither his Legats, Damianus, and Fugatius with dire­ction and power to performe it, and they accordingly effected it in all res­pects. [Page 263] Lucius Epistolas Eleutherio Papae humiliter direxit petens, vt ab eo fidem Chri­stianā Io. Capgrauius in Catalogo. in S. Helena Regina. recipere mereretur. Beatus ergo Pontifex ille compertâ eius maximâ deuotione duos religiosissimos viros Fugacium videlicet & Damianum ad illum misit.

5. How these Apostolike men did order and actually setle all Ecclesiasti­call businesses heare, I shall deliuer from this, as other Authours in due place. Now I speake onely of their Power and Commission granted vnto them by Pope Eleutherius. The old Roman Monuments cited by Baronius, and the Monum. Antiq. apud Baron. To. 2. Annal. an. 183. Damasus in E­leutherio. Martyrol. Rom. 26. die Maij. receaued Acts of Eleutherius, which the Church approueth, and readeth on his Festiuitie say, he sent Fugatius and Damianus to conuert Britaine. Quamo­brem Fagatium & Damianum misit in Britanniam, per quos Rex & reliqui fidem susciperent. The worke asscribed to S. Damasus sayeth, the Kings request was, to haue it done by the Popes cōmandement, per eius mandatum. The old Roman Martyrologe saith [...]is busines was effected by Damianus, and Fugatius whome Pope Eleutherius sent into Britaine to that end: Sanctos Damianum & Fugatium in Britanniam misit, qui Lucium Regem vna cum vxore ac toto fere popu­lo baptizarunt. Vsuardus, Ado, and others confirme it, Ponticus Virunnius af­firmeth Ponticus Virun. Hist. Brit. l. 4. the Pope sent these hither, and they ordered all things heare for Re­ligion: Pontifex Faganum & Doeuanum ad Lucium misit. Martinus Polonus so affirmeth: Papa misit duos religiosos viros, videlicet Faganum & Damianum. And if Abbot Fecknam auouching it publikly in open Parlament in the first yeare of Queene Elizabeth, and there offering to make it good against them that then brought in Protestant Religion, may be admitted for a credible Au­thour, Abbot Fecknam in his oration in Parlament an. 1. Elizab. S. Gildas did write as much or more: for these be the words of that wor­thie Prelate: The Religion, and the selfe same manner of seruing God, of the which ye are at this present in possession, did begin heare in this Realine, 1400. yeares past, and that in King Lucius his dayes by the first Christian King of this Realme, humble letters sent to the holy Father Pope Eleutherius, who sent into this Rèalme two holy men, the one called Damianus, and the other Fugatius. And they as Ambassadors sent frō the See Apostolike of Rome, did bring into this Realme, so many yeares past, the very same Religion, whereof we are now in possessiō, and that in the Latine tongue, as the auncient Historiographer D. Gildas witnesseth in the Prologue and beginning of his booke of the Britaine Histories. And the Magdeburgian Protestants, Ba­laeus, and others of that Religion, besides our Catholike writers, the Authour Magdeb. cent. 2. c. 2. col. 8. Io. Bal. l. de Script. cent. 1. [...] Lucio. Galfr. Mon. Hist. l. 4. c. 20. Virun. Hist. Brit. l. 4. Matth. Westm. an. 186. of the Brittish old History, Virunnius, and Matthew of Westminster cite S. Gildas for a witnes in these things. And those Manuscript Copies of S. Gildas, as our Protestants tell vs, which are yet extant in their custodies both in the Library of S. Bēnets Colledge, and the Vniuersitie at Cambridge doe testifie, that all matters heare in Religion were ordered by the Legats of the Pope of Rome, missa legatione a Papa Romano. And we haue farre more auncient Brit­tish testimonies hereof, then S. Gildas time, euen the Acts themselues of those holy Legats written in their time, as both auncient Catholike writers & Pro­testants Charta S. Patri­cij apud Leland. assert. Arthurij. Capgrau. Catal. in S. Patric. Ant. Glast. Manuscr. Tabulis affixae in membranis. Io. Bal. l. de Scrip­torib. Brit. cent. 1. in Eluano & Me­duuino. are witnesses, so the Epistle asscribed by Protestants and others to S. Patrick, so other Brittish Monuments, as the old Manuscripts of Glastenbury with others affirme: Venerunt Eleutherio mittente Praedicatores Britanniam duo viri sanctissimi Phaganus, & Deruianus pro vt charta sancti Patricij, gestaque Bri­tannorum testantur hi verbum vitae euangelizantes, Regem cum suo populo Sacro Fonte abluerunt. And a Protestant Bishop in his booke of Brittish writers, as he acknowledgeth all Christian affaires then to haue bene ordered by these two Legates, Fugatius and Damianus: omnia ordinatione quadam per Fugatium & Damianum in rem Christianam permutata: so Eluanus and Meduuinus did write [Page 264] in Parchement a Booke of the Acts of these Legats, whereby the notice of these things came to Posteritie. Vt apud Posteros clariora perdurarent, membranis hi dederunt Acta per Legatos li. 1. Inde ad nos, & non alio medio peruenerunt.

6. And to make all sure that all things heare were effected by the Popes Authoritie, and by power of their Commission from him; he addeth imme­diately, that this Conuersion of Britaine by the Popes Authoritie, was a Pat­terne and President to other succeeding Popes, to diuide other Prouinces into Parishes and Dioceses. Ex hoc & similibus fundamentis, caepere postea Romanorum Pontifices occasionem Prouincias diuidendi in Paraecias, & Diocaeses. And S. Patrike Epist. S. Patricij Antiq. Glast. a­pud Capgrau. in S. Patricio. (as our Protestants with others allow that Antiquitie) testifieth that he found this Legatine power of S. Faganus and Damianus, with effects thereof in other writings of the Britans betweene their time and his. I [...]riptis recentioribus in­ueni, quod sanctus Phaganus & Deruuianus ab Eleuthe [...]o Papa qui eos miserat decem annos Indulgentiae impetrarunt. Nennius writeth, as the extant Copies of Nennius Hist. Manuscr. Bed. Hist. Eccl. l. 1. c. 4. & in Mar­tyrol. 8. cal. Iunij. Ethelwerd chro­nic. in Eleuther. Marian. Scot. l. 2. [...]tat. 6. an. 177. Florent. Wigor. in Chronic. ann. 162. vel 184. Mar­tin. Pol. supput. an. 188. in Eleut. S. Gildas before, that Christian Religion was setled heare by the Legats of the Pope of Rome. Missa Legatione a Papa Romano. S. Bede in diuers places affirmeth that Christianitie was planted heare by Pope Eleutherius com­mande or Authoritie, and this was King Lucius suite: vt per eius mandatum Christianus fieret, & effectum piae postulationis consecutus est. Ethelwerdus saith, it was done by the Legats and letters of Pope Eleutherius to King Lucius: Eleutherius beatissimus Christi famulus per Nuncium & literas Lucium adijt Insulae Regem. Marianus saith, King Lucius obtained it of Pope Eleutherius. Lucius Britanniae Rex ab Eleutherio Papa per Epistolam Christianum se fieri impetrat. Flo­rentius Wigorniensis hath the same words. Martinus relateth it by Fuganus and Damianus hauing Mission or Commission from Pope Eleutherius. Papa misit duos religiosos viros, videlicet Fuganum & Damianum, qui Regem & popu­lum Baptizarent. Radulphus de Diceto in his Manuscript Historie reporteth, King Lucius petitioninge to Pope Eleutherius about this busines, the Pope sent Faganus and Diuuanus hither, and they affected it Ad Eleutherium Lucius Rex Radulphus de Diceto in Ma­nuscr. Hist. ab­breu. Chronic. inter an. 170. & 180. Henricus Huntingt. Hist. l. 1. in Marco An­tonino Vero. Manuscrip. Hist. de Romesey. Princ. Insula is [...]a q [...] nunc An­glia. Gulielm. Malm. l. de Antiquit. cae [...]obij Glaston. Caxton H [...]st. part. 4. in King Lucius. Galfr. Monum. Hist. l. 4. c. 19. 20. Matth. Westm. an. 185 186 Hu [...] ­ting. Chronic. c. 31. f. 4 [...]. Britanniae missa Epistola se sieri Christianum impetrat: Eleuther ergo misit Faga­num & Diuuanum qui Regem Lucium baptizauerunt. Henrie of Huntington his phrase is, that it was done by Pope Eleutherius commandement. Per Eleuthe­rij Papae mandatum. The old Manuscript History of Romesey saith: King Lu­cius did humbly entreate Pope Eleutherius by an Epistle, that he would send him faithfull Doctors to Baptise him and his Nation, and he obtained his suite. Rex Britannorum Lucius sanctum Eleutherium tunc temporis Papam per Episto­lam suppliciter expetiuit, & gratanter obtinuit quatenus fideles Doctores destinaret, qui se ac gentem suam in Christo regenerarent. William of Malmesbury in his Ma­nuscript Antiquities of Glastenbury relateth, that these Legats Phaganus and Deruianus came into Britaine to preach the Ghospell, & haue preached & Bap­tized through all the Iland. Phaganus & Deruianus venerunt in Britanniam ad praedicandum Euangeliū, Baptizantes & praedicantes, & vniuersam Insulam per­agrantes. The old English Chronicle published by Caxton asscribeth the whole managing of these affaires to the Legats of Pope Eleutherius. The Brittish History also, the Monke of Westminster and Harding are most mani­fest for these Legats and Commissioners of Pope Eleutherius to haue dire­cted all these affaires by that Popes Authoritie.

7. Thus we haue proued by Authorities the high Apostolike Legatine Power which the holy Pope Eleutherius communicated to these his learned and renowned Legats, and Commissioners Faganus and Damianus for the [Page 265] Conuersion of this kingdome; this Power being thus granted, and so many Episcopall Acts in consecrating Bishops, Preists, and other Clergie men, and These Legats of Pope Eleutherius were Bishops. others proper to that highest function being to be exercised heare, as in all other Nations, in such a state and condition, and which none but Bishops could performe, and these worthie Founders of our Church performed heare by all Antiquities, we must needs conclude they were consecrated Bishops by such Apostolike Catholike manner, as I haue before related. Therefore I can but maruayle how the present Protestant Archbishop of Canterbury Dire­ctour of M. Francis Mason, and his scribe were no better directed then to Franc. Mason Pref. to his Books of Con­secr. & l. 2. c. 3. p. 55. 56. write: from Rome there came two Fugatius and Damianus, but we cannot learne that eyther of them was a Bishop. Which is too weake a saying of an Archbi­shop, or any writer directed by such a man. For so many Episcopall Acts, which by all writers they effected were lessons plaine enough to learne that they were endowed with Episcopall Order and power to doe such things, and so must needs be Bishops. And if we must seeke them Maisters expressely to call them so, the old Brittish History calleth them expressely Antistites, Bi­shops, Galfr. Monum. Hist. Brit. l. 4. c. 20. Pont. Virun. Hist. l. 4. in fine. Matth. Westm. Anno gratiae 186 Godwin Cat. of Bishops in Win­cester. pag. 207. edit. an. 1615. so doth Virunnius: And Matthew of Westminster naming them the blessed Bishops Faganus and Deruuianus: b [...]ati Antistites Faganus & Deruuia­nus. And to omitt others, that Protestant Bishop which before was most backward in these things, produceth an old Manuscript testifying they were Bishops, and exercised the holy offices of that Function. The Cathedrall Church of Winchester (saith he) as the same Authour of an old Manuscript saith, wash al­lowed and dedicated vnto the honour of our Sauiour October 29. 189. by Faganus and Damianus Bishops. And diuers forrayne Historians, especially of France witnesse that the cheife suite of King Lucius, was for such, hauing otherwise of his owne Nation many Preists and Preachers of the Christian Religion. Mere des Histoi­res & Chroni­ques de France l. 1. pag. 91. an. 182. Alan Bouchard in Annales de Bretaigne l. 1. fol. 19. p. 2. Many Christians (say these Authours, being baptised and preaching the faith in Britaine, King Lucius sendeth to Pope Eleutherius, vn Ambassadeur, an Ambas­sadour to make suit to him to send Prelats of his Church to instruct and baptize him, And assure vs the cheife of these were Damianus and Faganus, exercising Episcopall Function heare. And so according to their high calling and digni­tie, and as the holy Popes before, euen from S. Peter had practised, and or­dayned, these holy Bishops before had their sacred Preists, Deacons, and o­ther Many other Bi­shops employed by the Popes authori­tie in this holy works. Clergie men to assist them. And the case and condition of so lardge Do­minions, as Britaine comprehended, to be conuerted, required, diuers other both Preists and Bishops were sent by Pope Eleutherius with them to be workemen in this happy haruest. And their names were diligently preser­ued and left to Posteritie in our Primatiue Church, and among others, our re­nowned Galfr. Monum. Hist. Brit. lib. 2. c. 20. Ponticus Vi­run. l. 4. Histor. Brit. Matt. West. an. gratiae 186. Mere des Histoi­res & Alan Bou­chard supr. Historian S. Gildas, as the old Authour of the Brittish Historie, Pon­ticus Virunnius, Matthew of Westminster and these last recited French An­tiquaries with others testifie, did committ them to writing. Which being per­formed by him, they therefore omitt to make repetition of. Eorum nomina & actus in libro reperiuntur, quem Gildas de victoria Aurelij Ambrosij inscripsit. Quod autem tam lucido Tractatu parauerat; nullatenus opus suit vt inferiori stylo renoua­retur. And this our most noble and auncient Historian, as these Authours te­stifie, did also Register the names and Acts of them, which came hither with The second Mis­sion of Pope Eleu­therius into Bri­taine. them, at their second comming hither from Pope Eleutherius, when by Apo­stolike power he confirmed that which these his holy Legats had done in Britaine. I haue made mention of many of them before, in the sixt Chapter Supr. Cent. 2. p. 6. of this Age, and needles to repeate them heare. Onely I wish now to be re­membred, [Page 266] that so many Bishops as were sent hither with these his Legats and most of this Nation, as Mansuetus Bishop of Tullum, Marcel [...]us or Mar­cellinus Bishop of Tungers, S. Saluin Bishop of Verdune, S. Eluanus newly consecrated Bishop by Pope Eleutherius, all proued before to haue bene now Bishops, and imployed in this holy worke, besides the Legats of S. Eleuthe­rius hauing their Preists and Clergie men with them, as the Apostolike Insti­tutions ordered, amounted to no small number. To which if we make addi­tion of them, which either actually then also were Bishops, though not so euidently knowne, or most certainely soone after, as S. Thean first Archbi­shop of London, S. Sampson, and Theodosius of Yorke which came in also with these Roman Legats, we shall (notwithstanding the losse of the help of S. Gildas, of which our Protestants by their ill handling Antiquities may be suspected to haue depriued vs) finde no improportionable number of most fitt and worthie Ecclesiasticall labourers to vndertake and performe so me­morable and greate a worke.

THE XVI. CHAPTER.

1. WHEN these holy Legats had thus receaued Consecration, In­struction and Commission for this greate chardge and busines remitted vnto them, they now tooke their long and tedious Iorney into Britaine, where, being associated with such worthie men to assist them in so honorable and greate a busines, as I haue related, they arriued within short time; and first with all conuenient speede both to satisfie the desire of King Lucius, and orderly to performe the chardge, and trust which the holy Pope Eleutherius had recommended vnto them, they presen­ted themselues vnto our King, and his Nobles, long time expecting and atten­ding their desired comming. And so soone as they had deliuered the greetings Of the preaching of thos [...] holy Le­gats & Assistants heare in Britaine, & many conuerted by them. of the See Apostolike, and acquainted them with their Legatine Power, and Commission, for the Conuersion of this kingdome to Christ, and establishing all things thereto belonging, they happily began this worke, and putt these things in Execution. It is allmost the generall assent and Harmonie of our Antiquaries, that they conuerted the King, Queene, Peeres, and Nobilitie of Britaine: Yet I dare not affirme whether they may be said actually and first Gildas Manuscr. Hist. Nennius Hist. Manuscrip. Ant. Eccles. Lan­dauen. & alij po­steriores. to haue conuerted and baptised King Lucius, or this was before performed by our remembred Christian Brittish Preists, and Bishops, and these onely con­firmed him in the faith he had receaued, which may be, and in Histories is [Page 267] called a Conuersion, and Baptisme, because the Sacrament of Confirmation is the perfection and complement thereof, as in our owne Histories, King Cad­wallader is said to be conuerted and baptised by Pope Sergius at Rome, when the Brittish Historie onely saith he receaued Confirmation of him. Caduual­ladrus Galfrid. Monum. Hist. Reg. Brit. l. 12. c. 18. abiectis mundialibus propter Deum, Regnumque perpetuum, venit Romam, & à Sergio Papa confirmatus. Of this Question I haue sufficiently before rela­ted, what Antiquitie hath deliuered vnto vs, thereof. And therefore passe it ouer now without further repetition, supposing it eyther acted before, or so much desired to haue bene presently effected by them, and so proceed to their other labours, and effects of them.

2. Some Protestant writers would gladly diminish the glory of these Le­gats, in persuading their Readers, that they ignorant of the Brittish tongue preached not to the Britans, but committed that office to our Brittish Preists, and Preachers, and so in this kinde they litle or nothing preuayled, or profi­ted this Nation. A Protestant Bishop thus writeth of them: The men that were sent from Rome were vtterly ignorant of the Brittish languadge, and so could not pos­sibly Godwin Conu. of Brit. p. 36. preach any thing themselues, but were faine to committ that office alltogether vnto others, to witt especially to Eluan and Medwin. And what is all this to the See of Rome? Surely hitherto we see litle cause to acknowledge our selues any thing at all obliged thereunto. Thus farre hath Passion and malice carried this people, not onely against the present Roman Church, which they accuse of errour: But when in their owne Iudgments and Confessions, it was most pure and vn­spotted, and Commandresse of all, and to which if we neuer had bene behol­ding, we neuer had bene true Christians, neuer the legitimate children of Christ, and his holy spouse. And to bewray these mens follies in their owne words: if these Legats of the See Apostolike had bene so ignorant of the Brittish languadge, that they could not thereby haue preached to the vulgare people ordinarily vnderstanding no other, were we not beholding vnto Pope Eleutherius for sending them, as our King desired? Then we were not behol­ding to that holy King, to send so far with an humble and earnest petition for the generall good of this Nation, that it being obtayned, we receaued no be­nefite thereby. Were we not obliged to those Legats, that trauailed so long a Iorney to vnite vs to Christ and his holy Church? Was it worthie no than­kes, but contumely and despite, if they by their Power committed the office of preaching vnto vs, vnto others which knew our languadge by this mans confession, and so conuerted vs? Did not dutie oblige vs, to the See of Rome in this mans Iudgment, when he himselfe thus confesseth before. By most it is affirmed, how that Eleutherius sent Damianus and Fugatius to Order the state of Godwin supr. p. 21. Pag. 20. the Church, who had the honour of performing that office? Doth that make no obligation, which he plainely with S. Bede and others thus confesseth? Eleu­therius a holy man sitting Bishop of the Romā Church: Lucius a King of the Britans writ vnto him his letters, praying that by his appointment, and direction, he might be made a Christian. And presently he obtayned the effect of his godly desire. Or how will this man persuade vs, that these Legats did not vnderstand our lan­guadge, and so preached not themselues being strangers, but committed that office especially to Eluan and Medwin. And Pope Eleutherius appointed Meduinus S. Eluanus and M [...]dwinus with other Brittish Preists & learned Cl [...]gymen as [...]ist them. a Doctour or teacher: and saith with his fellowes in Religion Parker, Bale, and Leland as he glosseth them: That Medwin was by birth a Dutchman, and thereby as vnfit a Preacher to Britans as the Italian Legats were.

3. But we are assured by better Authoritie and Antiquitie then this man [Page 268] can shew vs to the contrary, that both our King, his Nobles and all the chei­fest heare of the Britans at that time vnderstood the Latine Roman tongue. Our Antiquaries of Cambridge and others proue vnto vs, that there was an Imperiall Constitution decreed and receaued heare in these times, that euery man that would or should beare office must learne the Latine tongue. Insti­tutum fuit, vt qui Magistratum gerere vellet, Latinam linguam disceret. And long Io. Caius in Hist. Cantabrig. p. 19. before this time the Latine tongue was so vsuall in this Nation, as these Pro­testants tell vs, that the Romans Latine songes were sent hither, and sunge heare euen to the vulgar audience: And of this Martiall the Poet speaketh: when he saith his songes and Poems were sunge in Britaine.

Therefore these Latine songes being sent from Rome to our Brittans heare, as these Protestants write to be sunge & heard, both the singers and heares of them must needs be said to haue vnderstood that languadge of the Romans in which they were penned by the Poet. So we need not seeke any further for Auditours to vnderstand the preaching of these Roman Legats, though in the Latine tongue, when we haue founde allready the King himselfe, all his Nobles and officers in Authoritie, and hauing command, all Schollars in our Vniuersities, or Schooles, besides others by probable Iudgment without num­ber, which vnderstood them preaching, persuading, reasoning, disputing, in­structing or catechizing in that speach. And we may with strong reason from hence informe and assure our selues, that this so vsuall and allmost com­mon knowledge heare of the Latine tongue, the naturall languadge in Rome from whence so many Apostolike Preachers were sent into these parts, was a greate help and furtherance, to that so speedy Conuersion of this kingdome, which otherwise to haue bene effected as it is deliuered in our Histories, may iustly be termed miraculous. And allthough both the King and very many of his Nobles learned Druids, and others were eyther actually conuerted, or conuicted in Iudgment of the vndoubted truth of Christian Religion and falsehood of their Pagan superstitions before the comming of these Legats hi­ther, or King Lucius sent for them to Rome, as I haue shewed before: Yet no small number and of the learned among them still continuing in their old errours, and the Christian Clergie then in Britaine neyther being so greate or learned in that first Age, and Infancie of our Church, that it was able to con­uert so many millions which still professed Paganisme in this kingdome, if our Ecclesiasticall Hierarchie could or might haue bene ordered, and setled without the Popes allowance, and Authoritie, which allmost euery Chapter in this Historie disproueth, yet we must needs acknowledge our selues obli­ged, and very much in dutie obliged, to the Apostolike See of Rome, for sen­ding vnto vs so learned, reuerend, and holy Pastors as all Histories confesse them to haue bene, to deliuer vs so happily from that most damnable infer­nall darknes, wherewith we were blinded, and without such spirituall Phisi­tians help, and cure, desperately and irrecouerably ouerwhelmed, infected, and diseased at that time. Therefore these Renowned, and in all respects most honorable Legats, knowing well what chardge, Power, and trust was committed vnto them, by the Popes Authoritie and our Kings entreatie, and perfectly informed heare of the state, and necessitie of this kingdome in spiri­tuall affaires, presently disposed themselues, and the whole Christian Clergie heare vnder them for the most speedy and perfect recouery, and expelling the venime from so many allmost deadly poysoned soules in Britaine. And the [Page 269] theifest places in Britaine, where this infection principally did reigne, and was fostered, and from them dispersed into all the other parts and members of the bodie of this kingdome, next vnto the Court of the King now conuer­ted, being our auncient Schooles or Vniuersities, and cheife Residences of the principall Pagan Idolatrous Preists, Flamens, and Archflamens in the most auncient and commanding Cities of this Nation, they disposed and diuided themselues & our Cleargie to stop these springs, and fountains of that foule ouerflowing streame.

4. How they preuayled in our old Brittish Vinnersities or Schooles in confoū ­ding the Pagan Philosophers and conuerting them, their followers and Dis­ciples to the Christian faith, we may take some notice by that which the An­tiquaries of Cambridge propose vnto vs, performed by them in their Vniuer­sitie, where they say, they after long dispute with their Philosophers, they Io. Caius Hist. Cantabr. p. 35. conuerted them all to Christ, and baptised both them and three thousand o­thers there in one day. Cantabrigiam venerunt, vt fertur, vbi postquam multum The Schollers of Cambridge now generally conuer­ted, and 3000. o­ther Britans there Baptized in one day. varièque cum Philosophis disputatum est, baptizarunt vno die, & Philosophos om­nes, & tria hominum millia. And though they doe not deliuer the names of their Authours for this Relation, yet they doe sufficiently expresse, that they found this narration of the disputing with these Cambridge Philosophers, and the Baptising both of them and so many thousands at one time, there te­stified by diuers Antiquities, for they say expressely that some asscribe it to Eluā and Medwine after their returne frō Rome and Baptisme of King Lucius, and by others to the Legats of Pope Eleutherius: secundum quosdam qui ista ad Fa­ganum & Damianum, seu Fugatium & Deruuianum Eleutherij Nuncios referunt. And record it done in the same yeare they came into Britaine: Which they hold to haue bene the 178. of Christ, id actum fuit anno Domini 178. And all­though these men stand as much as Antiquities doe warrant them, for the honour and prioritie of their Vniuersitie, yet in this place they doe not auouch this Historie, as any singular grace or prerogatiue aboue other Schooles in Bri­taine at that time, but doe sufficiently insinuate, that these holy Legats and their Associats did the like in all other such auncient Schooles and places, and in most of them before they came to Cambridge; per Insulam diuulgare verbum So in other Schooles and places of lear­ning heare. Dei, sementem Dei iacere. And after this, they came to Cambridge, Tandem Cantabrigiam venerunt. By which and like testimonies of many others, we may suppose they had so done at Stamford, Cricklade or Greeke-lade, and espe­cially by these men in Glamorgan-shire where they say learning florished, aswell as at Cambridge before the coming of Iulius Caesar hither: Ex quibus Caius supr. p. 20. scire licet, claram fuisse scientiarum professionem in Britannia, ante Caesaris aduen­tum in Britanniam, praecipuè vero Cantabrigiae, & Glamorgantiae. And the Schoole of Clamorgan being so neare to Caerlegion vpon vske in that Coun­try, S. Eleutherius Pope granteth Priuiledges and immunities to the Schoole of Cam­bridge. where one of the three greate Idolatrous Temples of Britaine, and Seate of their Archflamen of those Westerne Prouinces was, and thereby a Nursery of Paganisme for that so superstitious place, it teacheth vs of itselfe without further testimonie, that a prime and principall care of the holy Legats, and our Christian Clergie then was, vtterly to roote vp, or alter the nature of the Bulla Honorij 1. Papae dat. Romae An. D. 624. die 20. Februar. apud Caium l. 1. de An­tiq. Cantabrigiae p. 75. 76. 77. infecting seedes and plants of that offensiue Seminarie. Of this, we haue some more particular testimonie out of the Bull of Pope Honorius dated the. 20. day of February in the yeare of Christs Incarnation 624. granted for the pri­uiledge of the Schoole or Vniuersitie (for so he termeth it) of Cambridge, which thus beginneth: Honorius Episcopus Seruus Seruorum Dei, dilectis filijs [Page 270] Doctoribus & scholaribus in Vniuersitate Cantabrigiae sedentibus, salutem & Apo­stolicam benedictionem. Wherein is expressely said, that S. Eleutherius gran­ted Immunities, and Priuiledges to that Vniuersitie, then become Christian: All Flamens and Archstamens of the Pagāstogether with their Cities c [...]nuerted. An Argument that he extended the like fauours, and Immunities to our other scholes or Vniuersities then in the same condition with Cambridge, but that they longe since decayed and ouerthrowne, could keepe no memory of such things, as Cambridge, clayming a neuer Interrupted cōtinuance, hath done. Galfr. Monum. l. 4. Hist. Brit. p. 19. Pont. Virun. l. 4. Hist. Mart. Pol. Supput. in Eleut. Radulp. de Dicet. Hist. Manuscr. inter an. 170. & 180. Matth. Westm. an. gratiae 185. Vita S. Helenae apud Capgra. in Catalog. Bal. l. de Script. cent. 1. in Lucio & Eluan. & Medu. Barns l. de Vit. Pont. in Eleuth. Theater of great Brit. l. 6. Godw. Cōu. of Britaine Selden Analect. Stowe & Howes Hist. in Lucius Harris. descript. of Brit. Martyrol. Rom. 26. die Maij in S. Eleutherio. Act. S. Eleutherij in Breu. Rom. die 26. Maij. This will be more and inuincibly euident by that which is affirmed with the allmost generall assent of all Antiquities, testifying they parsonally visited, preached vnto, and conuerted all, not onely the Metropolitan, but the other Cities of this kingdome: and besides them the whole Nation, in such manner that scarcely a Pagan was left to be found therein. Of our Cities, their Rulers, and Inhabitants thus conuerted by them, we haue the constant agreement both of Catholike and Protestant Historians.

5. The Brittish Historie Ponticus Virunnius and Martinus say, of these, that they deliuered thē from Idolatrie, & cōuerted them to Christ. Hos Idololatriae eripuerunt. Radulphus de Diceto in his Manuscript Historie proueth as much, that they cōuerted all the Cities in Britaine, aswell their Flamēs, and Archfla­mēs, by whome they were directed in their Idolatrous worship, as others: so doe the other Authours before, speaking more particularly of their Flamens, or Archflamens conuerted by them, then any others. Matthew of Westminster writeth in like manner how they visited, and conuerted all the Cities of Bri­taine. So hath the old Writer of the life of S. Helen and other Catholike Au­thours. Which is seconded and confirmed by most of our Protestant Histori­ans, Bale, Barns, the Theater writers, Godwyn, Selden, with others consenting, that all these Cities of Britaine with their Flamens or Archflamens which then ruled in them, were now conuerted by these holy Legats, and that Apostolike Mission from the Pope of Rome S. Eleutherius.

6. And the principall Stats and Members of this kingdome King Lucius, his Nobles, Vniuersities, Philosophers, Flamens, and cheife Preists, and Tea­chers of the Pagan subiects, and their cheife places of commorancie and commande being thus conuerted, the conquest ouer the vulgare sorte was easie and soone effected. The old Roman Martyrologe saith, that Fugatius and Damianus sent by S. Eleutherius Baptized King Lucius, his wife, and allmost all his people. Qui Lucium Regem vna cum vxore, ac toto fere populo baptizarunt. The auncient and approued Acts of S. Eleutherius say, that King Lucius and The Brittans here were now gene­rally conuer [...]ed, in all places. all his subiects receaued the faith of Christ by these Legats: per Quos Rex & reliqui fidem susciperent. The Authour of the Brittish Historie testifieth, that so soone as the people of Britaine knew their King was a Christian, they ga­thered themselues together to be catechized, and receaue Baptisme. Nec mora, Galfr. Monum. Hist. Brit. l. 4. c. 19. concurrentes vndique Nationum populi, Regis exemplum insequuntur, eodem laua­cro mundati, caelestique regno restituuntur. And saith, that these holy Legats did blot out Paganisme, allmost through out all the Iland, then much more where Ponticus Virun. Hist. Brit. lib. 4. prope finem. Guliel. Malmes. l. de Antiq. Cae­nobij Glaston. Antiquitates Glast. Manuscr. tabulis affixae. King Lucius ruled Beati Doctores per totam fere Insulam Paganismum deleuis­sent. Ponticus Virunnius affirmeth as much, or more, that they baptized all the people of Britaine. Baptizarunt omnes gentes Britanniae. William of Mal­mesbury in his Manuscript History of Glastēbury teacheth, that they trauailed all ouer the Iland, preaching and baptizing. Phaganus & Deruianus venerunt in Britanniam ad praedicandum Euangelium, qui baptizantes & praedicantes & vniuersam Insulam peragrantes. The old Manuscript Antiquities of Glastēbury [Page 261] written in Parchment, and fixed to broade Bords doe witnes, that these Le­gats baptized King Lucius, and his people preaching and baptizing through out Britaine, and cite other more auncient Histories for it. Phaganus atque Deruianus prout charta sancti Patricij gestaque Britannorum testantur, verbum vitae Euangelizantes, Regem cum suo populo sacro fonte abluerunt, huic praedi­cando & baptizando Britanniae partes peragrantes. Matthew of Westminster is witnes, that after King Lucius was baptized, his subiects followed his example Matth. Westm. in such order that in a short time there was not heare any Infidell to be found. Quod cum factum fuisset, concurrerunt ad Baptismum Nationes diuersae, exemplum Regis sequentes, ita vt in breui nullus inueniretur Infidelis. Hartmannus Schedel re­porteth, Hartni. Scedel. Chron. Chronic. f. 115. p. 2. Epist. S. Patricij apud Capgrau. in vita eius. Leland. as­sert. Arthurij. & Antiq. Glast. Scriptor vitae S. Helenae apud Capgrau. in Ca­talog. as others before, that these Legats baptized the King and his people: Regem ipsum ac populum. The Historicall Relation of S. Patrike, commonly called his Epistle, witnesseth, that they conuerted both the King & people, tra­uailing quite through Britaine. Phaganus & Deruianus Regem cum suo populo ad fidem conuerterunt, peragrantes Britanniam. The old Authour that wrote S. Helen her life recordeth how vpon the Baptisme of King Lucius, all the people of the whole Nation presently flocked together to be instructed in the faith of Christ and were baptized. Nec mora concurrentes vndique totius Natio­nis populi Regis exemplum insequuntur, eodemque salutari lauachro mun dati caelesti Regno restituuntur. Harding thus setteth it downe in his olde verses:

Sigebertus saieth generally of the Britans without restriction, that they Sigebert. Chron. in Regno Britā ­norum. receaued Christianitie by the Legats of Pope Eleutherius, sent at the request of their King Lucius. Britanni instantia Lucij Britanniarum Regis per Legatos Eleutherij Papae Mysteria Christianitatis perceperunt. Walterus Rollwink in his Fasciculus, writeth that Fuganus and Damianus the Legats of Pope Eleu­therius baptized both King Lucius and his people, who vpon the solemne Baptisme of their King submitted themselues to Christian Religion. Eleuthe­rius Walter. Rollw. in Fascicul. tēp. an. 184. misit Legatos Lucio Regi Britonum, qui eum cum populo suo baptizarunt. Solem­niter Rege Lucio baptizato subiectus populus eius exemplo fidei colla submisit paci­ficè.

THE XVII. CHAPTER.

1. WHEN the Ecclesiasticall affaires of Britaine had thus prosperously proceeded, that the King, and all his Nobilitie were become Christians, as Gildas, Nennius, the Antiquities of Landaffe and others after them testifie. Rex cum vniuersis Britanniae Regulis Bap­tismum susceperunt. And as an other Copie of Gildas agreeing with Nennius readeth: Lucius Britannicus Rex cum vniuersis Regulis totius Britanniae Baptismum susceperunt. And in the Antiquities of Landaffe: Lucius & totius Britanniae Pri­mates Baptismum susceperunt. And all Scholes, Cities, Druids, Teachers and Schollers of Idolatrie were thus conuerted to Christ, as all our Antiquaries Catholiks and Protestants haue deliuered, so that all both Rulers and subiects both temporall, and such as were then called spirituall, had now embraced that Religion and worship of God, which as it was diametrically, as it were, repugnant to the superstions of the Gentils in Britaine, about their Idols, & termed Gods, so it vtterly condemned many of their barbarous and prophaine customs and obseruations in meerely ciuill and human affaires, and pro­ceedings, as I haue in very many things (intollerable to be practized, or per­mitted) giuen Instance before. Therefore as the state of Religion and reue­ [...]ence to God was now changed, and onely heare wanted an externall Au­thoritatiue setling of an Ecclesiasticall Hierarchie of Bishops, Preists, & Clear­gie men to gouerne in Religion, and places or Churches for professing and publike practise of the same, which were now to be prouided by these holy Legats; so King Lucius as the Vicar of Christ in this kingdome in temporall things, as S. Eleutherius stileth him in his Epistle about this busines, wrote vnto that holy Pope for his direction also in this greate affaire of changing his temporall Lawes, to make all sure that nothing should be receaued and established heare, either concerning the dutie and office of man to God, or man to man, one towards an other, but what should haue direction or allo­wance Godwin Conu. of Brit. p. 26. The Ecclesiasticall Hierarchie of Archbishops, Bi­shops, Preists, and other Clergy men now setled heare by the Popes au­thoritie. from the See Apostolike of Rome. Of this second I will speake, when I haue in some manner finished or deliuered the first, the setling or founding our Ecclesiasticall Hierarchie and gouernement in such af­faires.

2. That these Roman Legats did presently vppon our Conuersion, appoint the Sees of Bishops and Archbishops, according to the place and number of the Fla­mens, and Archflamens of the Pagans, is so generally receaued for an vnde­niable truth in Antiquities, as a Protestant Bishop singularly excepting one [Page 273] other of his profession, heare naming him, that he perceiueth not any that haue gainesaid it, before Maister Doctor Sutcliffe: But contrariwise diuers both auncient and learned are to be found, that haue partly broached it, and partly applauded the same. And yet this bold faced man, against all learned Antiqui­tie, in his owne confession, pleaseth to call it: a deuise so childish and ridiculous, as he cannot but wonder, that any man of Learning and Iudgment should approue it. And bringeth no more reason then he doth Authoritie for this his singulari­tie. Onely he saith that Fenestella which directly teacheth this dignitie of Archflamens among the Gentils, is not the auncient Fenestella which was in the time of Tiberius the Emperour: but a man of later time then that, which Fenestella prin­ted & published by the Protestāts of Basile. may not be so shuffled ouer vpon the bare word of one Protestant of England against all his Brethren in Basile, where by their Authoritie the booke was printed and published, for a true auncient Fenestella. And it is a strange con­ceite of his to be vttered to vewe, to thinke to Father this opinion first vpon Gratian, as thus he doth: The defendor of this conceit is Gratian, whome I doubt not we may accompt the first Authour of the same. For I haue proued in the first chapter of this Age at lardge both by Catholiks and Protestants, that diuers lyuing and writing in the time of the Apostles were of this opinion, and pro­ued it by the practise of the Apostles themselues, which appointed Primats for those cheife Cities of Prouinces, where in the time of the Gentils, their Archflamens were resident, and Ruled, and gaue order this vsadge should be obserued by Posteritie. And this Protestant Bishop contradicteth himselfe in this matter, for first making Gratian Authour heareof, presently he thus addeth of him: True it is, that hauing first deliuered it as his owne opinion, in one Godwin supr. p. 27. place: afterwards he citeth, for the same Clement a Pope: wherein, either he abuseth vs in citing that which neuer was written: or himselfe is abused by some coūterfeit Cle­ment. Therefore whether this Clement be counterfeit or no, this Protestant must needs be a counterfeit, for if this Clemēt were a counterfeit he was coū ­terfeited long before Gratians time, being cited by him as auncient, and so the auncient counterfeiter of Clement must needs broach this opinion be­fore Gratian. But except the auncient Popes Anacletus, Anicetus, Stephen the first, Lucius, S. Leo the second, S. Marianus Scotus and Florentius Wigor­niensis Cap. 1. supr. our learned Countrimen all before Gratian were deceaued are coun­terfeitors, this was the true Clement Disciple of S. Peter, and so they cite and approue him, euen in this matter, & they confirme that not onely S. Clement, but S. Peter the Apostle thus both practized, and ordained: and how in the time of the Pagans there were Archflamens, and they were cheife ouer the other Flamens, as Patriarks and Primats be ouer Bishops in the Lawe of Christ.

3. And if this man had trauailed no further into Antiquities, then those of this Nation, he might haue found both Archflamens in the Pagans time, heare in Britaine, and that the Legats of Pope Eleutherius did constitute and ordai [...]e Archbishops in their places, and this affirmed by Authoritie more Abbas Spanhey­mens. l. de Script. in Sigeberto Gembl. Bal. l. de Script. cent. 2. in Henric. Hūtingt. Henric. Huntin. Histor. lib. 1. & in Prologo Hist. auncient then Gratian was. For both Sigebertus Gēblacensis, Henricus Hun­tingtoniensis, and others which wrote before Gratian, doe take often and expresse notice of our Brittish Historie, in which we reade of this matter in these words: fuerunt tunc in Britannia octo & viginti Flamines, nec non & tres Archiflamines, quorum potestati caeteri Iudices morum atque phanatici submitteban­tur. Hos etiam ex praecepto Apostolici Idololatriae eripuerunt & vhi erant Flamines, Episcopos, vbi erant Archiflamines Archiepiscopos posuerunt. Sedes autem Archi­flaminum [Page 274] in tribus nobilioribus ciuitatibus fuerant, Londonijs videlicet atque Ebo­raci, & in vrbe Legionum: quam super Oscam fluuium in Glamorgantia veteres muri & aedificia sitam fuisse testantur: There were then (in the time of King Three Archbishops placed heare for the [...]. Archflamēs, in London, Yorke, and Caerlegion. Lucius) 28. Flamens, and 3. Archflamens, to whose power other Iudges were subiect. These by the commande of the Pope his Legats deliuered from Idolatrie, and where there were Flamens they placed Bishops, and where there were Archflamens they pla­ced Archbishops. The Seates of the Archflamens were in the three most Noble Cy­ties, London, Yorke, and the Cytie of Legions which the old walles and buldings doe witnesse to haue bene vpon the Ryuer Oske in Glamorgantia. Hitherto this old Brittish Historie, which is older then Gratian by so many yeares, as were be­tweene the end and writing thereof at the death of Gadwallader the last King of the Btitans where it endeth, about the yeare of Christs Natiuitie 689. or 690. by Sigebertus and others computation when the Brittish Authour there­of composed it, and the writing of Gratian aboue 400. yeares after. And Sige­bertus who endeth his Chronicle in the yeare 1112. and then dyed, as his Con­tinuator there noteth: Sigebertus Gemblacensis Monachus Descriptor praeceden­tium Continuat [...]r Si­gebertiin Chron. an. 1112. Sigebertus Gē ­blacens. initio Chronici c. de Regno Britan­norum. in hoc libro temporum obijt, cui nos illa quae sequuntur fideli narratione subieci­mus, is a sufficient witnes euen in the beginning of his History that this Brit­tish History then was an old History: narrat antiqua Britannorum Historia, and vsually and cheifely citeth and followeth it for the Brittish affaires. And Henry of Huntington, who by Baleus and others dyed before Gratian had written, was well acquainted with this Historye, and wrote a Booke of the Kings of the Britans yet extant in the publike Library of Cambridge, and so conformable to the Brittish History, that our Protestants which published his workes, thereby excuse themselues for not publishing that his worke, be­cause there is nothing in it, but what is written by S. Bede and Geffery of Monmouth more at lardge: quia nihil noui affert quod non in Beda & Mone­muthensi plenius Protestantium Annotatio inter librum 7. & 8. Histor. Henrici Huntingtonien­sis. Ponticus Virun. Hist. Brit. l. 6. in fine. Ciacon. [...]. Rossus. Bostō a­pud Godwin. in Assaph. Bal. l. de Script. cent. 2. in Galfrid. Ar. No­tatio in Manusc. exempl. Cantab. Io. Bal. l. de Scrip. Brit. cent. 2. in Waltero Caleno. reperiatur. And Geffery Archdeacon of Monmouth when he translated this Booke out of the Brittish into the Latine tongue, and after Bi­shop of Assaph, and Cardinall of the Church of Rome, as Virunnius, Ciaco­nius, Leland, Rosseus, Bostonus, the Protestant Bishop Bale, and others say, was an excellent Historian, Historicus egregius, and as the note vpon the olde Manuscript Copie thereof in Cambridge witnesseth, translated it most truely, simplicissime transtulit. And this Booke was brought out of litle Britaine by Walter Calenus Archdeacon of Oxford a Britaine by birth, a man most fa­mous for learning, as our Authours say, and the Booke was, then he dying in the yeare of Christ 1120. anno Incarnati filij Dei 1120. a most old Booke, vetu­stissimum Britannici sermonis Codicem: written aboue 400. yeares before▪ per quadringentos & eo amplius annos. From which date vnto his time the same Archdeacon of Oxoford continued the Brittish History cloquently, non incle­ganti sermone protraxit Britannorum Annales.

4. So we euidently perceaue that we can hardly finde either more auncient or credible Authoritie for any Historicall truth in our Brittish Antiquities, then for this. For the Authour both was a Britan, and wrote in that Lan­guadge, and the last passadges thereof written allmost a thowsand yeares since. The Agents and Instruments of the translation thereof both Britans and the best learned, and greatest Historians of that time, & this Bookew pre­serued by the Britans of Armorica, or litle Britaine in France, driuen thither by the Infidell Saxons, with their Antiquities and other Ritches most pre­tious vnto them. And so the former parts of this Booke wherein the Historie [Page 275] of these Archflamens is contained, carrieth sufficient Argument of a farre more auncient date. Which the Authour himselfe both in the Copie which is printed, and that which Virunnius did epitomate▪ and was neuer printed, as the note vpon it testifieth, doth witnesse: for he expressely citeth Gildas for this Historie. And Ponticus Virunnius seemeth to make Gild [...]s Authour of that part of this Booke. For thus he writeth: [...]orum no [...]na & A [...]us in libro reperiuntur, quem alter Gildas de victoria Aurelij Ambrosij inscripsit: The names Ponticus Virun­nius Brit. Hist. l. 4. in fine. and gests of them which came with Damianus, and Faganus are found in the Booke which the other Gildas did Intitle, of the victorie of Aurelius Ambrose. Where the distinction, alter Gildas, the other Gildas, hauing spoken of no other before, but onely the Authour whome he did epitomate must needs make one Gildas Authour of that Brittish Historie, and so both the one and other Gildas to approue this narration of Archflamens in Britaine. Which he further confirmeth in the later end of his Bookes citing, for Authours of all which he had said, both the Translation of Geffery of Monmouth, whome he nameth an excellent Historian, and Cardinall, and Gildas the renouned Poet writing more then he did epitomate, which were things most concer­ning the Romans, he being an Italian. Haec autem & multa alia describit idem Gaufridus Monumetensis, Historicus egregius, & Cardinalis: [...] & Gildas Poeta insignis. Sed ego Ponticus Virunnius excepi, quae ad rem Romanam attinerent plurimum. And he speaketh of many things which Galfridus Translation hath not, which he must needs by his owne confession haue from Gildas. And for this History of our Brittish Archflamens; comprehend [...]d in the gests of the Brit. Hist. l. 4. c. 20. Roman Legats, the Translation of Galfridus citeth Gildas, as Virunnius did, onely omitting the distinction, alter, the other, of that name: and mentioneth that Gildas did write more plainely or copiously of this m [...]tter then he doth: eorum nomina & actus in libro reperiuntur, quem Gild [...] de victoria Aurelij Am­brosij inscripsit. Quod autemtam lucido Tractatu parauer [...], nullatenus opusfuit, vt inferiori stylo renouaretur.

5. To this changing of Archflamens, three in number in Britaine to so many Archbishops, naming their places as before, and that Gildas in his Booke of the victory of Aurelius Ambrose, wrote of this matter of King Lucius so conuer­ted then, is cōsented vnto by many forreine writers, as in France the Authour of the Historie Intituled, Mere des Histories & Chroniques de France, Alan Bou­chard, Mere des Histoi­res l. 1. p. 91. Alan Bauchard Anna­les de Bretaigne l. 1. f. 19. p. 2. Ponticus Virun. Hist. Brit. l. 4. and others; And to manifest that these Authours which cite and fol­low Gildas in this Relation, as they haue witnessed before, doe speake as plainely of this matter as the Brittish Historie, Virunnius deliuereth it, in these the same words: fuerant enim in Britannia octo & viginti Flamines, necnon & tres Archiflamines, quorum potestati caeteri Iudices morum, atque phanatici submit­tebantur. Hos etiam ex praecepto Apostolico Idololatriae eripuerunt: & vbi erant Fla­mines, Episcopos: vbi autem Archiflamines, Archiepiscopos posuerunt, mira sancti­tate & incredibili deuotione. Sedis autem Archiflaminum in tribus nobilioribus ciui­tatibus fuerant, Londonijs videlicet atque Eboraci, & in vrbe Legionum, quam su­per Oscam fluuium in Glamorgantia veteres muri & aedificia sitam fuisse testantur. And to leaue it without exception, that Gildas, or whatsoeuer other old Brit­tish Authour he followed herein, went further in this matter of Archfla­mens, thē Galfridus his Translation doth, he there addeth frō this old Brittish Antiquitie, that the Religion of the Archflamens, was the most auncient Re­ligion. Archiflaminum quae fuit antiquissima Religio. And Giraldus Cambrensis a most Noble Cosmographer, Cosmographus nobilissimus, as a Protestant Bishop [Page 276] stileth him, himselfe a Britan maketh this calling of Archflamen so auncient, Bal. l. descript. Brit. centur. 2. in Syluestro Giral­do Cambren. Galfrid. Cambr. descript. Cambr. [...]. 16. that he constantly affirmeth; Helenus sonne of Priamus was Archflamen among the Troians before the destruction of Troy. Helenus Priami filius Archflamen eorum erat. But I shall speake hereafter of the Antiquitie of this state from the Pagans themselues, heare I was onely to Iustifie that such men were heare in Britaine in King Lucius time, and their Residences changed into the Sees of Christian Archbishops, which I haue performed, by the best and most receaued Antiquities we haue left vnto vs. Which is confirmed by those that haue written after namely among, strangers writing of Brittish affaires, Martinus Polonus, Philippus Bergomensis, Platina, Hartmannus Schedel Martin. Pol. sup­put. in Eleuther. Philip. Bergom. Hist. in Eleuth. Platina in Eleut. Hartm. Scedel Chron. chronic. f. 115. p. 2. Ptolo­meus Lucens. in Vit. Pontif. in E­leuth. Leland. as­sertione Arthu­ [...]ij f. 36. with others, onely this difference I finde betweene these, and most of our Brittish writers, that these of our Nation are commonly interpreted to affirme we had 28. Flamens, besides 3. Archflamens, when those strangers, I recited, doe write but of 25. Flamens besides the 3. Archflamens, which opinion will appeare the more probable, when I shall hereafter shew from our most aun­cient and approued Authours, that this our Britaine as it contayned onely Loegria and Cambria, now England and Wales, neither King Lucius nor the Romans then Lords of more, had but 28. Cities in all to feate these 3. Arch­flamens and the other Flamens in, and 3. Archbishops and Bishops after them.

6. For English Historians whether Catholiks or Protestants I may passe The greate nūber of Bishops placed [...]ea [...]e. them ouer in this busines, seeing this Protestant Bishop hath before acknow­ledged that he and one other onely haue opposed therein. Therefore very vnaduisedly hath this Protestant Bishop before spoken, as he hath done of this Godwin supr. p. [...]. thing, and with no lesse boldnes further thus addeth: no man I dare affirme, is able to shew out of any auncient writer or other authēticall Monument, that euer there was any such office amongst the Gentils as Archflamen or Protoflamen. Looke who list in that volume of auncient Incriptions published of late, by Gruterus, Scaliger and others: he may there finde oftentimes mentioned Flamen, for a man, and Flaminica for a woman Preist: but of Archflamen, Protoflamen or any other like, altum Silen­tium, there is no mention. For I haue proued by auncient, and the most auncient writers we haue, that there was such an office among the Gentils euen heare in Britaine. And if there were no memory of such in auncient Inscriptions, as there is not of many, which most confessedly were, this is not able to discre­dit the truth hereof. And his Authour Gruterus is so farre from discrediting this, that the Gentils had Archflamens, as well as Flamens, that vpon the first Epistle of S. Clement where Archiflamines be iustified both by his owne and S. Peters testimony, and that they were to be changed among Christians into Primats or Patriarkes, he plainely writeth, it is the true Epistle of S. Clement: Lambert. Grut. Verenad. in Ar­gumento 1. Epist. Clement. omnino statuo, hanc Clementis veram esse Epistolam: And vpon the very word Archiflamines, as in his opinion Rufinus liuing in S. Hierome his time tran­slateth S. Clement, he noteth in the Margin, that others called them the cheife Flamens Preists, or cheife Flamens. Archiflamines. Alias primi Sacer­dotes [...]. in Ann. [...]. Ep. Clem in Verb. Archiflamines. Flamines. Alias primi Flamines. And because this man hath so perempto­rily affirmed that no auncient Incription proueth Archflamen, Protoflamen or any other like. All men know Pontifex and Metropolitanus are the like and same in condition. Yet Wolfangus Lazius Historian to the King of Romans proueth it, both by the old gētile writers and Inscriptions out of Transiluania [...] Wolfang. La­ [...]ius in Commē ­ [...]arijs Re [...]public [...] Romanae. p▪ 151. Where one C. Tercennius is inscribed Metropolitanus. And M. Coninius Pontifex Metropolitanus. And Carolus Sigonius publisheth an old Inscription [Page 277] of a Pagan Knight of Rome, imploring the aide of the Pontifex Maximus and Carolus Sigon. Commentar. in Fast. & triumph. Rom. p. 191. p. 121 Flamens. Manesque meae opem Pontificis Maximi & Flaminum, qui in Capitolio sunt implorent. And sheweth also how Caecilius Metellus was both Flamen Martialis, and Pontifex Maximus. Eutropius a Grecian (because the beginning of Archflamen is so) saith, that the high Preist, Archflamen or Cheife of the Preists was called with them Pontifex. [...]. Eutropius Hist. Rom. Breuiar. l. 2. p. 77. Zosimus Historiar. lib. 4. in Gratiano & Theodosio. Zosimus saith: that in the Colledges of the Preists or Flamens at Rome, the Pontifex was Cheife. In Collegijs Sacerdotū Romae Pontifices primas tenebant. And after saith, as Eutropius before, that the Pontifex Maximus and the cheifest Archflamen were all one. [...]. And speaketh plainely of the Archflamen, or Protoflamen: [...]. Iulius Capitolinus teacheth also, how besides the Flamens and Pontifices, there was an Archflamen, calling this, Pontificem Maximum, the Iulius Capitoli­nus in Opilio Macrino. Aelius Lampri­dius in Commo­do Antonino. other Pontifices Minores, the greatest Flamen and lesser Flamens or Pontifices. And Aclius Lampridius thus bringeth the Pontifex Maximus to speake in the Senate, as commanding all the Flamens or Pontifices the lesse: Cingius Seue­rus dixit, iniustè sepultus est, quia Pontifex dico: hoc Collegium Pontificum dicit. And this in publike Senate. Aurelius Victor is witnesse that Numa Pōpilius ordai­ned twelue Flamens or Preists of Mars, and made one of them Archflamen. Aurelius Victor in Numa Pom­pil. Titus Liuius hist. l. 1. And created a Pontifex Maximus. Salios Martis Sacerdotes, quorum primus Praesul vocatur, 12. instituit. Pontificem Maximum creauit. which Titus Liuius with others confirmeth, of the Pontifex Maximus, to whome he gaue power ouer the other Pontifices, or Flamens. And exemplifieth how whē Lucius Cantilius Scribe to the Flamens had committed sinne with Feronia a Vestall virgin, the Pontifex Maximus or Archflamen in publike Iudgment caused him to be bea­ten with rodds vntill he dyed, L. Cantilius Scriba Pontificum, quos nunc Minores Tit. Liu. lib. 22. p. 225. Pontifices appellant, qui cum Feronia virgine Vestali stuprum fecerat, a Pontifice Maximo eousque virgis in Concilio caesus erat, vt inter verbera expiraret. And this Tit. Liu. l. 4. l. 10. l. 23. was by the Institution of Numa Pompilius ordaining both many Flamens, & this Pontifex Maximus or Archflamen, as their cheifest. Cornelius Tacitus re­lateth the like commande, and Authoritie of the Pontifex Maximus ouer the Cornel. Tacitus Annal. l. 3. Flamens in the case of Seruius Maluginiēsis a Flamen Dialis, suing for the Pre­fecture of Asia, by which he was to be an Archflamen, his case was determi­ned by the Pontifex Maximus, who, as there is expressed, euer ruled in such censurs.

7. Besides these, it is manifest also by Aulus Gellius, Cicero and others Aulus Gellius l. 15. c. 27. that there were euen among the Romans, Pontifices, Rex Sacrorum & Fla­mines, the high Preists or Archflamens, King of holy things and Flamens. The Fla­mens were subiect to the King of Ceremonyes, and he and they also were subiect to the Pontifex Maximus. And euident it is by Suetonius, Dionisius Ha­licarnassaeus, & others that besides the Pontifex Maximus which was highest, Sue [...]onius in Ne­rone c. 2. there were diuers other Pontifices or Archflamens with the Romans, and when any of those Archflamens died, these Archflamens or Pontifices did choose & substitute an other in his place. Defuncto vno Pontifice alius sufficitur non à populo creatus. And whereas the number of the Flamens was so greate for the number of their Gods, euery one hauing a Flamen, and as this Prote­stant Nichol. Grach. [...]b [...]s de Conit [...]js Rom. f. 11. p. 2. f. 87. p. 2. Cicero oratione pro Domosua. Bishop thinketh an hundred such in Rome, yet there were but 8. Arch­flamens or Pontifices, besides the Pontifex Maximus, and neither they nor the King of Ceremonies were of their Colledge, as Nicholaus Grachius proueth at lardge. Yet they satt in Iudgment with them, as appeareth by an Oration of [Page 278] Cicero, made before them all: discite orationem Pontifices, & vos Flamines, & tu Rex. And how both the Flamins, and Rex were subiect to the Pontifex is, besides that is said before, expressely affirmed by Titus Liuius, where he tea­cheth that the Rex which was aboue the Flamins, was subiect to the Ponti­fex; Regis sacrificuli sacerdotium Pontifici subiectum. And in his seuenth Booke Tit. Liuius init. l. 2. 1. decad. l. 7. decad. 3. he teacheth the same in plaine termes of the Flamens, when he deliuereth of the Flamen Dialis, Iupiter his Flamen, the greatest of that ranke was adiud­ged and compelled to stand to the order of P. Licinius the Pontifex. Flaminem Dialem inuitum inaugurari coegit P. Licinius Pontifex Maximus. Which is confir­med Valer. Maxim. l. 6. c. 9. Lucius Florus Epitom. l. 19. Titus Liu. l. 7. de­cad 4. Cicero lib. 2. de legibus. by Valerius Maximus, and Lucius Florus. And Titus Liuius in an other place proueth this to haue bene the Religion of the Gentils: Religio ad postre­num vicit: & dicto audiens esse Flamen pontifico iussus. Which distinction also and subordination Cicero proued by the Roman Lawes: Diuisque alijs Sacer­dotes, omnibus Pontifices, singulis Flamines sunto.

8. This is confirmed out of the Imperiall and Ciuill Lawe, where it is writ­ten of the time long before Christ, where the cheife Power of interpreting all their Lawes, Tribunitian of the twelue Tables or other belōged to the Col­ledge of the Pontifices or Archflamens: omnium harum & interpretandi scientia & actiones, apud Collegium Pontificum erant: ex quibus constituebatur, quis quoquo Tom. 1. pandect. lib. 1. Titul. de Iustitia. & Iure. Iul. Caesar. l. 6. belli Gallici. Theat. of greate Brit. l. 6. Ammon. de gest. Francor. l. 1. c. 6. anno praeesset priuatis. And to speake expressely of our Brittish Flamens and Druids: Iulius Caesar as our Theater Protestants translate him, witnesseth, that in euery gouernment or Prouince: ouer all these Druids there is one Primate which hath cheife Authoritie ouer them. Where the Marginall note likewise is: among the Druids one Primate and cheife ouer the rest. And Ammonius speaking also in the words of Caesar, hath the same, and addeth further, that when this Primate or Archflamen dyed, an other the most worthie was substituted in his place by voices of the Flamens or Druids, and sometime this Primacie or Prin­cipalitie was decided by armes. His autem omnibus Druidibus praeest vnus qui summam inter eos habet Authoritatem. Hoc mortuo si quis ex reliquis excellit, dig­nitati succedit: aut si sint plures pares, suffragio Druidum. Nonnunquam etiam ar­mis de Principatu contendunt. W [...]ich must needs be vnderstood of the Druids, and Flamens in one Prouince, where there was also one temporall Gouernor, and not of all the Druids and Flamens that were dispersed either in France, Germanye and Britaine ioyntly together, or any one of these greate Nations hauing diuers Prouinces, and seuerall temporall Regents, and Regiments at that time, as all Histories proue. After these Pagans, so write our Christian Antiquaries euen Protestants: habebant Druides sui ordinis supremum Pontifi­cem, H [...]ric. Pantal. de vitis Illustrib. part. 1. cap. 41. Magdeburgen: centur. 2. pag. 15. Beat. Rhenan. Re [...]. Germanic. l. 3. pag. 123. 124. quo mortuo alius, qui dignitate pollebat, eligebatur. Which supremus Pontifex highest spirituall man, is as much as Archflamen or the like. The Magdebur­gians say there were diuers orders of such among the Gentils, some Pontifices Maximi, others Flamens and the inferior Preists, Alij Pontifices Maximi ap­pellantur: alij Flamines. Beatus Rhenanus deliuereth how the primatiue Chri­stians did place Archbishops and Metropolitans according to the Prouinces of the Pagan Romans, and particularly reciteth many, saying they had Arch­bishops, and Metropolitans for their old Primacy in the Pagans times, propter ciuitatum veterem primatum, and this is that, saith he, which Pope Lucius saith: Cities and places in which Primats ought to gouerne were appointed long before Christ. Atque hoc est, quod Lucius Papa dicit apud Gratianum dist. LXXX. vrbes, inquit, & loca in quibus Primates praesidere debent, non a modernis sed multis ante Christi aduentum statutae sunt temporibus. Quorum Primatus etiam pro maiori­ [...]us [Page 279] negotijs appellabant. And there acknowledgeth that both this S. Lucius which was Pope in the yeare 155. and S. Clement Successor to S. Peter di­rected, that these Metropolitans should be placed where Archflamēs were in the time of the Pagans. The first Protestant Archbishop of Canterbury, his Successor there Whitegift, Foxe, Ihon Prise, Barnes, and other principall Protestants of England acknowledg as much, and proue it from S. Anacletus Matth. Parker Ant. Brit. Whit­gift against Cartw. Pris. def. hist. Britan. Rob. Barnes in Vit. Pontif. in A­nacl. Otto Frigens. Chron. l. 3. c. 2. and others, that it was an Apostolicall ordination, that such should succeed in place of the Pagan Archflamens. Therefore, seeing there is so generall a con­sent herein of all writers, I will cōclude with that aunciēt Noble and learned Bishop Otto Frigēsis that wrote before Gratiā, or the Trāssator of the Brittish Historie, & speaketh as plainely as either Fenestella did, or any man can doe, and with the generall opinion of Christians in his time: vbi sub principibus gen­tium Flamines erant, ibi postmodum a nostris locati sunt Episcopi. Vbi illi Archifla­mines, nos Archiepiscopos: vbi illi Protoflamines, nos Primates seu Patriarchas habere caepimus, omnes quidem vnius ordinis, sed pro differentia ciuitatum diuersae dignitatis: where vnder the Primas of the gentils there were Flamins, there by Chri­stians, Bishops were placed. Where they had Archflamens we began to haue Arch­bishops. Where they had Protoflamens, there we had Primats or Patriarks, all of one order, but of different dignitie for the diuersitie of the Cities.

THE XVIII. CHAPTER.

1. HAVING thus inuincibly proued, by all Antiquities, that there The [...]ld B [...]itti [...]h [...], the [...], Arc [...]flamens, Fla­ [...]es, A [...]chbi [...]ops, and [...]ishops with th [...]ir Sees. were among the Gentils, especially in this kingdome of Bri­taine, not onely Flamins but Archflamens, and they seated in the principall gouerning Cities in seuerall Prouinces, and how after the comming of Christ euen from the Apostles time, and by their ordi­nance and Institution, their Residences were to be changed into Archiepisco­pall or Metropolitan cheife commanding Sees in the Christian Religion: If we had no other particular proofe for this, but in generall termes, S. Ed­wards Lawes, the testimonie of Gildas, Nennius, the Antiquities of Landaffe, [Page 280] S. Isidorus, who as Pope Eleutherius also, calleth this Nation Gens Bruti. Tho­mas Archbishop of Yorke a Normā by birth in the time of King William the Leges S. Edwar­d [...] Reg. apud Gul. Lamb. l. de Pris [...]s legib. f. [...]6. Gildas apud [...]. l. 1. cap. 17. V [...]r. l. 1. Cestren. Pontic. Nenn. Hist. Ant. Land. Ecc. Isid. l. Etiml. Thom. Ebor. a­pud Stowe [...]ofe of Brute. [...]hahessinus a­ [...]d Pr [...]s pag. 27. Gu [...]iel. Malmes. apud eund. Henr. Hunt. H [...]stor. de Reg [...]b. Britan. Gualt. Oxon. a­pud Harding. ca. 16. & Bal. 2. cent. Sigeb. Gembl. Hist. & de Regno Brit. Mariā. apud Harding. c. 16. Literae defenso­ [...]iae Eduardi Re­gis 1. ad Papam Rom. apud Tho. Walsing. Hist. in Eduardo 1. & Y­podig. Neu­striae an. 13▪ 1. Gildas apud Ra [...]. Higeden Manuscr. chron. c. 4 [...]. Galfr. Mon. l. 1. Hist. Br [...]t. c. 17. & Pontic. Virun. l. 1. Sigebertus An. 437. Ha [...]m. Scedel. Chron. Chron. Ranulp. H [...]geden. ca. 47. Stowe histor. in Brute. Harding. Chronicl. f. 16. c. [...]. first, Thaliessinus aboue 1000. yeares since, William of Malmesbury, Henry of Huntington, Gualterus Calenus, Sigebertus with many others before Gal­fridus Monumetensis wrote, and himselfe Virunnius, and innumerable after both of this and other Nations, and publike Parlaments, as that in the time of King Edward the first at Lincolne, where after most diligent search of Anti­quities, and due examination, as this greatest matter of the right of a king­dome required, sent his Apologeticall letters to the Pope of Rome, sealed with an hundred seales, and witnesses. Rex Angliae ex deliberato apud Lincolniam conuocato Consilio, pro iure suo declarando literam huius tenoris rescrip­sit centum sigillis signatam. Wherein is declared, and iustified that in the time of Hely, and Samuel the Prophet, Brutus the Troian landed heare, and by his owne name, called the Country Britannia, before named Albion▪ de nomine suo Britanniam, sociosque suos Britones appellauit. And hauing three sonnes, Lo­crinus, Albanact, and Camber, did at his death diuide the Ilād into three parts, or Prouinces, Loegria, now England to Locrinus his eldest sonne: Albania, Scotland to Albanact the second: and Cambria Wales to Camber the youngest. Locrino primoginito dedit illam partem quae quondam Loegria, nunc vero Anglia no­minatur. Albanacto filio natu secundo dedit Albaniam, quae nunc Scotia vocitatur, Cambro vero tertio filio dedit Cambriam, quae modo wallia nominatur, reseruata Lo­crino Regia dignitate. This might suffice for this busines, for being testified with so many domesticall and forreine, priuate and publike witnesses, that this Tripartited diuision was heare from the beginning and first name of Britaine, we must needs for euery seuerall part and Prouince, assigne a seuerall gouern­ment, and order therein, as their Rulers and Gouernours were diuers and distinct.

2. But our Antiquities carry vs further, and informe not onely that Lon­don, Yorke, and Caerlegion were the seuerall cheife Cities in this diuision, but the Kings which founded them, for such, ordayned them likewise to be the Seats and Residences of three seuerall Archiflamens, or Protoflamens. For the glory and Noblenes of London therevpon named Augusta, I haue spokē before, and as it is the common opinion in Antiquities, that it is the most auncient Citie of this Iland, builded by Brutus, as not onely the Brittish Histo­rie, Galfridus, Virunnius, and our English Antiquaries after them, but Gildas, Sigebertus, and others sufficiently witnes, and except M. Stowe is deceaued in his Authours Aethicus an old Pagan Philosopher testifieth no lesse, affir­ming that Brutus named this kingdome Brutannia. And Ihon Harding in his plaine verse with others recordeth, how he there from the very beginning instituted an Archflamens Seate.

This is commonly written to haue bene 1100. yeares before Christ. And it is a cōmon receaved opinion among our Antiquaries, that Ebrācus sonne to Mempricius about 100. yeares after, builded the Citie of Yorke, calling it after his name, Kairbranke, as both Brittans and Saxons, Catholiks and Prote­stants consent. Whereas Harding, and Stowe with others affirme he seated an Archflamen. Harding saith.

In the twētith yeare of his Reigne (writeth Stowe) he builded Kayrbranke, since by the Saxons called Euorwike, now corruptly Yorke, wherein he builded a Temple to Diana, and sett there an Archflamen, and was there buryed when he had reigned 60. yeares. Thus auncient these our Historians make Archflamens in Britaine, and I haue related their very words: not that I thinke the name and worde Archflamen, but onely their office and calling among the Gentils to be so auncient, as the time assigned to our Brutus, but of yoūger continuance and age by diuers hundreds of yeares, the word Flamen not knowne vntill the time of Numa Pompilius, and taken from a kinde of attyre worne vppon their heads on Festiuall dayes, yet the office of Flamen, Ranulp. Higed. l. 1. c. 24. and Pontifex, and Archflamen and summus Pontifex was allwayes the same among the Pagans.

3. The Institution of the third Archflamen at Caerlegion vppon vske was of later time, as also the Foundation of that Citie first builded by Belinus, as the Brittish Historie, Galfridus, Virunnius, Matthew Westm. Ranulph. Higeden, Caxton, Harding, Stowe, Hollinshed, and to write in his words, most parte of Holinshed Hist. Engl. l [...]b. 3. cap. 4. Galfr. Mon. l. 3. H [...]st. c. 10. V [...]run. l. 3. Matth. West. aetat. 5. Ranulp [...]. Higeden l. 1. c. 48 all our writers, haue deliuered. Galfridus calleth this Citie Kaerose. Virun­nius nameth it Caerusc, the Monke of Westm. Kaerusc. Higeden termeth it Caerhuth. And such nake it kept vntill the comming of the Romans hither, when of their Legions wintring there, it was named Caerlegion, as also Chester was as the same Ranulphus which liued and wrote his Historie there with others, witnesseth. And this Caerusc was the Metropolis of those parts. And as diuers of the Authours testifie Belinus seated an Archflamen there as he also confirmed the Archflamens of London and Yorke. Thus a­mong Harding Cron. f. 29. c. 33. others Harding relateth.

So hath Stowe with others. And their generall agreement is, that these Stowe Hist. in Bel [...]n. were the cheife, most renowned and Metropolitan Cities in Britaine. which being so amply proued, and so many consenting that there were Archflamens in them all so long before the cōming of Christ, lesse Authoritie then we haue for this matter, might serue vs to cōfesse, that seeing at the abo­lishing of these Pagan Rulers, and Rites they ought to be and were changed into so many Archbishops or Metropolitans in Christian Religion. And this is so euident a truth in Histories, that the Protestant Bishop himselfe, which before with one onely opposed against Archflamens freely confesseth, that at this time Archbishops were placed in those three Cities in Britaine, and in them onely, where so many haue testified, and shall testifie further here­after, these Archflamens were resident. Thus he writeth: At what time Chri­stian Godwin Cat. of Bishops in Lon­don 1. p. 181. edit. an. 1615. R [...]gion [...] first publi [...]ly receaued in this Island, there were established in the same 28. Sees or Cathear [...]i Churches, whereof three were Archbishopricks, Yorke whose Prouince was Scotland, and the North of England: Caerlegion, now called [Page 282] Carlcon vpon vsk, to which the Churches of Wales where subiect: and lastly Lon­don, that had Iurisdiction ouer the rest of England.

4. Therefore this, which is the cheifest matter in this busines, being thus granted by all, and the other so sufficiently proued, I will onely add to the former, for the more euidency hereof, the testimonie of some few others, such as eyther were before the time of Geffery of Mōmouth the Translatour of the Brittish History, or tooke their notice from other Authours then that History. Ranulphus Higeden in his Manuscript History citeh Alfridus Beuerlacensis, who by a Protestant Bishop wrote an excellent History from the beginning of the Britans and coming of Brute hither to his owne time in the Reigne of King William the Bastard, allmost 100. yeares before Geffery of Monmouth could write. Ab origine Britannorum ad suam aetatem vsque contexuit Historiam Io. Bal. l. de Scrip. cent. 2. in Alfrid. Beue [...]lacen. Alf [...]idus Beuerl. apud Ranulph. [...]geden. l. 1. c. 52 de Episcop [...]t [...]b. in l [...]bro Manusc. perpulchram: And writeth, as Ranulphus citeth him, that in the time of Lucius the first Christian King of the Britans, there were in Britaine three Archbi­shops Sees: To witt, at London, Yorke and Caer-hursc the Citie of Legions in Glamorgan shire, to whom there were subiect 28. Bishops then called Fla­mens, that is to the Metropolitan of London were subiect Cornewall, and all Loegria to the Riuer Humber. To him of Yorke all Northumberland from Humber, with all Albania. To the Citie of Legions was subiect all Cambria then adorned with seuen Bishops, now with fower Suffragans. Sedes Archi­episcoporum in Britannia tres fuerunt tempore Lucij Regis Britannorum primi Chri­stiani, videlicet apud London, apud Eboracum, apud Caer-hursc vrbem Legionum in Glamorgancia. Quibus tunc subiecti fuerunt 28. Episcopi Flamines tunc vocati. Vi­delicet Londoniensi Metropolitano Cornubia & tota Loegria vsque ad flumen Hum­brum. Eboracensi verò tota terra Northimbrina ab arcu Humbri fluminis cum tota Albania. Vrbi Legionum subiacuit tota Cambria 7. tunc Episcopis, nunc verò 4. Suffraganeis insignita: Quam flumen Sabrinae tunc secernebat à Loegria. I haue perused an old French Manuscript Historie, whose manner of writing and Characters may well giue it a greater Age then any copy of Galfridus Tran­slation, though it be continued vntill within 400. yeares perhaps by some o­ther, but whether so or otherwise, this differeth in very many things euen in this Historie from that Translation of the Brittish History, whether we will follow that which our Protestants haue published, or that which Ponticus Virunnius did epitimate, and so he cannot ground what he deliuereth vppon Galfridus. First they differ in the number of the Flamens, Galfride and Pon­ticus number 28. in Britaine besides the Archflamens, this History saith, there were but 27. they say that King Lucius was buried at Glocester, dying by Galfridus in the yeare 156. and by Virunnius an. 159. the French History de­liuereth he died in the yeare 196. So long after, and though he died at Glo­cester, yet he was buried at Caerlegion: Galfride calleth this Citie Kaer-ose, and Virunnius Caer-usc: whereas the French Authour nameth it, the Citie of Legions which i [...] vppon the Ryuer of Vsks, not as others terme it, And he na­meth Yorke Euerwicks, as the Saxons did, and not as Geffry, Ponticus and the Britans did of Ebranke. Therefore this auncient Authour whether be­fore or after Galfridus, cannot be saide to take his directions from that Tran­slation, Manusc. French H [...]st. very old pr. or que nous som­mes. c. 9. an. 18 [...]. with which he crosseth so often both in these and other matters: Yet for this busines we haue now in hand, he deliuereth it in these words: At that time there were in Britaine now called England 27. Flamins, and three Archflamins according to the manner of their Paganism [...], but the aforenamed Doctours ▪Fagan and Damian, cast them out, and where were Flamyns, they made Bishops, and where [Page 283] there were Archflamyns, they made Archbishops. The Sees to these three Arch­flamins To what Archbi­shop what Bishops and Prouinces were subiect. The Orchades Iles and Scotland sub­iect to the Arch­bishop of York [...]. M. S. Françoise supr. an. 180. Galfr. Monum. Hist. Brit. l. 5. c. 1. being in the three most Noble Cities of Britaine, which were London Euer­wicks, and the Citie of Legions vppon the Ryuer vsks, in the Country of Glamorgan in Wales, not farre from Seuerne, which is in a place delitious, and passing in Ritches all other Cities. To these three were subiect 27. Bishops. To the Archbishop of Euerwicks were subiect Deira, and Northumberland, Scotland and Albania diuided by Dieceses beyond Humber which parteth them from Loegres which now is called England. To the Archbishop of London were subiect Loegres, and Cornwayle. And he setteth downe with the truth and common opinion, that these things were acted about the yeare of Christ 180. both in Pope Eleutherius and King Lu­cius time, which the published Translation of Galfridus must needs mistake, affirming King Lucius died in the yeare 156. when Eleutherius was not Pope while long after. So this Authour must needs follow others and not Galfri­dus in this narration. And the Manuscript History named Abbreuiatio Chro­nicorum, in that copy which I follow beginning at Adam and ending in the yeare of Christ 1063. argueth the Authour farre more auncient then Geffry of Monmouth, and placing this History of planting Religion heare by Faganus and Diuuanus Pope Eleutherius Legats betweene the yeare 170. and 180. writeth more truely of this matter then our published Galfridus Translation, and could not imitate that herein: Yet this Authour plainely testifieth, that these two Legats finding heare in Britaine three Archflamens besides 28. Flamens, one of them at London, a second at Yorke, and the third at Caerle­gion constituted Archbishops in their places, conformably limiting their Cir­cuits and Iurisdictions. Erant tunc in Britannia 28. Flamines, & tres Archifla­mines, & vbi erant Flamines, Episcopos: vbi autem Archiflamines, Archiepisco­pos posuerunt. Manuscr. Hist. Abbreuiatio Chronicorum inter ann. 170. & an. 180. Io. Bal. l. de Scrip. Brit. cent. 2. in Radulph. de Ri­zeto. Londonensi Archiepiscopo subiacuit Loegria, & Cornubia. Ebora­censi Deira & Albania: Vrbi autem Legionum Cambria.

5. Vnto these I may ioyne Dicetus Deane of London, or as a Protestant Bishop calleth him Radulphus de Rizeto, who though he wrote a litle after Galfridus, dying about the yeare of Christ 1200. yet he did not follow Gal­fridus Translation, but assigneth this labour of the Popes Legats in placing Bishops and Archbishops for Flamens and Archflamens to the yeare of Christ 178. aboue twenty yeares after King Lucius death by Geffery his Tran­slation. Theater of great Britaine l. 6. Dicetus Deane of London, a Ma­nuscript in the Kings Library ad an. 178. Yet by our Protestant writers of the Theater of greate Britaine in his Manuscript in the Kings Library at the yeare remembred 178. this matter is thus registrid. There were in Britaine eight and twenty Flamyns, and three Arch­flamins, in stead of which so many Bishops and Archbishops were appointed: vnder the Archbishop of London were the Prouinces of Loegria and Cornubia: vnder Yorke Deira, and Albania: vnder vrbs Legionum Cambria. And Harding differing aboue thirtie yeares in his computation from the Bishop of Asaph his Tran­slation, and so in no manner to be thought his follower in this matter, yet thus he agreeth herein. Harding Chron. f. 4 [...]. c. 51.

I haue cited Martinus Polonus, Bergomensis, Ptolomeus Lucensis, Platina, [Page 284] Hartmannus Schedel and diuers French Historians before, all of them so farre differing from the Brittish Historie in their calculation, and other circumstan­ces, that they cānot be called followers thereof: yet they all agree, that the Fla­mens and Archflamens heare were now changed into Bishops and Archbi­shops, & the three Archflamēs as also the Archbishops which were ordayned in their places were at London, Yorke, and Caerlegion in Wales. So also te­stifie our English Cronicles, as the old English Chronicle published by Cax­ton, Caxton Historie in King Lucius. Old Manuscript. Engl. Chronicle in K. Lucius. Ho­ [...]h. hist. of En­g [...]. lib. 4. cap. 19. Stow. & Howes Hist. an. 179. in Lucius. Theater of great Britaine l. 6. Barnes in vit. Pontif. Rom. in Eleuther. Stowe supr. Godwin Conuers. of Brit. p. 26. Io. Selden Ana­lect. c. 6. Pomp. Laet. de Sacerd. Rom. c. 7. Fene­st [...]l. de Sacerd. Rom. c. 5. and thereby commonly called Caxtons Chronicle: likewise doth an o­ther more auncient English Manuscript History. So testifie our Protestant Historians, Raphael Holinshed, Howes and Stowe, the Protestant Theater writers, Barnes, Whitgift, Bridges, Barlowe and others against the Puritans, and to conclude with two Protestants Stowe, and Godwine, the first saith it is the common opinion of the writers of that time: The other as before granteth it is the Iudgment of diuers both auncient and learned, and so generall, that he, a greate Searcher into Antiquities perceaueth not any that haue gaynesaid it before Doctour Sutcleffe. And he is wholly reiected therein by such Prorestant Anti­quaries, as haue written since, among whome M. Ihon Selden following the generall opinion of changing Flamens and Archflamens in Britaine to Bi­shops and Archbishops, and placing the Archflamens and Archbishops in London, Yorke and Caerlegion, and citing both Pomponius Laetus, and Fe­nestella, addeth: Quemadmodum autem Episcopis apud nos Archiepiscopi, sic Fla­minibus Archiflamines praeponebantur. As among vs Christians, Archbishops are aboue Bishops, so in the Pagans Lawe were Archflamens aboue Flamens. And he proueth with the rest before, that although neither King Lucius, nor the Roman Emperours had any command in Scotland, yet these Legats sub­mitted that Country to the Archbishop of Yorke his Iurisdiction; diuisis Pa­rochijs subiacuit Metropolitano Eboracensi Deira & Albania, quas magnum flumen Humbri à Loegria fecerunt. And citing Polyder, and Camden, he addeth that in Polid. Virgil. l. 13 H [...]st. Camden. [...]n Brig. auncient time the Archbishop of Yorke was Primate of Scotland, and this was reestablished in a Prouinciall Councell heare by Hugo the Popes Legate in the time of King Henry the second. Eboracensis autem Archiepiscopus in om­nes Scotiae Praesules ac Antistites iure Primatus olim fungebantur. Quod & resan­citum erat sub Henrico secūdo, & Hugone Legato Pōtificio. His first Authour saith Polyd. Virgil. Angl. Hist. l. 13. in Henric. 2. pag. 234. it was vrged in this Councell by Roger then Archbishop of Yorke, that the Right of that See to haue Power ouer the Scottish Bishops might be restored vnto it, for the Popes of Rome had euen from the beginning ordayned the Bishop of Yorke to be Primate of all Scotland, and the Orchades and the rest of the Ilands. Which Lawe so made, the Bishops of those places had kept ma­ny yeares. Agitatum est vt Rogerio Archiepiscopo Eboracensi qui id temporis eam tenebat sedem, ius in Episcopos Scotiae restitueretur: Quandoquidem Romani Ponti­fic [...]s George Buc. kni [...]ht discourse of the 3. Vmuer­sitie. c. 6. of S. Pe­te [...]s in Corne­hill. i am inde ab initio sanxerant ipsum Eboracensem Antistitem totius quoque Sco­tiae atque Orchadum, caeterarumque Insularum Primatem. Quam sanè datam legem eorum locorum Episcopi per multos deinde annos seruarunt. The auncient Armes of S. Peters Church one Cornhill, as our Protestāt Antiquaries deliuer thē, will keepe in memory from whom Religion heare receaued Foundatian. Thus [...] and Archi [...]pis [...]opall Church [...] S. Peter in [...] Lō ­d [...]n [...]. they write: This most famous Schoole Church of S. Peter in Chornill, by right of prioritie and precedencie, which belongeth to Antiquitie, should haue the first place, for it is held by our best Antiquaries to be the most aunci [...]nt Christ [...]n Church of London, being founded about the yeare of Christ 160. and it is recorded, to be the most auncient See both of the Ar [...]hbishops, and also Bishops of [...]ndon. The Ar­mes [Page 285] of this Church and Schoole of S. Peter in Cornhill, be Argent a Crosse gules, empaled with S. Peters keyes, or, the feild Azure. But Sulchardus a Monke of Sulchard. Mo­nach. Westm. an. 1061. Richard. Vit. Hist. l. 5. Westminster writing there in or about the yeare of Christ 1060. testifieth, with others after him, that S. Lucius King founded the first Metropolitan See of Lond [...] at Westminster, out of the Ruines of a Temple there, formerly ere­cted to [...]

THE XVIV. CHAPTER.

1. HAVING thus seated, and disposed of our holy Primatiue, Arche, Cheife, Higher and commanding Bishops in their seuerall Sees and Iurisdictions, Method and Or­der by relatiue and mutuall connexion betweene such, Where other Bi­shops were now placed in Britaine in this time, with our auncient Cy­ties, their Sees. and Ordinary, Lower, Suffragan and Inferiour Bishops, calleth vppon mee to setle these also, so well as a deso­lation of our Antiquities will permitt in their Cities, Dioceses, and Gouernments. We haue had two Rules from Antiquitie deli­uered vnto vs before, to help vs in this labour; One, that they were placed, as the custome was from the beginning, in our Brittish Cities; The other, that they were ordayned where the Pagan Flamens were before. Gildas wri­teth that Britaine had eight and twenty Cities besides strong Castles, but na­meth them not. Bis denis, bisque quaternis ciuitatibus instructa. So do many o­thers, Gildas libro de conq. & exidio Brit. in initio. Nennius in pro­aem. hist. Manus­cript. among whom Nennius or Nenius is one, and he deliuereth both the number, and names of our Brittish Cities in this Order. Haec sunt nomina om­nium ciuitatum quae sunt in tota Britannia, quarum numerus est 28. These are the na­mes of all the Cities which be in all Britaine, being 28. in number: Cair Gnoricon. Cair Guerthigirn. Cair Municip. Cair Megnod. Cair Eboranc. Cair Caratanc. Cair Mauchguid. Cair Caint. Cair Peris. Cair Legion. Cair Regent. Cair Guerit. Cair Lerion. Cair Pensanelcoit. Cair Celermon. Cair Gunting. Cair Luordijs. Cair Colan. Cair Custemt. Cair Granth. Cair Lunden. Cair Guoirangon. Cair Danu. Cair Legion. Cair Britto. Cair Droithan. Cair Vrnach. Cair Luitcoit. Thus they are recompted by Nennius in one Copy. In an other more auncient, they are related thus. Cair Guntgme. Cair miuncip. Cair Ligalid. Meguard, or, Meguid. Colun. Ebranc. Custemt. Carntanc. Granth. Manuguid. Lunden. Guorchigirn. Gumigon. Peris. Claun. Legion. Guricon. Segemt. Cair Legion. Guar Vsic. Guent. Brithon. Lerion. Draithon. Cair Pensa Vell Coit. Vrnach. Celennon. Cair Luit Coit. Thus they are seuerally written in those two seuerall Manuscript Co­pies, of Nennius, as I could with my best diligence obserue. Onely with this further difference, that the note of their number to be 28. in all, is in the first and later Manuscript written in the end, after the Cities recited, in the la [...] [Page 286] and oldest, it is sett downe before the names of the Cities. And although at the first vewe these Relations will seeme to vary much, yet an indifferent Reader though but meanely exercised in reading auncient Manuscripts, and obseruing how often and ordinarily vnlearned, or improuident Scribes doe mistake, alter, add, or detract letters in transcribing old writings, he will recon­cile them with litle or no materiall difference.

2. And Henry Archdeacō of Huntington, who as Geffry of Mōmouth wri­teth, Galfr. Monum. Hist. l. 12. c. 20. Henricus Hun­ting. historiar. l. 1. §. Hucusque. L. 1. Fere in Ini­tio. had written his History before he translated the Brittish Historie, & had not seene it, as he relateth the cōming of Brutus hither, as he found it in other Authours, which had written it before, in alijs Authoribus reperi, saith, this our Britaine which he called so after his owne name, ex nomine suo Britanniam vocauit, besides innumerable walled & stronge Castels, had aunciently in the Britans and Romans time 28. most Noble Cities: erat ciuitatibus quondam 28. nobilissimis insignita, praeter Castella innumera, quae & ipsa muris, turribus, portis ac seris erant instructa firmissimis. Ciuitatum autem nomina haec erant Britannicè: And these 28. Cities names in Brittish speach were these: Kair Ebrancid est Eboracum, Yorke. Kair chent 1. Cantuaria, Canterbury. Kair Gorangon 1. Wigor­nia, worcester. Kair Lundene 1. Lundonia, London. Kair Legion or Lirion. 1. Le [...] stria, Leicester. Kair Collon, 1. Coleceastria, Colchester. Kair Glou. 1. Gloueceastria, Glocester. Cair Cei, 1. Ciceastria. Kair-Briston. Kair-Ceri, 1. Cicerceastria. Kair Guent, 1. winceastria, winchester. Kair Grant, 1. Granteceastria quae modo dicitur Cantebrigia alias Grantebrigia, Cambridge. Kair Lion quam vocamus Carleuil, Carlile. Kair Dauri. 1. Doreceastria, Dorchester. Kair, Dorm. 1. Dormeceastria, quae sita in Huntedonensi Prouincia super Flumen quod vocatur Nen penitus destru­cta est. Dormanchester (not Godmanchester or Gormanchester) in Huntington shire vpon the Riuer Nen, vtterly destroied. It was betweene Wansford and Stilton, about twelue myles North from Huntington in the Roade way to Yorke. Kair Loitchoit 1. Lincolnia Lincoln. Kair Merdin, quae nunc quoque sic vocatur. Still so called. Kair Guorcon. Kair Cucerat. Kair Guortigern. Kair vraac. Kair Celemion. Kair Meguaid. Kair Licelid. Kair Peris 1. Porcestre. Kair Kegion al. Lerion in qua fuit Archiepis [...]opatus tempore Britonum: nunc autem vix maenia eius comparent, Vbi vsca [...]adit in Sabrinam, in which there was an Archbishops See in the time of the Britons, now scarly appeare the walls thereof where the Ryuer Vsc fal­leth into Seuerne. Kair Draiton. Kair Mercipit. Kair Segent quae fuit super Tamesin non longè a Reding & vocatur Silcestre. Haec erant nomina Ciuitatum tempore Ro­manorum & Britannorum. Kair Segent which was vpon the Riuer of Thems not farre from Reding and is called Silcestre. These were the names of the Cyties in the time of the Romans and Britans. Thus this Archdeacon of Huntington:

3. And the Monke of Chester Ranulphus Higeden citing Alfridus, thus writeth in the same manner. Regio Britanniae quondam erat ciuitatibus nobilissi­mis Ra [...]ulph. Higid. Polychronic. l. 1. c. [...]. M. S. 28. insignita. The Country of Britaine was in old times adorned with 28. Cyties besides an innumerable number of Castles defensed with most stronge walls, Towers Gates and Locks. The names of the Cyties were these: Caerlud, that is London. Caer Ebranc, Yorke. Caerkent, Canterbury. Caergorangon, worcester. Caerlirion, Ley­cester. Caer Clau, Glorcester. Caer Golden, Colchester. Caerrei, Chichester. Which the Saxons aunciently called Cissancester. Caerceri, Cirencester. Caerwent, Winche­ster. Caergrant, Cambridge. Caerliel, Lugubalia, Carlile. Caerperis, Porchester. Caerdrom, Dorchester. Caerludcoit, Lincoln. Caermerthin, that is to say the Ci­tie of Merlin. Caersegen, Silcester which is seated vpon Thames nor farre from Re­ding. Caerthleon, or Caerlegion, that is the Ci [...]ie of Legions, which first was called [Page 287] Legecester, but now it is named Chester. Caer Badon, Bathe, which sometime was called the Citie of Achamannus. Caer Paladur, Septoma now Shastesbury. There are also others names of Cities found in Chronicles. Thus this Manuscript Authour speaking of Caerlegion vpon Vsc where the Achiepiscopall See was in the l. 1. cap. 48. next Chapter. Diuers of these Cities had their Foundation, or at the least tooke their denomition long after this time of the generall ordaining Bishops in our Cities, as Caer Golden, Colchester tacking the name from King Coel Fa­ther to the holy Empresse S. Helena, mother to Constantine the Emperour: Cair Guortigern, of King Vortigern, and Caer Merthin of Merlin: so we may not number these among our first Episcopall Cities. Diuers also of the others were so vnknowne in the time of Henry of Huntington, that he a very lear­ned and auncient writer dareth not to take vpon him to deliuer what or where they were, as he and Ranulphus Higeden after him, doth of the other remembred Cities, Which we may take to be the reason that this later wri­ter did not mention them at all. But yet if we looke into our Histories we shall finde more auncient Cities, as Ranulphus saith, and among them di­uers which were then Episcopall Sees. Ihon Rous affirmeth, that Oxford first Io. Rous apud Stowe Hist. Brit. in Ebranke Gal­frid. Monum. Hist. l. 4. c. 16. Annales Duren: apud Leland. in comment. An­tiq. Britan. v. Doris. Leland. supra. verb. Couae. & verb. Manditi Castrum. called Caier Mennip, at building thereof, after Bellisitum, Caier Bossa Rhidohen and lastly Oxford was founded by King Ebranke, as Yorke was. Galftidus calleth it Caerpen huelgoit, Leland from the Antiquities of Douer writeth, that it was a Citie before the time of King Aruiragus that builded the Castle adioyn̄ing, and nameth it a most renowned Citie, and that King Lucius buil­ded a Church in that Castle, referunt & ijdem Annales Lucium Regem Britan­norum. And the same Authour from Antiquities is witnes, that there was an other auncient City of the Britans called by them Cairbro by the Ile of Wight. He writeth also, that there was aunciently a Bishops See at S. Maus in Corne­wayle, by Famouthe, and that S. Manditus was Bishop there, giuing that name to the place, now a fisher Towne. It is also euident in our Histories that besides the Citie Venta that is Wincester called among other names Venta Belgarum, the Inhabitants in those parts being called Belgae, there were diuers other auncient Cities of that name among the Britans: as Venta Silurum, by Camd. in Brit. in Belg. Io. Leland supr. in Venta, & Ve­rolamium. Ptolom. Cosmo­graph. descript. Britan. Hect. Boeth. in elucidatione Re­gionum, Oppid. ante Historiam. some in South wales neare Chepstow, quite destroyed: Venta Simenorum: Venta Icenorum: and Verolamium where S. Albons standeth was famous euen with the Pagan writer Cornelius Tacitus, and Ptolomaeus. So was Barwicke, which Ptolomy nameth Tuesis, of the Ryuer thereby passing, & diuiding En­gland and Scotland. Hector Boethius saith, that Corinimum which now we call Shrewsbury was in auncient time a most famous Towne, oppidum olim ce­lebratissimum. And at the comming of S. Augustine hither besides their Arch­bishop, there were seuen other Bishops of seuerall Sees, and Cities in that Iurisdiction; of which scarcely any one in probable Iudgment is before recited.

4. Therefore to trauaile no further in this enquiry, we haue found more then a sufficient number of old Brittish Cities, to setle 3. Archbishops, and 28. Bishops in, and yet not carry any of them into Scotland, but onely where King Lucius and the Romans ruled. Now I will endeuour particularly to The Episcopall Sees and Cities in particular in that Age. finde out the seuerall Cities and Sees of all, many, or most of them. A late writer in a Manuscript Historie neuer yet printed, thus recounteth them: Winchester, Glocester, Cilicester, Worcester, Chechester, Bangor, Hereford, Car­diffe, Landaffe, Morgan, Alclud, Canterbury, Godmanchester in Huntington Ha [...]is Manusc. Tom. 2. in Lu­cius. shiere, where S. Machutus was Bishop, about the yeare of our Lord 550. for [Page 288] the rest except the three Archbishop Sees London, Yorke and Caerlegion he confesseth ignorance, where they were. A Protestant Historian William Harrison in his Description of England hath vsed some more diligence in this busines. And thus proceedeth herein: in old time we reade that there were eight William Harri­son description of England. c. 13. of Cities and Townes. and twenty Flamins and Archflamins in the South part of this Isle, and so many greate Cyties, vnder their Iurisdiction. Then to shew where they were, and where Archbishops and Bishops succeeded them, he addeth: If any man be desirous to knowe the names of those auncient Cyties, that stood in the time of the Romans, he shall haue them heare at hand, in such wise as I haue gathered them out of our writers, obseruing euen their manner of writing of them so neare as to mee is pos­sible, without alteration of any corruption crept vp into the same. Then he setteth downe the names of these auncient Cyties in this order: Lundon, Yorke, Can­terbury, Colchester, Lincoln, warwicke, aunciently called Cair Guttelin, Cair Line or Cair Leon, Cair Gwair, Cair vmber, Cair Gwaerton, Chester or Cair Legion vpon Vsk, Carleill, S. Albons aunciently named Cair Maricipit, Cair Municip verolamium, Verlamcester, and Cair watteling of the street whereon it stood, Winchester, Cisceter, Silcester, Bath, Shastesbury, worcester, Chichester, Bristow, Rochester, Portchester, Cair Marden, Glocester, Leircester, Cambridge, formerly stiled Grantabric, Cair Graunt. After these 23. he addeth, Cair vrnach, peraduenture Burgh castle, Cair Cucurat, Cair Draiton, now a slender villidge, Cair Celemon, Cair Megnaid, pleading Ignorance of the fiue last places, as likewise Cair Dorman, of which I haue spoken before, and Alcluid, of which more hereafter: But seeing both Britans and Saxons, Catholiks and Protestants before haue agreed vpon these Cities, and the diuision of this Iland into Loegria, Albania, and Cambria wales; and that in England or Loegria alone there were so many Cities in the Britans time, as are remembred, onely two of them Cair Leon vpon vsc and Cair Merthen to be found in wales, except we will place Cair Guorchigirn there, we may not depriue the Archbishop there of his Suffragan Bishops nor that auncient Countrye of the old Cities, but say, these fiue not to be found in any part of Loegria by any Authour, were Cities of wales, howsoeuer their names vpon many accidents be changed since Nennius time, and diuers of them were Episcopall Sees: allthough Cair Draiton bewraieth itselfe to be no older then the Saxons Languadge heare, and so could not be a Bishops See in the Reigne of King Lucius. For most of the rest, the onely Argument of this Pro­testant Authour finding them called by diuers old Brittish names, if we had no other, giueth them probable title to that Honour.

5. But I shall help him with more, both reasons and Authoritie herein. Harding c. 25. 26. 27. Harding Cron. c. 23. 24. Stowe and Howes Hist. in Bladud Leir. Harris Hist. Galfr. l. 2. Virun. l 2. Annal. Win­tomen. Manuscr. Godwin Catal. of Bishops Win­chester 1. For the auncient Cities of Canterbury, winchester, Shastesbury, Leircester, Bathe, Carlile and Alcliud, We haue both Brittish and Saxon, Catholike and Prote­stant Antiquaries affirming they were the auncient Residences of Flamens, and so must, by that is said before, needs be Bishops Sees in this time. And to exemplifie in some of them, the old Manuscript Antiquitie of Winchester saith, King Lucius builded there a Cathedrall Church: Lucius Rex fundauit Ecclesiam Wintoniensem: dedicating it to our Sauiour: which a Protestant Bishop thus also writeth from the same or like Antiquitie: The Cathedrall Church of Winchester, according to a report that I finde in an old Manuscript, was first build and erected by King Lucius. Seeing then a Cathedrall Church and a Bishop are knit together, we must needs acknowledg there was then a Bishop there. And to speake in this mans and his Authours words: This Church was hallowed and dedicated October 29. 189. by Faganus and Damianus Bishops. And he pro­ueth [Page 289] from the same Antiquitie, that in the yeare 309. one Constans was Bi­shop there. And in S. Dubricius time by the Brittish History Diuuanius was Hist. Brit. l. 9. c. 15 & l. 8. c. 17. Har­ding. Chron. c. 76. f. 67. the Bishop of that place, Episcopatus Guintoniae Di [...]uanio decernitur. And con­cerning the Bishoprike of Alcliud, it was then giuen to one named Eledanius, Pontificalis Infula Alclud Eledanio decernit [...]r. Elednore by Harding was Bi­shop there. Which proueth it was a Bishiprock frō the beginning, no change Harding. Chro. c. 24. f. 21. Abbreuiatio Chron. inter an. 170. & 180. in Lucio. of Sees, being before this time. For Canterbury it was first a Flamens seate; And the old Manuscript History Abbreuiatio Chronicorum, saith in this time and setling Bishops in King Lucius Reigne, that the old Church of S. Mar­tin, which liued in the Apostles time, was builded: Tunc constructa est extra Cantuariam Ecclesia sancti Martini and to notifie that he ment thereby a Ca­thedral and Episcopall Church, he addeth this when he speaketh of chan­ging Historia Roffēn. Manuscr. Lambert Perāb. of Kent. p. 113. Flamens into Bishops. And all Histories testifie, that the holy Bishop Lethardus, which came hither with Queene Bertha, before S. Augustins time vsed it as his Episcopall See. And Canterbury besides the Archbishop had an other Bishop in that Church of S. Martin diuers hundreds of yeares: and Harding. Chro. c. 23. Harding. sup. c. 30. f. 24. Stowe Hist. Britan. in Morg. and Cu­nedag. Lel. com. Brit. antiq. v. Manditi Castr. Cap. in Catal. in S. Kebio, Melo­ro, Vrsula. Gul. Malm. l. 1. de Re­gib. c. 6. & l. 3. in Gul. 1. Contin. Flor. Wigorn. in Praesul. Cridiat. Godwin Catal. in Exeter 1. Ann. Eccl. Meneuen. apud eund. su­pra, in S. Dauids. Galfr. Monum. Hist. Brit. l. 5. c. 1. Matth. Westm. an. gratiae 201. Hist. Manuscr. apud Harris Hist. Tom. 2. c. 21. M. Lambert the P [...]otestant Antiquarie of Kent saith from Antiquities: S. Martins Church built by the Romans in Canterbury was a Bishops See, vntill the Normans came in and so two in one Citie, this substitute to the Archbishop. Like­wise we may so say of Shastesbury, Bathe, Leicester, and Carleil, by the same reason all of these as before, hauing Flamens, and being old auncient Brittish Cities: the first named Cair Paladour, & Septonia: The second Cair Badon, Aquae Solis, and Thermae, by Ptolomaeus. Leircester before by Henry of Huntington Cair Legion or Cair Lirion, Leicestria. Carlile Cair Lueill, Cair Leill, Lugubalia, Cair Doill: Which proue they were auncient Cities both to the Britans and Romans, as Harding saith:

As in the time of the Pagans there was a Flamen in Cornwaile: So in exor­dio Christianae fidei, in the beginning of Christianitie heare, as Capgraue and others before him write there was a Bishop, and a Synode of Bishops there. Diuers of their names be preserued Kebius, Manditus, Columbanus, Iwanus, Do­tharius with others in Succession: and the See some time at S. Manus, S. Pe­troks, Crediton, or S. Germans vppon diuers changes remembred by Antiqua­ries. And a Protestant Bishop hath produced an old Manuscript belonging to S. Dauids, that in these times of the Britans, there was a Bishops See and Bishop at Exceter in Deuonshire. And that an other of these our first Primatiue Bishops was seated at Glocester, Cair Glowy, or Glou we haue diuers Authori­ties: for most of our Antiquities that entreate of the death of King Lucius, say he was buried there in the Episcopall and Cathedrall Church. In vrbe Clau­diocestriae ab hac vita migrauit; & in Ecclesia primae Sedis honorificè sepultus est. And M Harris in his Manuscript Historie saith, he had an old written Chronicle which spake of this Church. The Table of King Lucius hanging in S. Peters Church in Cornhill in London is witnes, this Church stood where the Order of S. Francis was placed in Glocester. And no Authour speaking either of change of Sees, or new founding any there after in the Britans time, our Histories are witnesses, that one Theonus Bishop of Glocester, was made Archbishop of London in the Britans time. So was Eldad long before Bishop of Glocester in the Reigne of Aurelius Ambrosius. That Caer Segent, Segen [Page 290] or Silcester now onely there being a Farme house was a Bishops See in those Matth. Westm. an. gratiae. 489. Galfr. Mon. Hist. Brit. l. 8. c. 7. Ma­nuscript. Gallic. antiq. an. 477. c. 47. Galfr. Mon. Hist. Brit. l. 9. c. 15. Manuscr. antiq. apud Stowe Hist. Britans and Sax. in Arthur. Galfr. Monum. l. 9. c. 1. Hist. Brit. & l. 6. c. 5. Harding Chron. c. 76. f. 67. dayes, besides the name, and place for a Flamen we are assured from the Brit­tish History, that in the time of S. Dubritius Archbishop, and King Arthur when diuers old Bishops Sees were voide, this was one among the rest, and that Bishoprick was giuen to one named Mauganius: Episcopatus verò Silce­striae Mauganio decernitur. This Citie was so renowned in the Britans time, that as an old Manuscript witnesseth, Constantius sonne of Constantine was honorably buried there, and Constantine and Arthur there crowned with such Pompe and solemnitie as our Histories declare. This place is 6. miles or there abouts from Reading in Barkshire, the remnants of the wall, with 4. places where the 4. gates were, were two myles in compasse: much Roman Money there was found in digging.

6. Ihon Harding saith, that Chichester was a Bishops See in the time of King Arthur, and S. Dubritius and that Mangauero was Bishop there in those dayes. And among these, I would take Dunwich, to haue also bene an Episcopall See about that Age: the place in Suffolke no other Towne assigned for a Bi­shops See in that part of England, giueth way vnto it; our English Antiqua­ries confesse it was an auncient Citie, and in probable coniecture, that which our old Nennius expresseth among the most renowned Brittish Cities, by the name of Caer Daun or Dunn, after by the Saxons Danmocke or Dunwick, no o [...]her auncient knowne Citie more answeareable to that Brittish Appella­tion. And to giue more life to this opinion, when the Saxons became Chri­stians and had Bishops, it was the care of the Popes and spirituall Rulers then to place both Arcbishops and Bishops where such had bene in the Britans time. The two Archbishops Sees of London and Yorke which were voide, were by S. Gregory appointed for such againe; and by this Title diuers de­cayed Cities, as I shall more expresse hereafter, had also Bishops, being Epis­copall Sees when the Britans and Romans heare ruled. And so S. Faelix by Stowe sup. liber. Elu. Records. Dun. this Title was first Bishop among the East Angles, and of that Citie, so re­nowned, that it hath had as a Protestant Historian writeth from the Tradi­tion and Records of that Citie, two and fyftie diuine houses, and very many of them Parish Churches. Heare I haue rather sought to setle a Bishop, then at Colchester as one doth, where besides the old name, Caer, common to very Will. Harrison descr. of Brit. c. 13 Nenn. Histor. Henr. Hunt. Hist. l. 1. many that neuer were Episcopall Cities, besides what I haue said before, I finde no motiue at all, to say it was at any time, much lesse then a Bishops See: it is in a corner of that Country, an vnwalled thing vntill S. Helen her time, much to late to make it a Bishops Citie in King Lucius dayes, I can neither finde a Flamen there before, nor any Bishop since, either when the Britans, Romans, Saxons, or any others ruled heare. And yet to giue all to Colchester which the aduauncers thereof require, that it was the Towne called Camulo­dunum, as also Colonia, of the Colonie planted by the Romans, which is more then I dare to doe to giue two so seuerall and distinct names to one sin­gular place by one people at one time; yet allowing it so, and a Municipium enioying the Romans priuiledges: yet all this doth not sufficiently able it, for being a Bishops See; for we doe not finde that the Romans were then such friends to Christian Religion in those times, as with publike allowance to place such spirituall Rulers in their priuiledged Townes, as were contrary to the priuiledges, & Immunities of them; so that of all Cities heare, those which were Municipia to the Romans, as Verolamium, S. Albons, & others were, they were the furthest from hauing Christian Bishops in them. And we see by ex­perience [Page 291] in Verolamium their Municipium, that within one hundred yeares after this in the time of Dioclesian his Persecution, when S. Alban a cheife man there was martyred for the Christian faith, the Citie of Verolamium was by all Histories so ignorant thereof, as if there neuer had bene any Christian there before, much lesse a Bishop, which should haue very ill intended to his greate office, to suffer himselfe, and his cheife chardge to haue so presently apostated from Christ.

7. But I must rather hold, that the rest of the Bishops Sees were where we finde Christians professing constantly euen to death their holy faith, in that most tempestuous time of persecution, & where we finde any Bishop to haue bene then, or where the first Bishops were seated when the Saxons were conuerted, then where not any of these but a manifest priuation or destitution of these is found. And we haue the old English Historie and others for wit­nes, Old English hist. part. 4. in K. Lu­cius. that many Bishopriks of the time of King Lucius were still in this Land in those dayes. So we may probably add to these Bishopricks, by these Ti­tles, the Citie of Lichfeild not vnprobably that which Nennius nameth Caer­ligalid, Io. Ross. & War­wicen. l. de Epi­scop. Wigorn. Theater of great Brit. lib. 6. Stowe Hist. Romans in Coill. Holinsh. Hist. of Engl. l. 4. c. 26. so constant in Christian Religion in the Persecution of Dioclesian, that at one time it brought forth a thousand Martyrs, and thereuppō tooke in the Saxon tongue the name Lichfeild, a feild of blood, and in the Conuersion of the Saxons was at the first a Bishops See by the old Scottish or Brittish Bishops. The like I say of Dorchester now a Villadge neare Oxford, but aunciently a Ci­tie Caer Dor, as before Dorcestria, and Ciuitas Dorchestriae, and in the Primatiue Church of the Saxōs a Bishops or the rather onely Bishops See of the kingdom of the Mercians, or Middle English diuers hundreds of yeares vntill time of King William the first, when Remigius Bishop thereof remoued his See to Lincoln. That there was a Bishops See in Huntington shire eyther at the de­cayed Citie Caer dorm, before named, or at Godmanchester, we haue diuers te­stimonies both of late and auncient time: a late writer speaking of the Bi­shops ordayned by these Legats of Pope Eleutherius absolutely affirmeth: They founded a Bishopricke in the Citie of Gumicastrum now called Godmanchester in Huntinghton shire, where S. Machutus was sometime Bishop about the yeare of Harris Theatr. Brit. Tom. 2. in Manuscr. Hist. Vit. S. Machuti. Theater of great Brit. in descr. of Hunting. shire. Manuscr. Antiq. Harding Chron. f. 26. 27. c. 30. our Lord. 550. So hath the old written life of S. Machutus, as our Theater writers testifie, and diuers others, and among these an old Manuscript History. Among these I may number besides the Archflamens, and Arcbishops See in London, an other inferiour place of a Flamen, and Bishop after, first founded as Harding with others witnesseth by Dunwallo, S. Paules Church the Bi­shops See now is seated there. He made sixe Temples, say Authours, in Logres, Cambre, and Albanie, and as many Flamens to rule them of states as Bishops now doen.

And thus noteth: This Temple was S. Paules Church in London. How the Pagans dedicated it to Apollo, and there sacrificed to him, I haue said before. And this neuer being either the Arcflamens or Arcbbishops See, and yet pre­sently vpon the Conuersiō of the Saxōs made a Bishops seate giueth strength to this opinion: and we finde in our Histories more Arcbishops of London in the time of the Britans, then of Yorke and Caerlegion both Ioyned together, yet was the Citie of London more subiect to tumults and alterations then ey­ther [Page 292] of these was, some Argumēt that to make so greate a number both Arch­bishops and Bishops there be accompted together.

8. But though we leaue London onely to an Archbishops See, we shall otherwise make vp our common reckoning of 28. Bishops in that time. A Protestant Bishop writeth that Chichester was a Bishops See in the Britans time, and had a Bishop at the comming of S. Augustine hither, and citeth Ro­ger Houeden for his Authour, which I doe not finde in him, but that Chester Godwin Catal. in S. Dauids. 1. Roger. Houedē Part. 2. Annal. in Rege. was then a Bishops See, he affirmeth in the life of King Ihon, the place I take it which this Protestant meaneth, Where he also plainely affirmeth the same of Worchester. The old Citie of Lincolne also to haue bene then a Bishops See, we haue the conueniencie of place, Antiquitie of the Citie both with the Bri­tans, and Romans: Cair Lud Coit, Cair Loichoit, Lindum, Lindocollinum, and that in the Conuersion of the Saxons, next vnto Yorke it was made the first Bi­shops See in those parts.

9. Now if we stay heare, before we proceed further, we haue probably found all the first Bishops Sees that were vnder the Iurisdiction of London, both in Loegria and Cornewayle, besides some others: For Harding holding Hardin. Chron. f. 29. c. 23. Sigebert. Gemb. Chron. ann. 445. Matth. Parker. Antiq. Brit. p. 9. there were 13. Flamens vnder the Archflamen of London, and others that there were 14. we haue Antiquities to direct vs, that there were but 7. Bishops vn­der Yorke, and no more vnder Caerlegion, so allowing 28. with the common opinion, 14. of these must needs be vnder the Iurisdiction of the Archbishop of London: to witt the Bishop of Cornwayle, of Exceter, Bathe, Glocester, Wor­chester, Silcester, Shastesbury, Winchester, Canterbury, Dunwich, or some other Bishops Sees vn­der the Archbishop of London in King Lucius, or the Brittans time. place among the Easte Angles afterward, Godmanchester, Leychester & Leich­feild. The other 4. Carleyle, Chester, Lincoln, or Leichfeild if we subiect Lincoln to London▪ and Alchlud were vnder Yorke, this Citie of Alchlud was very aun­cient, and renowned in the North parts, and by Harding and others, stood at Harding supr. f. 20. c. 21. Bed. Hist. l. 1. c. 12. Galfrid. Monum. Histor. Brit. l. 9. c. 5. 6. the West end of the Picts wall, and by our Brittish History and S. Bede, not farre from thence, and as is euident before, was both vnder the Spirituall Iu­risdiction of Yorke, and the temporall Gouernment also of our Kings in this part of Britaine, distinct from Scotland long after this time. And to speake as our Brittish History doth, it was not in Scotland, Albania, but neare or to­wards it. Constituit Ebrancus vrbem Alclud versus Albaniam. And if it had Hist. Brit. l. 2. c. 7. bene in that part, which now is called Scotland, yet when this Citie was buil­ded, Bishops Sees vn­der Yorke. and when it was also made a Bishops See, the Scots, had nothing to doe there abouts, except as Theeues and Pirats then liuing in the out Ilands as both S. Gildas, S. Bede and others are ample witnesses. duabus gentibus transmarinis Gild. l. de excid. Brit. Bed. Eccles. Hist. l. 1. c. 1. saith S. Gildas of the Scots and Picts, the like hath S. Bede, long after this time of those people. Therefore they were Britans for the most part, though not so subiect eyther to King Lucius or the Romans which there inhabited: of which Tertullian also is an Ample witnesse, so testifying: Britannorum loca Romanis in accessa: as our Protestant Theather writers tranflate him, and truely: Tertullian (say they: who liued within 200. yeares of Christs Natiuitie, affirmed the Britans had receaued the word of life, the power whereof hath peirced into those parts Theate [...] of great Brit. l. 6. Tertul. contra Iudaeos c. 7. whether the Romans could not come. This Testimonie of Tertullian is more aun­cient then the Scots receauing the faith in the third Age in the Time of Pope Victor. And by this we may be bold to seeke and setle a Bishops See euen in those parts, which were after termed Scotland, hauing allowance from An­tiquitie so to doe. For our Histories tell vs, that there was a Flamen setled at Perche now S. Ihons in Scotland by our Brittish Kings, diuers hūdreds of yeares [Page 263] before any Scot sett footing there: Condage made a Flamyne, a Temple also Harding Chron. f. 24. c. 30. Stowe Histor. Britan. in Morgan and Cu­nedagius. in honour of Mars, at Perche, that now is S. Ihons Towne in Albany, that now is Scotland Region. When Cunedagius was King of Britaine, saith an other, a­bout 800. yeares before Christ, he builded a Temple of Mars at Perche that now is S. Ihons Towne in Scotland, and placed there a Flamen. Therefore by the common consent of Antiquitie before remembred, we must needs place a Bishop there vnder the Archbishop of Yorke.

10. And yet I grante what Hector Boethius writeth from the Scottish An­tiquities, Hector Boeth. Scot. Hist. l. 6. f. 102. that S. Amphibalus our holy Brittish Bishop and Martyr in Diocle­sian his time, was the first Bishop the Scots had mentioned in their Annals: fuit id Templum omnium primum, Christiano ritu, vbi Pontifex sacerque Magistra­tus sedem haberet Primariam inter Scotos, cuius nostri meminere Scriptores, dedica­tum; for this was in the out Iland where the Scots then liued, not yet Possessed in Britaine, where this Bishop of Perche or S. Ihons Towne was seated. And all­though, that further part of Britaine, where the Scots now Inhabite was not so fully conuerted at this time, as that vnder King Lucius, and the Romans was: yet being subiected by Pope Eleutherius to the Archbishop of Yorke, it must needs haue one Bishop at the least, to maintaine the name and calling of a Bishop Suffragan, or inferiour Bishop subordinate to the Archbishop, or higher Bishop, otherwise we shall not say easily, properly, and congruously, that so greate a Country was vnder the Iurisdiction of a See, so remote, and in an other kingdome, and Kings Dominion. The other two Bishopricks sub­ordinate to Yorke, I cannot more probably suppose to haue bene in other Capgrau. Catal. in S. Niniano. places, then those, or neare vnto them, where I finde the first Bishops in those parts, which be witerna, were S. Ninian was Bishop, being Apostle of the Picts, and Lindisfarne or holy Iland, where S. Aidan and diuers others were Beda Eccl. Hist. l. 3. c. 5. Bishops in the Primatiue Church of the Saxons comming out of Scotland, where a succession of Bishops had long continued, and like best knewn and sought to honour those places where their Brittish predecessors Bishops had Bishops Sees vn­der the Archbi­shop of Cambria. bene before them.

11. Concerning the Bishops of Cambria, wales which were vnder their Archbishop of Caerlegion, vpon vske, many haue written, affirming there were seuen at the coming of S. Augustine, and diuers, though some what diuersly, haue set downe the names of their Sees, most of them seeming to haue bene such from the beginning. Roger Houeden thus recompteth them: Landauensem, & de S. Paterno in Kardican, Bangorensem, & de S. Asaf, Ce­strensem, Roger. Houedē Annal. part. Po­sterior. in Ioan. Rege. Manuscr. antiq. apud Godwine Catal. in S. Da­uids. 1. & Herefordensem, & Wigornensem: Landaff, S. Patern in Cardigan­shire, Bangor, S. Asaph, Chester, Hereford, and Worcester, but granteth these three last especially Chester and Worcester did not belong to Wales. A Prote­stant Bishop from an old Antiquitie thus relateth them: Exeter, Bathe, Here­ford, Landaffe, Bangor, S. Asaph, and Furnes in Ireland. Of Exeter and Bathe I haue spoken before, being subiect to London. But likely it is, this old Authour remembred them heare, because in the desolation of Bishops and Religion heare vnder the Saxons, these two neare vnto Wales kept their Bishops lon­ger, as also Worcester and Chester did by the same reason, and thereby are re­membred by Houeden. For Furnes in Ireland as it neuer did by old right be­long to Wales, so it now as litle belongeth to our purpose to speake further of it. The first Protestant Archbishop of Canterbury speaking of this first In­stitution of Bishops heare in King Lucius time, and how Loegria had 14. vn­der the Archbishop; Yorke 7. and Cambria so many: setteth downe their [Page 294] names from that time in this order: Diocaeses Cambriae hae Fucrunt, Hereforden­sis, Tauensis, Paternensis, Banchorensis, Eluinesis, Wiccensis, ac Morganensis. The Dioceses of Cambria besides the Archbishoprick were these: Hereford, Taffe, Lanpatern in Cardiganshire, Bangor, Elwy, Wicce, and Morgan. Harpesfeild, Da­uid Dauid Pouel an­not. in l. 2. c. 1. Gi­raldi Cambren. Cambr. Itinerar. Harpesfeld. sae­cul. 7. Matth. Westm. 712. Bed. l. 4 c. 23. Hist. Eccl. Angl. Godwin Catal. in Worcester 1. Powell a Welch Protestant Antiquarie and others doe also so recite them. Tauensis was that we call Landaffe: Eluiensis named of the Ryuer Elwy, the same with Asaph; Wicciensis as S. Bede calleth it, Prouincia Victiorum, in the kingdome of Mertia, in which Worcestershire, or part of it was. So we see that Hereford, Landaffe, Bangor, S. Patern, Glamorgan, S. Asaph, and Wiccia did aunciently, and in the time of the Britans belong to the Archbishop of Cambria, and most of them euen from the beginning. For Hereford I haue cre­dibly heard reported, that there is or lately was an old Antiquitie there, testi­fying the Church thereof to haue bene builded in King Lucius his time. For Landaffe the Protestant Bishop thereof thus writeth: The Cathedrall Church of Fran. Godwin Prot. Bishop of Landaffe Catal. of Bish. in Land. 1. Landaffe is reported to haue bene first built in the time of Lucius, about the yeare of Christ 180. The holy Bishops of Patern and Bangor, S. Patern of the first chan­ging, and giuing name to the place for his Sanctitie, and S. Daniel of the other, are renowned among our auncient Brittish Saints and Bishops. And as our Antiquaries witnesse, Bangor was a Flamens seate, diuers hundreds of yeares Harding Cron. f. 24. c. 30. Stowe Hist. in Cuneda­gius. Harding Chron. p. 24. c. 29. Stowe Histor. supr. Io. Caius Hist. Can­tabr. accad. p. 20. before Christ, and much honored by King Lucius, as more hereafter. Of the glory and Antiquitie of Glamorgan, taking the name of a King so called Mor­gan, there slayne aboue 2000. yeares since, and a Schoole among the Pagās of no lesse continuance, as diuers writers teach, there can be litle question in this case. For the other two, though perhaps there is not so greate testi­mony for their Antiquitie in this kinde; yet these being ioyned with the rest in the same degree in generall by so many Authours, we cannot be of other minde, but Bishops were also there, or not farre from them of the like conti­nuance, otherwise we shall hardly iustifie the common agreed vpon opinion of seuen Bishops placed in that Prouince in King Lucius time, but wander vp and downe among meere coniecturs. For allthough we reade in the life of S. Kentegern Predecessor to S. Asaph, that in the time of S. Dauid Archbishop in Wales, and by his consent, he built a Monastary in this place of Elgn for 960. Monkes, and there remayned Bishop, yet this doth not improue, but rather confirme, there was Bishops See there or not farre from thence before. For it is recorded in the same Authour, supposed to be S. Asaph his scholler, and Successor, that this Bishoprick being voide, the King and Cleargie of Wales desired him for their Bishop there: Rex & Clerus Regionis Cambrensis cum cae­teris Christianis ipsum in Pastorem & Episcopum eligerent. To which, S. Dauid their Archbishop his greate friend consented. So his erecting that Colledge, did honour and beutifie and not alter or disgrace that Bishoprick, and it is eui­dent before, that with this Bishops See there were but 7. besids the Arch­bishoprike: so many there were long before as the Antiquities of Glasten­bury and others proue, so many at the beginning as I haue shewed before, therefore no addition of number by the foundation of S. Kentegern.

THE XX. CHAPTER.

1. WHEN these things had so farre and prosperously proceeded in Britaine, King Lucius intending a perfect Reformation in this kingdome, and knowing that Religion being thus happily chan­ged, there must also be a change or greate alteration in the old Pa­gan Lawes, and, as it seemeth, obseruing, that in the Municipall Townes and Places of Britaine, which in some sort had receaued the Roman Lawes, and among the Romans which conuersed heare, there was much more ciuill be­hauiour and conuersation, then in many Britans, wrote vnto Pope Eleuthe­rius among other things to haue the Roman Lawes sent hither vnto him, to be receaued heare. These letters of King Lucius are not extant, neyther the answeare of Pope Eleutherius vnto him, and his Nobilitie, but in such a lame, halting, and deformed manner, as it hath pleased our Protestants, hauing possession of that old Antiquitie, to publish it to the world, without head, foote, or perfect body, wanting both beginning, end, and midle in many things, in such order as they thought it would any wise helpe, and least hin­der Matth. Parker Ant. Britan. p. 5. Bridges in K. Lu­cius. Godwin Conu. of Brit. p. 30. 31. 32. Willam Lamb. in Legib. S. Eduardi. Foxe To. 1. Act. and Mon. Theater of great. Brit. lib. 6. lewell against. Hard. f. 119. Godw. sup. p. 30. Roger. Houeden Annal. part. Po­sterior. in Henr. 2. Leg. S. Eduardi. cap. 1. apud Gul. Lamb. & Stowe Hist. an. 179. in King Lucius. and blemish their new Religion, when it came to vewe. And according to the diuersitie of their owne humors, they haue as diuersly put it in print, some more, some lesse, some one way, some an other, as hath best fitted their phantasies, as you may reade in there first Archbishop of Canterbury, their Bishops, Iewell, Bridges, & Godwin, M. Lambert, the Antiquarie Foxe, the Theater writers and others, differing herein one from an other: of which one of them a Protestant Bishop as mannerly as he might, thus complayneth: The Epistle is as heare ensueth: allthough I must acknowledge, that I finde greate va­rietye in the diuersitie of Copies, some containing much more, then others. And yet he himselfe doth there further alter, chopp, and change it, both in his rela­tion, and translation of it, as euery Reader may there easily obserue, if he vn­derstandeth but a litle, the Latine tongue.

2. The Copies which beare most credit be those, which Stowe publi­sheth in English, and M. William Lambert in Latine, the first out of a Booke of Constitutions belonging to the Guildhall of London; the second as extant among, and part of King Edward the Confessor his Lawes, so called not be­cause he made them, as Houeden and others proue, but being the old Lawes, [Page 296] of this kingdome, and euacuated where the Danes had ruled, he reuiued them, and were most Authentically proued, in the ti [...]e of King William the first, by the solemne Oathes of Twelue Iurors out of euery County in Englād, and so not likely to deceaue vs in this point. The first Protestant Authour, thus writeth of them: I onely finde the same entered in a Booke Intituled, Consti­tutions, pertaining to the Guildhall of London, misdated in the Latine as the En­glish following sheweth. The yeare after Christs birth 169. Pope Eleutherius did write to Lucius King of Britaine for the amendement of the Kings and the Nobilitie of L. Const. Lond. Britaine as followeth. You required that we should send you the Roman and Imperiall Lawes, that you might vse them in your kingdome of Britaine: But those Lawes we may disproue, and not the Lawes of God. You haue receaued lately through Gods goodnes in your kingdome both Testaments, out of them by Gods grace, and the aduise of your Realme take a Lawe, and thereby patiently gouerne the kingdome. You are the Vicar of God in your kingdome, according to the kingly Prophet. The earth is the Psalm. 45. Lords, and his fullnes is the whole worlde, and all that dwell therein: And againe, Thow hast loued Righteousnes, and hated Iniquitie, wherefore God, euen thy God, hath annointed thee with the oyle of gladnes aboue thy fellowes. They are the Kings children Christian Nations, and people of your kingdome that liue and consist vnder your protection, peace and kingdome according to the Scripture, as an Hen gathereth her Chikens vnder her wings, the people and Nations of the kingdome of Britaine is yours, such as are diuided you should gather them together to the Lawe of Christ, his holy Church, to peace and coneorde: and cherishe, maintaine, protect, gouern, and defend them, from the iniurious, malitious, and their enemyes. Woe be to that king­dome, the King whereof is a childe, and the Princes eate early in the morning. I doe not call a King a child, for his youth or Minoritie, but for his folly, Iniquitie, & madnes ac­cording to the kingely Prophet. The blood thirsty and deceatefull men shall not outlyue Psal. 55. halfe their dayes. By eating, We shall vnderstand gluttonie: by glouttonie luxurie: by luxury, all filthie wickednes and Mischeife, according to King Salomon: wisedome will not enter into a spitefull soule, nor inhabite in a body subiect to sinne. A King hath Sapien. 2. his name of gouerning, and not of his kingdome, so longe you shall be a King as you rule well, otherwise you shall not be so named, and loose that name, which God forbid. God grant that you may so rule your Realme of Britaine, that you may reigne with him euerlastingly, whose Vicar you are in the sayed kingdome. To whome with the Father &c. Thus this Epistle is related by this Protestant Historian out of the Booke of Constitutions of London. M. Lambert setteth it downe among S. Edward his Lawes in this order.

3. Hitherto this part of S. Eleutherius Epistle, which the Publisher in the yeare 1568. thought to haue ben [...] written aboue fiue hundred yeares before, and feemeth to say it was among the old Lawes, priscis legibus, he then publi­shed, in the Library of Matthew Parker the first Protestant Archbishop of Canterbury: Planè suscipio atque profiteor magna fide & Religione ex vetustissi­mis (vt quae ante quingentos annos, vti coniectura autumo, Saxonicis depicta sunt literis) exemplaribus fuisse desumptas, quorum pleraque in Reuerend. in Chisto Patris D. Matthaei Cantuariensis Archiepiscopi Bibliotheca, alia aliorum in Librarijs vi­senda supersunt. And this Protestant Archbishop wtiteth, this Epistle is com­monly accompted among the Lawes of S. Edward: Haec Epistola communiter Matth. Parker. Antiq. Brit. p. 5. in Margin. Gulielm. Lamb. in Legib. S. Ed­wardi. Matth. Parker. supr. p. 5. in Text. habetur inter leges diui Edwardi: And the Protestant Lawyer which published them, maketh it a part of those Lawes. And yet this Protestant Archbishop, saying he will sett downe the whole Epistle renowned, and rare: Cuius Epi­stolae quia tam rara & augusta est, totam seriem inseramus; And yet he reciteth litle more then halfe of that is before related. But yet these men will not suffer vs to doubt of the credit thereof: For besides that they haue confessed, it was both in the old Booke of Constitutions, and commonly among S. Edwards Lawes, and as part of them: an other saith, it was in an old Manuscript of aun­cient Kings: Ex vetusto Codice Regum Antiquorum. The Cambridge Anti­quarie Foxe Act. and Mon. p. 107. Io. Caius Antiq. Cantabr. l. 1. Theater of great Brit. l. 6. c. 19. found it in the old Historie called Brutus. Our Protestant writers of the Theater, doe seeme to write, that the Autographon and Antiquitie itselfe is in the custody of Syr Robert Cotton Baronet of Conington in Huntington­shire: but I heare by others he onely hath an old Copy thereof. Yet a Pro­testant Bishop thus confidently affirmeth. we haue seene the Bishop of Romes owne letter to King Lucius, that is reputed to be the first Christian King of Britaine. Ihon Bridges def. of the gouernm. in the Church of Engl. l. 16. p. 1355. Guliel. Lambr. l. de Priscis Angl. Legib. fol. 1. ante praf. f. 126. 131. Matth. Parker antiq. Brit. supr. p. 5. in Marg. If he saith truely, that he had seene it, it need not walke inuisible in these times, wherein he liueth, or lately liued. And of so greate creditt this Antiqui­tie is with our Protestant Antiquaries, as the Publisher a Protestant professed, Lawyer and Antiquarie confesseth, it was receaued as part of our Lawe in England, both by our Saxon and Norman kings, as namely king William the first, who confirmed that and other auncient Lawes of this kingdome. And their Archbishop before hath aknowledged no lesse. And the Lawes them­selues of S. Edward doe as expressely so proue this part of Pope Eleutherius Epistle to be a portion of them, as any part, parcell or sentence contayned in any of those Lawes, making it the strongest and most warranting Authoritie for the 17. Act or Article of them, which as the Title sheweth is of this grea­test point, and most materiall in a Temporall Gouernment and Kingdome: Of the Dutie of the King, and of the Right and Appertinences of the Crowne of the Kingdome of Britaine: De Regis of ficio, & de Iure & Appendicijs coronae Regni Leges S. Edwardi Confessoris c. 17. Britanniae. All which so materiall and concerning, being very long is wholly [Page 299] and onely warranted by the Authoritie of Pope Eleutherius, and Pope Ihon after him in the time of Pipinus and Carolus his sonne in France, prescribing the Dutie of a King to them in France, as S. Eleutherius had before done to King Lucius in Britaine: as the very beginning of that Lawe doth plainely witnesse in these words: Rex autem quia Vicarius summi Regis est, ad hoc est con­stitutus, vt Regnum terrenum, & populum Domini, & super omnia sanctam ve­neretur Ecclesiam cius, & regat & ab iniuriosis defendat, & maleficos ab ea euellat, & destruat, & penitùs disperdat. Quod nisi fecerit, nec nomen Regis in co constabit, verum testante Papa Ioanne nomen Regis perdet.

4. And because it is euident before that this Epistle of Pope Eleutherius did contayne more things then be deliuered in that parcell thereof, which is re­membred, as the very beginning without any name of eyther the sender or to whome it was sent, greeting, or such preambles, as Popes Epistles to Prin­ces in all Antiquitie haue, doe proue, and we finde further in this very Au­thenticall Lawe itselfe, and part thereof, that this holy Pope at, or about this time, did send to King Lucius an hallowed Crowne, with the Title of King of Britaine, and prescribed the very limits and precints of his kingdome, how farre it did, and was to extend, we cannot be of other Iudgment. But these things also were, either included in that Decretall Epistle of Pope Eleuthe­rius, or some other about that time, which the words of the Lawe rather in­cline vnto, testifying, the Decree of these later remembred things bore date two yeares before the other: The very words of the Lawe be these: Debet verò de Iure Rex omnes terras & honores, omnes dignitates, & Iura, & libertates coronae Regni huius in integrum cum omni integritate, & sine diminutione obseruare, & defendere, dispersa, & dilapidata, & amissa Regni Iura in pristinum statum, & debitum viribus omnibus reuocare. Vniuersa verò terra & tota, & Insulae omnes vsque Norwegiam, & vsque Daciam pertinent ad coronam Regni eius, & sunt de Appendicijs & dignitatibus Regis, & vna est Monarchia, & vnum est Regnum, & vocabatur quondam Regnum Britanniae, modo autem vocatur Regnum Anglo­rum. Tales enim metas & fines vt praedictae sunt, constituit & imposuit Coronae Regni Dominus Eleutherius Papa sententia sua, anno centesimo sexagesimo septimo post Passionem Christi, qui primo destinauit coronam benedictam Britanniae, & Christianitatem Deo inspirante Lucio Regi Britonum. Debet enim Rex omnia ritè facere in regno, & per iudicium Procerum regni. Debet enim Ius & iustitia magis regnare in regno quam voluntas praua: Lex est semper quod ius facit, voluntas autem, violentia & vis non est ius. Debet verò Rex Deum timere, super omnia & diligere, & mandata eius per totum regnum suum seruare. Debet enim sanctam Ecclesiam regni sui cum omni integritate, & libertate iuxta constitutiones patrum, & praede­cessorum seruare, fouere, manutenere, regere, & contra inimicos defendere, ita vt Deus prae caeteris honoretur, & prae oculis semper habeatur. Debet etiam bonas leges & consu [...]tudines approbatas erigere, prauas autem delere, & omnes à regno de ponere. Debet [...]udicium rectum in regno facere, & iustitiam per consilium Procerum regni sui tenere. Ista verò debet omnia Rex in propria persona, inspectis & tactis Sacrosan­ctis Euangelijs, & super sacras & sanctas reliquias coram regno & sacerdotio & clero iurare, antequam ab Archiepiscopis & Episcopis regni coronaretur. Tres enim Rex habere debet seruos, scilicet luxuriam, auaritiam, & cupiditatem, quos si ha­buerit seruos, bene, & illustrè regnabit. Regno omnia debet praemeditari, & hoc Re­gis est. Quia malè cuncta ministrant impetus iuxta Euangelium, omne regnum in se diuisum desolabitur: Truly a King ought of right to obserue and defend all the Lands and honours, all the dignities and rights, and liberties of the Crowne of this kingdome [Page 300] wholly with all integritie, and without diminution, and with all his power recall to the auncient state, and due all the rights of the kingdome, which were dispersed, dilapida­ted, and lost. And all and the whole Land, and all the Ilands vnto Norwey, and vn­to Denmarke doe belong to the Crowne of his kingdome, and they are of the Appen­dences, and dignities of the King, and it is one Monarchie, and one kingdome, and aunciently was called the kingdome of Britaine, but now is [...]alled the kingdome of the English men. For our Lord Eleutherius Pope who first by inspiration of God, did send an hallowed crowne to Britaine, and Christianitie to Lucius King of the Britons did ordayne and impose to the Crowne of the kingdome, such boundes, and limits, as are spoken before by his Decree in the yeare one hundred sixtie seuen after the Passion of Christ. A King also ought to doe all things in the kingdome truely, and by the Iudgment of the Peeres of the kingdome. For Right, and iustice ought to Reigne more in a kingdome, then wicked will. That is Lawe which allwayes doth right, but will, violence and force is not right. A King ought to feare God, and loue him aboue all things, and keepe his Commandements throughout the kingdome. He ought also to preserue, foster, maintaine, gouerne, and defend against Enemies, the holy Church of his kingdome, with all integritie, and libertie, according to the Constitutions of the Fathers, and Predecessours, so that God may before all things be honoured, and euer had before his eyes. He ought also to erect good Lawes, and customes allowed, and blott them out which be wicked, and bannish them all from the kingdome. He ought to doe right iudgment in the kingdome, and keepe Iustice, by the Counsaile of the No­bles of his kingdome. All these things a King must sweare in his owne parson, looking vpon and touching the holy Ghospels, and vpon holy and sacred Reliks, before the Realme, and Preisthood, and Clergie, before he be crowned by the Archbishops and Bishops of the kingdome. For a King must haue three things slaues vnto him, to wit, luxury, a [...]arice, and concupiscence, which if he maketh s [...]a [...]es, he shall reigne well, and renownedly, he must premeditate all things for the kingdome, and this is the office of a King. Because violences doe minister all things ill, according to the Ghospell, euery kindome diuided in itselfe will be desolate.

5. Hitherto this our holy and auncient Lawe, of the office and dutie of our Kings, vsed and practized euen from the beginning of Christianitie, publikly receaued heare, both in the Britans and Saxons gouernment, founded, war­ranted and grounded vppon the Authoritie and direction of the holy Pope S. Eleutherius, as appeareth by that part of his Epistle which I first recited, im­mediately without any one sentence, worde, or sillable interposed betweene them, annexed and ioyned to this Lawe, as the originall cause, motiue, allo­wance, and confirmation thereof. Whereby we may cleartly see, the greate power, prerogatiue, and Iurisdiction the Popes of Rome euen from the be­ginning, and first founding Christian Religion heare, claimed, had, and exer­cised, in this kingdome, and from the first Christian King we enioyed, a Saint and blessed man, all our Kings Britans, Saxons, or whatsoeuer Christians to these dayes, did with this whole kingdome allowe to the Apostolike See of Rome, as much as it claimeth now at our hands, and as any good and learned Catholiks doe yeeld vnto it. From that holy and eminent See we had by these greatest Testimonies Christian Religion planted and Iuridically setled heare. Our Episcopall and Archiepiscopall Sees assigned, our first Bishops and Arch­bishops to enioy them appointed, and consecrated. Direction giuen euen in temporall and ciuill affaires, what Lawes we should take, our King Posses­sor but of a part of this kingdome declared to be King of all Britaine, and so many adiacent Ilands enioyed by his enemyes, and an hallowed Crowne [Page 301] sent him to weare, as Monarch and King of them all. A Protestant Lawyer, Bracton l. 1. de ac­quir. rer. Dom. c. 8. Io. Selden A­nalect. p. 46. and Antiquarie saith, that from this Popes donation our Kings had the Title, viracius Dei, vicar or vicegerent of God, and citeth Bracton for his Authour, who rather denyeth, then affirmeth it: onely he saith against the sence of Pro­testants, that it is euident, a King ought to be vnder the Lawe, being but Gods vicegerent: Quod sub lege Rex esse debeat cum [...]it Dei vicarius. And Roger Houe­den who reciteth this verie Lawe verbatim, hath not that Title, Vicarius, no [...] the wo [...]de, Regert, to Rule, which our Protestants apply to the Church, the Title is Regis Officium, the Kings dutie, and is this: Rex atque Vicarius eius ad hoc Roger. Houedē Annal. part. po­ster. in Henric. [...]. c. de legib. Angl. est constitutus, vt regnum terrenum, populum Dei, & super omnia, sanctam Eccle­siam reuereatur, & ab Iniuriatoribus defendat, & maleficos ab ea euellat, & de­struat & penitus disperdat. where, aboue all things he must reuerence the holy Church, and be ruled by it, and not Rule it. And this, all our Christian Kings to King Edward the sixt a child did publikly professe before their Coronation, as the old Order thereof is witnes. And these Titles to be Vicarius Cbristi in his Pontificale Ro­man. in Benedi­ctione & Coro­natione Regis. holy Church, is as fully before giuen to Pope Eleutherius by King Lucius, and his Christians, and Regere to rule it vnder Christ, made by them the Popes peculiar, as they were euer after to these Times.

6. And to speake more particularly of the ciuill and temporall Lawes, which King Lucius requested Pope Eleutherius to giue direction in, and he accordingly established in this kingdome, this holy King now a Christian, did not, and could not by his Religion demand the Roman Pagan Lawes, with­out alteration or correction, of S. Eleutherius, but according to such mode­ration, change, or alteration he should vse in them, to speake in a Protestant Bishops words: Lucius made request vnto Eleutherius to send him some Kinde of Abstract of the Roman Lawes, whereby he might establish a setled order of Gouern­ment▪ Godwin Conu. of Britaine p. 29. in his Dominions. And when Pope Eleutherius directed him, to take his Lawe, conformable to the Lawe of God, by the aduise of his kingdome, ex illis Dei gratia, per consilium Regni vestri sume Legem, he ment as an other Protestant Bridges defence l. 16. p. 1355. Bishop expoundeth him, that this should be done principally by the Aduise of the clergie of his Dominiō, the Bishops and Preists which he had ordained heare, best Learned and conuersant in the holy Scripturs, and Lawe of God. That the Lawes which they receaued and established heare were the old Britan Lawes, ascribed for their greatest part to Mulmutius Dunwallo, corrected and Galf. Mon. l. 2. c. 17. Brittsh. Hist. l. 3. c. 5. Pontic. Virun. l. 23. Hist. Stowe Hist. in Mulmut. Dun­wall. Holinsh. Hist. Matth. Westm. aetat. 5. c. 2. Galfr. Mon. l. 2. Hist. c. vlt. Pon­tic. Vir. l. 2. Hist. in fine. Stowe Hist. in Mulm. Dunwallo. Ho­linsh Hist. of Engl. 3. c. 1. Fortescue l. de laudib. legum Angl. c. 13. made conformable to holy Christian Religion, we haue all Kinde of Anti­quities Brittish, Saxon, French, Italians, Catholiks, and Protestants for wit­nesses. These Lawes were translated out of Brittish into Latine long before this time, by the auncient Gildas that liued about the time of the birth of Christ, as many both auncient and late writers agree, and continued heare vntill late time, and in diuers respects at this present. So the Authour of the Brittish History, Virunnius, and Matthew of Westminster write of their times: Dunwallo Mulmutius Leges Mulmutinas statuit, quae vsque [...]odie inter An­glos celebrantur. Thus he wrote within these 300. yeares, that Mulmutius Lawes were those which were then vsed in England. Galfridus and Ponticus write the same, Quae vs (que) ad hoc tēpus celebrātur inter Anglos. The like haue our Prote­stants Stowe, Hollinshed, and others. And the best witnesse we can vse in such a case of Lawes, Iudge Fortescue most Learned in them, and Antiquities con­cerning such affaires, he speaking in commendation of Lawes, and our aun­cient Lawes in particular, first writeth, how from the time of Brutus this kindome was Ruled by Lawes: sic (per leges) Regnum Angliae, quod ex Bruto [Page 302] comitiua Troianorum, quam ex Italiae & Graecorum finibus produxit, in Dominium politicum, & Regale prorupit: By Lawes the kingdome of England from the company of Troians which Brutus brought from the Costs of Italy, and the Grecians came to be a Politicall and Regall Dominion. And after, thus pro­ueth a continuance of these Lawes by all people which heare inhabited: Regnum Angliae primo per Britannos inhabitatum est, deinde per Romanos regula­tum, Fortescue supr. cap. 17. iterumque per Britannos, ac deinde per Saxones possessum, & tunc per Da­nos, Iterum per Saxones, sed finaliter per Normannos, & in omnibus Nationum ha­rum, & Regum earum temporibus, Regnum illud, eisdem, quibus iam regitur, con­suetudinibus continuè regulatum est, quae si optimae non extitissent, aliqui Regum il­lorum, Iustitia, ratione, vel affectione concitati, eas mutassent aut omnino deleuis­sent, & maximè Romani qui legibus suis quasi totum orbis reliquum iudicabant: The kingdome of England was first inhabited by the Britans, after that ruled by the Ro­mans, and againe by the Britans, and after possessed by the Saxons, and then by the Danes, againe by the Saxons, but finally by the Normans, and in all the times of these Nations and their Kings, that kingdome was ruled continually by the same Cu­stomes, by which it is now gouerned, which if they had not bene the best could be made, some of those Kings incited by Iustice, reason, or affection would haue changed them, or vtterly blotted them forth, and especially the Romans, who Iudged as it were all the rest of the worlde by their Lawes. Ranulphus Higeden in his Manuscript Hi­story saith: sancciuit primum Leges Dunwallo Mulmutius, cuius Leges Mulmutnae dicebantur vsque ad tempora Willielmi Conquestoris satis celebres. Inter quae statuit Ranulph. Hige­den in Manuscr. Polychr. l. 1. c. 50. de legib. vt Ciuitates & Templa Deorum, viaeque ad villas ducentes, ac Aratrum colonum immunitate confugij gauderent. Deinde Marcia Regina Britonum vxor Guithelmi Regis, à qua Prouincia Merciorum putatur denominata legem edidit, discretione & Iustitia plenam, quae lex Martia vocabatur. Has duas leges Gildas Historicus tran­stulit de Britannico in Latinum, &. Rex Aluredus postmodū de Latino is Saxonicum, quae Marchenelaga dicebatur: Dunwallo Mulmutius did first ordaine Lawes, which from him were called Mulmutius his Lawes and renowned vntill the time of william, the Conqueror. Among which he decreed, that Cyties and the Temples of their Gods, and the wayes that ledd to Townes, and the Plough of husbandimen should haue free­dome. Afterward Martia Queene of the Britans wife of King Gwitheline of whome the Prouince of the Martians is thought to be so named, made a Lawe full of discretiō and Iustice which was called Martia Lawe. These two Lawes Gildas the Historian did Translate out of Brittish language into Latine, and King Alfred did translate them out of Latine into the Saxon tongue, which was called Marchenlage.

6. The like haue the Brittish History, Virunnius, Matthew of Westmin­ster with others, and diuers Protestant Historians: among whome one for Holinsh. Hist. of Engl. l. 3. c. 1. the rest thus writeth: Mulmutius made many good Lawes, which were longe after vsed, called Mulmutius Lawes, turned out of the Brittish speach into the Latine by Gildas Priscus, and longe time after translated out of Latine into English by Alfred King of England, and mingled in his statuts. And this is sufficiently proued by the Lawes themselues, of King Aluredus: wherein after he had set downe the Iudiciall Lawes of the old Testament applyed for the gouernment of this kingdome, as Pope Eleutherius had giuen directiō to King Lucius, he maketh this mention thereof: haec ea sunt Iura quae rerum omnium praepotens Deus ipse Moysi custodienda proposuit: These be those Lawes, which the Allmightie Leges Regis Alu­redi in praefatiōe, apud Gul. Lam­bert l. de priscis legib. God of all things himselfe did propose to Moyses to be kept. Then he cometh to the New Testament, and Lawes which after the preaching of the Ghos­pell, the Assemblyes of Bishops and renowned wise men decreed heare in [Page 303] Britaine, then England: In Anglia Episcoporum aliorumque; clarissimorum sapientum Conuentus agebantur, atque hi diuina edocti miseratione cuique iam primum peccanti paenam imperabant. And addeth, that he hath gathered them all toge­ther, Rex Aluredus supra in praef. and approueth a greate part of those auncient Lawes, to be still obserued, and ioyneth vnto them some others which he enacted: Has Ego Aluredus Rex sanctionesin vnum collegi, atque easdem literis mandaui, quarum bon [...]m c [...]rtè par­tem Maiores nostri Religiose coluerunt, multa etiam mihi digna videntur, quae a no­bis hac etiam aetate pari Religione obseruentur, nonnulla tamen, quae nobis minus com­moda videbantur ex consulto sapientum partim antiquanda, partim innouanda cu­raui. And it is manifest by the Lawes of King Edward the Confessor, as they were solemnely proued and proposed to King William the first, by some na­med the Conqueror, both as they are recorded by our auncient Historian Ro­ger Houeden, and M. Lambret the Protestant Lawyer, and Antiquarie, that he was so carefull to knowe, and make semblance also of establishing these auncient Lawes reuiued, and maintained by S. Edward the Confessor, that Leg. S. Edwardi c. 1. apud Roger. Houed. part. 2. Annal. in Henr. 2. & Guliel. Lam­bert. in Legib. S. Edwardi. first he appointed a Iury of twelue sworne men in euery Shire taking their Oathes before the King, that to their power, they would truely and sincer­ly set downe the Decrees of their Lawes and Customes, without any omis­sion, addition, or mutation, electi de singulis totius Patriae Comitatibus viri duode­cim, Iureiurando coram Rege primum confirmauerunt, vt quod possent, recto tramite incedentes, Legum suarum & consuetudinum sancita patefacerēt: nihil praeter mitten­tes, nihil addentes, nil praeuaricando mutantes. And this so solemnely examined, presented, and performed, [...]e did confirme in all things these auncient Lawes termed S. Edwards Lawes for the reason before, to be kept and continued as well as those which were added by himselfe, as appeareth in his owne still extant Lawes: hoc quoque praecipio, vt omnes habeant & teneant Legem sancti Leges Regis Gu­lielm. 1. apud. Gul. Lamb. in eod. Edwardi in omnibus rebus, adauctis his quae constituimus ad vtilitatem Anglorum. And so it is euidently true that many of those auncient Lawes of Mulmutius and King Lucius by Pope Eleutherius direction, did continue in the time of Iudge Fortescue, as also at this present, but where they haue bene taken away by our Protestant Princes, to giue way to their new Reli­gion.

THE XXI. CHAPTER.

1. KING Lucius being thus enformed and secured in conscience by these letters, and declaration of the holy Pope and Pastor of Christs Church Eleutherius, that the whole kingdome of Britaine with the Ilands, belonged to his temporall chardge and Gouernment, and that so much as he could he was to wine his subiects to the faith and Lawe of Christ, and his holy Church, and pro­uide for the peace and quiet of the same and the members thereof, he did first in receauing and admitting these new corrected Lawes by the aduise of his Clergie and Nobles of his kingdome see them so qualified, that they were for the defence and propagation of Christian Religion, and further founded many Godly, costly, and memorable Monuments, as Churches, Vniuersities or Schools, Monasteries and other such comforts▪ [...]elps, and furtherances of Sainct Lucius King of greate Britaine, the first King [...] of Christs Church. that holy end: So that as he was the first King which publikly with his king­dome professed Christ, so he wonne the honour, to be the first Nursing Father among Kings, of his holy Church, as the Prophet had foretold: erunt Reges nutric [...] tui: Kings shall be thy Nursing Fathers. He was first among Kings pro­perly termed, Vicarius Dei, the Viceg [...]rent of God, being the first King, which so religeously performed his will. And that Title which the Pope gaue to King Henry 8. when he was better then he proued after, defensor fidei, defen­do [...] of the faith, was among Kings the first due and Right of King Lucius, for his so Heroicall Religeous fortitude and magnanimitie in defending the faith and Church of Christ. And as the Brittish Historie, Virunnius, Matthew of The Popes Legats change the Pagan Temples into Chri­stian Churches. Westminster and others write, of the holy Legats, that besides their chan­ging Flamens, Archflamens into Bishops and Archbishops, the Temples of the Gentils, which were founded in honour of many Gods, they dedicated the same to the one true God, and to his Saints, and replenished the same with diuers companies Churches dedica­ted to Saints. of consecrated parsons: Templ [...] quae in ho [...]orem pluri [...]orum Deorum fundata fue­rant, vni Deo eiusque Sanctis dedicauer [...]t, diuersisque ordinatorum caetibus reple­uerunt. Galfr. Mon. Hist. Brit. l. 4. c. 19. Pō ­tic. Vir. l. 4. Mat. Westm. an. 185. Manuscr. Gallic. Antiq. an. 180. Matth. Westm. Hist. an. 187. So the same Authou [...] write of King Lucius: Gloriosus Britonum Rex Lucius, cum intra Regnum s [...]um verae fidei cultum magnificatum esse vidisset, posses­ssiones & territoria Ecclesijs & [...]iris Ecclesiasticis abundanter conferens, chartis & munimentis omnia communiuit. Ecclesias vero cum suis caemiterijs, ita consti­tuit esse liberas, vt quicunque malefactor ad illa confugeret, illaesus ab omnibus rema­neret: The glorious King of the Britans Lucius when he sawe that the worship of the true faith was aduanced within his kingdome, bestowing aboundantly possessions and The Churches are furnished with o­ther Ecclesiasticall Clergy men besides Bishops, & Preists. territories vpon Churches, and Ecclesiasticall men, he confirmed all things with char­ters and priuiledges. And appointed that Churches and Churchyards should be so free, that whatsoeuer malefactour should fly vnto them, should remaine without hurt from all. The Brittish Historie thus relateth it: Interea gloriosus ille Rex Lucius, [Page 305] cum intra Regnum suum cultum vere fidei magnificatum esse vidisset, maximo gaudio Galfr. Mon. Hist. Brit. l. 5. c. 1. fluctuans, Possessiones & Territoria quae prius Templa Idolorū possidebant, in melio­rem vsum vertens, Ecclesijs fidelium permanere concessit. Et quia maiorem honorem Churches founded and endowed by King Lucius, And what Religiō they professed. ipsis impendere debuerat, augmentauit illas amplioribus agris & mansis, omnique libertate sublimauit: In the meane time when that renowned King Lucius did see true Religion exalted within his kingdome, most greatly reioicing thereat, conuerting the Possessions and Territories which formerlie the Tēples of Idols did possesse to a better vse, granted that they should remayne to the Churches of the faithfull and because he ought to bestowe more honour one them, he augmented them with more ample lands and Mansions. Which how greate and ample they were, we may make some estimate, if we reflect vpon the greate Ritches of the Idoll Temples heare before this Conuersion, all which with an ample addition were now left to the Christian Cleargie, and Churches.