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 SECOND BOOK OF THE CHVRCH-HISTORY OF BRITTANY.

I. CHAP.

1.2. S. Ioseph of Arimathea and his Com∣panions principall Apostles of Brittany.

3.4.5. &c. This confirmed out of Au∣thentick Records by English Embassa∣dours in the Councils of Pisa, Siena and Constance, &c.

9. Likewise by an Ancient Charter of King Henry the second.

1. VPON that precious founda∣tion of Faith and Piety which had been layd by the Holy Apostles in Brittany, their Dis∣ciples and Successours rais'd up a Temple to our Lord, a Temple though of no such amplitude as we find in the following age, yet not so unconsiderable, but that the fame thereof reached into forraign Countreys, as Arnobius who wrote above thirteen hun∣dred years since,* 1.1 and Tertullian likewise ob∣serve.

2. Now the most eminent of the Primi∣tive Disciples, and who contributed most to this heavenly building, was S. Ioseph of Ari∣mathea, and eleaven of his companions with him, among whom is reckoned his Son, of his own name. These toward the latter end of Nero's raign, and before S. Peter and S. Paul were consummated by a glorious Mar∣tyrdom, are by the Testimony of ancient Records sayd to have entred this Island, as a place for the retirednes of it, the benignity of the Brittish Princes, and the freedom from Roman Tyranny, more opportune, and better prepar'd for entertaining the Gospell of Peace, then almost any Countrey under the Romans.

3. But before we enquire into the occa∣sion of the arrivall of these Sons of Light, or relate any of their particular Gests, the pre∣judice which in these later times has pos∣sess'd many minds against Tradition, obli∣ges me in preparation to the History follow∣ing, firmly to assert this Truth in generall; that such Apostolicall persons did indeed by their zeale and industry cultivate this bar∣barous Island, and this with better successe then perhaps any other Nation addicted to Idolatry.

4. Now a more efficacious Proof hereof cannot reasonably be desired then the testi∣mony of a person eminently conversant in our Ecclesiasticall Monuments, and whose aversion from the Roman Church will cleare him from all suspicion of partiality: And this is the late Protestant Archbishop of Armagh, Doctour Vsher, who in a Collection of An∣tiquities regarding the Primitive Churches of Brittany, treating of this very argument hath this passage:

5.* 1.2 We must not omit to take notice that in the Generall Synods assembled by our Euro∣paans,

whensoever the Controversy was agitated touching the dignity and preeminence of the Brittish Kingdom in opposition to the French and Spaniards,* 1.3 the Oratours of the English Nation did usually appeale to this Tradition concerning S. Ioseph of Arimathea. This question was dis∣cuss'd first in the year one thousand four hundred and nine in the Councill of Pisa: and again eight years after in the Councill of Constance: out of which there is an extract of a most famous Disputation concerning the dignity and magni∣tude of the Kingdoms of Brittany and France, be∣tween the Embassadours of both in the Councill; which was printed at Lovain in the yeare one thousand five hundred and seaventeen. The said Extract taken out of Originall Acts of that Coun∣cill, and preserv'd in the Citty of Constance, was published by the care of Sir Robert Wingfeild Knight and Embassadour from King Hen∣ry the eighth to the Emperour Maximi∣lian: and which is still extant in two Manu∣scripts of the same Councill. It was in the thir∣tieth Session that this Question was moved, Whether it be agreable to reason and iustice that the Kingdom of England should enioy equall Pri∣viledges with that of France? And for the dig∣nity of the English Church, it was among other things alledg'd, that presently after the suffring of our Saviour, Ioseph of Arimathea an honou∣rable Counsellor, who took down from the Crosse Christs body, together with twelve companions, betimes in the morning entred into our Lords Vineyard, to wit, England, and converted the in∣habitants to the Faith: To whom the King then raigning assigned for their sustenance twelve Hides of Land in the Diocese of Bath: All which twelve Preachers, as ancient Records wit∣nes, were buried in the Monastery of Glastenbury, situate in the same Diocese. And with those twelve Hides of Land afore mention'd, the sayd Monastery was anciently endow'd and founded. This was alledged by the English Oratours for their Kingdome: Whereas France recei∣ved not the Faith till the time of S. Diony∣sius, by whose Ministery it was converted.

* 1.46. Likewise in the Councill of Siena, in the year one thousand four hundred twenty four, the same Allegations were propos'd by Richard Fle∣ming Bishop of Lincoln, and founder of Lincoln-Colledge in Oxford, when this Controversy was re∣new'd by the English in the presence of Pope Martin the fifth, against the Spaniards, Scots and French. But principally in the Councill of Basile, in the year one thousand four hundred thir∣ty four, this contention came to great heat. For then the Embassadours of the King of England, as well in the publick Council before the Bishops, a•• in the Congregation deputed for Reformation, pro∣tested that they were to be prefer'd by reason of their more ancient reception of the Christian Faith: for they affirm'd, that the Noble Coun∣sellor Ioseph of Arimathea together with others, in the fifteenth year after the Assumption of the glorious Virgin Mary came into England, and converted a great part of it to the Faith of Christ. And no long time after the Passion of our Lord Pope Eleutherius converted the whole Kingdom entirely to the Faith. This account gives Al∣phonsus Garzias who was Advocat for the right of Spain in that Council.

7. And though he endeavours to enervate the reasons alledged by the English Oratours, yet his objections are so weak, that they ra∣ther establish them. For all that he opposes to the story of S. Ioseph is an old trifling Le∣gend reporting, that when Titus entred Ieru∣salem, he saw a certain very thick wall, which he commanded to be peirced through: and within they found a certain old man who call'd himself Ioseph of Arimathea, and sayd that he was clos'd up there by the Iews, because he had buried Christ: and that till that time he had been nou∣rished with heavenly food.

8. But common reason will shew how little force such a particular ungrounded story ought to have against the Tradition of a whole Nation:* 1.5 Therefore the English Oratours in opposition hereto gave full assu∣rance that in our most Ancient Books and Ar∣chives, especially in the Records of the most fa∣mous Abbey of Glastonbury, it is expressly de∣clared that Ioseph with his companions, being persecuted either by Herod or the Roman Presi∣dent, were brought into this Island: where he preached the things which he had seen and heard of Christ, and by his preaching converted many. who being converted bestowed on him a world of rich gifts: all which he left to the Church e∣rected by him in the honour of Christ. The which Church built by S. Ioseph was afterward transfer'd into a Religious Monastery and Ab∣batiall dignity: and by that famous Monastery the praises of our Lord have been continued to that present day.

9. Thus publickly, and with so great Au∣thority was this Tradition concerning S. Ioseph's preaching and converting the Brit∣tains, confirm'd in severall Generall Councils. And more particularly as touching the An∣cient Records testifying the Truth of this story, we find them with great advantage mention'd in an illustrious Charter extant to this day,* 1.6 which was given by our King Hen∣ry the second at westminster to the Abbay of Glastonbury: In which Charter the sayd King signifying his intention to rebuild that Mona∣stery not long before consum'd by fire: And to re∣new all the Priviledges confer'd on it by his Pre∣decessours, King william the first, and second, and his Grandfather King Henry the first: as likewise by more Ancient Kings, S. Edgar the Father of S. Edward, King Edmond and his Father Edward, and his Grandfather King Alfred, King Bring∣walth, Hentwyn, Baldred, Ina, the famous King Arthur, Candred, and many other Christian Kings: yea, moreover by Kenewalla in former times a Pagan King of Brittany: For this pur∣pose he affirms that he caused a diligent inquisi∣tion to be made of the sayd Priviledges and Charters, which were presented and read in his presence: all which he confirmed and rene'wd to the same Church anciently call'd by some the Mo∣ther

of Saints, and by others the Tomb of Saints: because it had been built by the very immediat Disciples of our Lord, and in the beginning de∣dicated by our Lord himselfe, as Venerable An∣tiquity doth testify. This testimony is given by King Henry the Second in his sayd Charter. All which considered, to deny so great a blessing conferd on our Nation, as the arrivall here of S. Ioseph, can only be an act of passion and unexcusable partiality.

* 1.7II. CHAP.

1.2.3. The time and occasion of S. Iosephs coming into Brittany not cleared by an∣cient Writers.

4.5.6. Bishop Godwins mistake, wrong∣fully grounded on Freculphus.

7. The Holy Graal, an old sence∣les Legend.

1. HAd it not been for that visible la∣sting Monument of Glastonbury, per∣haps posterity had never been acquainted with the name of so illustrious a Patron of our Nation as S. Ioseph, since no Books of that Age, if any were written, are now ex∣tant, and the wonderfull changes in the very constitution of this Island, by a succes∣sion of severall new Nations, would pro∣blably extinguish all ancient Traditions.

2. These things considered, it will be dif∣ficult to give any rationall or satisfactory Account of the precise time and occasion of S. Iosephs arrivall in Brittany: and much lesse of the particular Acts of himselfe and his companions, during the space of so many years as interven'd between their first com∣ing and deaths.

3. Those Modern Writers which have most studiously searchd into Antiquity, and with greatest candour and sincerity reiected se∣verall fabulous inventions of some of our Authours who wrote not many Ages since, doe agree that S. Ioseph first entred Brittany in the raign of Nero, when Suctonius Paulinus was Pret••r here: at which time great oppor∣tunity was afforded for such a Voyage, by reason of severall Troops and companies of soldiers sent out of Gaule to re-inforce the Roman Army, as likewise the coming hither of Nero's freed servant and favourite Poli∣cletus with a great retinue, &c.

4. But what particular occasion or Mo∣tive might induce S. Ioseph to undertake such a journey and employment, is altogether uncertain. Our late Protestant Historians to exclude any relation, dependence or obli∣gation that our Countrey might have to S. Peter, are willing it should be beleiv'd that he was commissiond from S. Philip the Apo∣stle, then preaching in Gaule.* 1.8 To this effect Doctour Godwin late Bishop of Hereford writes thus; Freculphus Lexoviensis, saith he, gives the reason why S. Ioseph pass'd ouer into Brit∣tany. For when S. Philip the Apostle (or, as others rather thinke, the Evangelist, for the Acts of these two are much confounded and mingled in history) preach'd the Gospell in Gaule, he had much con••estat on with the Druids, the cheif Doctours of whose superstition lived in Brit∣tany. Therfore being inform'd that our Island was by a very narrow sea divided from the conti∣nent of Gaule, he thought it very expedient to send hither twelve Preachers, the Cheif and President of which was S. Ioseph, who in the sixty third yeare of Christ began their employment of converting the Brittains. Thus writes the Bishop, pretending Freculphus for his war∣rant.

5. Wher as Freculphus treating of S. Philip neither mentions S. Ioseph nor the Druid's,* 1.9 nor Brittany: all that he writes being onely this, S. Philip preach'd Christ to the Gaules: and moreover brought to the light of knowledge and secure Haven of Faith certain barbarous Na∣tions, neighbouring to darknes, and ioynd to them by the swelling Ocean. Afterwards in Hiera∣polis a Citty of Phrygia he suffred death by cru∣cifying and stoning. This passage Freculpus extraited out of Isidor, and consequently it is to be interpreted according to Isidors mind, who by the Gaules (or Galatae) understood that Nation then inhabiting Asia, not Eu∣rope: and by the barbarous Nations neigh∣bouring to (Northern) darknes, the Scythians, divided from the Galatians by the Euxin Sea. Besides, according to the cōsent of Antiqui∣ty S. Philips Martyrdom hapned many years before the time mention'd by the Bishop.

6. Let the Apostles name therfore, who sent S. Ioseph and his companions into Brit∣tany, remain in obscurity to Protestants: though the forecited Text of S. Innocent first Pope of that name expressly affims that none converted any of these Western and Northern Na∣tions but only S. Peter or his Successours, or such as were delegated by them. His co∣ming cannot be questiond, nor that he came with the authority of a Spirituall Pastour and Apostolick Preacher.

7. As for his six hundred companions which a senceles Legend upon the authority of a more senceles old Book call'd the Holy Graal, says came along with him, some men and some women: as l••kewise the arrivall of a certain Prince of Media call'd Nacianus, whom S. Ioseph had formerly baptis'd in a Citty call'd Saram, and who was sent by our Lord with an army to deliver S. Ioseph out of prison, into which a wicked King of Northwales had cast him: which King is sayd to be mentiond in a Book found by the Emperour Theodosius in Pilats palace at Ieru∣salem: Such foolish dreames as these, as they are not with out scorn to be recited, so neither ought they to be made use of for the disgracing or discrediting sober History prudently grounded on Tradition.

* 1.10III. CHAP.

1. S. Ioseph first addresses himself to the Brittish King.

2.3. &c. The Kings name was Ar∣viragus: whether he and Caractacus were the same person.

7. He is sayd to be the Founder of the Vniversity of Oxford, by the advice of Olenus Calenus, an Hetrurian Au∣gur.

1. THis Tradition informs us that S. Io∣seph at his first abord in the Western parts of this Island with his companions, as∣sumed the confidence to repaire to the Brit∣tish Kings presence raigning there: to whom he gave an account of the design of his journey, which was to bring the happy newes, and to offer the only assured means of eternall happines to all that would em∣brace it. It is not to be doubted but this Message gravely and modestly delivered by one filled with the spirit of God, and also of a venerable presence, one that renoun∣ced all worldly designs of power or riches, Professour of a Religion sufficiently recom∣mended in that it deserved the hatred of Nero, a Prince then infamous beyond any ever mention'd in former Histories, such a message, I say, could not but at least be heark∣ned to without displeasure, if not with fa∣vour, at least by such a King as this is descri∣bed by our ancient Annals.

2. His name was Arviragus: (the same no doubt who in an ancient coyn is called Arivog:) but from what Ancestours he was descended, is not clearly enough re∣ported in History:* 1.11 Certain Modern Writers will needs make him the same with Caracta∣cus before spoken of, suppos'd likewise by them to be the same with Cogidunus the youngest son of Cunobelin: from whom also they are willing to deduce King Lu∣cius in a direct line, who raigned in the fol∣lowing Age: By which art they indeed give some grace to their Histories, by a distinct sorting of actions and occurrents to the pre∣cise years of Kings then suppos'd to raign in this Island.

3. It cannot truly be denied but that the Character given by Historians to Caractacus and Arviragus is very much agreeing in re∣semblance: For as Caractacus is described by Tacitus and Dio to be a Prince of great courage, magnanimity and Beneficence, and moreover a freind to the Romans: so like∣wise is Arviragus represented by others. For thus doth a Writer learned in Antiqui∣ty describe him:* 1.12 Arviragus, saith he, was well acquainted with those arts which adorn and dispose the mind to humanity. Neither did he alone himselfe love learning, but was also a sin∣gular favourer of those who were learned, &c. He was valiant and couragious in warre, mild and clement in peace. He was in his conversation affable and chearfully pleasant, liberall in be∣stowing gifts, and always most deare to his sub∣iects.

4. But the resemblance of their Chara∣cters is not a proof sufficient to render their persons one and the same, unlesse we must be obliged to beleive that Brittany was a soyle too barren to produce more then one brave and commendable Prince. And there are in ancient Records severall grounds of more then a suspicion that they were di∣stinct Kings, raigning in severall parts of this Island, and in severall times also.

5. It cannot be denyed that in Brittany there were very many petty Kings and Prin∣ces, independent of one another, some of them subject to the Romans, and others free. In Caesars time there were in Kent no fewer then three. As for Cynobelin and his family, their Dominions, for ought appears, were confind to the Trinobantes, that is Essex and Middlesex, whereas Arviragus raigned in the Western parts upon the Confines of the Bel∣gae, in the Provinces of Dorsetshire and So∣mersetshire: Which argues that he was of a different race.

6. But moreover this King Arviragus seems to have raigned much later then Ca∣ractacus, who after his captivity by the Em∣perour Claudius is suppos'd to have been sent back to his Kingdom, though no Ro∣man Writers speak of his restitution. Wheras the Roman Satyrist mentions Arviragus as a Prince of great renown in the dayes of Do¦mitian, the seaventh Emperour after Claudius:* 1.13 and as an enemy very formidable to the Ro∣mans, which certainly Caractacus never was: For upon occasion of an enormously great fish, a Mullet, presented to Domitian, he brings in, a flatterer making that Present an Omen of some great conquest to follow, Thou shalt take captive some great King, says he, or the famous Arviragus shall be ••umbled down from his Brittish chariot, &c. By which expression it seems more then probable that Arviragus, though bred up in the Roman ci∣vility and literature, yet upon advantage of the great factions succeeding in the Empire after Nero's death, shook off his chains, and renounced his dependance on the Romans. Certain it is, so great and famous a King he was, that without any wrong to Caractacus he might be mistaken for him.

7. Among other illustrious Monuments of his affection to literature, and munifi∣cence for promoting it, this is recorded, that he was the Founder of the famous Vni∣versity of Oxford: For thus writeth a modern learned Authour:* 1.14 It is the opinion of some that in the seaventieth yeare after the Nativity of our Lord the Citty of Oxford was built, during the

raign of King Arviragus. And that then there came into Brittany a certain Hetrurian Prophet, or Augur, named Olenus Calenus, concerning whom Pliny in his naturall History Writes: and that this man layd the foundations,* 1.15 yea and perfected the building of it, from his own name calling it Calena: which name was continued to it till the entrance of the Saxons into Brit∣tany: after which is was called Oxenford.

* 1.16IV. CHAP.

1. &c. Arviragus, though not conver∣ted, affords to S. Ioseph, &c the Isle of Glastonbury for a place of retreat: and twelve Hydes of Land for their nourish¦ment.

1. TO this renowned King Arviragus S. Ioseph and his Companions addres∣sed themselves, and expounded their Mes∣sage. The successe hereof was, though not a Conversion of the King himselfe, yet a free leave to publish their Doctrin among his Subjects. And herein we ought with∣trembling to adore the most holy, but with all most secret judgments of God. It is pro∣bable that there could not be found a mind in all this Island at that time better dispos'd, as far as nature and human education could dispose a soule, for the entertaining of Sa∣ving Truch, then in King Arviragus: Yet though by his kindnes to the Professours of it, he tacitly shewd his approbation therof, he did not receive from heaven the Gift of Divine Faith to submitt therto: So unhap∣pily prevalent is worldly Power and Riches against the Spirit of Christianity, which teaches Humility and a contempt of such transitory vanities.

2. The King not content only to giue per∣mission to these Apostolick Preachers to convert and save his subjects, was pleas'd moreover to extend his liberality to them so far as to afford them a place of retreat, commodious for their quiet and holy De∣votions, and sufficient for their sustenance, that so without distraction and sollicitude they might attend to the worship of the true God, and the instruction of all those that were willing to seek it. Yet we cannot without injury to the zeale and charity of these our Primitive Fathers imagin that they were willing to spare their labour and tra∣vells to make Christ known to many which enquired not after him. No doubt they be∣hav'd themselves as all other holy Missio∣ners did in those dayes, through all places 〈…〉〈…〉 to fly from the wrath to come: and made use of that Retreat, allowd them by 〈◊〉〈◊〉 King, only as a place of repose after they had been spent with toyling in Gods harvest, in which place being sepa∣rated from worldly conversation they might purify themselves before their deaths, that so they might be admitted into Gods presence to receive the Crown of all their labours.

3. The Seat assignd by King Arviragus to S. Ioseph and his Companions was an Island, rude and uncultivated, call'd by the Britons for the colour of it Iniswytrin, that is, the glassy Island, compass'd by the River Bry, and situated in Somersetshire. In succeeding time being cleard from bryars, draynd and cultiuated, it was by the inhabitants nam'd Avallonia, for the plenty of apples and other fruit growing there. But in after ages when the Saxons had possess'd themselves of those parts they resum'd the former Title and call'd it in their own language Glaston or Glascon, whence the famous Monastery of Glastonbury, begun after a homely fashion by S. Ioseph, but in future times with a prodigious magnificence enlarged, tooke its name.

4. In the same place there was by King Arviragus and his Son Marius allotted a certain proportion of ground for the nou∣rishment of these twelve strangers, con∣taining, according to their ancient mea∣sure, twelve Hydes of Land. Now this term Hyde is by our Writers sometime call'd a Manse (Mansa, Manentium) sometime a Fa∣mily: by others it is call'd a Plough, contain∣ing as much as one Plough and Oxen could cultivate in one yeare, or as could nourish a small Family. And within this proportion seems to have been contained a certain fen∣ny, but rich peice of ground which the Saxons afterwards call'd Godney,* 1.17 that is, Gods Island, as being the first portion of ground which in the Christian Church was conse∣crated to Gods service.

V. CHAP.* 1.18

1. S. Ioseph at Glastonbury build's a Church.

2.3.4. &c. This confirm'd by ancient Testimonies, as an Epistle of S. Patrick, here produced.

11.12. Observations from that Epi∣stle.

13, 14. An Objection answerd.

1. THe first thing that our New blessed In∣habitants did in their new Habitation was to build and consecrate to the worship of the only true God a Temple or Church, in which so great was the fervour and piety of our Primitive Christians, that is was de∣servedly call'd the Mother of Saints.

2. This Church erected by S. Ioseph, moved thereto by Divine Revelation, as our An∣cient Records testify, was also dedicated to the honour of the most blessed Virgin Mary: and moreover was immediatly con∣secrated by our Lord himselfe. Of these things the Testimonies are so ancient and of such authority, that severall Protestant Writers refuse not their assent to them. We will here produce the attestation of Authours and Monuments, which cannot reasonably be excepted against.

3. The first is of S. Patrick, the so illu∣strious Apostle of Ireland. He after many years Labours spent in his Apostolicall Office there, thirsting after a quiet retired life of Contemplation, in the year four hundred thirty nine returning into his native Countrey Brittany, made choice of Glaston∣bury, a then famous schoole of Sanctity, for his abode, where he spent his last thirty years in Prayers, Fasting, Watching and all other Penitentiall austerities. Now ha∣ving by Tradition been inform'd that in that place many Primitive Saints had been en∣terr'd, desirous to find out and honour their Relicks, he caused the ground to be broken in severall places, and thought fit to give an account to posterity of what he found there: This he did in Writing, pre∣serv'd hitherto with great care, and approv'd not only by ancient and modern Catholick Authours, but by learned Protestants also. The tenour of it is as followeth:

* 1.194. In the name of our Lord Iesus Christ. I Patrick the poor humble servant of God in the four hundred twenty fifth yeare of the Incarna∣tion of our Lord being sent by the most holy Pope Celestin into Ireland, by the assistance of di∣vine Grace I converted the Irish people to the way of Truth. And having establish'd them in the Catholick Faith, I at last am return'd into Brittany: where as I beleive, by a speciall con∣duct of God, who is the life and the way, I arri∣ved at the Island Ynswitrin: Where I found a holy ancient place chosen and sanctified by God to the honour of the immaculate Virgin Mary the Mother of God. There also I met with certain Brethren of holy Conversation, instructed in the rudiments of Catholick Faith, who were the Suc∣cessors of the Disciples of the holy Saints Pha∣ganus and Diruvianus, whose names, considering the merits of their lives, I assuredly beleive are written in heaven. And because the Iust shall be had in perpetuall memory, out of the tender affection which I bore to the sayd Brethren, I resolved to commemorate their Names in this my Writing: the which are Brumban, Hiregaan, Bremwal, Wentreth, Bantomeweny, Adelwolred, Loyot, Wellias, Breden, Swelwes, Hinloërnus, and another calld Hin. These being born of Noble pa∣rentage, and desirous to adorn their Nobility with works of Christian Faith, made choice of an Eremiticall life. And because I found them of humble and quiet spirits, I chose rather to live with them as an abiect in the worlds esteem, then to dwell in Courts of Princes. Moreover being all of us of one heart and one soule, we thought it best for us to live, eat and drink in Community, and to sleep in the same habitation: and thus, though much against my will they would needs make me their Superiour, who was not worthy to untye the latchets of their shooes.

5. Whilst we thus lead a Monasticall life toge∣ther according to the Rules of Ancient approved Fathers, the foresayd Brethren shewd me certain Writings of S. Phaganus and Diruvianus, wherin was declared that twelve Disciples of the Holy Apostles Philip and Iacob built the sayd ancient Church to the honour of the foresayd Blessed Virgin, by the appointment of the blessed Arch∣angel Gabriel▪ And moreover that our Lord himselfe from heaven dedicated the sayd Church to the honour of his Mother: as likewise that three Pagan Kings (to wit, Arviragus, Marius and Coellus) bestow'd upon them twelve portions of Land. I found also in other Writings of a later date, that the holy Saints Phaganus and Diruvia∣nus obtain'd of Eleutherius, who sent them into Brittany, thirty years of Indulgence: As I my selfe likewise obtain'd from Pope Celestin of pious memory, twelve years.

6. A long time after this, being accompanied with my Brother Wellias, we with great difficulty ascended to the top of a Mountain situated in the sayd Island: And being come thither, we found an Oratory very ancient, and almost wholly ruin'd: which yet seem'd to me very commodious, and chosen of God, for the exercise of Christian deve∣tion: Into which being entred, we were refresh'd with so wonderfully sweet a savour, that we thought our selves in Paradice. After this we went out and returned again into the Oratory, searching with great diligence all places: and at last we found a Volume of a Book in which were written the Acts of the Apostles, together with the Gests of Saint Phaganus and S. Di∣ruvianus: which volume was much perish'd. Notwithstanding at the end thereof we found a Writing, which imported how the foresayd S. Pha∣ganus and Diruvianus, being thereto moved by a revelation of our Lord Iesus Christ, had built the sayd Oratory to the honour of S. Michael the Archangel: to the end that he in that place should receive honour from men, who by Gods command was to lead men into everlasting and heavenly honours. Being much delighted with this writing, we endeavoured to read it to the very conclusion: and there we found that those vene∣rable Saints Phaganus and Diruvianus had re∣mained in the sayd place the space of nine years, and had obtained thirty years of Indulgence for all faithfull Christians who with a pious affection should visit that place in honour of Saint Mi∣chael.

7. Having found so rich a Treasure of the Di∣vine goodnes, I and my Brother Wellias spent three months in fasting, prayers and watching, and ob∣tain'd a power over Devils and wild beast. A••d on a certain night being asleep there appear'd to me our Lord Iesus, in a vision saying to me, My servant Patrick, know that I have chosen this

place for the Honour of my Name, and that men here may reverently invoke the assistance of my Archangel Michael. And this shall be a sign to thee and thy Brethren, to the end they may yeild beleife to what I have told thee: Thy lef•• arme shall be wither'd, till thou hast declare•• the Vision to thy Brethren which dwell in the Cells below, and shalt return hither again: And so it came to passe.

8. From that time forward we appointe•• that two Brethren should reside in that place for ever: except succeeding Prelats in future time should for some iust reason ordain otherwise.

9. This present Writing I committed to th•• custody of my two Brethren Arnalph and Ogma•• who were Irishmen, and came with me out of that Countrey: This I did, because upon my ex••hortation they were content humbly to remain in the sayd Oratory. Another Copy of it I layd up in the Chest of the Blessed Virgin Mary, for a monument to posterity. I Brother Patrick also with the advice of my Brethren doe grant a hun∣dred days of Indulgence to all those who out of a pious intention shall with Axes and other in••struments cleare the passages of the foresayd Mountain on all sides from bushes and trees, that devout Christians may have a freer entrance piously to visit the Church of the most Blessed and ever Virgin Mary, and the foresayd Oratory.

10. This is the Epistle or Writing left by S. Patrick as a Monument of the goodnes of God towards this our Nation so early in the very beginning of Christianity. Some part of which Epistle is quoted almost three hundred years since by Capgravius in the life of S. Patrick: And it is entirely extant i•• the famous Library of Sir Iohn Cotton, in two severall Manuscripts, one of the Anti∣quities of William of Malmsbury; and ano∣ther of a Monk call'd Iohn, who made extrait out of the same William, and a certain Wri∣ter call'd Adam Domerham. And concern∣ing this Epistle thus writes Gerardus Vossiu••,* 1.20 This Epistle of the Legation of S. Patrick we found some years since amongst the Manuscript Collections of Marianus Victorius Bishop of Reate of pious memory, who faithfully transcrib'd 〈◊〉〈◊〉 out of a very ancient Manuscript belonging to Glastonbury, many years before, when he atten••ded Cardinal Pole sent Legat into England. In which Epistle some passages are very agrea∣ble to Protestant Writers: and others very of∣fensive.

11. It pleases them much to read that S. Ioseph and his companions were Disciples of the Apostles S. Philip and Iacob: because that may quit them of any special obliga∣tion to S. Peter. But they may consider that though these Saints were indeed Disciples of those holy Apostles, adhering to them in their peregrinations, yet it will not follow thence that they received a Mission from them to plant the Gospell in Brittany. Since it is apparent by an unquestion'd Tradition of both the Eastern and Western Churches, that those two Apostles suffred Martyrdom severall years before their coming into this Island: so that if they were sent by any A∣postles hither, it could be done only by S. Peter or S. Paul, to whom the Western Empire owes the blessing of Christian Doctrin, as S. Innocent, before mention'd, testifies.

12. But whereas in this Epistle mention is made of a power of conferring Indulgences for a certain number of years, granted by S. Eleutherius Pope to S. Phaganus and Diru∣vianus▪ and by S. Celestin Pope to S. Patrick, this much offends some of our Modern-Pro∣testant Controvertists. Notwithstanding it is certain that the Church has a power to dis∣pence and relaxe the severity of Ecclesiasticall Censures: Which Power though in some in∣feriour degree residing in every Bishop, yet by a tacite consent seems by a more exten∣ded Priviledge to be devolved on the Su¦preme Pastour, who may communicate that Power on others, in whose Piety and pru∣dence he may place some confidence.

13. A late Pr••testant Historian imagins he has an objection unanswerable against this Epistle and the authenticknes of it,* 1.21 taken from the Names of such solitary Monks as Saint Patrick affirms that he found there: severall of which, saith he, seem to be Ger∣man or Saxon, and not Brittish names, and consequently improperly assign'd to times so ancient, and so many ages anticipating the arrivall of the Saxons here.

14. But,* 1.22 in case it be granted that any of these Names be properly German, it is well known that severall Belgick Gaules of a German extraction peopled a great part of our Island, and since they gave the Names and Titles to many of our Provinces, it needs not to be esteem'd a wonder if they left to posterity some Names likewise o•• their persons.

VI. CHAP.* 1.23

1.2.3 Saint Iosephs building a Church at Glastonbury confirmed by S. David, and a Miracle.

1. A Second Witnes of the Sanctity of this Mother-Church of Christianity built by S. Ioseph at Glastonbury in honour of our Blessed Lady, as likewise of the won∣derfull Priviledge confer'd on it by our Lord himselfe, who was pleased personally to consecrate it, is the Illustrious Bishop of Me∣nevia, S. David, the extirpatour of Pelagianism in Brittany. His testimony is extant in the Antiquities of Glastonbury collected by Wil∣liam of Malmsbury, in these words:

2. Saint David with seaven other Bishops, of whom he was Primate,* 1.24 came to Glastonbury, invited thereto by the Sanctity of the place;

place: and had a resolution solemnly to conse∣crate an ancient Church there erected to the honour of the Blessed Virgin-Mother of our Lord. Having therefore provided all things requisite for the performance of that sacred Ce∣remony; on the night immediatly preceding the intended Dedication he, as nature requi∣red, yeilded to sleep: in which our Lord Iesus appeard to him, and mildly demanded of him the cause of his coming thither. This with∣out delay S. David declar'd unto him: But our Lord presently turn'd him from his resolu∣tion of dedicating the Church, saying to him, That must not be done. And taking the Bi∣shops hand, he told him, that many years since he himselfe had dedicated it to the ho∣nour of his Mother: therfore that holy Cere∣mony ought not to be profan'd by any mans repeating it. And having sayd this, with his finger he peirced through the Bishops hand: Telling him that this should be a sign that that ought not to be again renew'd, which him∣selfe had formerly anticipated: And withall he promis'd him that the next day when in reciting the Canon of the Masse he was to pro∣nounce those Words [Per ipsum, & cum ipso & in ipsum By him and with him and to him be all honour and glory to thee, O God the Father, in the Vnity of the Holy Ghost,] he should have restord the integrity and sound∣nes of his hand. The terrour of this Vision quickly drove sleep from the Bishops eyes: whereupon with great earnestnes he examined whether that were indeed reall which our Lord seem'd to have done to him: And having found it so, he wondred at it, and expected what would be the issue. The next day all that were present with admiration saw and touched the prodig••ous wound. Hereupon all the Prepa∣ration for a ••onsecration came to nothing: and the miracle divinely wrought being made known publickly to all the Hearers, encreas'd the ad∣miration. And in conclusion, when Masse was celebrated the Bishops hand was restord to its former soundnes.

3. This miracle is not forgotten nor contemn'd even by some Protestant Writers: though in repeating it, they willingly omit the name of Masse, which having banish'd from their own Churches, they are loath it should appeare of so great Antiquity, and which is more considerable, dignified by our Lords mentioning it, and working a won∣derfull miracle during the celebration of it.

* 1.25VII. CHAP.

1.2. A third witnes is our H. Apostle S. Au∣gustin the Monk. The fashion and ho∣melines of that Church.

1. A Third Witnes of equall authority, though later date, is S. Augustin the Apostle of our Nation, who in an Epistle to S. Gregory the Great mentions the summe of what hath been hitherto related, as a Tra∣dition receiv'd in those days. A part of this Epistle is recited by three Protestant Bishops, as a firm argument of the Primitive anti∣quity of Christian Religion in our Island.* 1.26 The words of S. Augustin are these: In the con∣fines of western Brittany there is a Royall Island, by an ancient Name called Glascon: It is largely extended, being encompassed with waters aboun∣ding with fish, and rivers in many places stand∣ing in pooles, commodious for many uses of hu∣man life, and (which is most considerable) it hath been dedicated to the exercises of Sacred Duties. For there the first Professours of Christian Religion found (as the report is) a Church not built by the skill of men, but prepared by God an•• fitted for human salvation. The which Church was afterward by many miracles, and many my∣sterious operations demonstrated to have been consecrated by our Lord the Creatour of the world, to his own glory, and the honour of his most Blessed Mother the Virgin Mary. To this Church was after∣wards added an Oratory built of stone, which was dedicated to Christ and his holy Apostle S. Peter.

2. And hereto agrees that which we read in the life of S. Ioseph:* 1.27 The foresaid Saints conver∣sing together in that Solitude, after a little time were admonish'd in a Vision by the holy Archan∣gel Gabriel, to build unto the honour of the holy Mother of God and perpetuall Virgin Mary, a Church, in a place shewd from heaven to them. Whereupon they in obedience to those Divine ad∣monitions finish'd the building of a Chappell, the walls wherof on all sides were made of rods warled or interwoven. This was done in the one and thir∣tieth yeare after the Passion of our Lord, and in the fifteenth after the Assumption of the glorious Virgin Mary. Here we may see, saith D. Fuller,* 1.28 the simplicity of Primitive Devotion, and the native fashion of Brittish buildings in that age, and some hundred years after. For we find that Hoel Dha King of Wales An. D. 940. made himself a Palace of Hurdleworke call'd Tyguyn, or the White house, because to ad∣vance it above other houses, the rods, wher∣of it was made, were unbark'd, having the rind strip'd off: Which was then counted gay and glorious. This homely building however, suiting with the simplicity of the builders soules, did deserve, and was indeed preferd in the veneration of all succeeding times, before the magnificent structures of squared stones and marble, adorn'd and enrich'd with gold and precious stones, which in following ages by the Devotion, though perhaps mix'd with some vanity of lesse perfect Christians, were splendidly erected.

* 1.29VIII. CHAP.

1.2. A fourth Testimony of ehe Building a Church at Glastonbury by S. Ioseph, from an Ancient Inscription at Glaston∣bury, here produced.

3.4. &c. Sir Henry Spelmans Excep∣tions against that Inscription, an∣swer'd.

1. THe last Testimony justifying most of the particulars before mentioned touching this Primitive Church built by S. Ioseph of Arimathea is taken from a very ancient Inscription cut in brasse, and here∣tofore fastned to a Pillar in Glastonbury Church. Which Inscription Bishop Godwin ther∣fore rehearses that he may demonstrate that S. Ioseph indeed came into Brittany: and after him Sir Henry Spelman caused it to be entire∣ly transcrib'd, and put into his Collection of our Brittish and English Councills. The te∣nour of it is as followeth:

2. In the one and thirtieth year after the Passion of our Lord twelve Holy men,* 1.30 among whom Ioseph of Arimathea was Cheif, came to this place: and here built the first Church of this Kingdom: Which Christ, in the honour of his Mother, himselfe dedicated, together with a place for their buriall: as S. David Bishop of Menevia testified, who having an in∣tention to consecrate it, our Lord appearing in a vision by night to him, forbad him: And moreover for a sign that our Lord himselfe had formerly dedicated the Church together with the Church-yard, he with his finger bored through the Bishops hand, which was next day seen by many persons so peirced. After∣ward the same Bishop by Divine Revelation, and upon occasion of the encreasing number of Holy persons there, added a Chappell to the East-side of this Church, and consecrated it in honour of the Blessed Virgin: the Altar of which he adorned with a Saphir of inestima∣ble valew, for a perpetuall Memory hereof. And least the place or quantity of the former Church by such Additions should come to be forgotten, this Pillar was erected in a line drawn by the two Eastern angles of the sayd Church southward, which line divides the fore∣sayd Chappell from it. Now the Length of it from the sayd line toward the West was sixty feet, the Breadth twenty six: And the di∣stance of the Center of the sayd Pillar from the middle point between the foresayd angles contained forty eight feet.

3. This ancient Inscription carefully re∣corded by Sir Henry Spelman in his Col∣lection of Councils, is notwithstanding censured by him as a thing borrowd from fabulous Legends: by which he condemn's his own superfluous curiosity to preserve it. And wheras he endeavours by severall reasons to make good his Censure, they being prudently examined will appeare insufficient.

4. For first of all he doubts whether any Christian Churches at all were erected so early.* 1.31 And indeed if by Churches he means such magnificent Structures as were made when the Christian Faith ceased to be persecuted,* 1.32 it is certain there were formerly no such. But that there were even at Rome it selfe places as∣sign'd for the meeting of Christians to exercise the Duties and Rites of their Re∣ligion, this is attested by all Ecclesiasticall Histories.

5. Again he positively affirms that if there were any Churches,* 1.33 yet that they were not en∣compassed with ground for buriall: no men∣tion occurring of any such before the time of S. Cuthbert: and the Roman laws forbid∣ding burial within Cities. But the former allegation is a manifest mistake:* 1.34 for long before S. Cuthberts dayes, King Ethelbert our first Converted King, and S. Augustin our first Apostle were buried in the Church of S. Peter and S. Paul: And Constantin the first Christian Emperour was buried among the Relicks and and bones of the Apostles and Martyrs. Hereupon S. Augustin and S. Maximus Taurinensis shew that it was usu∣ally the desire of ancient Christians to joyn their Sepulchers to those of Saints and Martyrs,* 1.35 as expecting great security to their soules thereby. And as for the old Roman Law forbidding buriall within Citties, it was long before this antiquated. And however, Glastonbury in those days was far from being a Citty, or even a Village: it was rather a mere desart and solitude. Ther∣fore without any breach of the Roman Law, our Lord might provide for S. Ioseph a place of buriall, who had before lent him his own Sepulcher.

6. But besid's this,* 1.36 he excepts against the Rite of Consecrating Churches mention'd in this Inscription, which he thinks to be of a far later date.* 1.37 And no doubt many ceremonies and solemnities were by the Church added to that Rite in following Ages: But that generally the houses in which Christians in the Primitive times met for the exercise of their Religion were by some Ceremonies dedicated to that use, as by Erecting a Title, fixing a Crosse &c, the most ancient Records of the Church doe testify.

7. Lastly that which most displeases Sir Henry Spelman is the Dedication of this Church to the Honour of the Blessed Virgin:* 1.38 a Devotion he thinks not in use till severall ages following.* 1.39 Notwith∣standing, that even in this very age

this was not the only Example of such a Veneration exhibited to the most Holy Virgin Mother of our Lord, the ancient Churches of Spain will assure us, which by a Tradition uni∣versally received among them, attested in all their Liturgies & severall of their Councils, re∣late that there were even from the first en∣trance of Christianity into that Kingdom se∣veral Churches erected to her honour: Among which the most famous is that Tem∣ple at Saragoça called del Pilar,* 1.40 or of the Pil∣lar, celebrated above a thousand years since by S. Maximus Bishop of that Citty, who composed severall Hymns to celebrate that most venerable house, called Angelical, be∣cause the Pillar on which her statue was fixed was brought thither by the ministery Angels.

8. The foresayd Inscription therfore, con∣taining litle more then what hath been ju∣stifyed by Witnesses of great authority, S. Patrick and S. David, ought to enioy its title to our beleife, the substance of it not having been questiond for above a thousand years, but on the contrary admitted in Councills, confirm'd by ancient Records and Charters, esteem'd by the whole state of this Kingdom so authentick, that to honour that most ve∣nerable Church, and in gratitude to our common Patron the Founder of it, posses∣sions, Gifts and ornaments of inestimable valew have in all Ages been offred.

* 1.41IX. CHAP.

1. King Marius succeed's Arviragus.

2.3. &c. In his time is the first mention of the Picts. who they were: and why so called.

* 1.421. ABout ten years after S. Ioseph's en∣trance into Brittany, King Arviragus dying, his son Marius succeeded him in the Kingdom, resembling his Father, as in cou∣rage and other Princely vertues, so likewise in his kindnes to these Holy strangers, for he not only confirm'd Arviragus his libera∣lity to them, but moreover extended his own, as we read in Capgrave.

2. In this Kings time we first find any men∣tion made of the Picts: as if they were a Na∣tion in the Northern parts of Brittany, di∣stinct from the Brittains.* 1.43 Mathew a Monk of Westminster sirnamed Florilegus, thus writes of them, In the seaventy fifth yeare of Grace, saith he, Roderick King of the Picts coming out of Scythia landed in the Northern coast of Brit∣tany, and began to wast that Province. But Ma∣rius King of the Brittains meeting him in war∣like manner, slew him▪ And afterwards gave unto the conquered people which remain'd alive, that part of Albany which is called Catenes a desart uninhabited countey.* 1.44

3. In like manner S. Beda thus relates the coming of the Picts into Brittany.* 1.45 In the beginning, says he, this Island was inhabited only by the Brittains, from whom it took its name. And they enioying the possession of the greatest part of the Island, beginning from the Southern parts, it hapned that a certain Na∣tion called Picts, as the report is, coming out of Scythia, adventured to Sea in long boats, not many in number, and being toss'd by tempests beyond the coasts of Brittany, came into Ireland, entring into the Northern parts of it: and finding in inhabited by a Nation call'd Scots, desired of them permission to plant themselves there: but were refused. Now Ireland is of all Islands next to Brittany the largest, being placed Westward from Brittany, not reaching so far Northward as it, but extended further toward the South over against the Northern parts of Spain, yet so as that a vast Ocean divides them. The Picts therfore, as we sayd, arriving in that Island by Sea, made their request to have a Seat granted them there. But the Scots answerd, that the Island could not nourish them both: Notwithstanding, sayd they, we can give you proffitable counsell what to doe. We know that Eastward from us there is another Island, which upon clear dayes we can discover with our eyes. If you will goe thither, you may gain possessions for your selves there: or if you find resistance, we will afford you succours. Hereupon the Picts sayling into Brittany possess'd them∣selves of the Northern parts: For the Brittains were seised of all more Southernly. Now the Picts being destitute of wives, requested the Scots to bestow some on them: wherto they yeilded, but upon this condition: that whensoever the title to the Principality among them was que∣stionable, they should prefer the Descendants by the femal sexe, before the males: Which is a custom to this day observ'd among the Picts. And in processe of time after the Brittaine and Picts, this Island receiv'd a third Nation of Scots, in the Northern parts possess'd by the Picts.

4. The authority of S. Beda deserves cer∣tainly to be esteem'd of great weight: and were it not for that, our Modern learned Writers would not doubt to affirm, that the Nation which about these times began to be called Picts, was no other then the Na∣tive Brittains inhabiting the Northern parts of this Island. Anciently all Brittains were indeed Picts, that is a people which delighted to paint themselves with woad, figuring upon their bodies the shapes of severall wild beasts, as beleiving that would render them more formidable to their Enemies. Thus Caesar, and other more ancient Roman Authours describe them. But when all the Southern parts of the Island were either pos∣sess'd by the Romans, or became dependent on them, the inhabitants left their barba∣rous custome of painting, and conform'd themselves to the Roman fashion. Those Brittains therfore inhabiting the Northern

parts continuing in hostility with the Ro∣mans,* 1.46 and constant to their old customs of painting, begun to be considered as a new distinct Nation, divided in saction from the civilis'd Brittains, and for that reason had the new name of Picts appropriated to them: being indeed Brittains,* 1.47 as Mr. Cambden would willingly conjecture, were he not discourag'd by S. Bedes authority. And this conjecture he fortifies by severall argu∣ments: especially because all the names of places, and other things among the Picts are purely Brittish. And such Roman Histo∣rians as mention the Picts seated in Caledo∣nia, a part of Scotland, yet call the Caledo∣nians, Brittains.

5. But this is more then sufficient to be written on a subject which is not our busi∣nes: but only so far as may give light to Ecclesiasticall affairs of those times. For which reason we shall in the progresse of this story speak likewise of the Scots, another Nation, which e're long entred into the Provinces possess'd by the Picts, and gave name to the whole Countrey.

* 1.48X. CHAP.

1.2. A Monument of King Marius his victory over the Picts. The mistake of Malmsburiensis, &c. touching King Marius.

3. Berwick, whence call'd.

* 1.491. KIng Marius having slain Roderick King of the Picts, or Northern Brit∣tains, erected a stone, or Pillar, as a Mark of his Triumph, in the Province which was afterward called by his name Westmaria, or Westmerland The Title inscrib'd in which Pillar, saith Gef∣frey of Monmouth, continued the memory of that victory to the present day.* 1.50 Yea, saith B. V••her, before the Brittish History was by Gef∣frey translated out of the Brittish into the Latin tongue, a much graver Authour, Wil∣liam of Malmsbury in the Prologue of his third Book touching the Gests of Brittish Bishops, makes mention of the same in this manner;* 1.51 In the Citty Lugubalia, common∣ly call'd Carlile, there is a room or parlour built of stone, and vaulted over, so firm that neither any iniury of weather, nor fire purposely kindled with wood, could destroy or weaken it. The Pro∣vince is call'd Cumberland, and the Inhabitants Cumbrians. In the front of the sayd Parlour this Inscription may be read, To the Victory of Marius. Though Mr. Camden affirms that in some Copies it is, To Mars the Conque∣rour.

2. But it is a great mistake of the same Authour, applying the foresayd Victory of Marius, to the Roman Consul Marius, as if these Cumbrians were the Cimbrians driven out of Italy by Marius,* 1.52 and in their flight resting in that Province. It seems he had not read the ancient Brittish History translated by Geffrey of Monmouth;* 1.53 which expresly at∣tributes it to the Brittish King Marius, as saith Ranulphus Cestrensis in his Polychroni∣con.

3. When Roderick King of the Picts was slain,* 1.54 his souldiers, being onely nine hun¦dred which remain'd alive, chose another for their Captain, called Berench, from whom the Town of Berwick receiv'd its name, saith Iohn Rosse of Warwick. But o∣thers more probably refuse this Etymology,* 1.55 affirming truly that the Countrey and peo∣ple call'd Ottadin••, where Berwick is sea∣ted, were at this time under the Romans Dominion. Besides the word Berwick sig∣nifies a Village which is an Appendix to some other place of note,* 1.56 whence Ingulphus calls that Town only a Mannour or Farm:

XI. CHAP.* 1.57

1.2.3. A brief of Roman affairs from the end of Nero to Vespasian.

4.5. Trebellius Maximus Pr••pretour in Brittany: after whom succeeded Ve¦ctius Bolanus.

6. Then Petilius Cerealis. 7. Next Iulius Frontinus.

8. After whom Iulius Agricola.

1. IT was in the days of Coellus the Son o•• this King Marius that S. Ioseph acco••••ding to ancient Tradition ended his la∣bours and mortality,* 1.58 in the eighty second yeare of our Lord, concurring with the se¦cond yeare of the Emperour Titus son of Ves∣pasian. Now before we treat of the particu∣lars touching this our Holy Patriark's death, it will be convenient that we first give a breif account of Roman affairs in this Island occurring between the end of Nero and that time.

2. Nero by self-murder having revenged upon himself all the execrable crimes com∣mitted, especially toward the latter end of his raign, as the killing of his Mother, the burning of Rome, and imputing that most facinorous act to the innocent Christians, a∣gainst whom he raged with a most sa∣vage cruelty, a cruelty extending even to the extinguishing of the two most glo∣rious Lights then shining in the world, S. Peter and S. Paul: the family of the Caesars ending in him, there followed in the Roman Empire most terrible seditions, no fewer then four Emperours within the space of two years having been chosen by severall Ar∣mies, to wit, Galba, Otho, Vitellius and Vespa∣sian,

by whose contentions against one ano∣ther the Roman world was all torn in peices, and Italy especially was almost drowned with the blood of severall armies meeting there, and without any consideration of their affinity mutually butchering one ano∣ther: Till in the end Vespasian being the con∣querour, Peace was at last restored.

3. Now during these furious conten∣tions, only in Brittany the Roman armies were uninteressed, and consequently free from either doing or suffring mischeifs.* 1.59 And the reasons given by Tacitus hereof were partly their distance from the cheif Scene of these Tragedies: and partly because having been exercised with severall expe∣ditions against the unquiet Brittains, they were taught to direct their hatred rather a∣gainst their enemies, then any party among the Romans.

4. Trebellius Maximus who had been sent Propretor into Brittany, by particular factions in the army was forced to fly out of the Countrey, and had recourse to Vitel∣lius newly proclam'd Emperour. In his place succeeded Vectius Bolanus,* 1.60 who saith Tacitus, governed with more mildnes then was fitting in a Province so feirce and apt for commotions.

5. Assoon as Vespasian was declared a pre∣tender to rhe Empire, the Roman Army in Brittany quickly express'd great favour to∣wards him, as one who had been made Lea∣der of the Second Legion there by the Empe∣rour Claudius, and perform'd severall exploits with great reputation.

6. After three years spent by Vectius Bo∣lanus in a quiet government of Brittany, there was by Vespasian, who had then been three years Emperour,* 1.61 sent to succeed him Petilius Cerealis: who presently, upon what provo∣cation it doth not appeare, assailed the Na∣tion call'd Brigantes, took their cheif Citty York the most populous then of all Brittany, as Tacitus affirms: and fought many battels, some of them very bloody, conquering a great part of rhat Province, and engaged the Romans in a war with the rest.

7. In the sixth year of Vespasians raign Iulius Frontinus was sent in the place of Cerealis, du∣ring whose governmēt the Silures inhabiting the Western parts of Brittany rebell'd against the Romans: whose Countrey he with great courage invaded, and though partly by their valour, but principally by difficulties of passages they brought him to great extremi∣ties, yet in the end with wonderfull con∣stancy he conquered all opposition, and en∣tirely subdued them. And to restrain them from future commotions, he fortified in their Province the Citty call'd Isca, placing one of his Legions there: from whence it took the name of Caer-Leon, or the Citty of the Legion.

8. After Frontinus the Government of the Roman Army was committed to Iulius A∣gricola in the ninth, which was the last year of the raign of Vespasian. Whose worthy ex∣ploits and signall vertues both in war and peace have been most nobly described by his son in law Cornelius Tacitus, in a Book purposely written of his life. Which ex∣ploits because they were perform'd after the death of St. Ioseph and his companions, we will delay the giving a breif account of them to the next Book: and we will con∣clude this with relating some considerable circumstances attending the death and bu∣riall of those Apostolick Saints and Patrons of our Nation.

XII. CHAP.* 1.62

1. S. Ioseph dyed and was buried at Glaston∣bury: This not contradicted by the Ro-Martyrologe.

2.3. S. Ioseph an example both of a Pa∣storall and Monasticall life.

4.5 The particular place where S. Ioseph was buried unknown.

6. One Iohn Blome upon a suppos'd in∣spiration, petition'd that he might search it.

7. His action censured.

1. IT is a received generall Tradition in this Island that S. Ioseph ended his days in his solitude of Avallonia, or Glastonbury, and this on the twentie seaventh of Iuly, in the eighty second year of our Lords In∣carnation. Notwithstanding in the Roman Martyrologe on the seaventeenth of March we read thus,* 1.63 At Ierusalem is the commemora∣tion of S Ioseph a noble Counsellor of Arima∣thea, and a Disciple of our Lord, who took down his Body from the Crosse, and buried it in his own new Sepulcher. But hereby is evinc'd neither that he dyed then, nor at Ierusalem: but only that on that day his memory was celebrated there: as in the same Martyrologe there are severall examples of the like.

2. Now though this holy Saint dyed at Glastonbury, we are not to imagin that he spent his days there: since the design which brought him to Brittany was to preach the Gospell, and convert soules. Bishop Godwin without any authority would inform us,* 1.64 that he and his companions perceiving that their preaching had little or no effect among the rude Brittains, and despairing of doing any good, gave themselves at last to a Monasticall contempla∣tive life. But we should wrong their charity and Apostolike zeale if we should think they would so soon faint, and be weary of their holy employment. It is more then proba∣ble that they would frequently retire into this their solitude, to the end by undistra∣cted Prayers to renew their courage and pa∣tience in their Apostolike employment, as

likewise to repose after their labours: so we read in the Gospell that the Apostles after their Mission perform'd,* 1.65 return'd to our Sa∣viour, who for their refreshment was plea∣sed to withdraw them from a common con∣versation into a desert, there to repose.

3. We may likewise prudently judge that it was the speciall design of the Divine Pro∣vidence to make choice of these particular Saints to be not only Preachers of his word, but examples also of a Monasticall Conversa∣tion, in an Island so commodious for it. Ex∣cepting S. Mark in the deserts of Egypt, we doe not find any other of the Primitive Di∣sciples which seem'd to have had such a de∣sign. There wanted not indeed from the beginning many who relinquish'd their worldly employments, and gave their riches to the poore, that without any impediments they might wholly give themselves to God, and being freed from all distractions pra∣ctise the exercises of Divine Contemplation: But this they did apart, in their own houses, and not in Community, as S. Ioseph and his Companions did, wherin they were imita∣ted by their Successours. So that Brittany was the almost only place in the world where the Christian Faith began with a Monasticall Profession. And we see also that when that Profession by persecution ceased, the same Faith likewise was banished.

4. That S. Ioseph and his companions also were buried at Glastonbury in, or near the Church built by him, we are in∣formed by the Great Table of Glastonbury mention'd by Bishop Vsher,* 1.66 where it is sayd, In this Church doe repose the bodies of the twelve Disciples of our Lord, of whom S. Ioseph of Arimathea, who buried our Lord, was the Cheif and Superiour. Many Pagans also con∣verted to the Faith of Christ, and baptised by them, doe rest there likewise, the multitude of whom is for their number so great, that they cannot be reckoned.* 1.67 The same likewise is af∣firm'd by the Authour of Eulogium.

5. As for the particular place in which the Tomb of our Saint was seated, most pro∣bable it is that it was in a Cave under ground in a Chappel afterwards built and dedica∣ted to his honour: as this Epitaph im∣ports,

Ad Britones veni postquam Christum sepe∣livi: Docui, requievi.

That is,

After I had buried Christ, I came to the Brittains: Here I taught them, and here I was bu∣ried.

6. Notwithstanding his Relicks could not be discovered: insomuch as some ancient∣ly doubted whether he was indeed buried at Glastonbury. To cleare which doubt a cer∣tain devout Catholike in the days of King Edward the third presented a supplication to the King,* 1.68 and obtain'd leave to search after it. The Kings Patents for that purpose are still extent: wherein it is sayd, A Sup∣plication hath been made to us by Iohn Blome of London, that whereas, as he affirms, he hath received a command from Heaven diligently to seek till he could find the venerable Body of the Noble Counsellor Ioseph of Arimathea, which reposes in Christ, being buried within the li∣mits of the Monastery of Glastonbury, and which for the Saints honour and edification of many, is to be discovered in these times. And whereas also in ancient Records it is contained that his Body was there buried: We in case it be so, being desirous to bestow due honours to the Monument and Venerable Reliques of him, who express'd so great piety and charity to our Redeemer dying, that he took his Body from the Crosse, and pla∣ced it in a new Monument which he had built for himselfe: and hoping that by the revealing of his holy Relicks, greater grace and favour shall be shewed by God to us and our whole Kingdome: We thereforefore have given and granted per∣mission, as much as lyes in us, to the sayd Iohn ••lome, to digg wheresoever he shall find expe∣dient within the precincts of the sayd Monastery, in order to the searching out of the sayd pretious Relicks, according to the iniunction and Reve∣lation made to him: Provided notwithstanding that he shall doe nothing which may damnify our Beloved in Christ the Abbot and Convent of the sayd Monastery, or endanger ruine to the Church. For which purpose he is to desire and obtain the permission and assent of the sayd Ab∣bot and Convent for whatsoever he shall there doe. Witnes the King at Westminster the eighth day of Iune.

7. What effect this search had, does not appeare by History. Which is a sign and pre∣sumption strong enough, that Iohn Blome mistook a dream for a Revelation. His de∣votion and good will may deserve at least pardon, if not commendation: but Chri∣stian prudence required that he should have committed to the examination and judg∣ment of Superiours or Spirituall persons, his pretended Revelation before the publication of it, and much more before he did presume to engage the King in the execution of his imaginations.

* 1.69XIII. CHAP.

1.2.3. S. Ioseph brought with him two ves∣sels fill'd with the blood of our Saviour.

4. The like reported of the Master of St. Iohns in Hierusalem.

5 6. &c. The truth thereof asserted by Bishop Grosthead.

8.9. Why S. Ioseph would have those vessels buried with his body.

1. THE same Monuments which inform us of the life, death and buriall of S. Ioseph at Glastonbury (a Tradition unque∣stion'd in all ages by Brittains, Saxons, Danes and Normans:) the same doe likewise te∣stify that S. Ioseph brought with him into Brittany two silver vessels fill'd with the blood of our Saviour Iesus Christ, as we read in Cap∣grave: which most precious Vessels by his order were buried with him in his Tomb. Thus among others writes the Authour of Eulogium cited by B. Vsher.* 1.70 And the same in publick Tables hath been transmitted to po∣sterity by the Monastery of Glast••nbury for a perpetuall memory of so rich a trea∣sure.

2. Severall proofes hereof were extant even to the dayes of Queen Elizabeth, which the foresayd learned Bishop Vsher hath col∣lected: And among others he recounts this:* 1.71 Adde hereunto, saith he, the narration of William Good a Iesuit: who during the raign of King Henry the eighth was born, and in his child-hood bred up at Glastonbury. Who affirms that at Glastonbury there were extant in his time brasse-plates ingraven for perpetuating the me∣mory of these things, likewise Chappels, Grottes, Crosses, Arms, and the observation of the Festi∣vall of S. Ioseph on the sixth of the Calends of August. All these remain'd as long as the Monks enioy'd the most firm Charters of Kings: but now they are all buried in the ruins of the place. Yet never did any Monk know the certain place of the Sepulcher of this Saint. They sayd that it was hid extreamly deep under ground, or in some place of the Mountain neighbouring to the sharp-mountain call'd Hamden-hill: And that in future times when the Body should be found; the whole world would repair thither in devotion, being invited with the multitude and greatnes of the miracles that should be wrought. And among other things, sayd he, I remember that I saw in a Stone-crosse, which in the raign of Queen Elizabeth was demolished, a plate of brasse, in which was written, That in the thir∣tieth yeare after the Passion of our Lord, Ioseph of Arimathea with eleaven or twelve compa∣nions came into Brittany, and that permission was given them by King Arviragus to abide at Glaston, then call'd Avallonia, like simple soli∣tary men: And that he brought with him two silver Vessels of no great capacity, in which were contain'd a portion of the blood and most sacred water which flow'd out of Christs side after he was dead. And that a Crosse was erected there many years before, to shew the length of the Chap∣pel which the same S. Ioseph built of rods wa••∣led, to the honour of the most Holy Virgin: the which length is measured by a line drawn from the middle of that Crosse unto the side of a Chap∣pel afterwards built of squar'd stones. And on the out-side of the wall of this Chappell erected to the honour of the most blessed Virgin were in∣graven in a stone in most ancient Characters these two words, IESUS, MARIA. These things are likewise confirm'd by the ancient Arms of the same Monastery, which are a white Scutcheon upon which is erected straight down∣wards the stock of a Crosse, green and knotted: and from side to side are the arms of the Crosse of the same colour: There are likewise sprinkled all over the field drops of blood: and on both sides of the stock under the wings of the crosse are pla∣ced two viols gilded. These were always call'd the Badges of St. Ioseph, who is piously beleived to have dwelt, and peradventure been buried there.

3. Now that S. Ioseph together with Ni∣codemus did indeed out of respect and ve∣neration gather the Blood of our Lord, and that for diverse ages the same blood was piously worshipped by devout Christians both in the East and West, ancient Histories and Martyrologies doe testify.

4. And on this occasion we must not o∣mit what is related by Matthew Paris,* 1.72 in the one thousand two hundred forty and sea∣venth year of our Lord: Then the Master of the Temple and Hospitall of S. Iohn of Ierusalem sent a certain portion of the blood of our Lord shed on the Crosse for the salvation of the world, in a certain most beautifull crystall-glasse by a Brother of the Temple well known: The which present was confirm'd by the testimony of severall Persons, to wit, of the Patriark of Ierusa∣lem, of Archbishops, Bishops, Abbots and other Prelats together with Noblemen dwel∣ling in the holy Land. Thus writes that Hi∣storian: and consequently declares at large with what honour and reverence King Hen∣ry the third, together with the whole Clergy and Nobility entertain'd the sayd holy trea∣sure.

5. Moreover whereas doubts and scru∣ples were by some spread among the peo∣ple concerning the reality and truth of that blood: Robert Grosthead Bishop of Lincoln, the glory of that age and of our Kingdom for Piety and Learning, gave full satisfaction to doubting minds by a narration of the Fact, which that Historian himself being pre∣sent heard, and committed to writing, to this effect: Ioseph of Arimathea,* 1.73 (sayd the Bishop) a noble Counsellor, being one of the hearers of Iesus, or rather a Disciple who bore speciall affection to him, out of tender compas∣sion

was very sol••icaton•• how his most venerable body might be preserved from the rage and fury of the Iews. For he was a most 〈…〉〈…〉 of him, as Nicodemus likewise was. But these and other rich men had ••••era••d their affection to him for fear of the Iews, least being accu∣sed they should loose their essa••s, and inc••rre the hatred of their ••••••••treymen: such a 〈◊〉〈◊〉 of ••••••••itude does accompany riches.

6. When Iesus therfore was crucified and dead, Ioseph went boldly to Pilat (which shews him to be a person of consideratio••) and begd the body of Iesus: which was granted him. He then notwithstanding the murmuring of the Iews, with all honour and reverence took down the most holy body from the Crosse, which was all o••er in severall mann••••s mangled and bloody. And having a linnen Cl•••••••• very fine hang∣ing ••own behind 〈◊〉〈◊〉 neck over his shoulders, least he might irreverently touch that most holy Body with his naked hands, he carefully and devoutly wiped with it the sacred wound•• 〈◊〉〈◊〉 yet 〈◊〉〈◊〉 and distilling. Moreover making 〈◊〉〈◊〉 of the sayd 〈◊〉〈◊〉 instead of a sponge, ha∣ving drawn the nayles out of the wounds which were all dyed with blood, he wiped and clean∣sed them as the Crosse it selfe.

7. Now when the sayd Ioseph had carried the Body of Christ not far from Golgotha, or Calvary (where he had been crucified) to the place where his sepulcher is now worshipped, there he layd it in a New tomb, where never any body had been layd, which had been de∣cently cut out of a rock, and where himselfe intended to have been buried. But before he buried it, he washed the holy Body which, at hath been sayd, was many ways wounded and covered with blood:* 1.74 and this first in regard of his bloody sweat, of which we read, His swear was like great drops of blood falling down to the ground. Again by reason of his whip∣ping, for he was scourged most cruelly, so as not only to leave marks in his body, but to make the blood run down: Besides this, his Crown of thorns which the Iews violently press'd upon his head, with a great number of pricks did not only ••••ing his head and forehead, but deeply wounded and severed it with blood: Moreover the ••ayles made wide holes through his hands and feet: And lastly the soldiers spear did not only wound, but opened a wide passage into his side, being thrust into it, at least once, if not severall times. For these rea∣sons the foresayd venerable Counsellor Ioseph carefully washed his body. Besides that such was the custom of the Iews before their bu∣rialls: as it is still, when persons of any consi∣deration are to be buried, particularly Reli∣gious men. He wash'd it therfore, because it was moreover to be embalmed. He wash'd it, because he had an intention and religious de∣sign to appropriate the same blood to his own devout use, and to reserve it as a treasure and most precious Medecine for his soul. And moreover he neglected not the water become red with a tincture of blood, he would not cast it away, but kep•• it in a clean vessell. But far more reverently did hee reserve the pure blood distilling from the wounds of his hands an•• feet. And above all he did with wonderfull reverence and holy feare receive into a most precious vessell the blood mix•• with water which he carefully pressed out of his right side, which he iudged to ••ssue from the vessells adioyning to his heart: this he esteem'd a treasure unvaluable, and in a speciall manner to be reserv'd for himself and his Successours. Such was the discourse of that Venerable Prelat, copied by the Historian his Auditour.

8. It may perhaps seem a wonder; why S. Ioseph would ordain that such a precious Treasure should be buried with his Body. For surely naturall Reason and the practise of all Ages doth dictate to us, that it is an argument of our affection and respect to a dead freind to be willing to reserve any thing of valew belonging to him, to esteem it because of such a relation, and for ren∣dring him In a sort always-present to us: especially when by speciall deserts we are obliged to be mindfull of him; and without our own great danger cannot neglect to commemorate his benefits: All which con∣siderations and many more have place in this example. So that to find fault with, and condemne the primitive Devotion in paying a respect and Veneration to the Relicks of Saints, and above all, of this Saint of Saints, is to renounce human reason, yea to range one's selfe in the society of Evill Spirits, which only abominated and durst not ap∣proach neare unto them. But why then did S. Ioseph take order that such most precious adorable Relicks should be buried with him, and hid from mankind?

9. The true reasons hereof may be, first because if in such times, before Christianity had been establish'd in this Island, they had been consign'd to any particular persons, either a loosing of profanation of them could scarce have been avoyded. Whereas a certainty that they were reserved in that place would be an occasion to stir up the Devotion of present and succeeding Chri∣stians to frequent it, and reap benefit by the vertue of them. And again S. Ioseph had no doubt the same design herein, that the Emperour Constantin afterwards express'd, as Eusebius informs us, who with great care made a collection of the Relicks of the Apo∣stles, which he richly adorned, and com∣manded they should be layd up in his Tombe,* 1.75 to the end that being dead he might be made par∣taker of the prayers which there in honour of the Apostles should be offred to God.

* 1.76XIV. CHAP.

1. S. Phagan 〈…〉〈…〉 to S. Ioseph 〈…〉〈…〉.

2. Such a succession 〈…〉〈…〉 Lucius: afterward the plate was 〈…〉〈…〉 and 〈…〉〈…〉.

3. The memory of S. Ioseph renew'd there in after ages.

1. WHen S. Ioseph was dead, the••e suc∣ceded in the prefecture of that holy place S. Phagan, who is sayd to have con∣••••••••ed there the space of thirty years. For 〈…〉〈…〉 did not end in Brit∣tany with S. Ioseph: On the contrary the 〈◊〉〈◊〉 Kings favouring, and the people applauding the piety and devotion of those primitive Saints, such a solitary contem∣plative life was in high esteem among them: so that after the decease of S. Ioseph and his companions, others succeeded both to the right of the possession bestowd on S. Ioseph, and the imitation of his manner of life.

••. Such a succession continued till the 〈…〉〈…〉: At which time a free and 〈…〉〈…〉 of the Gospell being 〈…〉〈…〉 couraged, it is 〈…〉〈…〉 of that 〈…〉〈…〉 by charity 〈◊〉〈◊〉 〈…〉〈…〉 and without 〈◊〉〈◊〉 〈…〉〈…〉 care of perfectionating their 〈…〉〈…〉 both their Devo∣tions and 〈◊〉〈◊〉 in converting and sa∣ving the soules of others. For about that time 〈◊〉〈◊〉 we find related in the life of S. Ioseph, that place was become a den of wild beasts, which was before the habitation of Saints.

••. Howbeit in succeeding ages, when there was no such necessity of so great a number of labourers in Gods vineyard, by reason of the extension and fruitfullnes of it▪ the Memory of S. Ioseph was renewd, and devout Christians with great fervour visited the Church dedicated to the honour of the most Blessed Virgin: Then their libe∣rality was plentifully enlarg'd to adorn that place, which they esteem'd the fountain and Originall of Christian Religion in Brittany, as we find it call'd in our Kings ancient Char∣ters.

Notes

• * 1.1

  Arnob. lib. 2. cont. Gent. Tertull. A∣pol.
• * 1.2

  Vsser. de Primord. Eccl. Britt. pag. 22.
• * 1.3

  A. D. 63.
• * 1.4

  Alph. Gar∣zias.
• * 1.5

  Vsser. ib pag. 25.
• * 1.6

  Vid. Harps∣feld. in saec. 1 cap. 2.
• * 1.7

  II. CHAP.
• * 1.8

  Godvvin in Convers. Brit.
• * 1.9

  Freculphus.
• * 1.10

  III. CH.
• * 1.11

  Alford, from Plorileg.
• * 1.12

  Pitsius de Scriptor. in Arvirago.
• * 1.13

  ••••venal Sat.
• * 1.14

  Pits. de Scri∣ptern. Aca∣dem. Oxon.
• * 1.15

  Plin. Nat. Hist. lib. 28.
• * 1.16

  IV. CHAP.
• * 1.17

  Cambden in Somerset.
• * 1.18

  V. CHAP.
• * 1.19

  Antiquit. Glaston. A. D. 430.
• * 1.20

  Voss. de Hist. lat. vid. M. Biblio••hec. 〈◊〉〈◊〉. 5. p. 3. sol. 793. vid. Cambden. Britan. in Glaston••. Somerset.
• * 1.21

  D. Fuller. Ob.
• * 1.22

  Sol.
• * 1.23

  VI. CHAP.
• * 1.24

  Antiquit. Glaston.
• * 1.25

  VII. CHAP
• * 1.26

  Antiquit. Br. God vvin in Catalog. Episcop. Ang. Vsserij Pri∣mord. Eccles. Britann.
• * 1.27

  ••p. Capgrav. in vita S. Iosephi.
• * 1.28

  D. Fuller.
• * 1.29

  VIII. CH.
• * 1.30

  Spelman Co••∣cil. Britan.
• * 1.31

  Ob.
• * 1.32

  Sol.
• * 1.33

  Ob.
• * 1.34

  Sol.
• * 1.35

  Aug. lib. de cura pro mart cap 18: Maxim. Tour. Homil. d. Martyr.
• * 1.36

  Ob.
• * 1.37

  Sol.
• * 1.38

  Abb.
• * 1.39

  Sol.
• * 1.40

  Caesar Au∣gusta.
• * 1.41

  IX. CHAP.
• * 1.42

  A. D. 73
• * 1.43

  Florileg. ad Anu. D. 73.
• * 1.44

  A. D. 73.
• * 1.45

  Bed. Hist. l. 1. cap. 1.
• * 1.46

  A. D. 75.
• * 1.47

  Cambden de Pictis.
• * 1.48

  X. CHAP.
• * 1.49

  G. 〈◊〉〈◊〉.
• * 1.50

  Vsser. Pri∣mord. Brit. f. 581.
• * 1.51

  Malmsb in Prolog. l. 3. Pontific.
• * 1.52

  A. D. 82.
• * 1.53

  Polychron lib. 4. cap. 9.
• * 1.54

  I••. Rossus VV••rvvic. ap. Vsser. f. 581.
• * 1.55

  Cambden in Ostadin.
• * 1.56

  Ingulph. Hi∣stor.
• * 1.57

  XI. CHAP.
• * 1.58

  A. D. 82.
• * 1.59

  Tacit histor. lib. 1.
• * 1.60

  Id in vita agris.
• * 1.61

  d. ibid.
• * 1.62

  XII. CH.
• * 1.63

  Martyrolog. Rom. 17. Mart.
• * 1.64

  Godvvin in ••atal. cap. 3.
• * 1.65

  M••r. 6.30.
• * 1.66

  Vsser de Pri∣mord. Eccl. Brit. fol. 29.
• * 1.67

  Ibid. f••l. ••72.
• * 1.68

  A. D. 1345. Vid. Vsser. Primord. Eccl. ••rit. p 29.
• * 1.69

  XIII. CH.
• * 1.70

  Vsser. Pri∣mord Eccl. Brit. p. 575.
• * 1.71

  Id. ib. p. 28.
• * 1.72

  Math. Pa∣ris. A. D. 1247.
• * 1.73

  Ib. in Addi∣tion. fol. 161.
• * 1.74

  L••. 22.44.
• * 1.75

  Euseb. in vit. Constan∣tin. l. 4 c. 60.
• * 1.76

  XIV. CH.