I. CHAP.I. CHAP.

1. HAVING an intention, through the Divine assistance, to compile a plain orderly Narration of Church-affaires touching the infancy and growth of Chri­stian Religion in this our Island of Brittany; it will be expedient in preparation therto, to give the Reader a prospect of the State both of its ancient Civill Government and Re­ligion also, or rather most horribly impious Superstitions and Ceremonies: by a due consi­deration of both which we may clearly see, and ought thankfully to acknowledge the wonderfully blessed effects of the Divine Providence and Grace towards this our Native Countrey more plentifully then to any o­ther.

2. For though the Civill State here was in those times iniuriously invaded and usurped by the Romans: yet by Gods most wise, holy and mercifull▪ Direction, the injuries and oppressions sustained by our Ancestours pro­ved an occasion of their greatest Happines, since by meanes of the correspondence and entercourse then intervening between this Island, formerly unknown, and the rest of the Roman Empire, to which it became sub­ject, a passage was opened for a free admit­tance of the Divine Light of saving Christian Verities, the victory of which over the Brit­tains Soules did abundantly recompence the servitude induced by the Romans over their Bodies and Estates.

3. And moreover the Omnipotence of Di­vine Grace was illustriously commended by its triumphing over a far greater opposition raised against it by the Devil in this, more then almost any other Nation. For here es­pecially was anciently erected the Shop and Schoole of most impious and inhumane Su­perstitions. The abominable Art of Magicall and Diabolicall Divinations, the most barba­rous Mysteries of Sacrifising to the Devil with humane blood, and, in a word, whatso­ever impieties Hell could suggest, were here invented and practised: the Inhabitants of this Island by the miserable advantage of their solitude and separation from the rest of mankind being at more leasure to enter­tain, and withall better enabled by Nature [Page 2] with Study to promote and encrease those execrable Rites: For (as Tacitus relates from Iulius Agricola's observation, Lacit. in vit. Agricolae. who had suffi­cient experience to make a judgment) the Brittains were naturally endowed with quicker and sharper wits then their Neighbours the Gauls, &c. And it was cheifly in the inventing of impious Superstitions that they gained a wretched reputation and authority among the adjacent Nations, who therefore sent their Youth into Brittany to be instructed in the Arts and delusions of Sathan, Caesar. l. 5. comment. as Caesar testifies. Such advantageous enablements, and withall such perswasive invitations had they to be more wicked, and greater ene­mies of God and true Piety, then any of their Neighbours.

4. But within a few Ages we shall see Sa­than like lightning fall from heaven: We shall see this our Nation and Countrey become the Schoole of Holiness and Vertue, the Nur­sery of Saints, the Refuge of persecuted Chri­stians, and a fruitfull Mother of Apostles to plant our Holy Faith in most of our confi­ning Regions. This was a change of the right hand of the most High. But before we can be spectatours of the manner how this won­derfull Change was made, we are first to take a view of the ancient primitive State of this our Island, by whom it was peopled, and how governed both in affaires Civill, and such as pertained to Religion.

II. CHAP.II. CHAP.

1. IT is a great Proof against the ancient Philosophers, and our Modern Atheisti­call seeming-Christians that the world was not from eternity, because all the parts and Regions of the Earth have been successive­ly inhabited by Nations spreading them­selves by little and little from the East where man was created. Thus was this Island of Brittany first possess'd by colonies of the neighbouring Belgick Gaules, &c. as appeares by the names severally given by them to the places where they respectively settled themselves, as the Atrebates, Morini, Belga, and severall other, situate especially on the Southern coasts: which argues these to have been later Plantations, though pre­ceding the Age in which this our Countrey was first discovered to the civill part of the world.

2. Now though the ancient inhabitants coming from severall quarters were divided in names and regions, yet they were all joyn'd in one common Title of Brittains, and one common language, the same with that of the Gaules. To fetch the name of Brittains from Brutus a supposed son of Sil­vius and great grandchild of Aeneas, savours of the doting fancies of our old Bards and Druids: more probable it is that they were call'd so from the ancient Gallick word Brith, which signifies colour'd or pain­ted, for so Caesar describes them to have been in his dayes. And for the same reason the Romans in following times called the Northern people of this Island, that is, such as had not been subdued by them, and ac­customed to their Civill Education and cloathing, by the name of Picts, because they retained their old fashion of colouring their Bodies, as beleiving that made them appeare more agreable to one another, and more terrible to their Enemies. So [...]m. in Gloss. Or rather, as Mr. Somner observes, the name of Brit­tany seems to be derived from the old Brit­tish word Brydio, which signifies to boyle with rage: fitly applyed to all the Brittish Islands, as being encompassed with a Sea esteemed by the Ancients almost unna [...]iga­ble, by reason of the swelling furious waves with which it is most frequently agitated.

3. The first that discovered this our Island to the remoter parts of the civilis'd world, was Caius Iulius Caesar, who toward the lat­ter end of his ten years warr in Gaule tran­sported his Legions hither more then once. Two severall attempts he made in vain to conquer that part of the Island which he in­vaded: but at the third by meanes of the mis-intelligence between the severall petty Princes raigning here, he forced them to yeild and submit themselves to Tribute. Those who opposed him were only a few severall states in the Southern parts of the Island, who made choice of Cassibelin King of a few Provinces about London to be Ge­nerall in the warre: [...]io. lib. 59. For as for the Nor­thern and Midland Countreyes of Brittany they were not at all engaged, nor suffred any prejudice by his conquest. Notwithstanding that small purchase which he made, and which he paints forth much to his own ad­vantage, was so highly esteemed by himselfe and the Roman Senate, that they ordained no lesse then twenty days of publick thanks­giving to their Gods for so great a victory: as beleiving that they had discovered a new world, Lucan. l. whose bounds were unknown to them: For till the next Age it was not known to be an Island.

4. Caesar in his description of this Attempt omits severall passages which were not for his advantage: but other Roman Historians of those times take notice of them: and particularly Lucan affirms that his affrighted soldiers turn'd their backs to the Brittains in search of whom they made so many voyages. And all the fruit of his victory accrewing either to himselfe or the Citty of Rome was very in­considerable, besides the glory of having been an [Page 3] invader, Dio. ubi supr. Tacit. in vit. Agric. saith Dio. Insomuch as Tacitus con­fesses that though by one prosperous combat he terrified the inhabitants, and got some possession of the Sea coasts, yet he might be sayd rather to have discovered the Countrey to posterity, then to have given them the possession.

5. The Motives of his passing the Ocean thither in that warlike manner, besides his naturall ambition and thirst of Glory, which was boundles, was a desire of revenge a­gainst the Brittains, who sent succours to the Gaules against him, and thereby gave some stop and delay to his victories over them. Sueton. in Caesar. c. 47. Suctonius adds another Motive of Co­vetousnes, for says he, Caesar had a great hope of enriching himself with Brittish Pearles, the large­nes of which he did much admire.

6. This first conquest in Brittany, such an one as it was, hapned about five and fif­ty yeares before the Birth of our Saviour. And the effect of it was only obtaining a verball dependance of some few Southern Princes of the Island on Rome, testified by an inconsiderable Tribute: The Countrey in the mean time being altogether governed as before: for there were as yet no Garri­sons left there to keep them in awe: the petty Kings raigning still, enjoy'd their for­mer dominion over their subjects: which by acquaintance with the Romans became more Civil, and in that regard were indeed gainers by being conquered.

III. CHAP.III. CHAP.

Caes. Com­ment. l. 5.1. CAesar relates as one occasion or pre­tence for his invasion of Brittany, that Mandubratius a son of Immanuentius late King of the Trinobantes, (that is, Middlesex and Essex) who had been slain by Cassibelin, fled over into France and there demanded Caesars Protection, who brought him with him into Brittany, and restored him to his Principality. This Mandubratius seems to have been the same that Beda, Eutropius, &c. call'd Androgeus, a title probably given him by the Brittains for betraying the liberty of his Countrey: for in that name according to the ancient Brittish lāguage, is imported one that is a criminall, Bed. l. 1. c. 2. facinorous person. This Androgeus or Mandubratius seems afterward to have been again expell'd: For in Augustus his days ( Caesars adopted son,) we find Cy­nobelin a son of Cassibelin to have raigned in Brittany, and continued the payment of the Tribute imposed by Caesar, as appears by ancient Coyns which were the Numismata Census.

2. It was in the time of this Cynobelin (usually by Brittish Historians called Kimbelin,) and in the forty third yeare of Augustus his raign that the Sun of righteousnes arose, a light unto the Gentiles, and the glory of his people Israel: for then our Lord Iesus Christ the only eternal Son of God was born of a pure Virgin in Beth­lem the Citty of David.

3. The Seat of this King, as likewise of his Predecessours was Camulodunum (now called Maldon in Essex, Camb. l. Brit. Dio. lib. 60.) as Dio witnesses. Which Town received its name from Camu­lus, in an ancient inscription called the Holy and most powerfull God, answering to the Ro­man and Grecian God Mars.

4. According to the ancient Brittish Chro­nicles this Cynobelin had two sons, Guiderius and Arviragus, who raigned successively after him. But in the Roman Histories we find that Cynobelin had three sons, of quite dif­ferent names, to wit, Adminius, Togodumnus and Catarecus or Caractacus. It is hard to de­vine whence this so great diversity of rela­tions should proceed, whether the same per­sons had severall names, or whether these were severall persons, and Princes of seve­rall dominions in Brittany. Neither indeed is it much important in it self, and much lesse for our present design, that this ambi­guity should be cleared.

5. It may suffise us to be informed from the Roman Story, Sueton. in Calig. cap. 44. that in the raign of the Emperour Tiberius who succeeded Augustus, the eldest son of Cynobelin, called Adminius, was for some great crime banish'd by his Father: who dying presently after, his se­cond son called by the Brittains, Guiderius and by the Romans Togodumnus, succeeded in the Kingdome, and had the confidence to be the first who denyed to pay the Tri­bute to the Romans imposed on his Ance­stours.

6. That which gave him this confidence may seem to have been the neglect which Augustus had of preserving his interest in this Island. For though toward the middle of his raign, upon some provocations [Page 4] he had had an intention to transport an Ar­my hither, which was diverted by other oc­currents of greater importance: yet grow­ing old he changed his mind, being so far from an ambition to extend his Empire, that he straitned the bounds of it, Tacit. Hist. l. 1. confining it with the River Euphrates on the East, and the Ocean on the West and North: by which this our Island was in a sort excluded from the Roman Empire. And this design which was an effect of Augustus his wisedome, was through sluggishnes and an attendance to sensuall pleasures continued by Tiberius, who for the space of the first two years never went out of his Palace, Suet. in Ti­ber. cap. 38. and du­ring the succeeding twenty years of his his raign never made progresse further then a few Cities neighbouring to Rome, the re­motest of which was Antium.

7. This slothfull disposition in Tiberius seems to have been the cause that our ba­nish'd Prince Adminius either did not ad­dresse himself to him for his restitution, or was neglected by him. But a more active nature in Tiberius his Successour, Dio lib. 59. Caius Cali­gula, encouraged Adminius to implore his protection. This he did when Caligula by his frantick lusts had emptied his Treasure, and having by his extortions empoverish'd all Italy, went with an Army into Gaule, meerly upon pretence of commotions in Germany to pillage that and the rest of the adiacent Countreyes. Afterward he made a shew as if he would passe over into Brittany, and continued his march to the Ocean, where he stay'd making no further attempts at all, yea being enraged against any of his Officers, whensoever they execu­ted any warlike design.

8. Here it was that Adminius submitted himselfe and all the right which he preten­ded to his Kingdome to Caligula: which so puffed up the mind of the vain Emperour that, Sueton. in Calig. as if the whole Island had been effe­ctually delivered up to him, he wrote boa­sting letters to Rome: but was so far from re­storing that banish'd Prince, that all he did was to range his Army in battel on the Sea coasts over against Brittany, planting his En­gins, &c. no man imagining what he inten­ded: when upon the suddain he comman­ded all his souldiers to fill their helmets and bosoms with cockles and other fish-shells, calling this a conquest of the Ocean: and with those spoyles return'd in triumph to Rome.

9. But Caligula's next Successour Claudius pursued his design against Brittany more se­riously. Severall Motives he might have to renew an invasion, VVestmona­steriensis. Ann. D. 44. Oros. lib. 7. c. 6. Beda lib. 1. c. 3. Sueton. in Cloud. c. 17. Dio. lib. 60 either for Guiderius his neglect of continuing his Tribute, as Mathaus Westmonasteriensis, or to shew him­selfe a Prince usefull to the Common­wealth, as Paulus Orosius, or because of fresh tumults in the Island. However in the se­cond yeare of his raign one Bericus a Brittish Nobleman being for sedition banish'd out of Brittany, as Adminius had been in the raign of Caligula, sollicited likewise Claudius to make an invasion to recover his rights there: Whereupon order was given to Aulus Plautius the Emperours Generall in Gaule to transport his Army into Brittany, which though with great difficulty, by reason of the souldiers unwillingnes, he performed. His army landed in severall places: and particularly Vespasian his Lievtenant-Gene­rall, in the Isle of Wight, which he subdued. The Brittains not expecting an invasion, were unprovided and dispersed: so that the Romans had much adoe to find and draw them out of their woods and fast-nesses. But at last they in severall battles overcame first Caractacus, then Togodumnus (or Guide­rius) sons of Cynobelin, who after the defeat of their Armies, escaping, retired to the place where the River of Thames disburdens it selfe into the Sea. There likewise by means of the German souldiers in the Roman Army, which were accoustumed to swimme armed over the most rapid Rivers, the Brit­tains were again defeated, and Togodumnus slaine.

10. After whose death, when the Brittains were so far from being discouraged with it, that they more earnestly and unanimously renewed the warre, inflamed with a desire to revenge that and their former losses, Aulus Plautius out of feare pursued the warr no further, but repaired to the Emperour, as he had been commanded in case any extraor­dinary difficulty interven'd. Hereupon Clau­dius himself in the fourth yeare of his raign resolved to make an expedition: for which purpose renforcing his Army, and making great provisions for the war, among which were Elephants also, he went down to Oslia, from whence sayling to Marseilles, and per­forming the rest of the journey partly by Land, and partly by Sea, he arrived at his Army, expecting him on the Banks of Thames: Maldon in Essex. which River having pass'd over, he faught the Enemy and had an entire Victo­ry, insomuch as he possess'd himself of Ca­mulodunum, the Pallace of the King: and shortly after he subdued many by force, and received others by a voluntary surren­dry. Whereupon he suddenly return'd to triumph in Rome, having spent in all these exploits only sixteen dayes in Brittany, the Government of which he left to Plautius. All these particulars are recorded by Dio,

11. Plautius after the Emperours depar­ture, pursued the war vigorously: so much to the Emperours satisfaction that he gran­ted him the honour of an inferiour sort of Triumph, call'd Ovation, in the procession whereof he graced him so far as to attend him himself on foot, walking by his side both in his going to the Capitoll and retur­ing thence. And so highly did he esteem this Conquest of Brittany, that he accepted among his own Titles, and gave to his only [Page 5] son the name of Britannicus.

12. In the tenth yeare of Claudius his raign there was sent into Brittany, as Successour of Plautius in the Government of the Army Publius Ostorius, who finding great troubles and tumults in the Countrey by his di­ligence and courage quickly pacified them, disarming the Brittains, fortifying with Garrisons all the Provinces between the Rivers Antona (which seems to have gi­ven the name to South-hampton) and Severn. Thence advancing to the Eastern parts of the Island inhabited by the Iceni (that is, those of Suffolk, Norfolk, Cambridge and Hun­tingdon) whom he found willing to enter into an association, but utterly refusing to admit Garrisons. Whereupon he subdued them by force, though severall other Pro­vinces, and some which had formerly sub­mitted, joyned themselves with them. And to strengthen the Romans possession, he pla­ced in Camulodunum a colony of the fourth Legion called Victrix.

Vid. Tacit. lib.13. From thence he turn'd his arms West­ward, against the Silures, inhabiting Here­fordshire and the Southern part of Wales. Here he found terrible resistance: for besides that these Silures were a feirce Nation, they put great confidence in Caractacus, who eight years before having been driven from the Trin [...]bantes had his refuge among them, and became their Generall: A man by many heroicall exploits courageously perform'd, and by his admirable patience in suffrings become highly renouned, both among the Brittains and Romans. Notwithstanding by the advantage which the Romans had in their arms (for the poore Brittains were wholly unprovided of such as were defen­sive) Ostorius gained a memorable Victory, by which he became seised of the wife, daughter and brethren of Caractacus. As for himselfe he escaped by flight, and repairing to Cartismandua Queen of the Brigantes (or Yorkshire,) he was by her perfidiously deli­vered up to the Romans, and sent prisoner to Rome, being for the fame of his courage a spectacle of wonder to all the Citties of Ita­ly through which he pass'd. All these par­ticulars together with his magnanimous be­haviour before the Emperour Claudius may be seen elegantly celebrated by Tacitus. Tacit. Ann. lib. 12. For as for the dreaming fables of Ma­thaeus Westmonasteriensis, VVestmon. A. D. 44. concerning a ma­riage formerly made between Caractacus (whom he confounds with Arviragus) and a daughter of Claudius call'd Genuisa, (never heard of among the Romans, Ibid. A. D. 52. &c.) they de­serve not to be taken notice of.

14. Yet probable it is that which the same Authour relates that Caractacus having been restored by Claudius, both to his liberty and Kingdome, spent the remainder of his life in peace, shewing much love and re­spect to the Roman Empire, and exercising great justice and liberality to others, by which his glory was encreased through all Europe. Now what were the names and for­tunes of his Brethren is uncertain. Probable it is that one of them was that Cogidunus mentioned by Tacitus, Tacit. in A­gri [...]. to whom the Roman Emperour gave severall Cities, with the Title of King: who (saith that Authour) remained even to the dayes of Vespasian entirely faithfull to the Romans, and induced others to the like fidelity: [...]acit Annal. l. [...]2. Such being the received ancient cou­stome of that Empire to make use of Kings as in­struments of servitude.

15. During the absence of Caractacus, the Silures began new tumults, and with great multitudes encompassed the Roman Cohorts busie in building forts for Garrisons in their Countrey. In that combat the Prefec [...] of the Campe, eight Centurions, and severall Companies fell: and had not the rest been releived by neighbouring Garrisons and quarters, they had all been destroyed. And afterward when the Romans went to forrage they were again set upon by the Brittains, they together with severall troops, and such Cohorts as were ready, were put to flight: But Ostorius opposing his Legions to the flyers and pursuers, turn'd the fortune of the day, and defeated the Brittains.

16. Ostorius dying presently after, Claudius sent in his place Aulus Didius, who arriving in Brittany, found that since Ostorius his death, the Legion under the command of Ma [...]lius Valens had received a losse in a bat­tell against the Silures, whose insultings he repressed. But presently after in the Nor­thern parts of the Isle, a discord hapning be­tween a Queen and her husband, occasion'd a meeting of severall States adjoyning, call'd severally to assist each party, [...]d. ibid. & lib. 3. H [...]st. and opened a way to the Romans to enlarge their Dominiō.

17. For artismandua Queen of the Bri­gantes ( Yorkshire) having married Venusius a Nobleman of the same Province, after she had obliged the Romans by giving up to them Caractacus ▪ and by that correspondence encreas'd her wealth and luxury, began to despise her husband, and took into the so­ciety of her bed and throne his servant and Armour-bearer (Armigerum) Vellocatus. This caused great seditions in the Kingdome, the greatest part of the Province assisting Venu­sius, by whose help the Queen was brought into great straits, and forced to demand as­sistance from the Romans, who sent severall Cohorts and Wings of Horses, which after severall combats at last freed the Queen from danger, A. D. 60. but withall restored Venusius to the Kingdome again.

18. Didius afterwards dying in the fourth yeare of Nero the Successour of Claudius in the Empire: Verannius was next sent Praeto [...] into Brittany, who made a few excursions into the woods, wasting the enemies Coun­trey, but was hindred from making any pro­gresse by death hapning to him within one years space. Tacit. in Agric.

[Page 6]19. In his place was sent Suetonius Paulinus, who pass'd the two first years of his Govern­ment very prosperously, subduing severall Provinces, and strengthning the Roman Gar­risons. And afterwards having a design to take from the Brittains the Isle of Mona (or Anglesey) which was a refuge for fugitives, he pass'd over his Army thither, which was astonish'd to see the horrible aspect of the Enemies forces, among which woemen ran up and down with torches in their hands, having their haire dischevelled, and gar­ments fashion'd on purpose to excite hor­rour. The Druids likewise, whose princi­pall [...]eat that Island was, made processions with their hands lift up, and their tongues uttring dire curses and prayers: But the Romans, encouraged by their Generall, chan­ging their astonishment into contempt of such a fanatick multitude, charging among them quickly dispersed them: and after­wards settling Garrisons, cut down their Groves consecrated to most savage and exe­crable Superstitions.

20. But whilst Paulinus was exulting for the Conquest made by him in the Western parts of the Island, the Iceni inhabiting in ( Norfolk, &c.) the Eastern Provinces, re­belling against the Romans, brought a ter­rible destruction upon them fore-signified by wonderfull Prodigies: Dio. lib. 62. Tacit. Annal. l. 14. Curia. ‘For saith Dio and Tacitus likewise, there were heard in the Counsell-Chamber of the Romans a noyse and murmur as of barbarous people laughing and rejoycing, and in the Thea­ter a houling and weeping of multitudes: Moreover there were seen houses floa­ting on the Thames, and the Sea between Gaule and Brittany had the resemblance of Blood, &c.’

21. The causes of that insurrection and rebellion Dio ascribes to the oppression and covetousnes of the Emperours Procurator, Decianus Catus, who would renew the for­feytures of Estates though formerly remit­ted by Claudius. But Tacitus relates a more likely and far more incensing provocation, Ibid. which was this. ‘ Prasutagus King of the I­ceni dying very rich, in his last Testament made the Emperour joynt-heire with his two daughters: thinking therby to se­cure his Kingdome and family fsom all injuries. But it fell out quite contrary: insomuch as his Kingdome was invaded and wasted by the Officers of the Army, and his family by the Emperours servants. Yea the Widdow Queen could not secure her self from stripes, nor her daughters from ravishment: the Nobility was spoyled of their estates, the Princes of blood were used like slaves, and the whole Kingdome reduced into the form of a Roman Province.’ Hereupon they take arms, sollicite the Trinobantes and o­ther States not yet accustomed to slavery: being hereto chiefly encouraged by the ab­sence of Paulinus the Roman Generall.

22. An army being suddenly rais'd consi­sting of about one hundred thousand, Queen Boudicea, a Lady of high courage, would her self be the Generall: and lead them so courageously and prosperously, that she beseiged and took two of the firmest Colonies that the Romans had, Camulodonum and Veru­lamium, destroying all, and exercising most barbarous cruelties even upon the women, hanging them on gallowses naked, with their breasts cut off and sow'd to their mouthes, &c. There are reckoned no fewer then fourscore thousand Romans de­stroyed in this insurrection.

23. Newes of so fearfull a Tragedy being brought to Paulinus in Anglesey, he present­ly march'd confidently through the midst of the Enemies till he came to London, a co­lony, rather rich with marchandise, then for­tified against a Seige. Therefore notwith­standing the supplications and teares of the inhabitants, he quits it, chusing to secure the whole Roman State with the losse of one Town, which was presently destroyed by the Enemy. He had with him not above ten thousand souldiers: notwithstanding making choice of a convenient place, back'd with a wood, and having a nar­row entrance which freed him from danger of surprise, he resolved to fight the Brittains camped in a plaine before him. And so much had a desire of revenge in­flam'd the courage of the Romans, that mar­ching in a close order, after they had spent their darts and piles, they peirced through the vast body of the Enemies, entirely rou­ting them: and neglecting spoyles, they spared none, not even women, nor cattle, but added them to the heapes of the slain. That which most expos'd the Brittains to so great a slaughter (for no lesse then seaventy thousand were slain in this battle) was that they had closed their own Army be­hind with their Cariages, in which besides their goods were placed their wives and children, so confident they were of Victo­ry. After this defeat the Queen Boudicea en­ded her life by poyson: Gildas de E [...]c [...]d. called by Gildas, a crafty Lionesse, for her cruelty and perfidious­nes in managing the former war.

24. After this so signall a Victory, the Brittains during the whole raign of Nero, never attempted any revenge, but quietly submitted themselves to the Romans. If there were any tumults, they were caused by the Romans themselves. To Suetonius Paulinus succeeded Turpilianus, who ingra­tiated himself with the Brittains by the soft­nes of his Government, more acceptable, because compared with his Predecessours severity. After three years Trebellius Maxi­mus was sent Praetor, who being naturally slouthfull, and unacquainted with the arts of managing a campe, & moreover sordidly avaritious, became hated and despised by [Page 7] the souldiers. Which hatred was encreased by Roscius Coelius Legat of the twentieth Le­gion, a man formerly of a crosse seditious nature. The discord between these two grew to such a height, Coelius objecting to the Generall his defrauding the souldiers of their pay, and Trebellius charging Coelius with sedition, and confounding the order of discipline, that most of the souldiers both Roman and Auxiliaries siding with Coelius, Trebellius was forced, being deserted of all, to fly to Vitellius then Generall to the Le­gions in Germany.

IV. CHAP.IV. CHAP.

1. HItherto we have given a brief of the State of Brittany from the time of its first discovery and conquest by Iulius Cae­sar to the end of Nero the sixth Roman Empe­rour and last of the family of the Caesars. In which compasse of time occurs some, though not much matter to furnish our History. But before we mention any parti­culars of it, it will be expedient to declare what was the Religion of the ancient Brit­tains, to the end that the horrour of that spiritual darknes which clowded this Island may give a greater luster to the celestiall light which through Gods infinit mercy be­gan to shine here.

2. For this purpose consulting former Writers, we find that among the Ancient Brit­tains, & Gaules likewise, there were two sorts of people of greatest authority, whose em­ployment regarded their Religion: Those were 1. the Druids, and 2. the Bards: the for­mer were, as it were their Preists: the other their Prophets.

Druids. Plin. Hist. natur. lib 16. cap. 44. Lucan. lib. 1. Caes. l. 6. de [...]ll. Gall. Isa. 1.29.3. The Druids were so called, if we beleive Pliny, from the Greek word [...], which sig­nifies an Oake: because, as Lucan and Caesar affirme, their dwelling was in Groves, and there they perform'd their Superstitious ceremonies: a practise of Idolatry ancient­ly condemn'd in the Iewes, and taught them by their neighbouring Heathens. But the signall Oake which the Druids made choice of for their veneration, was such a one on which Misletoe did grow: by which privy token, as they conceived, God mark'd it out, as of soveraign vertue for his service. Vnder this tree on the sixth day of the Moone (wheron they began their yeare) they in­vocated their Idols, and offred two white Bulls, filleted on the horns, with many o­ther ceremonies. To this Greek Etymology of the name of Druids subscribe many learned Authours, as Beckmanus, Fungerus, Casau [...]on, Camden▪ &c.

4. Notwithstanding the Advice of Strabo deserves well to be embraced, who rejects the searching of Greek derivations, of appel­lations in use among Barbarous Nations. And indeed it is strange that so learned a Writer as Cambden, should herein follow Plinies conceit, since himself acknowledges that an Ancient Writer Alfricus testifies that among the Saxons the word Dry (from whence doubles the Druids were named) signifies a Magician: The Druids being to the Brittains the same that the Magi were to the Persians, Diog. Laert. in Proem. the Chaldeans to the Assyrians the Gymnosophists to the Indians, &c. as Dioge­nes Laertius observes. No man certainly will doubt but that the name of Druids pro­ceeds from the same fountain from whence the Discipline came, Caesar. Hist. Gall. lib. 6. Tacit. Ann l. 14. Plin. Hist. natur. lib. 30 c. 1. and that, according to the testimony of Caesar and Tacitus, was in­vented in Brittany, and from thence deri­ved to other Nations: insomuch as Pliny conceives that even the Persians themselves might seem to have learnt their Magick from the Brittains. The name of Druids therfore comes not from the Grecians but the Brit­tains, among whom never was mention made of any Grecian Colony: whereas both the forementioned Writers attest that Caledo­nia, which is now called Scotland, was an­ciently planted by the Germans, and that the Belga removed out of the Northern parts of France into this Island.

5. Next the Druids, Bards. Ammian. Marc. lib. 15 the Bards were in high esteem: who were the Prophets, Poets and Historians to the Britttains: For, saith Am­mian [...]us, Marcellinus, their office was to compose in [...]eroick verses the famous exploits of their An­cestours, which they sung to the people to the de­lightfull Musick of their Harpes. And this con­firms the saying of Fes [...]us, that the word Bardus in the G [...]llick or Britti [...]h tongue sig­nifies a Singer: as to this day the Welsh call such an one a Bard. Now the word Bard, a learned Modern Ph [...]lologer derives from the Ancient Teutonick terme Bardo or Wardo, Abr. Vandermyl. in Glos. sig­nifying to see or observe: so that they may seem to be called in the same not on that the Prophets among the Iewes were called Seers ( [...].) Another late Writer con­ceives the term Bard to come from the Ger­man Waerde, signifying still with us a Word and a Song, as the Greek term [...] doeth: so that a Bard is [...], a Song-maker. This was the cheif employment of the Bards: though besides this their taske was likewise to conserve in memory the Genealogies and Descents of families.

[Page 8]6. A great influence they had on the minds of the Brittains to encourage them to contemne death by making the argu­ment of their Songs to be the Immortality of the soule by transanimation, conceiving that the soules of dying men pass'd afterward into other Bodies; being either prefer'd to better, or condemn'd to worse, according to their former good or ill behaviour. So that the esteemed most happy Death, was to dye valiantly for their Countrey and Su­perstition. These two Orders therfore of Druids and Bards were (as it were) the An­cient Clergy of our Idolatrous Britains, the In­venters and Propagators of that which they called Religion: the Dogme's and Rites where­of they never committed to Writing, by which policy it became more venerable, be­cause more Mysterious, to the Vulgar.

Cambden. Godvvin.7. It is certainly a great mistake in some learned Writers, who affirme that the Druids did instruct the Ancient Brittains in the knowledge and worship of one one­ly God: Gildas de Ex­cid. Britan. wheras Gildas the most ancient of our Brittish Historiographers, relates that they had (Portenta Diabolica penè numero Aegyptiaca vincentia) Idols of a monstrous Diabolicall figure and those in so great a number that they almost exceeded the multitude even of the Aegyptian Deities: whose Pictures remained to his dayes drawn with deformed faces within and without the walls of their decayed Cit­ties.

8. The principall among the Brittish Gods, at least those which remain upon record, were 1. Belinus, by whom they meant Apollo o [...] the Sun: 2. Diana, that is, the Moone. And 3. Camulus, the God of warre, answering to Mars: An inscription to whose honour we mention'd before. From him Camalodu­num (or Maldon) received its name. 4. The name of Belinus seems derived from Baal or Bel, the Deity soveraignly worship­ped in Assyria and other Countreyes of the East, and which signifies the Supreme Lord. Out of a speciall veneration to this Deity as anciently the Eastern Princes took their names, as Belshazzar or Balthazar, Ierubbaal, Meribbaal, and in other Countreyes Asdrubal, Hannibal, &c. so in Brittany likewise Belenus or Belinus; which we find a part of the names of King Cassibelin and Cynobelin.

9. And as for Diana, a particular proof of the great devotion born to her by our An­cestors appears by a Monument neare S. Pauls in London, Cambd. in Middlesex. call'd in old Records Dia­na's Chamber, where in the dayes of King Ed­ward the first, thousands of the heads of Oxen were digged up, which men skill'd in Antiquity well understood to be proper Sacrifices to Diana, whose great Temple was built thereabout.

10. Besides these we find other Deities, perhaps of an inferiour degree, adored by the Brittains. Thus an ancient Inscription mētions a certain unknown God called Be­latucadru [...], worshipped in the Northern parts about Yorkshire and Cumberland. The name seems to import this to be some Off-spring or of affinity to Belinus. Moreover there is found another Goddesse call'd Andate whose speciall vertue and employment no man knows. Some learned Writers are of opinion that this is the same with Adraste the God­desse of Revenge, Dio. lib. 62. in vaine invoked by Bou­dicea in her last battel against the Romans, as Dio relates. It is further probable that the Gallick Deities, Hesus figured in the shape of a Dog (like Anubis,) Taranis the God of Thunder, answering to Iupiter, and Teu­tates, the Guide of travellers and inventer of Arts, like Mercury, were adored like­wise in Brittany, it being the fountain of I­dolatrous Theology.

11. After the conquest made by Claudius, the Emperour, of the Southern parts of this Island, Caractacus (by some Writers concei­v'd to be the same with Ar [...]iragus) in gra­titude for his release from captivity and re­stitution to his throne, introduced a new fashion'd Religion into his Kingdome, consecrating an Altar to the Emperours worship, Tacit. in Senec. de mor­te Claudij. with this Inscription, The Altar of eternall Domination, which he placed in a Temple at Camulodunum, erected to this Mortall Deity, whose Religious service was every Month solemnly performed by Preists called Augus [...]ales, Pontic. Vi­runn. lib. 4. or Imperiall Priests, peculiarly appointed thereto. And indeed it cannot be denied but that Caractacus had far greater obligations to this his visible Deity then to any of his Ancient false Gods. However, this vainly pretended Propheticall Inscription proved unsuccesfull, for in his next Successours dayes both the Temple and Religion were demolish'd by Queen Boudicea when she ruin'd the Colony where it stood.

12. As touching the speciall Rites of the Ancient Brittish Superstition, Caesar. com­ment. lib. 6. we find in Cae­sar that their Priests or Druids had the sole authority in ordring both the Publick and private Sacrifices: yea moreover that they determined all both publick and private Controversies. If any dispute hapned about possessions of Lands, if any facinorous Act, as murder or the like, had been committed, the Druids appointed the punishment, as likewise rewards in case of any honourable exploit. And their Decrees in all cases were so indispensably obliging, that if any pri­vate person or community refused to sub­mit to them, the highest penalty could be inflicted was Excommunication, or forbid­ding their presence at the Sacrifices. Which Censure, upon whomsoever it was denoun­ced, rendred them in the esteem of all men, as impious and detestable wicked persons, whose conversation and presence all would avoyd, as thinking them contagious.

13. Mention was made before of their superstitious veneration of Mistletoe grow­ing on Oakes, which they esteem to be a [Page 9] speciall gift of God. A. D. 44. The rite of gathering which is thus discribed by Pliny. Plin. Hist. Nat. lib. 16. c. 44. Having af­ter diligent search found where the Misleto growes, they prepare Sacrifices and Banquets, and two white Bulls they bring under the Tree, whose horns they there first bind with fillets of linnen. Then the Druid or Priest cloathed with a pure white garment mounts the Oake, and with a golden Sickle reaps the Misleto, which is recei­ved into a white vestment. And this being done they offer their Sacrifices, with Songs, as Ovid saith, and Prayers that God would make his Gift prosperous to them: For they ascribe great vertue to it, imagining that by drinking it [...]leep'd in water their barren cattle become fruitfull, and that it is a remedy against all poysons.

14. But these Rites argue only vanity and folly: others they had which were barba­rous and execrable. For as Tacitus relates, they made their Altars flow with the blood of Captives taken in the war, Tacit. yea for want of Cap­tives they spar'd not their own brethren: and consulted their Gods by searching into the en­trails of men. Which custome of theirs is thus described by Diodorus Siculus, When the Druids, Diod. Sic. l. 6. saith he, doe consult about matters of great importance, they observe a wonderfull cu­stome, and for the horriblenes of it incredible, which is this: Having mortally wounded a man with a sword, they divine future events by the manner of his fall, by the tearing of his mem­bers, and the flowing of his blood. This skill they attain'd by long observation.

15. These more then inhumane Diabo­licall practises, which ought to have rendred the Brittains an object of hatred to all man­kind, found neverthelesse not only excuse, but approbation from other Nations. In­somuch as our Barbarous Countrey-men were considered as persons of exemplary Devotion to their Gods, yea as Masters and Doctours of sublime Mysteries, skilfull in a hid­den Theology: so that their neighbours the Gaules, Celtes, &c. repaired to Brittany as the Academy wherein a Religion was taught that had the vertue to save men by murder, and honour God by destroying the perfe­ctest of his creatures. Yea even the Romans themselves, though otherwise trayn'd up in a morall civility beyond other Nations, yet out of a pestilent curiosity ingrafted in our corrupt nature, became many of them Disciples of the Brittish Druids, and practi­sers of these execrable Superstitions. Inso­much as the Emperour Claudius was forced by rigorous Edicts to forbid the whole Re­ligion of these Druids. Augustus had for­merly interdicted the exercise of it to his own Cittizens: But Claudius extirpated it not out of Italy only, but the whole Nation of the Gaules. However his Lawes extended not their force into Brittany, for we find, as hath heretofore been related, these Druids with their horrid Superstitions in their Ar­my in Anglesey (the peculiar schoole of that Religion) when they fought against, and were subdued by Ostorius Scapula during the raign of Nero, A. D. 46. who succeed Claudius.

16. But what the Roman Emperours with all their authority could not, Almighty God by degrees effected, sending a new celestiall Light to dissipate the more then Egyptian darknes wherein our Countrey had been involved. What speciall servants and Mini­sters in those primitive times God employed to work so happy and wonderfull a change, it is now seasonable to declare, with as much perspicuity as the subject will beare. For considering how in those holy times men did busy themselves far more with leading devout lives, and exercising an A­postolicall charity to save their own and other mens soules, then with writing Books, or rai­sing Monuments to acquaint posterity with the history of their actions: And moreover those few Writings and Monuments which were then extant, afterward by strange revo­lutions of times, and almost totall extirpa­tion of the Brittains by Heathenish Saxons, &c. were lost and defaced, some few relicks of them remaining only in the memories of the Natives, and by a Traditionary suc­cession delivered and recorded by Writers of the following Ages: These things con­sidered, it is not to be expected that we should give an exact Narration of matters so obscurely and imperfectly transmitted to us. However since most of the Testimo­nies to be produced are drawn from Au­thours not contemptible, many of them ha­ving no interest at all which might move them to be inventers of fables, and without any gain to themselves, yea with danger to their own soules to become seducers of po­sterity, the following History, even of the most ancient, and therefore least clearly de­livered affaires touching the Primitive Chri­stianity of our Island, may reasonably exact beleife in the Readers minds: especially considering that those Modern Writers a­mong us, since the late change of Religion, who voluntarily deride and contradict what shall be here delivered, doe not so much as pretend to any Monuments ancient­ly exhibiting a contrary Narration, but re­solutly conclude that to be certainly false, which cannot approve it selfe to be in all points and circumstances evidently true. But their disbeleife can be no preju­dice to any one who judges by reason, and who will proportion the degree of his as­sent to the merits of the proofes and alle­gations: the rather because it is manifest that those deriders of our ancient Monu­ments are thereto incited by interest and partiality, because by them they see their own Novelties discovered and exploded.

V. CHAP.

1. THis our Island of Brittany, though call'd by the Romans another world, as being divided from the whole then dis­covered habitable Earth, yet by the riches of Divine mercy received the beames of the Sun of righteousnes, before many other Countreys nearer approching to the place where he first rose. Yet we cannot hastily assent to our ancient Historiographer Gildas, who seems to testify that immediatly after our Saviours Ascension in the raign of the Emperour Tiberius, the Gospell was publi­shed in this Island: His words are these, In the meane time Christ that true Sun, from the supreme everlasting Tower of Heaven, Gild. de Ex­cid. Brit. and not this visible firmament afforded his beames, that is, the knowledge of his Precepts, to this Island stiff-frozen with cold, separated at a great distance from the visible Sun: This, we know, he did toward the latter end of the raign of Ti­berius Caesar: at which time his Religion was freely and without any impediment propagated to mankind. There is no doubt but that the Light of the Gospell even in those dayes extended it selfe beyond the Confines of Iudaea, and the Mystery formerly hidden, that all Gentiles without exception might be admitted to the participation of Grace and sal­vation by our Lord Iesus Christ, was then dis­covered to the Apostles, who, together with other Disciples, did accordingly congregate severall Churches among the Heathen Ido­laters: And that perhaps is all that Gildas intended in this passage, signifying that many zealous Apostolicall persons were then, as it were, in their way to Brittany, whither in effect they arrived not till seve­rall yeares after.

2. Again Flavius Dexter (if the Chro­nicle lately published under his name, be indeed his) affirms that the Western parts of the world, and this Island by name was within eight yeares after our Saviours Re­surrection illustrated by the Faith of the Gospell: For saith he, In the one and for­tieth yeare of Christ (being the third of Caligula's raign) Saint Iames returning out of Spain visited Gaule, Flav. Dext. ad Ann. D. 41. Brittany and the Towns of the Venetians, where he preached the Gospell: and so came back to Ierusalem to consult with the Blessed Virgin and Pe­ter about matters of very great weight and importance. And he is therein seconded by Freculphus Lexoviensis, Frecul. tom. 2. l. 2. cap. 4. who affirms that the same Apostle enlightned the people of Spain, and other Regions of the West with the Beames of Christs Gospell.

3. These Testimonies considered, with­out offring any violence to reason, a man may beleive that within the space of eight or nine years after our Saviours Ascension the zeale of the Primitive Chri­stians might have carried some of them so as to make them Messengers even as far as to Brittany, of the blessed News of Salvation, which was now to be prea­ched indifferently to all Nations: though who those, certainly most wellcome per­sons, were, and what speciall effects their preaching might have had, be now un­known. However during the raign of the Emperour Claudius, who by his victory over the Brittains opened more freely a passage for strangers into this Island, there are extant more particular and evident proofs, that Christianity entred here a­mong us. For promoting of which we may observe two great advantages: the first was the coming of S: Peter at that time from Antioch to Rome: and the se­cond was the leading captives thither Ca­ractacus a famous Brittish King, with his Queen, Brethren, and, no doubt, a great multitude of attendants.

4. As touching the former, the an­cient Fathers (saith Baronius) doe gene­rally agree to what Eusebius (a Grecian Ecclesiasticall Historian, not at all par­tiall for Rome) delivers in this passage of his Chronicle, Euseb. Chron. An. D. 44. saying, In the second yeare of Claudius (which was the four and for­tieth of our Saviours Nativity) the A­postle S. Peter, having founded and setled the Church of Antioch, went to Rome: where preaching the Gospell he continued Bishop of that Citty the space of five and twenty years, that is, sayth S. Hierom, till the last yeare of Nero. [Page 11] The particular affaire obliging the Apostle to that voyage, Hierom. de Script. Eccl. in Petro. Arnob c [...]nt. Gent. lib. 2 as the same Father af­ter Arnobius, &c. affirms, was the pursuing Simon Magus the Prince of all blaspheming Hereticks, against whom this Prince of the Apostles was from the begining match'd in combat: whose impieties he discovered, and by true miracles rendred ineffectuall the o­thers Sorceries, till in the end, during the raign of Nero, by his Prayers he dissipated the fiery Chariot carried by Devils in the aire into which the Magician was mounted, and in the sight of all Rome tumbled him down, all broken, into a precipice lower then the Earth it selfe.

5. But besides this, the Divine Providence had a more illustrious and universall design in disposing this journey of S. Peter to Rome: whch cannot better be expressed then in this discourse of S. Leo the Great his most wor­thy Successour, whose words are these: When the twelve Apostles after having received by the Holy Ghost the power of speaking all Tongues, Leo M. Serm. 1. [...]atal. A [...]postol. had undertaken the Employment of com­municating the Gospel to the whole world, for which purpose they by common consent distributed the severall parts of it among themselves: The most blessed S. Peter, the Prince of the Apostoli­call Order was design'd to the principall Tower of the Roman Empire, to the end that the light of Divine Truth, revealed for the salvation of all Nations, might more efficaciously spread it selfe from the head to all the other members of the Body. For what Nation was there, some of whose inhabitants were not at Rome: or what Region could be ignorant of what passed in that Citty? Here the opinions of humane Philosophy were to be trampled under foot: Here the vanities of earthly wisdome were to be dissipared: Here the abominable worship of Devils was to be confuted: here the impiety of all Sacrileges was to be de­stroyed: For in this one Citty, by a most super­stitious diligence was heaped together in one masse whatsoever had been in any other parts of the world, instituted by the vain errours of men. To this Citty therefore thou, O most blessed Apo­stle S. Peter, wast not afraid to come, and having the Apostle S. Paul afterwards a companion of thy Glory, (who as yet was busied in the ordering of other Churches) thou courageously entredst into this forrest replenish'd with raging beasts, and this Ocean, horrible both for its depth and tempestuousnes of its waves: yet thou entredst it with a far greater resolution then when for­merly at our Lords command thou didst walk upon the Sea: Neither didst thou feare Rome it selfe, Mistresse of the world, who before in Caiphas his house wast frighted by the Priests Maid servant: And yet was not the Emperour Claudius his power, and Nero's cruelty far more formidable then Pilats Tribunall, or the Iews violence? It was therefore a (new) Power of Divine Love in thy soule that was victorious over all induce­ments to feare: neither didst thou esteem any terrour could deserve to be apprehended, when thou wert imployed in procuring the eternall sal­vation of those who were committed to thy Love. A. D. 46. Thus S. Leo: and thus doe many other Fa­thers expound the Oeconomy of Divine Wisdome in sendig S. Peter to Rome: Many effects of whose Pastorall sollicitude in sen­ding from that Metropolis of the world into all other Western Regions diligent labou­rers in Gods Vineyard, and some particu­larly into Brittany, we shall presently men­tion from the authority of ancient Re­cords.

6. A second not inefficacious Expedient furthering the effusion of Evangelicall Light into Brittany was, as hath been sayd, the cap­tivity of the Brittish King Caractacus and his family, whose magnanimous behaviour there, together with the Emperour Claudius his favourable treating, and, as it is belei­ved, restoring him to his Principality, we have already related out of Tacitus.

7. Among other attendants of this Cap­tive Prince, ancient Ecclesiasticall Monu [...]ments celebrate the memory of Claudia Ruf­fina, a Brittish Virgin, and, as learned Wri­ters probably judge, one of the Daughters of King Caractacus, who by her vertue and Christian Piety, being a Disciple of S. Peter, became a more illustrious Ornament to our Countrey, then Caractacus was by his heroi­call magnanimity. She seems to have recei­ved a change of her Brittish name into Clau­dia, from the Emperour whose captive she was, for such was the Roman custome: to which was added Ruffina, from her husband Rufus. Martial. l. 4. Epigr. 13. & lib. 11. Epigr. [...]4. This is the same Claudia Ruffina which the Poet Martial afterward so highly com­mended for her illustrious birth, beauty and exquisite perfection both in the Grecian and Roman literature, expressly declaring that she was a Brittain. This the Epigrammatist writes in a short Epithalamium compos'd upon her marriage with Pudens a Roman Senatour.

8. Now who this Pudens was, is not e­vident in Antiquity. Severall learned Wri­ters of our own Nation, and some Externs likewise, doe confidently pronounce that this was that famous Senatour Aulus Pu­dens concerning whom Baronius thus writes, Baron. in No [...]. ad Martyrol. It is delivered by a firme Tradition of Anti­quity that the house of Pudens at Rome was the place of the first entertainment of S. Peter Prince of the Apostles: and that there new con­verted Christians began their assemblies to celebrate Divine Mysteries: Which house was erected into a Church, by the most ancient Title of Pudens. The Church it selfe yet remains. wherein is extant this antique Inscription, In this holy and most ancient Church dedicated by the Holy Pope Pius, by the Title of Pastour, heretofore the house of Saint Pudens a Sena­tour, and the Hospice of the Holy Apostles, there rest the bodies of three thousand Mar­tyrs, which the Holy Virgins of Christ, Puden­tiana and Praxedes, buried with their own hands.

[Page 12]9. If this was the same Pudens mentioned by Martial as husband to our Claudia Ruffi­na, our Countrey has yet greater reason to glory in the title we have to her. And that he was the same, that passage of S. Pauls se­cond Epistle to Timothy affords a not con­temptible proofe, where among the salu­tations sent to Timothy from Rome, the Apo­stle in the same short verse joyns together Pudens and Claudia, 2. Tim. 4.21 saying, Eubulus and Pu­dens and Linus and Claudia, and all the Bre­thren salute thee. Notwithstanding it cannot be denyed, but that the difficulties oppos'd to this are considerable: because that Pu­dens who first entertained S. Peter, and was the happy father of four illustrious Saints, Saint Timotheus, Saint Novatus, Saint Pu­dentiana and Saint Praxedes, has in an­cient Ecclesiasticall Monuments, a wife of another name assign'd to him, namely Pris­cilla: Notwithstanding this being the name of Pudens his Mother, it is not unprobable that Claudia in succeeding times might for her husbands sake assume his Mothers name. However matters in this point stood, it can not be denyed that our Countrey has a great Obligation to a late Noble and Learned Writer, Francis Moncaeus Lord of a Signory call'd the Cold Valley, Fr. Moncaeus. who has published a Discourse full of ancient literature entitled, Ecclesiae Christianae veteris Britannicae incunabu­la Regia: in which he confidently pretends out of Antiquity to demonstrate this our Claudia Ruffina to have descended from the Royall blood of Brittany, and to have been the Wife and Mother of Saints far more glorious. And moreover this one proof hereto may be added, that our Ancient Hi­stories report that Timotheus the eldest son of Pudens came into Brittany, Na [...]cler. in Legend. S. Timoth. where he conver [...]ted very many to the Faith, and at least dis­posed King Lucius to his succeeding Conver­sion. Now it is very likely that it was out of regard to his Mother a Brittish Lady, that this Apostolicall Saint made so particular a choice of Brittany, to be the Province in which he desired to exercise his Christian zeale and charity.

10. It only remains to be spoken of this Claudia Ruffina what we find in the Martyro­loge of England ▪ upon the seaventh of Au­gust, where we read these words, A Comme­moration of S. Claudia, Martyrol. Anglic. 7. Aug. a Brittish woman, who was caried to Rome during the Raign of the Em­perour Claudius, and afterward in the yeare of our Lord one hundred and ten, dyell at Sabinum a Citty of Vmbria..

11. It is an ambition scarce excusable, upon groundlesse suspicions to lay claim to Saints and Patrons, as some modern writers would entitle the Wife of Plautius, who in Claudius his time (as hath been sayd) triumphed for Victories over Brittany, to an Apostolicall office of converting many in this Island when she was here with her Husband. Her name was Pomponia Graecina: and according to Tacitus his relation, [...]he was accused of a strange Religion (externae Superstitionis) forbid­den by the Roman Laws: Tacit. Annal. l. 13. the cognizance of which pretended crime was by the Senat permitted to her husband, who according to an ancient Insti­tut in force at Rome, in the presence of her kin­dred sate as Iudge of the fame and life of his La­dy, and in conclusion pronounced her innocent. This Account given of her by Tacitus has induced learned Writers to beleive that this extern Superstition layd to Pomponia Graecina's Charge was no other then the Profession of the Christian Faith, the fruits of which in her practise being perfect humility, obedience, chastity and all other celestiall ver­tues, it is no wonder that her husband should so easily absolve her. But that she should be a companion of Plautius when he was sent General into Brittany, was a­gainst the Roman Laws and Custome, as the same Tacitus elsewhere declares. [...]acit. Annal. l. 3. Probable it is that staying at Rome, in regard of her hus­bands authority in Brittany, she might be visited by Claudia Ruffina, and other new converted Brittains, and by such means be made partaker of Evangelicall light, and become a Disciple of S. Peter.

12. But a more unquestionable Disciple of S. Peter we find in ancient Ecclesiasticall Monuments, by birth a Brittain, by name Mansuetus, and by office an Apostolicall con­verter and Patron to the Citty of Toul in Lorrain, being the Metropolis of a people cal­led Leuci. [...]sengren. [...]ent. 1. par. 1. dist. 3. A. Mirman. in [...]hea [...]r. conf. Concerning whom Isengrenius, as likewise Arnoldus Mirmannus out of old Re­cords gives this Testimony, that he was by Nation a Scot, born of a Noble family, a Disciple of Simon Bariona (that is, S. Peter) Cheif of the Apostles, companion of S. Clement Bishop of Metz, and consecrated by S. Peter the first Bi­shop of Toul, a Citty of the Leuci, in the forty ninth yeare of Christ, and in the raign of Tiberius Claudius Caesar.

13. Now wheras he is called a Scot, this is to be understood, as King Lucius in An­cient Records is called a King of England, that is, of that Countrey which was afterward call'd England: For as Mr. Cambden well ob­serves after most diligent disquisition, the name of Scots is not to be found in any An­cient Writer till the Age of Constantin the Great, about which time they are supposed to have settled themselves in the Northern parts of Brittany. So that it may confidently be affirmed that S. Mansuetus was a Northern Caledonian Brittain, who either in the com­pany of Adminius a Brittish Prince, or Beri­cus a Noble man of the same Countrey, or as an Attendant of Caractacus went to Rome, where he was converted by S. Peter, and as hath been sayd, design'd by him the Apo­stolicall Bishop of Toul, probably at the re­quest of some Proselytes of that Coun­trey.

14. A yet more authentick Testimony both of the life and death of this Holy Bishop [Page 13] is extant in the ancient Gallican Martyrologe on the third of September, where we read this passage: Martyrol. Gall. ad 3. Septemb. At Toul a Citty of the Leuci, there is on this day a commemoration of S. Man­suetus a Bishop: who was of Noble birth, by Ori­ginall a Scot, and one of the first Disciples of S. Peter: by whom being baptized, he devested himself of his former Heathenish name, and as­sumed the Title of Mansuetus (or Meek) from the Meeknes of the Lamb of God, which he imi­tated: He by the same S. Peter was sent to en­lighten this Citty with Evangelicall verities. At his first entrance whereinto, he found it so wholly given up to abominable Idolatry, that his preach­ing and exhortations would have produced little fruit, had not Divine power promoted his endea [...]vours by a wonderfull Miracle: by whose assi­stance this Preacher of salvation restored to life and health a son of the Governour of this Citty, who from a high Tower beholding certain horse­troops exercising themselves, fell down to the ground all bruised and torn. Vpon occasion of this Miracle the Governour with his whole family and a great number of the Cittizens joyn'd them­selves to the flock of Christ, and were signed with the saving Character of Baptisme. After which the word of God had a free course, and great multi­tudes, not only of the Inhabitants of this Citty, but also of the Countrey adioyning were esta­blished in the knowledge of salvation. Thus S. Mansuetus enioying a firm peace, erected and consecrated a Church to the Holy Trinity, under the Patronage of S. Steven the first Martyr. He likewise ordained here Ecclesiasticall Ministers, and having instructed the people generally in the knowledge and practise of all manner of Piety, in the fortieth yeare after he had begun the exercise of his Apostolicall Office he quietly closed his eyes in the sleep of death, A. D. 89. and so attained to the frui­tion of eternall rewards with Christ, whom he al­ways only thirsted after.

15. A third holy Brittish Disciple, though not Convert, of S. Peter's Antiquity records, to wit, one both in Title and reality Bea­tus (or Blessed. Mers [...]s l. de Sanctis. Guilleman. lib. 1. rerum Helve [...]. c. 15. Pa [...]al. de vir. illustr. p. 1.) Of this Saint mention is made by severall Writers, some of them averse from Catholick Religion: Yet none of them speak of him without admiration. ‘The summe of his Acts recorded by them is, as followeth. He became a Christian in Brit­tany, converted by some unknown Pri­mitive Beleiver. Before his Conversion his name was Suetonius, being born of no­ble parents. Out of Brittany he under took a voyage to Rome, moved therto by other devout Christians, to be instructed more perfectly in the holy Faith by the Blessed Apostle S. Peter: by whom being baptised, as a testimony of his present happines, and hopes of a future accomplishment of it, he was called Beatus. After he was sufficiently instructed, he was esteemed worthy to be employed in the Apostolicall office of in­structing others. In his return toward his Countrey passing through Helvetia (now called Suizzerland) he neglected not to dis­perse the good seed with which he had been furnish'd at Rome, A. D. 60. and perceiving that very many in that Countrey chearfully embra­ced the true Faith, he rested there, pursuing his journey no further.’ Thus he became the Apostle of the Helvetians, illustrious for his Piety, holines and miracles. In his decli­ning age, having distributed all his sub­stance to the poore, he retir'd himselfe to the exercises of a contemplative life, chu­sing for his habitation nere a village called Vrbigenum, (Vnderseven) a Grotte, in a Mountain, out of which with the sign of the Crosse he expelled a dangerous and cruel serpent. It is not certain in what place he dyed. Bed. Marty­rol. 9 Maij Martyrol. R [...]man. 9. Maij. S. Bede makes only this mention of him, At Rome is the commemoration of S. Beatus a Confessour, on the ninth of May. But the Roman Martyrologe thus, In the Town Vindecinum (or Vendosme) is celebrated the deposition of S. Beatus a Confessour. But the Ec­clesiasticall Writers of Germany, the Annals of the Helvetians and Monuments of the Church of Constantia doe unanimously a­gree that he dyed in his solitude neer Vnder­seven in Helvetia in the hundred and tenth yeare of our Lord, A. D. 110. when the Emperour Tra­ian raigned.

VI. CHAP. VI. CHAP.

1. IT was no doubt a great mercy which God extended to this our Island that he was pleased so early to enlighten it with his Divine Truth, A. D. 60. and moreover to trans­forme its barbarous inhabitants into Apo­stles and Messengers of salvation to other Countreys also: But a far greater blessing yet did God bestow on it by directing hi­ther his Apostle, him who was the Prime of the whole order, S. Peter himselfe, whose ac­cesse to this Island is attested by Ancient Monuments, and by Writers who had no in­terest at all to induce them to partiality. Those who formerly had preached the Gos­pell here were persons though of great ho­lines [Page 14] and zeale, A. D. 60. yet such as for want of an Apostolicall & Episcopall Character could one­ly preach unto & baptise those with whom they conversed: But wheresoever any of the Apostles themselves came, or persons suffi­ciently qualified by them, they provided for posterity also: The former could only beget children, but the other could beget both children and Fathers, establishing in the places where they preached a constant order and Government, which might last to the worlds end.

2. When the Apostles before their separa­tion divided by lott among themselves the severall Regions of the world, Nic [...]ph. hist. lib. 1. cap. 1. the West became the portion of Saint Peter, as Eusebius quoted by Metaphrastes testifies, saying, S. Pe­ter spent twelve yeares in the East, Metaphrast. 29. Iun. and twenty he pass'd at Rome, in Brittany and other citties in the West. Which passage though it be not extant in any Books of Eusebius now re­maining, this does not prejudice the va­lidity of this authority, since as S. Hierom writes in his Catalogue, Hierom. in Catal. Eusebius publish'd an infinite number of volumes, and among others an Vniversall History, together with an Epitome of it, severall Books likewise of Martyrs, and other works. Of which a great number are by the iniury of time perished. And in some of those we may & ought reasonably to judge that those words were found, rather then to imagin that such a Writer as Simeon would voluntarily feign such things from his own brain, since he had no interest in the glory of Brittany, and besids was one who for his Sanctity is venerated in the Greek Church.

Id. Ibid.3. The same Authour out of ancient Mo­numents adds furcher, S. Peter (says he) out of the East came to Rome: from whence he went to Millan, and Photice, which are Citties in the continent. In which places having constituted Bishops and Preists, he pass'd into Brittany: In which Island having made a long abode, and con­verted to the Faith of Christ severall Nations of unknown names, he had a Vision of Angells, which sayd to him, Peter, the time of thy dissolu­tion is at hand, and it is necessary that thow goe to Rome, where thou must suffer the death of the Crosse, and so receive the reward of righteous­nes. Having received this Revelation he glori­fied God, giving thanks for the same, and conti­nuing certain dayes among the Brittains, during which he enlightned many more with the word of Grace, having constituted Churches, and or­dained Bishops, Preists and Deacons, in the twelfth yeare of the Emperour Nero he return'd to Rome. To this revelation made to him in Brittany the Apostle has regard in his second Epistle, 2. Pet. 1.14. saying, I know that shortly I must put off my Tabernacle, even as our Lord Iesus Christ hath shew'd me.

4. Hereto wee may adde an important te­stimony of S. Innocent the first Pope of that name, who writing to Decentius Bishop of Eugubium hath this passage, Who can be igno­rant, or not observe that that which hath been delivered to the Roman Church by Peter Prince of the Apostles, Innocent. P. Epist. ad De­cen [...]. and is there observed to this day, ought to be obediently kept by all, and that no­thing ought to be introduced or super-added by any which doth not come from the same authori­ty, or seems to be practised in imitation of any other? Especially since it is manifest that through all Italy, Gaules, Spain, Africk and Sicily, as likewise the interiacent Islands, none ever insti­tuted any Churches, but only such as the Vene­rable Apostle S. Peter or his Successours did or­dain Preists (and Bishops.) If any would con­tradict this, let them produce Records testifying that any other of the Apostles can be found or heard to have taught in those Provinces. Therfore if no such Records can be produced, they must be obliged to submitt to the observation of that which the Roman Church teaches and practises, from which without doubt they received their Originall: This they must doe, least while▪ they affect strange observances, they may seem to di­vide from the Head of Ecclesiasticall Institutions.

5. This positive Assertion of so ancient, learned and Holy a Pope, to witt, that none of the Apostles besids S. Peter, and his suc­cessours, did constitute any Churches in the West, may seem to receive an attaint from that which S. Paul says, his intention was to preach the Gospell in Spain, which that he did effectually execute, the ancient Tradition of that countrey, together with the assertions of severall Authours doe testify: And most certain it is that he taught many years in Rome: yea there are not wanting ancient Monuments witnessing that he came into Brittany likewise, teaching & ordaining here.

6. Notwithstanding if wee consider the extraordinary condition of S. Paul's Apo­stleship, wee will see that nothing here alled­ged will prejudice the forecited testimony of S. Innocentius: For S. Paul being a Super­numerary Apostle adjoyned to the twelve, had no speciall Province assignd to him, but was at liberty to exercise his office through all Provinces, yet so as that he left not any particular Church denominated from him: for though he was in a particular manner Bishop of Rome, yet the Chaire of Rome was always called by Posterity the Chaire of S. Pe­ter only, and all the Churches constituted in the West, even where S. Paul preached, yet regarded S. Peter as their Head and cheif Patriark.

7. Therfore though Nicephorus relates that Brittany was the lot of Simon Zelotes, and the Greek Menology adds that he was here cruci­fied by Infidells, Baron. yet saich Baronius, this they affirm without any testimony of the An­cients: A. D. 44. who witnes that this Simon the Cana­nite preach'd the Gospell in Mesopotamia, and from thence went into Persia, where he re­ceiv'd Martyrdome. So that the Greek Me­nology, and Nicephorus seeme to have transcri­bed that passage out of an Apocryphall Au­thour, Dorotheus.

[Page 15]8. S. Innocentius his testimony therefore re­mains untouched, That the whole Western part of the world was S. Peters peculiar Provin­ce: This he says is manifest: and the same is confirmed by the consent of many Provin­ces and kingdoms. Severall Roman Bishops his Successours likewise doe expressly attest the same, and particularly as touching our Brittain Churches. Vid. Malmesb [...]. l 3. d [...] Pontif. Chor. To this purpose Pope Iohn the fifth, almost a thousand years since, wri­ting to Ethelred and Alfred Saxon Princes here, sayth, Wee doe reioyce hearing of the en­crease of your Religion through the cooperation of Divine Grace, and perceiving the fervour of your Faith: Which Faith you first received by the preaching of the Prince of the Apostles, God gra­ciously illuminating your minds, and the same Faith you still effectually hold fast. The same hath generally been acknowledged by our Brittish and Saxon, Kings: Hence Kenulphus, King of the Mercians in the yeare of Grace seaven hundred ninety Six, Baron. Ann. D. 769. writing to Pope Leo the third saith, From the same root that the Apostolick dignity was derived to thee, the truth of Christian Faith came likewise to us. Therfore wee think it expedient humbly to in­cline our eare and obedience to thy holy com­mands, and with our utmost endeavour to execute what soever thy Piety shall think fit to enioyn us. Yea King Iames himselfe did not doubt in a publick Audience to affirm, that Rome was the Mother of all Churches: And again, That if a contestation were once more renewed between the East and West about the Prerogative of place and Seat, he would stand for Rome and the West. Lastly hereto we may adde S. Peters own te­stimony in a Vision hapning in the dayes of S. Edward the Confessour, wherin himselfe professed that he had preached the Gospell in Brittany.

9. Now in what particular yeare it was that S. Peter left Rome, and passing through severall Provinces came at last into Brittany, it is not easy positively to affirm. Whether he left Rome upon the Emperour Claudius his Edict banishing all Iews from thence, or afterwards in the beginning of Nero's raign, as Baronius inclines to beleive, is doubtfull. But that he was absent thence when S. Paul wrote his Epistle to the Romans, seems un­questionable, since S. Peter is omitted in the Catalogue of his salutations.

10. The particular Acts of S. Peter during his long abode in Brittany, though in those dayes illustrious, are now swallow'd up in the darknes of oblivion: all ancient Mo­numents of this Nation by so many revolu­tions having been consumed. Certain it is that a far freer scope was allowd for the publishing of Divine Verities in Brittany then almost any other part of the Western World, because Nero's persecution of Chri­stianity did not extend hither, so that this Island was a Sanctuary for all those who either to avoyd the cruelty of Magistrats, or to find an opportunity of a quiet solitude for Contemplation, would repaire hither. And this may be attributed, partly to the li­mited power of the Romans here; likewise to the Clemency and Civility of the Brittish Princes then living, particularly taken noti­ce of by historians, and lastly to the great distance of this Countrey from the other parts of the Empire. Such advantages had Truth and Piety to settle themselves here in Brittany, more then in any other place: and a proofe most remarkable hereof we have in the quiet uninterrupted Solitude of Glas­tonbury, where, within a few years after this, was erected the first Schoole of Contem­plation, which continued the glorious ha­bitation of a world of Saints in all Ages from the beginning of Christianity till al­most our unhappy times.

VII. CHAP. VII. CH.

1. ISengrenius a learned Chronologist men­tioning the affairs of Brittany in his first Century, I [...]ngren. cent. 1. p 7. dist. 8. and in the yeare of our Lord Sixty five, fitly expressed them thus: the exaltation of the Brittish Church under Nero: adding wi­thall, that many Churches were built through this Island by S. Peter, the prime of the Apostles.

2. Indeed Gods good Providence so dis­posed for our good, A. D. 67. that Nero, the most abominable Emperour, yea person, that ever lived, though he was a plague and ma­lediction to Rome, Italy, Greece and most other Provinces, yet was an occasion of wonderfull blessings to Brittany: For a te­dious impatience to see his horrible actions almost forced S. Paul also to quit Rome, and disperse the precious seed of the Gospell among other Western nations even as far as Brittany. This is attested by witnesses of great antiquity and authority, and seems agreeable to the design of the Holy Ghost when by his command S. Paul and Barnabas were separated unto him for the work unto which he had called them: Act. 13. 2. [...]. 47. Which was to carry the light of the Gospell to the utmost ends of the earth.

3. Now that S. Paul, the Doctour of the Gen­tiles, made good that title even to the Brit­tains, we find acknowledged by Protestant Writers also, with an intention therby to ex­clude S. Peter. But how inconsequently they argue, hath been already declared: and the Brittains themselves though anciently they gave to both these prime Apostles a most high veneration, yet they never calld their Church the seat of S. Paul, but only S. Peter. Hence our ancient Historian and Satyrist [Page 16] Gildas in veighing sharply against the disso­lutnes of the Brittish Clergy in his time, Gildas in Clerum. sayth that many of them did usurp the Chaire of S. Peter with defiled feet: thereby shewing that the whole Ecclesiasticall Order here did re­ceive their Originall and Preist hood with a right of succession from S. Peter, the Ordi­nary Supreme Pastour in a speciall regard of the Western parts of the world, and who likewise prevented S. Pauls coming hither severall years.

4. Particular Witnesses in Antiquity of S. Pauls preaching the Gospell in this Island are Theodoret, S. Hierome and others. The former of these Writing on the hundred and sixteenth Psalm, saith, Blessed S. Paul breifly teaches us to what Nations he had preached saving Truth, Theodoret. in Psal. 116. saying, From Ierusalem round about unto Illyricum he fill'd all nations with the Gospell of Christ. And after this he came into Italy, and continued his iourney even to Spaine: Moreover he brought salvation to the Islands also lying in the Sea. Hieron. in Isa. S. Hierom likewise men­tioning the travells of S. Paul saith, He went (out of the East) as far as Spain: and from the Red sea, that is, the Southern Ocean to the Western Ocean. But more expressly Venantius Fortu­natus in his Poem of the life of S. Martin, speaking of S. Paul, Ven. Fortu­nat. de vit. S. Mart. saith, He pass'd the Ocean, and through all Regions and accessible Islands, those which are inhabited by the Brittains and the utmost Thule, his Trumpet proclaimed the Gospell.

5. For this reason our English Martyrologe doth deservedly reckon S. Paul among the Apostles of Brittany, in that regard profes­sing a particular acknowledgment and ve­neration to him.

VIII. CH.VIII. CHAP.

1. THere is moreover still extant in Ec­clesiasticall Records the Memory of an illustrious Disciple of S. Peter or S. Paul, who probably accompanied one of them into Brittany, & who after many years labour in our Lords vineyard was consummated here: and that is the Blessed Apostolicall Saint Ari­stobulus. Concerning whom we read this passage in the Greek Menology: Aristobulus was one of the Seaventy Disciples, who was a follower of S. Paul, Menolog Graec. 15. Martij. preaching the Gospell, and ministring to him in all places where he travel­led: By whom likewise he was ordaind a Bishop for the Region of the Brittains. But in another Edition of the same Menology, translated formerly by one William a Cardinal, and in­serted by Canisius in his second Volume of Antiquities, we read that this S. Aristobulus was ordained not by S. Paul, Menol. Graec. ubi suprà. but S. Barnabas: for this is the tenour of that Passage: The commemoration of S. Aristobulus a Bishop of Brittany, and Brother of the Blessed Apostle S. Barnabas, by whom being ordained a Bishop he was sent into Brittany, and there preaching the Faith of Christ, and constituting a Church, he attaind the glory of Martyrdome.

2. Moreover a Fragment published lately by B. Vsher under the name of Haleca B. of Caesar Augusta (Sarragoçe) S. Aristobulus is declared to be the Disciple of S. Peter: Vsser. Antiq. Brit. fol. 9▪ These are the words, Among the Brittains is cele­brated the Memory of many Martyrs, and prin­cipally of S. Aristobulus one of the seaventy Disciples, who was also call'd Zebedaeus, the Fa­ther of Iames and Iohn, Husband of Maria Sa­lome: who together with S. Peter went to Rome: And there leaving his family, he was sent a Bishop into England, where he dyed a Martyr, in the second yeare of the raign of the most cruell Emperour Nero.

3. Now wheras S. Aristobulus is every where named Bishop of the Brittains, without any particular Citty assigned for his Sea [...], this doth argue that in those times of zeale and simplicity, Apostolicall men did not confine thēselves to any determinate place, but like clouds hoverd up and down, being in a sort present to all, and dispensing showres sea­sonably every where. Thus S. Augustin our Apostle, at first was ordaind Bishop of the English Nation, as Bede calls him, till more Provinces being converted, Bed. hist. l. 1. c. 27. he confind him­selfe to a particular Seat.

4. Arnoldus Mirmannus, A. Mirman. with other Au­thours likewise, extend the life of this Brittish Apostle to the ninety ninth yeare of our Lord: affirming that he dyed in Brit­tany. And wheras both in the Greek Menology, and the Fragment of Haleca, as likewise in the Roman Martyrologe he is sayd, Martyr. Rom. 15. Mart. after perfor­ming the course of his preaching to have been consummated by Martyrdome: this is to be in­terpreted according to the expression of the Primitive times, in which those were called Martyrs, who for the propagation of the Gospell went into forraign parts, there ex­p [...]ng themselves to all dangers, and dying in such an Employment: though their death was not violent.

5. And such was the condition of S. Ari­stobulus, concerning whom this is further added in the Greek Menology: Menol. Graec. ubi suprà. Aristobulus ha­ving been ordained Bishop by S. Paul, was sent into Brittany, a region of most cruell and savage men: By whom he was sometimes tormented with stripes, and sometimes also dragg'd up and down the common Market-place. He perswaded many to adioyn themselves to Christ. And having constituted Churches, and ordaind Preists and Deacons there, he happily ended his life.

6. In the English Martyrologe this is added, That he dyed at Glastonbury, a place far enough removed from the Trinobantes, Mart. Angl. 15. Mart. where the [Page 17] Romans exercised their power. Probable it is, that having spent so many years in the laborious exercise of his Apostolick Office, he in his old age retired himself into that place of solitude and Recollection, there quiet­ly disposing himself for his leaving the world. This was indeed a practise very fa­miliar to like Saints. For thus in the fol­lowing Age Fugatius and Damianus sent hi­ther by Pope Eleutherius to convert King Lu­cius and his subjects, retired at last to the same place. And afterward the like was done by S. Patrick, who being a Native of Brittany, after having spent many years in propagating the Gospell in Ireland, at last returned back, and took up his finall rest at Glastenbury.

7. This is that Aristobulus mention'd by S. Paul in his Epistle to the Romans, saying, Salute those which are of the household of Ari­stobulus. Rom. 16.10. And the reason why he did not sa­lute him by name, doubtles was the same for which he omitted the saluting of S. Pe­ter: because he was at this time departed from Rome into, or towards Brittany.

8. Thus far did the Gospell make a pro­gresse in Brittany in the very infancy of Chri­stianity before the death of S. Peter and S. Paul, as may be gathered out of the few Re­licks of Ecclesiasticall Records not wholly ex­tinguish'd. A great accesse to which felici­ty of this Island accrew'd by the coming hither of S. Ioseph of Arimathea and his com­panions: which though hapning toward the end of Nero's raign, yet because most of the occurents pertaining to their Gests be­long to the times of severall Emperours suc­ceeding, we will refer them to the follow­ing Book: And for the present it will suf­fise that we have demonstrated that some of the Apostles penetrated as far as into Brit­tany to plant the Gospell here. Vsser. in Pri­mord. fol. 1053. Theodor. G [...]aecar. affect. lib. 9. A Truth te­stified expressly by Theodoret, as B. Vsher hath well observed: For he comparing the Apo­stles of Christ with the most famous of the Grecian and Roman Lawgivers, shews how much they were to be prefer'd. For all that those Heathen Lawgivers could doe was to in­duce some particular Provinces or Common­weales to accept of their Laws, which all other Countreys reiected: Whereas, says he, our Ga­lilaean fishermen, Publicans and Tent makers carried the Evangelicall Law to all Nations: in­ducing not the Romans only, or those which li­ved under their Empire to accept the Laws of our crucified Lord, but the Scythians also, and Sarmatians, Indians, Ethiopians and Persians, together with the Seres, Hyrcanians, Brittains, Cimmerians and Germans. And this they did not making use of arms or armies, but by perswasion of w [...]rds, and demonstrating the great utility of the Laws which they preached: and for the preaching of them exposed themselves to great danger.

I. CHAP.

1. VPON that precious founda­tion of Faith and Piety which had been layd by the Holy Apostles in Brittany, their Dis­ciples and Successours rais'd up a Temple to our Lord, a Temple though of no such amplitude as we find in the following age, yet not so unconsiderable, but that the fame thereof reached into forraign Countreys, as Arnobius who wrote above thirteen hun­dred years since, Arnob. lib. 2. cont. Gent. Tertull. A­pol. and Tertullian likewise ob­serve.

2. Now the most eminent of the Primi­tive Disciples, and who contributed most to this heavenly building, was S. Ioseph of Ari­mathea, and eleaven of his companions with him, among whom is reckoned his Son, of his own name. These toward the latter end of Nero's raign, and before S. Peter and S. Paul were consummated by a glorious Mar­tyrdom, are by the Testimony of ancient Records sayd to have entred this Island, as a place for the retirednes of it, the benignity of the Brittish Princes, and the freedom from Roman Tyranny, more opportune, and better prepar'd for entertaining the Gospell of Peace, then almost any Countrey under the Romans.

3. But before we enquire into the occa­sion of the arrivall of these Sons of Light, or relate any of their particular Gests, the pre­judice which in these later times has pos­sess'd many minds against Tradition, obli­ges me in preparation to the History follow­ing, firmly to assert this Truth in generall; that such Apostolicall persons did indeed by their zeale and industry cultivate this bar­barous Island, and this with better successe then perhaps any other Nation addicted to Idolatry.

4. Now a more efficacious Proof hereof cannot reasonably be desired then the testi­mony of a person eminently conversant in our Ecclesiasticall Monuments, and whose aversion from the Roman Church will cleare him from all suspicion of partiality: And this is the late Protestant Archbishop of Armagh, Doctour Vsher, who in a Collection of An­tiquities regarding the Primitive Churches of Brittany, treating of this very argument hath this passage:

7. And though he endeavours to enervate the reasons alledged by the English Oratours, yet his objections are so weak, that they ra­ther establish them. For all that he opposes to the story of S. Ioseph is an old trifling Le­gend reporting, that when Titus entred Ieru­salem, he saw a certain very thick wall, which he commanded to be peirced through: and within they found a certain old man who call'd himself Ioseph of Arimathea, and sayd that he was clos'd up there by the Iews, because he had buried Christ: and that till that time he had been nou­rished with heavenly food.

8. But common reason will shew how little force such a particular ungrounded story ought to have against the Tradition of a whole Nation: Vsser. ib pag. 25. Therefore the English Oratours in opposition hereto gave full assu­rance that in our most Ancient Books and Ar­chives, especially in the Records of the most fa­mous Abbey of Glastonbury, it is expressly de­clared that Ioseph with his companions, being persecuted either by Herod or the Roman Presi­dent, were brought into this Island: where he preached the things which he had seen and heard of Christ, and by his preaching converted many. who being converted bestowed on him a world of rich gifts: all which he left to the Church e­rected by him in the honour of Christ. The which Church built by S. Ioseph was afterward transfer'd into a Religious Monastery and Ab­batiall dignity: and by that famous Monastery the praises of our Lord have been continued to that present day.

9. Thus publickly, and with so great Au­thority was this Tradition concerning S. Ioseph's preaching and converting the Brit­tains, confirm'd in severall Generall Councils. And more particularly as touching the An­cient Records testifying the Truth of this story, we find them with great advantage mention'd in an illustrious Charter extant to this day, Vid. Harps­feld. in saec. 1 cap. 2. which was given by our King Hen­ry the second at westminster to the Abbay of Glastonbury: In which Charter the sayd King signifying his intention to rebuild that Mona­stery not long before consum'd by fire: And to re­new all the Priviledges confer'd on it by his Pre­decessours, King william the first, and second, and his Grandfather King Henry the first: as likewise by more Ancient Kings, S. Edgar the Father of S. Edward, King Edmond and his Father Edward, and his Grandfather King Alfred, King Bring­walth, Hentwyn, Baldred, Ina, the famous King Arthur, Candred, and many other Christian Kings: yea, moreover by Kenewalla in former times a Pagan King of Brittany: For this pur­pose he affirms that he caused a diligent inquisi­tion to be made of the sayd Priviledges and Charters, which were presented and read in his presence: all which he confirmed and rene'wd to the same Church anciently call'd by some the Mo­ther [Page 21] of Saints, and by others the Tomb of Saints: because it had been built by the very immediat Disciples of our Lord, and in the beginning de­dicated by our Lord himselfe, as Venerable An­tiquity doth testify. This testimony is given by King Henry the Second in his sayd Charter. All which considered, to deny so great a blessing conferd on our Nation, as the arrivall here of S. Ioseph, can only be an act of passion and unexcusable partiality.

II. CHAP.II. CHAP.

1. HAd it not been for that visible la­sting Monument of Glastonbury, per­haps posterity had never been acquainted with the name of so illustrious a Patron of our Nation as S. Ioseph, since no Books of that Age, if any were written, are now ex­tant, and the wonderfull changes in the very constitution of this Island, by a succes­sion of severall new Nations, would pro­blably extinguish all ancient Traditions.

2. These things considered, it will be dif­ficult to give any rationall or satisfactory Account of the precise time and occasion of S. Iosephs arrivall in Brittany: and much lesse of the particular Acts of himselfe and his companions, during the space of so many years as interven'd between their first com­ing and deaths.

3. Those Modern Writers which have most studiously searchd into Antiquity, and with greatest candour and sincerity reiected se­verall fabulous inventions of some of our Authours who wrote not many Ages since, doe agree that S. Ioseph first entred Brittany in the raign of Nero, when Suctonius Paulinus was Pret [...]r here: at which time great oppor­tunity was afforded for such a Voyage, by reason of severall Troops and companies of soldiers sent out of Gaule to re-inforce the Roman Army, as likewise the coming hither of Nero's freed servant and favourite Poli­cletus with a great retinue, &c.

4. But what particular occasion or Mo­tive might induce S. Ioseph to undertake such a journey and employment, is altogether uncertain. Our late Protestant Historians to exclude any relation, dependence or obli­gation that our Countrey might have to S. Peter, are willing it should be beleiv'd that he was commissiond from S. Philip the Apo­stle, then preaching in Gaule. Godvvin in Convers. Brit. To this effect Doctour Godwin late Bishop of Hereford writes thus; Freculphus Lexoviensis, saith he, gives the reason why S. Ioseph pass'd ouer into Brit­tany. For when S. Philip the Apostle (or, as others rather thinke, the Evangelist, for the Acts of these two are much confounded and mingled in history) preach'd the Gospell in Gaule, he had much con [...]estat on with the Druids, the cheif Doctours of whose superstition lived in Brit­tany. Therfore being inform'd that our Island was by a very narrow sea divided from the conti­nent of Gaule, he thought it very expedient to send hither twelve Preachers, the Cheif and President of which was S. Ioseph, who in the sixty third yeare of Christ began their employment of converting the Brittains. Thus writes the Bishop, pretending Freculphus for his war­rant.

5. Wher as Freculphus treating of S. Philip neither mentions S. Ioseph nor the Druid's, Freculphus. nor Brittany: all that he writes being onely this, S. Philip preach'd Christ to the Gaules: and moreover brought to the light of knowledge and secure Haven of Faith certain barbarous Na­tions, neighbouring to darknes, and ioynd to them by the swelling Ocean. Afterwards in Hiera­polis a Citty of Phrygia he suffred death by cru­cifying and stoning. This passage Freculpus extraited out of Isidor, and consequently it is to be interpreted according to Isidors mind, who by the Gaules (or Galatae) understood that Nation then inhabiting Asia, not Eu­rope: and by the barbarous Nations neigh­bouring to ( Northern) darknes, the Scythians, divided from the Galatians by the Euxin Sea. Besides, according to the cōsent of Antiqui­ty S. Philips Martyrdom hapned many years before the time mention'd by the Bishop.

6. Let the Apostles name therfore, who sent S. Ioseph and his companions into Brit­tany, remain in obscurity to Protestants: though the forecited Text of S. Innocent first Pope of that name expressly affims that none converted any of these Western and Northern Na­tions but only S. Peter or his Successours, or such as were delegated by them. His co­ming cannot be questiond, nor that he came with the authority of a Spirituall Pastour and Apostolick Preacher.

7. As for his six hundred companions which a senceles Legend upon the authority of a more senceles old Book call'd the Holy Graal, says came along with him, some men and some women: as l [...]kewise the arrivall of a certain Prince of Media call'd Nacianus, whom S. Ioseph had formerly baptis'd in a Citty call'd Saram, and who was sent by our Lord with an army to deliver S. Ioseph out of prison, into which a wicked King of Northwales had cast him: which King is sayd to be mentiond in a Book found by the Emperour Theodosius in Pilats palace at Ieru­salem: Such foolish dreames as these, as they are not with out scorn to be recited, so neither ought they to be made use of for the disgracing or discrediting sober History prudently grounded on Tradition.

III. CH.III. CHAP.

1. THis Tradition informs us that S. Io­seph at his first abord in the Western parts of this Island with his companions, as­sumed the confidence to repaire to the Brit­tish Kings presence raigning there: to whom he gave an account of the design of his journey, which was to bring the happy newes, and to offer the only assured means of eternall happines to all that would em­brace it. It is not to be doubted but this Message gravely and modestly delivered by one filled with the spirit of God, and also of a venerable presence, one that renoun­ced all worldly designs of power or riches, Professour of a Religion sufficiently recom­mended in that it deserved the hatred of Nero, a Prince then infamous beyond any ever mention'd in former Histories, such a message, I say, could not but at least be heark­ned to without displeasure, if not with fa­vour, at least by such a King as this is descri­bed by our ancient Annals.

2. His name was Arviragus: (the same no doubt who in an ancient coyn is called Arivog:) but from what Ancestours he was descended, is not clearly enough re­ported in History: Alford, from Plorileg. Certain Modern Writers will needs make him the same with Caracta­cus before spoken of, suppos'd likewise by them to be the same with Cogidunus the youngest son of Cunobelin: from whom also they are willing to deduce King Lu­cius in a direct line, who raigned in the fol­lowing Age: By which art they indeed give some grace to their Histories, by a distinct sorting of actions and occurrents to the pre­cise years of Kings then suppos'd to raign in this Island.

3. It cannot truly be denied but that the Character given by Historians to Caractacus and Arviragus is very much agreeing in re­semblance: For as Caractacus is described by Tacitus and Dio to be a Prince of great courage, magnanimity and Beneficence, and moreover a freind to the Romans: so like­wise is Arviragus represented by others. For thus doth a Writer learned in Antiqui­ty describe him: Pitsius de Scriptor. in Arvirago. Arviragus, saith he, was well acquainted with those arts which adorn and dispose the mind to humanity. Neither did he alone himselfe love learning, but was also a sin­gular favourer of those who were learned, &c. He was valiant and couragious in warre, mild and clement in peace. He was in his conversation affable and chearfully pleasant, liberall in be­stowing gifts, and always most deare to his sub­iects.

4. But the resemblance of their Chara­cters is not a proof sufficient to render their persons one and the same, unlesse we must be obliged to beleive that Brittany was a soyle too barren to produce more then one brave and commendable Prince. And there are in ancient Records severall grounds of more then a suspicion that they were di­stinct Kings, raigning in severall parts of this Island, and in severall times also.

5. It cannot be denyed that in Brittany there were very many petty Kings and Prin­ces, independent of one another, some of them subject to the Romans, and others free. In Caesars time there were in Kent no fewer then three. As for Cynobelin and his family, their Dominions, for ought appears, were confind to the Trinobantes, that is Essex and Middlesex, whereas Arviragus raigned in the Western parts upon the Confines of the Bel­gae, in the Provinces of Dorsetshire and So­mersetshire: Which argues that he was of a different race.

6. But moreover this King Arviragus seems to have raigned much later then Ca­ractacus, who after his captivity by the Em­perour Claudius is suppos'd to have been sent back to his Kingdom, though no Ro­man Writers speak of his restitution. Wheras the Roman Satyrist mentions Arviragus as a Prince of great renown in the dayes of Domitian, the seaventh Emperour after Claudius: [...]venal Sat. and as an enemy very formidable to the Ro­mans, which certainly Caractacus never was: For upon occasion of an enormously great fish, a Mullet, presented to Domitian, he brings in, a flatterer making that Present an Omen of some great conquest to follow, Thou shalt take captive some great King, says he, or the famous Arviragus shall be [...]umbled down from his Brittish chariot, &c. By which expression it seems more then probable that Arviragus, though bred up in the Roman ci­vility and literature, yet upon advantage of the great factions succeeding in the Empire after Nero's death, shook off his chains, and renounced his dependance on the Romans. Certain it is, so great and famous a King he was, that without any wrong to Caractacus he might be mistaken for him.

7. Among other illustrious Monuments of his affection to literature, and munifi­cence for promoting it, this is recorded, that he was the Founder of the famous Vni­versity of Oxford: For thus writeth a modern learned Authour: Pits. de Scri­ptern. Aca­dem. Oxon. It is the opinion of some that in the seaventieth yeare after the Nativity of our Lord the Citty of Oxford was built, during the [Page 23] raign of King Arviragus. And that then there came into Brittany a certain Hetrurian Prophet, or Augur, named Olenus Calenus, concerning whom Pliny in his naturall History Writes: and that this man layd the foundations, Plin. Nat. Hist. lib. 28. yea and perfected the building of it, from his own name calling it Calena: which name was continued to it till the entrance of the Saxons into Brit­tany: after which is was called Oxenford.

IV. CHAP.IV. CHAP.

1. TO this renowned King Arviragus S. Ioseph and his Companions addres­sed themselves, and expounded their Mes­sage. The successe hereof was, though not a Conversion of the King himselfe, yet a free leave to publish their Doctrin among his Subjects. And herein we ought with­trembling to adore the most holy, but with all most secret judgments of God. It is pro­bable that there could not be found a mind in all this Island at that time better dispos'd, as far as nature and human education could dispose a soule, for the entertaining of Sa­ving Truch, then in King Arviragus: Yet though by his kindnes to the Professours of it, he tacitly shewd his approbation therof, he did not receive from heaven the Gift of Divine Faith to submitt therto: So unhap­pily prevalent is worldly Power and Riches against the Spirit of Christianity, which teaches Humility and a contempt of such transitory vanities.

2. The King not content only to giue per­mission to these Apostolick Preachers to convert and save his subjects, was pleas'd moreover to extend his liberality to them so far as to afford them a place of retreat, commodious for their quiet and holy De­votions, and sufficient for their sustenance, that so without distraction and sollicitude they might attend to the worship of the true God, and the instruction of all those that were willing to seek it. Yet we cannot without injury to the zeale and charity of these our Primitive Fathers imagin that they were willing to spare their labour and tra­vells to make Christ known to many which enquired not after him. No doubt they be­hav'd themselves as all other holy Missio­ners did in those dayes, through all places [...] to fly from the wrath to come: and made use of that Retreat, allowd them by [...] King, only as a place of repose after they had been spent with toyling in Gods harvest, in which place being sepa­rated from worldly conversation they might purify themselves before their deaths, that so they might be admitted into Gods presence to receive the Crown of all their labours.

3. The Seat assignd by King Arviragus to S. Ioseph and his Companions was an Island, rude and uncultivated, call'd by the Britons for the colour of it Iniswytrin, that is, the glassy Island, compass'd by the River Bry, and situated in Somersetshire. In succeeding time being cleard from bryars, draynd and cultiuated, it was by the inhabitants nam'd Avallonia, for the plenty of apples and other fruit growing there. But in after ages when the Saxons had possess'd themselves of those parts they resum'd the former Title and call'd it in their own language Glaston or Glascon, whence the famous Monastery of Glastonbury, begun after a homely fashion by S. Ioseph, but in future times with a prodigious magnificence enlarged, tooke its name.

4. In the same place there was by King Arviragus and his Son Marius allotted a certain proportion of ground for the nou­rishment of these twelve strangers, con­taining, according to their ancient mea­sure, twelve Hydes of Land. Now this term Hyde is by our Writers sometime call'd a Manse (Mansa, Manentium) sometime a Fa­mily: by others it is call'd a Plough, contain­ing as much as one Plough and Oxen could cultivate in one yeare, or as could nourish a small Family. And within this proportion seems to have been contained a certain fen­ny, but rich peice of ground which the Saxons afterwards call'd Godney, Cambden in Somerset. that is, Gods Island, as being the first portion of ground which in the Christian Church was conse­crated to Gods service.

V. CHAP. V. CHAP.

1. THe first thing that our New blessed In­habitants did in their new Habitation was to build and consecrate to the worship of the only true God a Temple or Church, in which so great was the fervour and piety of our Primitive Christians, that is was de­servedly call'd the Mother of Saints.

[Page 24]2. This Church erected by S. Ioseph, moved thereto by Divine Revelation, as our An­cient Records testify, was also dedicated to the honour of the most blessed Virgin Mary: and moreover was immediatly con­secrated by our Lord himselfe. Of these things the Testimonies are so ancient and of such authority, that severall Protestant Writers refuse not their assent to them. We will here produce the attestation of Authours and Monuments, which cannot reasonably be excepted against.

3. The first is of S. Patrick, the so illu­strious Apostle of Ireland. He after many years Labours spent in his Apostolicall Office there, thirsting after a quiet retired life of Contemplation, in the year four hundred thirty nine returning into his native Countrey Brittany, made choice of Glaston­bury, a then famous schoole of Sanctity, for his abode, where he spent his last thirty years in Prayers, Fasting, Watching and all other Penitentiall austerities. Now ha­ving by Tradition been inform'd that in that place many Primitive Saints had been en­terr'd, desirous to find out and honour their Relicks, he caused the ground to be broken in severall places, and thought fit to give an account to posterity of what he found there: This he did in Writing, pre­serv'd hitherto with great care, and approv'd not only by ancient and modern Catholick Authours, but by learned Protestants also. The tenour of it is as followeth:

10. This is the Epistle or Writing left by S. Patrick as a Monument of the goodnes of God towards this our Nation so early in the very beginning of Christianity. Some part of which Epistle is quoted almost three hundred years since by Capgravius in the life of S. Patrick: And it is entirely extant i [...] the famous Library of Sir Iohn Cotton, in two severall Manuscripts, one of the Anti­quities of William of Malmsbury; and ano­ther of a Monk call'd Iohn, who made extrait out of the same William, and a certain Wri­ter call'd Adam Domerham. And concern­ing this Epistle thus writes Gerardus Vossiu [...], Voss. de Hist. lat. vid. M. Biblio [...]hec. [...]. 5. p. 3. sol. 793. vid. Cambden. Britan. in Glaston [...]. Somerset. This Epistle of the Legation of S. Patrick we found some years since amongst the Manuscript Collections of Marianus Victorius Bishop of Reate of pious memory, who faithfully transcrib'd [...] out of a very ancient Manuscript belonging to Glastonbury, many years before, when he atten [...]ded Cardinal Pole sent Legat into England. In which Epistle some passages are very agrea­ble to Protestant Writers: and others very of­fensive.

11. It pleases them much to read that S. Ioseph and his companions were Disciples of the Apostles S. Philip and Iacob: because that may quit them of any special obliga­tion to S. Peter. But they may consider that though these Saints were indeed Disciples of those holy Apostles, adhering to them in their peregrinations, yet it will not follow thence that they received a Mission from them to plant the Gospell in Brittany. Since it is apparent by an unquestion'd Tradition of both the Eastern and Western Churches, that those two Apostles suffred Martyrdom severall years before their coming into this Island: so that if they were sent by any A­postles hither, it could be done only by S. Peter or S. Paul, to whom the Western Empire owes the blessing of Christian Doctrin, as S. Innocent, before mention'd, testifies.

12. But whereas in this Epistle mention is made of a power of conferring Indulgences for a certain number of years, granted by S. Eleutherius Pope to S. Phaganus and Diru­vianus ▪ and by S. Celestin Pope to S. Patrick, this much offends some of our Modern-Pro­testant Controvertists. Notwithstanding it is certain that the Church has a power to dis­pence and relaxe the severity of Ecclesiasticall Censures: Which Power though in some in­feriour degree residing in every Bishop, yet by a tacite consent seems by a more exten­ded Priviledge to be devolved on the Supreme Pastour, who may communicate that Power on others, in whose Piety and pru­dence he may place some confidence.

13. A late Pr [...]testant Historian imagins he has an objection unanswerable against this Epistle and the authenticknes of it, D. Fuller. Ob. taken from the Names of such solitary Monks as Saint Patrick affirms that he found there: severall of which, saith he, seem to be Ger­man or Saxon, and not Brittish names, and consequently improperly assign'd to times so ancient, and so many ages anticipating the arrivall of the Saxons here.

14. But, Sol. in case it be granted that any of these Names be properly German, it is well known that severall Belgick Gaules of a German extraction peopled a great part of our Island, and since they gave the Names and Titles to many of our Provinces, it needs not to be esteem'd a wonder if they left to posterity some Names likewise o [...] their persons.

VI. CHAP. VI. CHAP.

1. A Second Witnes of the Sanctity of this Mother-Church of Christianity built by S. Ioseph at Glastonbury in honour of our Blessed Lady, as likewise of the won­derfull Priviledge confer'd on it by our Lord himselfe, who was pleased personally to consecrate it, is the Illustrious Bishop of Me­nevia, S. David, the extirpatour of Pelagianism in Brittany. His testimony is extant in the Antiquities of Glastonbury collected by Wil­liam of Malmsbury, in these words:

3. This miracle is not forgotten nor contemn'd even by some Protestant Writers: though in repeating it, they willingly omit the name of Masse, which having banish'd from their own Churches, they are loath it should appeare of so great Antiquity, and which is more considerable, dignified by our Lords mentioning it, and working a won­derfull miracle during the celebration of it.

VII. CHAPVII. CHAP.

1. A Third Witnes of equall authority, though later date, is S. Augustin the Apostle of our Nation, who in an Epistle to S. Gregory the Great mentions the summe of what hath been hitherto related, as a Tra­dition receiv'd in those days. A part of this Epistle is recited by three Protestant Bishops, as a firm argument of the Primitive anti­quity of Christian Religion in our Island. Antiquit. Br. God vvin in Catalog. Episcop. Ang. Vsserij Pri­mord. Eccles. Britann. The words of S. Augustin are these: In the con­fines of western Brittany there is a Royall Island, by an ancient Name called Glascon: It is largely extended, being encompassed with waters aboun­ding with fish, and rivers in many places stand­ing in pooles, commodious for many uses of hu­man life, and (which is most considerable) it hath been dedicated to the exercises of Sacred Duties. For there the first Professours of Christian Religion found (as the report is) a Church not built by the skill of men, but prepared by God an [...] fitted for human salvation. The which Church was afterward by many miracles, and many my­sterious operations demonstrated to have been consecrated by our Lord the Creatour of the world, to his own glory, and the honour of his most Blessed Mother the Virgin Mary. To this Church was after­wards added an Oratory built of stone, which was dedicated to Christ and his holy Apostle S. Peter.

2. And hereto agrees that which we read in the life of S. Ioseph: [...]p. Capgrav. in vita S. Iosephi. The foresaid Saints conver­sing together in that Solitude, after a little time were admonish'd in a Vision by the holy Archan­gel Gabriel, to build unto the honour of the holy Mother of God and perpetuall Virgin Mary, a Church, in a place shewd from heaven to them. Whereupon they in obedience to those Divine ad­monitions finish'd the building of a Chappell, the walls wherof on all sides were made of rods warled or interwoven. This was done in the one and thir­tieth yeare after the Passion of our Lord, and in the fifteenth after the Assumption of the glorious Virgin Mary. Here we may see, saith D. Fuller, D. Fuller. the simplicity of Primitive Devotion, and the native fashion of Brittish buildings in that age, and some hundred years after. For we find that Hoel Dha King of Wales An. D. 940. made himself a Palace of Hurdleworke call'd Tyguyn, or the White house, because to ad­vance it above other houses, the rods, wher­of it was made, were unbark'd, having the rind strip'd off: Which was then counted gay and glorious. This homely building however, suiting with the simplicity of the builders soules, did deserve, and was indeed preferd in the veneration of all succeeding times, before the magnificent structures of squared stones and marble, adorn'd and enrich'd with gold and precious stones, which in following ages by the Devotion, though perhaps mix'd with some vanity of lesse perfect Christians, were splendidly erected.

VIII. CH.VIII. CHAP.

1. THe last Testimony justifying most of the particulars before mentioned touching this Primitive Church built by S. Ioseph of Arimathea is taken from a very ancient Inscription cut in brasse, and here­tofore fastned to a Pillar in Glastonbury Church. Which Inscription Bishop Godwin ther­fore rehearses that he may demonstrate that S. Ioseph indeed came into Brittany: and after him Sir Henry Spelman caused it to be entire­ly transcrib'd, and put into his Collection of our Brittish and English Councills. The te­nour of it is as followeth:

3. This ancient Inscription carefully re­corded by Sir Henry Spelman in his Col­lection of Councils, is notwithstanding censured by him as a thing borrowd from fabulous Legends: by which he condemn's his own superfluous curiosity to preserve it. And wheras he endeavours by severall reasons to make good his Censure, they being prudently examined will appeare insufficient.

4. For first of all he doubts whether any Christian Churches at all were erected so early. Ob. And indeed if by Churches he means such magnificent Structures as were made when the Christian Faith ceased to be persecuted, Sol. it is certain there were formerly no such. But that there were even at Rome it selfe places as­sign'd for the meeting of Christians to exercise the Duties and Rites of their Re­ligion, this is attested by all Ecclesiasticall Histories.

5. Again he positively affirms that if there were any Churches, Ob. yet that they were not en­compassed with ground for buriall: no men­tion occurring of any such before the time of S. Cuthbert: and the Roman laws forbid­ding burial within Cities. But the former allegation is a manifest mistake: Sol. for long before S. Cuthberts dayes, King Ethelbert our first Converted King, and S. Augustin our first Apostle were buried in the Church of S. Peter and S. Paul: And Constantin the first Christian Emperour was buried among the Relicks and and bones of the Apostles and Martyrs. Hereupon S. Augustin and S. Maximus Taurinensis shew that it was usu­ally the desire of ancient Christians to joyn their Sepulchers to those of Saints and Martyrs, Aug. lib. de cura pro mart cap 18: Maxim. Tour. Homil. d. Martyr. as expecting great security to their soules thereby. And as for the old Roman Law forbidding buriall within Citties, it was long before this antiquated. And however, Glastonbury in those days was far from being a Citty, or even a Village: it was rather a mere desart and solitude. Ther­fore without any breach of the Roman Law, our Lord might provide for S. Ioseph a place of buriall, who had before lent him his own Sepulcher.

6. But besid's this, Ob. he excepts against the Rite of Consecrating Churches mention'd in this Inscription, which he thinks to be of a far later date. Sol. And no doubt many ceremonies and solemnities were by the Church added to that Rite in following Ages: But that generally the houses in which Christians in the Primitive times met for the exercise of their Religion were by some Ceremonies dedicated to that use, as by Erecting a Title, fixing a Crosse &c, the most ancient Records of the Church doe testify.

7. Lastly that which most displeases Sir Henry Spelman is the Dedication of this Church to the Honour of the Blessed Virgin: Abb. a Devotion he thinks not in use till severall ages following. Sol. Notwith­standing, that even in this very age [Page 28] this was not the only Example of such a Veneration exhibited to the most Holy Virgin Mother of our Lord, the ancient Churches of Spain will assure us, which by a Tradition uni­versally received among them, attested in all their Liturgies & severall of their Councils, re­late that there were even from the first en­trance of Christianity into that Kingdom se­veral Churches erected to her honour: Among which the most famous is that Tem­ple at Saragoça called del Pilar, Caesar Au­gusta. or of the Pil­lar, celebrated above a thousand years since by S. Maximus Bishop of that Citty, who composed severall Hymns to celebrate that most venerable house, called Angelical, be­cause the Pillar on which her statue was fixed was brought thither by the ministery Angels.

8. The foresayd Inscription therfore, con­taining litle more then what hath been ju­stifyed by Witnesses of great authority, S. Patrick and S. David, ought to enioy its title to our beleife, the substance of it not having been questiond for above a thousand years, but on the contrary admitted in Councills, confirm'd by ancient Records and Charters, esteem'd by the whole state of this Kingdom so authentick, that to honour that most ve­nerable Church, and in gratitude to our common Patron the Founder of it, posses­sions, Gifts and ornaments of inestimable valew have in all Ages been offred.

IX. CHAP.IX. CHAP.

A. D. 731. ABout ten years after S. Ioseph's en­trance into Brittany, King Arviragus dying, his son Marius succeeded him in the Kingdom, resembling his Father, as in cou­rage and other Princely vertues, so likewise in his kindnes to these Holy strangers, for he not only confirm'd Arviragus his libera­lity to them, but moreover extended his own, as we read in Capgrave.

2. In this Kings time we first find any men­tion made of the Picts: as if they were a Na­tion in the Northern parts of Brittany, di­stinct from the Brittains. Florileg. ad Anu. D. 73. Mathew a Monk of Westminster sirnamed Florilegus, thus writes of them, In the seaventy fifth yeare of Grace, saith he, Roderick King of the Picts coming out of Scythia landed in the Northern coast of Brit­tany, and began to wast that Province. But Ma­rius King of the Brittains meeting him in war­like manner, slew him▪ And afterwards gave unto the conquered people which remain'd alive, that part of Albany which is called Catenes a desart uninhabited countey. A. D. 73.

3. In like manner S. Beda thus relates the coming of the Picts into Brittany. Bed. Hist. l. 1. cap. 1. In the beginning, says he, this Island was inhabited only by the Brittains, from whom it took its name. And they enioying the possession of the greatest part of the Island, beginning from the Southern parts, it hapned that a certain Na­tion called Picts, as the report is, coming out of Scythia, adventured to Sea in long boats, not many in number, and being toss'd by tempests beyond the coasts of Brittany, came into Ireland, entring into the Northern parts of it: and finding in inhabited by a Nation call'd Scots, desired of them permission to plant themselves there: but were refused. Now Ireland is of all Islands next to Brittany the largest, being placed Westward from Brittany, not reaching so far Northward as it, but extended further toward the South over against the Northern parts of Spain, yet so as that a vast Ocean divides them. The Picts therfore, as we sayd, arriving in that Island by Sea, made their request to have a Seat granted them there. But the Scots answerd, that the Island could not nourish them both: Notwithstanding, sayd they, we can give you proffitable counsell what to doe. We know that Eastward from us there is another Island, which upon clear dayes we can discover with our eyes. If you will goe thither, you may gain possessions for your selves there: or if you find resistance, we will afford you succours. Hereupon the Picts sayling into Brittany possess'd them­selves of the Northern parts: For the Brittains were seised of all more Southernly. Now the Picts being destitute of wives, requested the Scots to bestow some on them: wherto they yeilded, but upon this condition: that whensoever the title to the Principality among them was que­stionable, they should prefer the Descendants by the femal sexe, before the males: Which is a custom to this day observ'd among the Picts. And in processe of time after the Brittaine and Picts, this Island receiv'd a third Nation of Scots, in the Northern parts possess'd by the Picts.

4. The authority of S. Beda deserves cer­tainly to be esteem'd of great weight: and were it not for that, our Modern learned Writers would not doubt to affirm, that the Nation which about these times began to be called Picts, was no other then the Na­tive Brittains inhabiting the Northern parts of this Island. Anciently all Brittains were indeed Picts, that is a people which delighted to paint themselves with woad, figuring upon their bodies the shapes of severall wild beasts, as beleiving that would render them more formidable to their Enemies. Thus Caesar, and other more ancient Roman Authours describe them. But when all the Southern parts of the Island were either pos­sess'd by the Romans, or became dependent on them, the inhabitants left their barba­rous custome of painting, and conform'd themselves to the Roman fashion. Those Brittains therfore inhabiting the Northern [Page 29] parts continuing in hostility with the Ro­mans, A. D. 75. and constant to their old customs of painting, begun to be considered as a new distinct Nation, divided in saction from the civilis'd Brittains, and for that reason had the new name of Picts appropriated to them: being indeed Brittains, Cambden de Pictis. as Mr. Cambden would willingly conjecture, were he not discourag'd by S. Bedes authority. And this conjecture he fortifies by severall argu­ments: especially because all the names of places, and other things among the Picts are purely Brittish. And such Roman Histo­rians as mention the Picts seated in Caledo­nia, a part of Scotland, yet call the Caledo­nians, Brittains.

5. But this is more then sufficient to be written on a subject which is not our busi­nes: but only so far as may give light to Ecclesiasticall affairs of those times. For which reason we shall in the progresse of this story speak likewise of the Scots, another Nation, which e're long entred into the Provinces possess'd by the Picts, and gave name to the whole Countrey.

X. CHAP.X. CHAP.

G. [...].1. KIng Marius having slain Roderick King of the Picts, or Northern Brit­tains, erected a stone, or Pillar, as a Mark of his Triumph, in the Province which was afterward called by his name Westmaria, or Westmerland The Title inscrib'd in which Pillar, saith Gef­frey of Monmouth, continued the memory of that victory to the present day. Vsser. Pri­mord. Brit. f. 581. Yea, saith B. V [...]her, before the Brittish History was by Gef­frey translated out of the Brittish into the Latin tongue, a much graver Authour, Wil­liam of Malmsbury in the Prologue of his third Book touching the Gests of Brittish Bishops, makes mention of the same in this manner; Malmsb in Prolog. l. 3. Pontific. In the Citty Lugubalia, common­ly call'd Carlile, there is a room or parlour built of stone, and vaulted over, so firm that neither any iniury of weather, nor fire purposely kindled with wood, could destroy or weaken it. The Pro­vince is call'd Cumberland, and the Inhabitants Cumbrians. In the front of the sayd Parlour this Inscription may be read, To the Victory of Marius. Though Mr. Camden affirms that in some Copies it is, To Mars the Conque­rour.

2. But it is a great mistake of the same Authour, applying the foresayd Victory of Marius, to the Roman Consul Marius, as if these Cumbrians were the Cimbrians driven out of Italy by Marius, A. D. 82. and in their flight resting in that Province. It seems he had not read the ancient Brittish History translated by Geffrey of Monmouth; Polychron lib. 4. cap. 9. which expresly at­tributes it to the Brittish King Marius, as saith Ranulphus Cestrensis in his Polychroni­con.

3. When Roderick King of the Picts was slain, I [...]. Rossus VV [...]rvvic. ap. Vsser. f. 581. his souldiers, being onely nine hundred which remain'd alive, chose another for their Captain, called Berench, from whom the Town of Berwick receiv'd its name, saith Iohn Rosse of Warwick. But o­thers more probably refuse this Etymology, Cambden in Ostadin. affirming truly that the Countrey and peo­ple call'd Ottadin [...], where Berwick is sea­ted, were at this time under the Romans Dominion. Besides the word Berwick sig­nifies a Village which is an Appendix to some other place of note, Ingulph. Hi­stor. whence Ingulphus calls that Town only a Mannour or Farm:

XI. CHAP. XI. CHAP.

1. IT was in the days of Coellus the Son o [...] this King Marius that S. Ioseph acco [...]ding to ancient Tradition ended his la­bours and mortality, A. D. 82. in the eighty second yeare of our Lord, concurring with the second yeare of the Emperour Titus son of Ves­pasian. Now before we treat of the particu­lars touching this our Holy Patriark's death, it will be convenient that we first give a breif account of Roman affairs in this Island occurring between the end of Nero and that time.

2. Nero by self-murder having revenged upon himself all the execrable crimes com­mitted, especially toward the latter end of his raign, as the killing of his Mother, the burning of Rome, and imputing that most facinorous act to the innocent Christians, a­gainst whom he raged with a most sa­vage cruelty, a cruelty extending even to the extinguishing of the two most glo­rious Lights then shining in the world, S. Peter and S. Paul: the family of the Caesars ending in him, there followed in the Roman Empire most terrible seditions, no fewer then four Emperours within the space of two years having been chosen by severall Ar­mies, to wit, Galba, Otho, Vitellius and Vespa­sian, [Page 30] by whose contentions against one ano­ther the Roman world was all torn in peices, and Italy especially was almost drowned with the blood of severall armies meeting there, and without any consideration of their affinity mutually butchering one ano­ther: Till in the end Vespasian being the con­querour, Peace was at last restored.

3. Now during these furious conten­tions, only in Brittany the Roman armies were uninteressed, and consequently free from either doing or suffring mischeifs. Tacit histor. lib. 1. And the reasons given by Tacitus hereof were partly their distance from the cheif Scene of these Tragedies: and partly because having been exercised with severall expe­ditions against the unquiet Brittains, they were taught to direct their hatred rather a­gainst their enemies, then any party among the Romans.

4. Trebellius Maximus who had been sent Propretor into Brittany, by particular factions in the army was forced to fly out of the Countrey, and had recourse to Vitel­lius newly proclam'd Emperour. In his place succeeded Vectius Bolanus, Id in vita agris. who saith Tacitus, governed with more mildnes then was fitting in a Province so feirce and apt for commotions.

5. Assoon as Vespasian was declared a pre­tender to rhe Empire, the Roman Army in Brittany quickly express'd great favour to­wards him, as one who had been made Lea­der of the Second Legion there by the Empe­rour Claudius, and perform'd severall exploits with great reputation.

6. After three years spent by Vectius Bo­lanus in a quiet government of Brittany, there was by Vespasian, who had then been three years Emperour, d. ibid. sent to succeed him Petilius Cerealis: who presently, upon what provo­cation it doth not appeare, assailed the Na­tion call'd Brigantes, took their cheif Citty York the most populous then of all Brittany, as Tacitus affirms: and fought many battels, some of them very bloody, conquering a great part of rhat Province, and engaged the Romans in a war with the rest.

7. In the sixth year of Vespasians raign Iulius Frontinus was sent in the place of Cerealis, du­ring whose governmēt the Silures inhabiting the Western parts of Brittany rebell'd against the Romans: whose Countrey he with great courage invaded, and though partly by their valour, but principally by difficulties of passages they brought him to great extremi­ties, yet in the end with wonderfull con­stancy he conquered all opposition, and en­tirely subdued them. And to restrain them from future commotions, he fortified in their Province the Citty call'd Isca, placing one of his Legions there: from whence it took the name of Caer-Leon, or the Citty of the Legion.

8. After Frontinus the Government of the Roman Army was committed to Iulius A­gricola in the ninth, which was the last year of the raign of Vespasian. Whose worthy ex­ploits and signall vertues both in war and peace have been most nobly described by his son in law Cornelius Tacitus, in a Book purposely written of his life. Which ex­ploits because they were perform'd after the death of St. Ioseph and his companions, we will delay the giving a breif account of them to the next Book: and we will con­clude this with relating some considerable circumstances attending the death and bu­riall of those Apostolick Saints and Patrons of our Nation.

XII. CHAP. XII. CH.

1. IT is a received generall Tradition in this Island that S. Ioseph ended his days in his solitude of Avallonia, or Glastonbury, and this on the twentie seaventh of Iuly, in the eighty second year of our Lords In­carnation. Notwithstanding in the Roman Martyrologe on the seaventeenth of March we read thus, Martyrolog. Rom. 17. Mart. At Ierusalem is the commemora­tion of S Ioseph a noble Counsellor of Arima­thea, and a Disciple of our Lord, who took down his Body from the Crosse, and buried it in his own new Sepulcher. But hereby is evinc'd neither that he dyed then, nor at Ierusalem: but only that on that day his memory was celebrated there: as in the same Martyrologe there are severall examples of the like.

2. Now though this holy Saint dyed at Glastonbury, we are not to imagin that he spent his days there: since the design which brought him to Brittany was to preach the Gospell, and convert soules. Bishop Godwin without any authority would inform us, Godvvin in [...]atal. cap. 3. that he and his companions perceiving that their preaching had little or no effect among the rude Brittains, and despairing of doing any good, gave themselves at last to a Monasticall contempla­tive life. But we should wrong their charity and Apostolike zeale if we should think they would so soon faint, and be weary of their holy employment. It is more then proba­ble that they would frequently retire into this their solitude, to the end by undistra­cted Prayers to renew their courage and pa­tience in their Apostolike employment, as [Page 31] likewise to repose after their labours: so we read in the Gospell that the Apostles after their Mission perform'd, M [...]r. 6.30. return'd to our Sa­viour, who for their refreshment was plea­sed to withdraw them from a common con­versation into a desert, there to repose.

3. We may likewise prudently judge that it was the speciall design of the Divine Pro­vidence to make choice of these particular Saints to be not only Preachers of his word, but examples also of a Monasticall Conversa­tion, in an Island so commodious for it. Ex­cepting S. Mark in the deserts of Egypt, we doe not find any other of the Primitive Di­sciples which seem'd to have had such a de­sign. There wanted not indeed from the beginning many who relinquish'd their worldly employments, and gave their riches to the poore, that without any impediments they might wholly give themselves to God, and being freed from all distractions pra­ctise the exercises of Divine Contemplation: But this they did apart, in their own houses, and not in Community, as S. Ioseph and his Companions did, wherin they were imita­ted by their Successours. So that Brittany was the almost only place in the world where the Christian Faith began with a Monasticall Profession. And we see also that when that Profession by persecution ceased, the same Faith likewise was banished.

4. That S. Ioseph and his companions also were buried at Glastonbury in, or near the Church built by him, we are in­formed by the Great Table of Glastonbury mention'd by Bishop Vsher, Vsser de Pri­mord. Eccl. Brit. fol. 29. where it is sayd, In this Church doe repose the bodies of the twelve Disciples of our Lord, of whom S. Ioseph of Arimathea, who buried our Lord, was the Cheif and Superiour. Many Pagans also con­verted to the Faith of Christ, and baptised by them, doe rest there likewise, the multitude of whom is for their number so great, that they cannot be reckoned. Ibid. f [...]l. [...]72. The same likewise is af­firm'd by the Authour of Eulogium.

5. As for the particular place in which the Tomb of our Saint was seated, most pro­bable it is that it was in a Cave under ground in a Chappel afterwards built and dedica­ted to his honour: as this Epitaph im­ports,

That is,

6. Notwithstanding his Relicks could not be discovered: insomuch as some ancient­ly doubted whether he was indeed buried at Glastonbury. To cleare which doubt a cer­tain devout Catholike in the days of King Edward the third presented a supplication to the King, A. D. 1345. Vid. Vsser. Primord. Eccl. [...]rit. p 29. and obtain'd leave to search after it. The Kings Patents for that purpose are still extent: wherein it is sayd, A Sup­plication hath been made to us by Iohn Blome of London, that whereas, as he affirms, he hath received a command from Heaven diligently to seek till he could find the venerable Body of the Noble Counsellor Ioseph of Arimathea, which reposes in Christ, being buried within the li­mits of the Monastery of Glastonbury, and which for the Saints honour and edification of many, is to be discovered in these times. And whereas also in ancient Records it is contained that his Body was there buried: We in case it be so, being desirous to bestow due honours to the Monument and Venerable Reliques of him, who express'd so great piety and charity to our Redeemer dying, that he took his Body from the Crosse, and pla­ced it in a new Monument which he had built for himselfe: and hoping that by the revealing of his holy Relicks, greater grace and favour shall be shewed by God to us and our whole Kingdome: We thereforefore have given and granted per­mission, as much as lyes in us, to the sayd Iohn [...]lome, to digg wheresoever he shall find expe­dient within the precincts of the sayd Monastery, in order to the searching out of the sayd pretious Relicks, according to the iniunction and Reve­lation made to him: Provided notwithstanding that he shall doe nothing which may damnify our Beloved in Christ the Abbot and Convent of the sayd Monastery, or endanger ruine to the Church. For which purpose he is to desire and obtain the permission and assent of the sayd Ab­bot and Convent for whatsoever he shall there doe. Witnes the King at Westminster the eighth day of Iune.

7. What effect this search had, does not appeare by History. Which is a sign and pre­sumption strong enough, that Iohn Blome mistook a dream for a Revelation. His de­votion and good will may deserve at least pardon, if not commendation: but Chri­stian prudence required that he should have committed to the examination and judg­ment of Superiours or Spirituall persons, his pretended Revelation before the publication of it, and much more before he did presume to engage the King in the execution of his imaginations.

XIII. CH.XIII. CHAP.

1. THE same Monuments which inform us of the life, death and buriall of S. Ioseph at Glastonbury (a Tradition unque­stion'd in all ages by Brittains, Saxons, Danes and Normans:) the same doe likewise te­stify that S. Ioseph brought with him into Brittany two silver vessels fill'd with the blood of our Saviour Iesus Christ, as we read in Cap­grave: which most precious Vessels by his order were buried with him in his Tomb. Thus among others writes the Authour of Eulogium cited by B. Vsher. Vsser. Pri­mord Eccl. Brit. p. 575. And the same in publick Tables hath been transmitted to po­sterity by the Monastery of Glast [...]nbury for a perpetuall memory of so rich a trea­sure.

2. Severall proofes hereof were extant even to the dayes of Queen Elizabeth, which the foresayd learned Bishop Vsher hath col­lected: And among others he recounts this: Id. ib. p. 28. Adde hereunto, saith he, the narration of William Good a Iesuit: who during the raign of King Henry the eighth was born, and in his child-hood bred up at Glastonbury. Who affirms that at Glastonbury there were extant in his time brasse-plates ingraven for perpetuating the me­mory of these things, likewise Chappels, Grottes, Crosses, Arms, and the observation of the Festi­vall of S. Ioseph on the sixth of the Calends of August. All these remain'd as long as the Monks enioy'd the most firm Charters of Kings: but now they are all buried in the ruins of the place. Yet never did any Monk know the certain place of the Sepulcher of this Saint. They sayd that it was hid extreamly deep under ground, or in some place of the Mountain neighbouring to the sharp-mountain call'd Hamden-hill: And that in future times when the Body should be found; the whole world would repair thither in devotion, being invited with the multitude and greatnes of the miracles that should be wrought. And among other things, sayd he, I remember that I saw in a Stone-crosse, which in the raign of Queen Elizabeth was demolished, a plate of brasse, in which was written, That in the thir­tieth yeare after the Passion of our Lord, Ioseph of Arimathea with eleaven or twelve compa­nions came into Brittany, and that permission was given them by King Arviragus to abide at Glaston, then call'd Avallonia, like simple soli­tary men: And that he brought with him two silver Vessels of no great capacity, in which were contain'd a portion of the blood and most sacred water which flow'd out of Christs side after he was dead. And that a Crosse was erected there many years before, to shew the length of the Chap­pel which the same S. Ioseph built of rods wa [...] ­led, to the honour of the most Holy Virgin: the which length is measured by a line drawn from the middle of that Crosse unto the side of a Chap­pel afterwards built of squar'd stones. And on the out-side of the wall of this Chappell erected to the honour of the most blessed Virgin were in­graven in a stone in most ancient Characters these two words, IESUS, MARIA. These things are likewise confirm'd by the ancient Arms of the same Monastery, which are a white Scutcheon upon which is erected straight down­wards the stock of a Crosse, green and knotted: and from side to side are the arms of the Crosse of the same colour: There are likewise sprinkled all over the field drops of blood: and on both sides of the stock under the wings of the crosse are pla­ced two viols gilded. These were always call'd the Badges of St. Ioseph, who is piously beleived to have dwelt, and peradventure been buried there.

3. Now that S. Ioseph together with Ni­codemus did indeed out of respect and ve­neration gather the Blood of our Lord, and that for diverse ages the same blood was piously worshipped by devout Christians both in the East and West, ancient Histories and Martyrologies doe testify.

4. And on this occasion we must not o­mit what is related by Matthew Paris, Math. Pa­ris. A. D. 1247. in the one thousand two hundred forty and sea­venth year of our Lord: Then the Master of the Temple and Hospitall of S. Iohn of Ierusalem sent a certain portion of the blood of our Lord shed on the Crosse for the salvation of the world, in a certain most beautifull crystall-glasse by a Brother of the Temple well known: The which present was confirm'd by the testimony of severall Persons, to wit, of the Patriark of Ierusa­lem, of Archbishops, Bishops, Abbots and other Prelats together with Noblemen dwel­ling in the holy Land. Thus writes that Hi­storian: and consequently declares at large with what honour and reverence King Hen­ry the third, together with the whole Clergy and Nobility entertain'd the sayd holy trea­sure.

5. Moreover whereas doubts and scru­ples were by some spread among the peo­ple concerning the reality and truth of that blood: Robert Grosthead Bishop of Lincoln, the glory of that age and of our Kingdom for Piety and Learning, gave full satisfaction to doubting minds by a narration of the Fact, which that Historian himself being pre­sent heard, and committed to writing, to this effect: Ioseph of Arimathea, Ib. in Addi­tion. fol. 161. (sayd the Bishop) a noble Counsellor, being one of the hearers of Iesus, or rather a Disciple who bore speciall affection to him, out of tender compas­sion [Page 33] was very sol [...]icaton [...] how his most venerable body might be preserved from the rage and fury of the Iews. For he was a most [...] of him, as Nicodemus likewise was. But these and other rich men had [...]era [...]d their affection to him for fear of the Iews, least being accu­sed they should loose their essa [...]s, and inc [...]rre the hatred of their [...]treymen: such a [...] of [...]itude does accompany riches.

6. When Iesus therfore was crucified and dead, Ioseph went boldly to Pilat (which shews him to be a person of consideratio [...]) and begd the body of Iesus: which was granted him. He then notwithstanding the murmuring of the Iews, with all honour and reverence took down the most holy body from the Crosse, which was all o [...]er in severall mann [...]s mangled and bloody. And having a linnen Cl [...] very fine hang­ing [...]own behind [...] neck over his shoulders, least he might irreverently touch that most holy Body with his naked hands, he carefully and devoutly wiped with it the sacred wound [...] [...] yet [...] and distilling. Moreover making [...] of the sayd [...] instead of a sponge, ha­ving drawn the nayles out of the wounds which were all dyed with blood, he wiped and clean­sed them as the Crosse it selfe.

7. Now when the sayd Ioseph had carried the Body of Christ not far from Golgotha, or Calvary (where he had been crucified) to the place where his sepulcher is now worshipped, there he layd it in a New tomb, where never any body had been layd, which had been de­cently cut out of a rock, and where himselfe intended to have been buried. But before he buried it, he washed the holy Body which, at hath been sayd, was many ways wounded and covered with blood: L [...]. 22.44. and this first in regard of his bloody sweat, of which we read, His swear was like great drops of blood falling down to the ground. Again by reason of his whip­ping, for he was scourged most cruelly, so as not only to leave marks in his body, but to make the blood run down: Besides this, his Crown of thorns which the Iews violently press'd upon his head, with a great number of pricks did not only [...]ing his head and forehead, but deeply wounded and severed it with blood: Moreover the [...]ayles made wide holes through his hands and feet: And lastly the soldiers spear did not only wound, but opened a wide passage into his side, being thrust into it, at least once, if not severall times. For these rea­sons the foresayd venerable Counsellor Ioseph carefully washed his body. Besides that such was the custom of the Iews before their bu­rialls: as it is still, when persons of any consi­deration are to be buried, particularly Reli­gious men. He wash'd it therfore, because it was moreover to be embalmed. He wash'd it, because he had an intention and religious de­sign to appropriate the same blood to his own devout use, and to reserve it as a treasure and most precious Medecine for his soul. And moreover he neglected not the water become red with a tincture of blood, he would not cast it away, but kep [...] it in a clean vessell. But far more reverently did hee reserve the pure blood distilling from the wounds of his hands an [...] feet. And above all he did with wonderfull reverence and holy feare receive into a most precious vessell the blood mix [...] with water which he carefully pressed out of his right side, which he iudged to [...]ssue from the vessells adioyning to his heart: this he esteem'd a treasure unvaluable, and in a speciall manner to be reserv'd for himself and his Successours. Such was the discourse of that Venerable Prelat, copied by the Historian his Auditour.

8. It may perhaps seem a wonder; why S. Ioseph would ordain that such a precious Treasure should be buried with his Body. For surely naturall Reason and the practise of all Ages doth dictate to us, that it is an argument of our affection and respect to a dead freind to be willing to reserve any thing of valew belonging to him, to esteem it because of such a relation, and for ren­dring him In a sort always-present to us: especially when by speciall deserts we are obliged to be mindfull of him; and without our own great danger cannot neglect to commemorate his benefits: All which con­siderations and many more have place in this example. So that to find fault with, and condemne the primitive Devotion in paying a respect and Veneration to the Relicks of Saints, and above all, of this Saint of Saints, is to renounce human reason, yea to range one's selfe in the society of Evill Spirits, which only abominated and durst not ap­proach neare unto them. But why then did S. Ioseph take order that such most precious adorable Relicks should be buried with him, and hid from mankind?

9. The true reasons hereof may be, first because if in such times, before Christianity had been establish'd in this Island, they had been consign'd to any particular persons, either a loosing of profanation of them could scarce have been avoyded. Whereas a certainty that they were reserved in that place would be an occasion to stir up the Devotion of present and succeeding Chri­stians to frequent it, and reap benefit by the vertue of them. And again S. Ioseph had no doubt the same design herein, that the Emperour Constantin afterwards express'd, as Eusebius informs us, who with great care made a collection of the Relicks of the Apo­stles, which he richly adorned, and com­manded they should be layd up in his Tombe, Euseb. in vit. Constan­tin. l. 4 c. 60. to the end that being dead he might be made par­taker of the prayers which there in honour of the Apostles should be offred to God.

XIV. CH.XIV. CHAP.

1. WHen S. Ioseph was dead, the [...]e suc­ceded in the prefecture of that holy place S. Phagan, who is sayd to have con­ [...]ed there the space of thirty years. For [...] did not end in Brit­tany with S. Ioseph: On the contrary the [...] Kings favouring, and the people applauding the piety and devotion of those primitive Saints, such a solitary contem­plative life was in high esteem among them: so that after the decease of S. Ioseph and his companions, others succeeded both to the right of the possession bestowd on S. Ioseph, and the imitation of his manner of life.

[...]. Such a succession continued till the [...]: At which time a free and [...] of the Gospell being [...] couraged, it is [...] of that [...] by charity [...] [...] and without [...] [...] care of perfectionating their [...] both their Devo­tions and [...] in converting and sa­ving the soules of others. For about that time [...] we find related in the life of S. Ioseph, that place was become a den of wild beasts, which was before the habitation of Saints.

[...]. Howbeit in succeeding ages, when there was no such necessity of so great a number of labourers in Gods vineyard, by reason of the extension and fruitfullnes of it▪ the Memory of S. Ioseph was renewd, and devout Christians with great fervour visited the Church dedicated to the honour of the most Blessed Virgin: Then their libe­rality was plentifully enlarg'd to adorn that place, which they esteem'd the fountain and Originall of Christian Religion in Brittany, as we find it call'd in our Kings ancient Char­ters.

I. CHAP.I. CHAP.

Tacit. in vit. Agricolae.1. THE death of S. Ioseph hapned little after the time that Iulius Agricola was sent Pretor into Brittany, in the last year of the raign or the Emperour Vespasian. At his first entrance he was entertained with sedi­tions in the Army, and commotions in the Countrey. The former he by his prudence and authority easily quieted: and the other by his courage and diligence.

Id. Ibid.2. It was the Province of the Ordovices (or Inhabitants of Northwales) that taking example from their neighbours the Silures, endeavoured to shake off the Roman yoke. The first Act of their Rebellion was to invade and utterly rout certain Troops of horse quarterd amongst them. Hereupon Agri­cola, though then newly arrived, and the Winter already beginning, yet assembled the Legions, and march'd into their coun­trey. Which diligence of his so discouraged them, that they durst not oppose him with an Army: inso much as he freely wasted and destroyed almost the whole Province.

Id. 16.3. That which made his conquest entire, was an impression which he made into the Isle of Mona (or Anglesey:) from the pos­session wherof Suetonius Paulinus had been recall'd by the rebellion of Boudicea Queen of the Trinobantes. The Ordovices thought themselves secure in this Island, because Agricola was unprovided of boats to passe his army. But this defect he supplied by his wisdome and constancy: For chusing among his Auxiliaries such as were most skillfull in swimming, and in the water could both carry their arm's and direct their horses, he made them passe over into the Island. Hereby the Enemies were so asto­nished, that they humbly begg'd peace, and deliver'd up the Island to him.

4. After this victory Agricola's care was to govern the Province peaceably: Id. 16. for which purpose he restrain'd the avarice of the Ro­man soldiers, and defended the Natives from their injuries. Yea moreover having terrified them with marches through all the difficult passages in the Island, he by his cour­tesy & civility invited them to take pleasure in living peaceably. For which purpose he incourag'd them to conform themselves to the Roman fashion of life, by building houses, Temples and Market-places. Yea he allured them to imitate even the vices of their Conquerours, in magnificent banquets, baths and other instruments of Luxury. He likewise caused the children of the Brittish Nobility to be instructed in literature, pre­ferring their witts and naturall endow­ments [Page 38] beyond the capacities of the Gaules: A. D. 87. By which means not only the Roman tongue became familiar to the Brittains, from which formerly they had a great aversion, but they aspired also to learn and practise Elo­quence.

Id. ibid.5. Such was the employment of the two first years of Agricola's government. In the third he march'd Northward, there discove­ring new Nations and Provinces, whose countrey he wasted as far as the river Taus (or Tweed.) And the summer following he continued his conquests as far as Bodotria (or Edinborow-frith) Eastward, and Glotta (or the Frith of Dunbritton) Westward: and the narrow space of land between them he strengthned with forts and garrisons, so that the only Enemies remaining uncon­quer'd, which were the Caledonian Brittains, were driven beyond those Northern limits. In the foresayd streits neare a town called by Ptolomy Coria (now Abercurven) there is to this day extant an ancient Structure of squard stones, call'd by the Inhabitants Iulius Hot, fancied by them to have been built by Iulius Caesar, who yet never came near this Province: but in all probability rais'd by Iulius Agricola, as a Monument of his Conquests.

6. In the fifth year of his Expedition he subdued the Northwest Provinces of Brit­tany looking towards Ireland: Id. ibid. into which parts he drew most of his forces, as if he had had some thoughts of invading that Island: from whence a petty Prince, ex­pell'd by a Sedition of his Subjects, repaired to him: whom with a shew of freindship he detaind, intending when an opportu­nity offred it selfe, to make use of him in a design upon that Island.

Id. ibid.7. The following yeare he spent in a march northward from Bodotria (or Edin­borough) on purpose to find out the limits of the countrey: for hitherto it was not known to the Romans whether Brittany was an Island, or no. And both to secure his march and carry provisions, he caused his Navy to keep pace with his land Army: a spectacle of great terrour to the poore Brittains. Who therupon united all their counsells and forces to endeavour by this last attempt to free themselves from dan­ger by the Romans.

Id. ibid.8. Their first exploit was to assault the camp of the ninth Legion, separated from the rest. But the watchfull Generall came upon them when they were ready to break into the Camp, and at last, though with great difficulty, dispersed them.

9. The Caledonian Brittains fayling in this, resolved to decide the whole controversy by a generall Combat. Id. ibid. Wherupon they as­sembled all their forces on a Mountain, call'd Grampius, which divides the whole countrey (since call'd Scotland) into the Northern and Southern Provinces. Their Generall, A. D. 94. specially elected for this warre, was called Galgacus, eminent both for his Nobility and courage, who omitted no ar­guments which might inflame his soldiers valour: especially insisting on this, That the Romans by their shipping having discove­red that Brittany was an Island, they had no­thing behind them but the Sea and rocks, to which by flying they might have re­course.

10. Agricola on the other side having brought his Army in sight of the enemy, rais'd their courage by showing that they were now come to an end of all their la­bours and dangers: that this Victory would bring them all manner of security and plen­ty: And however, that in case they should be overcome, it would not be inglorious to their memory, that they dyed in the ut­most bounds of the Earth and Nature.

11. The battell was fought with valour on both sides proportionable to the neces­sity: but at last the Brittains were entirely defeated, and though in the chace through woods and fast places their rage made them turn upon their pursuers, and kill not a few of them, yet they were so wholly bro­ken, that for many years after their im­potency made them quiet.

12. This combat was fought in the eighth and last year of Agricola's Government: For in the beginning of the year following, which was the fifth of Domitians raign, he returned to Rome: having triumphall orna­ments decreed him by the Senat: and though in appearance he was honourd by the Emperour, yet his glory and vertues rendred him the object of the Tyrants Envy and hatred, and within a few years the sacrifice of his cruelty.

II. CHAP. II. CHAP.

1. AFter Agricola's departure out of Brittany it does not evidently ap­peare in History who succeeded him. And no wonder, since so entire a conquest of the Nation had been gained by Agricola, that whosoever follow'd him could not afford any considerable exploits to furnish a Hi­story.

2. Some Writers say that Cneus Trebellius was the next who succeeded in the Govern­ment during Domitians raign: Others, that it was Salustius Lucullus mention'd by Sue­tonius in these words, Domitian, saith he, put to death Salustius Lucullus, who had been [Page 39] Generall of the Roman Army in Brittany, A. D. 100. for this only crime, because he had suffred lances of a new fashion contrived by himselfe to be called Lucullean Lances.

3. This is all that any of the Roman Hi­storians mention touching Brittany, during not only the remainder of Domitians raign, but also the two Emperours, Nerva and Traian, which succeeded him. The Roman Legions continued still in the Countrey, though all their employment was only to prevent any insurrections among the Brit­tains. Iosephus the Iewish Historian gives us an account of the number of those Legions, writing thus, [...]oseph. apud Camden. Brittany is compass'd with the Ocean, being a new discover'd world, little lesse then ours. The Romans now inhabiting there have reduced it to the obedience of their Em­pire: and four Legions are sufficient to over-awe and keep in order the Island, though abounding with great multitudes of inhabitants.

III. CH.III. CHAP.

1. ANcient Ecclesiasticall Monuments doe suggest little or nothing to Hi­story relating to Christian Religion in Brit­tany, during the space of time between the end of Nero, and the death of Domitian, con­taining twenty eight years, from the sea­ventieth year of Christ to the ninety eighth.

2. Toward the latter end of that time S. Clement, sitting in the Chair of S. Peter, ex­press'd his generall care over the Church, both toward the East and West: for by a most divine Epistle to the Church of Corinth he prevented a schism threatning its ruine, Ire [...]. lib. 3. cap. 3. and, as Irenaeus saith, he repair'd their Faith much decayd, by declaring to them the Tradition, which he freshly had received from the Apo­stles.

3. Moreover he supplied these North­west Regions, principally the Gaules, with Pastors and Bishops, sending S. Nicasius to Rouen, Martyr [...]log. Rom. 11. August. S. Eutropius to Xaintes, S. Lucian to Beauvais, and S. Taurinus to Eureux. Con­cerning this last we read thus in the Roman Martyrologe, Among the inhabitants of Eureux in Gaule there is on the eleaventh of August a commemoration of S. Taurinus Bishop, who ha­ving been ordain'd Bishop of that Citty by Saint Clement Pope, by his preaching the Gospel pro­pagated the Christian Faith in those Regions, and being illustrious by the Glory of his Miracles, af­ter many labours sustained for the Truth, A. D. 110. he slept peaceably in our Lord.

4. Particular notice is to be taken by us of this Saint, because of a mistake of certain modern Historians, who from a resemblance of the words Ebroicenses and Eboracenses, af­firm this S. Taurinus to have been Bishop of York. Cent. Mag­deb. 2. cap. 10. f. 222. For thus doe the Centurists of Mag­deburg write, S. Taurinus was Bishop of York and dyed a Martyr under the Emperour Adrian, Licinius being then Prefect of the Countrey: Yea moreover not only Bishop Godwin, but S. Antoninus likewise affirm that S. Taurinus, and S. Nicasius also, pass'd over into Britta­ny. Neither indeed is it altogether without example that Bishops in those days, out of a common zeale to mens salvation, should change their Seats, and remove their resi­dence whither greater necessities and want of spirituall Light did call them. Broughton hist. l. 1. c. 36. n. 5. And if any credit may be given to the assertion of a Modern Historian, that S. Clement formerly accompanying S. Peter preach'd the Gospel in Brittany, it is not to be doubted but that his care was to promote the good work be­gun by himself.

5. Yea I find an ancient Manuscript quo­ted by the R. F. Alford, Alford. vol. 1. p. 95. wherein is contai­ned, how the Church of Brittany in the year of Grace one hundred, sent a Legation to S. Clement, desiring him to communicate to them the Order and Rites of celebrating Di­vine Service. Baron. ad A. D. 102. And Baronius affirms it to be an ancient Tradition that S. Clement set down in Writing the Order of offring Sacrifice instituted by S. Peter, which was afterward in use through the whole Western Church. Isid. l. 2. de offic. And long before him S. Isidore affirms the same. True it is that in following times it was lengthned, by ad­ditions made to it.

IV. CHAP. IV. CHAP.

1. IN the raign of the Emperour Traian, S. Anacletus the Successour of S. Cle­ment in the Chaire of S. Peter is sayd to have divided Brittany into five Provinces and Me­tropoles, ordaining Bishops and Primats in each: and hereto we find our Protestant Arch-Bishop Parker to have given his as­assent. Antiquit. Britan. s. 24. The ground whereof is a certain Decretall Epistle long since publish'd under the name of the sayd Pope, in which a divi­sion of Provinces is indeed mentioned, yet without any application to Brittany. But the authority of that Epistle being much suspected, yea renounced by severall, not only Protestant but Catholike Authours, lit­tle [Page 40] credit is to be given to that relation grounded by some upon it touching the sayd Division: Girald. Cambr. de Menev. Eccl. jure lib. 2. though Giraldus our Welsh Historian undertake to set down the parti­cular names of the Provinces: calling one Britannia prima, which is the Western part of the Island: the second he names Britannia secunda, containing the Province of Kent: the third Flavia, which is the middle part of Brittany, which after the entrance of the Saxons was called Mercia: The fourth Maxi­mia, containing Yorkshire: and the last Va­lentia, under which were comprehended all the Northern Provinces beyond the Brigantes.

2. But certain it is that these Titles were not assign'd, Vid. Ammian. Mar­cel. lib. 28. cap. 18. nor this Division made till se­verall ages afterward, under the raign of the Emperours Valentinian and Valens. As for the present age of Traian, Brittany was then divided only into two Provinces call'd the First and the Second, or as Ptolomy names them, the Greater and the lesse, and Dio, the Vpper and Lower Brittany: The former of these contain'd the Southern parts as far as the River Thamisis, first possess'd by the Ro­mans: and the other, the Western Provinces of Cornwall, Wales, &c.

V. CHAP.V. CHAP.

1. TOward the latter end of Traians raign, Spartian. in Hadrian. c. 5. among other Nations which rebelled against the Roman Empire, Brittany is reckoned for one by Spartianus: But the Emperour finding a greater necessity to turn his arms against the Africans and Sarmatians, neglected the Brittains.

2. Now what particular Provinces in Brittany those were which at this time at­tempted to shake off the Roman Yoke, it does not appeare. Coellus was yet alive, who is by our Historiographers call'd King of the Brittains, not as if he were the only King in the Island, but because he was the most considerable in power and wealth, to whom the rest yeilded both honour, and some kind of subjection, as in Caesars time we read the severall Brittish Princes then raigning in their respective Dominions did to Cassibelin: and afterward in the Saxon Heptarchy, he that was called [ Rex Anglo­rum] King of the English, had a superemi­nence over the rest.

3. Now as touching King Coellus, A. D. 120. he is described by our Histories to be a Prince of so benign and peaceable a nature, and withall so affectionat to the Romans, having had his breeding at Rome it selfe, Polid. Virg. Hist. Lib. 2. where, as Polidor Virgil says, he spent his younger years in the disciplin of war and civill literature, and during his raign he shewd all respectfull submission to the Majesty of that Imperiall Citty, restraining his Subjects from all de­signs and attempts against it: So that it can­not be conceived that he ioyned in the said Rebellion.

4. Now though Traian by greater con­cernments was hindred from reducing the tumultuous Brittains to obedience, A. D. 120. yet his Successour Adrian in the beginning of his raign neglected them not: For there are yet extant ancient Coyns made by a Decree of the Roman Senat, wherin is imprinted the Brit­tish Army with the figures of three Roman soldiers on one side, and on the other the Emperour Adrians face, denoting likewise his third Consulship, which fell in the first year of his raign. Such Coyns were framed and dispersed among the Soldiours as a gratuity, to conciliate their affections to the Emperour: And the figures of the three soldiers imported the three Legions then guarding this Island: the Titles of which were the Second call'd Augusta, the fourteenth cal­led Victrix, and the Twentieth Legion call'd also Victrix and Britannica.

5. Notwithstanding these Coyns are no proof either of the Emperours coming then into Brittany, or of any battell or Victory gained then upon the Brittains: being only a ceremony of Adrians assumption to the Empire, partly to oblige the Roman sol­diers to him, and likewise to admonish the Brittains, that the New Emperour was mind­full of their disorders, which if they con­tinued, he would, as he effectually did three years after, come himselfe to chastise them.

VI. CHAP. VI. CHAP.

1. IVlius Severus was the Pretor who at this time administred the Province, and governed the Roman Army in Brittany, who, for ought appears in story, stood only upon his defence, and made no expedition a­gainst [Page 39] the rebellious Brittains in the Nor­thern parts of the Island, A. D. 82. as appears by the following exploits of the Emperour Hadrian. By which it is manifest that King Coellus, whose Dominions lay southward, had no ingagement in those commotions.

2. In the third year of his raign the Em­perour began a progresse through all the Re­gions of the Empire, to compose seditions, to rectify disorders, and restore discipline through all his armies. He began with Ger­many, and from thence took a view of France, and the year following pass'd over into Brittany: A generall view of whose actions in these Countreys is afforded us by Dio. Dio. lib. 69.

3. We will here only mention one me­morable exploit in Brittany, which was the separating of the peaceable subjects of the Roman Empire from the rest who refused to submit to its yoke. Now whereas Iulius Agricola had formerly driven the ruder Brittains into the Northern parts of Scotland, and had built forts in the narrow Isthmus between Edinborough frith, and that of Dun­britton, to hinder them from making in­roads into the Provinces subject to the Ro­mans, it seems the Brittains had broke through that enclosure, and subdued much of the Countrey beyond it.

A. D. 1 [...]3. [...] in Hadrian.4. Hereupon Hadrian not esteeming it worth his care, or endangering his Army to repell them within their former bounds, contented himself to raise a wall or rampire more Southern then the former, which he continued the space of fourscore miles be­tween Solway frith on the West, and Tinmouth on the East side of the Isle. Which wall made of Turfs, and strengthned with Timber, was afterward repaired by the Emperour Severus, and again changed into a stone wall by Theod [...]sius Father of the famous Emperour of that name. This was in succeeding times call'd the The Picts Wall, by reason that those Northern Brittains beyond it became as a di­stinct Nation, taking their name from their continuing the old barbarous custome of painting themselves, which the civill inha­bitants had relinquished.

5. Hadrian the year following was call'd out of Brittany to compose a sedition rais'd at Alexandria in Egypt: A. D. 124. Therefore he pass'd back into Gaule, and from thence into Spain where he wintred. Out of Spain the next year he sayld into Egypt, where having quie­ted the Countrey, he returned to Rome.

VII. CHAP. A. D. 126. VII. CH.

1. THis laborious circuit made by the Emperour, A. D. 126. though it was very bene­ficiall to the Regions through which he pass'd, that is, almost the whole Empire, yet it was the cause of great suffrings to the Christians every where; but especially in Palestina, where they were most numerous, that Countrey being the source of our Reli­gion: and also by reason of the Devotion which all of them bore to those holy places consecrated by the actions and suffrings of our Saviour: to celebrate the memory of which there was continually a confluence of Beleivers from all the quarters of the world.

2. This moved envy in the minds of the Iews and Gentiles likewise, upon whose com­plaints the Emperour not only renew'd the persecution of them begun by his Predeces­sour, but as Sulpitius Severus affirms, imagi­ning that he could destroy Christian Religion it selfe by iniurious defacing the place where it be­gan, Sulpit. Se­ver. hist. l. 2. he erected in the most sacred place of our our Lords Passion the Idols of Devils. And be­cause Christians were generally esteemed an off­spring of Iews, be ordained a Coh [...]rt of souldiers to keep cont [...]nuall watch to forbid all Iews an ac­cesse into Ierusalem.

3. S. Paulinus more particularly says, Paulin. Epist 11. Hieron. E­pist. ad Pau­lin. that on Mount Calvary where our Lord suffred, Ha­drian placed the Idol of Iupiter: (S. Hierom adds, that on the Rock where the Crosse had been placed, he erected a marble-statue consecrated to Venus) and profaned Bethleem, the place of our Saviours Birth, with the Temple of Adonis. This he did, as conceiving that the Root as it were, and foundation of the Church would be destroyed, if Idols were worshipped in those places in which Christ was born that he might suffer; and suf­fred that he might rise again; and r [...]se that he might raign; being iudged by men, that he might be Iudge of mankind.

4. In this desolation did those Holy places lye, Soz [...] Hi­stor. lib. 2. ap. 1. till Helena the Mother of the Empe­rour Constantin out of a pious affection to Chri­stian Religion, thought it worth her pains and industry to search out the Venerable Crosse. But neither that, nor the divine Sepulcher of our Lord were easily to be found. For the ancient Gen­tiles, persecutors of the Church, labouring with [Page 40] their utmost endeavours to oppresse and destroy Christ [...]an Religion then newly strung forth, A. D. 128. over­whelm'd that place by heaping on it a great bank of earth. And more [...]ver encompassing the whole place both of the Sepulcher whence Christ rose, & Mount Calvary where he was crucified, with a great wall in all sides, [...]hy afterwards profaned it by ornaments of their own heathenish fashion. For first they paved it with stones, and then rai­sed up a Temple of Venus, and in conclusion pla­ced in it the Idol of that impure Goddesse: This they did, to the end that if any would adore Christ in that place, they might seem to worship Venus; and consequently to processe of time the true cause [...] m [...]n had that place in Venera­tion, would be utterly forgotten.

5. We see here who they were to whom the Ensigns of our Lords Passion, his Crosse and Sepulcher, as likewise the place of his Nati­vity were venerable, to wit, the ancient Primitive Christians, our Brittish Saint Hele­na, &c. and to whom they were odious; to envious Iewes and persecuting Heathens. And yet the abolishing of those sacred Mo­numents, the scornfull reproaches and blas­phemies cast on the Crosse of our Lord are of late made the proofs of Primitive Refor­mation. The Crosse, Lactant. I [...] ­ [...]it. c. 27. saith Lactantius, was fre­quently to wicked Princes a principall Motive of persecuting Christians. And the reason is gi­ven by S. Athanasius, Athanas. in vita sancti Amo [...]. because by the prea­ching of the ignominy of the Crosse, Idolatry was confounded, and the golden Temple of the Heathens fell to the ground.

VIII. CH.VIII. CHAP.

1. THis persecution rais'd by Hadrian was shortly after mitigated, upon oc­casion of a suggestion made to him by Gr [...] ­vianus Pr [...]c [...]nsul of Asia, A. D. 128. that it was against all law and equity, that persons in all other respects innocent, should only for the name and and Title of a Sect be exposed to the fury of impious multitudes. And more­over there wanted not among the Christians themselves persons of eminence and lear­ning, who employ'd their pens to write A­pologies in justification of the piety and in­nocence of the Christian Profession: such were Quadratus a Disciple of the Apostles, and Aristides Bishop of Athens. By such means the eyes of many were opened, and men began to consider Christianity, not by the erroneous judgments and rumours of the Vulgar, or the malicious suggestions of Iewes, but by the sober account given of it by prudent men, and the untainted lives and constant deaths of the Professours of it. These things moved many to approve and embrace it, and the Emperour Hadrian him­selfe to publish an Edict, prohibiting the punishment of any for their Beleife, if o­therwise they were free from crimes.

2. What effect this mitigation of the per­secution probably wrought in Brittany we shall presently shew. But first we will ob­serve Gods just severity against the most in­veterate hatred of the Iewes, always active and restlesse to incite and inflame persecu­tions against innocent Christians.

3. The Iews had rais'd a rebellion in the beginning of Hadrians raign: and with much adoe were at last subdued: insomuch as they were forbidden to enter into, or so much as from a far to look upon their Cit­ty Ierusalem: The name of which was by the Emperour likewise changed into Aelia Capitolina, and in it a Temple was built to Iupiter. Yea moreover the Iews were by a Law forbidden to practise circumcision, thereby to distinguish themselves from o­thers.

4. Vpon these provocations a second Re­bellion far more violent and largely spread then the former, A. D. 135. Dio in Ha­drian. was raised by them, by which, saith Dio, the whole world was shaken and disordered. To oppose them, after that the Emperours first Generall, Tinius Rufus, had been unsuccesfull, Iulius Severus was com­manded out of Brittany, which he had go­verned severall years: and in his place was sent L [...]cini [...]s Priscus, favoured by the Empe­rour for service formerly done against the Iewes in their first sedition. Concerning whom nothing remains of any exploits done by him: for all his employment was to guard the Wall or Rampire lately raised to restrain the inroads of the rude Northern Brittains. Only there is still extant an an­cient Inscription signifying this his promo­tion, and the cause of it, which Monument was raised by one of his Officers, Q: Cassius Domitius Palumbus.

5. As for the particulars touching the prosecution of the Iewish war, the savage cruelties exercised by them, and the great hazards sustained by the Romans, which yet ended in almost an utter extirpation of the Iewish Nation, these things not pertaining to our present design, are to be enquired into among the Histories of that Age. We will now return to the Ecclesiasticall affairs of Brittany hapning in this time, which though of small moment, are not therefore to be omitted.

A. D. 124. IX. CH.IX. CHAP.

A. D. 124.1. TOward the beginning of the Empe­rour Hadrian's raign dyed the Brittish King Coellus. Leaving for his successour his Son Lucius, a child then of ten years old, who imitating the acts of his Father, possess'd the affections of his subiects, being esteem'd as a se­cond Coellus. Westmona­steri [...]s. ad an. [...]. 115. The reverence and love which his Father bore to the Romans seems to have been the cause that he gave him a Roman name, which being derived from Lux (Light) hence the Brittains called him Lever Maur, or a great Brightnes, by reason of the ioy he brought to his Father, being born to him in his old age, in the thirty seaventh yeare of his raign, as likewise to the whole Kingdome which esteemd it a great happines to enjoy a successour to their most beloved King.

2. But Divine Providence seems to have had another design in the appointment of this Kings name, intending it for an Omen of that heavenly Light, which in this Princes time and by his procurement was commu­nicated to the whole Kingdom. But this most signall blessing arrived not suddenly. Though King Lucius, imitating his Fathers benignity, express'd much kindnes to the Christians, yet he quitted not the supersti­tion of his Forefathers till after many Vo­cations sent him from God, and many invitations and preparations which by Di­vine Providence occurring in his time, disposed him by little and little to sub­mit his neck to the easy and most happy Yoke of Christ. What those preparations were, we shall set down in their due place.

3. Our Brittish Historians, Gildas and Nen­nius, mention a message sent to the Brittains by Pope Evaristus in the latter end of Traians raign, exhorting them to the embracing of Christian Faith. An occasion and advantage for such a message may seem to have been taken from Traians mitigating the persecu­tion formerly rais'd by him against the Christians, A. D. 141. for which purpose he sent his Edicts into all Provinces. No wonder ther­fore if that Holy Bishop layd hold of this opportunity to recommend that Religion, whose innocence was approved by its greatest persecuters.

4. Yea moreover Albertus Krantzius a late German Writer, Krantzius. from what Monuments it does not appeare, affirms that King Lucius obtained from Pope Alexander the successour of Evaristus, that the Christian Faith should be preached in this Isle. Which if it be true, we may reasonably impute the occasion of it to the Emperour Hadrians Edict published for the ceasing of persecutions against the Christians. Now that this Holy Bishop did readily comply with so desirable a request, and consequently send Apostolicall men to propagate the sacred Verities of our Christian Faith, Broughton. cent. 2 cap. 3. some Writers doe hence collect, because about these times our Ecclesiasticall Annalls doe take notice of the coming of S. Timotheus and S. Marcellus with others into Brittany, concerning whom we shall treat shortly.

5. Moreover in the most ancient Monu­ments of Burton Abbey we find, A. D. 141. that in the yeare of our Lord a hundred forty and one there were baptised in Granta (after­ward call'd Cambridge) nine Doctours and schollars. Now whether this so memo­rable & publicka Ceremony was performed by any of the Preachers sent by Pope Alexan­der, is not mention'd in these Monuments. However this is confidently ave [...]ed by Gildas, Gild. de Excid. That the Christian Faith did from the beginning entirely remain in Brittany till Dio­cletians persecution. Which saying of Gildas, as Bishop Vsher well observes, was seasonably recorded by him, Vsser. Primord. fol. 52. least any one should thinke that before the conversion of King Lucius, Christian Religion brought into Brittany by the Apostles and their Disciples, had been utterly extin­guished.

A. D. 147. X. CHAP.X. CHAP.

1. TO the Emperour Hadrian succeeded Antoninus Pius adopted by him: A. D. 142 Capitol. in Antonin. c. [...]. In the beginning of whose raign the Northern rude Brittains took the boldnes to break through the wall rais'd by Hadrian for their restraint, and after a hostile manner made in roads into the Roman Provinces. For the repressing of whom Lollius Vrbicus was by the New [...]mperour sent into Brittany to govern the Roman Army: who easily quietted those commotions, and moreover drove back the Brittains within their former bounds, at Edinborough, where he rais'd a new Wall, in the same narrow space between the Eastern and Western seas, where formerly Iulius Agricola had for the same purpose built se­verall forts at convenient distances. From which wall the Emperour Antoninus in his Itinerary reckons the utmost limits of the Empire.

A. D. 147.2. A few years after, the Brigantes (in Yorkshire) upon what provocations it is un­certain, began [...]umults, and both by Sea and land invaded the Ordovices (in North­wales) a Roman Province. Which injury the others likewise repayd in the like man­ner. Hereupon Lollius Vrbicus the Roman Pretor, least this flame of dissention should spread further, timely put both his army and Navy in readines. Himselfe lead his Army by land, and Seius Saturninus com­manded at Sea: Thus in a short time all differences were composed, and the Brigan­tes, who first began the sedition, received condign punishment.

3. Though these two Tumults in Britta­ny are by the Writers of those times only sleightly and summarily described, yet it seems they were full of danger and hazard to the Romans, otherwise the Emperour An­toninus by whose directions and authority the war was managed, would not have as­sumed the Title of Britannicus, as a conque­rour of Brittany, which Title notwithstan­ding we find ascrib'd to him.

XI. CHAP. A. D. 160. XI. CHAP.

1. IN the nineteenth year of the Empe­rour Antoninus, A. D. 158. being the one hun­dred fifty eighth yeare of our Lord, Pope Pius the first of that name succeeded Hi­ginus, the Successour of Pope Alexander. He was the first who by a Decree establish'd the observation of Easter, or the Feast of our Lord's Resurrection on a Sunday, in opposition to the Iudaizing Christians in the East, who pretending a Tradition from S. Iohn the Evangelist, kepd it precisely on the fourteenth day of the first Moon in March. This▪ we mention here because some Modern Protestants pretending that our ancient Brittish Christians conform'd themselves to the Eastern, not Roman cu­stome, doe therfore infer that this Island received the Christian Faith, not from Rome, but the East: Which controversy shall be examined in due place.

2. Our Ancient Ecclesiasticall Monuments make mention about this time of S. Marcellus a Brittain born, and a zealous Apost [...]licall Preacher of the Faith in Brit­tany. Martyr. Ang. 4. Septemb. Concerning whom our English Martyrologe testifies that he gathered into a flock the remainders of those who had been converted by S. Ioseph of Arimathea and his companions, confirming them in the same Faith.

3. This S. Marcellus was afterward or­dained Bishop of Tongres and Triers. Miraeus in [...]ast. Bolg. 7. Iunij. Catalog. Epis. Tre [...]irens. For be­fore Constantins time, saith Miraeus, those two Citties were govern'd by one Bishop. In the Annals of which Church we read, that Saint Lucius King of Brittany was made a Christian, and baptised by this Marcellus a Teacher of the inhabitants of Triers. In­deed it is not unprobable that King Lu­cius might have been instructed in the verities of Christian Religion [...], and well disposed to the Profession of it by this Saint: but there are far more authen­tik testimonies demonstrating that he was baptised by Fugatius and Damia­nus sent from Rome by Pope Eleutherius, as shall be demonstrated herafter.

[Page 43] A. D. 161.4. This holy Bishop was the first Brittain which suffred Martyrdom, out of the Island, as S. Alban was the first that suffred within it. Mart. Angl. 4. Sept. He is commemorated in our Martyrologe on the fourth of September, and in the Gallican Martyrologe he is celebrated with an illustrious Elogy. This his Martyrdom hap­ned many years after this time, in a great persecution rais'd against Christians during the raign of Antoninus his Successour, Mar­cus Aurelius, when he was absent from Rome, and gone into the Eastern parts then in commotion after he had finished the German warr.

XII. CH.XII. CHAP.

1. TOgether with S. Marcellus there came from Rome another illustrious Saint of Noble Birth and plentifull fortunes, all which notwithstanding he despis'd and re­linquish'd that with more freedom he might preach Christ crucified: This was S. Timotheus, the son of Pudens a Roman Sena­tour, and of his wife, suppos'd by many to have been the famous S. Claudia, the Brittish Lady, concerning whom we have already treated. He was Brother to Novatus and to S. Pudentiana and S. Pr [...]xedes, whose memories are anniversarily celebrated by the Catho­lick Church.

2. The coming of S. Timotheus is a con­siderable proof that his Mother was a Brit­tain: and for that reason the whole family may iustly challenge a place in this History. And because he survived the rest, we will breifly set down what we find in the Eccle­siasticall Office touching the two Holy Si­sters.

Bre [...]. Roman. 19. Ma [...]j. A. D. 161.3. Pudentiana a Virgin, daughter of Pudens a Roman (Senatour) with admirable piety pra­ctising the duties of Christian Religion, together with her sister Praxedes, sold her patrimony, and distributed to the poore the mon [...]y arising from thence: giving her selfe wholly [...]o fasting and prayer. By her endeavours and zeale her whole family, consisting of ninety six persons, was conver­ted to the Faith, and baptised by Pope Pius. And wheras by an Edict of the Emperour Anto­ninus publick Sacrifices of Christians were for­bidden, the Holy Pope celebrated the Di­vine Mysteries together with other Christians in the house of Pudentian [...]: who kindly en­tertained them all, affording them all things necessary for their sustenan [...]e. Thus continually employing herselfe in these offices of Piety she departed out of this life, A. D. 162. and on the four­teenth of the Calends of Iune (in the year of our Lord one hundred sixty and one) she was buried in the Sepulcher of her Father in the Coemitory of Priscilla situated in the Sa­larian way.

4. Priscilla here mention'd, by whom a Coemitory or common place of buriall for Christians had been bestow'd, was the Mother of Pudens and Grand-mother of this holy Virgin. From her probably it was that her Mother Claudia, took her name. For as she being a Captive attending King Caractacus when he was taken prisoner by Ostorius, she changed her Brittish name into Claudia, out of regard to Emperour Claudius: so being maried to Pudens she it seems once more changed it for another, peculiar to her husbands family.

XIII. CHAP. XIII. CH.

1. THe next yeare followed the death of Pudentiana's Brother Novatus. A. D. 162. Concerning which the ancient Ecclesia­sticall Monuments have still preserved a letter written by the Holy Preist called Pastor, directed to S. Timotheus then absent from Rome, and employed in the Aposto­lick Office in Brittany: the tenour of the Letter is as follows:

3. To this Letter S. Timotheus his Answer follows, though short, yet full of piety and perfum'd with the simplicity and Christian Charity of that age. Timotheus to his Brother and fellow preist Pastor, and to his most holy Sister Praxedes, health. We being desirous in all things without delay to expresse our service, beseech your holines to recommend us to the Memory, and intercession of the Holy Apostles, the holy Bi­shop Pius, Prelat of the holy Apostolick See, and all the saints. I your humble servant perusing the letter you were pleased to direct to mee, am more abundantly filled with ioy: For my soule always was, and still continues resigned to yours. Wherfore your Holines may take notice, that the same is pleasing to us your servant, which was agreable to our Brother Novatus, namely that what he bequeathed to mee, should be at the disposition of the holy Virgin Praxedes: and there­fore hereby you have full power to employ the said legacy which way soever shall be thought good by you and the said holy Virgin.

4. Now what was the successe of this holy negotiation appears in the ancient Acts of the same Pastor in these words, Act. Pastor. Having ther­fore received this Epistle, we were filled with ioy, and presented it to the Holy Bishop Pius, to be read by him. Then the blessed Bishop Pius gave thanks to God the Father Almighty. At the same time the holy Virgin of our Lord Praxedes, ha­ving received such power (from her Brother Timotheus) humbly besought the Blessed Bi­shop Pius that he would dedicate a Church in the Baths of Novatus, at that time not frequented: because in them there was a large and spacious Edifice. To this request Bishop Pius willingly yeilded, and dedicated a Church in the Baths of Novatus at Rome in the street calld The Brick­layers street, where likewise he constituted a Ro­man Title, and consecrated a Font for Baptism on the fourth of the Ides of May.

5. These Bathes here named from Nova­tus, have elsewhere their title from S. Ti­motheus, being situated on the Mountain at Rome call'd Viminal. To this place it was, before a Church was solemnly consecrated, that Christians usually repaired, but pri­vately, for the celebration of holy Christian Mysteries: as we find in the Acts of S. Iustin the Philosopher and Martyr: For being exa­mined by the Prefect of Rome concerning the place in which the Christians made their Assemblies, his answer was, I have hi­therto had my abode near the house of one Mar­tius, at the Bath named The Timothin-bath. For which Assemblies, Act. Iustin. ap. Bar. A. D. 165. having been forbid by the Emperour, the same Iustin four years after suffred Martyrdom.

6. Now Wheras in this relation made by the holy Preist Pastor, there is mention of a Roman Title constituted by Pope Pius; we may observe that in the first infancy of the Church, those who were ordained Preists to celebrate Divine Mysteries, were not confined to any fixed residence, but exercised their function in severall places, as occasion presented it selfe: But about the year of our Lord one hundred and twelve S. Evaristus Pope assign'd to each Preist a peculiar Cure and Parish in Rome, which were called Tituli, or Titles, so named from the Ensigns or Marks set on the places where they assembled: which in the ancient Churches were Crosses, erected to signify that such buildings were appropriated to Christian Worship.

A. D. 166. XIV. CH.XIV. CHAP.

1. THE same yeare with S. Novatus, did the Emperour Antoninus likewise end his life: A. D. 163. to whom succeeded Marcus Aurelius, call'd the Philosopher, and Lucius Verus: so that the Roman Empire was joyntly governed by two persons, with equall authority.

A. D. 164.2. In the second year of the raign of these Emperours dyed the holy Virgin Praxedes. Concerning whom thus the Holy Priest Pa­stor continues to write: Two years and eighteen days after this Church was dedicated, there was a great persecution rais'd against Christians, to the end to force them to worship Idols: and many were crown'd with Martyrdom. Now the holy Virgin of our Lord Praxedes, being fervent in the Holy Ghost, secretly conceal'd many Christians in the sayd Title, or Church: whose bodies she strengthned with food, and their minds with ex­hortations proceeding from Gods spirit. Then in­formation was given to Antoninus (that is, M. Aurelius) that Christian assemblies were made in the house of Praxedes. Who sent Officers and layd hold on many, among which was Symitrius a Priest, with twenty two more: All which he commanded to be put to death in the same Title, without any examination. Whose bodies the bles­sed Virgin Praxedes took by night, and buried them in the Coemitery of Priscilla on the sea­venth day of the Ides of Iune. After this the Holy Virgin became much afflicted in mind, and with many groans prayd unto our Lord that she might passe out of this life; whose prayers and teares found accesse unto our Lord Iesus Christ. For on the thirty fourth day after the Martyrdom of the foresaid Saints the consecrated Virgin went unto our Lord, on the twelfth of the Calends of August. Whose body I Pastor a Priest buried next to her Father in the Coemitery of Priscilla in the Salarian way: where at this day the Prayers, and devotions of Saints are frequently exercised.

3. This persecution was begun cheifly at the instigation of Heathen Philosophers, espe­cially the inhuman, beastly Sect of the Cy­nicks. For by reason of the Emperours stu­diousnes and profession of Stoicall Philo­sophy, such persons had easy admittance to him. Among whom Tatianus a learned Chri­stian in that time takes notice of one infa­mous Cynick called Crescens, whose vanity, luxury, cruelty and profanenes is well de­scribed by him: and S. Iustin Martyr in his Oration publickly pronounc'd before the Se­nat, mentions the same Cynick with con­tempt and indignation: as it were prophe­cying his Martyrdom following, and procu­red by those Sycophants.

XV. CHAP. XV. CH.

1. THus we have the summe of what is in Ecclesiasticall Monuments deli­vered touching three holy children of Pu­dens a Roman Senatour, and his wife Claudia Priscilla: in the Acts of whom our Nation has an interest, partly in regard of their Mo­ther a Brittish Lady, as likewise their Brother S. Timotheus, who besides his generall Apo­stolicall Office exercised in this Island, had no doubt a great influence in disposing King Lucius to the embracing of our Christian Faith.

2. Now besides this generall Character of this our Saint, there is little extant touching S. Timotheus, but only that the year after his devout Sister Praxedes death, he return'd to Rome, where also he became a happy prey to those sensuall savage Philo­sophers, and in the following year gloriously ended his life by Martyrdom, together with another worthy companion called Marcus. Rom. Mart. 24. Mar. This appears both in the ancient Roman Martyrologe on the twenty fourth of March, as likewise an Epistle written by the Holy Pope Pius to Iustus Bishop of Vienna in France.

3. The Copy of which Epistle is as fol­loweth: Epistle of P. Pius. Pius Bishop of Rome to his Brother Iu­stus Bishop. Before thou didst depart from Rome, our Sister Euprepia, if thou doest well remember, assign'd the Title of her house for maintaining the poore: where we abiding with our poore bre­thren doe celebrate Masses. Now we are desirous to be informed concerning thy affairs, most happy Brother, since thou tookst thy iourney to that Se­natoriall Citty of Vienna: as likewise with what successe thou hast spread abroad the seed of the Gospell. Those Priests which had their first edu­cation from the Apostles, and have continued to our dayes, with whom also we divided the care of preaching the word of Faith, having been call'd by our Lord, doe now repose in their eternall man­sions. Saint Timotheus and Marcus have ended [Page 46] their dayes by a happy conflict. Take care, dear Bro­ther, that thou follow them by imitating their zeale, and freeing thy selfe from the chains of this world. Make hast to obtain with the Holy Apostles the everlasting palm of victory: that palm which S. Paul attain'd by a world of suf­fring; and S. Peter also, from whom the Crosse it selfe could not take the love of Christ. Soter and Eleutherius, worthy Priests salute thee. Salute the Brethren who live with thee in our Lord. Cherinthus, Satans prime Minister, seduces ma­ny from the Faith. May the Grace of Christ dwell for ever in thy heart.

4. In this Epistle we see what a generall care this holy Bishop expresses, and how his solicitude for the salvation of soules is not confin'd to Rome or Italy only. As like­wise how he professes that he divided the care of propagating the Gospell to Priests subordinate to him. So that it cannot be doubted but that S. Timotheus his employ­ment in our Lords Vineyard in Brittany pro­ceeded from his care, and was accompanied with his benediction. A further proof whereof is afforded us in another letter of his to the same Iustus Bishop of Vienna, which we here set down.

A second Letter.5. Pius Bishop of Rome, to his Brother Iustus Bishop, health. Attalus is arrived here, bring­ing with him the Epistles of the Martyrs there: whereby he has fill'd our hearts with inestimable ioy for their triumphs. He acquainted u [...] that our holy Collegue Verus has victoriously trium­phed also over the Prince of this world: and that thou art seated in his place in the Senatoriall Citty of Vienna, being cloathed with Episcopall Vestments. Be carefull therefore faithfully to discharge in our Lord the Ministery which thou hast received. Let not thy diligence be wanting decently and reverently to bury the bodies of the Martyrs, as the members of Christ: for the A­postles treated S. Steven. Visit the prisons of the Saints, and take care that none of them loose the fervour of their Faith. Approve holy Martyr­doms by the light of the Holy Spirit in thee. Encourage and encite them to continue constant in the Faith. Let the Priests and Deacons ob­serve thee, not as a Master, but as a Minister of Christ. Let thy piety and holines be a protection to the whole congregation under thee. Our bre­thren, whose names Attalus will acquaint thee with, are freed from the Tyrants cruelty, and now rest in our Lord. Pastor the Preist hath built a Title (or Church,) and is happily dead in our Lord. Know, O most blessed Brother, that it has been revealed to me, that the end of my life ap­proaches shortly. One thing I earnestly begg of thee, that in the holy Communion thou wilt not be unmindfull of me. This poor Senat of Christ at Rome salutes thee. I salute the whole assembly of Brethren with thee in our Lord.

6. That which this holy Pope mentions of his approaching death, A. D. 161. was by the event prov'd to have been a Divine revelation, for the year following he was crown'd with Martyrdom, after he had sate ten years: And Anicetus a Syrian succeeded him. A. D. 170.

7. As touching that advice concerning the Bodies of Martyrs, severall examples of those Primitive times demonstrate, that what he there advises, was no superstitious invention of his own, as our Modern Separa­tists doe call it, but a duty received from the Apostles. Such reverence did the Church of Smyrna expresse to the Relicks of S. Poly­carpus, who was martyrd two years after S. Pius: as appears in their Epistle relating the circumstances of his blessed death. The ma­licious Iews would have perswaded the Ro­man President to have refused the holy Mar­tyrs body to the Christians of Smyrna, least, sayd they, Euseb. Hi­stor. lib. 4. [...]ap. 14. they should forsake their crucifica God, and worship Polycarpus for a God: for these miscreants could not distinguish a sa­cred Veneration due to holy Relicks, from that Supreme adoration, which belongs only to God: But those holy Primitive Christians were better instructed, Ib. for thus they write; We (say they) have reposed the bones of Poly­carpus, more valuable to us then precious stones, and purer then gold, in such a place as is decent and becoming: Where being all of us assembled, God will give us the grace to celebrate with all possible joy and exaltation the day of his Martyr­dom, as being indeed the day of his more happy Nativity.

XVI. CHAP. XVI. CH.

1. IN the eighth yeare of the raign of M. Aurelius and L. Verus, A. D. 170. the Northern part of the Empire, especially in Germany and Brittany, was cruelly agitated with tem­pests of seditions and wars. Capitoliu. in Aurelio. In Brittany the Northern Province of the Ottadini (about Berwick) broke out into open rebellion: for reducing of whom Calphurnius Agricola was sent into the Island, upon whose ap­proach the rebels quickly submitted. And all that remains besides to keep alive his Memory, is an Inscription upon a Pillar rais'd by A. Licinius, wherein Calphurnius Agrico­la's name is engraved: Which Pillar is de­dicated to the Syrian Goddesse ( Dea Syria,) worship'd, it seems, by the Romans in that place. Seld. de D [...]s Syr. 2. cap 2. Concerning which Goddesse the rea­der may consult our learned Mr. Selden in his Treatise of that argument.

2. But the German war was more lasting and doubtfull: which not belonging to [Page 47] our present design, A. D. 180. the relation of it must be sought for in the Roman Historians of this age. Yet one circumstance in it, conducing much to the glory of Christian Religion, must not be omitted. Which was the saving of the Emperour and the whole Roman Army, not only from a certain destruction by the Ger­man Nations, A. D. 176. (the Marcomanni, Catti, &c.) by whom they were inclosed, but from a more irresistible enemy, extremity of thirst: All this obtain'd by the Prayers of Christian souldiers, not only interrupted all persecu­tion of them, but obliged the Emperour by his publick Letters sent into all Provinces to professe his gratitude for so eminent a de­liverance.

3. The particular circumstances hereof we shall refer to the following Book, the argument whereof will be the happy and glorious conversion of our Brittish King Lu­cius to the Christian Faith: To effect which, this so wonderfull, publick and unquestio­nable a miracle, no doubt much conduced. Now this conversion having been perfected in the beginning of the raign of the Empe­rour Commodus, who succeeded his Father M. Aurelius, which was four years after this stupendious deliverance of the Romans, our Ecclesiasticall Monuments afford us little for the furnishing that space of time. There­fore we will onely adde, for a distinct clea­ring of Chronology, the succession of the Bi­shops of Rome since the last mention'd Pope Pius the first of that name.

4. To Pope Pius therefore, having sate somewhat more then nine years, and dying in the year of our Lord one hundred sixty six, succeeded S. Anicetus, to whom after nine years succeeded S. Soter [...], who having for the space of five years filled the Chair of S. Peter, had for his next Successour S. Eleu­therius in the year of our Lord one hundred and eighty: in the third year after whose assumption to the Apostolick dignity King Lucius, A. D. 180. then an old man, for he had raigned fifty eight years, by Gods mercy and grace, had his youth renew'd like an Eagle, being born again by Baptism, and made an heyr of an everlasting Kingdom.

I. CHAP.I. CHAP.

1 KING Lucius had now gover­ned the Brittains almost three­score years, having begun his raign in the tenth year of his age, when Almighty God at last subdued his heart to the beleif and obedience of his Go­spell. It may perhaps seem strange he should hold out so long against the Truth: but yet if we consider the tenaciousnes of humane nature to inveterate customs, especially such as are agreable to flesh and blood, and like­wise the horrible scandals and prejudices which then were cast on Christian Religion, which even without such prejudices, is ex­tremely contrary to our naturall inclina­tions, it is to be esteem'd no lesse then mira­culous, that a great King in such times as those were, should have the courage to be the first example, and this in his old age, of submitting a Scepter and Crown to the spiri­tuall Scepter of Christs Kingdom.

2. Besides his so long experience of the innocence, humility, patience and peace­able dispositions of his Christian subjects, we may suppose the principall Motives indu­cing him to yeild at last to the exhortations of many Apostolick Preachers, such as were S. Aristobulus, S. Marcellus, S. Timotheus, &c. to have been two; First the Testimonies that the Emperours themselves, though other­wise Enemies to the Christian Faith, gave to the Professours of it: Next the wonderfull testimony that God gave thereto by rescuing the then raigning Emperour from unavoy­dable destruction by the prayers of his Chri­stian souldiers.

3. As touching the former Testimonies of Emperours, they are the more weighty, be­cause given not out of any worldly respects, but purely out of a conviction of the inno­cence of poor persecuted Christians, after all severity, rigour and cruelty had been used toward them to force them to renounce their Profession. Moreover these Emperours were not such as Nero, Vitellius or Domitian, whose favour to Christianity would have been a disgrace and prejudice to it: But Princes venerable to the world for their pru­dence, courage, and zeale likewise to their own superstition; Such were Nerva, Trajan, Hadrian, Antoninus Pius, and Marcus Aurelius.

[Page 50] A. D. 181.4. We will here insert onely one Edict of the Emperour Antoninus, by which we may gather the tenour of the others. It is extra­cted out of the Writings of S. Iustin the Phi­losopher and Martyr, who then flourished. The form thereof is as followeth.

5. The Emperour Caesar Titus Aelius Hadria­nus Antoninus Pius Augustus, Highest Preist, this fifteenth time possessed of the Tribunitiall Power, and this third time Consul, Father of his Countrey. To the people of Asia, Health. I am assured that the Gods will not permit those men to lye hid in obscurity, who refuse to pay due ho­nour and worship to them: for they themselves will far more severely punish such, then you can. And you doe not consider that by molesting and tormenting those men whom you call impious, and charge as enemies to the Gods, you thereby doe the more confirm and encrease their Religion. For to them it is a thing more desirable to be ac­cused as criminall, and to lay down their lives for their God, then to enjoy the present life with worldly contentment. Hence it comes to passe that by exposing their lives in this manner they obtain over you a more illustrious Victory, then if they should perform whatsoever you require of them. Now as concerning the Earth-quakes which both in late times, and at this present also do happen, I judge very reasonable to give you some admonition. Whensoever such calami­ties befall you, you are presently disheartned and in despaire, and you impute to their Religion, as if it alone was the cause of all misfortunes hap­ning to you. On the other side, whensoever any such accident befalls them, they are thereby in­cited to a more constant and firm trust in God: Whereas all that while you either loose all know­ledge of God, and utterly despise all sacred du­ties, not only refusing to pay the worship and service due unto the Deity, but greivously vexing, and to the death pursuing those who doe observe and reverence him. Now severall Magistrats and Governours of our Provinces have heretofore written letters in the behalf of those innocent men to our most holy and deified Fa­ther Hadrian. To whom his Answer and Re­script was, That no further trouble or molestation should be given to those men, except they should otherwise be found guilty of any crime, or that they had a design prejudiciall to the Roman Em­pire. Many have likewise written to me in their favour, to whom my Answer was, That I assen­ted to the Ordinance and Will of my late Father, And my pleasure is, That if any shall hereaf­ter offer any injury or vexation to any Christian, upon this account that he is a Christian, the per­son so persecuted, though he be found to be indeed a Christian, shall be presently acquitted: and his accuser shall undergoe a just and due punishment.

6. This Edict though in this Copy dire­cted only to the Eastern Provinces, where the malice and petulancy both of Iews and Gen­tiles, Enemies to Christianity, was more vio­lent, yet no doubt had its effect in all other places also: For besides that the cause of Christians was every where the same; Edicts of this nature were sent over the whole Em­pire, as we shall see in another of the same nature published by M. Aurelius, and pre­sently to be produced. And however, all Christians no doubt would be zealous to make use of the advantage that such Edicts gave them to justify their Religion, and clear it from all prejudices cast upon it: For what could the most learned among the Christian Writers in their Apologies invent more ho­nourable and more advantageous to recom­mend the Christian Faith, then this Heathen Emperour here published to all the world? It cannot therefore be doubted, but that such Testimonies from Enemies of such Authority had great influence on the minds of all considering moderate Heathens, though other­wise lesse disposed to embrace the Truth then King Lucius was, who from his Ance­stours inherited a spirit not only of civility and courtesy to all, but likewise of a par­ticular kindnes and liberality to Christians.

II. CHAP. II. CHAP.

1. BVT another far more powerfull and efficacious Testimony to the Truth did Almighty God himselfe at this time give to all mankind, by delivering not the Emperour alone, but his whole Army, yea in a manner the Empire it selfe, upon the pray­ers of his Christian servants, from destru­ction otherwise inevitable.

2. The state of the then present affairs and danger is thus described by Dio a Roman Historian living in those times, Dio in Mar­c [...]. lib. 71. and a bitter enemy to Christians; The Emperour Marcus (saith he) after many and great battels fought in Germany, and no small dangers undergone, at last subdued the Marc [...]manni and Iazyges. After which arose a new and sharp war against a Nation called Quadi: From which war ensued a Victory to the Romans, happy beyond their hope, being in­deed obtained by a miraculous favour of God: For the Romans in the midst of the battel being brought into extreme danger, were saved after a wonderfull manner, & meerly by a special Divine [Page 51] assistance. For being narrowly enclos'd on all sides by the Quadi, though, where the places were com­modious, they fought valiantly▪ yet the Barbarous Enemy delayd the deciding the busines by a ge­nerall battel, hoping, without the hazard of a com­bat, to see them be destroy'd by the extremity of heat and thirst: For by the advantage of their multitudes having seised on all passages, they had so shutt them in, that they could not come to any water. Now the Romans be [...]ng brought into these extreme difficulties, and tormented both with diseases, wounds, a burning heat of the Sun and intolerable thirst, so that they could neither fight, nor draw off from the place, but were forc'd to stand still in their arms exposed to the fiery beames of the Sun: On a sudden there was a gathering together of many clouds, from which descended wonderfull great showres of raine refreshing the Romans, which could be imputed to no other cause, but a speciall imme­diate favour of God.

‘ Ibid.3. Thus writeth Dio: and hereto adds, that the Romans being encouraged by so unexpected an assistance of heaven, va­liantly set upon their enemies astonish'd at such a miracle, who immediately fled, and in their flight as many were kill'd by lightning, thunderbolts and stones fal­ling from heaven, as with their enemies swords. So that it was notorious to all the world that this so great deliverance and victory was the work not of men, but God only.’

4. Now though evidence hereof extor­ted from Dio a free confession of Divine goodnesse, yet his malice and envy against the Christians incited him to attribute this Miracle rather to Magick more powerfull then his God Mercury, then to the true God of the Christians. For to the forecited ac­count, he adds this conclusion: Dio ibid. The report is (saith he) that a certain Egyptian Magi­cian called Arnuphis, who was then attending on the Emperour Marcus, did by Magicall arts invocate Mercury, especially that Deity which rules in the aire, and other Demons, and by their assistance forcibly procured such showres. But X [...]philin the abridger of his History, e­vidently convinces this imposture, Xiphilin. ibid. by shewing first that the Emperour was never ad­dicted to the delusions of Magick, or affected with the society of the Professours of such arts: And afterwards declaring the true circumstances of the matter, to this effect: Marcus, saith he, having in his army one Legion consisting of soul­diers which came from Melitine (in Armenia) and were all of them worshippers of Christ: There came to him, being in great feare what would be­c [...]me of his Army, and at a losse what course to take, the Pre [...]ect of his Pretorian [...]ands, who told him, That there was nothing so difficult but those which were called Christians could obtain from God: of which Profession there was then present in the Army one entire Legion. Marcus being thus informed, desired the Christians to make supplication to their God in behalf of the Army. Which assoon as they had done, God immediately granted their prayers, and with the same showres destroyed the Enemies, and refresh'd the Romans. Hereupon Marcus wonderfully astonished with these things, by a publick Edict honour'd the Christians, and called that Legion the Thundring Legion. And to this effect an Epistle written by the Emperour himselfe is extant to this day.

5. This was the true Narration of this wonderfull deliverance, which is confirmed by the Testimonies of severall learned Chri­stians in their publick Apologies for their Re­ligion immediately after that time, such were Apollinaris ▪ Bishop of Hierapolis cited by Eu­sebius, and S. Gregory Nissenus, Euseb. hist. G [...]rg. Niss. in oration. in 40. Martyr. Tertull. A­pol. c. 5. ad Scapul c. 4. and likewise Tertullian in his works still extant. Which is a proof undeniable of the Truth of these things: because otherwise their alledging of so famous an accident in the times when if their allegations had been false, they might evidently have been convinced of most impudent forgery, this would instead of pacifying, have more enraged their per­secutors against them.

6. But a Witnes beyond exception is the Emperour Marcu [...] himselfe, though a Hea­then, who testifies, not by report or hear­say, but what his eyes had seen: This he does in a publick Letter or Edict in favour of Christians, which he commanded to be sent through all the Provinces of the Em­pire. This is that Epistle mention'd by Xi­philin: the tenour whereof is this:

8. The Emperour not content with cele­brating so advantageously the wonderfull power and goodnes of the true God by Edicts and Writings published to the whole world, proceeded to a yet more illustrious expres­sion of his gratitude: And because Edicts were only in force for the present age, he to eternise the memory of so great a delive­rance, rais'd up in a spacious place at Rome a vast Pillar, on which was graved the whole History, to be read by all future times.

9. Now such a Confession of the impo­tency of the Roman Deities, and the Omni­potency of the true God worshipped only by Christians, a Confession made by the most wise, learned and vertuous Emperour that ever assumed the Title of Caesar, this, no doubt, had a strange influence on the minds of a world of per [...]ons in all the Provinces of the Empire, to incline them to conform themselves to the Emperours judgment, though worldly interests made his practise contradict his judgment. Hence it came to passe that the numbers of Christians wonder­fully encreas'd at this time, and those not only of the vulgar rank, but persons of ho­nour and esteem in the world: as we read in Tertullian, a Christian Writer of the next Age: Tertull. A­prlog. cap. 37. We, says he, who are counted Externs by you, doe yet fill all your places, your Citties, Isles, Castles, Free Towns, Camps, Tribes, Corporations, Palaces, Senats and places of Iudicature, &c.

10. No wonder then if our Brittish King Lucius, so well prepar'd before, having been inform'd (as our Historian Bale writes) by the Emperours principall Officers Trebellius and Pertinax, Bal. cent. 1. cap. 19. sent by him into Brittany, not only of the late miraculous deliverance, but how a great number of the Roman Nobility and Senatours had thereupon given their names to Christ: No wonder, I say, if he being convinc'd in judgment, and not de­terd by the Roman Civill power, at last sub­mitted his neck to the same easy yoke. Magdebur­gens. cent. 2. c. 2. But whereas the Centuriators of Magdeburg mi­staking this passage of Bale, do affirm that Pertinax and Trebellius were themselves con­verted to the Christian Faith, and thereby an occasion of King Lucius his conversion, this evidently contradicts the current of the Ro­man History. Eor Pertinax who in these times was sent the Emperours Lievtenant into Brit­tany, he after the death of Commodus who succeeded M. Aurelius his father, was cho­sen Emperour, and not the least intimation is given by any Historian, that he was affe­cted to Christian Religion. As for Trebellius a person unknown in the History of these times, for he could neither be that Trebellius Maximus, who governed Brittany in the year of our Lord sixty seaven, nor probably that Cneus Trebellius the Emperours Lievtenant here in the year one hundred and eighteen, con­cerning whom we find in no Monuments any ground of suspicion, that either of them became Christians.

11. For this reason we cannot afford him a place among those illustrious persons, concerning whom Eusebius thus writes, Euseb. hist. lib. 5. c. 20. At the same time when Commodus governed the Ro­man Empire, our Religion was brought to a quiet and peaceable state, through all the Churches in the world. Yea moreover the Word of salvation did then so attract the minds of all sorts of men to the holy Religion which teaches the worship of the onely true omnipotent God, Creatour of all things, that at Rome it selfe (and in the Ro­man Empire) very many persons illustrious for their birth, and flowing with wealth, embraced that Truth which brought salvation to them, and [Page 53] moreover drew to the same Holy Profession their whole families and kinred. A. D. 182.

12. By which expression the Historian seems in the opinion of Baronius, Bayon. A. D. 183. n. 3. to have princi­pally pointed at this famous Conversion of Brittany: For, having with all diligence searched into Ecclesiasticall monuments he professes he could could not find out any to whom that passage in Eusebius could be ap­plied, except our Brittish King Lucius, whose name is commemorated in the ancient Martyrologes usually read in Churches. Nei­ther is it any wonder that Eusebius should either be ignorant, or silent concerning the particular affairs of Brittany, concerning which, as may be shewd by many Exam­ples, he treats very negligently. But enough hath been sayd touching the motives pro­bably inducing King Lucius at this time publickly to embrace the Christian Faith: We will consequently declare the manner and order of the said Kings conversion, accom­panied with that not only of his family, but generally his whole Kingdom.

III. CHAP.III. CHAP.

A. D. 182. Rad. N [...]ger in Chronic. A. D. 179. §. 17. Bal [...].1. IF the Ancient History of Elvanus call'd Avallonius (that is, of Glastonbury) mention'd by Radulphus Niger in his Chroni­cle, and [...]ale, who is sayd to have lived in these very times of Antoninus the Philoso­pher, Commodus his son, and Pope Eleuthe­rius, and to have written a Book of the Ori­ginal of the Brittish Church, if this History, I say, were still extant, we might with more assurance proceed in the relation of the particulars touching this most happy conversion of our Countrey: Wheras now we must content our selves with gleaning out of lesse ancient Writers such parcell's as they will afford us to make up the following Narration. Notwithstanding since we can­not charge them with delivering to poste­rity their own inventions, we ought to re­ceive their scattred Records as the Relicks of ancient Tradition, extracted out of Primitive Histories, now swallowd in the gulfe of time.

2. Now in our Narration, that we may approve our sincerity, we will not neglect the iudgment and testimonies of such Mo­dern Writers as have searched into Antiquity, Bale. cent. 1. cap. 19. though otherwise averse from Catholick Re­ligion. Among which thus writs Bale, King Lucius, says he, was it seems, scandalis'd at the meannesse and Poverty of Christ, as the Iews formerly were. For though Christian Religion had for the space of more then a hundred years been propagated through Brittany, yet it seem'd to him deprived of its due splendour, because it had hitherto been administred by simple, poore and contemptible persons: and however, it wanted the Emperiall Authority of Rome to support it. Ther­fore as soon as he was informed by Trebellius and Pertinax, the Emperours Lievtenants, that upon the ceasing of persecution, severall illustrious Romans had embraced it, he then began to en­tertain a more worthy conceit of it. And to the same effect write the Centuriators of Magde­burg, Centur. Magdeb [...]rg. though with some mistake, as hath been observed.

3. This stone of offence, to wit, Po­verty and want of worldly splendour and advantages being thus removed, King Lucius now seriously comparing the Chri­stian Faith with what he had been taught by his Druids, the simplicity and sanctity of the one, with the unclean and inhuman Superstitions of the other, but especially considering the inestimable Promises of eternall Glory and Happines not only proposed, but by evident demonstra­tions establish'd, in the Gospell, to which his own Preists never pretended any claim at all; No wonder if he grew unsatisfied and weary of his former Errours, and willing to admit a further illustration of those verities, with a few beams wherof he had formerly been enlightned.

4. Now, it seems, there not being then in Brittany, or not known to the King, any Ecclesiasticall persons of authority sufficient to establish a new Church, though there wanted not such as had skill enough to per­swade & satisfy him in the Truth of Christian Religion, the principall of which were the foremention'd Elvanus of Avallonia, and Medwinus of the Province inhabited by the Belgae: Hence it came to passe that King Lu­cius, no doubt, by the advice of these holy persons, was oblig'd to seek for a more perfect instruction, and to implore a grea­ter authority for setling the common affairs of Christianity, from abroad.

5. For which purpose though in the neigh­bouring Kingdom of Gaule there were at that time living and famous many holy Bishops, eminent for Piety and learning, the most illustrious among which was S. Irenaeus Bi­shop of Lyons, and shortly after a most glo­rious Martyr: Yet to none of these had King Lucius recourse either for counsell or assi­stance: But ordring his Messengers, to passe through that Nation, he directed them beyond it to Rome, the fountain of all Eccle­siasticall Iurisdiction, and to S. Eleutherius [Page 54] a worthy Successor of S. Peter in the Aposto­lick Chair.

6. Indeed if he had at that time consul­ted S. Irenaeus, [...]ren. l. 3. c. 3. he would have told him what himselfe had taught the world in his Book against Heresies, That to this Roman Church by reason of its more powerfull principality it is ne­cessary that every other Church should have re­course, that is, all faithfull Christians where­soever dispers'd: Because in that Church the Tra­dition derived from the Apostles was safely con­serv'd. Tertullian likewise an Eminent Preist then alive would have given him the same advice, Tertull. in Praescript. cap. 36. Whosoever thou art, saith he, that would'st better employ thy curiosity in the busi­nes of thy salvation, take a view of the princi­pall Churches founded by the Apostles, &c. If Italy be nearest thee, thou maist repaire to Rome, from whence our authority (in Africk) is like­wise derived: A Church it is happy in its consti­tution, to which the (cheif) Apostles together with their blood shed forth the whole doctrine of Christianity. Lastly the security of making that Church the Rule both of doctrin and disciplin would have been excellently de­clared by the foresaid glorious Saint Ire­naeus, Iren. [...]bi sup. saying, By making known the Faith of that cheifest, most ancient and through all the world most renouned Church of Rome, founded and constituted by the most glorious Apostles S. Peter and S. Paul, and by an uninterrupted succession of Bishops derived to our times, we confound all those who any way, either by an unlawfull self-love, vain-glory, blindnes, or or perversenes of opinion doe make separated con­gregation [...] professing other Doctrines. And in consequence, d. ibid. the same holy Father adioyns a Catalogue of the Names of all the Bishops of Rome from S. Peters dayes, the twelfth and last wherof living in his time was this S. Eleutherius, to whom King Lucius ad­dress'd himselfe for a more perfect infor­mation in Christian verities, and to obtain Ordinances and lawes necessary for the con­stitution of a well ordred Church in his Kingdome.

IV. CHA.IV. CHAP.

Vsser in Primord. Eccles. Brit. fol. 4 [...].1. COncerning the message sent by King Lucius to Pope Eleutherius, thus writes Bishop Vsher, I doe not find among our more an­cient Writers what was the principall Motive in­ducing King Lucius to procure and send for from Rome Doctours and Teachers of the Christian Faith. A. D. 183. Onely in a Book belonging to the Monastery of Abingdon I read, That the sayd King having heard the fame of the Sanctity of Preachers at that time living in that Citty, sent his Messen­gers with publick Letters in great expedition, most devoutly and earnestly beseeching the Vene­rable Pope Eleutherius that by his order and will he might be made a Christian. Now no man can be ignorant of the strict alliance and frequent commerce which in those times interven'd be­tween the Brittains living within the Province subject to the Romans, and that Imperiall Citty: So that here there is no necessity that we should recurr to the Primacy of the Roman Bishop.

2. Notwithstanding although this last clause was added on purpose to make the readers beleive that this Kingdom had no de­pendance at all on Rome in Ecclesiasticall affaires, contrary to the foremention'd as­sertion of Pope Innocent the First, and the Traditionary practise of so many ages: we see the testimonies of S. Irenaeus and Tertullian doe evince the contrary: which likewise is more evidently demonstrated in the pursuit of this History.

3. Now as touching the particular In­struction given by King Lucius to his Messen­gers, Antiq. Brit. fol. 4. the Protestant Authour of the Brittish An­tiquities thus declares, King Lucius, saith he, resolued to be inaugurated and solemnly initiated in the Christian Faith by Eleutherius the then Ro­man Bishop. For which purpose be dispatched with Letters and commands unto him two illustrious and eloquent men, Elvanus of (Glastonbury or) Auallonia, and Medwinus of the Province of the Belgae: By whom he requested the Roman Bishop that he would please to direct his Messen­gers and Legats with order to baptise him, being already imbued with Christian Doctrine. He more­over desired that they might bring with them the Roman Laws, according to which he might order and establish both the Ecclesiasticall and Civill state in his Kingdom. But the pious Bishop Eleutherius being much more zealous to propa­gate the Divine doctrin, then to illustrate his own fame, signified to him his inexpressibile ioy for gaining of so great a King to the obedience of Christ, but for the civill ordering of his Kingdome, that his interessing himselfe therin was to no pur­pose. Those Lawes were not necessary for the consti­tution of a Christian Commonwealth, and that in them many things were establish'd which ought not to be observed by th [...]se who professe the Christian Faith, &c.

4. S. Beda having mention'd these requests of King Lucius to Pope Eleutherius, Bed. hist. l 1. cap. 4. add's pre­sently, that he obtained the effect of his pious Petition: that is, for as much as concern'd his further instruction and initiation in Christian Religion, &c. This will appear by the Answer said to be sent by the said Pope in Writing, to this day preserved by our Hi­storian Mathew of Westminster, ▪ the Tenour wherof is as follweth;

6. Thus far doth the said Historian re­late the tenour of this Epistle, 1. Foxe l. 2 fol. 107. l. Speed. hist. in Aurelio. cap. 19. [...]. 3. adding wi­thall by way of Preface, that this was the en­tire form of it: Notwithstanding some Mo­dern Writers further adioyn therto these following passages: Woe to the Kingdom whose King is a child, and whose Princes eat early in the morning. A King is here call'd a child, not for his want of growth and age, but for his folly, injustice and madnes: since according to the King­ly Prophet, Bloody and deceitfull men shall not live out half their dayes, &c. Now by eating in the morning we are to understand gluttony and Luxury: for by Luxury come all perverse and fil­thy things according to King Salomons speech, Into a malevolent soule wisedom will not enter, nordwell in a body subject to sin. A King has his title from governing, not having, a Kingdom. You will be a King as long as you rule well: which if you cease to doe the name of a King will remain in you no longer, but you will leave to be a King, which God forbid. Almighty God give you his grace so to govern your kingdome of Brit­tany, that you may for ever raign with him, whose Deputy you are in the foresaid King­dom. This Epistle, saith Cambden, was dated in the yeare when L. Aurelius Commodus a second time, Spelman. ad A. D. 185. D. Duck de Vsu. I [...]ris Civil. l. 2. p. 344. and Vespronius were Consuls: agreeing with the one hundred eighty third year of our Lord.

7. I was unwilling to forbear transcri­bing this Epistle though I cannot but ac­knowledge that the reasons proving it sup­positious seem to mee very concluding, as containing words tasting of the Norman La­tin and English Lawe: besids there are in it alledged Texts of Scripture according to S. Hieroms Translation, who liv'd two hundred years after Eleutherius: Again Eleutherius speaks to King Lucius in the plurall Number, according to a modern stile, not then in use, when he says, Vos estis Vicarius Dei: And lastly not any of our more Ancient Hi­storians, as Geffrey of Monmouth, Hoveden, &c. doe mention it. But what ever becoms of this Epistle, certain it is that the story of King Lucius his conversion, &c. does not depend on it, but is confirm'd by most Au­thentick Records, and unquestion'd Tra­dition.

V. CHAP. V. CHAP.

1. THis Epistle, if indeed genuine, was brought back by the same Messen­gers whom King Lucius had sent to Rome, El­vanus and Medwinus: and together with them there came two other Holy Men commis­sion'd by Pope Eleutherius not only to in­struct and baptise the King, and those who imitating the Kings good Example, em­braced the Christian Faith; but also to or­der and establish all Ecclesiasticall affairs in the Kingdome. The names of those two strangers were Fugatius and Damianus.

2. The Employment about which these men were sent, argues them to have been sufficiently qualified thereto: And hence it is that our more Modern Historians, both Catholicks and Protestants, Pont. Vi­runn. l. 4. Godvvin de Epist. Win▪ doe not doubt to stile them Prelats (Antistites) and Bishops. For indeed without such a Character and Authority how could they erect Bishop­ricks, consecrate Churches, dispense Orders, &c?

3. It is not likewise without probability what other Writers say concerning our Brittish Messenger Elvanus, that he was consecrated a Bishop at Rome by Pope Eleu­therius. And whereas others contradict this upon a supposition that when he with his companion went to Rome, they were only Cathecumens, not baptis'd before that time: the contrary seems to appear, in that they [Page 56] were formerly Preachers of the Christian Faith both to King Lucius and others: And besids, their Education sufficiently shews their capacity: Pits. [...]at. 2. For, as a late Writer out of ancient Monuments asserts, they were of the number, of S. Ioseph of Arimathea's Dis­ciples, full of zeale to Gods glory according to knowledge, bred up in a contemplative life of Prayer, and Mortification at Glastonbury, where according to the Testimony of Adam Domerham, and Iohn a Monk, Authours of the Antiquities of Glastonbury, The twelve holy men companions of S. Ioseph, Antiq. Glas­ton. and their Suc­cessors in the same number did for a long time lead an Eremiticall life there, and converted great multituds of Pagans to the Faith of Christ. It is therfore very credible that so well a qualified person as Elvanus, was, as Tra­dition delivers, consecrated a Bishop at Rome, since no prejudice therby was done to the Apostolick Canons forbidding Neo­phyts to be assumed to so sublime a degree. As for his Companion Medwinus, the same Tradition informs us, that being endued with eloquence and fluency of speech, he was qualified there also with the Office of a Preacher and Doctour of the Christian Faith.

VI. CHA.VI. CHAP.

1. FVgatius and Damianus being admitted to King Lucius his presence, acquain­ted him with the great ioy caus'd at Rome by his happy conversion, and how in com­plyance with his desire, they were sent by the Holy Pope Eleutherius to administer the Rites of Christianity. And hereupon both the King and his whole family with many others received Baptism according to the course and ceremony of the Roman Church. Thus we read in the Ancient Roman Mar­tyrologe, Martyr. Rom. 26. Maij. Pope Eleutherius brought to the pro­fession of Christian Faith many of the Ro­man Nobility: And moreover sent into Brit­tany S. Fugatius and S. Damianus, who bap­tis'd King Lucius together with his Wife, and almost all his people.

2. The Name of King Lucius his Queen baptised with him, is lost: but in ancient Records the memory of his Sister, call'd Emerita, is still preserv'd, who for her Ho­lines and constant suffring Martyrdom for Christ, ha's worthily obtain'd a place among the Saints. More shall be sayd of her here­after.

3. Now since all Ancient Histories agree that King Lucius was baptis'd solemny ac­cording to the Roman rite: it will be ex­pedient to declare the order and form therof, as may be collected out of the Monuments and Writings of this Primitive age, which was no doubt conformable to the Ordinances of the Apostles, as S. Iu­stin Martyr, S. Irenaeus and Tertullian, living in these times, doe confidently affirm against all Hereticks and innovatours, challenging them all to shew wherin any of the Apostolick Churches, and principally that of Rome, have deserted the ancient Faith and Disciplin established by the Apostles.

4. Now though to the essence and sub­stance of the Sacrament of Baptis'm there be necessarily required no more besides the due Matter, which is Water, the due Form of Words to be pronounced, and a right Intention of him who conferrs it: Yet that besids these there were even in those Primitive times adioyned severall other Sacred and ceremonious rites, very effectuall to apply and imprint the sence and vertue of that Sacrament in the minds of all those who received it, is most evident from ancient Tradition and the Writings of those times: Which additionary Ceremonies were commanded to be used in Solemne baptisms through the whole Church by S. Clement, S. Hyginus, S. Pius and other Pri­mitive Popes, by a prescription, no doubt, from the Apostles, though probably not used every where with due reverence.

5. But though those Ceremonies had not been expressly enioynd by the Apostles, who can iustly deny but that the Church and her Governours, (concerning whom our Lord saith, He that heareth (or obeyeth) you, heareth me) had sufficient authority to render the administration of the Sacraments more solemne and august, by ordaining externall Rites in the celebration of them, as long as they doe not command our beleif of the absolut necessity of them in themselves?

6. Of the sayd Additionary Rites the principall are these, 1. The arming of the person to be Baptised with the sign of the Crosse. 2. The annointing him on the head with holy Oyle: 3. and likewise with Chrism. 4. The solemn blessing of the Water design'd for Baptism. 5. The using of Exorcisms and holy Prayers for the driving away the Enemy of mankind. Of all these Ceremo­nies, at this day banish'd from all Con­gregations, but only the Roman and Greek Churches, and in regard of the first and [Page 57] last, the English Protestant Church, there are evident proofs that they were in use at this time when our King Lucius was baptiz'd.

7. First touching signing with the Crosse, Tertullian is so expresse, even by confession of Protestants, and that not only in Baptism, but a world of other occasions, that it is to no purpose to quote him. This was the Character which distinguishd true Beleivers in that age from Infidells. And particularly with regard to King Lucius, there is to this day extant an ancient Coyn stampd with the Image of this King, his Name LVC. and the sign of the Cross, therby shewing him then to have been a Christian, Vsser. in Prim [...]rd. Ec. Brit. fol. 40. as Bishop Vsher acknowledges. The Medall remains still reserv'd in that Treasure of Antiqui­ties, the Library of Sir Iohn Cotton.

8. Next concerning the ceremony of holy Vnction of the person baptis'd, Tertullian gives an expresse Testimony in his Book cōcerning Baptism, where he also shews it to have been an ancient Tradition, Saying, Being baptis'd and come out of the Water, Tert [...]ll. de [...]. cap. 7. we are an­nointed with consecrated Vnction, in imitation of the ancient Disciplin of the Iews, according to which men were annointed with oyle out of a hor [...] in order to be therby consecrated Preists. By this Ceremony therfore was shewd that all Christians are by baptism made in a sort Kings and Preists, that is, in a spe­ciall manner consecrated to the service of God, Apocalyp. 1. [...]. & 5.20. as S. Iohn saith.

9. Thirdly touching the Benediction of the Water deputed for Baptism, the Lu­theran Centuriators of Magdeburg doe re­late how S. Pius the first Pope of that name did consecrate a Baptisterium (or Font) in the Bath [...] of N [...]va [...]us and S. Timothy mention'd before.

10. Lastly for as much as concerns Exor­cisms, or appointed forms of Prayer effe­ctuall to expell the Devill, not only Ba­ptism (before the receiving of which all the children of men are detain'd under his power, and from which they are freed by this Sacrament onely) but also on other occa­sions, when by Gods most wise and most holy permission sinners, yea and some­times even holy men are given up to be afflicted and possess'd by him. Of such Form [...] of Exorcisms we have a world of witnesses in Antiquity, Tertull. de [...]. Cy­pryan. Ep. 76. O [...]at. lib. 4. as besides Ter­tullian, in S. Cyprian, Optatus, the fourth Council of Carthage can. 7. &c.

11. These Rites were practisd with much reverence in the Primitive Church, nei­ther was it any preiudice or hindrance to the said practise, that they were not commanded in Scripture being commended by the same authority of Tradition that Scripture was. Hence S. Basile who liu'd in the second age after this, most co­piously and elegantly discourses tou­ching these Rites of Baptism against the He­retiks of his time, true patterns of their Modern successours, who would reiect all things not expresly contain'd in Scripture. One passage of his pertinent to the pre­sent purpose wee will here transcribe. Basil. de Spi [...]ritu Sancto cap. 27.28.

12. Among the Doctrins (saith he) which are taught in the Church, some we have delivered in Writing, and again some others wee have received in a Mystery, that is; secretly derived unto us by Tradition from the Apostles. And both these have an equall force and ver­tue to produce Piety in our minds. Neither doth any one that has any small experience in Eccle­siasticall Laws, contradict these Traditions. For if wee shall once presume to reiect the Customs of the Church not delivered in Scri­pture, as if they were matters of small con­cernment, we shall on the same ground, though unawares, condemn likewise those things which are written in the Gospell, and esteemd necessary to our salvation. Or rather we shall endanger to make the whole Do­ctrin of Faith passe for a meer Name and shew, as if it had no Truth and reality in it.

13. Among those things which come to us by Tradition, without expresse Scripture, wee will in the first place take notice of a practise most commonly known to all, and that is the signing with the Crosse those who have professed to place their hope in our Lord. Now which of the Apostles hath taught this in writing? Again what passage in Scripture instructs us in our Prayers to turn our selves toward the East? Likewise as touching the words and Form of Invocation or consecration, when we shew the Bread of the Eucharist and Chalice of bene­diction to the people, which of the Saints hath left them to us in Writing? For wee doe not content our selves with the words rehearsed by the Apostle, o [...] in the Gospell, but besides them we at that time pronounce many others both before and after consecration, which with­out scripture we have received by Tradition, and which we esteem of great moment for con­summation of that Mistery. Moreover we conse­crate the Water of Baptism, as also the holy Oyle of Vnction, yea and the person himselfe who receives Baptism: Now from what Writings doe we all this? Is it not only from a secret and Tacite Tradition? Again severall other Rites practisd in Baptism, as the Renunciation of Satan and his Angells, from what Scripture doe Wee derive them? Doe not wee observe all these things by instruction silently communi­cated to us by our Forefathers, on purpose that idle and curious persons should not know them? And this way of delivering such Myste­rious things was with great wisedome ordained by our Predecessours, who knew very well that by such silence and reservednes there was main­tain'd in the people's minds a reverence and Veneration of these Sacred Mysteries. Besides all this, since those who are not yet initiated by Ba­ptism into the Profession of Christianity, are for­bidden the sight of these Mysteries, what could be more unfitting then that such things should be publishd in writing?

[Page 58] A. D. 184.14. This Testimony of S. Basile touching the Mysterious Rites of Baptism, not invented in his Age, but derived from ancient Tradi­tion, being so expresse; instead of submis­sion of judgment to so venerable an Au­thority, the Lutheran Centuriators of Magde­burg vomit forth their blasphemies against the then certanliy immaculate Spouse of Christ, for thus they write, If all these things ( touching the benediction of the Water and use of Oyle and Chrism in Baptism, Magdeburg. cent. 2. f. 111. &c.) be true, say they, what can be more certain then that in those times the Mystery of iniquity did work in the Roman Church, polluting the simple Form of Baptism? They might haue as well added, in the Greek, in the African, in the Asiatick Churches, for in all these the same Rites were used.

VII. CHVII. CHAP.

1. AFter the administration of Baptism to the King, those holy Men Fugatius and Damianus, together with Elvanus and Medwinus, wholly employ'd themselves in Preaching the Gospell of Christ through all the Provinces of the Kingdom, in dispu­ting against the Superstition of the Druids, and demonstrating the vanity of their Idols, and the abominablenes of their horri­ble Sacrifices. And being attended with the Kings authority and zeale, they broke in peices those Idols, and easily perswaded the Brittains to renounce their ancient Supersti­tions: So that in a short space the Christian Faith and Worship of the only true God came generally to be had in honour and admiration.

2. Hereto Mathew of Westminster adds, that those blessed Teachers, Westm [...]n [...]ster. A. D. having defaced Idolatry in a manner through all Brittany, they dedicated to the honour of one God and his Saints those Temples which had been founded to the worship of many false Gods, filling them with as­semblies of lawfull Pastours. Adding withall, That they constituted in diverse Citties of the Kingdome twenty eight Bishops, which were in subjection to three Arch-Bishops and Metropo­litan Sees. The Prime See was London, to which Loegria and Cornwall was subject, to wit, all the Provinces on the South of Severn, and Wales. The second was Yorck, to which was submitted Deira and Albania, divided from Loegria by the River Humber. The Third was the Citty of Legions, which had Dominion over Cambria or Wales, separated from Loegria by the River Severn. This Citty was anciently seated on the River Osca in Glamorganshire, as the old walls and buildings there doe shew.

3. Thus that Historian: herein following a more ancient Writer, Geffrey of Monmouth: with whom accord severall others men­tion'd by Bishop Vsher. And though he, as likewise Bishop Godwin, call this a vain inven­tion and Dream: as truly they may justly, if by that passage of our Historian were to be understood, that immediatly upon the first Conversion of the Brittains so many Bishops and Arch-Bishops were established in the Kingdom. Notwithstanding we may rea­sonably interpret the meaning to be, That in ordring the Ecclesiasticall Policy of the New Christian Church they, according to the pattern given, not only by the Roman, but all Eastern Churches, design'd a distin­ction of Dioceses and Provinces according to the number and splendour of the respective Citties: So that there being then in Brit­tany twenty eight Citties, Bed. hist. l. 1. cap. 1. as S. Bede says, compass'd with walls, and fortified with Towres and Gates, they ordain'd, that in future times, when the number of Pastours was multiplied, each Citty and Territory be­longing to it should be governed by a particular Bishop: Wheras in the beginning those who were consecrated Bishops, did not confine themselves to one place, but according to occasions and emergent ne­cessities transfer'd their solicituds and exercise of their Pastorall duties from one Citty and Province to another, till in fu­ture times the Harvest encreasing and la­bourers proportionably multiplying, every Bishop and Pastour in his Iuridiction was li­mited to his peculiar flock, with a prohi­bition to exceed his limits.

4. This sence of the forecited Histo­rians seems to be given by the Authour of the ancient Book belonging to the Mo­nastery of Abingdon, Liber Abing­don. ap. Vs­ser. in Primord. Eccl. Brit. fol. 88. quoted by Bishop V­sher, where we read this passage, The Ve­nerable man Pope Eleutherius sent to the il­lustrious King Lucius his Messengers Faganus and Divianus, religious persons, and sufficient­ly instructed in the Christian Faith. These holy men did with great devotion baptize both the King himselfe and his people, who unani­mously embraced the Christian Faith: and with­all destroyed Idols, and built Churches to the worship of God. In a word, these two men in all things seeking the glory of God, and the propa­gation of Christian Religion, decreed that there should be appointed in all places parti­cular Ministers of the Omnipotent God, and that in those Cities where formerly resided Arch-flamens according to the Superstition of the Pagans, in their place should be es­tablish'd Arch-Bishops, and likewise to the [Page 61] ordinary simple Flamens should succeed Bishops. Now at that time there were in the three most famous places, to wit, London, York and the Citty of Legions, ordained three Arch-Prelats, that is, Arch-flamens of the Pagan Super­stition.

5. This distinction and subordination of Arch-flamens and Flamens ▪ though we doe not find mention'd by Roman Writers to have been setled among the Idolatrous Brittish Preists under those Titles: Yet that the Druids had an Order and Degree among them, Caesar. Com­ment. lib. 3. and that there was one Principall per­son who enioyd a Domination over their whole Body, Caesar an eye-witnes of their customs doth acquaint us: From whence necessarily follows, that since one single person could not alone have an inspection over so many subjects so widely dispersed, it necessarily follows that he must have sub­ordinate Ministers to govern in severall places, and to give him an account of the state of their affairs. And indeed without such a subordination it was impossible they should subsist in one Body: insomuch as these blind Heathens have shew'd greater effects of reason and naturall prudence in composing their Congregation, then our Modern Sects, withall their pretended light of Scriptures, have done.

6. These Druid-Preists have the Title of Arch-flamens and Flamens given them, not by themselves, but by our Historians writing of them, in imitation of the Ro­mans, among whom those Titles were in use, so call'd from the Flamen, or flame-colourd Hat wherewith their heads were always coverd These Flamines among the Romans were of severall orders according to the Deities whom they served, as Iupiter, Mars, &c. And each order had a distinct Cheif, and all these cheifs were subject to the Pontifex Maximus, a Title assum'd by the Emperours themselves.

VIII. CH.VIII. CHAP.

1 NOw wheras mention has been made of twenty eight Citties in Brittany, suitably to what our ancient Gildas has written, Gildas. that this Island was strengthned with twice ten and twice four Citties; it will not be a vain Curiosity to enquire what those Citties were which were design'd for the Sees of so many Bishops.

2. To give a full satisfaction to such an enquiry will be no easy matter, considering so great and frequent Vicissitudes of inha­bitants; tongues, governments and warrs, which since these times have succeded in this our Countrey ▪ from all which must needs follow great confusion of names and de­struction of places.

3. Our Ancient Historians have scattringly mention'd severall of them: and particu­larly, Nennius a Monk of Bangor, and the Arch-deacon of Huntingdon, have made a collection of them. But the most exact Catalogue of them is afforded us by the late learned Bishop Vsher ▪ described out of two very an­cient Manuscripts extant in Sir Iohn Cottons Library, which he sayth he cōpar'd with nine Written Copies more in which the old Brit­tish names were se [...] down▪ together with an interpretation of them, Vsserin Pri­mord▪ Eccl Brit. f. [...]9. as followeth.

5. These are the twenty eight Citties of Brittany: all which cannot yet be asser­ted to have been extant, at least under those names, in the dayes of King Lucius: since among them there are severall which took their Title from persons living in af­ter-ages, as Caïr Vortigern, Caïr Casteint, &c. And Caïr Draiton seems to have been a Sa­xon building.

6. Henry of Huntington in the account of them varies somewhat from this, and in the place of some of these omitted by him, substitutes others, as Caïr Glou, that is, Glocester: Caïr Cei, or Chichester: Caïr Ceri, that is Cirencester: Caïr Dorm, call'd by Antoninus Durobrivae, at this day Dorn­ford in Huntingdonshire: Caïr Dauri, or Caïr Dorin, now Dorcester: And Caïr Mer­din, still remaining with the same name, from whence a Province in Wales takes its title. These are the Citties design'd to be the Residences of Arch-bishops and Bi­shops, when the number of Pastors should be so encreased as to supply them.

7. Now whereas here is mention'd the Title of Arch-bishops, we are to take no­tice that that Title was not in use as yet in the Church, in the dayes of King Lu­ci [...]s: but yet the same latitude of Ecclesiasti­call Iurisdiction was from the beginning un­der the name of Metropolitan Bishops. For the Policy of the Church being squared ac­cording to the Civill: as the Governours of Citties which were Metropoles, exerci­sed an Authority over other Citties also depending on them, so did the Bishops like­wise of those Citties over the whole Pro­vinces.

IX. CHAP. IX. CHAP.

1. HOw many of those twenty eight Citties were in those dayes sup­plied with Bishops, is uncertain. A. D. 185. Besides Elvanus consecrated Bishop at Rome, our Ecclesiasticall Records mention only one Brittish Bishop more, called Theanus, the first Metropolitan Bishop of London, where our devout King Lucius built a Church con­secrated to S. Peter, and seated in the place called Cornhill.

2. The truth of this is testified by an ancient Table belonging to the same Church, wherein was this Inscription, In the year of our Lord one hundred seaventy nine, Lucius the first Christian King of this Land founded the first Church at Lon­don, namely the Church of Saint Peter in Cornhill. He established likewise there an Archiepiscopall See, and the prime Church of the Kingdom: and so it continued for the space of four hundred years, till the coming of S. Au­gustin [Page 63] the Apostle of England, &c. A. D. 186. Thus the Inscription.

3. But Iocelinus a Monk of Furnes testifying this holy Prelat Theanus to have been the first Archbishop of this new erected See of London, makes him to be the Founder of this Church, for thus he writes, Thean or Thea­nus is sayd in the time of King Lucius to have built the Church of S. Peter on Cornhill in Lon­don, Iocelin. Furn. being assisted therein by Ciranus the Kings Cheif Cupp-bearer.

4. After Theanus his decease, the time of whose government in that See is uncertain, there succeeded him therein S. Elvanus, who generally is acknowledged the second Metro [...]politan of London. But whether in those times there was in Brittany any Iurisdiction properly Metropoliticall, which must presup­pose an erection of severall subordinate Dio­ceses, cannot by any of our ancient Ecclesia­sticall Monuments be asserted. Vpon which grounds Malmsburiensis saith, Malmsbu­riens. There is no cer­tainty in what place was seated the Archiepis­copall Iurisdiction in the time of the Brittains, before the entry of the Saxons.

X. CHAP.X. CHAP.

1. AFter three years succesfull labours in this new Vineyard of our Lord, A. D. 186. these two Holy Apostolick Preachers Fuga­tius and Dam [...]anus returned to Rome to give an account to S. Eleutherius of the affairs of Brittany. This is testified by our ancient Historians, Geffrey of Monmouth, Roger Wendo­ver, the compiler of the History of Rochester, as likewise a Brittish ancient Poet, taking the name of Gildas, and quoted by Bishop Vsher.

2. But most expresly by Matthew of West­minster, whose words are these: Westman. In the year of Grace one hundred eighty six, the Blessed Pre­lats Fugatius and Damianus returned to Rome, and obtained from the holy Pope Eleutherius a Confirmation of all they had done in Brittany. And having perform'd this, the foresayd Do­ctours came back into Brittany, accompanied with many others; By whose inctructions the Na­tion of the Brittains being confirm'd in tho Faith of Christ became illustrious. The names and Acts of these men are found in the Book which our Historian Gildas wrote of the Victory of Au­relius Ambrosius.

3. That it was the practise of Christian Churches, especially in the West, upon seve­rall occasions to have recourse to the Chair of S. Peter, many examples occurre in the Ec­clesiasticall History, and this even from the beginning of Christianity. We mention'd formerly a Message sent from the Christians of Brittany by S. Beatus to Rome for a more per­fect instruction in the Christian Faith. Sup. lib. 1. c. 5. And about this time of King Lucius, Hieron. de Script. Ec­cles. in Ire­naeo. the Church of Lyons in France sent S. Irenaeus to this Holy Pope Eleutherius for resolving certain Que­stions about Ecclesiasticall affairs, saith S. Ie­rome.

4. This they did partly to shew their de­pendance and subordination to the supreme Tribunal of the Church, as likewise for the preservation of Vnity, of which the Chair of S. Peter was always acknowledged the Center. But the present Church of Brittany having been constituted a Church by the zeale and authority of this blessed Pope Eleu­therius, there was a greater necessity and ob­ligation of recourse to him for the confir­mation of those Ordinances which had been made by his Delegats.

5. Among other memorable passages touching the Answer sent by Pope Eleutherius to this Message of King Lucius, this is one, That Fugatius and Damianus presented the King from him with a Crown blessed by him. This is asserted by a late learned Protestant Lawyer, William Lambard, Lambard. in­ter [...]ges R. Edvvard. who professes that in his search among the Ancient Lawes of England, for many ages hid in darknes, he produced this: adding withall that besides a Crown bless'd by this Holy Pope, he like­wise ordain'd the limits of the Brittish King­dom, and withall prescrib'd the Duty and Right of a Christian King, saying thus, A King being the Minister and Delegat of the Su­preme King, is appointed by God for this end that he might govern this earthly Kingdom and people of our Lord, and above all that he should vene­rate and govern his Church, defending it from all who would injure it: that he should root out of it and utterly destroy all evill doers.

6. Roger Hoveden four hundred years be­fore M. Lambard, transcribing the same pas­sage out of the Ancient Laws of King Edward, onely differs from him in this, That where mention is made of a Kings Office toward the Church, he leaves out the word, Re­gat.

7. As touching the limits of King Lucius his Kingdom, which this Authour saith was prescribed by Pope Eleutherius, whether from thence it came that all the Northern Provin­ces of the Island (afterwards called Scotland, & governed by a King of their own Nation) were subiect to the Ecclesiasticall iurisdiction of the Metropolitan Church of York, cannot [Page 64] now be determin'd. A. D. 188. Polydor Virgil out of an­cient Scottish Records affirms that this subje­ction was (a principio) from the very beginning of Christianity, Polyd. Vergil lib 9. & l. 13. and that the Bishop of Glasco was to receive his consecration from the Arch-Bishop of York (More Maiorum) by an immemoriall custom of their Ancestors. But of this hereafter.

8. One passage more relating to this Answer of Pope Eleutherius, is recorded by Martinus Polonus, Martin. Po­lon. a [...] A. D. [...]88. who writes thus, The fore­said Holy men Fugatius and Damianus by an Apostolicall Mandat of the Pope ordained that Bishops should be placed in those Citties where formerly there were Flamens, and Arch-bi­shops, where Arch-flamens, Wherby he signifies that the Pope confirmed the Ordonan­ces formerly made by these his Legats.

XI. CH.XI. CHAP.

1. IT hath already been declared that King Lucius, presently after his Baptism, or Theanus consecrated first Bishop of London, built a Cathedrall Church to the honour of S. Peter on Cornhill in London. Now after the return of Fugatius and Damianus there were severall other Churches erected: The names of many of which are still extant upon ancient Records.

2. The first of these was the Church of West­minster: concerning the first foundation wherof Sulcardus a Monk wrote a Book which he dedicated to Vitalis constituted Abbot there by King William the Conquerour: Sulcard. ap. Camdenum in T [...]in [...]bant. From whence some have collected, that in the same place had been formerly erected an Idol-temple consecrated to Apollo, which by an Earthquake in the raign of Antoninus Pius was cast to the ground.

3. Another Authour called Iohn Fleet, who wrote in the year of our Lord one thou­sand four hundred forty three, adds in consequence to Sulcardus, out of an Ancient Chronicle written in the Saxon tongue, that this place was from the days of King Lucius destin'd for the burying place of our Kings, as wee see to this day. His words quoted by Bishop Vsher are these, [...]o. Fletusapud Vsserium de Primord. fol. 129. From the Primitive age of Christian Faith among the Brittains, that is from the days of Lucius their King, who in the year of Grace one hundred eighty four is sayd to have received the Divine Law of Christ, and together with it the Baptism of holy Regenera­tion, this place of Westminster was founded and consecrated to the honour of God, and specially deputed for the buriall of Kings, and a Treasury or Repository of their Royall Ornaments. To the same effect writes Radolphus Niger [...], Rad. Nig. A. mund [...] 53 [...]8. affir­ming that it was built in the last year of (Mar­cus Aurelius) Antoninus: but that afterward the sayd Abbey was destroyed: which was again repaired by S. Edward the Confessour, and richly endowed. In which testimony is implied that from the beginning there were placed in it a Convent of Monks: Concerning whose Rule and Institute, we shall treat hereafter.

4. A Second Metropolitan Church at this time was erected at the City of York, which a learned Writer, Philip Berterius, quo­ted by Bishop Vsher, esteems in that age the prime Citty and Church of Brittany: Phil. Bert. apud Vsser. de Primord. f. 9 [...]. Whose opinion the Bishop seems to approve, saying, Though as this day London be the most noble Citty of the whole British Kingdome: and though it has been in former ages celebrated by Ammianus Marcellinus, as an ancient Town, and by Cornelius Tacitus as famous for Marchan­dise and abord of strangers: Nowithstanding the most learned Berterius positively affirms, that York was much rather the ancient Metropolis of the Diocese of Brittany, not only as being a Co­lony of the Romans, but because there was placed the Emperours Palace and Courts of Iudgment. And hence it is that Spartianus in the life of the Emperour Severus calls it by way of preeminence, The Citty. The same thing is likewise further proved by this, That in the Synod of Arles assembled under Constantin the Great, among the subscriptions the name of Eborius Bishop of York precedes Restitutus Bishop of London: Though I am not ignorant that in the ordring of such subscriptions regard was had rather to the anti­quity of the persons, then dignity of their Sees.

5. As for the third Metropolitan Citty of Cair-leon upon Vsk, Huntingdon. Henry of Huntingdon thus writes of it, In Cair-legion there was an Arch bishoprick in the times of the Brit­tains: but at this day one can scarce discern any remainders of its walls, except a little where the River Vsk falls into Severn. Girald. And Giraldus Cam­brensis adds, that in the same Citty there were in ancient times three Noble Churches: One bearing the Title of the holy Martyr Iulius, which was beautified with a Monastery of Virgins con­secrated to God: A second founded by the Name of his companion S. Aaron, ennobled with an illustrious Quire of Canons: And the Third fa­mous for being the Metropolitan See of all Cam­bria.

6. Notwithstanding however this Citty of Cair-leon, being in the times of King Lucius the Civill Metropolis of those parts, might [Page 63] then to be design'd from an Archiepiscopall See: A. D. 187. yet we doe not find in History any an­cient Bishops with that Title. Yea the Church of Landaff seems to have enjoy'd that Title before Cair-Leon. Concerning which Church thus writes Bishop Godwin, The Cathedrall Church of Landaff, Godvvin in Landav. as some report, was first built by King Lucius, about the year of Grace one hun­dred and eighty. Notwithstanding I doe not find any Bishop there before Dubritius: (who was consecrated Bishop there by S. German Bishop of Auxerre) and was by the King and whole Province elected Arch-bishop over all the Welsh Brittains, saith the Authour of his life extant in Capgrave.

7. Vpon these grounds it was that in suc­ceeding times the Bishops of Landaff refused Canonicall obedience to the Metropoli­tans of Menevia, or S. Davids, as appears by a Protestation made by Bishop Vrbanus in the Councill of Rhemes before Calixtus second Pope of that name: part whereof is cited by Bishop Vsher out of the Register of that Church, Vid. Vsser. Pri [...]d. fol. 65. as followeth: From the time of our ancient Fathers, as appears by the handwriting of our Holy Patron Teiliavus, this Church of Lan­daff was first founded in honour of S. Peter, and in dignity and all other Priviledges was the Mi­stresse of all other Churches. Thus it remained till by reason of intestin seditions and forraign war, in the days of my Predecessour Herwold, it became weakned, and almost deprived of a Pa­stour, by the cruelty of the inhabitants, and in­vasion of the Normans. Yet there always re­main'd in it Religious men attending to Divine service. After this, partly by reason of the neighbourhood of the English, from whom we differed nothing in matters touching Ecclesiasti­call Ministery, as having been bred and instru­cted together; and likewise because from most ancient times, that is, from the time of Pope E­leutherius, there hath always been a Bishop of this place (subject to none:) After the coming of S. Augustin into Brittany, the Bishop of Lan­daff has always been subject and obedient both to the Arch-bishop of Canterbury, and also the King of England. Thus argued the sayd Bi­shop Vrbanus, but what proofs he had does not appear. Certain it is that in all Records at this day extant, there is no mention of any Bishop actually sitting at Landaff before Dubritius: Whence it is that the erecting of that See is attributed to S. Germanus by Mr. Camden, C [...]mden. in [...]. saying, Germanus and Lupus French Bishops, having repress'd the Pelagian Heresy largely spread in Brittany, erected Landaff into a Cathedrall Church, preferring thereto the most holy man Dubritius to be the first Bishop, to wit, in the year of our Lord four hundred thirty and six.

8. Besides these the same King built a Church at Dover: concerning which Bishop Vsher writes in this manner, Vsser. de Primord. fol. 130. That in the time of King Lucius there was a Chappell erected in the Castle of Dover, and dedicated to the honour of our Saviour, is related by Leland, out of the Annals of the same Citty, venerable for their great antiquity. The same thing we likewise read in a Commentary touching the first beginning of the sayd Castle, where it is sayd, That in the one hundred sixty & one year of our Lord King Lucius built a Temple to Christ on the height of Dover-Castle, for the maintaining of which he assign'd the Tribute of that Haven. And whereas in a later Chronicle of Dover we read, That a­mong other liberalities besto'wd by King Lucius on God and his Church, Ibid. one was the building of a Church in the Castle of Dover to the honour of S. Mary the glorious Mother of God, where both the King and his people, as likewise their Catho­lick Successours, received the Sacraments and Holy Rites of Christian Religion: This does not prejudice the foregoing Record: for all Churches are primarily erected to the ho­nour of Christ, and in consequence thereof to the honour of his Saints.

9. There are severall other sacred places and Churches, which in old Records pretend to King Lucius, as their Founder, but whose pretentions cannot in reason and prudence be admitted. Thus the Authour of the Chronicle of Glastonbury, Chron. Gla­ [...]ton. ap. Vsser. in Pri­mord. fol 6 [...] written about four hun­dred years since, relates, That in the one hundred eighty seaventh year of our Lords Incarna­tion, the Bishoprick of Somerset took its begin­ning, being erected by the Holy men Fugatius and Damianus: and for a long time the Epis­copall See was placed at Kungresbury: in which very many Bishops sate successively till the dayes of Ina King of the West Saxons: the number, gests and times of which Bishops can no where be found. But in the time of the foresayd King Ina Daniel, who as we have received by Tradition, was the last▪ who sate in the Chair of Kungres­bury, transfer'd that See, which had continued six hundred years or more at Kungresbury, to a Town, then call'd Tethescine, but now Welles, which was given by King Ina, who also consented to the Translation. The said Daniel was the last of the Brittains who sate in that Bishoprick.

10. This Story, at least for as much as con­cerns the antiquity of the Episcopall See of Kungresbury, seems to want a solide founda­tion. For that Town took its name about the year of our Lord seaven hundred and eleaven, from a holy man called Cungar, a son of a Constantinopolitan Prince, who coming into Brittany, and desirous to live a retired life, was kindly received by King Ina, who bestow'd on him that portion of Land, call'd afterward by his name, and withall built for him a Mansion and Oratory there. As for the Church of Wells, it was then built by King Ina, and endow'd with Lands by Kenul­phus the Successour of King Ina in the year seaven hundred and sixty six: But saith Bi­shop Godwin, it was then not a Cathedrall, but Collegiat or Monasticall Church: and was e­rected into an Episcopall See in the year nine hundred and five: in which the first Bishop was Adelmus.

A. D. 189. XII. CH.XII. CHAP.

1. KIng Lucius as he was very zealous and munificent in building Churches to the Glory of God, he was no lesse in liberall endowments and Priviledges bestow'd on them. Math. West­monast. [...]d A. D. 187. To this purpose Matthew of Westmin­ster, call'd Florilegus, writes thus, In the year of Grace one hundred eighty seaven, Lucius the glorious King of the Brittains having seen the true Worship of God largely spread in his King­dom, liberally bestow'd possessions and territo­ries on Churches and Ecclesiasticall persons, and also firmly established them with Charters and immunities. Such liberties he gave to Churches and their Precincts, that if any Malefactour made his refuge to them, he became safe from all injuries of any man whosoever. Thus living happily in the love of God and his Neighbour, he governed his Kingdom in great peace. A Mo­dern Historian Richard White adds, That this King having destroyed all the Idols and worship of false Gods, Richard. Vi­tus in Hist. l. [...]. transfer'd all their possessions on Christian Churches, which he further enrich'd with more Lands, and greater immunities: as knowing very well that greater honour is due [...]o the houses of the true God.

2. We may from hence in some degree compute this King Munificence to Gods Church: for since he judged that the Wor­ship of the true God ought to be more splen­did and sumptuous then that of their pro­fane Idols had been, by searching into an­cient Monuments we shall find, that the former Brittish Idolatry had been very costly, and consequently the true worship much more. To this purpose Geffrey of Monmouth, and after him Ponticus Virunnius thus writes, At London the Pagan Flamens sacrificed (yearly) forty thousand cowes, Galfrid. Mon. hist. l. 4. c. 1. a hundred thousand sheep, and fowle of all kinds so many as could scarce be numbred: And besides all these they offred thir­ty thousand savage cattle, stags and other beasts bred in the woods.