that cause put all the Popes hitherto to death did most tw harte and disagree And therefore among diuers others Ihon Funccius the Protestant Antiquary doth thus freely acknowledge That at this time there were many most renowned Bishops in France whose help and assistance for the Conuersion of Britaine King Lucius might farre more easily haue vsed then to haue sent so farre as Rome for Preachers to be sent hither and order to be giuen from thence for effecting that worke but that the dignitie and prerogatiue of the Pope of Rome called vpon him to appeale to him for ordering and settling these affaires and giueth this Act and example of King Lucius the most potent King of the Britains as he stileth him for a sure and certaine signe and Argument of the Popes of Rome true honour at that time when they were so dishonored by the Emperours and worldly proceedings Quo in honore Io. Funccius l. 6. commentarior in Chronolog ad An. 178. Romani Pontifices eo tempore fuerint ex hoc satis apparet quod potētissimus Britanniarum Rex Lucius qui ea tempestate Christi fidem primitus ex continenti vltra Germanicum Oceanum in Britannicam Insulam publicè vocauit non ab alio quodam Episcopo Doctores veritatis petijt quam à Romano cum tamen eodem tempore multi per Gallias clarissimi haberentur Episcopi And in this all Antiquaries doe or ought to agree THE XIV CHAPTER WHEREIN IS RELATED HOW KING Lucius did not onely sue vnto the Pope of Rome by his Embassadges for the generall setling of Christian Religion in Britaine but for ciuill and temporall lawes also to be allowed by him to rule heare in Temporall affaires 1. OVR auncient Historian Ethelwerdus warranted as some thinke by S. Gildas and Nennius before cited writeth that Pope Eleutherius sent letters and a Legate to King Lucius of Britaine admonishing and calling vpon him to make profession of the holy Christian faith and Catholike Baptisme Eleutherius beatissimus Christi famulus per Nuntium literas Lucium adijt Insulae Ethelwerdus in Chronico in Eleutherio Gildas Nennius in M. S. Historijs supr Regem ammonens eum de fide Baptismo Catholico qui tum Britanniae Regni potestate pollebat To which Legacie and letters King Lucius did very soone after send as pleasing and contenting an answeare both by Ambassadors and letters to Pope Eleutherius as the letters and Legacie of the Pope about so greate and holy busines which he had so much and long desired were wellcome and gratefull vnto him for allthough he most affected the accomplishing of this blessed worke before this incitation giuen him by this renowned Pope according to this auncient Authour of our Nation who also say the fame of this Pope was greate in all the worlde ab ortusolis vsque ad occasum exijt sancta opinio eius yet now receauing new couradge warrant and direction without any further delay or procrastination as this Authour writeth yeeldeth to the counsayle and exhortation of Pope Eleuthererius Qui concessit verisimili ratione Christianum se esse futurum And by the aduise and consent of his Nobles and others of this kingdome whome it most concerned sent two Ambassadors with suppliant and humble letters to this holy Pastor of the Flocke of Christ to giue him thanks for that fatherly care he had of his spirituall children so farre off to signifie his most willing assent to godly Admonition and entreate his further and speedy care and prouision for the effecting thereof 2. The most Authorised Historie of S. Eleutherius and these letters warranted vnto vs by the Church of Christ in the Feast of this holy Pope deliuereth Act. Eleutherij in Breuiar Rom. in festo eius 26. die Maij. the manner and tenure of them in this order Huic Initio Pontificatus supplices literae venerant à Lucio Britannorum Rege vt se ac suos in Christianorum numerum reciperer In the beginning of the Popedome of S. Eleutherius humble letters came vnto him from Lucius King of the Britans to receaue him and Damas Pontif. in To. 1. Concil in Eleutherio his people into the number of Christians The old Pontificall asscribed to S. Damasus saith of this Pope and this busines hic accepit Epistolam à Lucio Britannico Rege vt Christianus efficeretur per eius mandatum Pope Eleutherius receaued an Epistle from Lucius a Brittish King that by his commandement he might be made a Christian The auncient Ecclesiasticall Annals or Martyrologes doe thus expresse it Lucius Legationem misit ad Eleutherum Romanum Pōtificem Antiq. Tabulae Eccles apud Baron To. 2. Ann. an 183. per Eluanum Meduinum Britannos rogans per eos Eleutherum vt per se suosque ministros ad Christianam Religionem suscipiendam aditum patefaceret King Lucius sent an ambassadge to Eleutherius Pope of Rome by two Britans Eluan and Medwine entreating Eleutherius by them that by himselfe and such as he should please to employ therein he would make prouision that his kingdome might receaue Christian Religion I haue cited Sabellicus before that King Lucius wrote to Anton. Sabellic l. 3. Ennead 7. Pope Eleutherius to this purpose in the beginning of his Papacie Cum Eleutherio nuper dignitatem adepto Lucius Britanniae Rex per literas egit vt se suos vellet Christianorum numero addicere Martinus Polonus saith Pope Eleutherius receaued an Epistle from Lucius a Britan King that by his commandement he might be made a Christian Hic accepit Epistolam a Lucio Rege Britanno vt Martin Polon Supput in Eleut Hartm Schedel Chronic. chronicorum f. 114. p. 2. Ponticus Virun Brit. Hist l. 4. Magdeb. Cent. 2. c. 2. col 8. Christianus per eius mandatum fieret Hartmannus Schedel writeth that Eleutherius receaued an Epistle from Lucius a Britan King to receaue him and his subiects into the number of Christians Eleutherius Papa a Lucio Rege Britanno Epistolam accepit vt se ac suos in Christianorum numerum susciperet The like hath Verunnius and other forreine Catholike Historians as also their Protestants writing of Brittish affaires among which the Magdeburgians witnesse That Lucius King of Britaine did send Eluan and Meduuin very Learned Britans to Eleutherius Pope of Rome entreating him to send some Doctors from thence that might renewe Christian Religion and abolish Ethnicisme in his kingdome Ad Eleutherium Romanae Ecclesiae Episcopum Eluanum Meduinum Britannos doctrina praestantes mittit ac rogat vt inde Doctores quosdam accipiat qui Christianam Religionem in suo Regno abolito toto Ethnicismo instaurent And if we come home into Britaine our most auncient approued Historiās both Britans and Saxons make the same Relation vnto vs S. Gildas and Nennius haue before told vs how the Pope of Rome wrote to King Lucius to haue Christian Religion planted heare he
consented therto The old Manuscript Manuscr Peruetustum de primo statu Landauen Ecclesiae Brittish Antiquitie of the first State of the Church of LaÌ„daffe thus recordeth it Lucius Britannorum Rex ad Eleutherium Apostolicae Sedis Papam Legatos suos scilicet Eluanum Meduinum misit implorans vt iuxta eius Ammonitionem Christianus fieret Lucius King of the Britans sent his Ambassadors Eluan and Medwne to Eleutherius Pope of the Apostolike See beseeching him that Galfrid Monum Hist Reg. Brit. l. 4. c. 19. Antiquit. Glast Tabulis affixae Capgr in S. Patric according to his admoniton he might be made a Christian The Authour of the old Brittish History saith Lucius Epistolas suas Eleutherio Papae direxit petens vt ab eo Christianismum reciperet King Lucius directed his Epistles to Pope Eleutherius desiring to receaue Christianitie from him The old Antiquities of Glastenbury citing other Brittish Authours doe tell vs that very cridible Antiquities deliuer that Lucius King of the Britans did send to Pope Eleutherius to pray him that he would illuminate the darknes of Britaine with the light of Christian preaching Tradunt bonae credulitatis Annales quod Lucius Rex Britannorum ad Eleutherium Papam miserit oratum vt Britanniae tenebras luce Christianae Praedicationis illustraret S. Bede saith King Lucius did entreate Pope Eleutherius Bed l. 1. Eccles Hist c. 4. Theat of Brit. l. 6. Radulphus de Diceto Hist in Eleutherio an 188 Abbreuiat teÌ„p inter an 170. 180. by his letters that by his commandement he might be made a Christian obsecrans vt per eius mandatum Christianus efficeretur Dicetus in his auncient Manuscript History writeth King Lucius of Britaine obtained of Pope Eleutherius by his Epistle written vnto him to be made a Christian Ad Eleutherium Papam Lucius Rex Britanniae missa Epistola se fieri Christianum impetrat The old Authour of the Manuscript History termed Abbreuiatio Temporum if it was not the same Radulphus de Diceto hath the same words though not precisely at the same yeare wherein the copie of Dicetus in the Kings Library as our Theater Protestants cite him but as I haue alledged him Marianus Marian. Scot. l. 2. aetat 6. an 177. Florent Wigor Chron. an 162. 184. Sigebert GeÌ„bl Chronogr in Regno Britan. Matth. Westm an gratiae 185. saith the very same also Lucius Britanniae Rex ab Eleutherio Papa per Epistolam Christianum se fieri impetrat Florentius wigorniensis writeth in the same words Sigibertus saith King Lucius request was the cause that the Britans receaued the Mysteries of Christian Religion by the Legats of Pope Eleutherius Britanni instantia Lucij Britanniarum Regis per Legatos Eleutherij Papae Mysteria Christianitatis perceperuÌ„t Matthew of Westminster giueth the like testimony to this petition of King Lucius to Pope Eleutherius Lucius Britannorum Rex ad Papam Eleutherium Epistolas direxit petens ab eo vt Christianus efficeretur Henry Archdeacon of Huntington saith When Eleutherius was Pope of Rome Lucius King of the Britains sent an Epistle vnto him beseeching him that by his commandement Henricus Huntingt Hist l. 1. in Marco Antonino Vero Aurelio Lucio CoÌ„modo Harding Cronicle in King Lucius c. 51. f. 43. Manuscr Antiq. de Vita S. Dubtitij Io. Capgrauius Catal. in eod he might be made à Christian Cum Eleutherius Pontificatui Romanae Ecclesiae praeesset misit ad eum Lucius Britanniarum Rex Epistolam obsecrans vt per eius maÌ„datum Christianus efficeretur Harding saith this was done at the supplication of Lucius The old Manuscript of the life of S. Dubritius which Capgraue and others followe witnesseth that King Lucius sent two Ambassadors Eluan and Medwine to Pope Eleutherius that he might be made a Christian according to his direction Lucius Britannorum Rex ad Eleutherium Papam Legatos misit stilicet Eluanum Meduinum vt iuxta eius ammonitionem Christianus fieret And in the life of S. Helen the Empresse our Country woman Lucius Epistolas Eleutherio Papae humiliter direxit petens vt ab eo fidem Christianam recicipere mereretur King Lucius did humbly direct Epistles to Pope Eleutherius desiring that he might be thought worthie to receaue the Christian faith from him The like hath Ado Lucius Britannorum Rex missa ad Eleutherium Romae Episcopum Epistolà vt Christianus efficeretur petijt Many others and they auncient Catholike writers of greate credet there be both of this and other M. S. in Vita S. Helenae Et Capgrau in ead Nations which thus confidently for most certaine deliuer this History vnto vs which for auoiding tediousnes I omit as I might haue ouerpassed many of these but to shew to my Readers that the mistakings of some Scribes before remembred and reconciled about times and Titles doe nothing hinder Ado in Chron. inter an 163. 181. the vndoubted and vnquestionable truth of the Relation hereof That the generall Conuersion of this kingdome to Christ was happily brought to passe in the time of Pope Eleutherius by his direction warrant and Papall Authoritie 3. For confirmation whereof by all manner of Antiquaries euen our Protestants most aduerse to the prerogatiues of the holy Apostolike Roman See they generally consent vnto it in this Order Matthias Flaccus Illiricus Ioannes Vuigandus Matthaeus Index and Basilius Faber the Magdeburgian Protestant Historians haue thus of this matter Lucius ad Eleutherium Romanae Ecclesiae Centur. 2. cap. 2. col 8. Episcopum Eluanum Meduuinum Britannos doctrina praestantes mittit rogat vt inde Doctores quosdam accipiat qui Christianam Religionem in suo Regno abolito toto Ethnichismo instaurent King Lucius of Britaine sent two excellently learned Britans Eluanus and Meduuinus to Eleutherius Bishop of the Church of Rome and desired him that he might receaue some Doctours from thence that might establish Christian Religion in his kingdome and abolish Heathen superstition out of it And they alledge Gildas Albanius that this King was addicted to Christian Religion euen from the beginnig of his Reigne Non erat omnino iniquus Lucius Christianorum Religioni statim initio sui Imperijmouebatur enim nonnihil miraculis illustribus quae à Christianis in testimonium ornamentum suae doctrinae passim edebantur vt Gildas Albanius in libro de victoria Aurelij Ambrosij refert A Protestant Bishop of England whome these Magdeburgians cite and follow writeth in like manner cum Io. Bal. l. de Scriptor Brit. cent 1. in Lucio Eluano Meduuino audisset per â—â—esaris Legatos Trebellium Pertinacem Romanorum illustres aliquot quiescente Persecutione Christianam Religionem admisisse statim per eruditos Britannos Eluanum Meduuinum ad Eleutherium Romanorum Pontisicem misit ac scripsit pro suscipiendo Baptismo Epistolam When King Lucius vnderstood by the Emperours
regno sacerdotio clero iurare antequam ab Archiepiscopis Episcopis regni coronaretur Tres enim Rex habere debet seruos scilicet luxuriam auaritiam cupiditatem quos si habuerit seruos bene illustrè regnabit Regno omnia debet praemeditari hoc Regis est Quia malè cuncta ministrant impetus iuxta Euangelium omne regnum in se diuisum desolabitur Truly a King ought of right to obserue and defend all the Lands and honours all the dignities and rights and liberties of the Crowne of this kingdome wholly with all integritie and without diminution and with all his power recall to the auncient state and due all the rights of the kingdome which were dispersed dilapidated and lost And all and the whole Land and all the Ilands vnto Norwey and vnto Denmarke doe belong to the Crowne of his kingdome and they are of the Appendences and dignities of the King and it is one Monarchie and one kingdome and aunciently was called the kingdome of Britaine but now is â—alled the kingdome of the English men For our Lord Eleutherius Pope who first by inspiration of God did send an hallowed crowne to Britaine and Christianitie to Lucius King of the Britons did ordayne and impose to the Crowne of the kingdome such boundes and limits as are spoken before by his Decree in the yeare one hundred sixtie seuen after the Passion of Christ A King also ought to doe all things in the kingdome truely and by the Iudgment of the Peeres of the kingdome For Right and iustice ought to Reigne more in a kingdome then wicked will That is Lawe which allwayes doth right but will violence and force is not right A King ought to feare God and loue him aboue all things and keepe his Commandements throughout the kingdome He ought also to preserue foster maintaine gouerne and defend against Enemies the holy Church of his kingdome with all integritie and libertie according to the Constitutions of the Fathers and Predecessours so that God may before all things be honoured and euer had before his eyes He ought also to erect good Lawes and customes allowed and blott them out which be wicked and bannish them all from the kingdome He ought to doe right iudgment in the kingdome and keepe Iustice by the Counsaile of the Nobles of his kingdome All these things a King must sweare in his owne parson looking vpon and touching the holy Ghospels and vpon holy and sacred Reliks before the Realme and Preisthood and Clergie before he be crowned by the Archbishops and Bishops of the kingdome For a King must haue three things slaues vnto him to wit luxury aâ—arice and concupiscence which if he maketh sâ—aâ—es he shall reigne well and renownedly he must premeditate all things for the kingdome and this is the office of a King Because violences doe minister all things ill according to the Ghospell euery kindome diuided in itselfe will be desolate 5. Hitherto this our holy and auncient Lawe of the office and dutie of our Kings vsed and practized euen from the beginning of Christianitie publikly receaued heare both in the Britans and Saxons gouernment founded warranted and grounded vppon the Authoritie and direction of the holy Pope S. Eleutherius as appeareth by that part of his Epistle which I first recited immediately without any one sentence worde or sillable interposed betweene them annexed and ioyned to this Lawe as the originall cause motiue allowance and confirmation thereof Whereby we may cleartly see the greate power prerogatiue and Iurisdiction the Popes of Rome euen from the beginning and first founding Christian Religion heare claimed had and exercised in this kingdome and from the first Christian King we enioyed a Saint and blessed man all our Kings Britans Saxons or whatsoeuer Christians to these dayes did with this whole kingdome allowe to the Apostolike See of Rome as much as it claimeth now at our hands and as any good and learned Catholiks doe yeeld vnto it From that holy and eminent See we had by these greatest Testimonies Christian Religion planted and Iuridically setled heare Our Episcopall and Archiepiscopall Sees assigned our first Bishops and Archbishops to enioy them appointed and consecrated Direction giuen euen in temporall and ciuill affaires what Lawes we should take our King Possessor but of a part of this kingdome declared to be King of all Britaine and so many adiacent Ilands enioyed by his enemyes and an hallowed Crowne sent him to weare as Monarch and King of them all A Protestant Lawyer Bracton l. 1. de acquir rer Dom. c. 8. Io. Selden Analect p. 46. and Antiquarie saith that from this Popes donation our Kings had the Title viracius Dei vicar or vicegerent of God and citeth Bracton for his Authour who rather denyeth then affirmeth it onely he saith against the sence of Protestants that it is euident a King ought to be vnder the Lawe being but Gods vicegerent Quod sub lege Rex esse debeat cum â—it Dei vicarius And Roger Houeden who reciteth this verie Lawe verbatim hath not that Title Vicarius noâ— the woâ—de Regert to Rule which our Protestants apply to the Church the Title is Regis Officium the Kings dutie and is this Rex atque Vicarius eius ad hoc Roger. HouedeÌ„ Annal. part poster in Henric. â— c. de legib Angl. est constitutus vt regnum terrenum populum Dei super omnia sanctam Ecclesiam reuereatur ab Iniuriatoribus defendat maleficos ab ea euellat destruat penitus disperdat where aboue all things he must reuerence the holy Church and be ruled by it and not Rule it And this all our Christian Kings to King Edward the sixt a child did publikly professe before their Coronation as the old Order thereof is witnes And these Titles to be Vicarius Cbristi in his Pontificale Roman in Benedictione Coronatione Regis holy Church is as fully before giuen to Pope Eleutherius by King Lucius and his Christians and Regere to rule it vnder Christ made by them the Popes peculiar as they were euer after to these Times 6. And to speake more particularly of the ciuill and temporall Lawes which King Lucius requested Pope Eleutherius to giue direction in and he accordingly established in this kingdome this holy King now a Christian did not and could not by his Religion demand the Roman Pagan Lawes without alteration or correction of S. Eleutherius but according to such moderation change or alteration he should vse in them to speake in a Protestant Bishops words Lucius made request vnto Eleutherius to send him some Kinde of Abstract of the Roman Lawes whereby he might establish a setled order of Gouernment Godwin Conu of Britaine p. 29. in his Dominions And when Pope Eleutherius directed him to take his Lawe conformable to the Lawe of God by the aduise of his kingdome ex illis Dei gratia per consilium Regni
sowne in our minds and either enforce vs to returne vnto our former wickednes with deeper securitie then before or els to become meere Atheists which is a greate deale worse for this cause therefore did Lucius send to Rome the second time for a Copie of such politick orders as were then vsed there in their Regiment of the Church Thus farre this Protestant Antiquarie And then he bringeth the holy Pope S. Eleutherius so to vnderstand King Lucius petition to be both for the Ecclesiasticall Lawes of the Church of Rome to Rule heare in spirituall affaires and the Lawes of the Emperous for temporall gouernment and saith he findeth it so in sondry verie auncient Copies of Pope Eleutherius Answeare to King Lucius thus beginning by his Translation you require of vs the Roman ordinances and thereto the Statuts of the Emperours to be sent ouer vnto you and which you desire to practise put in vre within your Realme and kingdome Then seeing the Decrees of the Popes of Rome for Church Discipline were generally generall for the whole Church as many of them cited before by Protestants allowance doe testifie and this our Britaine was vtterly ignorant in such things but as it had receaued them from Rome Our Apostles Preachers and Conuerters came from thence and diuers of them still remained heare in cheife spirituall cammande and many other Christian Romans were mixed with our Britans heare and our Brittans absolutely and wholly directed by the Pope of Rome and his Legats in such busines this considered no man of Iudgment will apprehend how any other but the Roman Papall Church Discipline was then receaued or admitted it this kingdome THE XXIV CHAPTER OF THE COMMING OF THESE HOLY LEgats to Glastenbury their holy labours deeds and long aboade there their renewing there the old Religeous Order of S. Ioseph of Aramathia and his brethren greate priuiledges and Indulgences by them procured to that holy place the glory honour and renowne thereof in the whole Christian world 1. I Haue made mention before of diuers Monasteries and Religeous houses in Britaine in this time now to take some notice in what honour and Reuerence such holy places the parsons resident in them and the Monasticall Religeous life which they there liued and professed were we cannot better come eyther to the certaine knowledge or not to be denied opinion thereof then to take direction herein from these our Apostles Founders and Fathers in Christ by that litle memory which is left in our Histories of the Religeous paines and labour they tooke in finding and founding them the greate zeale and deuotion they exercised there the Immunities Indulgences and priuiledges they procured vnto them from holy Popes and Princes what spirituall comfort and pleasure they had in themselues and what example of pietie they left to posteritie by their heauenly Conuersation in them and what Pastorall care and Prouidence they had to make this perpetuall had not the Impietie of late times and parsons like wolues as it was aunciently prophesied destroyed that which the pietie of our first Auncestours in Religion had so long and firmely founded Has aedes sacras pietas construxit Auorum Antiq. Monast Croyâ—andiae Quas Successores vastabunt more luporum I will principally and cheifly for all exemplifie in the holy house of Glastenbury the first Mother of that contemplatiue holy profession both in this and other Nations from which we may drawe a proportion to others the sacred children thereof How diligently these holy Legats sought to finde out this Religeous place I haue some what insinuated before for they had heard of the greate Renowne and Sanctitie of S. Ioseph and his companions first in habiting there and the Venerable Sanctitie of the place especially the miraculously sacred Church there builded by heauenly admonition in honour of the most blessed Virgin Mary Mother of God for the memory of it was allmost quite forgotten the first Religeous men inhabitants there being all dead before this time and the holy Church so desolate that it began to be a Denn of wild beasts to lodge in which was before an habitation of Saints Sancti memorati in eadem Eremo sic degentes affluentibus multis annorum curriculis carnis Antiq. Glast tabulis fixae Gul. Malmes l. de Antiq Caenob clast Io. Capgrau in S. Ioseph S. Patricio erg astulo sunt educti idemque locus caepit esse ferarum latibulum qui priùs fuerat habitatio Sanctorum This is the testimonie and relation of the old Antiquities of Glastenbury William of Malmesbury in his Manuscript Historie of the Antiquitie of that Monastery Capgraue and others 2. But it was the will of God and the will of the blessed Virgin to haue her sacred Oratory come to the knowledge of their faithfull Seruants donec placuit beatae Virgini suum Oratorium redire ad memoriam fidelium Which was in this manner these holy Legats trauailing throughout Britaine teaching preaching and baptizing and receauing from the Brittish people Information where abouts this sacred Habitacle was as Moses they entered into this Desart to finde it and at the last finding the old Church builded by the hands of Christs Disciples and a Crosse the signe of our Redemption and other Christian figures or Images they were assured thereby that this was the place where those Disciples of Christ inhabited Praedicando baptizando Britanniae partes peragrantes in Insulam Aualloniae more Moysis Legislatoris interiora Deserti penetrantes sunt ingressi Vbi antiquam Deo duce Britanniae repererunt Ecclesiam manibus Discipulorum Christ constructam humanae saluti à Deo paratam Figuram nostrae redemptionis aliasque figuras manifestas repererunt quibus cognouerunt quod Christiani priùs locum inhabitauerant This so diligent searching and seeking for this holy place by S. Phaganus and Damianus and their assured knowledge by the remembred Can. 6. signes and badges there left and remayning that they had founde it seemeth by that which followeth in this Narration to haue bene before their returne to Rome to procure the confirmation of their proceedings heare After this they founde the Antiquitie of the comming of S. Ioseph and his Brethren thither as also the Acts and liues of them there how religeously they liued and how three Pagan Kings ministred necessaries by a certaine portion of Land for their sustenation the miraculous building and consecrating that holy place as I haue shewed in the first Age wherevpon filled with vnspeacable ioy they continued there long time nyne yeares in praysing God oratorio illo sic reperto ineffabili sunt referti gaudio ibidem in Dei laudibus moram protrahentes diuturnam per nouem videlicet annos And in memory of the first twelue in the time of S. Ioseph they did chuse 12. of their owne company to dwell there in that Iland King Lucius consenting thereto Which remayned there as Anchorits in diuers places or Groaues locis
Confirmation of what they had done 312. 2. S. Damianus came backe againe with the same 316. 1. c. We finde nothing of their finall departure 319. 4. S Damianus and Fugatianus â—ad places of honor here according to their worth ib. S. Damianus and Fugatianus search after the Monastery of Glastenbury 323. 2. or 321. 2. S. Damianus and Fugatianus contitinued long at Glastenbury ib. S. Damianus and Fugatianus appointed 12. to dwell at Glastenbury in honour of the first 12. inhabitants ib. S. Damianus and Fugatianus submitted themselues to the Rule of S. Ioseph 332. 8. S. Damianus and Fugatianus preached likewise to the Scots 334. 1. c. S. Damianus and Fugatianus Actes committed to writing 337. 1. S. Dauid the Popes Legat in Britaine 332. 8. S. Dauid founded Monasteries of our auncient Brittish Order ib. Deacons not to marrie 382. 11. or 392 11. Deacons to assist at the Altar 384. 13. or 394. 13. S. Decumanus Parents and birth place 567. 6. S. Decumanus flieth the world 368. 6. S. Decumenus miraculous beginning of an Eremiticall life ib. S. Decumenus manner of life ib. S. Decumanus Martyred ib. S. Decumanus carried his head after it was cut of to a fountaine 569. 8. The same euer since called by his name ib. The same healthsome for the Inhabitants ib. S. Decumanus buried and a Church dedicated to him in the same place 569. 8. S. Decumanus had a Church dedicated to him in the Towne of Welles 569. 9. What happened to one Demetrius a Grecian trauailing in Britaine 17. 8. Denotus made Bishop of Wincester and when 320. 6. Denotus his great possessions ib. Diadumenus v. Macrinus Dioclesian chosen Emperour 391. 1. Dioclesian adioyned Maximianus vnto him in gouernment ib. Diocleans and Maximians wicked plots wherewith they began their Persecution in Britaine 413. 1. Dioclesian forebad any to buy or sell without offering sacrifice 416. 4. Dioclesians Persecution lasted but 9. yeares in Britaine 416. 4. Dioclesians Persecution when first raised in Britaine 420. 3. Dioclesians Persecution exceeding cruell 422. 1. c. S. Dionisius Pope and Martyr 384. 14. or 395. 14. S. Dionysius a Monke and Eremit before he was Pope ib. S. Dionysius conuerted the wife and daughter of Decius ib. Domitian created Emperour 169. 2. Domitian commanded himselfe to be worshipped as a God 170. 2. Domitian raiseth a cruell Persecution against Christians 160. 2. Domitians Persecution did not extend inselfe into Britaine 170. 2. Donaldus the first Christian King of the Scots 334. 2. Douer Castle builded by Aruiragus 287. 3. The Druids prophecied of a virgins Conception 9. 1. The Druids cheife Schooles Doctors were in Britaine ib. The Druids auncient residence in the I le of Man by whom and when giuen vnto them 10. 3. The Druids dedicated temples Ignoto Deo 16. 7. The Druids acknowledged after their Pythagoricall manner that mens soules were immortall 17. 9. 242. 2. The Druids great learning 206. 8. The Druids Religion not prohibited by Marcus Aurelius 238. 4. The Druids Religion prohibited to Citizens by Augustus 238. 5. The Druids Religion opprest in France by diuers Emperours 238. 5. The Druids accustomed to sacrifice Romans Prisoners 239. 5. or 234. 5. By the Druids direction Bunduica slew 80000. Romans ib. The Druids Religion odious to the Romans 239. 6. or 234. 6. Druids the greatest hinderers of Christian Religion 1â—â— 1. The Druids for temporall respects iustly troubled for feare of the Conuersion of Britaine 240. 1. Diuers disputations in Britaine betwixt the Druids and Christian Apostolike men 241. 1. The Druids reason for defence of their Religion ib. What Nations ioyned with the Druids in Religion ib. The Druids worshipped the Gentils Gods Iupiter Apollo c. ib. The Druids florished from the time of Druins that great King and high Preist ib. The Druids from whence so called ib. The Druids pretious attire 242. 2. The Druids statly houses ib. The Druids sometimes resorted into woods ib. The Druids exempted from all exactions ib. The Druids cheefe iudges in temporall and spirituall affaires 242. 2. The Druids had one chiefe ouer the rest 278. 8. The Druids great witt 242. 2. The Druids vsed as Ministers by all that would offer sacrifice ib. The Druids depriued the trew God of all worshipe 243. 3. The Druids neither taught nor worshipped the trew God 244. 3. The Druids absurde opinion of the transmigration of soules 244. 4. The Druids Chymericall fiction of soules informing bodies in an other world ib. The Druids tooke away all thinges which are required vnto a trew Religion ib. The Druids Idols were not inferiour in number to those of Egipte 244. 5. The Druids immolated men in their execrable sacrifices 245. 5. The Druids diabolicall practice of Magicke ib. The Druids wiues and children coÌ„mon 246. 6. The Brittans of the Druids Religion fedd on mans fleash ib. The Druids abolishing made an alteration in politike maters 256. 4. S. Dubritius the Popes Legat in Britaine 332. c. E. EAster to be obserued on the Sunday 244. 2. Easter to be celebrated the same day with the Church of Rome 482. 2. Easters erroneous obseruation not receaued by our Britans from their first instructors in Religion 345. 3. Edenburge in Scotland a Flamens Seat 336. 5. Edenburge founded by King Ebrancus ib. The Egyptians adored a childe and a virgin and why 6. 7. S. Edwine King of Morthunberland Christened at Yorke 100. 1. S. Eleutherius was not Pope or probably Preist when King Lucius sent Ambassadors to Rome 219. 8. S. Eleutherius in great estimation for his learning 221. 3. S. Eleutherius renowned in Britaine longe before his Popedome ib. S. Eleutherius probably a Cardinall of one of our Brittish Churches in Rome 222. 4. S. Eleutherius probably personally in Britaine ib. S. Eleutherius succeeded S. Soter in the See Apostolike 247. 1. S. Eleutherius established the true obseruation of Easter 247. 2. S. Eleutherius a Professor of that Religion which Protestants call Papistty 248. 2. S. Eleutherius claymed the Popes spirituall supremacy ib. S. Eleutherius ordained that in the Bishops causes nothing should be determined but by the Pope of Rome ib. S. Eleutherius by letters exhorted King Lucius vnto Christian Religion 252. 1. S. Eleutherius emploied diuers Britans in the Conuersion of Britaine 265. 7. S. Eleutherius sent to King Lucius a hallowed Crowne with the title of King of Britaine 299. 4. S. Eleutherius prescribed King Lucius the precincts of his kingdome ib. S. Eleutherius granted many priuiledges and Indulgences in Britaine 338. 3. S. Eluanus a Catechumen when he was sent to Rome by King Lucius 213. 2. S. Eluanus consecrated Bishop and that sent backe into Britaine ib. S. Eluanus praised for vertue and learning 217. 7 S. Eluanus was not brought vp in the Schoole of S. Ioseph of Arimathia 258. 7. S. Eluanus gaue place to S. Thean to be Archbishop of London before him 217. 7. S. Eluanus and S. Medwin were not the
testifie and if he sent S. Ioseph hither out of Francia it was that and no other Francia from whence he sent him The Antiquities of Glastenbury from the testimony of an auncient Monke of S. Denis in France to one Godfridus a Monke of Glastenbury relateth that the Church of Glastenbury was consecrated by the highest greate Bishop meaning as it seemeth S. Peter the Apostle the highest greate Bishop in that time and that it was called the second Rome for the multitude of Epist Godefrid Monachi Glast Antiquitates Glaston Manus tab Affix Saints buried there of the which S. Ioseph was the first Haec gloriosissimi Martyris Dionisij Ecclesia illa Glastoniensis de qua te asseris eandem priuilegij dignitatem habent Ista in Gallia illa in Britannia vno eodem tempore exortae à summo magno Pontifice consecratae Vno tamen gradu illa supereminet Roma etenim secunda vocatur hoc propter multitudinem Sanctorum inibi requiescentium quorum primus fuit Ioseph ab Aramathia ille nobilis Decurio qui Dominum sepeliuit pro cuius sepultura Dominus locum illum elegit atque benedixit THE XXIV CHAPTER FVRTHER PROVING THAT S. PHILIP the Apostle was not in that Gallia France next to Britayne neyther were S. Ioseph and his Associates there or came from thence into Britayne 1. BESIDES the recited Authorities of S. Isidor or the Authour of the booke of the life and death of Saints among his workes and the learned Bishop Freculpbus of which I haue spoken before for their opinion that held S. Philip the Apostle preached Ordo officij Muzarabici in festo S. Iacobi Apostoli fratris S. Ioannâ—s Apostoli Euangelistae in hymno in the next France or Gallia I finde the like mention in the auncient Muzaraban publike Church office receaued in the fourth Toletan Councell at wbich S. Isidor Archbishop of Hispalis for all Spaine was President In this Councell mention being made where the Apostles preached it is said Philippus Gallias That S. Philip preached in the Countries called Galliae Which although I doe not finde alledged by any Protestant to confirme this opinion of S. Philips being in this next France yet because I seeke the truth and am vnwilling to conceale any thing that may either help or hinder the finding fourth thereof I heare produce it and the rather because it giueth more countenance to that booke de vita morte Sanctorum to haue bene written by S. Isidor President in that Councell and taking as it seemeth that Muzaraban Office as warrant for his writing that S. Philip the Apostle was in Gallia as also Freculphus followed the steps of S. Isidor in the same Assertion for better deciding whereof because the Muzaraban Office is so breife as I haue related in this matter and I haue set downe the words of Freculphus before I will and what S. Isidor or other Authour of that booke hath written of this busines which is as followeth Philippus à Bethsaida ciuitate Isidor Hispal Episcopus l. de vita morte Sanctorum cap. 75. vnde Petrus Gallis praedicat Christum Barbarasque gentes vicinasque tenebris tumenti Oceano coniunctas ad scientiae lumen fideique portum deducit Deinde in Hierapoli Phrygiae Prouinciae Vrbe crucifixus lapidatusque obijt Philip of the citie Bethsaida from whence also Peter was preacheth Christ to the Gaules and bringeth Barbarous Nations and neare to darknes and ioyned to the swelling Ocean to the light of knowledge and tbe heauen of faith and after dyed crucifixed and stoned in Hierapolis a citie of the Prouince of Phrygia The very words of Freculphus before so that it is euident the one of these receaued them from the other and after these Hartmanus Schedel vseth the same phrase Philippus Hartm Sched Chronic. chron f. 202. p. 1. Gallias accepit that S. Philip had the Countryes Galliae Yet neither he nor any of the others make him the Apostle of this next Gallia or France neyther doe any of the Historians of France or Antiquities thereof best to be credited in such causes make mention of S. Philip or any other Apostle besides S. Peter and S. Paule to haue preached in that kingdome neyther any others but such as were Disciples vnto them and not to S. Philip or any other of the Apostles to haue taught the faith of Christ in that Nation 2. Neyther doth any of our French Historians once alledge or interpret M. Pniel I Tigeon M. Clem. Merch. M. I. le Frere de Leual in hist Andre Chesne hist general d'Angleterre d'Escosse d'Irland pag. 152. Bed Martyrol cal Maij. Martyr Rom. 1. die Maij. Vsuard Martyrol cod die Dorotheus in Synopsi in S. Phil. Magdeb. cent 1. in S. Philip Apost Prot. comm Booke in F. S. Philippi Calend. 1. Maij. eyther S. Isidor or Freculphus to vnderstand this next France by any Gallia or place where they write S. Philip preached But expound them both as they onely ment he preached in Scythia and CouÌ„tries farre remote from this France And so they expounde Freculphus himselfe in the place alledged Vincentius Abdias Nicephorus Sabellicus Eusebius Simeon Metaphrastes Clement of Alexandria and Policrates are of that minde So likewise teacheth S. Bede the Roman Martyrologe Vsuardus Dorotheus the Magdeburgian Protestants and the Protestants of England in their most authorised publike Church seruice booke Calenders and others And this is sufficiently testified and expressed in the words of S. Isidor and Freculphus before both of them plainely auouching that the Gaules and people to whome S. Philip preached were Barbarae gentes vicinae tenebris tumenti Oceano coniunctae Barbarous Nations neare Inhabitants vnto Countries of darkenes and conioyned to the swelling Ocean which haue no resemblance at all to this our Gallia but quite contrary or different For this Gallia is farre remote from either of the Poles Artike or Antartike and so by many degrees remoued from all Nations liuing in darknes Neither is the sea which is next to this Gallia tumens Oceanus that Ocean which is termed the swelling but Oceanus Scythicus the Ocean of Scythia where S. Philip by all Antiquities preached Neither was this Gallia at that time or any other euer esteemed a Barbarous Nation by any credible writer late or auncient Christian or Pagan Catholike Protestant or other but as a Protestant Cosmographer with others testifieth Fuit Gallia ab antiquis temporibus semper culta tam in vrbibus Sebastian MuÌ„st Cosmograph l. 2 cap. 38. quam in oppidis quam in agris hortis pratis Et vt strabo scribit qui tempore Incarnationis Christi vixit nullus tunc fuit angulus in Gallia incultus praeter lacus nemora quae culturam non admittunt Gallia was euer from auncient times repleniâ—â—â—d as well with cities as with Townes as with Feilds Orchards and Medowes and as Strabo writeth who liued in
Christoque fideliter commendatas tandem de terris ad Christum migranit quarto decimo Calendas Augusti iuxta Patrem sanctum Pudentem sepulta About the yeare of Christ 160. Baronius Baron Tom. 2. Annal. an 162. seemeth to hold it was in the next yeare 161. And by all accompts it must needs be in a little before or after this time for all writers of her life affirme she died in the dayes of the Papacie of S. Pius and Empire of Antoninus Pius who by all recknings of his Imperiall Gouernment died a litle before or soone after this yeare 3. Very soone after the death of S. Pudentiana died also her brother S. Nouatus S. Pastor Epist ad S. Timoth. supr as among other testimonies we reade in that Epistle which S. Pastor or Hermes sent to their Brother S. Timothie then farre out of Rome and probably by the circumstances of time and others heare in Britaine where he S. Nouatus Preist a Brittan by his Brittish Mother S. Claudia thus writeth that S. Praxedes being afflicted much for the death of S. Pudentiana Pope Pius many Noble Christians and her Brother S. Nouatus came to comfort her and within a moneth and 28. dayes after his returne from her S. Nouatus fell sicke and about 13. dayes after died of that sicknes Post mensem dies viginti octo aegritudine detentus est Nouatus postquam abcesserat à conspectu Virginis Praxedis And tertio decimo die transiuit ad Dominum It seemeth by S. Pastor in this his Epistle to S. Timothie of his happy death and disposing his temporall Riches that he was a Preist a Sacrificing Massing Preist as it is euident before S. Pius then Pope was for S. Pastor there plainely testifieth that both Pope Pius and Nouatus did often remember S. Timothie at the Altar of our Lord. Idemque Nouatus vos frequenter cum Beatissimo Pio Episcopo ad altare Domini commemorabat The cheife cause of this so often their remembring S. Timothie our Brittish Preist preaching heare in Britaine is often remembred in the Masses of S. Pius Pope and S. Nouatus S. Timothie in the holy Sacrifice of Masse especially by S. Pius the Pope I cannot ascribe but to the greate care that holy Pope had of the greate chardge he with his Predecessour had committed to S. Timothie about his preaching and labours in Britaine so much concerning the Apostolike See and Church of Christ that an holy Pope and Pastor could not but often remember and commend it in his best office of Sacrifice to God And S. Nouatus so holy a man as all Antiquities of him giue euidence so louing a Brother and carefull of his Countries Conuersion and good of the Christians then distressed that he left all his worldly wealth to be disposed by this his Brother S. Timothie diligently labouring in the Haruest of Christ in Britaine and S. Praxedes his Sister the cheifest Nurse and Releeuer of Gods seruāts in Rome to be imployed to such holy ends and vses could not be vnmindefull in his prayers and Sacrifice of such a Brother and his Countries most important busines which he had in hand This holy Saint was as also his Father Mother Brother and Sisters instructed in the faith by the holy Apostles S. Peter and S. Paule Romae Depositio Sancti Nouati filij Beati Pudentis Senatoris fratris Martyrol Rom. 20. die Iunij Bed Vsuard Ado eod die sancti Timothei Presbyteri Sanctarum Christi Virginum Pudentianae Praxedis qui ab Apostolis eruditi sunt in fide That he was a Preist the Martyrologe is silent but that which I haue before cited from his renowned acquaintance and friend S. Pastor giueth vs sufficient warrant to be of that opinion How The house of S. Nouatus an other Harbour for the Popes and Saints in Rome he in herited his parents vertues in exercising all works of pietie harbouring and releyuing the persecuted and distressed Seruants of God that his house which had bene the first lodging of S. Peter and harbour to diuers his Successours and a Receptacle fosterer of all Christiās resorting thither both for spirituall and temporall comforts was so continued all his time Se suaque Act. S. Nouati c. in Antiq. cod Baron tom 2. Annal. an 159. Christianorum obsequio mancipasse cōstat And his most Noble house was open to all Christians Nobilissima Christianis patens apud quam Thermae Nouati This was a distinct house and place from that where his holy Sisters formerly liued as both the two auncient Cardinals Titles in Rome S. Pudentiana and S. Praxedes still continued from that time as I haue shewed before and the visitation which saint Nouatus going from his owne house to his Sister saint Praxedes after saint Pudentiana her death registred by saint Pastor then present in an other distinct house where she then continued in Harbouring and releyuing the Saints of Christ aboundantly testifie S. Pastor to the greate honour of saint Nouatus and Praxedes also thus relateth it 4. That saint Nouatus accompanyed with S. Pius the Pope and many Noble Christians went to saint Praxedes her house to comfort her about her Sisters death Multi nobiles Christiani ad eam veniebant consolabantur eam vna cum Episcopo Pio ventique ad eam Germanus vester Nouatus And saint Pius together with saint Praxedes and saint Pastor went from saint Praxedes her house to the house of saint Nouatus when and where he was sick and staied with him there 8. dayes eamus ad eum fuimus in domo eius diebus ac noctibus octo And vntill after the death of saint Nouatus who gaue all his substance to saint Timothie and saint Praxedes she had no Interest in that house How charitable and munificent saint Nouatus was to the poore Christians may some what appeare by saint Pastor his Relation of him when he went to comfort his Sister where he saith of him to saint Timothie Germanus vester Nouatus qui est frater noster in Domino multos Christianos pauperes donis suis resecit ministrauit omnibus de facultatibus suis Your naturall Brother Nouatus who is our Brother in our Lord did releeue many poore Christians with his guifts S. Nouatus dying leaueth all to S. Timothie and S. Praxedes to be employed for releife of Christians and ministred to them all out of his substance And as in his life he had euer an especiall care of the spirituall good of this kingdome his Country so at his death he was not vnmindefull of it but gaue all be had to his Brother saint Timothie then labouring and preaching heare and to his Sister saint Praxedes as mindefull of it though she was at Rome Hoc placuit ei vt vobis vna cum beata Praxede omnem substantiam suam relinqueret And made as it were Superuisours of this his last Will
Iesus postquam caenauit cum S. Fabian Epist 2. ad omnes Orient Episc Discipulis suis lauit eorum pedes sicut a sanctis Apostolis praedecessores nostri acceperunt nobisque reliquerunt Chrisma consicere docuit Sicut ipsius diei solemnitas per singulos annos est celebranda ita ipsius sancti Chrismatis confectio per singulos annos est agenda de anno in annum renouanda fidelibus tradenda quia nouum Sacramentum est per singulos annos iam dicto Die innouandum vetus in sanctis Ecclesijs cremandum Ista a sanctis Apostolis successoribus eorum accepimus vobisque tenenda mandomus Haec sancta Romana Ecclesia Antiochena a temporibus Apostolorum custodit haec Hierosolymorum Ephisinorum tenet In quibus Apostoli praesidentes haec docuerunt vetus Chrisma incendi non amplius quà m vno anno vti permiserunt atque dinceps nouo frui non veteri iubentes docuerunt And this holy Pope so Miracously chosen and teaching and practising these Doctrins was as glorious in his death as these Protestants S. Fabianus put to death an D. 250. confesse ending his life with a glorious death of Martyrdome in the yeare of our Lord 250. Sub Decio saeuiente in fratres capitis obtruncatione anno Domini 250. vitam gloriosa morte consummauit 5. Of the doctrine or Decrees of the three next Popes S. Cornelius S. Lucius and S. Stephen our protestaÌ„ts are very sparinge in relating them being repugnant to their proceedings onely they say of the last S. Stephen That diuers Authors testifie that he was celebrating of Masse when he was apprehended by the Pagans and carried to be martyred Stephanum in celebratione Io. Bal. l. 1. de Act. Rom. Pont. in Stephano Missae ad martyrium raptum Yet for all this they freely confesse that both he and the others were renowned Saints Martyrs Of Cornelius they witnesse that he was a man of God and though banished in exile he was neuer wanting to Christs kingdome his Church but as his most worthie champion suffered S. Cornelius Pope Martyred an D. 253. death for preaching the truth in the yeare of our Lord 253. Homo Dei Cornelius licet in exilium deportatus regno tamen Christi minimè vnquam defuit Quin optimus eius Athleta in veritatis assertione Anno Domini 253. Decij mucro ni Io. Bal. supr in Cornel. Rob. Barn l. de Vit. Pont. in eod Magdeb. cent 3. c. 10. col 282. Bal. ijdem alij supr in Lucio Stephano ceruicem vt ouis mansueta praebuit 6. Of Pope Lucius they say that he did enrich the Church with holsome Doctrine and made white in the blood of the Lambe penetrated the heauenly Paradise in the yeare of our Lord 255. Ecclesiam salubri Doctrina locupletauit ac Paradisum caelestem anno Domini 255. sub Valeriano occidi iussus in sanguine agni dealbatus penetrauit 7. S. Stephen as they write hauing conuerted many Pagans to the faith of Christ became a sacrifice to God and thereby receaued a crowne of Iustice S. Lucius Pope Martyr an D. 255. Saint Steuen Pope crowned with Martyrdom an D. 257. in the yeare of our Lord 257. Stephanus anno Domini 257. cum multos Gentilium ad Christi fidem conuertisset capite mulctatus cum plerisque alijs fit victima Deo accepta iustitiae Corona 8. And allthough these Protestants doe not nor dare for betraying their cause particularly set downe the Doctrine of these Popes yet confessing of them all that they were of the same Religion and opinion therein with S. Magdeb. cent 3. c. 7. col 164. alibi saepe ca. 3. Bergomen l. 8. alij apud Magd. ceÌ„t 3. c. 8. col 191. Cyprian except in his error of Rebaptization which they and truely say he recanted many Epistles passing betweene them they doe sufficiently proue that they did plainely hold with S. Cyprian all those points of Catholike Doctrine which they to omit others doe asscribe vnto him Some of them be these as these Protestants confesse and thus recompt them Cyprian is euery where a vehement affirmer of Freewill liberi Arbitrij vehemens est vbique assertor Magdeb. cent 3. col 247. c. 10. alibi They assure vs also that S. Cyprian held that Christ Iesus in his last Supper being our high Preist did offer sacrifice and commanded Preists should doe the same Cyprianus de caena Domini sic inquit libro secundo Epistola tertia nam Iesus Christus Dominus noster ipse est summus Sacerdos Dei Patris sacrificium Deo Patri ipse primus obtulit hoc fieri in sui commemorationem praecepit Vtque ille Sacâ—rdos vice Christi verè fungitur qui id quod Christus fecit imitatur sacrificium verum plenum tunc offâ—rt in Ecclesia Deo Patri si sic incipiat offerre secundum quod ipsum Christum viâ—eat offerre and that both the true body and blood of Christ is there present and by Transsubstantiation or changing of bread into his body and wine into his blood sentit in caena corpus Christi verum Sanguinem in sermone de caena Domini Cyprianus inquit imitari non effagie sed naturâ S. Cyprian Magdeb. supr Parkis Proble p. 153. 154. his words in this place they cite are these panis iste communis in carnem sanguinem mutatus panis iste quem Dominus Disâ—ipuliâ— porrigebat non effigie sed naturà mutatus omnipotentia Verbi factus est câ—ro Noua est huius Sacramenti Doctrina scholae Euangelicae hoc primum magisterium protulerunt Doctore Cyprian lib. de caena Domini Christo primum haec mundo innotuit Disciplina vt biberent sanguinem Christiani cuius esum lâ—gis antiquae Authoritas districtissimè interdicit lex quippe esum Sanguinis prohibet Euangelium praecipit vt hibatur Vniuersa Ecclesia ad has epulas inuitatur aequa omnibus portio datur integer erogatur distributus non demembratur Incorporatur non iniuratur recipitur non includitur Dominus vsque hodie hoc veracissimum sanctisâ—imum corpus suum creat sanctificat benedicit pie sumentibus diâ—uâ—iâ—it Bread is changed into Christs body The bread which our Lord did giue to is Disciples being changed not in shape but nature was made flesh by the omnipotency of tâ—e word The Doctrine of this Sacrament is new and the schooles of the Ghospell first brought forth this Maisters office or instruction and Christ first taught this Doctrine to the worlde that Christians should drinke blood whose eating the Authoritie of the old Lawe did most strictly forbid The whole Church is inuited to this banquet equall portion is giuen to all Christ is giuen whole distributed he is not dismembred he is incorporated not iniured he is receaued not included Our Lord euen to this
Pope or Protestants vnto the temporall king and Prince both being present in and giuing allowence to the Decrees of this Councell so famous in all Contries both in respect of it self as the confusion of the best learned Iewes therein which as S. Aldelme writeth was knowne in all parts of the world celeberrimum spectaculi genus per totos mundi Cardines vulgatum THE VII CHAPTER OF THE PRESENCE AT ALLOWANCE AND receauing of generall Councels by our Emperor Constantine our Archbishop and other Bishops of Britaine togeather with the doctrine then professed in those Councells and after practised in Britaine 1. ABOVT this time and among such holy Christian workes Matth. Westm an 321. Baron Spond Annal. an 314. Seuerin Binnius Annot. in Concil Arelat 1. Tom. 1. Concil of Constantine or effected by his help and assistance the first greate Councell of Arles in France consisting as Nicephorus Ado and others say of 600. Bishops was celebrated as Baronius Spondanus and others from Antiquitie doe gather in the 314. yeare of Christ the 9. of the Empire of Constantine and second of the Papacie of S. Syluester In this Councell was present and subscribed Restitutus Archbishop of London and in all probable iudgment diuers others of this our Britaine for in that subscription vnto that Councell which is left vnto vs and Restitutus is subscribed Ex prouincia Britanniae ciuitate Londinensi Restitutus Episcopus there be not the names of 30. of those 600. Bishops there assembled registred and preserued And so Britaine being so neare vnto the place of this Councell and replenished with Bishops at this time as I haue before remembred may well make claime for a greater number of the Bishops thereof to haue bene present there A Protestant Antiquary of England would by this subscription of Restitutus inferr or haue it to be doubtfully thought he was no Archbishop nor that Title then vsed he writeth not himself saith this Protestant Historian Archbishop and therefore maketh that matter of Archbishops doubtfull or rather ouerthroweth that opinion Stowe Histor Tit. Romans in Lucius But I haue proued this Ecclesiasticall high dignitie before to haue euer bene in the Church of Christ and heare in Britaine from the Apostles time 2. And concerning the subscription to this Councell where it is most certaine many Archbishops were present not any one so subscribeth In this Councell as I haue related allready were present for the Pope of Rome S. Syluester Claudius and Vitus Preists Eugenius and Cyriacus Deacons and Constantine the Emperor And allthough it was cheifely assembled for the cause of Caecilianus Archbishop of Carthage yet it Decreed diuers other Canons some of which concerned euen this kingdome touching things Concil Arelat 1. can 1. Tom. 1. Concil questioned by some of our Protestant Writers as namely in the first Canon directed to S. Syluester Pope it hath that all Churches should keepe the day of Easter vppon one day with the Church of Rome and that the Pope of Rome by his letters should giue Order herein De obseruatione â—aschae Domini vt vno die tempore per omnem orbem obseruetur iuxta consuetudinem literas ad omnes tu dirigas Where we euidently see that the Church of Britaine then kept the true obseruation of Easter with the Church of Rome and not with some Churches of Asia erroneously as some of our Britans after did at the coÌ„ming of S. Augustine hither and that the Church of Rome then by old custome iuxta consuetudinem directed both our Brittish and other Churches in such things In the 8. Canon Imposition of hands vsually called Confirmation is proued to be a Sacrament and to giue grace to those that are baptized Si peruiderint Can. 8. Cau. 15. 20. in Patre Filio Spiritu sancto eos baptizatos manus eis tantum imponatur vt accipiant spiritum Sanctum It disableth all but Priests to say Masse and appointeth that euery Bishop a stranger so many then there present should haue a conuenient place to offer Sacrifice in vt peregrino Episcopo locus sacrificandi detur 3. Some haue thought this CouÌ„cell was kept about the the same time wherein the Nicen was celebrated But Baronius Spondanus Sepherinus Binnius Baron Spondan Annal. ann 314. Seuer Bin. Annot. in Conc. Arel 1. Tom. 1. Concil and others doe directly proue it was kept in the 314. yeare of Christ and first yeare of S. Syluester Pope presently after the death of Melchiades Which is also euident by the Epistle of Constantin himself extant in Eusebius written to Chrestus Bishop of Siracusas warning him to be present at that Councell and giueth him power to take of Latronianus his Prefect of Sicile a publik wagan for him and his company sayeing that against the first day of August following he had giuen direction for very many Bishops from diuers and innumerable places to assemble at the Citie of Arles in France Quamplurimos Episcopos Epistol Constant Magni ad Chrest Episcop apud Euseb l. 10. Histor c. 5. ex varijs innumeris locis ad Ciuitatem Arelatensem Calendis Augusti conuenire iussimus etiam tibi scribendum esse iudicauimus vt accepto ab Illustrissimo Latroniano Siciliae Praefecto publico vehiculo ac vna cum duobus quibusdam ex ijs qui secundi ordinis sunt quos tu ipse seligendos putaueris quin cum tribus seruis qui vobis in itinere seruire valeant intra eundem diem ad locum iam dictum accurras This Epistle of Constantine to SuÌ„man this Councell must needs be written in the later end of the yeare of Christ 313. or in the begining of the yeare 314. for Pope Melchiades died in the Moneth of December the yeare 313. And S. Damas in Melchiad Syluest Seuer Bin. Tom. 1. Concil in eisdeÌ„ Baron Spond an 313. 114. In appendic ad Optat. Baron an 314. Eusebius l. 4. de Vit. Constantini cap. 27. Syluester in whose first yeare this Councell was kept was chosen Pope the first day of February in the yeare following 314. The like letters and liberties to assemble other Bishops to this Councell were written and granted at this time by Constantine as appeareth in his Epistle to Ablauius Proconsul of Africke This Councell as others of the holy Bishops of this time and the whole Age of Constantine was approued and priuiledged by his Imperiall authoritie as Eusebius witnesseth that no other Prince or Potentate might abrogate and make them inualiditate Quae ab Episcopis in publicis Conuentibus editae erant regulae sua consignabat confirmabat authoritate ne reliquarum Gentium Principibus liceret quae ab eis decreta essent abrogare cuiusuis enim Iudicis sententiae Sacerdotum Dei Iudicium antâ—ponendum est Where it is euident that the Decrees decreed in Councels were the Decrees of the Bishops assembled in them and not the Decrees of Constantine the
yeare of Christ Constantine baptized before the calling thereof he must needs be baptized long sooner then the 324. yeare of Christ 4. I add further that it is euident both by Eusebius Socrates Sozomen and others auncient and by Baronius and Spondanus themselues that the yeare of dissoluing and ending the Nicen Councell did occurre with the 20. yeare Eusebius l. 3. de Vita Constant cap. 14. 15. l. 4. c. 40. 47. Socrates l. 1. c. 12. Sozomen Histor l. 1. ca. 24. of the Empire of Constātine wherein his greate Feast of vicenalia kept euery tenth yeare of an Emperour was celebrated after the Councell was ended his rebus a Concilio ad hunc modum decretis accidit vt dies festus iam anno vigesimo Imperij Constantini vertente ageretur erat enim Romanis in more positum vt decimo quoque anno Imperij cuiusque Imperatoris diem festum celeberrimo hominum conuentu agitarent Thus hath Sozomen and Socrates is plaine that this great Festiuitie of the twenteth yeares Reigne of Constantine which Baronius Spondanus with others affirme to be the 325. yeare of Christ was begun and celebrated after the Nicen Councell was ended Imperator post confectum Concilium Socrat. lib. 1. Sup. festum solemne ad vigesimum annum Imperij sui vt assolet celebrauerat Therefore if this great Feast and solemnitie continuing all that yeare was not begun vntill the Councell was ended and yet celebrated in that 325. yeare of Christ wherein they say this generall Councell was onely kept and ended we haue neither a whole yeare nor any greate parte of it for celebrating the Nicen Councell in the same yet if a whole yeare could be assigned hearevnto Baron Spond Annal. an 325. §. 3 I should not be bold to say with Baronius and Spondanus that this Councell was begun and ended in one yeare and that no Antiquitie alloweth more vnto it then a yeare Affirmanda est vno eodem que anno inchoata ac pariter consummata nec apud Antiquiores vllum est reperire exemplū quod vltra annum Synodus perdurauit For besides the reasons before made Baronius and Spondanus §. 2. supr An. 325. Euseb in Chron. Niceph. lib. 8. ca. 26. Metaphrast apud Lipom. confesse that both Eusebius Nicephorus and others write otherwise Eusebius saith it began the 15. yeare of Constantine By the others it held about three yeares Synodus Niceae annis tribus paulo longius est acta 5. To these I add of our owne Antiquaries Florentius Wigorniensis Matthew of Westminster and others The Monke of Westminster saith that Constantine was baptized by S. Syluester at Rome in the yeare of Christ 318. Matth. Westm an gratiae 318. 320. Florent Wigorn Chron. an 306. 315. 319. anno gratiae 318. and the Councell of Nice was called in the yeare 320. anno gratiae 320. Florentius writeth that Constantine was baptized Christian and by S. Syluester Pope 8. yeares before the Nicen Councell was called and that this Councell was called fiue yeares before the vicenalia feast yeare of that Emperour when as before it ended Marianus Scotus writeth in the yeare of Marian. Scot. aetat 6. l. 2. An. 321. 322. Christ 321. that then the baptizing of Constantine by S. Syluester Pope was knowne in Britaine as no late thing and citing Sainct Bede for the same setteth downe the calling of the Nicen Councell to haue bene in the yeare 322. three yeares before the agreed time of the ending thereof One of our old Manuscript Histories saith that Constantine releeued the Church of Manuscript antiq An. 312. Christ in the 312. yeare of his Natiuitie Anno Domini 312. Constantinus Magnus Ecclesiam Christi releuauit Anastasius Bibliothecarius saith Constantine was baptized in the 18 yeare of his Empire Constantinus Anno 18. Imperij sui est baptizatus Cedrenus saith it was done by S. Syluester in the seuenth yeare of Anastas Biblioth Chron. Georg. Cedren in Constantino Flor. Wigorn. sup his Reigne Septimo Imperij sui anno Magnus Constantinus a Syluestro sanctissimo Romae Papa baptizatus Lepraque hoc pacto liberatus est Our Contry man Florentius Wigorniensis maketh him a baptized Christian and by S. Syluester in the same seuenth yeare of his Empire when as before all Persecution ceased in the West Empire Berengosius also is of the same minde writing that Constantine presently vpon his vision of the Crosse and Victory against Maxentius being the same seuenth yeare of his Reigne presently sent for S. Syluester and was baptized by him Constantinus autem ad placandum totius operis Berengos de Inuent Crucis l. 2. cap. 3. Damasus in vita S. Syluestri To. 1. Concil Martyrolog Roman die 31. Decemb. Menolog Graec. eod die Baron Annal. An. Christi 312. An. Constantin 7. Euseb Histor l. 10. cap. 1. 6. 7. Binnius Annot. in Concil Rom. Tom. 1. Concil Baron An. D. 313 Constant 8. Augustin Epist 152. collat cap. 3. Epistol Constātini apud Euseb l. 10. Histor cap. 5 Euseb supr c. 5. cap. 6. opificem continuo ad se Romanum fecit accersiri Pontificem a quo confirmatus baptizatus And S. Damasus or whosoeuer the auncient Writer of the Popes liues asscribing many yeares and Acts to S. Syluester setteth downe this of his baptizing Constantine for the first of all So doth the old Roman Marty raloge and Menologion of the Greekes also And Baronius himselfe confesseth that in this his very seuenth yeare Constantine set forth many Edicts both for the restoring the goods of Christians Priuiledges and Immunities of their Cleargie as also to releeue the Christians that had bene persecuted out of his owne Treasure And the next yeare after he gaue to Pope Melchiades immediate Predecessor to S. Syluester his Palace Lateran in Rome to be his See and allowed Appeales vnto him euen of the Bishops of Africke as namely in the cause of Caecilianus Bishop of Carthage with aboue 20. other Bishops with him wrote his letters to Pope Melchiades to that purpose to heare iudge and decide the cause His particular Epistle vnto him about that busines is extant in Eusebius so is his Decree and order giuen to Anilinus Proconsul of Africke to commande him presently vpon the receite of those his letters he should cause all goods that had bene taken away in any Citie or other place from Christians and their Churches to be restored to them againe whosoeuer vsurped them and giueth him strickt charge and command herein 6. There also be other commands of his one to Cecilianus Bishop of Carthage signifing vnto him that he had giuen commandement to Vrsus Prefect of Africke that greate summes of money should be giuen to the Christians of Africke Numidia and Mauritania and he should see it distributed according as he had giuen him direction sent vnto him by Osius before The cap. 7. other is to Anilinus before named commanding him that all
and giuen you Power also to Iudge of vs and therefore we are rightly Iudged by you But you can be Iudged by none for God hath giuen you as Gods vnto vs and it is not conuenient that a man should Iudge Gods but he alone of whome it is written God stood in the Sinagoge of Gods and in the midst iudged Gods Ait ad Episcopos Deus vos constituit Sacerdotes potestatem vobis dedit de nobis quoque iudicandi ideo nos a vobis rectè iudicamur Vos autem non potestis ab omnibus iudicari Vos etenim nobis a Deo dati estis Dij cōueniens non est vt homo iudicet Deos sed ille solus de quo scriptū est Deus stetit in Synagog a Deorū in medio autē Deos discernit 8. And yet such Assemblyes of Bishops so dignified could not either in this or any other Councell without the consent and sentence of the Pope of Rome decree and impose vpon the Church any Canons and this was a receaued Lawe and Canon before this time as Pope Iulius Socrates and others then liuing witnesse Canon Ecclesiasticus vetat ne Decreta absque sentētia Episcopi Romani Ecclesijs sanciantur And in that time and before this Church of Iulius Papa Socrat. Hist Ecc. l. 2. c. 13. c. 11. Rome had Primacie before and aboue all other Churches Ecclesia Romana Priuilegium praeter caeteras obtinebat And this was acknowledged by those Bishops of the East themselues in their Publike Epistle to Pope Iulius which were the greatest Enemies to S. Athanasius and the Roman See protesting the Roman Church was cheife and principall aboue all others euen from the beginning being the Schoole of the Apostles and Metropolis of pietie Literis Sozom. Hist Eccles l. 2. c. 7. suis fatebantur Romanam Primas apud omnes ferre vtpote quae Apostolorum schola pietatis Metropolis iam ab initio fuisset Thus Protestants themselues translate these Greeke Writers and therevpon are forced to make this their Iacob Grynaeus in Interpret Socratis Sozom. supr Athan. Apol. 2. contra Arian epist ad Marc. Pap. Athan. Episcop Aegypt Theb. l. epist ad Foelic 2. Pap. Tom. 1. Concil owne note and glosse from them Ecclesiae Romanae Primatus The Supremacy of the Church of Rome 9. And not onely Sainct Athanasius which was present at this Nicen Councell doth in diuers places giue this Supremacy to the Roman See but he and all the Bishops of Egypt Thebaida and Lybia doe acknowledge that both they and their Predecessors did then and euer depend of the Roman See and this according to the Decrees of the Canons Pater beatissime quia semper Antecessores nostri nos à vestra Apostolica sansta Sede auxilium hausimus nostri vos curam habere agnouimus praefatam Apostolicam summam expetimus iuxta Canonum Decreta Sedem vt inde auxilium capiamus vnde Praedecessores nostri Ordinationes dogmata atque subleuationes ceperunt And there call the Church of Rome their Mother to giue them suke and plainely say that the Canons commande no greate cause may be Decreed without the Bishop of Rome Canonibus iubentibus absque Romano nos de maioribus causis nihil debere decernere Pontifice 10. And the same Bishops of Egypt in their Epistle to Pope Foelix the 2. in this time writt that it was Decreed in this Nicen Councell by generall consent of all that no Councell might be called without the consent of the Pope of Rome and speake this of their owne knowledge as some of thē then present there scimus in Nicaena magna Synodo 318. Episcoporū ab omnibus cōcorditer esse roboratū non debere absque Romani Pontificis sententia Concilia celebrari nor Bishops Episc Aegypt ep ad Foelic 2. to be condemned nec Episcopos damnari And complaine that the Heretiks then within 25. yeares of that Councell had burned the Canons thereof Synodica Capitula incensa nobisque sublata 11. They testifie also that in the same Nicen Councell was Decreed that from all Bishops and Metropolitans appeals were to be vsed to the Bishop of Rome and that from Christ our Lord himselfe power of binding and loosing by especiall priuiledge aboue all others was giuen vnto that See Similiter à praedictis Patribus Nicaenis est definitum consonanter vt si quisquam Episcoporū aut Metropolitanorum Comprouinciales vel Iudices suspectos habuerit vestram sanctam Romanam interpellet Sedem cui ab ipso Domino Potestas ligandi soluendi speciali est priuilegio super alios concessa 12. This doctrine and practice also is allowed and confirmed in the greate Conc. Sardicen Can. 7. Councell of Sardice held within 22. yeares of that of Nice wherein both Osius Athanasius and others which were then present were also present consented and subscribed granting not onely Supremacie to the Pope of Rome and Appeals to him but that by any Preist his Legate he might inualidate disannull the Acts of Councels in all places To which Decrees the Bishops of this kingdome of Britaine consented being present there And this is euident Epist S. Athanasij Episc Aegypti ad S. Marcum Papam Epist eiusdem ad eosdem Tom. 4. oper S. Athanasij by the proceedings of the Nicen Coūcell itselfe not thinking that the Authoritie of so many Bishops there assembled together with the Popes Legats were of sufficient credit to make Decrees vnquestionable except they were confirmed by the Pope of Rome himselfe And therefore as is manifest by the Epistle of S. Athanasius Patriarke of Alexandria and the Bishops of Egypt to S. Marke Pope of Rome and his Answeare vnto them the very authenticall Copy of the Nicen Councell containing 70. Canons with the very Subscriptions of all the Bishops therein assembled was sent to S. Syluester then Pope of Rome Which can carry no other glosse or interpretation then which the Epistle it selfe of the same Nicen Councell to S. Syluester dated Paulino Iuliano Cōsulibus doth giue entreating him to cōfirme their Decrees Quicquid Epistol Synod Nic. ad Syluest Pap. Syluestri Rescript Tom. 1. Conc. apud Sur. Bin. M. S. Ant. Colonien constituimus in Concilio Nicaeno precamur vestri oris consortio confirmetur And his confirmatorie Rescript confirmo giueth the same dated in the seuēth Consulship of Constantine Which Authoritie of the See of Rome the same Epistle of S. Achanasius the greate Patriarke of Alexandria and all the Bishops of Egipt doth sufficiently proue calling the Church of Rome the Mother and Heade of all Churches quae est mater caput omnium Ecclesiarum 13. And add further that allthough one of them was Patriarke of Alexandria in a distinct part of the world from Europe wherein Rome is in the Councell of Nice itselfe set downe for one of the cheifest Sees yet they were all of