The church-history of Brittany from the beginning of Christianity to the Norman conquest under Roman governours, Brittish kings, the English-Saxon heptarchy, the English-Saxon (and Danish) monarchy ... : from all which is evidently demonstrated that the present Roman Catholick religion hath from the beginning, without interruption or change been professed in this our island, &c. / by R.F., S. Cressy of the Holy Order of S. Benedict.

THE PREFACE TO THE READER.

1. IT will no doubt be expedient, with the Christian Readers leave, to entertaine him a while in the porch and Entrance of this history, there to in∣forme him touching certain general matters relating to it, the knowledge of which will not be unusefull to him: and those are principally three; 1. the Motive inducing the Authour to com∣pose it. 2. the disposition and order observed in it, 3. the most considerable Wriitters from whom ma∣terialls have beene furnished for the fabrick of it. As touching the Motive to the end it may ap∣peare not irrationall, I must give this account of my selfe to my Readers:

2. I have not been able of late to prevent or expell a deepe ressentment of greife, mixed with some indignation, to see the cause of God and his Church too ordinarily defended, and in a manner alwaies opposed with so much vnbeseeming passion and violence, so as that oft times on the one side the merit of defending truth is lost by extreme preiudice don to Christian Charity and humility: and on the other side the guilt of opposing truth is heightned by proceedings full of fury and revenge in the enemyes of it.

3. A sad consideration hereof has produced in my mind a great aversenesse from Contro∣versies. For though I am not much suspicious of my selfe but that through the assistance of Divine grace I may hope to mannage a dispute how weakily soever, yet without an arro∣gant incivility or mingling therein contemptuous reflexions on the adversaries persons: yet perceiving that even candour & modestie, though excesse in proceeding from the penn of a Catholick disputant, like oile increases the flame of a Sectaries passion: there sore a compassio∣nate solicitude in behalfe of our Adversaries themselves, least by my occasion they should be plunged yet more deeply and inreparably in the hatred of Divine Truth and Christian peace, has induced one almost to a resolution (as far as I may dispose of my selfe not to con∣tinue, much lesse to renew Debates and controversies, except it shall appeare with sufficient evidence to me, that God shall require it of mee.

4. Indeed it was to me at first an astonishment to see how the violence of our Anti∣catholick Writers in England has been increased against those who have assisted them; and their calmnesse eqaully encreased towards those who had not long since almost, and they know intend still to destroy their Church, and Monarchy with it. But this asto∣nishment quickly ceased asson as I perceived that for the most part the new Defenders of the Church of England against Rome were arrant Sectaries, some of them notoriously stigmatized▪ and who not long before had been the loudest Trompets of war against the same Church: such are the Champions who of late have intruded themselves into this Controversie, knowing how much thereby they can ingratiate themselves with the people whom they have made thirsty after blood: and likewise how in mannaging of it, they can covertly pursue their old desing

the English Church her selfe. For this purpose they speake favourably of the tender con∣sciences of their own seditious partie, and treacherously commend the Church of England by telling the people how unlike it is to the Roman Church which challenges a supreme obliging authority, whereas according to them the English Bishops have no Iurisdiction at all, no not even my Lord of Canterbury himselfe, but every ones private reason and conscience exempted from all humane authority is to be his onely Guide. Thus they defend the Church of England by making it no Church at all.

5. Vpon the sight of this, I again wondred that so manifest, so traiterous a prevarication should be connived at by the heads and Governours of the English-Protestant Church. But this wonder did not long continue after I had upon reflexion considered, that from the very beginning of the breach of England from Rome, the Bishops themselves have beene the vnderminers of their own Church. For there have never wanted in that number at least three, or four who in Episcopacy loved onely the mannors and revenues, being otherwise in their Iudgments and affections poisoned and embittered with the very Gall of Calvinism. Now ordinary experience has shewed that among more than twenty moderate Protestants, if there be found three or four genuine Calvinists, they doe infallibly make the maior part, by the advantage of their furious zeale, restlesse activity, and interest in popular favour.

6. These masked Prelats then are they whose Faith consists in disbeleiving the Doctrines of the Catholick Church, and their charity in hating and persecuting the Professours of such Do∣ctrines. Whence it comes to passe that the seditious preaching party conforming themselves to this unbeleiving beleife, and uncharitable charity, have right enough to their affections and favour: so that out of a liking to their vnchristian zeale against Catholick vnity they easily pardon and excuse in them the like zeale against both Episcopacy and Monarky it self. These are they who having first asserted the furious doctrines of Calvin touching absolute Reprobation, predestination to sin, impossibility of loosing grace, &c. as opposed to the Roman faith, have thereby given the Presbyterians advantage to brand all moderate Protestants with the unpardonnable crime of Popery. These are who, though they will not, or dare not themselves undervalue the Challenge made by the Church of England of a legitimate succession of Ordinations, yet have ren∣dred such succession uselesse to them, and indeed ridiculous, by giving the right hands of fel∣lowship to Calvinisticall Congregations abroad, In which those who call themselves Ministers of Gods word and dispensers of his Sacraments, have no more right to such titles than their wives or daughters have. Lastly these Prelats have been the persons who not onely favouring, but by their own writings promoting the Fanatick position, That the Pope is Antichrist, have hereby put a sword into the hands of Presbyterian Gladiators by which they can cutt, mangle, & destroy every way, whom soever they please, as easily as they think they can Catholicks them∣selves. Bishops they can destroy with it, as being proud Prelats who by their own confession have received their character and Iurisdiction from Anti-christ. And kings they can with a safe conscience destroy, in case they will not deliver up unto them Anti-christian Bishops, Anti-christian Litanies, sober prayers or Ceremonies, yea and Anti-christian Lord-ships or mannners too. Indeed so advantageous has this Engin of Popish Anti-christianisme been to every Sect which would destroy another, that we have seen even the Presbyterians themselves wounded almost to death with it by the Independents, Anabaptists, &c. who confidently charged their Classes and Synods with Anti-christian tyranny.

7. Ecclesiasticall matters being reduced to these termes in England, can any one esteeme it a wonder if malicious and unquiet Sectaries, being shadowed under such Rochets, are so se∣curely busy both to encrease their esteeme and credit amonst the ignorant multitudes by their zeale against Popery, and withall at the same time closely pursue their old designs upon Church livings, and for that end make use of such credit to pluck down that Church, which now they would seeme to support? Whilst they snarle and grin against Catholicks, they bite, and hope shortly to devoure Prelatical Protestants, and whatsoever Power shal maintain them.

8. Such being the present state of Controversie-writings: To what purpose should any Catholick interesse himselfe in confuting bookes, in which if there be any thing material, it is the un∣dermining of that Church which in the frontis-peice is pretended to be asserted? for generally it is agreed on by the late Authours that the English Church has no authoritie to oblige any one in conscience to beleive doctrines proposed by her. From whence followes necessarily that no man can be obliged to be a member of it, and therefore that she can not iustly ex∣communicate or otherwise punish any one for not yeilding obedience to her, or for deser∣ting her and choosing another communion. And yet lesse are we concerned in what is written by them directly against us, and the faith which we professe: since not a word of sober rea∣soning can be found, but what the last age had heard a hundred times obiected and refuted. If there may be any thing new, it is a Texture of new invented calumnies & phrases of foule language: And what a folly, and pitty likewise, is it by contesting, to open yet wider such noysom Flood-Gates.

9. Yet notwithstanding all this, the Cause of Gods Church must not be deserted. Therefore far be it from mee in so miserable a distraction of Iudgments and affections to entertain any resolution of surceasing endeavours to promote Catholick vnity and Peace. And (our Lord be

blessed) it seemes to mee that this desireable and never more than at this time seasonable duty may be performed without any quarrelling controversie at all. And one healthfull meane for this purpose I have here made use of, which is a sincere & simple relation, uncontested by any, of the state of our Brittishs Churches since from the Primitive times, both as to the Doctrines of faith received by them, and externall practises in use among them. For I suppose that any sober and rational Christian will not unwillingly grant, That that Church which in these times shall appear most conformable to those Primitive Apostolical doctrines and practises, ought unque∣stionably to be esteemed most safe and Orthodoxe. Now for a Triall of this there will be no use of sylloziging or disputing: The simplest Readers eyes will resolve him that those very points of faith and discipline for which the Roman Catholick Church is so cruelly assaulted on all sides by Sectaries are the very same which Apostolick Doctours at first taught our forefathers, and which by their Successours have been so carefully transmitted to us, that during the space of more than a thousand yeares comprehended in this History, not any congregation at all, nor any persons, except a few dispersed known Hereticks, did ever appear to contradict what we still beleive and practise; nor did ever teach any of those opinions, which now constitute any of our later English Sects.

10. Now this way and Method of arguing implicitely, without disputing, seems to me of force inexpugnable, as being not obnoxious to the peevish Cavils of quarrelsom spirits, and efficacious to extort the assent of such as are truly desirous to find the truth. For though among all our Sectaries (as antiently among professed Hereticks) the pretence of each one be to admitt no other Rule of faith, but onely his own sence of Scripture, the chime whereof seems to every one of them to accord to the tune framed by himselfe, though each of them has a tune utterly discordant from all the rest: Yet surely that man must renounce his reason, forgett his Creed, yea he must covertly blaspheme Christ himselfe, who shall continue to impute most horrible superstitions and Idolatries to the Catholick Church, after that he shal have disco∣vered plainly that she teaches the very same Doctrines and Observances which were at first de∣livered by Apostolick Preachers. For since there never was anciently any other Church in Brit∣tany (and the like may be said of other Countries) but that which taught the same doctrines, such blasphemers of Gods Church must consequently affirm, That so many Holy Apostolical Do∣ctours have taught, so many glorious Martyrs have shed their blood, and so many Blessed Saints have wrought most stupendious Miracles for confirming most damnable superstitions and Idolatries.

11. Now what other consequence can flow from hence but this most execrable▪ yet by them unavoydable one, that Iesus Christ was not the true Messias: for how can they esteeme him the Messias who it seems failed in the principal End for which the Messias was sent which was by shedding his blood to redeem, and by the effusion of his spirit to sanctifie a Church, and such an one as is prophetically described to be a spiritual kingdom which should never be destroyed:* 1.1 a Church in which God would place Pastours till the Consummation of the saints: A Church into which all nations should flow:* 1.2 A Church or citty built upon a hill so that it cannot be hidden, and which is alwayes at unity in it selfe: a Church unto which Kings shall be Nursing-fathers and Queenes nursing-Mothers.* 1.3 Lastly a Church in which Christs people should doe the miracles which he did, and greater yet then they were (which last Character is referred to the whole body of the Church in whom this vertue doth shine for ever, as is observed in the margin of the English Bible.

12. This being so, let those defamers of Gods Church be demanded, Where is the Church that is promised, and thus described, to be found? We can shew them such an one, not one of these marks wanting to it: but let them shew the like to us. They abhorre all supposition that the Catholick Church, staind, as they accuse her, with horrible superstitions, and Idolatries, should be it, for what would they then be? Where then would they have us to looke for it? Tr••ly if they be our directours we may looke long enough to little purpose. We may search all corners with candles and torches, and all in vain: And this our adversaries acknowledge: For not any one of them pretends to shew a Church distinct from the Catholick and qualified as the ancient Prophecies require On the contrarie they content themselves with the fancie of a Church invisible and hidden in some unknown desart presently after the Apostles times, during the whole space contained in this history: so that no wonder if they can give no ac∣count of it: which is to say in plain language, Christ could not or would not, and certainly did not make good the many promises of his Father.

13. O the miserably sandy and miry foundation on which these men doe build all their pre∣tentions of belonging to Christ, and expectation of eternall happinesse from him, since it re∣lies upon this blasphemous supposition, That all the Saints acknowledged hitherto by Gods Church, and iustified to be such by innumerable stupendious miracles, all the famous Do∣ctours and Converters of Nations, all the Glorious Martyrs, all the immaculate Virgins, and in a word, all those who have and doe acknowledge themselves members of this one Catholick Church have been estranged from Christ, & excluded from that happinesse by criminall Anti-christian superstitions and Idolatries.

14. Now I must confesse that this way of arguing does take its force from another sup∣position

(which whether it be made good or no the prudent Readers eyes may iudge) which is this, That by the following History is evinced, that the present Catholick Church teaches the very same doctrines which from the infancy of Christianity were taught and received in our Nation. The truth of which Assertion I doe not wel know or imagin by what course or me∣thode it can rationally be expugned or considerably weakned: and much lesse can I con∣ceive how upon supposition that it is true, it can be sleighted by any.

15. Yet I assure my selfe this book will fall into the hands of some, who without exami∣ning particulars, will think with one puff of their breath to blow down the whole fabrick of this by professing confidently, That they have no obligation at all to beleive one word written in it, being withall certain that all is false whatsoever it is which may be pretended advantageous to Catholicks: The Scripture, the Scripture, and nothing but the Scripture can chal∣lenge beleife from them: as for all other writers, and especially such as these out of whom this history was collected, who were generally Monks or little better, Iohn Fox has taught to make their stories no part of their Creed.

16. But as for these men they seem not unlike an honest Northern tenant of the late Earle of Cumberland, very zealous for the honour of his Lords family, who when another his com∣panion had in discourse imputed treason to some of the said Lords Ancestours, replyed: I am sure that is false: for I have read all the Bookes of histories both in the old and new Testament, and I defie any man to shew me that ever any Clifford has been a Traytour.

17. Others there will be who will read this History with very great indifference whether the things related be true or not, yea and whether the inference even now drawn from thence be valid or not. A preassumed assurance, as they conceive, that the now Catholick Church is such an Anti-christian Congregation as they read described in the Apocalypse, fortifies their stomack to swallow down and digest any consequences whatsoever, though Christianity it selfe should be endangered by them.

18. To such Readers as these I have nothing more to say, but that I am sorry since they want the skill of Iudging like rational creatures, that they have the misfortune not to want the fa∣cultie of reading; or at least that it is not in my power to prevent their unproffitable expenses of money and time upon such a book as this.

19. But as touching more sober Protestant readers, who notwithstanding out of a preiudice against Catholick Doctrines, and some times out of a feare of the worldly incommodities of being convinced by writings which assert them, are ordinarily too negligent in examining the weight of Testimonies produced in th••r•• behalfe. In case this Historie fall in to the hands of such, the Authour (having first besought almighty God to give them a more perfect discern∣ment between temporall and spirituall things) desires them seriously to consider in gene∣rall the degrees of credibility, which occurr in Histories, and Records: and how far they doe respectively require our assent to them as a dutie of obligation.

20. God our heavenly creatour as he has given us an internall light of reason to iudge of the nature of objects occurring to our senses, by a frequent Experience of effects flowing from them: So for asmuch as concernes other obiects which can come no other way to our know∣ledge but by the testimonie of men (such as are actions or events which have hapened before our dayes, the same God, who is pure reason it selfe, has instituted another light or guide which is authority, to direct our reason in iudging of them: that is, in affording our assent proportio∣nably to the merit and weight of such authority: Therefore obstinately to refuse our assent to the testimony of witnesses, who can be iustified to have been persons of learning, Iudg∣ment, diligence, fidelity, and pietie, and especially in matters the truth of which it highly concernes us to know, is to oppose ones selfe to the most wise ordonnance of God, and not onely to renounce our reason, but the most necessary care of eternitie. Vpon which ground S. Augustin sayes, it is some unhappines to be mis-lead by authority, but it is a far greater unhappines not to be moved by it. The reason is, because the former onely argues the imbecillity of hu∣man reason: but the latter, an absolute contradiction to it, as if our soules were fit to iudge of nothing but the present obiects of sense, as beasts doe. Therefore Calvin himselfe affirmes, that to deny our assent to witnesses many in number and of authentick credit, is an act not of diffidence, but of depraved furious obstinacy. Which Censure is most Iust, since thereby all use of humane conversation is destroyed: For all publicke iudgments, tenures of land, rights of priviledges, &c. depend on the testimonie of records and witnesses.

21. Now for application of this to the subiect in hand, which is the credibility of the prin∣cipal Writers from whom this historie has been collected, how exempted they are from the least suspicion of a will or intention to deceive posterity, how Iudicious they were and conse∣quently not much obnoxious to be deluded by others; how diligent they were in searching authenthick reports for matters past, and the testimony of the most pious and grave per∣sons for actions or events which themselves saw not; It will not be necessarie by a particular enumeration of proofs to weary my Readers, who if they please may for satisfaction herein consult the preface to the Flores Historiarum written by the late most venerable and learned Bishop of Chalcedon, who has there made a Collection of the El••gies and honourable Characters given by the most learned amongst Protestants writers to our ancient Catholicke Historians,

S. Aldelm, S. Beda, S. Alcuin: Ethelwerd, Florentius Bravonius, William of Malmbury, Mathews of Westminster, Henry of Huntingdon, Hove••en, Marianus Scotus, Ingulfus, Osbern the Monk, &c. and to these we may adioyn testimonies yet more unquestionable from letters of Popes, Princes and Prelats, authentick Records of Churches and Monasteries, Charters of Kings, Acts and Decrees of Councils, all these still extant, unquestionably legitimate, and evidently confir∣ming the Catholick Religion now professed. To derogate therefore from all these, and at the same time not to doubt of the fidelity of Polybius, Livy, Tacitus, Dio, &c. pagan Historians, cannot be an act of reason but onely willfull passion.

22. When therefore, for example, we shall read that before the coming of the Saxons a holy Bishop of the Picts (S. Kentigern) having a scruple of some irregularitie in his Ordination, to quiet his conscience had recourse not to any Metropolitan his neighbour in Brittany or France; but the Pope onely (who alone could dispense in the Common Law of the Church) and to his disposal submitted his miter, had all defects supplied, and acquiesced in his iudgment. Again when we shall reade both in the Records of the Brittish and Saxon Churches, that no Metropo∣litan durst presume to exercise his spiritual iurisdiction till enabled there to by a Pall received from the Pope: that Popes have threatned excommunication against Saxon Kings and Prelats for disorders in Ecclesiasticall discipline, for not supplying Episcopall Sees, too long vacant, &c. that they have sent Legats into England with authority acknowledged and submitted to, to call Synods, to visit and reforme abuses, &c. that they have required an account of the Faith of our Bishops; accepted and iudged appeales of Bishops oppressed, not any one English Prince or Bishop protesting against such authority: That they have communicated (pro tempore) a iurisdi∣ction to one Metropolitan to visit and reforme the Province of another not subiect to him (not to insist upon priviledges and exemp••ions conferred by Popes on Churches and Monasteries, &c.) I say, when any one shall have read all this and more, yet shall continue to denie that Popes have anciently exercised any spirituall Iurisdiction in our Island, or shall pretend that Brittany was of it selfe a kind of Patriarchat absolute, and independent, whereas to this day our Metropolitans have nothing to shew for their Power or places, but what they have received from Popes: this is not diffidence, but well deserves that foule title which Calvin even now gave it: And especially when wee shall see the authority and credit of a roaguy Welsh paper preferred before all such irrefragable Witnesses.

23. The like may be applied to any one who shall doubt whether the veneration and invoca∣tion of Saints was anciently in practise among the Saxons in England, yea and approoved by our Lord himself, after he shall have read (besides many other passages in this our History) re∣corded in the authentick acts and subscriptions of a Nationall Synod, how an Arch-bishop, severall Bishops and Nobles did with loud praises to God openly acknowledge, that by the merits and intercession of poor S. Guthlac they in the same moment in which they were deli∣berating about contributions to his decayed Monasterie, did find themselves miraculously freed from a painefull Palsey which not an hower before had tormented them: and there∣upon made Vowes devoutly to visit his sepulcher and relickes.

24. It may suffise for a tast to have instanced in these two points of Catholick Doctrine, ve∣hemently contested and charged with noveltie by Protestants. As much may be sayd for the rest, as the Sacrifice of the M••sse, veneration of Relicks, Prayer for the dead, a Beleif of Purgatorie, &c. Concerning all which I will not forestall the Readers enquiry and iudgment.

25. Now I conceive it cannot reasonably be esteem'd a preiudice to my pretention of de∣monstrating a continued succession of Catholick beleif in our Island, though a Protestant reader should chance not unprobably to discredite it some particular Storyes contained in this book, touching V••sions, Revelations, Miracles, &c. For surely it cannot be expected ha•• I should be caution for every story in it: Q. Curtius who writes the gests of King Alexander, did not esteeme it a disparagement to his history, when he plainly telles his readers (Plura equidem transcribo quam credo,* 1.4 &c.) that is, I doe verily transcribe into this my historie more things then I my selfe doe endoubtedly beleive: For I neither dare confidently assert such things as I doubt of: Neither can I think it fitt to suppresse such things as I have by tradition received.

26. In a work of this nature concerning matters which have hapned many ages since▪ of which no new information can be had, the modern Historian being onely a Transcriber, ought not to make his owne particular sentiments to become a rule for others. The vertue requi∣site in him is fidelitie in transcribing; yet with discretion in the Choice of Authours; not equall••ng obscure legendaries with Writers of approved learning and probitie: Nor the nar∣rations of those touching matters received upon hearsay, with such of which they professe themselves Eye-witnesses, or to have received from persons of Eminent gravitie and authoritie.

27. Though it should be true therefore, that for example, S. Beda, or S. Aldelm, or any other of our ancient Classicall writers have been somwhat too credulous in Stories told them of Miracles, Revelations, Visions, or what you will, as long as there are upon record great multitudes of other passages confirming doctrines to which such stories have regard▪ and which cannot with any reason be suspected, it will follow that in case among a hundred there were but one miracle truly related, or but one vision truly divine, the doctrines would remaine unquestionable.

28. Yea I may adde further: In case that, upon an impossible supposition, all such stories could be demonstrated to have been false, they would notwithstanding proove such doctrines to be true. For such a world of Miracles having been pretended (call it so) by severall per∣sons in all ages, to have been frequently and publickly perform'd and beleived▪ without any censure of them upon the ground of inconsistence with the received faith of the Church, it must necessarly follow, that the Church held such Doctrines as points of her common beleif, what ever becomes of the stories or Miracles themselves.

29. For my part therfore I cannot conceive any possible way left for any of our present Sectaries to invalidate the generall result of this History, unlesse each Sect dissenting from all the rest, as well as from Catholick faith, could luckily find out some old bookes or records of more authority then these, out of which to frame for each of them a Church History to shew that not the Roman Catholick, but their peculiar tenents have been the beleef of Gods Church from the beginning, confirmed in Councils, attested by Miracles, Martyrdoms, &c. And indeed it would be a pleasant entertainment to read a Presbyterian Church History compiled by such a flowing penne as M. Prinnes, with large Margins full charged yet hundreds of quotations, and according to his custome, not one of them pertinent, ages confidently pretending to prove by Presbyterian Councils, Fathers, Miracles, &c. that the Church of God ha's been alwayes governed by Lay-Elders, and ha's reiected Episcopacy as Anti-christian: Or an Independent Church Historie in like manner demonstrating, that there was anciently no subordination of Congregations either to Bishops or to Classes of Presbyters, &c.

30. Now such an impossible taske as this they are in reason obliged to undertake, if they will hope to make any iudicious considering person, who has no design upon Church-lands, to beleive against the pretention of this Historie, that besides the Roman Church our Lord had alwayes from the begining another Glorious Church of a quite contrarie beleif, sett aloft upon a hill, to which all nations flowed. For it is not here as in Doctrinall controversies in which after that Catholicks have heaped together a world of texts out of the Fathers to iustifie their beleif, their adversaries will think to escape either by devising forced interpretations of those Texts, or by opposing a few obscure passages out of the same Fathers which they hope some will imagine not unfavourable to them. Whereas heere in Narrations concerning matters of fact and externall practises a thousand times renewed, and never censured, the wits and in∣ventions of our Sectaries must needs be miserably at a losse, they having no matter upon which to exercise their subtilty, in framing disadvantageous sences, and being utterly un∣provided of Authours or Records to tell storyes favourable to their pretentions.

31. Indeed what will be the fate of Church Histories written by Vncatholick Authours, we have seen in the voluminous work of four not unlearned Primitive Lutherans called the Centuriators of Magdeburg, who conspired together with infinite labours to frame an Historicall Collection of the Doctrines professed, and Rites practised in each age out of all ancient Fathers, Councils, and Ecclesiasticall Writers. For the bulk of it, it is not an unusefull work, for there we read disposed in common places the substance of what the fathers taught in every Cen∣tury of yeares, touching the propagation of the Church (not the Lutherans Church I assure you) notwithstanding its persecutions, the manner of its Government, Rites, Synodes, Prin∣cipall Doctours, as likewise the Heresies opposing and contaminating it, &c. In all which there is found little pertinent to their quarrells with the Catholick Church: therefore in each Cen∣tury there is moreover assigned a peculiar Chapter for that purpose, the title whereof is this, A DECLINING OF DOCTRINE: containing the peculiar and incommodious opi∣nions, the stubble and Errours of Doctours (in each age:) which errors have been openly delivered by them in their writings. Now what incommodious opinions and errours were these, it is very commodious that we should briefly declare.

32. In the very first Century and in the writings of the Apostles themselves these Germans find opinions very incommodious to them: For not to insist upon many disgracefull phrases applied by them to S. Peter,* 1.5 imputing unto him great imbecillities, ignorances, Errours, &c. Touching S. Paul they say, It was certainly no small sliding in him that he yeilded to S. Iames to be purified in the Temple: for therin he shewed that he had not a right understanding (or made not a Iust account) of the abrogations of Moses his law. And againe treating of the Epistle of S. Iames,* 1.6 they feare not to write thus, The Epistle of Iames does not in a small measure swerve from the Analogie of Apostolick Doctrine, whilst it ascribes Iustification not to faith alone (as our master Luther teaches us) but to works. Moreover it stiles the law, a law of libertie: whereas it is a testament which generates to servitude. Neither doth the author of that Epistle observe an Apo∣stolicall manner in teaching, &c. Let us not wonder at the choller of these men against this holy Apostle, for it cannot be deny'd but his opinions are very incommodious to them and to their new fanaticall Doctrine of Iustification.

33. In the second Centurie we have but few monuments left of those Apostolick Fathers; onely a few Epistles and short treatises of those Glorious Martyrs,* 1.7 S. Ignatius, S. Irenaeus, and S. Iustin: yet not any of these in the Centuriatours iudgment have wanted their Errours, that is, incommodious opinions condemning both the teaching and life of their Patriarck Luther. In the Epistles of S. Ignatius (say they) there are certaine passages, which seem to decline to foule

blemishes. For he speakes incomm••diously touching Virginitie. Yea moreover out of his Epistles it ap∣peares that generally in that age Christians began some what more earnestly to love and esteeme the care of preserving Virginitie. These are foule blemishes indeed but yet these are not all: For besides these there are other passages which are dangerous, and as it were seeds of Errours: for he talks of a Christian sacrifice, as if he were a very Papist. Next touching S. Ireneus we may per∣ceive by his writings (say they) that he had severall incommodious opinions and those of no small mo∣ment,* 1.8 for he admitts Free-will even in spirituall things. Likewise that passage savours of Novelty which we find in the published Copies, where speaking of the Roman Church he sayes, To this Church by reason of its more potent principality it is necessarie that every other Church, that is, all beleivers who soever they are should have recourse, in asmuch as the tradition which came from the Apostle has been entirely preserved in it. Lastly touching S. Iustin the Martyr, among the stains and Errours of his writings they reckon these:* 1.9 That he seems to maintain the libertie of mans will: And that the law is possible: for he sayes, it is no impossible thing for men who have a good will, to love God above themselves and their neighbours as themselves. Yea moreover he denyes concupiscence to be sin. Lastly in gene∣ral they write that the doctrine of Iustification was delivered by the Doctours of this age too negligently and obscurely,* 1.10 that is, much otherwise than Luther delivered it.

34. In the third Century they find yet more things to displease them. The Doctours of this age (say they) for the greatest part admitt free will.* 1.11 Thus Tertullian, Origen, Cyprian and Methodius. Again, the most sublime article of Iustification is for the most part obscured by Origen and Methodius. And as for the doctrine touching Good works, the Doctours of this age did yet more decline from the true Doctrine of Christ and his Apostles (and Luther) then those of the former. For they inven∣ted and inculcated many voluntary observances. Thus Tertullian doth immoderatly extoll chastity and continence. Origen attributes to good workes that they are a preparation to salvation and consequently a cause. And with the like errour was Cyprian misled, who ascribes to good works that they are the Guardians of hope, the stay of Faith and cause us to abide continually in Christ, to live in God, and to attain to heavenly promises and Rewards.* 1.12 Then for Pennance, the doctrine thereof hath been wonderfully depraved by the Writers of this age: They impute remissions of sins to Contrition. Cyprian expressely affirmes that sins are redeemed and washed away by penitentiall satisfaction. Moreover the same Cyprian speakes dangerously & not according to the Tradition of Christ and the Apostles concerning unction in Baptisme, saying it is necessary that the person baptised should be annointed with Chrisme, that thereby he may become the annointed of God and have the grace of Christ in him. And concer∣ning the Eucharist,* 1.13 Cyprian does superstitiously faine that some vertue accrews thereto from the person administring it: for he sayes the Eucharist sanctified on the altar: And again: The Priest doth execute the office of Christ and offers sacrifice to God the Father. Which phrase of offring sacrifice is used also by Tertullian.* 1.14 You may moreover (say they) observe in the writings of the Doctours of this age, Origen and Cyprian, not obscure signes of Invocation of Saints. And lastly touching the Primacy of the Bishop of Rome Cyprian affirms expressely and without any foundation of holy scripture, that the Roman Church ought to be acknowledged by all for the mother and root of the Catholick Church. Likewise Origen sayes, that Peter by vertue of Christs promise deserved to be made the foundation of the Church. The foresaid Cyprian hath moreover on this subiect other dangerous opinions, as where he tyes and limits the Pastorall office to ordinary succession: And for bids (inferiours) to iudge Bishops and prelates of the Church.

35. It is pitty to proceed any further, in producing out of the following Centuries the sometimes sad, but most often angry complaints & acknowledgments made by these honest German Writers, how generally their Patriark Luthers Doctrines have been preiudged and con∣demned by the fathers and Doctours of Gods Church, and the Faith of the present Roman Church asserted. The further they proceed in their collection, a greater number of yet more Severe Iudges they discover, till in short tyme they cannot find one to speake a good word for them. And this, like a conscionable Iury, they attest: In so much as one would be tempted almost to suspect that they had been secretly bribed by the Pope to publish their own condemnation.

36. These things considered, I cannot fore see any probabilitie of a Debate likely to ensue touching this Historie, I mean for asmuch as concerns the doctrinall part of it; nor any con∣siderable arguments to proove (against the result of it) that the points of Catholick faith have not been taught through all the ages comprised within its limits. And as for the ages following, that is, since the Conquest by the Normans, it is out of all dispute that our fore∣fathers have been Romans, in a deeper degree perhaps then wee their children are now.

37. But I must acknowledge I am not secure against quarrels for as much as concerns the Christian practises of pietie and vertue commended in the Saints whose Gests are heere re∣lated: and the reason is because our modern sectaries have a quite different notion of vertue and pietie, from that which Catholicks from the beginning to this age have enter∣tained. Therefore such Readers missing in this booke storyes of Exploits performed in old tymes, such as they magnifie in their primitive red-lettred saints of their new fashioned Ca∣lendars, and finding practises here exalted for vertues, which with their good-will they would renounce in their Baptisme, as works and pompes of Sathan: I shall not want adver∣saries good store, of all ages and sexes.

38. For I confesse that among the hundreds of Saints commemorated in this book (of whom not a few are acknowledged for Saints even by the Protestants, and which is more, for Workers of stupendious Miracles) not one can be found of their new Mode. Not one can be found magnified as Inventours of new Doctrines opposite to the Common faith of the Church: Not one who to spread abroad such Doctrines armed subiects against their Princes, demolished altars, burnt Churches, violated Holy Virgins, or invaded the possessions of God: Not one who thought his Christian libertie could iustifie sacrilegious lusts, in breaking vowes of Chastity and soliciting others to doe the like. Here we shall not read of somuch as one Good-wife of the citty or country, not one chamber-maid, Prentice, or Groome disputing with Doctours and Bishops, and confuting all the Fathers and Councils of Gods Church, &c. So that if for want of such qualifications as these all our antient Holy Bishops, Martyrs, Doctours and Vir∣gins must be unsainted, there remains for us no remedie but the old uncomfortable one Patience.

39. Yet perhaps this defect or want of heroicall perfections will not so confidently, at least in publick be obiected against our Worthies, as the vertues for which we commend them. A continuall macerating of the flesh with abstinences, fastings, Watchings, Haire-cloathes, lying on the cold hard ground and the like, these austerities our moderne spiritualists will mock at, as uselesse us voluntary self-afflictions, concerning which they assure, God wil say, Who hath required these things at your hands? And they will be yet more angry, and doe hope that God will be so too, against consecrating ones self to perpetuall Virginity or continence in Mariage, against secluding ones selfe from all conversation with the world; against almost all use of the tongue except speaking to God; against an entire submission of the will to the Direction of another. and specially against renouncing riches, honours, Pleasures, &c.

40. But such zealous Apologists for concupiscence shew that they can scarce frame to them∣selves an intelligible notion of the force of that fundamentall veritie of Christianitie, that no∣thing ought to be the obiect of our love, but God alone: Neither can they penetrate into the in∣comprehensible depravation of our soules by Originall sin. What a poor superficiall con∣ception have those men of the sence of those precepts, Love not the world, nor, &c. And, Mor∣tifie your members which are upon the earth: Or of those practises of S. Paul, I chastise my body, and bring it into servitude least, &c. And the world is crucified unto me, and I unto the world!

14 Neither ought we to wonder hereat: for none but perfect soules, know how imperfect they are. None but such have eyes to see the Rebellious obstinacy and rage of Corrupt Nature, when it is constantly and vigorously contradicted; or to discover its pernicious arts and subtilties to intrude it selfe, its own seekings and interests in all, even our best actions, so perswading unwarie soules that it is onely the divine love which moves them to performe many, yea most of their actions, when his love has the least share in them. If they did rightly com∣prehend these things, they would cease to wonder at, and censure happie soules which being moved by God to aspire to his perfect love, shew such severitie and rigour against the inclinations of Nature. These Patrons of sensualitie would then understand that such auste∣rities of theirs, considering their divine vocation, are not in them merely voluntary obla∣tions, but that by an Internall light, and inward impulse of Gods spirit God requires them from them, since without such violence exercised against nature and sensuality they would fayle in their onely necessarie design of attaining to his perfect love.

42. Another, and which is the most noble exercise of these perfect soules is so little un∣derstood by such Censurers, that they resolve it to be a meer fiction. This is their uncessan•• practise of pure spirituall prayer, or a quiet repose of Contemplation without any interruption, even scarcely in sleep. Now a Disbeleif of this Divine Gift is more excusable, and a man may say, more rationall, in these Enemies of Gods Church, because it being a Grace which never was found but in the Catholick Church, and there also onely in choice and perfectly retired soules, all aliens are uncapable of the practise of it, since it requires an entire submission of the soule to God and Superiours or directours appointed by him, and consequently being not able to practise it, they can have no true conception of the nature of it.

43. The most perfect manner of prayer in esteem with them is such a tedious, loud, impe∣tuous, and uncivill conversation with God, as they see practised by their Preachers: which is no better than a meere artificiall sleight and facilitie easily obtained by custome, and a quick imagination, and may be in perfection practised by persons full of all inordinate, sensual, revenge full and immortified passions. Neither can this prayer possibly be un-interrupted, since it is little better than a corporall exercise, employing the sensible faculties principally. Whereas the Prayer of Contemplation conferred by Almighty God on his most favoured Saints excludes all Images of the fancy, yea and intime all perceptible actuations of the understanding, and is exercised in simple Elevations of the Will, without any force at all, yet with admirable efficacy: And thereby it may in time become continuall, so as in vertue thereof all other actions may be performed. Now to dispose a soule for such prayer, there is previously re∣quired an entire calmnesse, and even death of the Passions, a perfect puritie in the spirituall affections of the will, & an entire abstraction from all creatures. And such onely as have attaind to this divine exercise of Prayer, doe perfectly understand and accomplish what our Saviour

and his Apostles command, saying: Pray continually: Pray without ceasing.

44. Vpon these grounds it is that, S. Hierome sayes, The lives of Gods Saints are a (perfect) interpretation of Scripture. For we have seen, how both the Precepts of Mortification, divine love, and Prayer (under which all Evangelicall duties are comprehended) have in and by the practises of Gods Saints been explained unto us in a sence sublime, Seraphicall and Divine. Whereas proud sinfull soules for feare of excluding and condemning themselves, are forced to apply unto them a meaning base, unworthy, terrestriall, and complying with their owne imperfections. And not content with this, they presume to censure and calumniate those upon whom God hath bestowed a clearer light to see his heavenly will, and a more potent grace to performe it.

45. Hitherto I have acquainted my Readers with the motive inducing me, to employ my thoughts and labours in a work of this nature, which being a simple narration of Actions and Events, is not probably obnoxious to quarelling or controversie, yet no lesse effica∣cious to produce that which should be the End, but seldome is the effect of Controversie, unity in Iudgment, Peace and obedience. I will in the next place declare the Order and method ob¦served in this following history.

46. All though for as much as concernes the contexture of it, it little differs from the form of Annalls, for it proceeds consequently and orderly from year to year, except when our ancient Monuments furnish nothing at all, Yet I thought most commodious, not to frame it one entire piece, without any separation, except of years, as Ecclesiasticall Annals use to be composed: but following the method observed by the ancient Greek Historians, Eusebius, Theodoret, Socrates, &c. to divide it into bookes and Chapters, with the Arguments of each premised. For I conceaved that by such frequent pauses, the Readers mind would receive some refreshment, and his memorie a considerable benefit, when he shall find the occurrents of times and actions of persons not too often interrupted and delivered pee∣cemeale, that is, no more of them at once then belongs precisely to each year.

47. The History consisting of thirty five Books comprehends such occurrents, principally regarding Gods Church, as hapned in our Island during four great revolutions: and it is there∣fore divided in to four parts. The first part (in eight books) comprehends the time in which this our Country, having been first discover'd and after wards conquered by the Romans, was governed by them as a Province of that Empire. And it begins more than fifty yeares before our Lords comming, and continues till the four hundred and one and twentieth after his In∣carnation. The second part (in four books) comprehends the time in which Brittany having been deserted by the Romans was governed by its owne native Kings the space of a hundred seaventy five years, till the yeare of Grace five hundred ninetie six. The third part in thirteen books relates Ecclesiasticall affaires after that the Saxons having invaded Brittany chased out the antient inhabitants, and settled in it seaven Principalities, called the Saxon Heptarchie: which lasted more then two hundred years, that is, till the yeare of our Lord eight hundred. And the last part in ten books pursues the same subiect after that the West-Saxon Kings having subdu'd the rest brought England into a Monarchie: In which state it continued governed by Saxon (or Danish) Kings till the yeare of Grace one thousand sixty six, in which the Saxon race ended in Harold, who was slain, and the King-dom entirely conquered by the Nor∣mans.

48. Moreover for the Readers ease and benefit, there is placed at the head of every page the name of the Governour or Prince during whose Raign the occurrents there related, hapned. And thereto is added the year of our Lords Incarnation, to the end the Reader with one glance may see where he is, and with the people of what age he then con∣verses.

49. In the last place, gratitude and even Iustice requires from me an acknowledgement, that the following History as to far the greatest part of it, is collected out of the three former volumes of Ecclesiasticall Annal•• not long since written by the late Reverend and Learned father, F. Michael Alford (alias Grifiith) of the Society of Iesus. True it is by the occasion of severall monuments and books more lately publish'd, as the Monasticon, The ten historicall Wri∣ters, The Flores Historiae Ecclesiasticae gather'd with great diligence by the late most illustrious and Learned Bishop of Chalcedon, to which may be ioyned severall volumes of Manuscripts, which I found in the Library of our RR. FF. of the order of S. Benedict at Doway: I say by the help of these I have been enabled to make considerable additions through the whole work, and to correct severall passages, as related by the foresaid reverend and learned Father: Yet all this hinders not but that the generall fabrick of the work is to be as∣cribed unto him.

50. Yea moreover I must professe that though I have a long time had in my thoughts and desires a good inclination to supply a great defect, by doing right to our Religion in furnishing our Country with a History in our owne tongue, like this, yet partly by reason of other avocations, and principally a want of courage and patience, necessary to one who should search into so vast and confused a Masse of ancient Monuments re∣quisite thereto, I found no great difficulty to excuse my selfe. But when I save this

discouragement removed by so able a hand, and could have no assurance, that any other had the same intention, I then conceived it my Duty to effect what before I onely wished or but faintly purposed.

51. In consideration therefore of the obligation which not my selfe onely, but all Catho∣licks, yea our whole Nation, has to the foresaid Venerable father for his unwearied labours in restoring, and with such advantage representing to the world as on a magnificent Threater, all the Worthies of our Nation once more, as it were, repeating their glorious Gests; I would it were in my power to raise to his memory a Pyramide answering his merits. But that task I must leave to a more skilful hand, who shall hereafter record to Posterity the occurrents of this present age, of which no doubt he will be esteemed a principall ornament. I must therefore content my self with preparing, as I have been able, these few materialls, for his monument.

52. R. Father Michael Alford had certainly in an eminent degree the two endowments which constitute an excellent Historian, Learning and fidelity: The former was the fruit of his wonderfull industry, which manifestly appeares to whosoever shall read his Annalls: and the latter had a more Divine originall, the grace of Gods holy spirit obtained by his constant prayers and devotions.

53. His Philosophie he heard at Sevill in Spain, and his divinitie at L••vain in Brabant. From whence he was sent to Naples where he spent two yeares in doing all offices of kindnesse to our English Gentry and Merchants which frequented that port. After this, five yeares more he past with great and generall approbation in the Penitenciariae at Rome. Where also he was admitted to his Profession of four Vowes. From Rome he was sent to Liege, to be Companion and assistant to the master of Novices: and thence to be superiour at Ga••••t. That employment ended, he was directed Missioner into England, at a season when the rumour of the Bishop of Chalcedons coming thither caused a strict watch to be appointed in the Ports. So that at Dover he was upon that suspicion examined by the magistrate, and by his order conveyed to London. But his person not answering the description given of the other by the Queens inter∣cession he was set at libertie, and afterward settled in a worthy family in Leicester-shire. There he constantly lived, employing his time in assisting his Catholick Neighbours, and what could be spared from that, in writing his Ecclesiastical Annals. In the year of Grace 1652. he went beyond seas with designe of perfecting his History: Where coming to Saint Omar, a lingring feaver seized on him being then near seaventy yeares of age, which un∣dermined and at last consumed his decayed naturall strength.

54. Great abilities and learning will perpetuate ones memory on earth, but if unaccom∣panied with Piety, it will be apt to swell the person with Pride which can find no place in heaven. This venerable Father knew this well, and therefore made it his cheifest care and study to adorne his soule with Piety and vertue. As he caried the name, so did he also a ten∣der devotion to the glorious Archangell Saint Michael: of which he left a memorial divers yeares before his death, by a devout prayer and Picture devised by him, which he caused to be cutt at Antwerp, and dispersed to the honour of the Saint, not only as his Patron, but also the Standard-bearer of the Church against rebellious Heresy, which he also endeavoured to quell both by word and writing. For the space of two and twentie yeares before his death a part of his daily devotion was to lodge his soule every day in one of the sacred wounds of our blessed Saviour. And his infirmity encreasing upon him, he desired, four dayes before his death, to be put in mind if he chanced to forget his pious exercise. The last day lodged him in the heart, there he dyed in the house of 〈◊〉〈◊〉 to live for ever in heaven, and there to enioy the happy reward of all his pious labours.

55. Having now (together with the forementioned monuments) named this reverend father Alford as the principall fountain from which the following History is derived: I have in him named all manner of Authours requisite therein, for not any have escaped his search. And having a well grounded assurance of his fidelity in his allegations from them, I have for the most part quoted them out of his books, yet not abridging mine own libertie of adding more then he has made use of or sometimes making other inferences from them then he has done.

56. And whereas among our Historians, frequent, occasion has been given to alledge in the following book severall of our Protestant Authours, I have some ground to suspect that I shall displease some men, by a fault called Civility, in not changing the titles which they give themselves, and are so stiled by the whole nation. For whereas I have generally writ∣ten Bishop Parker, Bishop Vsher, Bishop Godwin, &c. I am told I ought to have annexed some phrase of disparagement as Pseudo-Episcop••s, or Qui se dicunt Episcop••s, &c.

57. But for my excuse or defence I must take leave to say. 1. that herein I follow not onely the example of the ancient best fathers in their disputes even against Arians, Pho∣tinians, Novatians, &c. but of the most learned Authour of the Protestants Apology. 2. I am assured that if my Accusers were personally to converse with these Protestant Prelats they would not after such a manner change their titles. Now I see no reason why an obligation should be imposed on any to be uncivill with his penne, and not with his tongue.

3. I doe not find thatever any Protestant esteemed such civilitie an advantage to them in the debäte concerning their Ordinations: for to instance in a case in iust reason far lesse dispu∣table then that, yet not long agoe actually and terribly disputed: If during the late Rebellion a faithfull subiect of the King should have petitioned for a Passe to goe through the Rebels quarters, no man would have suspected him of disloyalty because in his Petition to Fairfax, Cromwell, or Waller he stiled them Lords Generalls. Has not the King himself in addresses to the unlawfull Parliament done the like? Yet all this surely without engagement to ac∣knowledge their authoritie to be legitimate.

58. Particularly as touching the forementioned Writers, it cannot be denyed but that we are much obliged to their diligence in the search of publick Records, and their sincerity in delivering what they found. True it is that B. Parker according to the Impulse of a Calvinisticall spirit often inserts malitious invectives against the Catholick Church, as being indeed the Patriarck of Calvinisticall Prelacy. B. Godwin is lesse cholerick and may be excused if now and then he seek some advantage, particularly upon the account of maryed Prelates. But as for B. Vsher his admirable abilities in Chronologicall and Historicall erudition, as also his faithfulnes and ingenuous sincerity in delivering without any provoking reflexions, what with great labours he has observed, ought certainly at least to exempt him from being trea∣ted by any one rudely and contemptuously, especially by mee, who am moreover alwayes obliged to preserve a iust resentment of very many kind effects of freind-ship received from him.

59. And thus at last I conclude the subject about which my desire was to entertain my Readers, before they enter upon the following History: If this discourse be too tedious, they cannot in reason refuse their pardon, since we both know that I cannot detaine them against their will, nor any longer then they have a mind to it. God almighty pardon what∣soever defects are in this Book▪ and give that good successe to it which I onely desire and intend, that his holy Name may be glorified, and the Christian Readers soule advanced in a love of truth and peace. Amen.

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Notes

• * 1.1

  Dan 11.44. Eph. iv.11. Esa 11 c 2. Math. v.15. Psal cxx••.3. Esa. xlix.23. Io. xiv.12.
• * 1.2

  Esa. 2.
• * 1.3

  Esa. 49.
• * 1.4

  Curt. l. 9.
• * 1.5

  Magdeburg. Cent. 1 l. 2. c. 4 Ib. c. 10. f 596
• * 1.6

  Ib. c. 4. f. 54.
• * 1.7

  Id. Cent. 2. c. 10. f. 167.
• * 1.8

  Ib. f. 58.64.
• * 1.9

  Ib. c. 10. f. 207
• * 1.10

  Ib. c. 4. f. 45.
• * 1.11

  Ib. Cent. 3. c. 4. f. 77. ••b. f. 80.
• * 1.12

  Ib. f. 8••.
• * 1.13

  Ib. f. 83.
• * 1.14

  Ib. f. 84.