Iosephus. That one Iosephus preached here in England, in the time of the Apostles, his sepulchre yet in Aualon, now called Glessenburg or Glastenburie, an epitaph affixed therevnto is proofe sufficient. Howbeit, sith these things are not of competent force to persuade all men, I will ad in few, what I haue read elsewhere of his arriuall here. First of all therefore you shall note that he came ouer into Britaine, about the 64. after Christ, when the persecution began vnder Nero, at which time Philip and diuers of the godlie being in France (whether he came with other christians, after they had sowed the word of God in Scythia, by the space of 9. yeares) seuered themselues in sunder, to make the better shift for their owne safegard, and yet not otherwise than by their flight, the gospell might haue due furtherance. Hereby then it came to Philip. Freculphus. To. 2., lib. 2. cap. 4.
Nennius. Nicephorus lib. 2. cap. 40.
Isidorus lib. de vita & obit. dict. patrum.
W. Malmes. de antiq. Glasconici monast. passe, that the said Philip vpon good deliberation did send Iosephus ouer, and with him Simon Zelotes to preach vnto the Britons, and minister the sacraments there according to the rites of the churches of Asia and Greece, from whence they came not long before vnto the countrie of the Galles. Which was saith Malmesburie 103. before Faganus and Dinaw did set foorth the gospell amongst them. Of the cōming of Zelotes you may read more in the second booke of Niceph. Cal. where he writeth thereof in this maner: "Operæpretium etiam fuerit Simonem Cana Galileæ ortum, qui propter flagrantem in magistrum suum ardorem, summámq; euangelicæ rei per omnia curam Zelotes cognominatus est hîc referre, accepit enim is cœlitùs adueniente spiritu sancto, Aegyptium Cyrenem & Africam, deinde Mauritaniam & Lybiam omnem euangelium deprædicans percurrit, eandemque doctrinam etiam ad occidentalem Oceanum insulásque Britannicas perfert." And this is the effect in a little roome, of that which I haue read at large in sundrie writers, beside these two here alledged, although it may well be gathered that diuers Britains were conuerted to the faith, before this sixtie foure of Christ. Howbeit, whereas some write that they liued, and dwelled in Britaine, it cannot as yet take any absolute hold in my iudgement, but rather that they were baptised and remained, either in Rome, or else-where. And of this sort I suppose Claudia Rufina a British ladie. Claudia Rufina the wife of Pudens to be one, who was a British ladie indeed, and not onelie excellentlie séene in the Gréeke and Latine toongs, but also with hir husband highlie commended by S. Paule, as one 1. Tim. 4. hauing had conuersation and conference with them at Rome, from whence he did write his second epistle vnto Timothie, as I read. Of this ladie moreouer Martial speaketh, in reioising that his poesies were read also in Britaine, and onelie by hir meanes, who vsed to cull out the finest & honestest of his epigrams and send them to hir fréends for tokens, saieng after this maner, as himselfe dooth set it downe:
Dicitur & nostros cantare Britannia versus.
Furthermore making mention of hir and hir issue, he addeth these words:
Li. 11. Epig. 54.
Claudia cœruleis cùm sit Rufina Britannis
Edita, cur Latiæ pectora plebis habet?
Quale decus formæ? Romanam credere matres
Italides possunt, Atthides esse suam.
Dij bene, quod sancto peperit fæcunda marito,
Quot sperat, generos, quótque puella nurus.
Sic placeat superis, vt coniuge gaudeat vno,
Et semper natis gaudeat illa tribus.
The names of hir thrée children were Prudentiana, Praxedes, both virgins, and Nouatus, who after the death of Pudens 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 saints. But to leaue this impertinent discourse, and proceed with my purpose.
I find in the Chronicles of Burton (vnder the yeare of Grace 141. and time of Hadrian the emperour) that nine scholers or clerkes of Grantha or Granta (now Cambridge) were baptised in Britaine, and became preachers of the gospell there, but whether Taurinus bishop or elder ouer the congregation at Yorke (who as Vincentius saith, was executed Lib. 10. cap. 17.
Taurinus. about this time for his faith) were one of them or not, as yet I do not certeinlie find; but rather the contrarie, which is that he was no Britaine at all, but Episcopus Ebroicensis, for which such as perceiue not the easie corruption of the word, may soone write Eboracensis as certeinlie mine author out of whom I alledge this authoritie hath done before me. For Vincentius saith flat otherwise, and therefore the Chronologie if it speake of anie Taurinus bishop of Yorke is to be reformed in that behalfe. Diuers other also imbraced the religion of Christ verie zealouslie before these men. Howbeit, all this notwithstanding, the glad tidings of the gospell had neuer free and open passage here, vntill the time of Lucius, in which the verie enimies of the word became the apparent meanes (contrarie to their owne minds) to haue it set foorth amongst vs. For when Antoninus the emperour had giuen out a decrée, that the Druiysh religion should euerie where be abolished, Lucius the king (whose surname is now perished) tooke aduise of his councell what was best to be doone, & wrote in this behalfe. And this did Lucius, bicause he knew it *impossible for man to liue long * This is contrarie to the common talke of our Atheists who say, Let vs liue here in wealth, credit and authoritie vpon earth, and let God take heauen and his religion to himselfe to doo withall what he listeth. without any religion at all: finallie finding his Nobilitie & subiects vtter enemies to the Romane deuotiō (for that they made so many gods as they listed, & some to haue the regiment euen of their dirt & dung) and thervnto being pricked forwards by such christians as were conuersant about him, to choose the seruice of the true God that liueth for euer, rather than the slauish seruitude of any pagan idoll: he fullie resolued with himselfe in the end, to receiue and imbrace the gospell of Christ. He sent also two of his best learned and greatest Lucius openeth his ears to good counsell, as one desirous to serue God & not prefer the world. philosophers to Rome, vnto Eleutherus then bishop there in the 177. of Christ, not to promise any subiection to his sea, which then was not required, but to say with such as were pricked in mind, Acts. 2. verse. 37. "Quid faciemus viri fratres?" I meane that they were sent to be perfectlie instructed, and with farther commission, to make earnest request vnto him and the congregation there, that a competent number of preachers might be sent ouer from thence, by whose diligent aduise and trauell, the foundation of the gospell might surelie be laid ouer all the portion of the Ile, which conteined his kingdome, according to his mind.
The purpose of Lucius opened vnto the congregation at Rome by Eleutherus. When Eleutherus vnderstood these things, he reioiced not a little for the great goodnesse, which the Lord had shewed vpon this our Ile and countrie. Afterwards calling the brethren togither, they agréed to ordeine, euen those two for bishops, whom Lucius as you haue heard, had directed ouer vnto them. Finallie after they had thoroughlie catechized them, making generall praier vnto God and earnest supplication for the good successe of these men, they sent them home againe with no small charge, that they should be diligent in their function, and carefull ouer the flocke committed to their custodie.
The first of these was called Eluanus Aualonius, a man borne in the Ile of Aualon, and brought up there vnder those godlie pastours and their disciples, whom Philip sent ouer at the first for the conuersion of the Britons. The other hight Medguinus, and was thereto surnamed Belga, bicause he was of the towne of Welles, which then was called Belga. This man was trained vp also in one schoole with Eluanus, both of them being ornaments to their horie ages, and men of such grauitie and godlinesse, that Eleutherus supposed none more worthie to support this charge, than they: after whose comming home also, it was not long yer Lucius and all A zealous prince maketh feruent subiects. his houshold with diuers of the Nobilitie were baptised, beside infinit numbers of the common people, which dailie resorted vnto them, and voluntarilie renounced all their idolatrie and paganisme.
In the meane time, Eleutherus vnderstanding the successe of these learned doctours, and supposing with himselfe, that they two onlie could not suffice to support so great a charge as should concerne the conuersion of the whole Iland; he directed ouer vnto them in the yeare Faganus.
Dinauus.
Aaron. insuing Faganus, Dinaw (or Dinauus) Aaron, and diuerse other godlie preachers, as fellow-labourers to trauell with them in the vineyard of Radulphus de la noir aliàs Niger. the Lord. These men therefore after their comming hither, consulted with the other, and foorthwith wholie consented to make a diuision of this
3. Cheefe Bishops in Britaine. Iland amongst themselues, appointing what parcell each preacher should take, that with the more profit and ease of the people, and somewhat lesse trauell also for themselues, the doctrine of the Gospell might be preached and receiued. In this distribution, they ordeined that there Theonus.
Theodosius.
London.
Yorke.
Caerlheon. should be one congregation at London, where they placed Theonus as chéefe elder and bishop, for that present time, worthilie called Theonus. 1. for there was another of that name who fled into Wales with Thadiocus of Yorke, at the first comming of the Saxons; and also Guthelmus, who went (as I read) into Armorica, there to craue aid against the Scots and Vandals that plagued this Ile, from the Twede vnto the Humber. After this Theonus also Eluanus succéeded, who conuerted manie of the Druiydes, and builded the first librarie neere vnto the bishops palace. The said Lucius also placed another at Yorke, whither they appointed Theodosius: and the third at Caerlheon vpon the riuer Vske, builded sometimes by Belinus, and called Glamorgantia, but now Chester (in which three cities there had before time beene thrée Archflamines erected vnto Apollo, Mars, and Minerua, but now raced to the ground, and three other churches builded in their steeds by Lucius) to the end that the countries round about might haue indifferent accesse vnto those places, and therewithall vnderstand for certeintie, whither to resort for resolution, if after their conuersion they should happen to doubt of any thing. In like sort also the rest of the idoll-temples standing in other places were either ouerthrowne, or conuerted into churches for christian congregations to assemble in, as our writers doo remember. In the report whereof giue me leaue gentle reader, of London my natiue citie to speake a little: for although it may and dooth seeme impertinent to my purpose, yet it shall not be much, and therefore I will soone make an end. There is a controuersie moued among our historiographers, whether the church that Lucius builded at London stood at Westminster, or in Cornehill. For there is some cause, why the metropolitane church should be thought to stand where S. Peters now doth, by the space of 400. & od yéeres before it was remoued to Canturburie by Austine the monke, if a man should leane to one side without anie conference of the asseuerations of the other. But herin (as I take it) there lurketh some scruple, for beside that S. Peters church stood in the east end of the citie, and that of Apollo in the west, the word Cornehill (a denomination giuen of late to speake of to one street) may easilie be mistaken for Thorney. For as the word Thorney proceedeth from the Saxons, who called the west end of the citie by that name, where Westminster now standeth, bicause of the wildnesse and bushinesse of the soile; so I doo not read of anie stréete in London called Cornehill before the conquest of the Normans. Wherfore I hold with them, which make Westminster to be the place where Lucius builded his church vpon the ruines of that Flamine 264. yeeres, as Malmesburie saith, before the comming of the Saxons, and 411. before the arriuall of Augustine. Read also his appendix in lib. 4. Pontif. where he noteth the time of the Saxons, in the 449. of Grace, and of Augustine in the 596. of Christ; which is a manifest accompt, though some copies haue 499. for the one, but not without manifest corruption and error.