in that our Mother Church thus they testifie and first of S. Syluester that Pedagoge ad Tutor of Constantine in these words There be very many Decrees of Pope Syluester of consecrating Chrisme confirming children adorning Churches couering Altars ordaining Massing Preistâ— annointing vesting them of worshiping adoring and reseruing the consecrated Hostes also of Deacons vesturs Albes Miters Palls Sacrifices Ceremonies Asiles Extreame vnctions other Rites Huius Syluestri permulta feruntur Instituta de Chrismate consecraÌ„do Ordinibus dandis pueris confirmandis templis ornandis Altaribus tegendis Missatoribus constituendis vngendis vestiendis Hostijsque vt vocant deificandis adornandis seruandis Item de Dalmaticis Cappis Corporalibus Albis Mitris Pallijs Pannis Peplis Sindonibus Sacrificijs Ceremonijs Asilis Extremis vnctionibus alijsque ritibus How a Preist should be vested when he sayd Masse that no lay man might empleade any of the Clergie That no Clergy man should be conuented before Magdeburgen centur 4. cap. 6. cap. 7. cap. 9. cap. 10. a secular Iudge If the Reliks of Saints or Martyrs were to be translated from other places they should be brought into Cities and Villages religiously in singing per Psalmodias Religiosè acciperentur ac deducerentur He approued and exercised the Primacy of the Pope of Rome as all other Popes then did The chast and Religious conuersation of Monkes and Nunnes were then vsed and liuers Monasteries of men and women then in Rome In the Clergie were these Degrees Bishops Preists Deacons Subdeacons Acoluthists Exorcists Lectors Ostiarij The Bishops Preists Deacons and Subâ—eacons were vnmarried and liued in chastitie Episcopi Presbyteri Diaconi aut virgines eliguntur aut certè post Sacerdotium in aeternum pudici That the sacrifice of Masse might not be celebrated but in places consecrated by a Bishop Missae celebrationem in nullis praeterquam ab Episcopo sacratis locis faciendam Concilium Româ—num sub Syluestro constituit And in the same Councell to which both S. Syluester and Constantine subscribed it is defined as I haue Concil Roman can 20. before cited that the Roman See is the cheifest See Iudge of all and to be Iudged of none Emperor Clergie Kings or people nemo iudicabit primam Sedem quoniam omnes Sedes à prima Sede iustitiam desiderant temperari Neque ab Augusto neque ab omni Clero neque à Regibus neque à populo Iudex iudicabitur These Protestants Magdeburgen c. 6. â—upr cent 4. also deluer for the doctrine and vse of this time for penitents to make sacramentall Confession of their sinnes and Preists to enioyne pennances and giue absolution vnto such Penitents Concerning holy Scripturs the third Councell of Carthage in the beginning of the next Age apprehending the same Canon of holy Scripturs which the present Roman Church now receaueth Concil Carth. â— can 47. faith plainely that it receaued it from the Fathers which were before them Pro confirmando isto Canone innotescat quia à Patribus ista accepimus in Ecclesia August l. 2. doctrin Christian cap. 7. legenda And S. Augustine liuing in this Age is witnesse that the Apostolâ—ke Sees Rome the cheife receaued it so How vaine and Idle our Protestants and their Article of Religion in reiecting Traditions and onely admitting Scripturs in matters of Religion is euident in so many recited Articles which these men haue granted and yet deny them to be contained in or to be deduced from Scripturs as also their Article and doctrine against Communion onely in one kinde contending as though it could not be practized or permitted when these Protestants themselues confesse that in this time euen in the Roman Church Communion onely vnder one kinde was vsed Ambros orat Funebri de morte Satyri and by the greatest Doctors then in the Church of God namely S. Ambrose who so writeth and at his death practized it in himselfe onely receauing vnder the forme of bread as Catholiks now vse and his brother Satyrus others often so accustomed euen when they were in health Which these Paulin. in vita S. Ambrosij Protestants thus confesse Peregrinantes ac Nauigantes EucharistiaÌ„ secum circumtulisse Christianos ex Ambrosio apparet ex oratione Ambrosij in funere fratris Satyrij Magdeburgen cent 4. cap. 6. col 429. 430. Ab honorato Ecclesiae Vercellensis Sacerdote Ambrosio morituro oblatum esse corpus Domini quo accepto expiraret Paulinus tradidit in vita Ambrosij These men also teach that the doctrine of the See of Rome and the Fathers at this time concerning freewill and originall sinne was the same with that of the Magdeburgen cent 4. cap. 4. cap. 10. Roman Church in these dayes So that if any man will compare but these points of doctrine which S. Syluester and Constantine then held and practized with the English Protestant Religion as it is set downe in the priuiledge Booke of the Articles thereof warranted by Parlament Kings Authoritie Conuocation of their Protestant Bishops Oath and Subscription of them and their whole Ministery he shall not finde any one true Article then amoÌ„g them all which are opposite to the Church of Rome and Religion thereof at this time But whether we are Catholiks placing spirituall Primacie in the See of Rome then in S. Syluester or Protestants asscribing it vnto their Christian Kings Constantine then both King and Emperour heare we must be of this holy Religion wherein these two greate Rulers were so vnited together in all points especially seeing these Protestants haue warranted these two Princes were holy and of themselues worthie paterns to be imitated now as the whole Catholike Christian world then ioyned with them in doctrine S. Syluester Magdeburgen cent l. 4. cap. 10. being Pope say our Protestants did faithfully performe his office in teaching and amended many things in the Clergie was renowned for working Miracles and by them conuerted many to the faith at seuen Ordinations he consecrated 65. Bishops all ioyning with him in Religion Syluester factus Episcopus docendi munere fideliter functus est vitiosa in ordine Ecclesiastico multa emendauit miraculis claruit etiam quibus multos ad fidem conuertit Ordinationibus sacris septem perfectis creauit Episcopos sexaginta quinque So likewise did all other knowne Catholike Bishops in the whole world either actually assembled in or consenting vnto the renowned Councels of so many hundreds of Bishops of Nice Rome Arles and other places in his time agreeing and consenting together for theÌ„selues and the whole Christian world committed to their charge in Religion Like was the case of Constantine so farre as temporall Prince had to deale in these affaires Of all Emperors that euer were he was he greatest in Power and Dominions and the greatest Reuerencer we finde in Histories of the See Apostolike and Popes of Rome in his time and all other Godly Bishops and assisted all he could the assembling
in many Nations by the helpe of our Brittish Emperor Constantine But Ireland not then conuerted 500 Chap. XII Of the calling of the Nicen CouÌ„cell by the temporall assiâ—â—ance of Constantine against the Arrian Heretiks The Decrees thereof highest spirituall Power of the Popes of Rome and generall Councels by generall agrcement of all Pope Emperor and others 505 Chap. XIII How Britaine receaued the Nicen Councell and agreed with the whole Catholike Church both in the obseruation of Easter and all other holy Doctrins and Obseruations 511 Chap. XIV Of the finding the holy Crosse and sepulchre of Christ by S. Hâ—len our Brittish Queene and Empresse and the greate honour done to them and other holy Reliks of Christs Passion 513 Chap. XV. Of the greate and wonderfull zeale and deuotion of sainct Helen our Brittish Queene and Empresse The longe and painefull Pilgrimages she performed to many farre and remote holy places and Reliks The sumptious and manifold Churches Monasteries and Oratories she founded in many places And after her longe and holy life her happy end and death 520 Chap. XVI Of the holy Deuoute life of Constantine his Religion in many particulars His death glorious and not so soone as some relate it 530 Chapt XVII That the Popes and Church of Rome in this time were of the same Religion they now are and all Christian Catholiks then professed the same with them and the Supremacy of that Sâ—e Apostolike 537 Chap. XVIII The Constancie of Britaine in the true Catholike Religion before and after the Nicen Councell it had Bishops there consented vnto receaued and kept inuiolable the Decrees thereof not admittin Heresie heare 541 Chap. XIX How Britaine had many Bishops at the true greate Sardican Councell they and the other Bishops Preists and Christians heare professed the true Catholike faith and were free from Heresie 548 Chap. XX. How Britaine hauing many Bishops at the greate Councell at Ariminum all were free from Heresie And very few Britans consented to Arianisme but were free from Heresie vntill that of Pelagius 551 Chap. XXI Chiefely entreating of Liberius Pope and Constantius Emrour manifestly clearing sainct Liberius making him an holy Catholike Pope and Saint and the Emperour Constantius a true penitent and to dye a Catholike 556 Chap. XXII Iulian the Apostata neuer persecuted the Christians of Britaine But they during the whole time he was Caesar or Emperor were heare in peace and quiet both from Persecution Paganisme or heresie 562 Chap. XXIII Of diuers renowned Saints heare in Britaine in this time sainct Kebius a glorious Catholike Bishop a greate and long acquitaince of sainct Hilary of France sainct Decumanus and others 565 Chap. XXIV Wherein Maximus our King and Emperor is cleared from many imputations and slaunders especially concerning true Catholike Religion which he both professed in himselfe and maintained in others all the other Emperors and Popes were of the same Religion the Roman Church now professeth 570 Chap. XXV Of many renowned holy and learned Bishops Apostolike men and other greate Saints heare in Britaine in this time 577 Chap. XXVI Of the honorable Translation of the Reliks of sainct Andrew Apostle from Achaia to Britaine by sainct Regulus The greate reuerence both Princes and others heare gaue vnto them and such and professed in other matters the Religion which Catholiks now doe 587 Chap. XXVII Of many renowned Archbishops of all our Archiepiscopall Sees heare many other learned and holy Bishops and Apostolike men hearâ— in this time and their Religion the Catholike Religion 590. or 560 Chap. XXVIII Of very many and renowned Monasteries and holy Monasticall parsons in Britaine in this Age. 599 Chap. XXIX Of certaine Heretiks and Heresies the Trimothian and Pelagian Britaine in this time 606 CATALOGVS AVCTORVM OMNIVM TAM ANtiquorum quam Neotericorum totâ hac Quatuor Primorum Saeculorum Ecclesiasticâ magnae Britanniae Historiâ Citatorum A. ABbas Spanhimensis Abbas Vspergensis Abbas Fecknam Abbreuiatio Chronicorum Abbreuiatio temporum M. S. Abdias Abraham Esca Abraham Leuita Abraham Ortelius Abstractum memorabilium Antiquitatum Acta S. Damiani Fugatiani Acta Eleutherij Papae Acta Nouati Acta S. Philippi Acta S. Sebastian Acta S. Stephani Papae Ado Treuirensis Ado Viennensis Aegidius Schudus Aelius Sampridius Alanus Boutchard Albertus Krantzius Aldus Manutius Alexander Papa III. Alphonsus rex Aluredus Rieuallensis Amalarius S. Ambrosius Amonianus Marcellinus Anastasius Bibliothecarius S. Anactetus Andelmus Andrue de Chesne Andreas Altham Anicetus Annales Baronij Annales Britanniae minoris Annales Burtonenses Annales Durenses Annales Galliae Annales Ecclesiae Luciensis Annales Ecclesiae Verdunensis Anonymus in uita S Albani Anonymus in l. Sancto Greal Annotationes Baronij in Martyrologium Romanum Antiquitates Ecclesiae S. Gereonis Coloniae Antiquitates Ecclesiae Landaffensis Antiquitates Ecclesiae Verdunensis Antiquitates Ecclesiae Wintoniensis Antiquitates Glastonienses Antiquitates Glasconi in tabulis ligneis Antiquitates Galliae Belgicée Antiquitates Monasterij Croylandiae S. Antonnus Antonius Democharez Antonius Sabellicus Antonius Wernerus Arnobius Aâ—noldus Mermannius Articuli Religionis Protestanticae S. Asaphus S. Athanasius S. Augustinus Hypponensis S. Augustinus Anglorum Apostolus Auctor trium conuersionum Britanniae Auctor libri statuum Hiberniae Auctor libri de vitis Sanctorum inter opera S. Isidori Auctor Martyrologij Anglicani Aulus Gellius Aurelius Victor B. BAlaeus v. Ioannes Barlowe Baptista Mantuanus Baronius v. Caesar Bartholomeus Carranza S. Basilius Beatus Rhenanus Beuterus Beda Venerabilis Bellarminus v. Robertus Berengosus Bernardus Guintius S. Bernardus Berosus Beza Bibliotheca patrum Minor Bilson Binnius v. Seuerinus Bostius Bonston Buriensis Bracton Brenzius Breuiarium Romanum Breuiarium Ecclesiae Tolletanae Bridges v. Ioannes Bruti Historia Bulla Honorij C. CAelius Sedulius Caesar Comment v. Iulius Caesar Baronius Caius Suetonius Calendarium Ecclesiae Salisburiensis Calepinus v. Ioannes Camdenus v. Guilielmus Cantilupus v. Nicolaus Carolus Sigonius Cassianus v. Ioannes Cassiodorus Cassius Catalogus Episcoporum Coloniensium Catalogus Episcoporum Metensium Catalogus Episcoporum Triuirensium Catalogus Episcoporum Tullensium Catalogus regum Britanniae Caxton Cedrenus v. Ioannes Charta Regis Arthur Charta Regis Cadwalladri Charta S. Patricij Chemnitius Chronicorum Abbreuiationes Chronicon Abtingoniense Chronicon Angliae Vetus Chronicon Chronicorum Chronicon Eusebij Chronicon Freculphi Chronicon M. S. Chronicon Gallicum Chronicon Westmonasterienses S. Chrysostomus Ciaconius Cicero v. Marcus Claudius Ptolomaeus S. Clemens Alexandrinus S. Clemens Romanus Comment in Claud Ptolom Compabellus Compendium Christianae Religionis Compilatio M. S. de gestis Bri. Concilium Antiochense Concilium Arelatense Concilium Ariminense Concilium Nicanum 1. Concilium Nicaenum 2. Concilium Romanum Concilium Sardicense Conradus Gesnerus Constantinus Magnus Constantinus Monasses Constitutiones Apostolicae Continuator Venerabilis Bedae Continuator Florentij Wigorniensis Continuator Sigiberti Cornelius Grasius Cornelius Tacitus S. Cyprianus S. Cyrillus D. S. Damasus Dauid Powell Decretales Epistolae Democharez v. Antonius Dicetus
Clement for the same as S. Anacletus doth and he liued in the yeare 255. The like hath Pelagius the second and others And to write from the first generall and greate Councells the first Nicen Councell both in the fourth sixr and seuenth Canon both in Greeke and Latine and in all Copies maketh mention of such Primats and Metropolitans and their priuiledges calling it antiqua consuetudo the old custome so doth the second Councell at Arles in France where our Archbishop of London was present and subscribed for the Cleargie of this Nation about the same time And the first generall Councell of Antioche setteth downe how in euery Prouince there should be a Metropolitan ouer the other Bishops and that other Bishops might doe nothing without his allowance And saith the old Rule and Canon of the Fathers was so and from the beginning secundum antiquam à Patribus nostris Regulam constitutam vt vult qui ab initio obtinuit Patrum Canon as an other translation readeth Therefore this so certaine and auncient a Rule and Canon so generall so binding and from the beginning thus testified by these first generall Councells must needs be the same which is before deliuered from S. Clement and S. Anacletus in this matter 4. And to make all sure by our English Protestants Religion to passe Booke of Consecratiō of Archbishops c. in Praefat. Articl of Relig. 36. Tho. Roger. Annalis Artic. 36. ouer their priuate writers in this case the generall Rule of their Religion for making vnto them such Primats and Archbishops as they haue assureth vs this was the practise of the Church euer since the Apostles time So doth their publik Glosse vpon the Articles of Religion to which all their Protestant Bishops and Ministers haue sworne to maintaine the doctrine thereof as they write Perrused and by the lawfull Authoritie of the Church of England allowed to be publike And thus Intituled on euery leafe as vpon this in particular The Catholike doctrine of the Church of England In which they expressely write of their Protestant Archbishops which they call Primats as their Catholike Predecessors were It is agreable to the word of God and Practise of the Primatiue Church that there should be Archbishops The superioritie which Archbishops enioye and exercise is groūded vpon the word of God And for a summe of their reasons Couell Examinat c. 9. pag. 105. 106. herein thus they print with publike priuiledge Apostolicall ordination reason the custome of all Churches auncient and well gouerned and nature it selfe doth ordaine Archbishops in their Prouinces to Rule the Church Which is asmuch in so few words containing the heads of all cheife Arguments for this matter as either S. Anacletus or any Catholike writer at this day doth or can vse in this busines And giue this greatest warrant they are able to those holy writings of S. Clement and Anacletus and in mysteries besides whether of the Popes Supremacy ouer all Christian people and Churches or any other deliuered in them being the first witnesses hereof we haue after Apostles whome they their immediate Schollers and successors alledge both for teaching and practising the same And for these present questions of cheifest importance as for others hereafter they doe in expresse termes thus both alledge and allowe these so auncient Testimonies of this holy Apostolike mā Anacletus Episcopos officio pares ordine duplici distinxit eos Primates siue Patriarchas appellari voluit qui in illis ciuitatibus praeessent in quibus olim primarij Flamines Robertus Barnes l. de vit Pontif Rom. in Anaclet excuss Lugduni Batauorum 1615. cum gratia priuileg illustrium DD. ordinum generalium sederunt in alijs Metropolitanis vrbibus Episcopos Metropolitanos vel Archiepiscopos nominandos esse censuit Ab ipso Domino Primatum Romanae Ecclesiae super omnes Ecclesias vniuersumque Christiani nomine populum concessum esse asseruit Pope Anacletus did distinguish Bishops equall in calling into two orders he would haue them called Primats or Patriarks which ruled in those Cities in which in olde times the primary Flamins did sitt in other Metropolitan Cities he did holde that the Bishops should be named Metropolitans or Archbishops He affirmed that Primacie was graunted by our Lord himselfe to the Roman Church ouer all Churches and all Christian people Therefore seeing it is so amply confessed that what S. Anacletus hath deliuered vnto vs was by the warrant instruction and example of S. Peter and S. Clement his Predecessor and diuers times among other holy directions sufficiently declareth that in his time it principally appertained vnto him to send Bishops and Preists into this as to other parts of the world that they which would be accompted Sheepe and belonging to the Folde of Christ may knowe whether those Sheephards and Pastors which they followe are true and lawfull Pastors or no we cannot better learne this distinction to knowe them by then of this holy man made Preist and tought by S. Peter himselfe and after succeeding him in that highest Chardge and dignitie especially seeing he hath more particularly then any others of that Age to my reading deliuered this cognizance to Posteritie cheifely to know their cheife Pastors Bishops by and of others so plainely that no man except willfully can be deceaued therein First he setteth downe the Inferior Orders Inferior Ecclesiasticall Orders to assist at the Masse in the Apostles time vnder holy Preisthood as Deacons Subdeacons and other Ministers to assist the Bishop in the holy sacrifice of Masse making that their principall office and dutie as of a Preist to offer the sacrifice of Masse Episcopus Deo sacrificans testes secum habeat plures quam alius Sacerdos Sicut enim maioris honoris gradu fruitur sic matoris testimonij incremento Indiget In solēnioribus diebus aut Septem aut quinque aut Anacletus epist 1. tres Diaconos Subdiaconos atque reliquos Ministros secum habeat qui sacris induti vestimentis in fronte a tergo Presbyteri è regione dextra laeuaque contrito corde humiliato spiritu ac prono stent vultu custodientes eum a maleuolis hominibus consensum eius praebeant sacrificio Where expressely naming Bishops and Preists to offer sacrifice and Deacons Subdeacons and other Cleargie men besides them Diaconos Subdiaconos atque reliquos Ministros and appointing their places and manner of ministring in the holy sacrifice in sacred vestements must needs make that their cheifest office and imploiment And allthough he doth not name in particular those Orders that were inferior to Subdeacons but onely in a generall name atque reliquos Ministros yet thereby expressing they were diuers and their cheife chardge and attendance was to assiste Bishops and Preists at Masse he must needs meane those auncient Inferior Orders which still and euer were in the Catholike Church and which that blessed Father S. Ignatius liuing then
meane degree in respect of the Pope of Rome and they were and euer would with all committed to their charge be obedient vnto him Qui licet Athanas Epis Aegipti epist ad Marc. Pap. supr exigui ordinis tamen vestri sumus vobisque obedientes cum omnibus nobis commissis sumus essesemper volumus 14. Therefore those Protestants which after so many hundreds of yeares would giue so large an extension to the sixt Canon of the Nicen Councell as thereby to make the Patriarke of Alexandria to haue equall power and preeminencie with the Pope of Rome doe most ignorantly or rather maliciously willfully err therein For heare we see the most holy and learned Patriarke there liuing in that time and present in that Councell and so best knowing the minde thereof testifing that the Patriarke of Alexandria and all Egipt subiect vnto it were and ought to be subiect and obedient to the See of Rome 15. The like hath the same learned and holy Patriarke together with the Athan. Episc Aegipt Theb. Lib. supr same Bishops of Egipt Thebris and Libia ackdowledged before And the Canon is plaine that the subiection of Egipt Libia and Pentapolis to the Bishop of Alexandria was by the permission of the Pope of Rome his preeminence ouer them thus by them all confessed reserued and no otherwise Antiqua consuetudo seruetur per Aegiptum Libiam Pentapolim ita vt Alexandrinus Episcopus Concil Nicen. can 6. in trib Lection horum omnium habeat Potestatem quia vrbis Roma Episcopo parilis mos est So haue two seuerall readings of that Canon and the third is more plaine Quandoquidem Episcopo Romano hoc est consuetum 16. Therefore allthough we giue the greatest honour and dignitie to that our greatest King Emperour Constantine the Greate or greatest that euer was due or truely giuen to any temporall Monarch or Commander in the worlde yet we may not vse the Pope of Rome S. Sylnester so dishonorably whome he so honored to take from him so greate Noble a Portion of the highest spirituall Pastorall charge and office iuridically to call and confirme Councels onely and peculiarly belonging to that Apostolike cheifest See by so many Titles to bestowe it vpon a Ciuill Gouernour both hauing no and renowncing all such power how soeuer potent worthie and deseruing in other respects And it is euident by Ruffinus Eusebius and others that Constantine was not present in but absent from the Nicen Councell when it gaue Iudgment in the Questions of Religion But the cheifest place in such Ruffin l. 1. Hist Eccl. cap. 5. affaires as before is manifest belonging to the Pope of Rome and he then being olde and absent it was supplied hy his Preists and Vicars Deputies Et Euseb l. 3. de vit Constantini cap. 7. Socrat. Hist l. 1. cap. 5. quanquam vrbis illius penes quam Imperium est Episcopus ingrauescente aetate praepeditus abfuit cius tamen Presbyteri qui aderant illius locum suppliuerunt THE XIII CHAPTER HOW BRITAINE RECEAVED THE NICEN Councell and agreed with the whole Catholike Church both in the obseruation of Easter and all other holy Doctrins and Obseruations 1. AS Constantine had hitherto bene most religiously carefull for the assembling this Councell assisting what he could in so glorious a worke as I haue related before So it now being ended and the Bishops dismissed he did as Sozomen and others testifie exceedingly reioyce to see the whole Church consenting in faith and Doctrine Cum iam Concilium Herm. Sozom. Hist Eccl. l. 2. cap. 1. Nicaenum venisset ad exitum Sacerdotes omnes domum Imperator supra modum ideo laetatus est quod Ecclesiam vniuersam de doctrina fidei consentientem viderat And endeuored as much to haue the Canōs sacred Decrees thereof now duely obserued executed in all places as he was desirous to haue them concluded 2. And therefore besides his generall Edicts and Epistles to particular men and States he sent Imperiall Letters vnto all Bishops which were absent from Epist Constant ad absentes Episcopos de Act. Cōcil Nic. apud Theodoret. Hist Eccl. l. 1. cap. 10. Socrat. Hist Eccl. l. 1. cap. 6. that Councell of the proceedings thereof the whole Epistle is extant in the Histories of Theodoret and Socrates with others and beginneth Constantinus Augustus Ecclesijs In these Letters he maketh an honorable memory of the faith and Religion of his Countrymen the Britans or the whole Nation or Ilands of Britaine or both the one and other shewing how they consented with all Catholike and orthodoxe Countryes in matters of Religion particularly in the true obseruation of Easter as S. Eleutherius and S. Victor Popes had before decreed and the Nicen Councell now generally receaued proposed and confirmed and Constantine had promised to the Councell to cause all others to consent to the same Ipse in me recepi vestram sapientiam facilé assensuram vt quod in vrbe Roma Italia in Africa in tota Egipto Hispania Gallia Britayne receaue◠the doctrine and Decrees of the generall Councell of Nyce and agreed withall orthodoxall Churches in all things and particularly in the obseruation of Easter Britānia in Libya vniuersa Graecia in Diaecesi Aseatica Pōtica in Cilicia denique vna consentienti sententia conseruatur hoc etiam a vobis quoque lubentibus animis approbaretur in Theodoret It is in Britannis or Britannijs in all the parts or diuisions of Britaine being then diuers as is before remembred and yet all and euery one of them whether where the English Scots or Welch now inhabite did agree in this as in other Catholike doctrins and custome with Rome Italy Afrike Egipt Spaine Gallia Libia all Greece the Diocesse of Asia Ponticus Cilicia And a litle before he saith that all Churches the parts of all the world inhabiting either the West South or North and diuers in the East obserued this manner and vse Quem omnes Ecclesiae totius orbis Const in Epist supr partes vel ad Occidentem vel ad Meridiem vel ad Septentriones incolentes seruant ac nonnullae quoque quae in locis ad Orientem spectantibus habitant 3. S. Athanasius also in his Epistle to Iouinian the Emperour plainely affirmeth that the Church of Britaine held the same faith with the Nicen Councell Athanasius epist ad Iouinian Imp. de fide and before the Nicen Councell as the words of Constantine also proue and from the beginning of Christianitie cognosce Religiosissime Imperator hanc esse quae a condito aeuo praedicata fuit quam Nicaeae Patres congregati agnouerunt eiusque Suffragatrices esse omnes omnibus in locis Ecclesias siue in Hispania sunt siue Britannia and not onely the Churches of the West South and North but of the Easte also except a few which were of the Arrian faction
egregius vita quoque conuersatione illustris sermone Fastidius not improbably Archbishop of London ingenio clarus scripsit nonnulla deuota opuscula some of our owne Writers say he was Archbishop of London which the recited Authors rather approue then impugne when they stile him Bishop of the Britans meaning Io. Bal. l. de Script Brit. cent 1. in Fastid Prisc Io. Pits aetat 5. in eod by that phrase properly spoaken that he was cheife or Archbishop of them Fastidius Episcopus Londinensis Metropolis ad Archiepiscopatum Londonensem euectus Aluueus spoaken of before that baptized S. Dauid Tremaunus vrbis Legionum Archiepiscopus and Amaloers are thought to be Archbishops Galfr. Mon. Hist Brit. l. 8. c. 10. of Caerlegion Very litle memory besides their names of those of London is left except those I haue spoaken of before Yet by good Arguments though Archbishops of Caerlegion in this time more generall both from auncient forreine and domesticall Writers we are assured they were learned and holy Catholike Archbishops gouerning the people vnder them in vertue and true beleife This is confessed by Protestant Antiquaries before making the Britans both Cleargie and others orthodoxe true beleeuers and good people longe after this Age by our Brittish Histories in the greatest sway of libertie and wickednesse heare by the Saxons entry the Archbishops Bishops and others of the Cleargie Heare were holy and truely Religious and so continued so longe as their temporall gouernment continued in so much that when sainct Augustin came hither The Bishops of Britayne now learned truely Catholike and holy men and there was then but one Archbishopricke and seuen Bishopricks left by the Pagan Saxons they were all furnished with most Religious Prelats In parte Britonum vigebat Christianitas quae à tempore Eleutherij Papae habita nunquam inter eos defecerat Augustinus inuenit in eorum Prouincia septem Episcopatus Archiepiscopatum religiosissimis Prâ—sulibus muniâ—os Abbatias complures Galfrid Mon. Hist Brit. l. 11. cap. 12. Bed Hist l. 2. cap. 2. Io. Goscelin Hist Eccl. Parker l. antiq Brit. p. 8. in quibus Grex Domini rectum ordinem tenebat And S. Bede also testifieth these Bishops and others of the Brittish Cleargie were most learned men Septem Britonum Episcopi plures viri doctissimi And other our Historians euen Protestants doe proue that not onely in that Age and this we haue now in haÌ„d but in euery other in quouis saculo Britaine had such learned Prelats And for forreine Writers euen those which were most renowned in the world in their dayes euen in this very time they witnesse as much of our Brittish Bishops I Britaine now an holy and Religious kingdome haue cited S. Hilary for the Latine and S. Athanasius for the Greeke Church before to such proofe and purpose S. Chrysostome often speaketh of the Chrysost Tom. 4. Hom. 28. coÌ„m in c. 18. Epist 2. ad Corinth apud Speede Theat of Brit. l. 6. Serm. de Pentec Tom. 3. greate deuotion and Religion of our Britans how firme they were in the true faith of Christ builded Churches and Altars offered the holy Sacrifice on them and not onely our Prelats and Preists were thus Religious but our Kings themselues did lay downe their Crownes at the Church dore and made the signe of the Crosse on their forehoods Reges ingredientes Limen Ecclesiae deponunt coronam Crucem Christi depingunt in suis frontibus And name our two Kings and Emperors Theodosius the Father and sonne for Paterns of Basilius Epist ad Occidentales Episcopos in fine Tom. 3. edit Basil 1565. such Religion Theodosius pater filius Theodosij religione ac pietate insignes The Epistle of S. Basile to the Westerne Bishops OccideÌ„talibus translated by Wolefangus Masculus the Protestant in which our Brittish Bishops were comprehended proueth that our Bishops then were knowne vnto all the world to be men instructed and endued with the grace of God vnspotted in matters of faith and keeping the Apostles Tradition Vos cunctis mortalibus praedicamini viri gratia Dei instructi quòd in fide illibati permaneatis Apostolorum depositum Our Brittish Bishops not onely renowned heare and in these Westerne Nations but in the Easterne also there teaching true Râ—ligion and condeÌ„ning Herâ—siâ— illaesum seruetis And therefore most earnestly entreateth them as he did in other Epistles to come into the East Countries afflicted with Heresie to confound the Heretiks and comfort others Obsecramus vt nunc tandem manum Orientalibus porrigatis Ecclesijs quae iam velut in genua depressae inclinant ac viros aliquos mittatis qui illas de praemijs admoneant quae patientiae ac passionibus pro Christo toleratis reseruantur Vos ò dilecti ac desiderati fratres sitis vulneratorum medici eorum qui adhuc sani existant Praedotribae quod morbidum est curantes quod sanum ad pietatem instruentes Therefore hauing proued by most worthie witnesses before that not onely among the Westerne Nations but all others in the then Christian world this Kingdome of Britaine was most free from Heresie and by S. Basils iudgment aswell in that respect as that our Bishops were learned and trauayled into remote Countries euen to Councels and as Theodoret hath testified multi Britanni many holy and learned Britans went in that time to the Easterne Countries whether S. Basile so exhorted them to come and where so greate necessitie was then of their helpe and assistance in so greate and important affaires we may not doe that wrong to our Noble Nation but acknowledge that diuers of our learned Britans tooke in hand and performed those worthie offices as S. Basil so vrgently desired And among these we may boldly name and place Coelus Sedulius a very Sigebert Bostius apud Bal. cent 1. in Coelo Sedul Io. Trith l. de Scrip. Eccles in eod Conr. Gesner Bibliot in Caelio Sedul Magdeb. cent 5. c. 10. Henric. de Erford hist Sedul in Princ. lib. Epistol learned man and by Sigebert Bostius Trithemius and others a Bishop for one He being brought vp vnder our Archbishop Hildebertus heare in our Britaine though he himselfe as he and others write Scotigena come of the Scottish Nation proued a man of greate and extraordinarie knowledge in all kind of learning especially diuine and trauayled into those Easterne Countries Italiam perlustrauit Asiam postremo Achaiae finibus excedens in vrbe Roma mirabili doctrina clarus effulsit And did not onely by his words and preaching confirme the Catholiks confounding Heretiks but by his many learned Writings refuted all Heresies of those times and places as is plainly extant in them leauing vnto Posteritie an vndeniable testimony in his owne Parson of his labours and written Bookes that all Countries then where he These our Bishops of Britaine agreeing with all Catholike Churches professed the same faith with the Church of Rome now liued Britaine France venit in Franciam Italy Rome where he was so famous and the Easterne Churches agreed in such holy doctrine as he preached and committed to writing being the very same as Protestants themselues confesse which the Church of
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
day doth create this his most true and holy body blesseth it and diuideth it to the godly receauers And the words of S. Cyptiā cited by the Magdeburgeā Cyprian Epist 63. ad Caecilium Protestants before out of his 63. Epistle which is to Caecilius are grossely corrupted by them for S. Cyprian doth not say as they cite him before sacrificium Deo patri ipse primus obtulit hoc fieri in sui commemorationem praecepit Christ was the first that offered sacrifice to God the Father and commanded it to be done in commemoration of him For in so saying S. Cypian should haue euidently written vntruely for many before Christ both in the Lawe of nature and Moyses offered sacrifice to God before Christ was Incarnate But S. Cyprian most truely saith that Christ in his last supper was the first that offered himselfe his blessed body and blood to God in sacrifice and commanded the same to be done after him Iesus Christus ipse est summus Sacerdos Dei patris sacrificum patri seipsum primus obtulit hoc fieri in sui commemorationem praecepit And then followeth immediately that which they haue cited from thence that Preists supply the place of Christ in the offering of this Sacrifice and must offer it secundum quod ipsum Christum videat obtulisse as they see Christ offered it in his last supper by the omnipotencie of the word of Christ changing the bread into his blessed body and wine into his pretious blood as S. Cyprian hath told vs before and this most holy Catholike Doctrine he teacheth in diuers Cypr. l. de Orat. Dominicâ Epist 34. Epist 11. 54. l. delapsis Epistol 56. Magdeb. cent 3. c. 4. col 83. other places And among the rest in his 54. Epistle which he and the Councell of Carthage wrote vnto Pope Cornelius to assure vs these holy Popes and he agreed in these Mysteries they plainely affirme Christs body and blood to be present and receaued there by the mouthes of commuricants He taught also by these men that the Eucharist is sanctified on the Altar The Preists sanctifie the Chalice supply the place of Christ and offer Sacrifice to God Cyprianus ait Eucharistia in altari sanctificatur Rursus ait sacerdotes sanctificare calicem Item sacerdotem inquit vice Christi fungi Deo patri sacrificium offerre They also acknowledg S. Cyprian giueth diuers examples of communion onely in one kinde and how both in and before the time of Pope Cornelius it was vsuall with the Bishops of Rome or Italy at the least and others to minister this Sacramēt to communicants onely vnder the forme of bread and to giue them no other liquid thing at that time but water which all men know could be no part of that Sacrament potest ex Cypriani libro 2. Epistola 3. Magdeb. cent 3. c. 5. col 149. tit de ritibus circa caenam ad Cornelium apertè colligi cum tempore Cornelij tum ante eum Romanos aut etiam Italicos alios Episcopos in administratione caenae Dominicae plebiin calice tantum aquam porrexisse non vinum seu sanguinem Domini 9. It is also euident by S. Cyprian that not onely in his time but euen from the Apostles the Sacrifice of Masse was vsually offered for the faithfull departed Magd. supr col 82. Cypr. Ep. 66. ad Plebem Clerum Furnitanorum Epist 57. lib. de mortalitate tractat de disciplinâ habitâ Virg. de Stella Magis Innocent Mart. Magdeb. cent 1. c. 4. col 84. col 82. Magdeb. cent 3. c. 4. col 86. tit de castitate virginitate and they therein prayed for The like he teacheth of Intercession to Saints in heauen and their prayers for them that liue which these Protestants confesse to haue bene S. Cyprian his doctrine Cyprianus libro tertio Epistola 15. lapsos dixit auxilio Martyrum apud Deum adinuari And thy confesse that S. Cyprian plainely holdeth that the Martyrs and Saints deceased pray for them that liue Certè in fine prioris Epistolae libri primi non obscurè sentit Cyprianus Martyres Sanctos defunctos pro viuentibus orore These Protestants further confesse that S. Cyprian aequaled or rather preferred the true Virginall life to that of Angels and calleth the chaste and single life of Clergie men a state of Angelike condition And allthough Marriadge is good and instituted by God yet continency is better and Virginitie more excellent Cyprianus Virginitas inquit aequat se Angelis si verè exquiramus excedit dum in carne luctata victoriam contra naturam refert quam non habent Angeli In libro de dono pudicitiae Liber de singularitate Clericorum eodem modo castitatem statum vocat qualitatis Angelicae Et sermone de Natiuitate Christi etsi bona sunt instituta à Deo coniugia melior tamen est continentia virginitas excellentior They tell vs further that he teacheth the doctrine of meritt and good works to take away sinne and iustifie Cyprianus l. 3. Epistolarum Epistola 25. sentit meritorum praecedentium defensione obuelari peccata Et in sermone de eleemosinis ex professo sentit peccata commissa post Baptismum eleemosynâ bonis operibus extingui And both to proue this doctrine and iustifie those Bookes of Tobias Ecclesiasticus and others which our Protestants deny to be Canonicall Scripture he teacheth the contrary and citeth them as holy Scriptures with others for these opinions Id probare conatur dictis Scripturae vt Tobiae quarto sicut aqua extinguit ignem sic eleemosyna peccatum And all the other Bookes and parts of them which the present Roman Church admitteth for holy Scripture and our English Protestants disallowe for such S. Cyprian doth receaue them as Catholiks now doe as appeareth in these Marginall citations where besides Tobias and Ecclesiasticus before granted he approueth in expresse termes the Booke of Wisedome a the Booke of Baruch the Prophet (b) l. 2. aduers Iud. c. 6. de orat Domin the song of the 3. children Cyprian Ep. 62. 52. exhort Mart. c. 12. ad Quirin l. 3. c. 59. l. de mortalitate (c) de orat Dom. Serm. de lapsis the History of Susanna (d) Epist 40. l. de bono pudicitiae of Bel and the Dragon in the Booke of Daniel (e) Epist 56. l. de Orat. Dominica Ser. de eleemosina and Bookes of the Machabees (f) Epistol 55. 56. exhort Mart. cap. 11. And yet that he did not ascribe all to Scripturs and reiect Traditions as our Protestants doe they haue sufficiently confessed before when they acknowledge S. Cyprian taught so many points of doctrine which as they say are not contayned in Scripturs 10. To which they adde many more of greate moment as of the validitie number ministration and true Ministers of the Sacraments the principall essentiall
Martyre vel pro Martyre quem percutere iubebatur ipse potius mereretur percuti And so of a persecutour he became a companion in Truth and Faith Ex persecutore factus collega viritatis fidei Thus writeth Matthew of Westminster and others allthough with suppressing the name of this holy Martyr which the old Brittish Writer of S. Alban his life Capgraue and others call Heraclius and I am now to name him by it for allthough it was not giuen him in Baptisme Brit. Script Vitae S. Albani Manuscr Antiq. Capgr in eodem in water which he wanted yet his surest Baptisme in his owne blood for Christ his holy and most courageously and constantly sustained Martyrdome happily made him renowned and honorable thereby 2. This S. Heraclius hauing resolutely denyed his Paganisme craued pardon for his error and confessed Christ openly before so many persecutours and in the highest of their Malice and rage against S. Alban fell thereby into the same degree of Hatred with them for presently therevpon to speake in our old Authours words Inimici veritatis hominem arripiunt dentes excutiunt os eius sacrum dilacerant omnia eius ossa confringunt si nihil in corpore remansit illaesum fides tamen quae feruebat in pectore laedi non potuit The enemyes of truth apprehend him beate out his teeth rend his holy mouthe and breake all his boues and allthough nothing remayned in his body without hurt yet his feruent faith remayned without harme And being thus left so maymed lame and half dead with all the power and strength he could with his hands crept vp to the hill where S. Alban was Martyred whome when the Iudge espyed he said vnto him obsecra Albanum tuum pray to they Alban to sett thy bones in order and lay his head heare stricken off to thy body and thou shall receaue perfect health from him Bury him and lett him cure thee Heraclius answeared I most firmely beleeue that S. Alban by his merits is able to heale mee and easely performe that you mock vs with Tunc caput Martyris reuerenter assumens illudque corpori deuotus apponens desperatum corporis robur recuperare caepit sanus effectus Then reuerently taking the head of S. Alban and deuoutely laying it to his body he began to recouer the former strenght of the same despayred before And being thus miraculouslie recouered and made hole ceased not in the hearing of all the people to preach vnto them the meritt of S. Alban and Power of Christ and digging the earth buryed the body of S. Alban before them there Which the Pagans seeing said among themselues what shall we doe This man cannot be putt to death with sword we haue allready broken his body and he hath now receaued his former strength againe And apprehending him with horrible Torment they teare his holy body in peeces and lastely cutt of his head And so this happy souldiar perseuering in the faith of Christ together with most blessed Alban deserued to be honoured with the Crowne of Martyrdome 3. Hitherto the Relation of those our renowned auncient Historians whereby we doe not onely finde an example of Heroicall Christian fortitude in generall but learne euen in particular the holy and approued doctrine and custome of the Primatiue Christians of this kingdome aswell as of others to praye vnto holy Saints glorified in their Soules in heauen and reuerencing their sacred Relicks on earth thus miraculously allowed and approued of God before and for the euerlasting shame and confusion of so many his Persecutours and Enemies then present and all after commers that would oppose against those most Catholike doctrines and practises of the Church of Christ so publickly and inuincibly confirmed and warranted by his omnipotent and highest diuine Power before such a multitude both of Christians and Pagans so testifying the first by that meanes strengthned in the true faith the others in greate numbers as I shall presently declare conuerted to Christian Religion And the Iudge himselfe was hereby so moued and conuinced that he presently commanded the Persecution to cease Iudex tanta miraculorum Bed l. 1. Hist c. 7. caelestium nouitate perculsus cessari mox à Persecutione praecepit Iacobus Genuensis Bishop of Genua and his old English Translatour say this souldiar called Iacob Genuen Episc in Vita S. Albani S. Amphibal Anglic. Translat ib. by some before Herculius was a knight And they yeeld a reason besides their Assertion which was the noble renowne of S. Alban who as they say was Lord of the Citie of Verolame and Prince of the knights and Steward of the Land and the Iudge dred de for to slee him because of the greate loue that Emperour had to him and for reuerence of his dignitie and Power of his kindred vnto the time that he had informed Dioclesian And therefore when Iudgment was pronounced against him the which was deferred 6. Weeks vntill Maximian his comming into Britaine to see such wicked executions thus they deliuer it Than Maximian and Askepodot gaue finall sentence on him saying In the the time of the Emperour Dioclesian Albon Lord of Verolomie Prince of knights and Steward of Britaine during his life hath despised Iupiter and Appollyn gooddes and to them hath done derogation and disworship wherefore by the Lawe he is iudged to be deed by the hand of some knight And the body to be buryed in the same place where his heade shall be smitten of and his sepulchre to be made worshipfully for the honour of knighthood whereof he was Prince and also the Crosse that he bare And sklauin that he ware should be buryed with him And his body to be closed in a chest of Ledd and so layd in his Sepulchre This sentence hath the Lawe ordeyned because he hath renyed our principall Gods These Authours say Maximian and King Asclepiodote gaue this sentence THE XXII CHAPTER OF VERY MANY CONVERTED TO CHRIST by the miraculous death of S. Alban and after going to S. Amphibalus to be fully instructed by him suffered Martyrdome and being a thousand in number were diuers from the 1000. Martyrs at Lichfeild and those neare Verolamium 1. THAT we may take some notice of the greate numbers multitudes of people conuerted by the death and miracles of these two holy Martyrs we haue heard from approued Antiquities that euen many thousands had bene present eye witnesses of the miraculous diuiding of the water to giue free and dry passadge to S. Alban and those that were with him at his prayers when many drowned and lying in the bottome of the deepe Riuer were eyther miraculously preserued from death or so restored to life againe by his intercession the waters standing one both sides of their passadge like walls after their going ouer presently ioyned together againe and returned to their naturall current and flowing downeward as the propensitie of such liquid and heauy things requireth the fountayne one the topp of
punishment For Baronius himselfe confesseth that this Edict of Constantine was made in the 315. yeare of Christ hoc anno 315. idem Constantinus Iudaeorum procaciam Edicto cohibuit which was aboâ—â— the time of his Baptisme by that is proued before and about the time of his mothers writing vnto him to such purpose and vppon her aduise for if the Edict had bene granted before her writing she would not haue written and aduised as she did to persuade him to that he had performed with so greate authoritie and seueritie before Againe Baronius holdeth that the Disputation betweene S. Syluester and the Iewes before Constantine and S. Helen was at Rome in the 315. yeare of Christ And the Roman Councell kept in the third Consulship of Constantine Both Constantine and S. HeleÌ„present at Rome at the time of the Roman CouÌ„cell and consenting to it sooner rather then after this yeare is witnesse that both Constantine and S. Helen were there at Rome and that Councell And commonly it is held that the Dispute was in the time of that Councell and S. Helen for the greater glory of Christ might be some meanes of that Dispute but in no wise by that is said either a Iewe or doubting in her holy Christian Religion more confirmed Metaphr 2. Ian. Glic Annal. Niceph l. 7. cap. 36. Cedren Comp. Capgr supr in S. Helen Baron An. 315. Marian. Scot. aetat 6. l. 2. an 321. Manuscr Gallic antiq c. 30. by that Dispute seeing the best learned Iewes so plainely and publickly confuted that both they and all the Pagan Philosophers then present were conuerted to the faith of Christ Omnes Iudaei Iudicesque caeteri omnes conuersi sunt ad fidem An old French Manuscript History saith 3000. Iewes were conuerted Thus farre was this our holy Brittish Queene and Empresse from approuing the profession of the Iewes at any time that she was the occasion of that Lawe not onely against them enacted by her sonne but also of such Christians as should receaue Iudaisme to be burned and she herself had fallen into that danger if she had entred into their Sect. And was further by obtaining or occasioning this Dispute occasion also of the greate honor of Christians and confusion of both Iudaisme and Paganisme whereby both the best learned Iewes and Pagans being there present were conuerted to Christ 5. And because this Dispute was by common opinion at or in the time of the Roman Councell and this both called by the help and assistance of S. Helen and Constantine bearing the chardges of the Bishops there assembled as is expressed in the same Councell who also subscribed vnto it with Conc. Rom. can 1. 20. vlt. 284. Bishops besides others subscripserâ—nt 284. Episcopi 45. Presbyteri 5. Diaconi Augustus Constantinus Mater eius Helena Therefore it appertaineth Diuers Catholicke Decrees of the Roman Councell in the presence of Constantine and S. Helen vnder S. Sylnester Pope to the History of this kingdome to knowe what doctrine concerning vs was concluded there In this Councell are set downe all Ecclesiasticall Orders and Degrees which the Church of Rome now obserueth Ostiarius Lector Exorcista Acolithus Subdeacon and the superior Deacons Preists Bishops with their peculiar offices and functions And a Law that Subdeacons might not marry nullus Subdiaconorum ad nâ—ptias transire praecipimus Then Can. 7. 8. 9. 11. much more vnlawfull it was for any of the higher Orders to de marryed In this Councell also it is decreed that the Roman See is the cheifest See and can be iudged by none neither by Emperour Cleargie Kings or people but all Can. 2. other Sees are to receaue Iustice from it Nemo iudicabit primam Sedem quoniam omnes Sedes a prima Sede Iustitiam desideraÌ„t teÌ„perari Neque ab Augusto neque ab omni Clero neque a Regibus neque a populo Iudex Iudicabitur And allthough this Councell was called by the assent of Constantine the Emperour or his Mother S. Helen cum consilio Augustâ— vel Matris eius and they both subscribed Can. 1. vnto it subscripsit Augustus Constantinus cum matre Helena Augusta yet this was not by any claime or Title they pretended to be Iudges in spirituall Questions Can. 7. 20. but onely to approue by their temporall Power and Authoritie what S. Syluester Pope and the Bishops assembled did decree and conclude as is euident by the same Councell both testifying that S. Syluester Pope called the Councell Syluester Episcopus vrbis Romae collegit vniuersam Synodâ—m Episcoporum And made the Decrees as appeareth allmost ineuery Canon set out in his name constituit Syluester Episcopus vrbis Romae And plainely forbad any laye parson to be present and intermedle in those affaires voluit vt nullus laicorum Can. 1. Epilog Concil Rom. Tom. 1. Concil ante CoÌ„cil Rom. de cons dist consulto omnium 2. quaest 7. nulius laicus praesens esse videretur But onely assembled the Bishops and Cleargie to deale in those matters Hos omnes ad examen sanctitatis colligeret Decreed that the Sacrifice of the Altar should not be offered but vpon a linen cloath hallowed by a Bishop Omnium consultu constituit in Synodo vt sacrificium altaris non in serico panno aut tincto quispiam celebrare praesumeret sed in puro lineo ab Episcopo consecrato And that in the Sacrament of Confirmation by annointing with holy Chrisime and Imposition of Bishops hands grace of the holy Ghost is giuen by Bishops onely nemo nisi Episcopus sacrosancto chrismate per Episcopalis manus Impositionem sancti spiritus gratia confirmaret And S. Syluester De Conse dist 1. nullus presbyter Missas in the same Councell with all their consents decreed that no Priest should say Masse but in places consecrated by a Bishop Hic in memorata Synodo constituit omnium cum consensu vt nullus Presbiter Missas celebrare praesumat nisi in Rob. Barnes in Vit. Pontif. Rom in Syluestro sacratis ab Episcopo locis 6. These Decrees our Protestant Antiquaries themselues doe asscribe to this holy Pope S. Syluester and to haue bene confirmed in this Councell where our renowned King and Queene Emperour and Empresse Constantine and B. Helen were present and in which S. Syluester confuted the cheife Doctors and Rabins of the Iewes as our learned and auncient holy Bishop S. Aldelm lib. de laudib virginitat cap. 12. S. Aldelme with others witnesse Syluester Constantino orbem gubernante ad Synodale Concilium populis cateruatim confluentibus duodenos Iudaeorum Praeceptores Pharisaeorum Rabbites dira disputationum spicula contra Christi Tyronem truciter torquentes diuino confisus clypeo confutauit Therefore of all Nations we of Britaine by greatest obligation are bound to receaue retaine and practise the holy doctrins decrâ—â—d in this Councell whether Catholicks asscribing Supremacie in spirituall affaires vnto the
Emperor he recalled and restored all the Catholike Bishops which Constantius the Arrian had bannished as Theodoret and others testifie Iulianus Episcopos qui fuerunt in exilium à Constantio in vltima terrarum loca missi ad suam quemque Ecclesiam capessendam renocauit And declared Emperor in France and the West in ConstaÌ„tius his time when he and his Complices raged most against the Catholike Bishops soone after the dissoluing of the Councell of Ariminum as Sozomen Sozom. Socrat. Niceph. supr Socrates Nicephorus and others proue was so farre from concurring with him or his Agents either in this or any other designe by his Authoritie or Commission that in all places in the West and as he went towards Constantius in the East he discharged his Officers Commissioners in all Prouinces disgracing him in euery Citie so that all people reuolted from Constantius and submitted themselues vnto Iulianus His rebus prosperè faeliciter gestis Imperator à militibus declaratur Iulianus ad hunc modum regnare caepit Neque Legatos ad Constantium mittere neque vt patronum beneficum colere sed omnia pro suo ipsius arbitrio agere in animum induxit Magistratus in singulis Prouincijs commutare Constantium in quaque Ciuitate infamia notare conatur Quocircailli omnes se dedere à Constantio deficere caeperunt 6. S. Hilarius the best Calculator of those times Tragedies wherein he suffered so much by the Arrians for the Catholike doctrine can giue the most certaine euidence in this busines he in his Booke of Synods written to the Bishops of Britaine Germany and France after the summons of the Councell of Hila. l. de Synod contra Arrianos Ariminum cum comperissem Synodos in Ancira atque in Arimino congregandas saith that he had bene exiled three whole yeares toto iam triennio In his Booke offered to Constantius after the Councell of Ariminum when he was by him Hilar. l. ad Constantium Augustum Hilar. l. contra Constantium defunctum sent home free into France he iustifieth he remayned then in communion with all the Churches and Bishops of France with which our Britans then also communicated by all Antiquites Episcopus ego sum in omnium Gallicarum Ecclesiarum atque Episcoporum communione licet in exilio permanens Ecclesiae adhuc per presbyteros meos communionem distribuens And in his Booke against CoÌ„stantius being then dead he writeth that after the Bannishment of the Catholike Bishops Paulinus Eusebius Vercellensis Luciferus and Dionisius fiue yeares before he with the Bishops of France had seperated himselfe from the Communion of the Arrians Saturninus Vrsatius and Valens which two last were Constantius choasen cheife InstrumeÌ„ts publikly to persecute the Catholiks after the Ariminum Councell ended Post Sanctorum virorum exilia Paulini Eusebij Lucifiri Diosij quinto ab hinc anno a Saturnini vrsatij valentis Communione me cum Gallicanis Episcopis seperaui And particularly for our Bishops of Britaine in his Epistle or Booke to them with others directed to the Hilar. l. de Synodis prope Iâ—itium Lords his most blessed Brethren and fellowe Bishops of the Prouinces of Britaine Dominis beatissimis fratribus Coepiscopis Prouinciarum Britanniarum Episcopis he testifieth from their owne letters of their sincere faith sent vnto him in Exile beatae fidei vestrae literis sumptis that they continued vnspotted and free from all contagion of Heresie were partakers of his Exile and would not communicate with wicked Saturninus which had procured his BaÌ„nishment and denied Saturninus communion all that while three whole yeares Gratulatus sum in Domino incontaminatos vos illaesos ab omni contagio detestandae Haereseos perstitisse vosque comparticipes exilij mei in quod me Saturninus ipsam conscentiam suam veritus circumuento Imperatore detruserat negata ipsi vsque hoc tempus toto iam triennio Communione fide mihi ac spiritu coherere And that they had actually reiected and condeÌ„ned the Hereticall Decrees of Syrmium missam proxime vobis ex Syrmiensi Oppido infidelis fidei impietatem non modo non suscepisse sed nuntiatam etiam significatamque damnasse 7. And both after the Ariminum Councell and death of Constantius and Iulian his short Rule in the shorter Empire of Iouian commonly named Iouinian when that Persecution ended we haue an other the best witnesse of those dayes S. Athanasius confidently vpon his owne certaine experience and knowledge auouching to that Emperour that among many other Countries which he there recounteth all the Church of Britaine did inuiolably hold the faith of the Nicen Councell Cognosce Religiosissime Auguste hanc esse fidem quae Athanas epist ad Iouinian Aug. à condito aeuo praedicanda fuit quam Niceae Patres congregati agnouerunt eiusque Suffragatrices esse omnes omnibus in locis Ecclesias siue in Hispania siue Britanuia Omnium enim istoruÌ„ animos experimentis cognouimus scripta habemus Thus it is made euident that our Churches and Bishops of Britaine both before at and after the Councell of Ariminum were free from this infection of the Arrian Heresie euen at that time when S. Hierome saith of the whole world besides that the flame of this Heresie had destroyed it totum orbem eius flamma populata est And ingemuit totus orbis Artianum se esse miratus est The whole world groaned and maruailed to see itselfe an Arrian Which was soone after the Councell of Ariminum when ValeÌ„s Vrsacius by the Arrian Emperours Authoritie and Power vsed such cunning strategems and violence towards the Catholike Bishops especially in Italy and the Easterne Countryes where S. Hier. l. 3. in Epist ad Galat. Hier. aduers Luciferian Hierome liued and wrote 8. Yet neither dare I or doe I affirme that Britaine was absolutely and perfectly free in all the members thereof Ecclesiasticall temporall or all such as were directed hither by the Arrian Emperour or had ciuill command vnder him heare were vnspotted with this Heresie and that it did not at all inuade this Kingdome in some parsons and places it is a sufficient glory and singular prerogatiue vnto vs in so generall an Inundation to haue proued our Bishops and their Churches Innocent for besides diuers testimonies before of a common infection in all the world with this Pestilence we haue our owne best and most auncient Writers S. Gildas and S. Bede who as they doe confesse that from the time of Dioclesian his Persecution ended the Church of Britaine was in peace and quiet vntill the Arrian Heresie So they bewaile and complaine that this infecting all the world sailed ouer the Ocean in this Kingdome and other Heresies followed it afterward Mansit haec in Ecclesijs Christi Bed Hist Eccles Gent. Angl. l. 1. c. 8. quae erant in Britannia pax vsque ad tempora Arrianae vesaniae quae
maintained in others all the other Emperors and Popes were of the same Religion the Roman Church now professeth 1. IVlian the Apostata ending his wicked and Tyrannicall Ruffin Hist l. 2. c. 1. Theodoret. l. 4. c. 1. Socrat. Hist l. 3. c. 19. Matth. West an 366. life with a strange punishing death Iouianus a Christian was chosen Emperor and as Ruffinus Theodoret Socrates and others testifie refused it being thereto taken by the Souldiars against his will openly protested that he being a Christian would not be Emperor ouer Infidels but all of them confessing themselues to be Christians he accepted of the Empire Iouianus ad Imperium delectus illud Iouinian Emperor commended repudiauit Et cum à militibus inuitus raperetur clamauit se qui Christianus erat nolle omnino hominum gentilitatem profitentium Imperium suscipere At vbi omnes vna voce confessi sunt se esse Christianos capescit Imperium This Christian magnanimitie appeared euidently in this new elected Emperor before in the time of Iulian by the same Authors For Iulian apostating and making a Decree that Souldiars should either sacrifice to Idols or leaue the warrs he being then a Tribune rather made choyse to forsake all hope of temporall preferment then obay that wicked Edict Whereupon Iulian then standing in neede of such Assistants retayned him still in the number of his Commanders notwithstanding he so courageously professed himselfe a Christian Iste cum esset Tribunus militum cumque Iulianus militibus lege data optionem daret vel Idolis sacrificandi vel deserendi militiam balteum deponere maluit quam impium nefandum Imperatoris edictum exequi Attamen Iulianus belli impendentis necessitate compulsus eum in Ducum numero retinuit This renowned man was at Ruffin supr one and the same time as Ruffinus calleth him a Confessor Emperor and Extinguisher of Error Is sub vno eodemque tempore Imperator Confessor male illati extitit depulsor erroris And God wonderfully honored his constancy euen in this life not onely in conferring the Imperiall honour vpon him but in the manner thereof that being so professed a Catholike Christian the whole Army with one voice did choose him Imperor Exercitus Theod. supr l. 4. c. 1. omnis vna voce Imperatorem postulat Iouianum Which ioyned with that is said of them before vpon Iouianus refusing to be Emperor ouer Pagans how with one voyce they all confessed themselues to be Christians omnes vna voce confessi sunt se esse Christianos sufficiently proueth that eyther the Edict of Iulian to force his Souldiars to Sacrifice to Idols was neuer receaued or generally obserued or they sinned onely in the externall Act of Idolatrie by that compulsion still perseuering in Iudgment and affection Christians 2. This is more confirmed by their vnanimous declaring Valentinian for Emperour after the short Empire of Iouianus of seuen moneths by Socrates Socrates Hist l. 3. c. vlt. 22. Ruffin Hist l. 2. c. 1. Socrat l. 4. c. 1. septē menses regnauit eight moneths saith Ruffinus post octo menses apud Ciliciā diem obijt milites omnes vna voce Valentinianū Imperatorē declarant This Valentinian was in the time of Cōstantius the Arriā a professed Catholike in the Apostating dayes of Iuliā so earnest holy a Cōfessor of Christ that Iuliā therefore depriued him of his honour for which Christ rewarded him afterward in this world with the Empire thereof Post Iouianum Valentinianus Imperium Socrat. l. 3. c. 11. Ruffin Hist l. 2. c. 2. Martin Polon in Valentiniano suscepit qui pro fide nostra à Iuliano militia fuerat expulsus Sed compleuit in illo Dominus quod promisit plus etiam quam centupla in praesenti seculo restituens ei Nam quia militiam pro Christo reliquerat recipit Imperium Matthew of Westminster and some others write that this Army of Iulian which elected Iouian and Valentinian Emperor Valentinian Emperours had denied their faith in the Persecution of Iulian moued with Iouinian his constancy professed themselues also Christians Quibus auditis totus exercitus qui per Iulianum nomen Cbristi abiecerant Christianos Matth. Westm an 366. sese esse confessi sunt 3. Now therefore allthough Iouianus was a worthie Christian Catholike Emperour euer following the Catholike Religion and doctrine against the Arrians as Socrates and others proue Imperator quoniam perpetuo fidei consubstantialis Socrat. l. 3. c. 20. adhaeserat omnibus respondet se eam praelaturum And shutting vp the Pagans Temples and forbidding their Sacrifices omnia gentilium delubra occlusa fuere Cruenta illa scelerata sacrificia quorum labe se palam contaminabant quibus regnante Iuliano se exaturauerant omnino fuere sublata yet being Emperor so short a time and chosen liuing and dying in the East Countryes farre remote from Britaine it did not receaue so greate benifits by so good an Emperor as nearer Nations did but during his short Regiment continued much after the same manner it did before vntill Valentinian was chosen Emperor who being a Catholike and reigning diuers yeares euen ouer Britaine and his sonne Gratian after him this Kingdome in their times was free from Heresies which they persecuted for Valens himselfe being brother of Valentinian and by him chosen Assistant in the Empire was then a Catholike and so constant in the time of Iulian that he forsooke all preferment vnder him rather then his Religion Qui recta voluntate Christianam fidem profitebantur propenso Socrat. Hist l. 3. c. 11. animo balteum pro fidei defensione deponere omniaque crutiamentorum genera subire maluerunt quam Christum Seruatorem denegare in quorum numero fuit Iouianus Valentinianus Valens qui postea sunt Imperij gubernaculis potiti And although Theodor. Hist l. 4. c. 12. by the persuasion of his Arriā wife others he after fell into Heresie he being Emperour of the Easterne remote Nations from hence this Kingdome was free from his afflictions being vnder the Empire of the Catholike Emperours Maximus Emperor a Britan excused and defended Valentinian and Gratian his sonnes vntill Maximus discended of our Brittish Race was both King of Britaine and Emperor also who also being a Catholike Britaine could not then be endamaged in spirituall affaires by the temporall Ruffin l. 2. c. 14. Socrat. Hist l. 5. c. 11. Rulers thereof allthough in Ciuill respects it was much infested by the Scots and Picts from which Maximus freeing it in his time by his clymbing and aspiring minde to be Emperor and to compasse that ambition spoiling Britaine of the armed force and power thereof transporting it into forrein Nations gaue occasion of greater miseries heare afterward both by the Scottish Sigeb in Chron. an 383. Pictish and Saxon Pagans 4. This Maximus a Britan by birth Maximus ex partibus Britanniae oriundus
Romanor Pontif. in Damaso Robert Barns l. de vit Pontif. Roman in Damaso Magdeburgen cent 4. cap. 7. Manuscr Ant. in Biblioth public Cantabrig Iames l. 1. de Manuscr Bâ—d Martyrolog in mulâ— Pontif. Roman downe in order the lyues Decrees of his Predecessors Popes of Rome and hauing written this worke sent it to sainct Ierome to be perused Damasus diligens temporum Supputator vitas statuta suorum praedecessorum Romanorum Pontificum succinctè digessit Et scriptum opus misit Hieronymo cognoscendum Obijt sanctus Confessor A greate credit to that booke by Protestant Antiquaries where their Religion by their owne confession is so generally condemned the Roman Catholike doctrine as vniuersally approued and confirmed to haue two so holy learned and glorious auncient Saints and Doctors of Christs Primatiue Church and Approuers thereof Yet so it is further asscribed to this so renowned Pope in our old Antiquities termed Gesta Pontificum Romanorum Authore Damaso both by our English Catholike and Protestant Historians And saint Bede which liued aboue an hundred yeares before Anastasius Bibliothecarius to whom some attribute this History followeth it in diuers places They also confesse that the holy Scripturs on which they so much or onely rely especially in the Hebrewe and Greeke tongue being Bal. Barns supr in Damas translated into Latine by saint Hierome were generally approued and preferred by this holy Pope Hieronymi Translationem approbauit Hieronymi Biblia tum caepta est primum legi antea septuaginta Interpretum scripta authoritatem habebant He also as these men acknowledge vsed and celebrated the sacrifice of Masse and generally appointed the Confiteor to be vsed by all Preists in the beginning thereof in which there is most plaine and vndeniable inuocation and prayer to Saints and Angels and their prayer and intercession for people liuing heare on earth Precor batam Mariam semper Virginem beatum Michaelem ArchaÌ„gelum beatum Ioannem BaptistaÌ„ sanctos Apostolos Petrum Paulum omnes Sanctos orare pro me ad Dominum Deum nostrum They testifie Magdebur Bal. Barns in Siric Papa as much of sainct Syricius Pope and how the vnmarried and chast life of Cleargie men was generally commanded by him to be obserued THE XXV CHAPTER OF MANY RENOWNED HOLY AND LEARNED Bishops Apostolike men and other greate Saints heare in Britaine in this time 1. IN this Age this Kingdome of Britaine had also many wrothie men Bishops and others renowned both for pietie and learning I haue written of our two greate lights of the worlde the happy Mother and sonne S. Helen and Constantine Empresse and Emperour before who besides their other endles and vnmatchable cares and labous for the Church of Christ allready remembred are honored in the Cataloges of renowned Writers for their holy and learned paines in that kinde S. Athanasius also and S. Hilary those two greatest Sigebert Gemb Chron. an 432. Polychronic lib. 4. cap. 29. Nichol Harpesfel Hist Eccl. cap. 21. pag. 33. M. S. Antiq. in vit S. Patricij Capgrau in eod Flor. Wigorn. Chron. an 371. 394. Probus in vita S. Patricij inter opera S. Bedae Richard Stanihurst Sur. Lippol die 17. Martij Walrer Rolwinck Fascicul tempor an 423. glories of the Church of Christ in that time one in the Greeke the other in the Latine Church how much they honored this Nation is allready remembred To whome I may next add that greate S. Martine Bishop of Tours it France compared for his worthines by worthie Antiquaries to the most glorious Apostles themselues who honored this Kingdome with his presence and aboad heare and no short time as we are sufficiently warranted by diuers Arguments first his Sister named Couche was married in this Kingdome and was the happy Mother of that glorious man S. Patrike Sanctus Patricius genere Brito filius Couches sororis Sancti Martini Turonensis So with others writeth Sigebert an old French Historian where S. Martine was and dyed an holy Bishop The old Manuscript of the life of saint Patrike and Capgraue confesse as much when they say that Couche was his Mother mater Couche or Couhos dicta est Florentius Wigorniensis is most cleare that S. Martins Sister Couche was Mother to S. Patrike in Britaine Sanctus Patricius nascitur in Britannia ex patre Calphurno nomine mater autem erat Patricij Couches soror Sancti Martini de Gallia The same is iustified by those Authours which Surius and Zacharias Lippolous followe and themselues also Calphurnius ducta in matrimonium Couchessa S. Martini Turonensis Episcopi sorore vnicum ex ea suscepit filium in maritimo Britanniae Territorio Patricium So hath Baronius Spondanus from Antiquitie Patricius vt tradunt Scotus genere natus ex sancti Martini Baron Spond Annal. an 431. Turonensis Episcopi sorore ab eo Clericus ordinatus So haue our late English Writers both Catholiks and Protestants 2. Hearevpon if we will calculate the time of saint Patricius and saint Martins Io. Pits de Illustr Brit. Script aetat 5. in S. Patricio Io. Bal. cent 2. in eodem Prosper in ChroÌ„ Sigebert an 402. 399. Baron alij Girald Cambr. Topograph Hib. c. 17. life and death we must needs gather that saint Martine was heare in Britaine his Sister following him It is the common opinion that saint Martine died about the 400. yeare of Christ as also that saint Patricke liued 122. yeares and yet by Giraldus Cambrensis died in the yeare 458. obijt beatus Patricius anno ab Incarnatione Domini 458. But to followe the most receaued opinion that he liued longer vntill or neare the yeare 490. and so be aboue 30. yeares of Age at the death of saint Martine his Vncle he was by all accoÌ„pts borne heare in Britaine of saint Martins Sister diuers yeares before his Vncle saint Martine was Bishop of Tours that gift being in the yeare of Christ 375. as saint Gregorius Turonensis Bishop there after Baronius and others proue And a farre longer time before Maximus the Emperour went from hence into France Gregor Turon Hist Francor l. 2. cap. 14. Baron Spond an 375. Veremund Hector Boeth Scot. Hist lib. 7. fol. 119. and gaue the name to litle Britaine The Scottish Historians write that saint Martine was also Vncle to our renowned Britan saint Ninian and so by that is said borne of an other Sister of saint Martine heare which may be confirmed by the extraordinary honour and reuerence he as also S. Patricke euer yelded to S. Martine Which if it be true will proue S. Martine with his Sisters was heare longe before For I shall demonstrate that saint Ninian was an holy Bishop in this Britaine in this Age. And therefore many Historians S. Martine Bishop of Tours Vncle to S. Patrike and S. Ninian lyued heare some time in Britaine haue expressely deliuered that saint Martine did not onely liue some time in Britaine
it is from freewill or in the Lawe and Doctrine 8. That the grace of God is giuen according to our owne meritts 9. That men caÌ„not be called the children of God except they be alltogether without all sinne 10. And that it is not freewill if it wanteth the help of God because euery one hath in his owne will to doe any thing or not to doe it 11. That our Victory is not from the help of God but from free will 12. That to them which seeke pardon pardon is not giuen according to the grace and mercie of God but according to the merits and labour of them which by penance are worthie of mercy 4. S. Augustin in diuers places speaketh of this Councell and setteth downe Aug. l. Epist Epist 106. l. 2. Retract c. 47. l. 2. de pecc orig contr Pelag. Celsum c. 11. Aug. Hier. apud Baron ann 415. Binius to 1. Conc. Annot. in Conc. Diospolit Hilar. Epist ad Aug. inter Ep. Aug. Epist 88. Aug. l. de Haeres Haer. 88. these very Articles whereof Pelagius was charged and recanted by Pelagius though disseÌ„blingly for feare as appeared by him afterward Haec omnia Pelagius sic Anathematizauit So doe diuers others and add more errors which he held as that before Christ man was without sinne Prayer is not necessary Man is able by the Power of freewill not onely not to sinne but not to be tempted That women ought to sing in the Church That all men ought to be cloathed as Monkes S. Augustine addeth That man might not sweare at all Non debere iurare omnino The life of iust men in this life to be altogether without sinne And that the Church of Christ in this world consisteth of such Vitam iustorum in hoc saeculo nullum omnino habere peccatum ex his Ecclesiam Christi in hac mortalitate perfici He denied that the Church should offer prayers eyther for Infidels and such as resist the doctrine of God that they might be conuerted vnto him or for the faithfull that their faith might be encreased and they perseuer in it Destruunt orationes quas facit Ecclesia siue pro Infidelibus doctrinae Dei resistentibus vt conuertantur ad Deum siue pro fidelibus vt augeatur eis fides perseuerent in ea Their wicked grownd whereof was this because he held that men receaue not these things from God but haue them of themselues and that the grace of God by which we are deliuered Hect. Boeth l. 9. Scotor Hist fol. 179. Hollinsh Hist of Scotl. in eod 52. Reg. Buch. in eod Henric. Hunting Hist l. 3. August l. 3. contra Pelagian fere in initio c. 1. from impietie is giuen by our owne merits Haec quippe non ab ipso Deo accipere sed à seipsis homines habere contendunt gratiam Dei qua liberamur ab impietate dicentes secundum merita nostra dari 5. From which wicked and damned Heresie he also denied the vertue and necessitie of holy Sacraments aswell Baptisme as the rest as is euident in our Brittish Pelagian Hereticks sprung from him and particularly denying the Sacrament of Confession to a Preist and Penance as our Historians testifie in King Frequard of Scotland sonne of Eugenius diuers Brittish Preists therevpon noted and condemned of Pelagian Heresie Thus Pelagius at the least before his falle as S. Augustine testifieth was both a learned and holy man and his workes especially vpon S. Paules Epistles much commeÌ„ded Legi Pelagij quaedam scripta viri vt audio sancti non paruo profectu Christiani quae in Paâ—â—â— Apostoli Epistolas Expositiones brcuissimas continereÌ„t And writeth further that he was casta vita moribusque laudabilis Of a chaste life and laudable conuersation of life and doubted not to doe as Christ commanded the ritch man requesting counsaile to obtaine eternall life saying he had fulfilled all August supr lib. 2. cap. 16. Hier. in Praef. l. 3. in Hieren Isodor Pelusiot Epist 314. August l. de peccat Origin c. 5. 6. lib. 2. cont Pelag. c. â— de peccat Orig. c. 8. 22. Epist 157. Prosper contr Colâ—â—t Caelestin Epist ad Episc Galliae Gomad de Eccl. Dogm Possid in vit S. Aug. c. 18. Marian. Scot. aet 6. l. 2. an 419. Martin Polon Supput an 413. Matth. Westm an 415. Bal. l. de Script Brit. cent 1. in Pelagio Haeresiarca Gennad Honor de Script Bal. sup Io. Pits aetat 5. de vir Illustr Brit. in not pag. 84. Bed Hist Eccl. l. 1. c. 10. Matth. Westm Chron. an 404. the commandements of the Lawe that he should sell all he had and giue it to the poore and traÌ„sferre his Treasure into heaueÌ„ Yet to free our Kingdome now England and Wales also of giuing life to such a man S. Hierome saith he was by Nation a Scot progeniem haberet Scoticae gentis and a voluptuous MoÌ„ke voluptuosus Monachus as Isidorus Pelusiota noteth Both which may be reconciled if we say he was borne among the Scots and bredd in our greate Monastery of Banger in Britaine and there longe time an holy Monke but after falling both into Heresie and lewdenes of life he was often condemned both by the Popes of Rome S. Innocentius and others and in diuers Councels in Asia Afrike and Europe whither he had spredd his Heresies and not perfectly in him some times teaching and maintaining other whiles excusing or denying them vntill in the time of Pope Zosimus about the yeare of Christ 418. being by him finally condemned both he and his followers were driuen into Exile by Honorius the Emperour And that Heresie condemned in all the worlde Concilio apud Carthaginem habito 214. eo amplius Episcoporum ad Papam Zosimum Sinodi Decreta perlata sunt quibus probatis per totum mundum Haeresis Pelagiana damnata est 6. Yet after this it arose againe euen in Britaine and was then and there condemned by Pope Celestine and his Legats as now it was by Pope Zosimus and the remembred Councell of aboue 214. Bishops approued by him and by other Councels which some Writers euen of this Nation and Protetestants terme generall Councels Condemnatus per Episcopos in Ephesino Carthaginensi Milleuitano Concilijs generalibus Before his Heresie he wrote many Workes agreeing with Catholike doctrine and for them 25. in nuÌ„ber as they are recompted by some is placed by them among Catholike Writers euen those of Britaine his owne Countrie which in the first beginning of his falling into Heresie did so detest and abhore it not hauing bene infected with Heresie before that time that it presently by some Authors bannished him from hence Vt videtur Britones Pelagium eiusque sequaces in exilium eiecerunt ipsis mali principijs maturè occurrentes Which seemeth to be confirmed by sainct Bede and others testifying how in a very short time he spred his errors very farre venena suae perfidiae