Church History of Britain

I. CENTURIE.

THat we may the more freely and fully pay the tribute of our thanks to God's goodness, for the Gospel which we now enjoy, let us recount the sad Condition of the Britons our Predecessors, before the Christian Faith was preached unto them. At that time they were without Christ, being Aliens from the Common-wealth of Israel, and strangers from the Covenants of promise, having no hope, and without God in the World. They were foul Idolaters, who, from misapplying that undeniable Truth of God's being in everything, made every thing to be their God, Trees, Rivers, Hills, and Mountains. They worshipped Devils, whose Pictures remained in the days of Gildas, within and without the decayed. Walls of their Cities, drawn with deformed Faces, (no doubt, done to the Life, according to their Terrible Apparitions,) so that such ugly Shapes did not woe, but fright people into Adoration of them. Wherefore if any find in Tully that the Britons in his time had no Pictures, understand him, they were not Artists in that Mystery, (like the Greeks and Romans) they had not pieces of Proportion, being rather Dawbers then Drawers, Stainers then Painters, though called Picti, from their self-discoloration.

2. Three paramount Idols they worshipped above all the rest, and ascribed divine honor unto them:

• 1. Apollo, by them styled Belinus the Great.
• 2. Andnaste, or Andate, the Goddess of Victory.
• 3. Diana, Goddess of the Game.

3. Two sorts of People were most honored amongst the Britons:

• 1. Druids, who were their
  • Philosophers
  • Divines.
  • Lawyers.
• 2. Bards, who were their
  • Prophets.
  • Poets.
  • Historians

The former were so called from 〈 in non-Latin alphabet 〉 , signifying generally a Tree, and properly an Oak, under which they used to perform their Rites and Ceremonies. An Idolatry whereof the Jews themselves had been guilty, for which the Prophet threateneth them; They shall be ashamed of the Oaks which they have desired. But the signal Oak which the Druids made choice of, was such a one, on which Misletoe did grow; by which privy token, they conceived, God marked it out, as of sovereign virtue, for his service. Under this Tree, on the sixth day of the Moon, (whereon they began their Year) they invocated their Idols, and offered two white Bulls, filleted in the horns, with many other Ceremonies. These Pagan Priests never wrote anything, so to procure the greater Veneration to their Mysteries; men being bound to believe that it was some great Treasure, which was locked up in such great Secresie.

4. The Bards were next the Druids in Regard, and played excellently to their Songs on their Harps; whereby they had great Operation on the Vulgar, surprising them into Civility unawares, they greedily swallowing whatsoever was sweetened with Music. These also, to preserve their Ancestors from Corruption, embalmed their Memories in Rhiming Verses, which looked both backward, in their Relations, and forward, in their Predictions: so that their Confidence meeting with the Credulity of others, advanced their wild Conjectures to the Reputation of Prophesies. The Immortality of the Soul they did not flatly deny, but salfely believe, disguised under the opinion of Transanimation, conceiving that dying men's Souls afterward passed into other Bodies, either preferred to better, or condemned to worse, according to their former good or ill behavior. This made them contemn Death, and always maintain erected Resolutions, counting a valiant Death the best of Bargains, wherein they did not loose, but lay out their Lives to Advantage. Generally they were great Magicians; insomuch that Pliny saith, that the very Persians, in some sort, might seem to have learned their Magic from the Britons.

5. So pitiful for the present, and more fearful for the future was the condition of the Heathen Britons, when it pleased God with a strong hand, and stretched-out Arm, to reach the Gospel unto them, who were afar off, both in local and theological Distance. This was performed in the later end of the Reign of Tiberius, some thirty seven years after Christ 's Birth: as Polydor Virgil collecteth out of the testimony of Gildas.

6. If it seem incredible to any, that this Island, furthest from the Sun, should see Light with the first, whilst many Countries on the Continent interposed, (nearer in Situation to Judea, the Fountain of the Gospel) sat, as yet, and many years after, in Darkness, and in the Shadow of Death: Let such consider, First, That Britain being a by-Corner, out of the Road of the World, seemed the safest Sanctuary from Persecution, which might invite Preachers to come the sooner into it. Secondly, it facilitated the Entrance of the Gospel hither, that lately the Roman Conquest had in part civilized the South of this Island, by transporting of Colonies thither, and erecting of Cities there; so that, by the Intercourse of Traffick and Commerce with other Countries, Christianity had the more speedy and convenient Wastage over. Whereas on the other side, this set the Conversion of Germany so backward, because the in-land Parts thereof entertained no Trading with others; and (out of Defiance to the Romans) hugged their own Barbarism, made lovely with Liberty bolting out all Civility from themselves, as jealous that it would usher in Subjection. Lastly and chiefly, God in a more peculiar manner did always favor the Islands, as under his immediate Protection. For as he daily walls them with his Providence, against the scaling of the swelling Surges, and constant Battery of the Tide: so he made a particular promise of his Gospel unto them, by the mouth of his Prophet, I will send those that escape of them, to the Isles afar off, that have not heard my Fame. To show that neither height, nor depth, (no not of the Ocean itself) is able to separate any from the Love of God. And for the same purpose, Christ employed Fishermen for the first Preachers of the Gospel, as who, being acquainted with the Water, and mysteries of Sailing, would with the more delight undertake long Sea-voyages into Forreign Countries.

7. But now, who it was that first brought over the Gospel into Britain, is very uncertain. The Conversioner (understand Parsons the Jesuit) mainly stickleth for the Apostle Peter to have first preached the Gospel here. Yea, when Protestants object against S ^t . Peter 's being at Rome, because S ^t . Paul, in his Epistle to the Romans, omitteth to name or salute him; The Jesuit handsomely answers, That Peter was then probably from home, employed in Preaching in Britain, and otheres places. His Arguments to prove it are not so strong, but that they easily accept of Answers, as followeth.

We have stayed the longer in confuting these Arguments, because from Peters preaching here, Parsons would infer an obligation of this Island to the See of Rome, which how strongly he hath proved let the Reader judge. He that will give a Cap, and make a Legge in thanks for a Favor he never received, deserveth rather to be blamed for want of Wit, then to be praised for store of Manners. None therefore can justly tax us of Ingratitude, if we be loath to confess an engagement to Rome more then is due. The rather because Rome is of so tyrannical a disposition, that making herself the Mother-Church, she expects of her Daughters not only Dutifulnesse, but Servility; and (not content to have them ask her Blessing, but also do her Drudgerie,) endeavoreth to make Slaves of all her Children.

8. Passing by Peter, proceed we to the rest of the Apostles, whom several Authors allege the first Planters of Religion in this Island.

The Result of all is this: Churches are generally ambitious to entitle themselves to Apostles, for their Founders; conceiving they should otherwise be esteemed but as of the Second Form, and Younger House, if they received the Faith from any inferior Preacher. Wherefore as the Heathen, in searching after the original of their Nations, never leave Soaring till they touch the Clouds, and fetch their Pedigree from some God: So Christians think it nothing worth, except they relate the first Planting of Religion in their Country to some Apostle. Whereas indeed it matters not, if the Doctrine be the same, whether the Apostles preached it by themselves, or by their Successors. We see little Certainty can be extracted, who first brought the Gospel hither; 'tis so long since, the British Church hath forgotten her own Infancy, who were her first God-fathers. We see the Light of the Word shined here, but see not who kindled it. I will not say, as God, to prevent Idolatry, caused the Body of Moses to be concealed; so, to cut off from Posterity all occasion of Superstition, he suffered the Memories of our Primitive Planters to be buried in Obscurity.

9. Now amongst the Converts of the Natives of this Island, in this Age, to Christianity, Claudia (surnamed Ruffina) is reputed a principal, wife to Pudens a Roman Senator. And because all this is too high a Step for our belief to climb at once; the Ascent will be more easy, thus divided into Stairs, and half-paces.

But Father Parsons will not admit hereof, because willingly he would not allow any sprinkling of Christianity in this Island, but what was rained from Rome, when Eleutherius sent to Christian King Lucius; that so our engagement to the Romish Church might be the more visible, and conspicuous. This of Claudia Ruffina is huddled up (saith he) by our late Heretical Writers; (though some as Catholic as himself in his own sense, do entertain it:) and hereby we see that Heretics are but sleight Provers, and very deceitful in all matters, as well Historical, as Doctrinal.

10. But be it known to him and others, that our History is founded on the best human Books we can get; but our Doctrine is grounded on what is best in itself, the Divine Scriptures. The matter in hand is so sleight a Controversy, that it cannot bear a Demonstration on either side: it will suffice, if by answering his Reasons to the contrary, we clear it from all Impossibilitie, and Improbabilitie; that it is not huddled, but built up by Plummet and Line, with proportion to Time and Place.

The issue of all is this. Claudia 's story, as a British Christian, stands unremoved, for any force of these Objections, though one need not be much engaged herein: for whosoever is more then luke-warm, is too hot in a case of so small consequence. Yet we will not willingly leave an hoof of the British Honor behind, which may be brought on; the rather to save the longing of such, who delight on rath-ripe fruits: and Antiquaries much please themselves, to behold the probabilities of such early Converts of our Island. But now to return again to the prime Planters of Religion in Britain. As for all those formerly reckoned up, there is in Authors but a tinkling mention of them; and the sound of their Preaching, low and little, in comparison of those loud Peales, which are rung of Joseph of Arimathea his coming hither. Let the Reader with patience take the sum thereof, extracted out of several Authors.

11. The Jews, bearing an especial spite to Philip (whether the Apostle, or Deacon, uncertain) Joseph of Arimathea, Lazarus, Mary Magdalene, and Martha his sisters, with Marcella their servant, banished them out of Judea, and put them into a Vessel without Sails and Oares, with intent to drown them. Yet they, being tossed with tempests on the Mid-land Sea, at last safelanded at Marseilles in France. A relation as ill accoutred with tacklings, as their Ship; and, which is unrigged in respect of time, and other circumstances; neither hath it the authority of any authentic Writer, for a Pilot to steer it: which notwithstanding, hath had the happiness to arrive at the hearing of many, and belief of some few. Now, whilst Philip continued preaching the Gospel in France, he sent Joseph of Arimathea over into Britain, with Joseph his son, and ten other Associates, to convert the Natives of that Island to Christianity. These coming into Britain, found such entertainment from Arviragus the King, that though he would not be dissuaded from his Idolatry by their preaching, yet he allowed them twelve Hides of ground (an Hide is as much as, being well manured, will maintain a family; or, as others say, as much as one plow can handsomely manage) in a desolate Island, full of Fenns and Brambles, called the Ynis-Witrin, since by translation, Glassenbury. Here they built a small Church, and by direction from Gabriel the Archangel, dedicated it to the Virgin Mary, encompassing it about with a Church-yard; in which Church, afterwards Joseph was buried: and here these twelve lived many years, devoutly serving God, and converting many to the Christian Religion.

12. Now, a little to examine this history, we shall find, first, that no Writer of credit can be produced, before the Conquest, who, mentioneth Joseph 's coming hither; but since that time (to make recompense for former silence) it is refounded from every side. As for Bale his citations out of Melkinus Avalonius, and Gildas Albanus, seeing the Originals are not extant, they be as uncertain, as what Baronius hath transcribed out of an English Manuscript in the Vatican. Yet, because the Norman Charters of Glassenbury refer to a succession of many ancient Charters, bestowed on that Church by several Saxon Kings, as the Saxon Charters relate to British Grants in intuition to Joseph's being there: We dare not wholly deny the substance of the Story, though the leaven of Monkery hath much swoln, and puffed up the Circumstance thereof. For, the mentioning of an enclosed Church-yard, overthrows the foundation of the Church; seeing Churches in that time got no such Suburbs about them, as any Church-yards to attend them. The burying his body in the Church, was contrary to the practice of that Age; yea, dead men's Corpses were brought no nearer then the Porch, some hundreds of years after. The Dedication of the place to the Virgin Mary, showeth the Story of later date, calculated for the elevation of Saint-worship. In a word, as this relation of Joseph is presented unto us, it hath a young man's Brow, with an old man's Beard; I mean, novel Superstitions, disguised with pretended Antiquity.

13. In all this story of Joseph 's living at Glassenbury, there is no one passage reported therein beareth better proportion to time and place, then the Church which he is said to erect; whose dimensions, materials, and making, are thus presented unto us. It had in length sixty foot, and twenty six in breadth; made of rods, watled, or interwoven. Where at one view, we may behold the simplicity of Primitive Devotion, and the native fashion of British Buildings in that Age, and some hundred years after. For we find that Hoel Dha, King of Wales, made himself a Palace of Hurdle-work, called Tyguyn, or, the White House; because, for distinctions sake (to difference it from, and advance it above other Houses) the rods whereof it was made were unbark'd, having the rind stripped off. Which was then counted gay and glorious; as white-limedhouses exceed those which are only rough-cast. In this small Oratory, Joseph, with his Companions, watched, prayed, fasted, preached, having high Meditations under a low Roof, and large Hearts betwixt narrow Walls. If credit may be given to these Authors, this Church, without competition, was senior to all Christian Churches in the World. Let not then stately modern Churches disdain to stoop with their highest Steeples, reverently doing homage to this poor Structure, as their first platform and precedent. And let their checquered Pavements no more disdain this Oratories plain Floor, then her thatch'd Covering doth envy their leaden Roofs. And although now it is meet that Church-buildings, as well as private houses, partaking of the peace and prosperity of our Age, should be both in their Cost and Cunning increased, (far be that pride and profaneness from any, to account nothing either too fair for Man, or too foul for God:) yet it will not be amiss to desire, that our Judgments may be so much the clearer in matters of Truth, and our Lives so much the purer in Conversation, by how much our Churches are more light, & our Buildings more beautiful then they were.

14. Some difference there is about the place of burial of Joseph of Arimathea. Some assigning his Grave in the Church of Glassenbury, others in the South corner of the Church-yard, and others elsewhere. This we may be assured of, that he, who resigned his own Tomb to our Savior, wanted not a Sepulcher for himself. And here we must not forget, how more then a thousand years after, one John Bloone of London, pretending an injunction from Heaven, to seek for the Body of Joseph of Arimathea, obtained a license from King Edward the third, to dig at Glassenbury for the same, as by his Patent doth appear. It seems, his Commission of Enquiry never originally issued out of the Court of Heaven; for God never sends his servants on a sleeveless Errand, but faith, Ask, and ye shall have, seek, and ye shall find. Whereas this man sought, and did never find, for ought we can hear of his inquisition. And we may well believe, that had he found the Corpse of Joseph, though Fame might have held her peace, yet Superstition would not have been silent; but long before this time, she had roared it even into the ears of deafmen. And truly he might have dig'd at Glassenbury to the Centre of the earth, & yet not met with what he sought for, if Joseph were buried ten miles off (as a Jesuit will have it) at Montacute, or, in Hampden-Hill. Hereafter there is hope, that the Masons, digging in the Quarries thereof, may light by chance on his Corpse, which (if fond Papists might prize it) would prove more beneficial to them, then the best bed of Free-stone they ever opened. The best is, be Joseph 's Body where it will, his Soul is certainly happy in Heaven.

15. Some ascribe to the sanctity of this Joseph, the yearly budding of the Haw-thorn near Glassenbury, on Christmas day, no less then an annual Miracle. This, were it true, were an argument (as K. James did once pleasantly urge it.) to prove our Old style before the New (which prevents our Computation by ten days, and is used in the Church of Rome) yea all Prognosticators might well calculate their Almanacs from this Haw-thorn. Others more warily affirm, that it doth not punctually and critically bud on Christmas day (such Miracles must be tenderly touched, lest crushed by harsh handling, they vanish into smoke, like the Apples of Sodom) but on the days near, or about it. However, it is very strange, that this Haw-thorn should be the Harbenger, and (as it were) ride post to bring the first news of the Spring, holding alone (as it may seem) correspondency with the Trees of the Antipodes, whilst other Haw-thorns near unto it have nothing but winter upon them.

16. It is true, by pouring every night warm water on the root thereof, a Tree may be maturated artificially, to bud out in the midst of Winter; but it is not within suspicion, that any such cost is here expended. Some likewise affirm, that if an Haw-thorn be grafted upon an Holly, it is so adopted into the stock, that it will bud in Winter: but this doth not satisfy the accurateness of the time. Wherefore most men, pursued to render a reason hereof, take refuge at Occulta Qualitas, the most mannerly confession of Ignorance. And God sometimes puts forth such questions, and Riddles in nature, on purpose to pose the Pride of men conceited of their skill in such matters. But some are more uncharitable in this point, who, because they cannot find the reason hereof on Earth, do fetch it from Hell: not sticking to affirm, that the Devil, to dandle the infant faith of fond people, works these pretty Feats, and petty Wonders, having farther intents to invite them to Superstition, and mould them to Saint-worship thereby.

17. However, there is no necessity, that this should be imputed to the Holiness of Arimathean Joseph. For there is (as it is credibly said) an Oak in New-Forest, nigh Lindhurst, in Hantshire, which is endued with the same quality, putting forth leaves about the same time; where the firmness of the Rinde thereof much increaseth the wonder: and yet to my knowledge (for ought I could ever learn) none ever referred it to the miraculous influence of any Saint. But I loose precious time, and remember a pleasant Story; How two Physicians, the one a Galenist, the other a Paracelsian, being at supper, fell into an hot dispute about the manner of Digestion; & whilst they began to engage with earnestness in the controversy, a third man casually coming in, carried away the meat from them both. Thus whilst opposite parties discuss the cause of this Haw-thorns budding on Christmas day, some Soldiers have lately cut the Tree down, and Christmas day itself is forbidden to be observed; and so, I think, the question is determined.

18. To conclude this Century. By all this it doth not appear that the first Preachers of the Gospel in Britain did so much as touch at Rome, much less, that they received any Command, or Commission thence, to convert Britain, which should lay an eternal obligation of Gratitude on this Island to the See of Rome. Insomuch that Parsons himself (as unwilling to confess, as unable to deny so apparent a truth) flies at last to this slight and slender Shift: That albeit S. Joseph came not immediately from Rome, yet he taught in England (in Britain he would say) the Roman faith, whereof S. Paul hath written to the Romans themselves, that your Faith is spoken of through the whole World. Hereby the Jesuit hopes still to keep on foot the engagement of this Island to Rome, for her first Conversion. But why should he call the Christian Religion the Roman faith, rather then the faith of Jerusalem, or, the faith of Antioch? seeing it issued from the former, and was received, & first named in the later City, before any spark of Christianity was kindled at Rome. But, what is the main, he may sooner prove the modern Italian tongue now spoken in Rome, to be the self-same in propriety & purity, with the Latin language in Tully 's time; then that the Religion professed in that City at this day, with all the Errors and Superstitions thereof, is the same in soundness of Doctrine, and sanctity of Life, with that Faith, which by S ^t . Paul in the Roman Church was then so highly commended.

THE SECOND CENTURY.

1. DEsire of our Country's honor would now make us lay claim to Taurinus, Bishop of York, and reported Martyr. To strengthen our Title unto him, we could produce many Writers affirming it, if Number made Weight in this case. But, being convinced in our judgment, that such as make him a Britain, ground their pretence on a leading Mistake, reading him Episcopum EBORACENSEM, instead of EBROICENSEM, Eureux (as I take it) in France; we will not enrich our Country by the Errors of any, or advantage her Honor by the Misprisions of others. Thus being conscientiously scrupulous, not to take or touch a thread which is none of our own, we may with more boldness, hereafter keep what is justly ours, and challenge what is unjustly detained from us.

2. But the main matter, which almost engrosseth all the History of this Century, and, by scattered dates, is spread from the beginning to the end thereof, is the Conversion of Lucius, King of Britain, to Christianity. However, not to dissemble, I do adventure thereon with much averseness, seeming sadly to presage, that I shall neither satisfy others nor myself; such is the Varietie, yea Contrarietie of Writers about the time thereof. If the Trumpet (saith the Apostle) giveth an uncertain sound, who shall prepare himself to the Battle? He will be at a loss to order and dispose this Story aright, who listeneth with greatest attention to the trumpet of Antiquity, sounding at the same time a March & Retreit; appointing Lucius to come into the world, by his Birth, wh • n others design him, by Death, to go out of the same. Behold, Reader, a view of their Differences presented unto thee; and it would puzzle Apollo himself to tune these jarring Instruments into a Consort.

These make K. Lucius converted Anno Domini
• 1 P. Iovius in Descrip. Brit. 99
• 2 Io. Cajus in Hist. Cantab. 108
• 3 Annals of Burton. 137
• 4 Ninius, in one Copy. 144
• 5 Annals of Krokysden. 150
• 6 Iefferie Monmouth. 155
• 7 John Capgrave, 156
• 8 Matth. Florilegus. 158
• 9 Florence Vigorniensis. 162
• 10 Antiq. of Winchester. 164
• 11 Tho. Redburn jun. 165
• 12 Will: of Malmesbury. 166
• 13 Venerable Bede 167
• 14 Henry of Erphurt. 169
• 15 Annals of Lichfield. 175
• 16 Marianus Scotus. 177
• 17 Ralph de Baldu • . 178
• 18 John Bale. 179
• 19 Polydor Virgil. 182
• 20 Chron. Brit. Abbrev. 183
• 21 Roger de Wendover. 184
• 22 Matth.
  • Paris.
  • Westminster. 185
• 23 Hector Boethius. 187
• 24 Martin Polonus. 188
• 25 Saxon Annals. 189
• 26 John Harding. 190

Here is more then a Grand-Jury of Writers, which neither agree in their Verdicts with their Fore-man, nor one with another: there being betwixt the first & the last, Paulus Iovius & John Harding, ninety years distance in their Account. This, with other Arguments, is used, not only to shake, but shatter the whole reputation of the Story. And we must endeavor to clear this Objection, before we go farther, which is shrewdly pressed by many. For if the two Elders, which accused Susanna, were condemned for Liars, being found in two Tales; the one laying the Scene of her Incontinency under a Mastick-tree, the other under an Holme-tree: why may not the Relation of Lucius be also condemned for a Fiction, seeing the Reporters thereof more differ in Time, then the forenamed Elders in Place; seeing when and where are two circumstances, both equally important, and concerning in History, to the Truth of any action?

3. But we answer, That however Learned men differ in the Date, they agree in the Deed. They did set themselves so to heed the Matter, as of most moment, being the Soul, and Substance of History, that they were little curious (not to say very careless) in accurate noting of the Time: which being well observed, doth not only add some luster, but much strength to a relation. And indeed, all Computation in the Primitive time is very uncertain, there being then (and a good while after) an Anarchy, as I may term it, in Authors their reckoning of years, because men were not subject to any one sovereign Rule, in accounting the year of our Lord; but everyone followed his own Arithmetic, to the great confusion of History, and prejudice of Truth. In which age, though all start from the same place [our Savior 's Birth] yet running in several ways of account, they seldom meet together in their dating of any memorable Accident. Worthie therefore was his work, whoever he was, who first calculated the Computation we use at this day, and so set Christendom a Copy, whereby to write the date of actions; which since being generally used, hath reduced Chronology to a greater Certainty.

4. As for their Objection, That Lucius could not be a King in the South of Britain, because it was then reduced to be a Province under the Roman Monarchy; It affects not any that understand, how it was the Roman custom, both to permit, and appoint Pettie Kings in several Countries (as Antiochus in Asia, Herod in Judea, Dtotaurus in Sicily) who, under them, were invested with Regal Power, & Dignity. And this was conceived to conduce to the state and amplitude of their Empire. Yea, the German Emperor at this day, Successor to the Roman Monarchy, is styled Rex Regum, as having many Princes, and particularly the King of Bohemia, Homagers under him. As for other inconsistents with truth, which depend, as Retainers, on this Relation of King Lucius, they prove not that this whole Story should be refused, but refined. Which calleth aloud to the Discretion of the Reader, to fan the Chaff from the Corn; and to his Industry, to rub the Rust from the Gold, which almost of necessity will cleave to matters of such Antiquity. Thus conceiving that for the main we have asserted King Lucius, we come to relate his History, as we find it.

5. He being much taken with the Miracles which he beheld truly done by pious Christians, fell in admiration of, and love with their Religion; and sent Elvanus and Meduinus, men of known Piety, and Learning in the Scriptures, to Eleutherius Bishop of Rome, with a Letter, requesting several things of him, but principally, that he might be instructed in the Christian Faith. The reason why he wrote to Rome, was, because at this time the Church therein was (she can ask no more, we grant no less) the most eminent Church in the World, shining the brighter, because set on the highest Candle-stick, the Imperial City. We are so far from grudging Rome the Happiness she once had, that we rather bemoan she lost it so soon, degenerating from her primitive Purity. The Letter which Lucius wrote is not extant at this day, and nothing thereof is to be seen, save only by reflection, as it may be collected by the Answer returned by Eleutherius, which (such an one as it is) it will not be amiss here to insert.

6.

7. Now we have done our Threshing, we must begin our Winnowing, to examine the Epistle. For the trade of counterfeiting the Letters of eminent men began very early in the Church. Some were tampering with it in the Apostles time; which occasioned S ^t . Paul 's Caution, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us. Since, men (then but Apprentices) are now grown Masters in this Mystery; wherefore it will be worth our examining, whether this Epistle be genuine or no. Say not, this doth betray a peevish, if not malicious disposition, and argues a vexatious spirit in him, which will now call the title of this Letter in question, which time out of mind hath been in the peaceable possession of an authentic reputation, especially seeing it soundeth in honorem Ecclesiae Britannicae; and, grant it a Tale, yet it is smoothly told to the credit of the British Church. But let such know, that our Church is sensible of no Honor, but what resulteth from truth; and if this Letter be false, the longer it hath been received, the more need there is of a speedy and present Confutation, before it be so firmly rooted in men's belief, past power to remove it. See therefore the Arguments which shake the credit thereof.

In a word: we know that the Gibeonites their mouldy Bread was baked in an Oven very near the Israelites, and this Letter had its original of a later date; which not appearing anywhere in the World, till a thousand years after the death of Eleutherius, probably crept out of some Monks Cell, some four hundred years since, the true answer of Eleutherius being not extant for many years before.

8. But to proceed. Eleutherius, at the request of King Lucius, sent unto him Faganus, and Derwianus, or Dunianus, two holy men, and grave Divines, to instruct him in the Christian Religion; by whom the said King Lucius (called by the Britons Lever-Maur, or the Great Light) was baptized, with many of his Subjects. For if when private Persons were converted, Cornelius, Lydia, &c. their Housholds also were baptized with them; it is easily credible, that the example of a King embracing the Faith, drew many Followers of Court and Country; Sovereigns seldom wandering alone without their Retinue to attend them. But whereas some report that most, yea all of the Natives of this Island then turned Christians, it is very improbable; and the weary Traveler may sooner climb the steepest Mountains in Wales, then the judicious Reader believe all the hyperbolical reports in the British Chronicles hereof.

9. For Ieffery Monmouth tells us, that at this time there were in England twenty eight Cities, each of them having a Flamen, or Pagan Priest; and there of them, namely London, York, and Caer-lion in Wales, had Arch-Flamens, to which the rest were subjected: and Lucius placed Bishops in the room of the Flamens, and Arch-Bishops, Metropolitans in the places of Arch-Flamens. All which, saith he, solemnly received their Confirmation from the Pope. But herein our Author seems not well acquainted with the propriety of the word Flamen, their Use, and Office amongst the Romans; who were not set severally, but many together in the same City. Nor were they subordinate one to another, but all to the Priests College, and therein to the Pontifex Maximus. Besides, the British Manuscript, which Monmouth is conceived to have translated, makes no mention of these Flamens. Lastly, these words Arch-Bishop and Metropolitan, are so far from being current in the days of King Lucius, that they were not coined till after-Ages. So that in plain English, his Flamens and Arch-Flamens, seem Flamms and Arch-Flamms, even notorious Falshoods.

10. Great also is the mistake of another British Historian, affirming, how in the days of King Lucius, this Island was divided into five Roman Provinces; namely, Britain the First, Britain the Second, Flavia, Maximia, and Valentia: and that each of these were then divided into twelve Bishoprics, sixty in the whole: a goodly company, and more by half then ever this Land did behold. Whereas these Provinces were so named from Valens, Maximus, and Flavius Theodosius, Roman Emperors, many years after the death of Lucius. Thus, as the Damsel convinced S ^t . Peter to be a Galilean, for, said she, Thy speech agreeth thereunto: so this five- • old division of Britain, by the very Novelty of the Names, is concluded to be of far later date, then what that Author pretendeth.

11. But it is generally agreed, that about this time, many Pagan Temples in Britain had their Property altered, and the self-same were converted into Christian Churches. Particularly, that dedicated to Diana in London, and another near it, formerly consecrated to Apollo, in the City now called Westminster. This was done, not out of Covetousness, to save Charges in founding new Fabrics, but out of Christian Thrift; conceiving this Imitation, an Invitation, to make Heathens come over more cheerfully to the Christian Faith; when beholding their Temples (whereof they had an high and holy opinion) not sacrilegiously demolished, but solemnly continued to a pious end, and rectified to the Service of the true God. But human Policy seldom proves prosperous, when tampering with Divine Worship, especially when without, or against direction from God's Word. This new Wine, put into old Vessels, did in after-Ages taste of the Caske; and in process of time, Christianity, keeping a correspondency, and some proportion with Paganism, got a smack of heathen Ceremonies. Surely they had better have built new Nests for the Holy Dove, and not have lodged it where Screech-owls, and unclean Birds had formerly been harboured. If the High Priest amongst the Jews was forbidden to marry a Widow, or divorced woman, but that he should take a Virgin of his own people to wife: How unseemly was it, that God himself should have the reversion of Profaneness assigned to his Service, and his Worship wedded to the Relict, yea (what was worse) Worish Shrines, formerly abused with Idolatry?

12. Some report, that at this time three thousand Philosopers of the University of Cambridge were converted, and baptized; that K. Lucius came thither, and bestowed many Privileges, and Immunities on the place; with much other improbable matter. For surely they do a real Wrong, under a pretended Courtesy, to that famous Academy, to force a Peruke of false gray hair upon it, whose reverend Wrincles already command respect of themselves. Yet Cambridge makes this use of these over-grown Charters of Pope Eleutherius, K. Lucius, K. Arthur, and the like, to send them out in the Front, as the Forlorn-hope, when she is to encounter with Oxford in point of Antiquity; and if the credit of such old Monuments be cut off (as what else can be expected?) yet she still keeps her main Battle firm and entire, consisting of stronger Authorities, which follow after. Nor doth Cambridge care much to cast away such doubtful Charters, provided her Sister likewise quit all Title to fabulous Antiquity (setting Drosse against Drosse) and waving Tales, try both the truth of their Age, by the Register of unquestioned Authors, if this Difference betwixt them be conceived to deserve the deciding.

13. Besides the Churches afore-mentioned, many others there were, whose building is ascribed to King Lucius: as namely,

Of all these, that at Winchester was K. Lucius his Darling, which he endowed with large Revenues, giving it all the land twelve miles on every side of the City, fencing the Church about with a Church-yard, on which he bestowed Privileges of a Sanctuary, and building a Dormitory, and Refectory for the Monks there; if the little History of Winchester be to be believed, whose credit is very suspicious, because of the modern Language used therein. For as Country-Painters, when they are to draw some of the ancient Scripture-Patriarchs, use to make them with Bands, Cuffs, Hats, & Caps, all a mode to the Times wherein they themselves do live: so it seemeth, the Author of this History last cited (lacking learning to acquaint him with the Garbe, and Character of the Age of K. Lucius) doth pourtraict and describe the Bounty, and Church-buildings of that King, according to the Phrase, and Fashion of that model of Monkery in his own Age.

14. Some Dutch Writers report, that K. Lucius in his Old Age left his Kingdom, and went over into France, thence into Germany, as far as the Alps; where he converted all Rhetia, and the City of Auspurg in Suevia, by his Preaching, with the assistance of Emerita his Sister; it being no news, in God's Harvest, to see Women with their Sickles a reaping. It is confessed that Converting of Souls is a work worthy a King; David 's and Solomon 's preaching hath silenced all Objections to the contrary. It is also acknowledged, that Kings used to renounce the World, and betake themselves to such pious Emploiment; though this Custom, frequent in after-Ages, was not so early a riser, as to be up so near the Primitive Times. It is therefore well observed by a Learned man, that Lucius the German Preacher was a different person from the British King, who never departed our Island, but died therein. I have read, how a woman in the Lower Palatinate, being bigg with Twinns, had the fruit of her Wombe so strangely altered by a violent Contusion casually befalling her, that she was delivered of one Monster with two Heads, which Nature had intended for two perfect Children. Thus the History of this Age being pregnant with a double Lucius at the same time, is by the carelessness of unadvised Authors so jumbled, and confounded together, that those which ought to have been parted, as distinct Persons, make up one monstrous one, without due proportion to Truth, yea, with the manifest prejudice thereof.

THE THIRD CENTURY.

1. OF all Centuryes this begins most sadly; at the entrance whereof we are accosted with the Funerals of King Lucius, (the brightest Sun must set:) buried, as they say, in Gloucester. Different dates of his Death are assigned, but herein we have followed the most judicious. Long after, the Monks of that Convent bestowed an Epitaph upon him, having in it nothing worthy of translating.

It seems the puddle-Poet did hope, that the jingling of his Rhyme would drown the sound of his false Quantity. Except any will say, that he affected to make the middle Syllable in Idola short, because in the days of King Lucius Idolatry was curbed and contracted, whilst Christianity did dilate and extend itself.

2. But Christianity in Britain was not buried in the Grave of Lucius, but survived after his Death. Witness Gildas, whose words deserve to be made much of, as the clearest evidence of the constant continuing of Religion in this Island. Christ 's Precepts (saith he) though they were received but luke-warmly of the Inhabitants, yet they remained entirely with some, less sincerely with others, even until the nine years of Persecution under Diocletian. Whose expression concerning the entertaining of Christianity here, though spoken indefinitely of the British Inhabitants, yet we are so far from understanding it universally of all this Island, or generally of the most, or eminently of the principal parts thereof, that, if any list to contend, that the main of Britain was still Pagan, we will not oppose. A thing neither to be doubted of, nor wondered at, if the modern Complaints of many be true, that even in this Age, there are dark Corners in this Kingdom, where Profaneness lives quietly with invincible Ignorance. Yea, that the first Professors in Christianity were but luke-warm in Religion, will (without Oath made for the truth thereof) be easily believed by such, who have felt the temper of the English Laodiceans now a days. However, it appears there were some honest Hearts, that still kept Christianity on foot in the Kingdom. So that since Religion first dwelt here, it never departed hence; like the Candle of the virtuous Wife, It went not out by night: by the Night neither of Ignorance, nor of Security, nor of Persecution. The Island generally never was an Apostate, nor by God's blessing, ever shall be.

3. To the Authority of Gildas, we will twist the Testimony of two Fathers, both flourishing in this Century, Tertullian and Origen; plainly proving Christianity in Britain in this Age; both of them being undoubtedly Orthodox, (without mixture of Montanist, or Millenary) in historical matters. Hear the former. There are places of the Britons, which were unaccessible to the Romans, but yet subdued to Christ. Origen in like manner: The power of God our Savior is even with them which in Britain are divided from our world. These ought to prevail in any rational belief, rather then the detracting reports of two modern men, Paradine and Dempster, who affirm that after Lucius death, the British Nation returned to their Heathen Rites, and remained Infidels for full five hundred years after. Which words, if casually falling from them, may be passed by with pardon; if ignorantly uttered (from such Pretenders to Learning) will be heard with wonder; if willfully vented, must be taxed for a shameless and impudent Falsehood. Had Dempster (the more positive of the two in this point) read as many Authors as he quoteth, and marked as much as he read, he must have confuted himself: yea, though he had obstinately shut his Eies, so clear a Truth would have shined through his Eye-lids. It will be no wild Justice, or furious Revenge, but Equity, to make themselves satisfaction, if the Britons declare Dempster devoid of the faith of an Historian, who endeavored to deprive their Ancestors of the Christian Faith for many years together; his Pen, to be friend the North, doing many bad offices to the South part of this Island.

4. The Magdeburgenses, Compilers of the General Ecclesiastical History, not having less Learning, but more Ingenuity, speaking of the Churches through Europe in this Age, thus express themselves.

5. By the Levitical Law, If an Ox, Sheep, or Beast, were delivered to a man to keep, and it were stolen away from him, the keeper should make restitution to the owner thereof; but if it was torn in pieces, and he could bring the fragments thereof for witness, he was not bound to make it good. Had former Historians delivered the entire memory of the passages of this Century to our custody, and charged us with them, the Reader might justly have blamed our Negligence, if for want of our Industry or Carefulness, they had miscarried: but seeing they were devoured by Age, in evidence whereof we produce these torn Reversions hardly rescued from the Teeth of Time, we presume no more can justly be exacted of us.

6. Gildas very modestly renders the reason, why so little is extant of the

7. This is all I have to say of this Century; and must now confess myself as unable to go on, so ashamed to break off; scarce having had, of a full Hundred Years, so many Words of solid History. But, as I find little, so I will feign nothing; time being better spent in Silence, then in Lying. Nor do I doubt but clean Stomacks will be better satisfied with one drop of the Milk of Truth, then foul Feeders (who must have their Bellies full) with a Trough of Wash, mingled with the water of Fabulous Inventions. If any hereafter shall light on more History of these times, let them not condemn my Negligence, whilst I shall admire their Happiness.

THE FOURTH CENTURY.

1. DArk and tempestuous was the Morning of this Century, which afterward cleared upto be a fair Day. It began with great Affliction to God's Saints. The Spirit saith to the Church of Smyrna, Ye shall have Tribulation ten days. This is commonly understood of the Ten general Persecutions over all the Christian world. But herein Divine Mercy magnified itself towards this Island, that the last Ecumenical▪ was the first Provincial Persecution in Britain. God, though he made our Church his Darling, would not make it a Wanton; she must taste of the Rod with the rest of her Sisters. The Fiery Trial spoken of by the Apostle, now found out even those which by water were divided from the rest of the World. This tenth Persecution as it was the last, so it was the greatest of all, because Satan the shorter his Reign, the sharper his Rage; so that what his Fury lacks in the Length, it labors to ga •• in the Thickness thereof.

2. In this Persecution, the first Britain which to Heaven led the Van of the noble Army of Martyrs, was Alban, a wealthy Inhabitant of Verolam-cestre, and a Citizen of Rome; for so Alexander Neccham reports him.

None need stop, much less stumble at this seeming Contradiction, easily reconciled by him that hath read S ^t . Paul, in one place proclaiming himself an Hebrew of the Hebrews, and elsewhere pleading himself to be a Roman, because born in Tarsus a City of Silicia and Roman Colony; as Verolam-cestre was at this time enfranchised with many Immunities. Thus Alban was a Britain by Parentage, a Roman by Privilege; naturally a Britain, naturallized a Roman: and, which was his greatest Honor, he was also Citizen of that spiritual Jerusalem, which is from above.

3. His Conversion happened on this manner. Amphibalus, a Christian Preacher of Caer-lion in Wales, was fain to fly from persecution into the Eastern parts of this Island, and was entertained by Alban in his house in Verulam. Soon did the Sparks of this Guests Zeal catch hold on his Host, and inflamed him with love to the Christian Religion. Herein our Savior made good his promise, He that receiveth a Righteous man in the name of a Righteous man, shall receive a Righteous man's reward. And the Shot of Amphibalus his Entertainment was plentifully discharged, in Alban 's sudden and sincere Conversion. Not long after a search being made for Amphibalus, Alban secretly and safely conveyed him away, & exchanging Cloaths with him, offered himself for his Guest to the Pagan Officers, who at that instant were a sacrificing to their Devil-God's; where not only Alban, being required, refused to sacrifice, but also he reproved others for so doing, and thereupon was condemned to most cruel Torments. But he conquered their Cruelty with his Patience: and though they tortured their Brains to invent Tortures for him, he endured all with Chearfulnesse; till rather their Wearinesse then Pity made them desist. And here we must bewail, that we want the true Story of this man's Martyrdom, which impudent Monks have mixed with so many improbable Tales, that it is a Torture to a discreet Eare to hear them. However, we will set them down as we find them; the rather, because we count it a thrifty way, first to gult the Readers belief with Popish Miracles, that so he may loath to look or listen after them in the sequel of the History.

4. Alban being sentenced to be beheaded, much people flocked to the place of his Execution, which was on a Hill, called Holm-hurst; to which they were to go over a River, where the narrow Passage admitted of very few a-breast. Alban being to follow after all the Multitude, and perceiving it would be very late, before he could come to act his Part, and counting every Delay half a Denial, (who will blame one for longing to have a Crown?) by his Prayer obtained that the River, parting asunder, afforded free Passage for many together. The corrupted Copy of Gildas calls this River the Thames. But if the Miracle were as far from Truth, as Thames from Verulam (being 16 Miles distant) it would be very hard to bring them both together. The sight here of so wrought with him who was appointed to be his Executioner, that he utterly refused the Employment, desiring rather to Die with him, or for him, then to offer him any Violence. Yet soon was another substituted in his place: for some cruel Doeg will quickly be found to do that Office, which more merciful men decline.

5. Alban at the last being come to the Top of the Hill, was very dry, and desirous to drink. Wonder not that he being presently to taste of Ioyes for evermore, should wish for fading Water. Sure he thirsted most for God's Glory, and did it only to catch hold of the handle of an occasion to work a Miracle, for the good of the Beholders. For presently by his Prayer, he summoned up a Spring, to come forth on the top of the Hill, to the amazement of all that saw it. Yet it moistened not his Executioners Heart with any Pity, who notwithstanding struck off the Head of this worthy Saint, and instantly his own Eyes fell out of his Head, so that he could not see the Vilany which he had done. Presently after, the former Convert-Executioner, who refused to put Alban to death, was put to death himself, baptized no doubt, though not with Water, in his, own Blood. The Body of Alban was afterwards plainly buried: that Age knowing no other 〈◊〉 Saints Dust, then to commit it to the Dust, Earth to Earth; not acquainted with Adoration, and Circumgestation of Relics; as ignorant of the Manner, how, as the Reason, why, to do it. But some hundred years after, King Offa disturbed the sleeping Corps of this Saint, removing them to a more stately, though less quiet Bed, enshrining them, as (God willing) shall be related hereafter.

6. Immediately followed the Martyrdom of Amphibalus, Alban 's Guest, and Ghostly Father, though the Story of his Death be encumbered with much Obscurity. For first there is a Quaere in his very Name: why called Amphibalus? and how came this compounded Greek word to wander into Wales? except any will say, That this man's British Name was by Authors in after-Ages so translated into Greek. Besides, the Name speaks rather the Vestment then the Wearer, signifying a Cloak wrapped or cast about, (Samuel was markit by such a Mantle;) and it may be he got his name hence; as Robert Curt-hose, Son to William the Conqueror, had his Surname from going in such a Garment. And it is worth our observing, that this good man passeth nameless in all Authors, till about 400 years since; when Ieffery Monmouth was his Godfather, and first calls him Amphibalus, for reasons concealed from us, and best known to himself.

7. But it matters not for Words, if the Matter were true, being thus reported. A thousand Inhabitants of Verulam went into Wales, to be further informed in the Faith, by the Preaching of Amphibalus; who were pursued by a Pagan Army of their fellow-Citizens, by whom they were overtaken, overcome, and murdered: save that one man only, (like Job 's Messenger) who escaped of them to report the Loss of the rest. And although everything unlikely is not untrue, it was a huge Drag-net, and cunningly cast, that killed all the Fish in the River. Now these Pagan Verolamians brought Amphibalus back again; and being within ken of their City, in the Village called Redburn, three Miles from Verulam, they cruelly put him to death. For making an Incision in his Belly, they took out his Guts, and tying them to a Stake, whipt him round about it. All which he endured, as free from Impatience as his Persecutors from Compassion. This died Amphibalus; and a Writer born and named from that Place reporteth, that in his days the two Knives which stabbed him were kept in the Church of Redburn. The heat and resplendent luster of this Saints Suffering wrought as the Sun-beams, according to the Capacity of the matter it met with, in the Beholders, melting the Waxen Minds of some into Christianity, and obdurating the Hard Hearts of others with more madness against Religion.

7. Tradition reports, that the Stake he was tied to afterwards turned to a Tree, extant at this very day, and admired of many, as a great Piece of Wonder; though, (as most things of this nature) more in Report then Reality. That it hath Green Leaves in Winter mine Eyes can witness false; and as for it standing at a stay time out of mind, neither impaired, nor improved in Bignesse (which some count so strange) be it reported to Wood-men & Foresters, whether it be not ordinary. I think the Wood of the Tree is as miraculous, as the Water of the Well adjoining is medicinal; which fond people fetch so far, and yet a credulous Drinker may make a Cordial Drink thereof.

8. At the time of Amphibalus his Martyrdom, another Thousand of the Verulam Citizens, being converted to Christ, were by command of the Judges all killed in the same Place. A strange Execution, if true, seeing John Ross of Warwick lays the Scene of this Tragedy far off, and at another time, with many other Circumstances inconsistent with this Relation; Telling us how at Litchfield in Staffordshire this great multitude of People were long before slain by the Pagans, as they attended to the Preaching of Amphibalus. This relation is favored by the name of Litchfield, which in the British tongue signifies a Golgotha, or place bestrewed with Skulls: In allusion whereto that Cities Arms are a Field surcharged with 〈…〉 . He needs almost a miraculous Faith, to be able to remove Mountains, yea to make the Sun stand still, and sometimes to go back, who will undertake to accord the Contradictions in Time and Place, between the several Relatours of this History.

9. The Records of Winchester make mention of a great Massacre, where by at this time all their Monks were slain in their Church; whilst the Chronicle of Westminster challengeth the same to be done in their Convent: and the History of Cambridge ascribeth it to the Christian Students of that University, killed by their British Persecutors. Whether this happened in any or all of these Places, I will not determine: For he tells a Lye, though he tells a Truth, that peremptorily affirms that which he knows is but Uncertain. Mean time we see, that it is hard for men to suffer Martyrdom, and easy for their Posterity to brag of their Ancestors Sufferings; yea, who would not entitle themselves to the Honor, when it is parted from the Pain? When Persecution is a coming, every man posteth it off, as the Philistines did the Ark infected with the Plague, and no place will give it entertainment: But when the Storm is once over, then (as seven Cities contended for Homer 's Birth in them) many Places will put in to claim a share in the Credit thereof.

10. Besides Amphibalus, suffered Aaron and Julius, two substantial Citizens of Caer-lion; and then Socrates, and Stephanus, forgotten by our British Writers, but remembered by foreign Authors; and Augulius, Bishop of London, then called Augusta. Besides these, we may easily believe many more went the same way; for such Commanders in Chief do not fall without Common Soldiers about them. It was Superstition in the Athenians, to build an Altar to the UNKNOWN GOD; but it would be Piety in us, here to erect a Monument in memorial of these Vnknown Martyrs, whose Names are lost. The best is, God's Calendar is more complete then man's best Martyrologies; and their Names are Written in the Book of Life, who on Earth are wholly forgotten.

11. One may justly wonder, that the first four hundred years of the Primitive Church in Britain, being so much observable, should be so little observed; the Pens of Historians writing thereof, seeming starved for matter in an Age so fruitful of memorable Actions. But this was the main Reason thereof, that living in Persecution, (that Age affording no Christians Idle Spectators, which were not Actors on that Sad Theatre) they were not at leisure to Do, for Suffering. And as commonly those can give the least account of a Battle, who were most engaged in it, (their Eyes the while being turned into Arms, their Seeing into Fighting:) So the Primitive Confessors were so taken up with what they endured, they had no vacation largely to relate their own or others Sufferings. Of such Monuments as were transmitted to Posterity, it is probable most were martyred by the Tyranny of the Pagans: nor was it to be expected, that those who were cruel to kill the Authors, would be kind to preserve their Books.

12. Afterwards it pleased God to put a Period to his Servants Sufferings, and the Fury of their Enemies. For when Diocletian and Maximian had laid down the Ensigns of Command, Constantius Chlorus was chosen Emperor in these Western Provinces of France, Spain, and Britain; whose Carriage towards Christians Eusebius thus describeth: 〈 in non-Latin alphabet 〉 , that he preserved such Religious people as were under his Command, without any Hurt or Harm. So that under him the Church in these Parts had a Breathingtime from Persecution. But I am afraid that that Learned Pen goes a little too far, who makes him Founder of a Bishopric at York, and styleth him an Emperor surpassing in all Virtue, and Christian Piety: seeing the later will hardly be proved, that Constantius was a through-paced Christian; except by our Savior's Argument, He that is not against us is on our part. And Constantius did this Good to Christianity, that he did it no Harm: and not only so, a Privative Benefactor to Piety, but positive thus far, that he permitted and preserved those, who would rebuild the decayed Christian Churches. But the greatest Benefaction which he bestowed on Christians was, that he was Father to Constantine. Thus as Physicians count all Sudden and Violent Alterations in men's Bodies dangerous, especially when changing from Extremes to Extremes: So God in like manner adjudged it unsafe for his Servants presently to be posted out of Persecution into Prosperity; and therefore he prepared them by Degrees, that they might be better able to manage their future Happiness, by sending this Constantius, a Prince of a middle disposition betwixt Pagan and Christian, to rule some few years over them.

13. At York this Constantius Chlorus did die, and was buried. And therefore Florilegus, or the Flower-gatherer, as he calleth himself, (understand Matth. of Westminst.) did crop a Weed instead of a Flower, when he reports that in the year 1283 the Body of this Constantius was found at Caer-Custenith in Wales, and honourably bestowed in the Church of Caer-narvon by the command of King Edward the first. Constantius dying, bequeathed the Empire to Constantine, his eldest Son by Hellen his former Wife; and the Soldiers at York cast the Purple Robe upon him, whilst he wept, and put Spurs to Horse to avoid the importunity of the Army, attempting and requiring so instantly to make him Emperor: But the Happiness of the State overcame his Modesty. And whereas formerly Christians for the Peace they possessed, were only Tenants at will to the present Emperors Goodness; this Constantine passed this peaceable Estate to the Christians and their Heirs, or rather to the immortal Corporation of God's Church, making their Happiness Hereditary, by those good Laws which he enacted. Now because this Assertion, that Constantine was a Britain by Birth, meets with Opposition, we will take some pains in clearing the Truth thereof.

14. Let none say, the Kernel will not be worth the Cracking, and so that Constantine were born, it matters not where he was born. For we may observe God's Spirit to be very punctual, in registering the Birth-places of Famous men; The Lord shall count, when he writeth up the People, that this man was born there. And as David cursed Mount Gilboa, where Godly Jonathan got his Death: so by the same proportion, (though inverted) it follows, those Places are blest and happy, where Saints take their first good Handsel of Breath in this World. Besides, Constantine was not only one of a Thousand, but of Myriads, yea of Millions; who first turned the Tide in the whole world, and not only quenched the Fire, but even over-turned the Furnace of Persecution, and enfranchised Christianity through the Roman Empire: and therefore no wonder if Britain be ambitious in having, and zealous in holding such a Worthy to be born in her.

15. An unanswerable Evidence to prove the point in Controversy, that Constantine the Great was a Britain, is fetched from the Panegyrist, (otherwise called Eumenius Rhetor) in his Oration made to Constantine himself; but making therein an Apostrophe to Britain; O fortunata, & nunc omnibus beatior terris Britannia, quae Constantinum Caesarem prima vidisti! O happy Britain, and blessed above all other Lands, which didst first behold Constantine Caesar! Twist this Testimony with another Thread, spun of the same Hand; Liberavit pater Constantius Britannias Servitute, tu etiam nobiles, illic oriendo, fecisti: Your Father Constantius did free the British Provinces from Slavery, and you have ennobled them, by taking thence your Original. The same is affirmed by the Writer of the Life of S ^t . Hellen, Mother to Constantine, written about the year of our Lord 940 in the English-Saxon Tongue: as also by William of Malmesbury, Henry Huntingdon, John of Salisbury, and all other English Writers. And least any should object, that these writing the History of their own Country, are too lightfingered to catch anything (right or wrong) sounding to the Honor thereof; many most learned foreign Historians, Pomponius Laetus, Polydor Virgil, Beatus Rhenanus, Franciscus Balduinus, Onuphrius Panvinius, Caesar Baronius, Anthony Possevine, and others, concur with them, acknowledging Hellen, Constantine 's Mother, a Britain, and him born in Britain.

16. But whilst the aforesaid Authors in Prose, softly rock the Infancy of (yet little) Constantine the Great in Britain, and whilst others in Verse, (especially Joseph of EXETER, and Alexander Necham) sweetly sing Lullabies unto him; some Learned men are so rough and uncivil, as to over-turn his Cradle; yea, wholly deprive Britain of the Honor of his Nativity: Whose Arguments follow, with our Answers unto them.

Thus we hope we have cleared the Point with ingenuous Readers, in such measure as is consistent with the Brevity of our History. So that of this Constantine (a kind of outward Savior in the World, to deliver People from Persecution) we may say, with some allusion to the words of the Prophet (but with a humble Reservation of the infinite Distance betwixt the Persons) AND THOU BRITAIN ART NOT THE MEANEST AMONGST THE KINGDOMS OF EUROPE, FOR OUT OF THEE DID COME A GOVERNOUR, WHICH DID RULE THE ISRAEL OF GOD, GIVING DELIVERANCE AND PEACE TO THE SAINTS.

17. Now see what a Pinch Verstegan (whose teeth are sharpened by the difference of Religion) gives M ^r . Fox: What is it other then an Absurdity, for an English Author to begin his Epistle (to an huge Volume) with Constantine the great and mighty Emperor, the Son of Hellen, an ENGLISH Woman, &c. Whereas (saith he) in truth S ^t . Hellen, the Mother of Constantine, was no English, but a British Woman. And yet Fox his words are capable of a candid Construction, if by English Woman we understand (by a favorable Prolepsis,) one born in that Part of Britain, which since hath been inhabited by the English. Sure in the same Dialect S ^t . Alban hath often been called the first Martyr of the English, by many Writers of good esteem. Yea the Breviary of Sarum, allowed and confirmed no doubt by the Infallible Church of Rome, greets S ^t . Alban with this Salute;

18. And now having asserted Constantine a Britain, we are engaged afresh in a new Controversy, betwixt three Cities; with equal Zeal and Probability, challenging Constantine to be theirs by Birth; London, York, and Colchester. We dare define nothing; not so much out offear to displease (though he that shall gain one of these Cities his Friend, shall make the other two his Foes by his Verdict:) but chiefly because little Certainty can be pronounced in a matter so long since, and little evident. Let me refresh myself and the Reader, with relating and applying a pleasant Story. Once at the Burial of S ^t . Teliau second Bishop of Landaffe, three Places did strive to have the Interring of his Body; Pen-allum, where his Ancestors were buried, Lanfolio-vaur, where he died, and Landaffe, his Episcopal See. Now after Prayer to God to appease this Contention, in the place where they had left him, there appeared suddenly three Hearses, with three Bodies so like, as no man could discern the right: and so everyone taking one, they were all well pleased. If by the like Miracle, as there three Corpses of Teliau encoffined, so here three Child-Constantine's encradled might be represented, the Controversy betwixt these three Cities were easily arbitrated, and all Parties fully satisfied. But seriously to the matter. That which gave Occasion to the Varieties of their Claims to Constantine 's Birth, may probably be this, that he was Born in one place, Nursed in another, and perchance, being young, Bred in a third. Thus we see our Savior, though born in Bethlehem, yet was accounted a Nazarite, of the City of Nazareth, where he was brought up: and this general Error took so deep impression in the People, it could not be removed out of the Minds and Mouths of the Vulgar.

19. Constantine being now peaceably settled in the Imperial Throne, there followed a sudden and general Alteration in the World; Persecutors turning Patrons of Religion. O the Efficacy of a Godly Emperors Example, which did draw many to a conscientious love of Christianity, and did drive more to a civil conformity thereunto! The Gospel, formerly a Forester, now became a Citizen; and leaving the Woods, wherein it wandered, Hills and Holes, where it hid itself before, dwelt quietly in Populous Places. The stumps of ruined Churches lately destroyed by Diocletian, grew up into beautiful Buildings▪ Oratories were furnished with pious Ministers, and they provided of plentiful Maintenance, through the Liberality of Constantine. And if it be true, what one relates, that about this time, when the Church began to be enriched with Means, there came a voice from Heaven (I dare boldly say, he that first wrote it never heard it, being a modern Author) saying, Now is Poison poured down into the Church: yet is there no danger of Death thereby, seeing lately so strong an Antidote hath been given against it. Nor do we meet with any particular Bounty, conferred by Constantine, or Hellen his Mother, on Britain, their native Country, otherwise then as it shared now in the general Happiness of all Christendom. The Reason might be this; That her Devotion most moved Eastward towards Jerusalem, and he was principally employed far off at Constantinople, whither he had removed the Seat of the Empire, for the more Conveniency in the midst of his Dominions. An Empire herein unhappy, that as it was too vast for one to manage it entirely, so it was too little for two to govern it jointly, as in after-Ages did appear.

20. And now just ten years after the Death of S ^t . Alban, a Stately Church was erected there and dedicated to his Memory; As also the History of Winchester reporteth, that then their Church first founded by King Lucius, and since destroyed, was built anew, and Monks (as they say) placed in it. But the most avouchable Evidence of Christianity flourishing in this Island in this Age, is produced from the

• Bishops representing Britain in the Council of
  • 1 ARLES in France, called to take Cognizance of the Cause of the Donatists; where appeared for the British
    • 1 Eborius Bishop of York.
    • 2 Restitutus Bishop of London.
    • 3 Adelfius Bishop of the City called the Colony of London, which some count Colchester, and others Maldon in Essex.
    • 4 Sacerdos a Priest, both by his proper Name and Office.
    • 5 Arminius a Deacon.
      • both of the last place.
  • 2 NICE in Bithynia, summoned to suppress Arianism, and establishing an Uniformity of the Observation of Easter; to which agreed those of the Church 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 .
  • 3 SARDIS in Thracia, called by Constantius and Constance, Sons to Constantine the Great; where the Bishops of Britain concurred with the rest to condemn the Arians, and acquit Athanasius.
  • 4 ARIMINUM on the Adriatic Sea in Italy, a Synod convocated by Constantius the Emperor.

In this last Council it is remarkable, that whereas the Emperor ordered, that Provisions (and those very plentiful) of Diet should be bestowed on the Bishops there assembled, yet those of Aquitain, France, and Britain preferred rather to live on their Proper Cost, then to be a Burden to the Public Treasury. Only three British Bishops, necessitated for want of Maintenance, received the Emperors Allowance: the Refusal of the former (having enough of their own) being an Act full of Praise, as the laters accepting a Salary to relieve their Want, a deed free from Censure. Collect we hence, 1. that there were many British Bishops in this Council, though their Names and Number are not particularly recorded. 2. That the generality of British Bishops had in this Age Plentifull Maintenance, who could subsist of themselves so far off in a fortain Country: whereas lately in the Council of Trent, many Italian Bishops, though in a manner still at home, could not live without Public Contribution. But there was good reason why the British were loath to accept the Emperors Allowance, (though otherwise it had been neither Manners nor Discretion for Prelates to refuse a Princes Profer,) because as Daniel and the Children of the Captivity preferred their Pulse before the Fare of King Nebuchadnezzar, for fear they should be defiled with his (though Princely, yet) Pagan Diet; so these Bishops did justly suspect, that Constantius the Emperor being an Arian, had a Design to bribe their Judgments by their Palats, and by his Bounty to buy their Suffrages to favor his Opinions. In very deed this Synod is justly taxed, not that it did bend, but was bowed to Arianism, and being over-born by the Emperor, did countenance his Poisonous Positions.

21. Hitherto the Church in Britain continued Sound and Orthodox, in no degree tainted with Arianism; which gave the Occasion to S ^t . Hilary in his Epistle to his Brethren, and fellow- Bishops of Germany and Britain, &c. though he himself was in Phrygia in Banishment, to solace his Soul with the consideration of the Purity and Soundnesse of Religion in their Countries. But now (alas!) the Gangrene of that Heresy began to spread itself into this Island: So that what the Jews of Thessalonica said unjustly of S ^t . Paul and his Followers, the Britons might too truly affirm of Arius and his Adherents, Those that have turned the World upside-down are come hither also. Hear how sadly Gildas complaineth, Mansit namque haec Christi Capitis membrorum consonantia suavis, donec Arriana Perfidia atrox▪ ceu Anguis transmarina nobis evomens Venena, Fratres in unum habitantes exitiabiliter faceret sejungi, &c. So that the words of Athanasius, totus mundus Arrianizat, were true also of this peculiar or divided World of Britain. Naturallists dispute how Wolves had their first being in Britain; it being improbable that Merchants would bring any such noxious Vermin over in their Ships, and impossible that of themselves they should swim over the Sea (which hath prevailed so far with some, as to conceive this, now an Island, originally annexed to the Continent:) but here the Quaere may be propounded, how these Heretics (mystical Wolves not sparing the Flock) first entered into this Island. And indeed we meet neither with their Names, nor manner of Transportation hither; but only with the cursed Fruit of their Labors. And it is observable, that immediately after that this Kingdom was infected with Arianism, the Pagan Picts and Scots out of the North made a general and desperate Invasion of it. It being just with God, when his Vine-yard beginneth to bring forth Wild-Grapes, then to let loose the Wild Boar, to take his full and free repast upon it.

22. In this woeful Condition, vain were the Complaints of the Oppressed Britons for Assistance, unto Gratian and Valentinian the Roman Emperors, who other ways employed, neglected to send them Succor. This gave occasion to Maximus, a Spaniard by Birth, (though accounted born in this Island by our home bred Authors) to be chos • n Emperor of the West of Europe, by a predominant Faction in his Army; who for a time valiantly resisted the Scots and Picts, which cruelly invaded and infested the South of Britain. For these Nations were invincible, whilst like two Arms of the same Body they assisted each other: But when the Picts (the Right Arm, being most strong and active) suffered themselves to be quietly bound up by the Peace concluded, the Scots, as their own Authors confess, were quickly conquered and dispersed. But Maximus, whose main Design was not to defend Britain from Enemies, but confirm himself in the Empire, sailed over with the Flower of the British Nation into France; where having conquered the Natives in Armorica, he bestowed the whole Country upon his Soldiers, from them named at this day Little Britain.

23. But Ireland will no ways allow that Name unto it, pleading itself to be anciently called the L • sser Britain, in Authertick Authors▪ and therefore this French Britain must be contented to hear that Name, with the Difference of the third Brother; except any will more properly say, that the French Britain is the Daughter of our Britain, which Infant when she asks her Mother Blessing, doth not jabber so strangely, but that she is perfectly understood by her Parent. Although one will hardly believe what is generally reported, namely that these French Britons were so ambitious to preserve their native Language, that marrying French Women, they cut out their Wives Tongues, for fear they should infect their Children's Speech, with a Mixture of French Words. Here the Britons lived, and though they had pawned their former Wives and Children at home, they had neither the Honesty nor Affection to return thither to redeem the Pledges left behind them. Strange, that they should so soon forget their Native Soil! But as the Load-stone, when it is rubbed over with the Juice of Onions, forgetteth it's Property to draw Iron any longer; so though we allow an attractive Virtue in ones own Country, yet it looseth that alluring Quality, when the said place of ones Birth is steeped in a Sad & Sorrowful Condition, as the State of Britain stood at this present. And therefore these Travelers having found a new Habitation nearer the Sun, and further from Suffering, there quietly set up their Rest.

24. But not long after, Maximus marching towards Italy, was overcome and killed at Aquilegia. A Prince not unworthy of his Great Name, had he been lifted up to the Throne by a regular Election, and not tossed up to the same in a tumultuous manner. This makes S ^t . Ambrose, Gildas, and other Authors violently to inveigh against his Memory, notwithstanding his many most honorable Atchievements. This Difference we may observe betwixt Bastards and Usurpers: the former, if proving eminent, are much bemoaned, because merely Passive in the Blemish of their Birth; whilst Usurpers, though behaving themselves never so gallantly, never gain general good will, because actually evil in their Original; as it fared with Maximus, who by good Using, could never make Reparation for his bad Getting of the Empire. Surely Britain had cause to curse him, for draining it of her Men and Munition, so leaving it a Trunk of a Commonwealth, without Head or Hands, Wisdom or Valour, effectually to advise or execute anything in it's own Defense; all whose Strength consisted in Multitudes of People, where Number was not so great a Benefit, as Disorder was a Burden: which encouraged the Picts, (the Truce expired) to harrasse all the Land with Fire and Sword. The larger Prosecution whereof we leave to the Chronicles of the State, only touching it here by way of Excuse, for the Briefnesse and Barrenness of our Ecclesiastical History; the Sadness of the Commonwealth being a just Plea for the Silence of the Church.

25. We conclude this Century, when we have told the Reader, that about this time the Fathers tell us, how Pilgrimages of the Britons began to be frequent as far as Jerusalem, there not only to Visit Christ's Sepulcher, but also to behold Simon Stilita a pious man, and Melanta a devout Woman, both residing in Syria, and at this time eminent for Sanctity. Perchance Discontentment mingled with Devotion moved the Britons to so long a Journey, conceiving themselves, because of their present Troubles at home, more safe any where else then in their own Country. As for those Britons, who in this Age were zealous Asserters of the Purity of Religion against the Poison of Arianism, amongst them we find S ^t . Keby a principal Champion, Son to S • lomon Duke of Cornwall, Scholar to St. Hilary Bishop of Poitiers in France, with whom he lived 50 years, and by whom being made Bishop, he returned first to S ^t . David's, afterwards into Ireland, and at last fixed himself in the Isle of Anglesey. So pious a man, that he might seem to have communicated Sanctity to the Place, being a Promontory into the Sea called from him Holy-head, (but in Welsh Caer-guiby • ) as in the same Island, the memory of his Master is preserved in Hilary point: where both shall be remembered, as long as there be either Waves to assault the Shore, or Rocks to resist them.

THE FIFTH CENTURY.

1. NOw the Arian Heresy, by God's Providence and good men's Diligence, was in some measure suppressed, when the unwearied Malice of Satan (who never leaveth off, though often changeth his ways, to seduce Souls) brought in a worse (because more plausible) Heresy of Pelagianism. For every man is born a Pelagian, naturally proud of his Power, and needeth little Art to teach him to think well of himself. This Pelagius was a Britain by Birth, (as we take no delight to confess it, so we'l tell no Lye, to deny it;) as some say called Morgan, that is in Welsh, near the Sea, (and well had it been for the Christian world, if he had been nearer the Sea, and served therein as the Egyptians served the Hebrew Males:) being to the same sense called in Latin Pelagius. Let no Foreiner insult on the infelicity of our Land in bearing this Monster: But consider, first, if his excellent natural Parts, and eminent acquired Learning might be separated from his dangerous Doctrine, no Nation need be ashamed to acknowledge him. Secondly, Britain did but breed Pelagius, Pelagius himself bred his Heresy, and in foreign Parts where he travelled; France, Syria, Egypt, Rome itself, if not first invented, much improved his pestilent Opinions. Lastly, as our Island is to be pitied for breeding the Person, so she is to be praised for opposing the Errors of Pelagius. Thus the best Father cannot forbid the worst Son from being his Child, but may debar him from being his Heir, affording no favor to countenance his Badnesse.

2. It is memorable what one relates, that the same day whereon Pelagius was born in Britain,