Antiquit. Glast Guliel Malm. l. de Antiq. Caeno Glast Capgr in S. Patricio S. Ioseph Aram. Manuscr Ant. de prima Instit Eccl. officij Vit. S. Lupi Sur. Haraeus in eod Constant in Vit. S. Germani Antisiodoren Antiq. Glaston Guliel Malm. supr Capgr in S. Patricio Manuscript Antiq Capgrau in S. Brendano Manuscr Brit. supr Capgr in S. Dubritio S. Dauid Antiq. Eccl. Landau Caius l. 1. Antiq. Cantabr S. Asaph in Vit. S. Kentigerni Capgr in eod they there submitted themselues and diuers of their sacred company to this Apostolike first Rule and Order of S. Ioseph lyuing in the same manner as he and his Associats did They themselues stayed there 9. yeares whether they died there or not the Antiquities doe not determine but clearely testifie they left there a Succession of their holy companie huing and dying there in that Apostolike holy Order and S. Eleutherius Pope granted diuers Indulgences to that holy place Our next Apostolike men sent hither from the Roman See and Pope Celestine both S. German and S. Lupus by an old Brittish Antiquitie and other Authours were before they were Bishops Monkes of the old Monastery and Order of Lirinum which both by them and others ioyned in one with our old Brittish Order heare and all agree that without all question S. Lupus was a Monke of that Order Rule and place and S. German liued euen being a Bishop and Legate a life as strict and in as great austeritie as any Regular then did vsed gaue and left that example heare S. Patrike the next Apostolike Legate of these parts was Abbot of this our sacred Brittish Apostolike Order and Rule in our Monastery of Glastenbury And then the Monks of Britaine Ireland and Scotland with other agreed in the same Order and Rule and of the same Order he sent Monks into America and the Ilands thereof S. Gomogillus and S. Vuandilocus had in their Monastary monachos circiter tria millia about 3000. Monks of the same Order and besides others the Monastery of Bangor had few lesse of the same Rule After S. German and his Associates departure hence S. Dubritius and S. Dauid were the Popes Legates or greatest commaunders heare by the highest spirituall Power S. Dubritius was a famous Maister to such Schollers and S. Dauid liuing long in the next Age founded many Monasteries of this Order and left his Rule after his death which I haue sett downe in due place S. Kentegern was renowned in his time fot this Regular life and had in his Monasterie continuall learned Preists and Preachers all most 400. Apostolike men besides others whome he sent to preach in all these westerne parts and liuing vnto the time of S. Gregory Pope who approued confirmed and much commended his holy Order state and course of life as S. Asaph his renowned Scholler and Successour in his Episcopall See and dignitie and Capgraue in his life are ample witnesses At before and after S. Augustines Ionas in Vit. S. ColuÌ„bani Capgrau in eod Bal. l. de Script cent 1. in Columbano Ionas in Vit. S. coÌ„ming hither S. Columban a Monke of Bangor of this Order with his holy companions was renowned in France Burgundy and Italy and there founded many Monasteries both of Monks and Nunnes of this our old Order and Rule and Pope Honorius confirmed it euer in those places 9. The Lirinum Monks of that learned Order vnited themselues with him in his Rule and among others S. Attila who succeeded him Abbot in his Monastery of Luxouium was one The Disciples and Schollers of S. Augustine in Vit. S. Attalae S. Eustachij Script Vit. S. Liuini Archiepisc Surius Haraeus al. in eod 12. die Nouemb. Antiq. Glaston Tabulis fixae Gul. Malm. l. de Antiq. Caenob Glaston sent into England by S. Gregory Pope ioyned in this holy Order and Rule such was S. Liuinus made Preist by S. Augustine and after a Bishop and by some an Archbishop who liued with S. Foillanus Helius and Kilianus were holy Monks of this our old Order S. Liuinus being Disciple to S. Benignus the renowned Abbot of Glastenbury Disciple to S. Patrike as the name place and time agreeing proue S. Paulinus the first Archbishop of Yorke in the Saxons time a principall man in the Roman Mission with S. Augustine liued in our Monastery of Glastenbury with our Monks there diuers monthes and made new buildings or reparations there for them and their holy Order Thus the Antiquities there testifie at lardge S. Brithwald a Antiq. Glaston Bed Hist Eccles Catal. Archiep. Cant. Godwin in Brithwaldo Monke of Glastenbury of our old Order was chosen to be Abbot among the Monks that came from Rome in their Monastery at Reculuer in Kent and after Archbishop of Canterbury S. Benedict Bishop one of the first and most renowned Abbots in Canterbury the first Englishman Abbot there after those of S. Augustins Mission and was first instructed by Monks of our old Capgr in S. Benedic Bisc Bed Histor Florent Wigorn. Chron. Matth. Westm Chronic. Antiq. Glaston Gul. Maâ—mesb l. Antiq. Caenob Glaston Brittish Order in Northumberland went thence to Lirinum Monastery that ioyned then with S. Columbanus and our old Order was there two yeares and there professed long before S. Benedicts Rule came thither went to Rome whence S. Augustine and his Monks came and there liued with the Roman Monks was after Abbot of S. Augustins in Canterbury Monke and Abbot among our Monks in Northumberland of our old Order no Monastery then and there hauing receaued S. Benedict his Rule And aboue 40. yeares after his death S. Ticca Abbot and Successour in his Monastery with his Monks Ticca venerabilis Abbas cum suis Monachis carrying with him in time of Persecution the bodies of S. Benedict and all the Abbots of that Abbey went to Glastenbury of our old Order then and hundreds of yeares after and was Abbot there many yeares Cum suis Monachis Glastoniam vsque peruenit eandeÌ„que Ecclesiam sub nomine Abbatis plurimos annos rexit It is euident by all Historians that the Monks of S. Benedict Biscop in our North England those of Glastenbury other Monasteries heare much differed in many and much materiall things from the Monks of any late or new Order then in Italy or other place or Nation As in Church seruice and obseruations habit dyet Abbots Monks and many things distinguishing such Rules not to be mentioned heare belonging rather to an other place and time if need be thereof THE XXVI CHAPTER THAT DIVERS OF THE BRITANS WHICH liued in that part of Britaine then called Albania now Scotland were conuerted by the same meanes and manner by these Roman Legats as the other Britans of Loegria and Cambria were at that time 1. BY this appeareth that as these Legats Commission was not confined within the temporall limits and bonds of King Lucius and the Romans heare in Britaine commonly by our Antiquities and
for entertaining and releeuing persecuted Preists and Christians his house there being dedicated a cheife Church most Christians resorting to it And other Apostolike men sent from Rome into Britaine in this time 227 Chap. X. Of the last holy labours of S. Timothie in Britaine his honour with S. Denis the Areopagite his returne from hence to Rome and Martyrdome there and Martyrdome of S. Pius Pope in the same place 231 Chap. XI Of the holy Popes next succeeding Sainct Pius and their Religion The fauorable Edict of Marcus Aurelius Emperour for defence and protection of Christians and the Christian Lieutenants Trebellius and Pertinax with the forhidding the Druids Religion occasions of the publike receauing and profession of Christianitie in Britaine by King Lucius and his subiects 234 Chap. XII How the Religion of the Druides in Britaine made some binderance for the generall receauing of the lawe of Christ But conuicted to be abominable Idolatrie and Superstition the Professors of it generally embraced the faith of Christ detesting their former Infidelities and Impieties 240 Chap. XIII Of Pope S. Eleutherius and how in his Papacie and by his Papall order and power Britaine had the honour to be the first Christian kingdome in the worlde and eldest daughter of the mother Church of Christ King Lucius by his Embassadors and petition to the Pope of Rome so obtaining 247 Chap. xvj Wherein is related how King Lucius did not onely sue vnto the Pope of Rome by his Embassadges for the generall settling of Christian Religion in Britaine but for ciuill and temporall lawes also to be allowed by him to rule heare in Temporall affaires 252 Chap. xv The mission of the holy Legats saincts Damianus Fugatianus Bishops and diuers others from sainct Eleutherius Pope of Rome at the request of sainct Lucius King heare in Britaine by Authoritie to plant and setle heare the true Christian Religion 260 Chap. xvi How these holy Roman Legats by Power and Commission from the Pope and Apostolike See of Rome conuerted and confirmed vnto and in the faith of Christ all manner of Parsons in all places of Britaine whether the Nobilitie Flamens Archflamens or of what Order or degree soeuer 266 Chp. xvij How in Britaine these holy Legats placed Archbishops Bishops in our Cities Archbishops in the places of Archflamens and Bishops for Flamens And how by all writers such dignities were among the auncient Pagans both in Britaine and other Nations 272 Chapt. xviij In what Places of Britaine these cheifest coÌ„manding Archflamens were to witt at London Yorke and Caerlegion and how these Roman Legats placed for them Archbishops with their seuerall commands and Iurisdictions some of them by the Apostoliâ—e power extending and coÌ„manding ouer Prouinces and Countries not temporally subiect to King Lucius of Britaine or the Romans but rather enemyes vnto them in ciuill affaires 279 Chap. xix Of the Episcopall Sees and Cities of the Inferiour Bishops subordinate to the Archbishops which where and how many they were ordained by these Roman Legats and continued Bishops Sees in the Romans and Britans time 285 Chap. xx How S. Eleutherius Pope did not onely by his Papall Authoritie establish and settle Religion Ecclesiasticall thiÌ„gs heare but directed what temporall Lawes were to be vsed appointed the bounds and limits of this kingdome sending and allowed Crowne to our King and such Lawes Order continued heare in many Ages after 295 Chapt. xxj Of many Archiepiscopall Episcopall and other Churches and Monasteries both of men and women founded and ritcly endowed and priuiledged in this time 304 Chap. xxij How after these Roman Legats had fully settled the affaires and estate of our Church heare they went againe to Rome to procure the Pope there to ratifie and confirme what they had done which he did and they returned hither againe with that his Confirmation and many other Preachers then sent hither from Rome 311 Chap. xxiij Of the Archbishops of London Yorke and Caerlegion in this time in particular many other inferiour Bishops and the Roman Church Discipline heare also setled by Papall Authoritie 316 Chap. xxiv 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 indulgeÌ„ces by theÌ„ procured to that holy place the glory honour and renowne thereof in the whole Christian world 322 Chap. xxv Of the greate honour and Renowne of our old Brittish Apostolike Order of Religion from the comming of sainct Ioseph of Aramathia in the yeare of Christs Natiuitie 63. without any discontinuance or Interruption by some and very short time after his death by all many hundreds of yeares in greate perfection without any change or alteration to be named a Mutation of Monasticall Rule being the Mother or Nurse of Monasticall holy life to many Nations and Religious Orders in them by which also many CouÌ„tryes to Christ were conuerted 328 Chap. xxvj That diuers of the Britans which liued in that part of Britaine then called Albania now Scotland were conuerted by the same meanes and manner by these Roman Legats as the other Britans of Loegria and Cambria were at that time 333 Chap. xxvij Of diuers bookes or writings of sainct Phaganus Damianus Eluanus Meduuinus and others Charters and Immunities of Pope Eleutherius and King Lucius the Scripturs heare receaued in the old Latine Translation and the same Canon of them which Catholicks now obserue and followe 337 THE THIRD AGE THE I. CHAPTER VVHerein is deliuered that sainct Victor being now Pope Seuerus Emperour and sainct Luciuâ— yet King of Britaine but shortly dying sainct Victor was Supreame in gouernment of the whole Church of Christ in Asia Afrike and Europe and particularly in Britaine which so acknowledged and receaued from him the true obseruation of Easter as it had done with other Catholike customes from sainct Eleutherius before 343 Chap. ij Of the time and place of King Lucius his death That he did not die or was martyred in Germanie Neither had he any Sister called Emerita martyred there It was an other Prince of Britaine after this time This our first Christian King Lucius died at Gloucester in Britaine 346 Chapt. iij. How notwithstanding the death of King Lucius without Heire to succeede in the gouernment of the kingdome the Brittans perseuered constantly in the Christian faith and the Scots by Preachers sent from sainct Victor Pope of Rome at the entreatie of their King Donalde receaued the faith and as the Brittans continued in it vntill the Protestants time euen by their owne confessions 350. Chap. iv That allthough the being of the Scots in Britaine in the time of sainct Victor is vncertaine and not proued but rather otherwise yet the Inhabitants of the part now called Scotland Britans or whosoeuer were conuerted in King Lucius and this time The Bishops of the conuerted Scots were euer true Bishops and they euer
S. Peter there for as I haue proued before this Pudens being a Sabiline and no Romane as of the citie of Rome by birth was neither Senator Christian Catechumen or perhaps not borne at that time and the house was onely called his house because longe after he was owner of it as it was also after called Domus S. Nouati Domus S. Timothaei and S. Pudentianae the house Martyrol Rom. die 20. Iunij 26. Iulij Baron Annot. ibid. Et in Sanct. Nouato Tim. Pudent Praxede Baron in annot 19. Maij. Authour of 3. Conuers part 1. p. 17. Rob. Barnes in vit Pont. Rom. in Pio 1. Martyrol Rom. 20. die Iunijin S. Nouato of S. Nouatus the house of S. Timothie the house of S. Pudentiana the blessed children of S. Pudens and S. Claudia our Contry woman who all successiuely possessed it termed by their name for the time as vsually houses places be by the owners name vntill in the time of Pope Pius the first It was by the Donation of S. Pudentiana absolutely conuerted to a Church and euer since after her death called the Church of S. Pudentiana as the Romane Antiquities themselues and their continually kept tradition together with some English Protestants and others testifie Which before was called the house of them as they possessed it in order or the house of them all sometimes as the old Roman Martyrologe calleth it the house of all those foure children of S. Pudens and Claudia for speaking of them all by name S. Nouatus Tymotheus Pudentiana and Praxedes it addeth horum domus in Ecclesiam commutata Postoris Titulus appellatur The house of these being chaunged into a Church is called the Title of Pastor 5. And it is euident that the Father of the Lady Claudia by all probabilitie God win Conu of Brit. pag. 17. Theater of great Brit. l. 6. §. 6. owner of this house where all his children longe after liued was yet liuing and possessor thereof both now and when S. Peter was first entertained there for Martiall the Poet which liued in this time and wrote in the dayes of Domitian and Nerua long after maketh an honorable memorie of the Father of Lady Claudia then lyuing calling him Socer of Pudens the Father of his wife S. Claudia our Contry woman by parents for the word Socer hath no other meaning then a Father in lawe Father to the wife whose Father in Cooper Rider Thom. Thomas Calepin alij v. Socer Martial l. epigr. saepe Io. Bal. l. de Script cent 1. in Claudia Ruffin Io. Pits l. de Vir. Illustrib in ead Godwin Conu of Britaine Et alij lawe he is or Father to the husband of that wife to whom he is so termed Socer Father in lawe Cothen Pentheros so in Hebrewe Greeke Latine and all languages Euident it is also that Pudens had no other wife but Claudia to haue any other Socer or Father in lawe by and she longe ouer lyued her husband Pudens And that this Father in lawe was as noble for his faith and Religion in Christ as by discent and birth we may easely enforme ourselues if from noe other grounds yet from the most holy and vertuous education of his daughter in that profession whoe by the examples and documents of her pious parents the best Tutours of children their greatest charge was by their Instruction come to that perfection in the lawe of Christ that being yet but young in all opiniōs when S. Paul wrote his secōd Epistle to S. Timothie a litle before his The Brittish parents of S. Claudia were Christians death she deserued the stile of one of the foure principall Christiās in the iudgemēt of that great Apostle as two greate Doctours S. Chrysostome Theodoret expound that passage of his Epistle Salutat te inquit Eubulus Pudens Chrysost inep 2. ad Tim. c. 4. Linus Claudia fratres omnes nominatim illos memorat quos nouerat magis fide feruere S. Paul saith Eubulus saluteth thee and Pudens and Linus Claudia and all the Brethren he remembreth them by name whom he knewe to be more feruent in faith and againe Theodoret vpon that place saith Meliorum Theod. in ep 2. ad Tim. cap. 4. in eund loc virtut is amantiorum nomina in serut alios autem commu ni appellatione vocauit S. Paul put in the names of them which were the best and most louing of vertue By which we may sufficiently see the greate pietie not onely of S. Claudia but her holy parents also the then honours of this kingdome that had caused her then vnder their charge to be taught and instructed in so excellent a manner in true Religion 6. And if I may haue the like licence to write for the Religion of this Father in lawe to Pudens which a Protestant Bishop taketh to proue Pudens the sonne in lawe a Christian I may doe it with much more reason for thus he writeth That the same Pudens was a Christian we haue a greate presumption in the Epigram Godwin Conu of Britaine pa. 17. Theater of greate Brit. l. 6. §. 6. of Martial where for his vertuous carriage he calleth him S. Maritus but a greater in an other of the same Martial wherein he yeeldeth him thanks for persuading him to amend his writings that for obscenitie and lasiuiousnesse are indeed not to be endured by Christian eares and this it is Cogis me calamo manuque nostra Emendare meos Pudens libellos That by this kinde of argument the Father of Claudia our Noble Contryman Martial l. 7. Epigram 11. was in all degrees as good or rather better Christian then his sonne in law Pudens was is most euident for those verses which Pudens did well like Martial l. 7. Epigram 57. ad Rufin and allowe yet by the testimony of Martiall himselfe might not be imparted to the Father in lawe of Pudens but would seeme light vnto him occupied in more serious things for thus he writeth vnto Pudens S. Eubulus named with honour by S. Paul probably was the Father of S. Claudia and a Britan. Commendare meas instanti Rufe camaenas Parce precor Socero seria forsan amat Where we see that the grauitie of the Father in lawe to Pudens was greater then his therefore much more we may presume from hence that he was a Christian then the other by that argument And yet we haue a better Author both for his Christianitie and name also for the other three named by Martyrol Rom. 20. Iunij in San. Nouato Martia in Epigram S. Paul to send salutations to S. Timothie from Rome at that time for certaine except Eubulus the first were most continuing in one house Pudens and Claudia were then married as is euident in the auncient Romane Martyrologe and others And seeing by the Romans tradition and other testimonies the house wherein they dwelled was the cheife lodging
of coÌ„secrating Bishops is called Mos Britannorum Scotorum The custome or manner of the Britans and Scots in consecrating Bishops and the same is there pâ—oued of the Christians in Ireland in those times For the same Antiquities testifie that there was a Bishop sent for out of Ireland to be present and a Consecratour of S. Kentegern after that manner accito de Hibernia vno Episcopo more Britonum Scotorum in Episcopum ipsum consecrari fecerunt 3. We are also taught by a Protestant Bishop that S. Asaph who write the Io. Capgrau M. S. S. Asaph supr in S. Kentegerno life of S. Kentegern and succeeded him in his Episcopall See in Wales and by his sanctitie gaue that denomination vnto it was consecrated Bishop by holy vnction vnctionem recepit And there speaketh as though it was the essentiall ceremony of that holy Order ascribing there no other thing essentiall vnto it but authoritatem vnctionem authoritie and inunction so that Authoritie Ioh. Bal. lib. de Scriptor cent 1. in Asaph fol. 34. being the same with Iurisdiction he maketh the Sacrament onely or cheifely to consist in Anointing with holy Chrisme And though these testimonies that this Order or manner of consecrating Bishops was a generall custome with the Britans Scots and Irish people when S. Kentegern was made Bishop which was long before the death of S. Patrike the Popes Legate in these Countries and before any notice taken of the Canons of holy Councels in this matter doe sufficiently proue this ordering of Bishops with holy Chrisme was essentiall and from the time of the Apostles yet if we will followe the opinion of the Protestant Archbishop Whitgift M. Foxe M. Barnes and Ioh. Witg. Answere to the Admonit p. 65. sect 4. p. 66. sect 1. Foxeto 1. pag. 12. Rob. Barnes in vit Pontif. in Anacleto S. Anacletus Epi. ad Galliae Episc tom 1. Concil other English ProtestaÌ„t writers testifying S. Anacletus that was made Preist by S. Peter the Apostle and after succeeded in the See of Rome to be Authour of the Epistles extant in his name it maketh this matter out of Question For answearing the petition of the Bishops of Fraunce desirous to be instructed by him in this matter thus he writeth Vt a beato Petro Principe Apostolorum sumus instructi a quo Presbyter sum ordinatus scribere vobis sicut petistis non denegabimus Ordinationes Episcoporum authoritate Apostolica ab omnibus qui in eadeÌ„ fuerint Prouincia Episcopis sunt celebrandae Qui simul conuenientes scrutinium diligenter agant ieiuniumque in omnibus celebrent precibus manus cum sanct is Euangelys quae praedicaturi sunt imponentes Dominica die bora tertia orantes sacraque vnctione exemplo Prophetarum Regum capita eorum more Apostolorum Moysis vngentes quia omnis sanctificatio constat in Spiritu sancto cuius virtus inuisibilis Sancto Chrismate est permixta hoc ritu solemnem celebrent ordinationem As we were instructed by S. Peter Prince of the Apostles by whome also I was made Preist we will not deny to write vnto you as you haue requested Ordinations of Bishops by Apostolike authoritie are to be celebrated by all the Bishops that are in the same Prouince Who assembling together let them diligently make scrutiny and let them celebrate fasting with all prayers and imposing their hands â—ith the holy ghospels which they are to preach praying vpon our Lords daye at the third hower and with holy vnctio by example of Prophets and Kings anointing their heads according to the manner of the Apostles and Moyses because all sanctification consisteth in the holy ghost whose inuisible vertue is mixed in holy Chrisme and by this Rite let them celebrate solemne ordination Where we learne of an eye witnesse and Anditor and Disciple of S. Peter so authentically witnessing it that the other Apostles and S. Peter did not onely vse his holy anointing of those Bishops they consecrated but in this externall ceremony the vertue and grace of that Sacrament was giuen 4. To giue further confirmation to this Antiquitie and inuincibly proue that this manner of consecrating Bishops with holy vnction must needes descend from the Apostles it was the generall custome in all parts of the world Asia Afrike and Europe both in the Greeke and Latin Church in the first vnspotted dayes of Christianitie For Asia and the Greeke Church Marcus Marc. Anton. de Dom. l. 2. c. 2. p. 187. Antonius de Dominis when he was a writer for Protestants and by their warrant in England writeth plainely Areopagitae Dyonisio tributum opusculum vnctionem ponit expressè the worke ascribed to Dionisius the Areopagite doth expresly put vnction in consecrating a Bishop And proueth directly out of S. Gregory Nazianz. orat 20. de laudib S. Basilij orat 5. ad Pat. Basil Naziancen that both S. Basile and he also were consecrated Bishops with this holy Ceremonie me Pontificem vngis For Afrike he citeth diuers Councels And for Europe and the Latin Church he alledgeth the Epistle of S. Anacletus before cited addit vnctionem capitis Anacletus quae est antiquissima I rather cite these Protestants for these then the auncient Catholike Authours themselues knowne to all learned men that no Protestant may stand in doubt of the veritie of the Antiquities 5. And to speake a litle more of the Latin Church in which England is S. Gregory saith playnely that the annointing of Bishops is a Sacrament and so cannot be omitted Qui cum in culmine ponitur Sacramenta suscipit vnctionis Gregor in c. 4. 1. Reg. Quia vero ipsa vnctio Sacramentum est is qui promouetur bene foris vngitur si intus virtute Sacramenti roboretur he a Bishop that is placed in the top receaueth the Sacrament of vnction Because that vnction is the Sacrament he which is promoted is well anointed out wardly if inwardly he is strenghtned by the vertue of the Sacrament The learned Fathers S. Isidor Amalarius Fortunatus at Treuers S. Isidor lib. 2. de Eccles offic c. 25. Stephan aduers tractat de Sacrament Altar S. Iuo serm de reb Eccl. de signific Indumentorum Bed l. 3. detabernaculo vasis eius Et apud Amalar supr Protest Booke of Articles of Religion art 25. in Germany Stephanus Adnensis a Bishop and S. Iuo in Fraunce testify the same that a Bishop is consecrated cheifly with this holy ceremony of vnction So doth S. Bede in England saying Indutus sacris vestibus Pontifex mox oleo vnctionis perfunditur vt per gratiam Spiritus Sancti consecratio perficiatur The Bishop attyred with sacred vestiments is presently perfused with oyle of vnction that consecration may be perfected by grace of the holy Ghoste Where we see all which the Religion of English Protestants in their publike Articles thereof requireth to a Sacrament an externall signe instituted by Christ
Sancti Patricij in commemorata Insula permanserunt So we see the ouerraging Persecution of Dioclesian did not disperse or hurt them And in the generall spoile of the Pagan Saxons in this kingdome when an other abomination of desolation was heare in Britaine this holy house still enioyed both Monkes and an Abbot called Morgret and was so fare from destruction or ruine thereby that it then receaued more libertie and a new endowment the King of Domnonia giuing Gulielm Malm. l. de Antiq. Glast vnto it the land called Inswitrin in the 601. yeare of Christs Incarnation Anno Dominicae Incarnationis 601. Rex Domnoniae terram quae appellatur Inswitrin ad Ecclesiam vetustam concessit ad petitionem Morgret eiusdem loci Abbatis And it appeareth by this Authour that he had seene the originall Charter itselfe thereof for besides his setting downe the very names of the Abbots to whome it was granted and the Bishop Manuto who wrote the Charter and signed it with others Ego Manuto Episcopus hanc Chartam scripsi he addeth of the King that granted it that the scedule was so old whereon his name was writen that it could not be knowne Quis iste Rex fuit scedulae vetustas negat scire In the Danish Inuasion and Persecution some of those Infidels did attempt to spoyle it but being Miraculously stricken blinde and therevpon penitent for their wickednes and receauing their sight by the meanes of the blessed Virgin Mary they caused a pretious Crosse of curious work of gold siluer and pretious stones to be made and offered it in the old Church in memory thereof multi eorum audientes sanctitatem huius loci ne matrem misericordiae alios quorum inibi corpora pausant ad Iracundiam prouocarent recesserunt Sed tamen intrauerunt nonnulli nec impunè Nam Virgo faecunda arma Iustitiae concutiens omnes caecitate mulctauit quos postea paenitentes quod iniquè gesserant detestantes misericorditer illuminauit Denique facta collatione Crucem eleganti satis opere ex auro argento pretiosis lapidibus fabricauerunt Ecclesiae veteri ad huiusce miraculi monumenta obtulerunt And this holy place was made as a common Sanctuary to Religeous persons in such stormes and tempests to preserue themselues the holy Relicks of Saints and such sacred things there from Pagan Persecution THE XXV CHAPTER OF THE GREATE HONOVR AND REnowne of our old Brittish Apostolike Order of Religion from the comming of S. Ioseph of Aramathia in the yeare of Christs Natiuitie 63. without any discontinuance or Interruption by some and very short time after his death by all many hundreds of yeares in greate perfection without any change or alteration to be named a Mutation of Monasticall Rule being the Mother or Nurse of Monasticall holy life to many Nations and Religious Orders in them by which also many Countryes to Christ were conuerted 1. IF after so long a Circuite of time and inuolued with so many difficulties to hinder vs from certaine knowledge of such The most holy and auncient Apostolike Order of Glastenbury there setled by S. Ioseph of Arimathia Chastitie obedience pouertie things we are desirous to make some estimate what was the Rule of this holy Order it somewhat appeareth by that is said and is resembled in our Histories and diuers obseruances thereof kept in such strict Orders as afterward borrowed them from hence The three Vowes or states of perfection of chastitie pouertie and obedience necessary in all such conditions of life were diligently and exactly performed in this Order Cōcerning obedience at and before the first comming of S. Ioseph of Aramathia with the rest hither S. Ioseph was ordained their Superior by the Apostle which directed them hither his praefecit amicum suum Ioseph ab Aramathia qui Dominum sepeliuit Flos Aramathiae Ioseph est primus eorum So writeth William of Malmesbury the Antiquities of Glastenburye Capgraue and others who keepe a successiue continuance of most of their Guliel Malmes l. de Antiq. Caen. Glast Io. Capgr Catal. in S. Ioseph ab Aramat Antiq. Glaston Abbots after both in the Britans and Saxons time who Ruled them and to whome they were obedient Iure Abbatis rexit The pouertie which these men with the contempt of Riches professed is sufficiently declared in forsaking all they had of their owne and liuing by their labour and such things as at the first were giuen vnto them by Infidels in a strange Country And after King Lucius was conuerted they had nothing but the Almes of Christians and their owne paines and Industrie to sustaine them and yet these not at their owne but Abbots disposition The holy place wherein they liued being left so long and strangely desolate without man woman or childe after the death of S. Ioseph and his companions the substitution of Monkes in the same number of 12. by S. Damianus and Phaganus and the continued succession in that number their names registred their so often assembling and meeting euery day in the holy Church The greate chastitie is remembred of them which be most mentioned by Historians no marryed or vnchaste woman euer inhabiting there by any Antiquitie giueth a warrant boldly to say they liued in perpetuall sacred chastitie 2. If we will follow the more common opinion of Antiquaries that the Miraculous man S. Patricke the Apostle of Ireland was Abbot there and giue allowance to the old Manuscript Epistle asscribed vnto him we must Their holynesse and austeritie of life say their austeritie of life and deuotion were wonderfull For he saith of the twelue which were there in his time and whose names for their honour he setteth downe that he was not worthie to vntye the buckles of their shewes non dignus eram soluere corrigias calceamentorum eorum And yet we reade of him in approued Authours that he was one of the most holy vertuous and Miraculous men that euer liued omni namque Die Psalterium cum canticis himnis ducentis orationibus cantauit offerebat corpus Christi docebat Discipulos turbis praedecabat in omni hora signo crucis Christi centies signabat se In prima vero noctis parte centum Psalmos canebat ducentis vicibus genua curuabat a pullorum cantu in aquis stabat donec adimpleret orationes suas post haec dormiebat super lapidem nudum alterumque sub capite eius posuit tunicam pelliceam habebat circa lumbos suos in aqua tinctam he did euery day singe the Psalter with canticles and himnes and two hundred prayers he offered the sacrifice of Christs body taught his Disciples preached to the people and in euery hower signed himselfe an hundred times with the signe of the crosse of Christ In the first part of the night he sunge an hundred psalmes and bowed his knees two hundred times and from the crowing of the cocke he stood in the water vntill he
Christian Britons in one day Factoque agmine denso inuaserunt Romanos vna die omnes interfecerunt And their Leader Gallus cōtemptuously throwne into a brooke taking name thereof as our Protestant Antiquaries with Antiquitie thus deliuer Asclepiodotus recouered Britaine and slew the Romans Captaine named Liuius Gallus neare vnto a brooke there at that time running into which brooke he threw him by reason whereof it is called in Brittish Nant Gallon since in Saxon tongue Gallus or Wallus Harding supr c. 56. Galfr. Monll 5. c. 5. Virun lib. 5. Matth. Westm an 294. brooke and to this day the streete where some times the brook rāre is called Walbroks And proueth the History of this Brooke both by publike Records and Inquisitions 5. Asclepiodotus vpon this Victory was crowned King of Britaine by Parlament saith Harding and by common consent of the people as both the Brittish History Virunnius and Matthew of Westminster write being Duke of Cornwall before Triumphatis Romanis caepit Asclepiodotus regni diadema capiti suo populo annuente imposuit All these last Writers except Matthew of Westminster say Dioclesian his Persecution began heare in his time of which I shall speake hereafter And it seemeth that diuers Historians not obseruing that Constantius was heare twice marrying S. Helen the first time and the second time receauing her againe when Maximian the persecuting Emperour had forced him to putt her away doe there vpon vary much about the yeares of our Kings in those times An old Manuscript Chronologie doth say Bassianus reigned 27. yeares Carausius whome yt calleth Carēcius 39. yeares Alectus 15. yeares Asclepiodotus 10. yeares Coel 4. yeares And after him his Sonne-in-Lawe and daughter Constantius and Helen 11. Matth. Westm an 295. Catal. Reg. Brit. supr Hollinshed Hist of Engl. c. 23. in Asclepiod Hollinsh Hist Engl. supr yeares The Protestant Cataloge of our Kings hath told vs that Asclepiodotus reigned 30. yeares The same hath Hollinshed calling it the common accompt of our Chroniclers And by the same Authours and diuers others King Coel in the later end of whose reigne the Romans by Constantius came in againe was King 27. yeares Thus he writeth of this matter Coelus Earle of Colchester began his Dominion ouer the Britans in the yeare of our Lord 262. Thus Coelus or Coell ruled the Land for a certaine time so as the Britans were well content with his Gouernment and liued the longer in reste from Inuasion of the Romans because they were occupied in other places but finally they finding time for their purpose appointed one Constantius to passe ouer into this I le with an armie the which Constantius putt Coelus in such dread that immediately vpon his arriuall Coelus sent vnto him an Ambassadge and concluded a peace with him couenanting to paye the accustomed Tribute and gaue to Constantius his daughter in marriadge called Helen a noble Ladie and learned Shortly after King Coell died when he had reigned as some write Cap. 27. supr Fabian Matth. Westm Galfrid Monum Pont. Virun Harding supr Manuscrip Antiq. pr. Regnū Brit. Compilatio M. S. de gest Bri. Angl. Lib. M. S. qui vocatur Scala mundi Sozomenus Hist Eccles l. 2. c. vlt. Euseb l. 4. de Vita Constantin Socrates Eccles Hist l. 1. c. vlt. Eutropiusl 10. Hier. in Chron. Ruffin l. 1. c. 11. Bal. cēt 1. in Flauio Constantin Stow. Histor in Cōstant Holins Hist of Engl. l. 4. c. 29. Bal. Cent. 1. in Helena Flauia 27. yeares And then he setteth downe as all other Antiquaries doe Constantius Father of Constantine the greate our next King And this he calleth the common opinion of our Writers Which I finde not onely in our printed Historians but in diuers Manuscripts not wanting Antiquitie for their warrant though among them there is difference about the yeares of the reignes of those Kings all consenting they reigned and succeeded one to an other heare as hath bene related 6. And we must eyther say Coelreigned long was twice King or not King when Constantius marryed S. Helen his daughter but after toward his death or els contradict all Antiquaries Greeks or Latines Christians or Pagans Catholiks or Protestants in the Historie of the Age and Empire of the most renowned noted and honorably remembred Emperour that euer was in the world Constantine the Greate For they all agree that he dying about the yeare of Christ 340. was then 65. yeares old hauing bene Emperour aboue 30. yeares and as Sozomen with others proue was at the least when he began to reigne 34. yeares of Age Constantinus circiter quintum sexaginta aetatis suae annum moritur Ex quorum annorum numero triginta vnum regnauit The like hath Eusebius duos triginta annos extra paucos menses dies cum Imperio fuit eundemque annorum numerum vita duplicabat Socrates saith vixit Imperator Constantinus annos sexaginta quinque triginta vnum regnauit Eutropius saith his Age was 66. and his Reigne 31. yeares S. Hierome and Ruffinus for the Latins agree with them Our Protestants say he died in the 66. yeare of his Age and the 32. of his Reigne è vita decessit senex aetatis suae anno 66. Imperij 32. à Christi Incarnatione 339. the 339. yeare of Christ And by all in the yeare 340. at the furthest The like Argument I may vse by the life and death of his blessed Mother S. Helena in all Iudgments dying before her Sonne being about 80. yeares old then and but a young Virgin when she was marryed to Constantius his Father One of our cheifest Protestant Antiquaries and not so plainely receauing the former Order in our Kings doth confirme it further saying Helena liued 79. yeares and then departed Holinsh. supr l. 4. c. 29. this life about the 21. yeare of her Sonnes reigne Her Sonne the Emperour Constantine liued till about the yeare of Christ 340. after he had ruled the Empire 32. yeares and odd moneths Therefore both he and all others must needs allowe the Reigns and Successions of our Brittih Kings before remembred and in a manner free this kingdome from the Romans in their times as also make it euident that the Roman Emperours neither did nor could raise any Persecution against our Christians in Britaine except in the time when Constantius first came hither in the dayes of the Emperour Aurelianus about the 3. yeare of his owne Empire and yeare of Christ 273. and marryed Helen Daughter of Coel then or after King or both which no Antiquitie affirmeth but all deny it or the short Reigne of Alectus vntill the comming of Maximian the Tyrant hither in the time of Asclepiodotus as the common opinion is THE IX CHAPTER OF THE POPES OF ROME IN THIS TIME how by all writers euen the Protestants themselues they were holy men and both they and other learned holy Fathers in this time were of the same faith and Religion which
Constantino parebat in summa laetitia vitam egerunt And were not onely quiet vnder him but thus liued in greate Ioy and did encrease being honored and rewarded by him creueruntque in dies magis magisque tam beneuoli tamque pacis concordiae studiosi beneficijs ornatae 6. And relating his experiment to proue constant Christians before remēbred and how he admitted such for his nearest friends and Counsailers in amicorum atque adeo Consiliariorum numero habere decreuit He gathereth from hence that the Gaules Britans and others vnder him were by him exempted from the penall Lawes of the persecutors he taking them away and making them frustrate in his Dominions Hinc capere coniecturam licet neque Gallis neque Britannis neque alijs qui circiter montes Pyrenaeos ad Oceanum Occidentalem vsque incolunt contra leges visum esse Christianam Religionem dum adhuc vita suppeditabat Constantio profiteri And the obiections which Baronius maketh doe rather proue then improue the quietnes of Christians in this Nation when Constantius was heare For first the vnquietnes of Italy rather helped then hindered our peace our Persecution proceeding from thence now not able to persecute vs nor take reuendge of Constantius for protecting vs. And his being in Britaine he being so friendly allwayes to Christians as Baronius often confesseth must much more procure ease and freedome to our Christians where there was noe man of power to contradict or resist it Constantius being both King and Emperor heare and the kingdome of Britaine a Christian kingdome Therefore howsoeuer his reasons make doubt of some other places whose state and condition was not like vnto ours of Britaine Bed l. 1. Hist c. 8. Galf. Mon. Hist Reg. Brit. l. 5. c. 5. 6. Manusc Galli antiq c. 28. 29. Virun l. 5. Hist Harding Chron. cap. 57. 58. 59. 60. Henricus Hunting Hist l. 1. Socrates Eccles Hist l. 1. c. 1. Eus l. 1. Vit. Cōstantini c. 9. Theodoret. Hist Eccl. l. 1. c. 24. they doe not moue any question of the quiet thereof in cause of Religion but establish and confirme it And therefore our owne best allowed and auntient Historians S. Bede Galfridus Henry of Huntington an old French Manuscript Virūnius Harding others setle Constantius heare in Britaine after all our Persecution ended nothing but all fauour to Chrstiās heare in his time and not onely a tolleration graunted but publicke profession of Christianitie generally allowed by Regall and Imperiall warrant of Constantius vsed exercised as shall immediatly more plainely appeare in the next Chapter 7. And if we had rather harken to forreine writers in or neare that time we haue sufficient warrant not onely that he recalled himself from the worship of the Pagan gods as diuers are witnesses Constantius se à Deorum Gentilium veneratione auocauerat But as Eusebius and others testifie of him he gaue free power and licence to all vnder him to exercise Christian Religion without any molestation illis qui ab ipso regebantur liberam verae in Deum religionis sine Constantine the greate first instructed in Christian Religion in Britaine molestia excolendae permisit potestatem And this as he writeth when the greatest Persecution was in other places And had care to instruct his sonne Constantine the Greate which he left his Heyre in the same faith as we may easely conclude from the words of Constantine himselfe registred by Theodoret huius Dei adiutus ope orsus ab vltimis Oceani finibus vniuersum orbem terrarum Sozom. Eccles Hist l. 1. c. 5. Chronicon Monast Abingdonien apud Nich. Harpesfeld Hist Eccl. 10. saecul p. 203. c. 9. firmae salutis spe erexi that euē from the ends of the Ocean meaning Britaine he was assisted by God And Sozomen saith it is euidently knowne vnto all men that greate Constantine was first instructed in the Christian faith amōg the Britans Apud Britannos liquidò constat inter omnes Constantinum primum religione Christiana imbutum And the Cronicle of Abington neare Oxford testifieth he was brought vp in that old Abbey which we must needs asscribe to his parents Constantius and Helena And we find not any other but Constantius except we will apply it to King Coel and then it was receaued and approued by him who heare in Britaine caused the persecutors to be putt to death and the Persecution therevppon ceased as S. Gildas writeth emarcescentibus Gild. l. de conq Brit. c. 8. nece suorum Authorum nefarijs Decretis For this must needs be applied to Persecutors in Britaine and not to the Tyrants Dioclesian and Maximinian the Persecution heare endeed longe before their death as is proued before and neither of them nor any other Emperor but Constantius hauing power or commaund heare at this time And herevpon our Protestant Historians themselues thus testify of him Constantius abolished the superstition of the Stowe Howes Hist tit Romās in Constantius Constantine Gentils in his Dominians So that afterward Britaine felt no persecutions Constantius renounced the Idolatrie of the Gentils THE II. CHAPTER OF THE FINDING THE HOLY CROSSE by S. Helen in Constantius his time His Christian life and death and crowning his sonne Constantine Emperour heare in Britaine 1. I Haue shewed before out of S. Gildas and others aswell that the Persecution called Dioclesians did not continue ten yeares in this kingdome in one place he termeth it Persecutionem Dioclesiani Tyranni nouennem the nine yeares Persecution of Dioclesian the Tyrant and in the next Chapter not wholly ten yeares longe bilustro turbinis necdum expleto As also that it wholly ended Gildas l. de excid cōquest Brit. c. 7. 8. in the time of King Coel those Persecutours then hauing no power or Authoritie heare and so together with their other ouerruling and commanding Decrees the bloody Edicts of persecuting Christians heare were vtterly extinct and made inualidate and as is euident before neuer being renewed but alltogether omitted by Constantius this greate friend of Christians such of this Nation were fully and vndoubtedly thereby restored to their auncient liberties Priuiledges and Immunities in matters of Religion if Constantius and Helen our Emperour and Empresse King and Queene had then giuen no further and expresse approbation vnto them Which we may not reasonably call into question when we remember their absolute and independing regall right and possession without contradiction they had in this kingdome the naturall loue and affection they bore vnto it and that to them with their Religious care and desire they had to defend and aduance Christian Religion euen in times and places when and where they were not so enabled nor drawne therto with so many and strong bands of dutie and affection We haue heard before that other Churches vnder his Empire were endowed by his benefits and munificence thereby they lyued in greate Ioy and encreased the choysest Christians were his dearest Friends and
auncent Historian S. Gildas others after him are witnesses that in the time of King Constantine there was a glorious Abbey and holy Abbot there Sancti Abbatis complaining how sacrilegiously this King killed one of the sonnes of Mordred betweene the holy Altars intra ipsa sacrosancta Altaria flying thither for Sanctuary and sauegard and he himselfe hauing three sonnes Constans Aurelius Ambrose and Vtherpendragon perhaps for remorse and in satisfaction for that impietie deliuered his eldest sonne Constans to be a Monke in that Abbey Constantem Primogenitum tradidit in Ecclesiam Amphibali intra Guintoniam vt Monachalem ordinem susciperet and there he was a Monke Vbi Monachalem ordinem suscepit And so continued vntill Vortigerne tooke him by force out of his Cloister and made him King without the peoples consent because he was a Monke Vortigernus perexit Wintoniam Constantem Monachum Constantini filium de Claustro extractum duxit Lundonias eum vix annuente populo eo quòd Monachus esset erexit in Regem 4. There were then diuers Monasteries in London and Constantine mutthered an other youÌ„g Prince in one of theÌ„ Vnum Wintoniae in Ecclesia S. Amphibali ante altare trucidauit Alterum Londoniae in quorundam fratruÌ„ Caenobio absconditum Matth. Westm an 543. Stowe Howes Histor Brit. Sax. in Constan Vortiger crudeli morte daÌ„nauit Which our ProtestaÌ„ts thus acknowledge ConstaÌ„tine followed and one of the younge men he found in an Abbey at London slew him neare the Altar cruelly And how in Kent at the comming of Hengist the Pagan Saxon thither soone after this there were many Religious houses both of men and women and many of them were glorious Martyrs by the Saxon Persecutors Hengist slew the good Archbishop Vodine and many other Preists and Religious men All the Churches in Kent were polluted with blood the Nunnes with other Religious parsons were by force put from their houses and goods 5. These Religious houses must needs be builded and so furnished with goods and consecrated parsons before the Saxons entred and so in or before this Age these men being then when they were Pagans no Founders but destroyers of such MonumeÌ„ts not onely in Kent but in all places where they preuayled by all Histories Among these the sumptuous and stately Church Bed l. 1. c. 6. Mat. Westm an 313. 586. and Monastery of S. Alban builded within 10. yeares of his Martyrdome was one for the Monastery there was not as Matthew of Westminster proueth founded first by King Offa but being destroyed by the Saxons was reedified by him Hac tempestate Ecclesia beati Martyris Albani quae post Passionem suam miro tabulatu lapideo atque eius Martyrio condigna legitur fabricata deiecta penitus cum alijs creditur deleta donec per ministerium Offae Regis Angelo sibi reuelante corpus gloriosi Confessoris ac Martyris inuentum est Monasterium eis denuo fabricatum Therefore being by King Offa restored and builded againe denuo it was builded before and consequently before the Saxous time Ouertrowers and not Erectors of Monasteries 6. There was also now a noble Monastery at Amsbury in Wilshire neare Salisburie in which as an old French Manuscript and others say there were Manuscr Gallic Anâ—iq cap. 24. Galfr. Monum Hist Brit. l. 8. c. 9. at this time and after 300. En cel licu d' Ambri estoit à cel temps vne Abbaye de 300. Moignes This was founded olim long before by one named Ambrius neare Kaercaradoe Salisbury quae nunc Salesberia dicitur Erat ibi Caenobium trecentorum fratrum in Monte Ambrij qui vt fertur fundator eius olim extiterat Our old English Chronicle entreating of the desolation which the Pagan Old Engl. Chronic part 5. f. 43. SaxoÌ„s wrought in this kingdome in destroying Religious houses Churches and how Aurelius Ambrosius restored and builded them againe thus deliuereth that in generall and particularly of this Monastery King Aurilambros went through out the Lond and put away the name of Engyst Londe that Engyst after his name had called it before Then he let call it againe greate Britaine and let make againe Churches and houses of ReligioÌ„ Castles Cities and Borowes and Townes that the Saxons had destroyed The Britons ladd him to the mouÌ„t of Ambrian where some time was an house of Religion which then was destroyed through the Paynyms whereof a knight that was called Ambry that some time was founder of that house and therefore the hill was called the mount of Ambrian and after it was called Ambesbury The King Aurilambros let amend and redresse the house of Ambesbury and put therein Monkes but now there be Nonnes By this it is euident that this Religious house destroyed by these Pagans florished in this Age. 7. That there was a Monastery of greate renowne at Abingdon in Barkeshire Chron. Abingd apud Harpesfeld Hist Eccl. 10. saecul p. 203. in this time before the comming of the Saxons into Britaine the old Chronicle of that house is witnesse testifying that then there were 500. Monkes and more belonging to that Abbey lyuing in the Woods Deserts getting their liuing by their labours and vpon the holy dayes and sondaies comming together in their Monastery all excepting 60. which continually aboad in the Abbey seruing God there And that before King Cissa was a Christian he put these Monkes either to death or forced them from their Monastery and cruelly persecuted all Christians And allthough our Antiquities by Pagans Persecutions and Protestants are so perished that we haue a small part of our Ecclesiasticall memorable things preserued yet we may make coniecture of these matters with sufficient probabilitie that seeing Monasticall life came hither in the Apostles time and still increased except in the 9. yeares of Dioclesian his Persecution that the Religeous houses in Britaine were now come to a greate number especially when we finde the greatest Enemies they haue our Protestants and among them the best Antiquaries they haue thus to testifie In auncient time euen the greatest parsonadges held Monkes Friars William Lamb. perambulation of Kent p. 330. and NuÌ„nes in such veneratioÌ„ and liking that they thought not Citie in case to florish no house likely to haue longe continuance no Castles sufficiently defensed where was not an Abbey Pryory or Nunnery either placed within the walles or planted at hand and neare adioyning And that such was the deuotion of this time we may gather by our old Writers testifing that after the Pagan Saxons had destroyed the Churches and Abbeyes in Britaine yet many still remained and their Abbots were honored numbred among our Nobles and as spirituall Lords before the temporall So it was in that greate Solemnitie when Aurelius Ambrose kept the Feast of Pentecost at Ambesbury he had there many Bishops Matth. Westm an 490. Matth. Westm An. 498. Galfr. Monum Hist Briton l. 7. c. 16.