1.8. Of the auncient Religion vſed in this Iſland, from the comming of Samothes vnto the conuerſion of the ſame vn|to the faith of Chriſt. Cap. 8.

Of the auncient Religion vſed in this Iſland, from the comming of Samothes vnto the conuerſion of the ſame vn|to the faith of Chriſt. Cap. 8.

Compare 1587 edition: 1 IT is not to be doubted, but at the firſt and ſo long as the poſteritie of Iaphet onelye, reigned in this Iſlande, that the true know|ledge and forme of religion brought in by Sa|mothes, [...]amothes. was exerciſed among the Britains. And although peraduenture in proceſſe of time, either thorow curioſitie, or negligence (y^e onely corrupters of true pietie and godly|neſſe) it might a little decay, yet when it was at the woorſt, it farre excéeded the beſt of that which afterwarde came in with Albion, and his Chemminites, as maye be gathered by vewe of the ſuperſticious rites, which Cham and hys ſucceſſours dyd plant in other coun|tries, yet to be found in Authors.

Compare 1587 edition: 1 What other learning Magus the ſonne of Samothes taught after his fathers death whẽ he alſo came to the kingdome,Magus. beſide thys which concerned the true honoring of God, I can not eaſily ſaye, but that it ſhoulde bée naturall Philoſophie, and Aſtrology (wherby his diſciples, gathered a kinde of foreknow|ledge of thinges to come) the verye vſe of the worde Magus, among the Perſians doth yéeld no incerteine teſtimony.

Compare 1587 edition: 1 In lyke maner,Sarron. it ſhoulde ſéeme that Sar|ron ſonne vnto the ſayde Magus, diligentlye followed the ſteppes of hys father, & thereto opened Schooles of learning in ſundrie pla|ces, both among the Celtes and Britaines, whereby ſuch as were his Auditours, grewe to be called Sarronides, notwithſtanding,Samothei. Semnothei. that aſwell the Sarronides as the Magi, (otherwiſe called Maguſei) & Druiydes, were generally called Samothei, or Semmothei, of Samo|thies ſtil among the Grecians, as Ariſtotle in his de magia, doth confeſſe, and calling them Galles, hée addeth thereunto that they firſt brought the knowledge of Letters, and good learning vnto the Gréekes.

Compare 1587 edition: 1 Druiyus the ſonne of Sarron (as a ſcholler of his fathers owne teaching) ſéemed to be exquiſite in all thinges,Druiyus, that pertayned vnto the deuine or humaine knowledge: and ther|fore I may ſafely pronounce, that he excelled not onely in the ſkill of Philoſophie: and the Quadriuialles, but alſo in the true Theolo|gie, whereby the right ſeruice of God was kept & preſerued in puritie. He wrote more|ouer ſundry precepts, and rules of religious doctrine, which among the Celtes were re|ſerued very religiouſly, and had in great eſti|mation among ſuch as ſought vnto them.

Compare 1587 edition: 1 Howe and in what order this Prince left the ſtate of religiõ,Corrup|ters of re|ligion. I meane for thoſe publike orders in adminiſtration of particular rites and ceremonies, as yet I do not reade: how|beit this is moſt certayne that after he dyed, the purity of his doctrine began ſomewhat to decaye, for ſuch is the nature of man that it wil not ſuffer any good thing long to remaine as it is left, but (either by additiõ or ſubſtrac|tion of this or that, to or from the ſame) ſo to chop & chaunge withal frõ time to time, that there is nothing of more difficulty, for ſuch as doe come after thẽ, then to find out the pu|ritie of the originall and reſtore the ſame a|gaine vnto hir former perfection.

Compare 1587 edition: 1 In the beginning this Druiyus did preach vnto his bearers,Caeſar. that the ſoule of man is im|mortall, that God is omnipotent, mercyfull as a father in ſhewing fauor vnto the godly, and iuſt as an vpright Iudge, in puniſhing of the wicked. That the ſecrets of mans hart EEBO page image 16 are not vnknowen, and only knowen to him, and that as the worlde and all that is there|in had their beginning by him, at his owne will, ſo ſhall all things likewiſe haue an end, when he ſhal ſée his time. He taught them al|ſo howe to obſerue the courſes of y^e heauens,Strabo. li. 4. Socton. lib. ſucceſſ. Cicero di|uinat. 1. and motions of the planetes, to finde out the true quantities of the celeſtiall bodyes, and thereto the compaſſe of the earth, and hid|den natures of thinges contayned in the ſame. But alas this integritie continued not long among his ſucceſſours, for vnto the im|mortality of the ſoule, they added, that after death it went in to another bodye, the ſe|conde or ſuccedent, being alwayes, eyther more noble, or more vile than the former, as the partie deſerued by his merites, whyleſt he liued here on earth.Plinius. lib. 16. cap. vlti|mo. For ſaid they (of whõ Pythagoras alſo had, and taught this errour,) if the ſoule appertayned at y^e firſt to a king, & he in this eſtate did not leade his lyfe woor|thie of this calling, it ſhould after his deceaſe be ſhut vp in y^e bodie of a ſlaue, begger, cocke, Owle, Dogge, Ape, Horſe, Aſſe, Worme, or Monſter, there to remaine as in a place of purgation & puniſhmẽt, for a certaine periode of time. Beſide this, it ſhould peraduẽture ſu|ſtaine often tranſlation from one bodie vnto another, according to the quantitie and quali|tie of his dooinges here on earth, till it ſhould finally be purified, and reſtored againe to all other humaine bodie, wherein if it behaued it ſelfe more orderly then at the firſt: after the next death, it ſhoulde be preferred, eyther to the bodie of a king, or other great eſtate. And thus they made a perpetuall circulation, or reuolution of our ſoules, much like vnto the continuall motion of the heauens, which ne|uer ſtande ſtil, nor long yeeld one repreſenta|tiõ and figure. They brought in alſo the woor|ſhipping of many goddes, and their ſeuerall ſacrifices,Oke hono|red wher|on miſtle did grow, & ſo doe our ſorcerers e|uen to this day think|ing ſome ſpirits to deale a|bout the ſame for hidden tre|ſure. they honoured likewyſe the Oke, wheron the Miſtle groweth, and daily deui|ſed infinitie other toyes, (for errour is neuer aſſured of hir owne dooinges) wherof neyther Samothes, nor Sarron, Magus, nor Druiyus did leaue them any preſcription.

Compare 1587 edition: 1 Theſe things are partly touched by Cicero, Strabo, Plinie, Sotion, Laertius, Theophraſt, A|riſtotle, and partly alſo by Caeſar, and other authours of later time, who for the moſt part do cõfeſſe, y^t the chiefe ſchoole of the Druiydes was holden here in Britaine, whether the Druiydes alſo themſelues, that dwelt amõg the Galles, woulde often reſorte to come by the more ſkill, and ſure vnderſtanding of the miſteries of that doctrine.

Compare 1587 edition: 1 Eſtimati|on of the Druiy [...] or Dr [...] prieſt [...] Furthermore, in Britaine, and among the Galles, and to ſaye the truth, generally in all places where the Druiyſh religion was fre|quented, ſuch was theſtimatiõ of the Prieſtes of this profeſſion, that there was little or no|thing done without their ſkilfull aduiſe, no not in ciuill cauſes, pertayning to the regi|ment of the common wealth and countrey. They had the charge alſo of all ſacrifices, pu|blicke and priuate, they interpreted Oracles, preached of religion, and were neuer without great numbers of yoong men, that hearde thẽ with great diligence, as they taught, frõ time to time.

Compare 1587 edition: 1 Touching their perſons alſo,Immu [...]+ty of the clergy [...]+ter vnd [...] Idola [...] then vn|der the goſpell. they were ex|empt from all temporal ſeruices, impoſitiõs, tributes, and exerciſe of the warres, which immunitie cauſed the greater companies of Schollers to flocke vnto thẽ, from all places & learne their trades. Of theſe likewiſe, ſome remayned with them ſeuen, eyght, tenne, or twelue yeares, ſtill learning the ſecretes of thoſe vnwritten myſteries by heart, which were to be had amongſt them, and common|ly pronounced in verſes. And this policie, as I take it, they vſed onely to preſerue their religion from contempt, where into it might eaſye haue fallen, if any bookes thereof had happened into the hands of the commõ ſorte. It helped alſo not a little in y^e exerciſe of their memories, where vnto bookes are vtter ene|mies, inſomuch as he that was ſkillfull in the Druiyſh religion, would not let readily to re|hearſe many hundredes of verſes, and not to fayle in one tytle, in the whole proceſſe of this his laborious repetition. But as they dealt in this order for matters of their religiõ, ſo in ciuill affaires, hiſtorical Treatiſes, & ſetting downe of lawes, they vſed like order and let|ters almoſt with the Grecians, wherby it is eaſy to be ſéene, that they retayned this kinde of writing frõ Druiyus (the originall foun|der of their religion) and that this yland hath not béene voyde of letters and learned men, euen ſith it was firſt inhabited.

Compare 1587 edition: 1 After the death of Druiyus,Bardus. Bardus his ſonne, and fift king of the Celtes ſuccéeded not onely ouer the ſayde kingdome, but alſo in his fathers vertues, whereby if is very likely, that the winding and wrapping vp of the ſayde Religion, after the afore remem|bred ſorte into Verſe, was firſt deuyſed by hym, for he was an excellent Poet, and no leſſe indued with a ſingular ſkill in the prac|tiſe and ſpeculatiõ of Muſicke, of which twoo many ſuppoſe him to be the very author and beginner, although vniuſtly, ſith both Poetry & Song, was in vſe before the floude,Gene. 4. verſ. 21. as was alſo the Harpe and Pype, which Iubal in|uented and coulde neuer be performed with|out great ſkil in muſicke. But to procéede, as EEBO page image 8 the chiefe eſtimation of the Druiydes remai|ned in the ende among the Britons only, for their knowledge in religion, ſo dye the ſame of the Bardos for their excellẽt ſkill in muſike, and Heroicall kind of ſong, which at the firſt contayned only the high miſteries of their re|ligion. There was little difference alſo be|twéene them and the Druiydes, [...]he Bar| [...] dege| [...]rate. till they ſo farre degenerated from their firſt inſtitutiõ, that they became to be minſtrels at feaſtes, droncken meetings, and abhominable ſacri|fices of the Idols: where they ſang moſt com|monly no diuinitie as before, but the noble actes of valiaunt princes and fabulous nar|ratiõs, of the adulteries of the gods. Certes in my tyme this fonde vſage, and therto the very name of the Bardes, are not yet extin|guiſhed amõg the Britons of Wales, where they call their Poetes & Muſici [...]ns Barthes, as they doe alſo in Irelande. There is more|ouer an Iſlande appertinent to the region of Venedotia, wherinto the Bardes of old time vſed to reſorte, as out of the waye into a ſoli|tarie place, there to write and learne their ſonges by hearte, and meditate vppon ſuch matters, as belonged to their practiſes. And of theſe Lucane in his firſt booke writeth thus, among other the like ſayinges well towarde the latter ende alſo ſaying.

Compare 1587 edition: 1

[...]cane. [...]. 1.Vos quo qui fortes animas, bello peremptat

Laudibus in longum vates dimittitis euum.

Plurima ſecuri fudiſtis carmina Bardi.

Et vos barbaricos ritus, morem ſiniſtrum

Sacrorum Druiydae, poſitis re pistis ab armis.

Solis noſſe Deos, & coeli numina vobis,

Aut ſolis neſcire datum: nemora alta remotis

Incolitis lucis. Vobis authoribus, vmbrae

Non tacit as erebi ſedes, ditiſ profundi

Pallida regna petunt, regit idem ſpiritus artus

Orbe alio. Longae, canitis ſi cognita, vitae

Mors media eſt certe populi, quos deſpicit arctos,

Foelices errore ſuo, quos ille timorum

Maximus haud vrget leti metus: inde ruendi

In ferrum mens prona viris, animae capaces

Mortis & ignuum eſt redituirae parcere vitae.

Compare 1587 edition: 1 Thus we ſee as in a glaſſe the ſtate of re|ligion, for a tyme after the firſt inhabita|cion of this Iſlande, but howe long it conti|nued in ſuch ſoundneſſe, as the originall au|thors left it, in good ſooth I cã not ſay, yet this is moſt certaine, that after a time when Al|bion arriued here, the religion earſt imbra|ced, fell into great decaye, for wheras Iaphet and Samothes with their childrẽ taught no|thing elſe then ſuch doctrine as they had lear|ned of Noah: ſo Cham the great grandfather of this our Albion, and his diſciples vtterly renouncing to followe their ſteps, gaue their mindes wholly to ſeduce, and leade their hea|rers hedlong vnto all error. Wherby his po|ſteritie not only corrupted this our Iſlande, with moſt filthie trades and practiſes, but alſo all mankinde, generally where they be|came with vicious life, and moſt vngodly be|hauiour.

Compare 1587 edition: 1 For from Cham and his ſucceſſours, pro|céeded at the firſt all ſorcery, witchcraft,what doc|trine Chã and his diſciples taught. and the execution of vnlawfull luſt, without re|ſpect of Sexe, age, conſanguinitie, or kinde: as braunches from an odious & abhominable roote, or ſtreames deriued from moſt filthye and ſtinking puddles. Howbeit, and notwith|ſtanding all theſe his manifolde lewdneſſes, ſuch was the folly of his Egiptians (where he firſt reigned and taught) that whileſt he ly|ned they alone had him in great eſtimation, (whereas other Nations contemned and ab|horred him for his wickedneſſe,Cheme|ſenua. Chemmyn. Chã made a god. calling hym Chemeſenua, that is, the impudent, infamous and wicked Cham) and not onely builded a Citie vnto him which they called Chem Min, but alſo after his deth reputed him for a god, calling the higheſt of the ſeuen Planets after his name, as they dyd the next beneath it af|ter Oſyris hys ſonne, whome they likewiſe honored vnder the name of Iupiter.

Compare 1587 edition: 1 Certes it was a cuſtome in Egypt of olde time,Tranſla|tiõ of mor|tall men, men into heauẽ how it began. & generally in vſe, (whẽ any of their fa|mous worthy Princes dyed) to aſcrybe ſome forme or other of the ſtarres vnto his perſõ, to thend his name might neuer weare out of memory. And this they called their tranſlati|on in heauen, ſo that he which had any ſtarres or forme of ſtarres, dedicated vnto him, was properlye ſayde to haue place amonge the goddes. A toye much lyke to the Catalogue of Romiſhe ſaintes, (although the one was written in the celeſtiall orbes, the other in ſheepe ſkinnes, and verye brickle paper) but yet ſo eſteemed that euery Prince woulde oft hazard & attempt the vttermoſt aduentures, thereby to winne ſuch fame in his life, that after his death, he myght by merit haue ſuch place in heauen, among the ſhining ſtarres.

Compare 1587 edition: 1 Thus wée ſée how Idolatry and honoring of the ſtarres was bredde and hatched at the firſt, which in proceſſe of tyme came alſo into Britaine, as dyd the names of Saturne, & Iupiter &c. as ſhall appeare hereafter. And here ſith I haue already ſomewhat digreſſed from my matter. I will go a little furder, & ſhewe forth the originall vſe of the worde Sa|turne, Iupiter, Hercules, &c. whereby your Ho|nor ſhall ſée yet more into the errours of the Gentiles, and not onely that, but one poynt alſo, of the roote of all the confuſion, that is to be found among the auncient hiſtories.

Compare 1587 edition: 1 EEBO page image 17It was generallye vſed for a fewe yeres after the particion of the yearth,Which were pro|perly cal|led, Satur|ni. Ioues, Iunones, and Her|cules. (which was made by Noah, in the 133. yere after floude,) that the beginners of ſuch kingdomes as were then erected ſhoulde be called Saturni. Hereby then it came to paſſe that Nimbrote was the Saturne of Babylon: Cham of Ae|gypt: and ſo forth other of other places.

Compare 1587 edition: 1 Their eldeſt Sonnes alſo that ſuccéeded them, were called Ioues, & their nephewes or ſonnes ſonnes, that reigned in y^e thirde place Hercules, by which meanes it followed that e|uery kingdome had a Saturne, Iupiter & Her|cules of hir owne, and not from anye other.

Compare 1587 edition: 1 In lyke ſort they had ſuch another order a|mong their daughters, whom they marryed as yet commonlye vnto their brethren (God himſelfe permitting the ſame vnto them for a time) as before the floude, to the ende the earth might be thorowly repleniſhed, and the ſooner furniſhed with inhabitantes, in euery part therof. Iſis, Io and Iuno all one. The ſiſter therefore & wife of e|uery Saturne was called Rhea, but of Iupiter, Iuno, Iſis, or Io. Beyonde theſe alſo there was no latter Harolde that woulde indeuour to deriue the petigrée of any Prince, or Po|tentate, but ſuppoſed his duety to be ſuffici|ently perfourmed, when he had brought it orderly vnto ſome Saturne or other, whereat he might ceaſe, and ſhut vp all his traueile. They had likewiſe this opinion grounded a|mongeſt them, that Heauen an Earth were onelye parentes vnto Saturne and Rhea, not knowing out of doubt, what they themſelues did meane, ſith theſe donominations, Heauen, Ogyges, Caelum. Ogyges. Sol. Paterdeo|rum. Tydea. Veſta. Terra. Luna. Aretia. Deorum mater. the Sunne, Pater Deorum, & ſuch like, were onely aſcribed vnto Noah: as Terra, (the Yearth) Veſta Aretia, the Moone, Mater deorum and other the lyke were vnto Tydea his wife, ſo that hereby we ſée, how Saturne is reputed in euery Nation for theyr oldeſt god, or firſt Prince, Iupiter for the next, and Hercules for the thirde: & therefore ſith theſe names were diſperſed in the beginning ouer all, it is no marueyle that there is ſuch confuſion in aun|cient hiſtories, and the dooings of one of them ſo mixed with another, that it is now impoſſi|ble to diſtinguiſh them in ſunder. Thys haue I ſpoken, to the ende that all men maye ſée what gods the Paganes honored, and there|by what religion the poſterity of Cham, did bring euer into Britaine. For vntill their cõ|ming, it is not likely that any groſſe Idola|try or ſuperſticion, did enter in among vs, as deifying of mortall men, honoring of the Starres, and erectiõ of huge Images, beſide ſorcery, witchcraft, and ſuch lyke, whereof the Chemminites are worthilye called the Autors. Neyther were theſe errors any thing amended, by the cõming in of Brute,F [...] wh [...] Br [...] lear [...] relig [...] who no doubt added ſuch deuiſes vnto y^e ſame, as he and his company had learned before in Gre|cia, from whence alſo he brought, Helenus, the ſonne of Priamus, a man of excéeding age, and made him his Prieſt and biſhop, thorow|out the newe conqueſt, that he had achieued in Britaine.

Compare 1587 edition: 1 After Brute, Idolatry and ſuperſticiõ ſtill increaſed more & more among vs, inſomuch that beſide the Druiyſh and Bardike ceremo|nies, and thoſe alſo that came in with Albion and Brute: our countrymen eyther brought hither frõ abroad, or daily inuented at home, new religion, and rites, whereby it came to paſſe that in the ſtead of the only & immortal God (of whome Samothes and his poſteritie dyd preache in times paſt) now they honou|red the ſayde Samothes himſelfe vnder the name of Dis: likewiſe Saturne, Iupiter, Mars, Dis [...]moth [...] made [...] God. Minerua, Mercurie, Apollo, Diana, and diuers other. In lieu moreouer of ſhéepe and oxen, they offred mankind alſo vnto ſome of them, killing their offendours, pryſoners, & oft ſuch ſtraungers as came from farre vnto them, by ſhutting vp great numbers of them togi|ther in huge Images, made of wicker, or o|ther matter: and then ſetting all on fire togi|ther, they not onely conſumed the miſerable creatures to aſhes, but alſo reputed it to be the moſt acceptable ſacrifice that coulde be made vnto their Idols. Huge tẽples in like ſorte were builded vnto them, ſo that in the time of Lucius, when the light of ſaluatiõ be|gan ſtrongly to ſhine in Britaine, thorowe the preaching of the Goſpell,Ptol. l [...] cenſis. the chriſtians diſcouered 25. Flamines or Idole churches, beſide thrée Arche Flamines, whoſe Prieſts were then as our Archebiſhops are nowe, in that they had ſuperiour charge of all the reſt, who were reputed as inferiours, and ſub|iect to their iuriſdiction in caſes of religion, and ſuperſticious ceremonies.

Compare 1587 edition: 1 Hitherto you haue heard of the time, wher|in Idolatrie reigned and blinded the heartes of ſuch as dwelled in this Iſlande.Theod [...] Sophro [...]+us. Nowe let vs ſée the ſucceſſe of the Goſpell, after the death and paſſion of Ieſus Chriſt our Sa|uiour. And euen here will I beginne with an Allegation of Theodorete, wherevpon ſome repoſe great aſſurance (conceyuing yet more hope therein by the wordes of Sophronius) that Paule the Apoſtle ſhoulde preache the worde of ſaluatiõ here, after his deliuerie out of captiuitie, which fell as I doe reade in the 57. of Chriſt. But ſith I cãnot verifie y^e ſame by the wordes of Theodorete, to be ſpoken more of Paule then Peter, or the reaſt, I will paſſe ouer this coniecture, and deale with o|ther EEBO page image 9 things, wherof we haue more certeinty.

Compare 1587 edition: 1 That one Ioſephus preached here in En|glande, [...]ephus. in the time of the Apoſtles, his ſepul|chre yet in Aualon, nowe called Gleſſenburg or Glaſtenbury, and Epitaphaffixed there|vnto is proofe ſufficient. Howbeit ſith theſe things are not of cõpetent force to perſwade all men, I wil adde in few, what I haue read elſewere of his arriual here. Firſt of al ther|fore you ſhall note that he came ouer into Britaine, about the 64. after Chriſt, when the perſecution began vnder Nero, [...]illip. [...]eculphus [...]. 2. lib. 2. p. 4. [...]nnius. [...]cepho| [...] lib. 2. p. 40. at which time Phillip and diuers of the godly being in Fraunce (whether he came with other chri|ſtians, after they had ſowed the word of God in Scythia, by y^e ſpace of nyne yares) ſeuered themſelues in ſunder to make the better ſhift for their owne ſafegarde, and yet not other|wyſe then that by their flight, the Goſpell myght haue furtheraunce. Hereby then it came to paſſe, that the ſayde Phillip vpõ good deliberation dyd ſende Ioſephus ouer, & with him Simon Zelotes to preach vnto the Bri|tons, and miniſter the Sacramentes there according to the rites of the Churches of A|ſia and Gréece, from whence they came not long before vnto the country of the Galles. And this is the effect in a litle rowme, of that which I haue reade at large in ſundrye wri|ters, although it may well be gathered that diuers Britains were conuerted to the fayth before this ſixetiefoure of Chriſt. Howbeit wheras ſome write that they lyued, & dwel|led in Britaine, it can not as yet take anye abſolute holde in my iudgement, but rather that they were Baptized and remayned, ey|ther in Rome, or elſewhere. And of this ſorte I ſuppoſe Claudia Ruffina the wyfe of Pu|dens to be one, [...]audia [...]ffina [...] [...]aye. who was a Brittiſh Lady in déede, and not only excellent in the Gréeke & Latine tongues, but alſo with hir huſbande highly commended by S. Paule, as one hauing had conuerſation and conference with them at Rome,Tim. 4. from whence he dyd write hys ſe|conde Epiſtle vnto Timothy. Of this Lady moreouer Martial ſpeaketh in reioyſing that his Poeſies were read alſo in Britaine, and onely by hir meanes, who vſed to cull out the fineſt of his Epigrammes and ſende them to hir friends for tokens, ſaying, after this ma|ner as himſelfe doth ſet it downe.

Compare 1587 edition: 1 Dicitur & noſtros cantare Britannia verſus.

Compare 1587 edition: 1 Furthermore making mentiõ of hir, and hir iſſue he addeth theſe wordes. [...] 11. Epig.

Compare 1587 edition: 1

Claudia ceruleis cum ſit Rufina Britannis

Edita, our Latiae pectora plaebis habet,

Quale decus formae: Romanam credere matres

Italides poſſunt, Atthides eſſe ſuam.

Dij bene, quod ſancto peperit faecunda marito,

Quot ſperat, generos, quot a puella Nurus

Sic place at ſuperis, vt coniuge gaude at vno,

Et ſemper natis gaudeat illa tribus.

Compare 1587 edition: 1 The names of hir thrée children were Pudon|tiana, Praxedes, and Nouatus, who after the deth of Pudons their father (which befell him in Cappadocia,) dwelled with their mother in Vmbria, where they ceaſed not from time to time to miniſter vnto the Saincts. But to leaue this impertinẽt diſcourſe, and procéede. with my purpſe.

Compare 1587 edition: 1 I find in the Chronicles of Burton (vnder the yeare of grace 141. and time of Hadriane themperour) that nine Schollers or Clarkes of Grantha or Granta, nowe Cambridge, were Baptized in Britaine, & became Prea|chers of the Goſpell there, but whether Tau|rinus Biſhop, or Elder ouer the congregatiõ at Yorke (who as Vincentius ſayth,Lib. 10. cap. 17. Taurinus. was exe|cuted about this time for his fayth) were one of thẽ or not, as yet I doe not certeinly finde. Diuers other alſo inbraced the religion of Chriſt very zealouſly. Howbeit all this not|withſtanding, the glad tidings of the Goſpel had neuer frée & open paſſage here, vntill the time of Lucius, in which the very enemies of the worde, became the apparant meanes (cõ|trarie to their owne mindes) to haue it ſet forth amongſt vs. For when Antoninus the emperour had giuen out a decrée, that the Druiyſh religion ſhoulde euery where he a|boliſhed,This is cõ+trarie to y^e common talk of our Atheiſtes who ſay let vs liue here in welth, cre|dite & au|thoritie v|pon earth, & let Go take heauẽ and his re|ligion to himſlfe to do withall what he liſteth. Lucius the king (whoſe ſyrname is nowe periſhed) tooke aduiſe of his counſell what was beſt to be done, & wrought in this behalfe [...] And this dyd Lucius bycauſe he thought it impoſſible for man to lyue long without any religion at all. Finally finding his nobility and ſubiects vtter enemies to the Romaine deuotion (for y^t they made ſo many gods as themſelues liſted & ſome to haue the regiment euen of their dyrt and dung) & ther|vnto being pricked forwards by ſuch chriſti|ans, as were conuerſant about him, to chuſe the ſeruice of the true God, that liueth for e|uer, rather then the ſlauiſh ſeruitude of any pagane Idole: he fully reſolued with himſelf in the ende, to receyue & imbrace the Goſpel. He ſent alſo two of his learned chriſtians and greateſt Philoſophers to Rome, vnto Eleu|therus then Biſhop there in the 177. of Chriſt not to promiſe any ſubiectiõ to his ſie, Lucius ope|neth his eares to good coun|ſell, as one deſirous to ſerue God & not pre|ferre the worlde. which then was not required, but to ſaie with ſuch as were pricked in minde, Actes 2. verſ. 37. Quid faciemus viri fratres, I meane that they were ſent to be perfectly inſtructed, and with farder commiſſion, to make earneſt requeſt vnto hym and the congregation there, that a competent number of Preachers might be ſent ouer from thence, by whoſe diligent ad|uiſe EEBO page image 18 and trauayle, the foundation of the Goſ|pell might ſurely be layde ouer all his king|dome, according to his minde.

Compare 1587 edition: 1 The pur|poſe of Lu|cius opened vnto y^e cõ|gregation at Rome by Eleu|therus. When Eleutherus vnderſtoode theſe things, he reioyced not a litle, for the great goodneſſe which the Lord had ſhewed vpõ this our Iſle & countrie. Afterwardes calling the brethren togither, they agréed to ordayne, euen thoſe two for Byſhoppes, whome Lucius as you haue heard, had directed ouer vnto them. Fi|nally making generall prayer vnto God and earneſt ſupplication for the good ſucceſſe of theſe men, they ſent them home agayne, with no ſmall charge, that they ſhould be di|ligent in their function, and carefull ouer the flocke committed to their cuſtody.

Compare 1587 edition: 1 The firſt of theſe was called Eluanus a man borne in the Iſle of Aualon, and brought vp there vnder thoſe godly Paſtours and their Diſciples, whom Phillip ſent ouer at the firſt for the conuerſion of the Brytons. The other hight Medguinus, and was thereto ſurnamed Belga, bycauſe he was of y^e towne of Welles, which then was called Belga. This man was trayned vp alſo in one ſchoole with Eluanus, both of them being ornaments to their hory ages, and men of ſuch grauititie and godli|neſſe, that Eleutherus ſuppoſed none more worthy to ſupport this charge, then they: af|ter whoſe comming home alſo, it was not long ere Lucius and all his houſholde with di|uers of the nobility were Baptized;A zealous prince ma|keth feruẽt ſubiects. beſide in|finity numbers of the common people, which daily reſorted vnto them and voluntarily re|nounced all their Idolatry and Paganiſme.

Compare 1587 edition: 1 In the meane time Eleutherus hearing of the ſucceſſe of theſe learned Doctours & ſup|poſing with himſelf that they two only could not ſuffice to ſupporte ſo great a burden as ſhoulde concerne the conuerſion of the whole Iſlande.Faganus. Dinauus. Aaron. He directed ouer vnto them in the yeare inſuing Faganus, Dinaw (or Dinauus,) Aaron and diuers other godly Preachers, as fellow labourers to trauayle wyth them in the Vineyarde of the Lord.Radulphus de la noir alias. Niger Theſe men ther|fore after their comming hyther, conſulted wyth the other, and forthwith they wholly conſented to make a diuiſion of thys Iſlande amongſt themſelues,3. Chiefe Biſhops in Britain appoynting what per|cel eche Preacher ſhold take, y^e with the more profits and eaſe of the people, and ſomewhat leſſe traueyle for themſelues:Theonus. Theodoſius the Doctrine of the Goſpell might be preached and receaued In this diſtribution alſo, they ordayned that there ſhould be one congregation at London, where they placed Theonus as chiefe Elder and Byſhop,London. yorke. Caerlheon for that preſent time. Another at Yorke whether they appoynted Theodo|ſius. And the thirde at Caerlheon vpon the ry|uer Vſke, (which thrée cities had before time béene Archeflamines) to the end that the coũ|tries rounde about might haue indifferent acceſſe vnto thoſe places, and therewith all vnderſtande for certeintie, whether to reſort for reſolution, if after their conuerſion they ſhoulde happen to doubt of any thing.

Compare 1587 edition: 1 Thus became Britaine the firſt Prouince,Britain [...] firſt Pr [...]+uince th [...] receyue [...] Goſpell general [...] that generally receyued the faith, and where the Goſpell was fréely preached without in|hibition of hir prince. Howbeit although that Lucius and hys princes and great numbers of his people imbraced the word with gréedi|neſſe, yet was not y^e ſucceſſe therof, eyther ſo vniuerſal, that all men beléeued at the firſt: y^e ſecurity ſo great, as that no perſecution was to be feared from the Romaine empyre after his deceaſe: or the procéeding of the king ſo ſeuere, as y^t he inforced any man by publicke authoritie to forſake and relinquiſh his Pa|ganiſme: but only this fréedom was enioyed, that who ſo woulde become a chriſtian in his time, might without feare of his lawes pro|feſſe the Goſpel, in whoſe teſtimonie, if néede had béene, I doubt not to affirme, but that he woulde haue ſhed alſo his bloude, as dyd his Nece Emerita, Emerita néece [...] Lucius. who beyng conſtant aboue the common ſort of women, refuſed not after his deceaſe by fire, to yéelde hir ſelfe to death as a ſwéete ſmelling ſacrifice in the noſtrels of the Lorde, beyonde the ſea in Fraunce.

Compare 1587 edition: 1 The fayth of Chriſt being thus planted in this Iſlande in the 177. Lucius [...]+deth [...] to Rome after Chriſt and Fa|ganus and Dinaw with the reſt ſent ouer frõ Rome, in the 178. as you haue heard: it came to paſſe in the thirde yeare of the Goſpell re|ceyued, that Lucius did ſende agayne to Eleu|therus the Byſhop, requiring that he might haue ſome briefe Epitome of the order of diſ|cipline then vſed in the Churche. For he well conſidered that as it auayleth little to plant a coſtly Vineyarde, except it afterwarde be cheriſhed, kept in good order, and ſuch things as annoy, daily remooued from the ſame: ſo after Baptiſme and entraunce into religion, it profiteth little to beare the name of chri|ſtians, except we doe walke continually in the ſpirite,Ro. 8. [...] & haue ſuch things as offende ap|parantly, corrected by ſeuere diſcipline. For otherwiſe it will come to paſſe, y^t the wéedes of vice, and vicious liuing, will ſo quickly abounde in vs that they will in the ende choke vp the good ſéede ſowen in our mindes, & ey|ther inforce vs to returne vnto our former wickedneſſe with déeper ſecurity then before, or elſe to become méere Atheiſtes, which is a great deale woorſe.

Compare 1587 edition: 1 For this cauſe therefore dyd Lucius ſende to Rome, the ſeconde tyme for a copie of ſuch EEBO page image 10 politicke orders as were then vſed there, in their regiment of the Church.The wiſe|dome of Eleutherus But Eleuthe|rus conſidering w^t himſelfe, how that al nati|ons are not of like condition, & therfore thoſe conſtitutions that are beneficiall to one, may now and then be preiudiciall to another: and ſéeing alſo that beſide the worde no rites and orders can long continue, or be ſo perfect in all points, but that as time ſerueth, they wil requyre alteration: He thought it beſt not to lay any more vpon the neckes of the newe conuerts of Britaine as yet, then chriſt & his Apoſtles had already ſet downe vnto al men. In returning therefore his meſſengers, he ſent letters by them vnto Lucius and hys no|bilitie, dated in the Conſulſhips of Commo|dus and Veſpronius, wherein he tolde them that Chriſt had left ſufficient order in y^e ſcrip|tures for the gouernement of his Church al|ready in his worde, and not for that only, but alſo for the regimẽt of his whole kingdome, if he woulde ſubmit himſelfe, to yéelde & fol|low that rule. The Epiſtle it ſelfe is partly extaunt, and partly periſhed, yet ſuch as it is, and as I haue faithfullye tranſlated it out of ſundry copies, I doe deliuer it euen here, to the ende I will not defraude the reader of a|nye thing that may turne to his commoditie, in the hyſtorie of our nation.Epiſtle of Eleutherus vnto Lu|cius.

Compare 1587 edition: 1 You requyre of vs the Romaine ordinãces and therto the ſtatutes of the Emperours to

be ſent ouer vnto you, and which you deſire to practiſe and put in vre within your realme and kingdome. The Romaine lawes & thoſe of Emperours we may eftſoones reprooue, but thoſe of God, can neuer be founde fault withall. You haue receyued of late thorowe Gods mercy in the realme of Britaine the law and fayth of Chriſt,

you haue with you both volumes of the Scriptures: out of them therefore by Gods grace and the Counſel of your realme take you a law, and by that law thorowe Gods ſufferaunce rule your king|dome, for you are Gods Vicar in your owne realme,Pſal. 24. as the royall Prophete ſayth. The earth is the Lords, and all that is therin, the cõpaſſe of the world, & they that dwell there|in. Agayne thou haſt loued truth and hated iniquitie,Pſal. 45. wherfore God, euen thy God hath anoynted thée with oyle of gladneſſe aboue thy fellowes. And agayne, according to the ſaying of the ſame Prophete. Oh God giue thy iudgement vnto the king,Pſal. 71. and [...] iuſtice vnto the kings ſonne. The kings ſonnes are the chriſtian people and flocke of the realme, which are vnder your gouernance, and liue, & continue in peace within your kingdome. * The Goſpell ſaith, as the Henne gathereth hir chickens vnder hir winges, ſo doth the king hys people. Such as dwell in the king|dome of Britaine are yours, whom if they be deuided you ought to gather vnto a p [...]e and peace, to call them to the fayth and lawe of Chriſt, and to hys ſacred Church: to che [...]|riſh and mainteyne, to rule alſo and gouerne them, defending eache of them from ſuch as woulde doe them wrong, and kéeping them from the malice of ſuch as be their enemies. * Wo vnto the natiõ whoſe king is a childe, & whoſe princes ryſe vp earely to banket & féede, which is ſpoken not of a prince, that is within age, but of a prince that is become a childe, thorowe folly, ſinne and vnſtedfaſt|neſſe, of whome the Prophete ſaith, the bloud|thyrſty and deceitful men ſhall not lyue forth halfe their dayes.Pſal. 55. By feeding alſo I vnder|ſtande glouttonie, by glouttonie, luſt, and by luſt all wickedneſſe, and ſinne, according to the ſaying of Salomon the king. Wyſedome entreth not into a wicked mind, nor dwelleth wyth a man that is ſubiect vnto ſinne. A king hath hys name of ruling, and not of the poſ|ſeſſion of his realme, you ſhalbe a king why|leſt you rule well, but if you doe otherwyſe, the name of a king ſhall not remayne wyth you, but you ſhal vtterly, forgo it, which God forbid. The Almyghty God graunt you ſo to rule the kingdome of Britaine, that you may reigne with hym for euer, whoſe Vicare (or Vicegerent) you are within your aforeſayd kingdome. Who with the ſonne and the holy Ghoſt. &c.

Compare 1587 edition: 1 Hitherto out of the Epiſtle that Eleutherus, ſent vnto Lucius, whereby many prety obſer|uations are to be collected, if time and place, would ſerue to ſtande thereon.

Compare 1587 edition: 1 After theſe dayes, alſo the number of ſuch as were ordeined to ſaluation, increaſed day|ly more and more, wherby as in other places of the worlde, the worde of God had good ſucceſſe in Brytaine, in time of peace, and in heate of perſecutiõ, there were no ſmal num|ber of Martyrs that ſuffered for the ſame, of which Albane, Amphibalus, Iulius and Aaron, Albane. Amphiba|lus. Iulius. Aaron. are reputed to be the chiefe, becauſe of theyr Noble parentage.

Compare 1587 edition: 1 There are which affirme our Lucius to re|nounce hys kingdome, and afterwarde be|come a Biſhop and Preacher of the Goſpell: but to thend theſe that holde his opinion may once vnderſtande the botome of their er [...]ors. I wyll ſet downe the matter at large where|by they may ſée (if they liſt to looke) how farre they haue bene deceiued.

Compare 1587 edition: 1 I finde that Chlorus had by Helena thrée ſonnes, Chlorus had thrée ſonnes, and a daughter by Helena. (beſide one daughter called Emerita) of which the name of the firſt is periſhed, the ſeconde was called Lucion, and the thyrde EEBO page image 19 Conſtantine, that afterwarde was Emperour of Rome, by the election of the Soldiers. Now it happened that Lucion by meanes of a quar|rell, that grew betwéene him & his Elder bro|ther did kil his ſaid brother, eyther by a fray, or by ſome other meanes, wherupon his fa|ther exiled him out of Briton, & apointed him from thencefoorth to remayne in Fraunce. Lucion (or as ſome cal him alſo Lucius) being thus brought into worldly ſorrowe, had now good leiſure to meditate vpõ Heauen, who be fore in his proſperity peraduẽture, had neuer regard of hell. Lucion be|commeth a chriſtien. Finally he fel ſo far into y^e cõſi|deratiõ of his eſtate, y^t at the laſt he renounced his Paganiſme, and firſt became a chriſtian, then an Elder, and laſt of all a Byſhop in the Church of Chriſt. Lucion a Biſhop. He erected alſo, a place of prayer wherin to ſerue the liuing God, which after ſundrye alterations, came in proceſſe of tyme, to be an Abbay, and is ſtill called euen to our time after Lucion or Lucius: the firſt founder thereof, and the originall beginner of anye ſuch houſe in thoſe partes.

Compare 1587 edition: 1 In this alſo he & diuers other of hys friends, continued their times, in great contemplati|on and prayer, and from hence were tran|ſlated as occaſion ſerued, vnto ſondrye eccle|ſiaſticall promotiõs in the time of Conſtatine his brother, ſo that euen by this ſhort narrati|on it is now eaſy to ſée that Lucius the kyng and Lucion the ſonne of Chlorus, were diſtinct perſons.Hermãnus. Schedeli. Herevnto Hermãnus Schedeli. ad|deth alſo howe he went into Rhetia, and nere vnto the citie Auguſta, cõuerted the Cu [...]ienſes, vnto y^e fayth of Chriſt, & there likewiſe lyeth buryed in the ſame towne, where his feaſt is holden vpon the thirde daye of December, as may redily be confirmed. That Schedelius erreth not herin alſo; the aunciẽt monumẽts of the ſaide Abbaye, whereof he was the ori|ginall beginner, as I ſayde, doe yeelde ſuffi|cient teſtimonye,Feſtum Lu|cionis. beſide an Himne made in his commendation, intituled Gaude lucio|nũ &c. Iohn Bou|chet. But for more of this you may reſort vnto Bouchet, in his firſt booke, & fift chapter of the Annales of Aquiteine, who maketh the king of Britaine Grandfather to this Luciõ. The ſaid Schedelius in like ſort ſetteth down, that his Siſter was Martyred in Trineca|ſtell, nere vnto the place where the ſayde Lu|cion dwelled, wherby it appeareth in lyke ſorte, Emerita martyred in Rhetia. that ſhe was not ſiſter to Lucius kyng of Briteine, of which prince Alexander Nec|cham in his moſt excellent treatiſe de ſapien|cie Diuina ſetteth downe this Diſtichon.

Compare 1587 edition: 1

Prima Britannorum fidei lux lucius eſſe

Fertur, qui rexit Moenia Brute tua.

Compare 1587 edition: 1 But as eche Riuer the farder it runneth from the heade, the more it is increaſed, by ſmall riuelettes, and corrupted with filthie puddles, and ſtinking gutters, that diſcend into the ſame: ſo the puritye of the Goſpell, preached here in Briteine,

Hereſye, [...] Monaſtica [...] life brogh into B [...]+taine at one tine by Pella|gius.

Bangor.

in proceſſe of time became firſt of all to be corrupted with a new order of religion, and moſt excerable hereſy, both of them being firſt brought in at once, by Pelagius, of Wales, who hauing trauailed thorow Fraunce, Italy, Egypt, Syria, and the Eaſterlye regyons of the worlde: was there at the laſt made an Elder or Biſhop, by ſome of the Monkes, vnto whoſe profeſſion he had not long before addicted himſelfe. Final|ly returning home againe, he dyd not onely erect an houſe of his owne order, at Bangor in Wales, upon the riuer Dée, but alſo ſow|ed the peſtiferus ſéede of his hereticall pra|uities, ouer all this Iſland, whereby he ſedu|ced great numbers of the Brytons, teaching them to preferre their owne merites, before y^e frée mercy of God, in Ieſus Chriſt his ſon.

Compare 1587 edition: 1 Thus we ſée how newe deuiſes or orders of religion, and hereſie came in together. I coulde ſhew alſo what Cometes, and ſtrange ſignes appeared in Brytayne, much about the ſame time, the like of which with dyuers other, haue béene perceiued alſo from time to time, ſithence the death of Pelagius at the en|trance of any newe kinde of religion into this Ile of Brytaine. But I paſſe them ouer, on|ly for that I woulde not ſeeme in my tracta|tion of Antiquities, to trouble my reader with the rehearſall of any newe inconueniences.

Compare 1587 edition: 1 2 To procéede therefore with my purpoſe af|ter theſe, there followed in lyke ſort, ſundrye other kindes of monaſticall life,Anacho|rites. Heremites Ciryllines. Benedicti|nes. as Anacho|rites, (or Ancres) Heremites, Cyrillines & Be|nedictines, a [...]beit, that onely the heremiticall profeſſion was allowed of in Bryteine, vntill the comming of Benedict Biſcop, who erec|ted the firſt houſe of Benedictines, that euer was hearde of in this Ile. They alſo bare his name, and were ſo well liked of all men, y^t there were few or no blacke monks in this Ile, but of his order.Monkes and Here|mites [...] allowed [...] in Bri+taine. The num+ber of reli|gious ho [...]+ſes in En|gland [...] [...] their diſ [...]+lution. So faſt alſo did theſe hu|maine deuiſes proſper after his time, that at their ſuppreſſion in England & Wales only, there were founde 440. religious houſes at the leaſt, wherevnto if you adde of thoſe few y^t are yet ſtanding in Scotland, you ſhal ſone ſée what nũbers of theſe dennes of ſpirituall robbers were mainteined here in Brytaine. As touching Pelagius the firſt Heretike that euer was bredde in this Iſle (notably know|en) and parent of Monachiſme, it is certaine, that before his corruption and fall, he was ta|ken for a man of ſinguler learning, déepe iudgement, and ſuch a one, as vppon whome for his great gift in teaching and ſtrictneſſe EEBO page image 11 of lyfe, no ſmall parte of the hope & expectati|on of the people did depend But what in wiſ|dome of the fleſh, without the feare and true knowledge of God, and what is learning ex|cept it be handemaide to verifye and ſounde iudgement. Wherfore euen of this man, wée maye ſee it verify [...] that one Roger Bak [...] pronounced long after.Roger Bacon his [...]aying of y^e preachers of his time who were y^e beſt law|yers & the worſt Di|uines. Of the corruption of his time, when all things were meaſured by witte and worldlye po [...]licye, rather then by the ſcriptures or Gu [...]dans of the ſpirit. Bet|ter it is ſaith hée, to heare a rude and ſimple I de [...]e preach the truth, without apparauns of ſkill & learned [...]loquen [...]e, then a profe [...] Clearke to ſet forth [...]or, with great ſhewe of learning, & boaſt of filed vtterance. Theſe follies of Pelagius, were blaſed abroade about the 400. of Chriſt, & from thenceforth how his number of Monkes increaſed on the one ſide, & his doctrine on the other, there is al|moſt no reader that is vnſkilfull & ignorant.

Compare 1587 edition: 1 This alſo is certaine, that within the ſpace of 200. yeres and odde, there were more then 2100.More thẽ [...]100 mon| [...]es in the [...]olledge [...]r Abbay [...]f Bangor monkes gathered togither in his houſe, whoſe trades not withſtanding the errors of founder, (who taught ſuch an eſtimation of merite and bodily exerciſe, as Paule calleth it) as therby he ſought not onely to impugne, but alſo preuent grace, which was in déede the originall occaſion of the erection of hys houſe) were yet farre better and more godly; then all thoſe religious orders, that were in|uented of later time, wherein the profeſſours lyued to themſelues, their wombes and the licencious fruition of thoſe partes, that are beneath the belly. For theſe laboured cõtinu|allye for their owne liuings, at vacant times from praier, and for the better maintenance, of ſuch as were their appoynted Preachers. Their liues alſo were correſpondent to their doctrine, ſo that herein onelye they ſéemed in|tollerable, in that they had confidence in their deedes, & that they had no warrant out of the worde for their ſuccor & defẽce, but were ſuch a plant, as the heauenly father had not plan|ted, and therefore no meruaile, though after|warde they were rayſed by the rootes.

Compare 1587 edition: 1 But as Pelagius and his adherentes, had a tyme to infecte the Church of Chriſt in the Britaine, ſo the lyuing GOD hath had a ſeaſon to purge the ſame, though not by a full reformation of doctrine, ſith Germanus, Lu|pus, Palladius, Patricius, Germanus, Lupus, Pal|ladius, Pa|tricius. and ſuch like leaning vnto the monaſticall trades, did not ſomuch cõdemne the generall errors of Pellagius, one way as maintayne the ſame, or as euill opi|niõs another. For as Patricke ſéemed to like well of y^e honoring of the dead, ſo Germanus being in Britaine erected a chappel to S. Al|ha [...] the [...]ther in Lupus played as Palladius up|held the ſtrickeneſſe of life,Seuerus Sulpitius in vita pa|tricij. [...]umonaſticall pro|feſſion [...] he vttermoſt of his power. Wher|fore God purged his houſe, rather by taking away y^e wicked, and [...] ſcholemaiſters of errour, out of this lyfe: hoping that by ſuch meanes, his people woulde haue giuen eare to the godly that remained. But when thys hy [...] pr [...]yſe coulde take replace, & the ſhéepe of his paſture woulde rec [...]iue no wholeſome nom [...]nition, it pleaſed his maieſtie, to let thẽ runne on headlong from one iniquitie to ano|ther, inſomuch that after the doctrine of Pela|gius, it receiued that o [...] Rome alſo, [...]ought i [...] by Auguſtine and his makes, wherby it was to be ſeene, Auguſtine y^e Monke. how they fell from the truth into hereſye, & from one hereſy ſtill into another, till at the laſt they were drawned altogither, in the pitte of error, digged vp by Antichriſt, as welles that holde no water, which not|withſtanding to their followers ſéemed to be moſt founde doctrine, and ciſternes of liuing water to ſuch as imbraced the ſame.

Compare 1587 edition: 1 This Auguſtine after his arriuall,Auguſtine. conuer|ted the Saxons in déede from Paganiſme, but as the Prouerb ſayth; bringing them out of Goddes bleſſing into the warme ſunne, he alſo imbued them wyth no leſſe hurtfull ſu|perſticion, then they did knowe before: for beſide the only name of Chriſt, and externall contempt of their priſtinate Idolatrye, be taught them nothing at all, but rather I ſay made an exchange, from groſſe to ſubtill tre|cherie, from open to ſecret Idolatry, and frõ the name of Paganes, to the bare title of chriſtians, thinking this ſufficient for theyr ſoules health, and the ſtabliſhment of hys monachiſme, of which kynde of profeſſion, the holye Scriptures of God can in no wyſe allowe. But what ca [...]ed he ſith he got the great fiſh for which he did caſt his hooke, & ſo great was the fiſhe that he caught in the end, that within the ſpace of 1000 & leſſe it deuoured the fourth parte and more, of the beſt ſoyle of the Iſlande, which was whollye beſtowed vpon his monkes, and other rely|gious brodes, y^t were hatched ſince his time.

Compare 1587 edition: 1 Whileſt theſe things were thus in hande, in the ſouth parte of Albion, the Meates, Pictes, and Caledoniens,Meates. Pictes, Caledonies which lye beyonde the Scottiſh ſea, receiued alſo the preaching of ſuch chriſtian elders, as aduentured thither daily, and not without great ſucceſſe, and in|creaſe of perfit godlyneſſe, in that parte of the Ile. Certes this proſperous attempt, paſ|ſed all mens expectatiõ, for that theſe nations were in thoſe dayes reputed wild ſauage, and more vnfaithfull and craftye, then well minded people, (as the wilde Iriſh are in my EEBO page image 20 time) and ſuch were they to ſay the truth, in déede, as neyther the ſugred curteſye, nor ſharpe ſwordes of the Romaines, coulde re|ſtreyne from their naturall fury or bring to any order. For this cauſe alſo in thend y^e Ro|maine Emperours did vtterly caſt them of as an vnprofitable, brutiſhe, and vntameable nation, & by an huge wall hereafter to be de|ſcribed, ſeparated that rude companye from the milde and ciuill portion.

Compare 1587 edition: 1 Scotlande conuerted to y^e fayth of Chriſt.This conuerſion of the north parts, fell out in the ſixt yeare before the warres that Seuorus had in thoſe quarters, and 170. after y^e death of our Sauiour Ieſus Chriſt. From thenceforth alſo the chriſtian religion conty|nued ſtill among them, by the diligent care of their Paſtors and Byſhops (after the vſe of the churches of the ſouth part of this Iſland) tyll the Romaine ſhepehearde ſought them out, and founde the meanes to pull them vnto him in like ſort with his long ſtaffe as he had done our countryemen, whereby in in the ende he aboliſhed the rites of the chur|ches of Aſia there alſo, as Auguſtine had done already in England: and in ſtéede of the ſame did furniſh it vp, with thoſe of his ponti|ficall Sie, although there was great conten|tion, and no leſſe bloudſhed made amongſt them, before it coulde be brought to paſſe, as by the Hyſtories, of both nations yet extaunt is caſye to be ſéene.

Compare 1587 edition: 1 Palladius.In the time of Coeleſtine Biſhop of Rome, one Palladius, The firſt attempt of the Biſh. of Rome to bring Scotlande vnder hys obedience. a Grecian borne, (to whome Cyrill wrote hys Dialogue, de adoratione in ſpiritu) & ſometime diſciple to Iohn the 24. Biſhop of Ieruſalem, came ouer from Rome into Brytaine, there to ſuppreſſe the Pellagi|en hereſye, which not a little moleſted the Orthodoxes of that Iland. And hauing done much good in the extinguiſhing of the afore|ſayd opiniõ there, he went at the laſt alſo into Scotlande, ſuppoſing no leſſe, but after he had trauailed ſomewhat in confutation of the Pelagiens in thoſe partes, he ſhoulde ea|ſilye perſwade that crooked nation to admit and receiue the rytes of the church of Rome, as he woulde faine haue done beforehande in the ſouth. Faſtidius Biſhop of London. But as Faſtidius Biſhop of Londõ, and his Suffragans reſiſted him here, ſo dyd the Scottiſh Prelates withſtande him here alſo, in this behalfe: howbeit becauſe of the authoritie of his commiſſon, grauitie of per|ſonage, & the great gift which he had in the vayne of pleaſaunt perſwaſion, (whereby he drewe the people after him, as Orpheus did the ſtones with his Harpe, and Hercules ſuch as hearde him by his tongue,) they had hym in great admiration, & are nowe contented (& the rather alſo for that he came frõ Rome,) to take him for their chiefe Apoſtle, Palladi [...]e accompt [...] for the A|poſtle of Scottes returning from hys comming vnto them, as from the fayth receiued, which was in the 431. yeare of Chriſt, as the truth of theyr Hiſtory doth very well confirme.

Compare 1587 edition: 1 Thus wée ſée what religion hath from time to time béene receiued in this Iſlande, and howe and when the faith of Chriſt came firſt into our country. Howbeit as in proceſſe of time it was ouerſhadowed, and corrupted with the dreames, and fantaſticall imaginati|ons of man, ſo it daily waxed woorſe & woorſe, till that it pleaſed God to reſtore the preach|ing of his Goſpell againe in our dayes, wher|by the man of ſinne is nowe openly reuealed, and the puritye of the worde once agayne brought to light, to the vtter ouerthrowe of Sathan, and his Popiſh adherentes that ho|nour him day and night.