Britaine the first prouince that receiued the Gospell generallie. Thus became Britaine the first prouince that generallie receiued the faith, and where the gospell was freelie preached without inhibition of hir prince. Howbeit, although that Lucius and his princes and great numbers of his people imbraced the word with gréedinesse, yet was not the successe thereof either so vniuersall, that all men beleeued at the first; the securitie so great, as that no persecution was to be feared from the Romane empire after his decease; or the procéeding of the king so seuere, as that he inforced any man by publike authoritie to forsake and relinquish his paganisme: but onelie this fréedome was enioied, that who so would become a christian in his time, might without feare of his lawes professe the Gospell, in whose testimonie, if néed had béene, I doubt not to affirme, but that he would haue shed also his bloud, as did Emerita neece vnto Lucius. his neece Emerita, who being constant aboue the common sort of women, refused not after his decease by fire, to yeeld hir selfe to death, as a swéet smelling sacrifice in the nostrels of the Lord, beyond the sea in France.
Lucius sendeth againe to Rome. The faith of Christ being thus planted in this Iland in the 177. after Christ, and Faganus and Dinaw with the rest sent ouer from Rome, in the 178. as you haue heard: it came to passe in the third yeare of the Gospell receiued, that Lucius did send againe to Eleutherus the bishop, requiring that he might haue some breefe epitome of the order of discipline then vsed in the church. For he well considered, that as it auaileth litle to plant a costlie vineyard, except it afterward be cherished, kept in good order, and such things as annoie, dailie remooued from the same: so after baptisme and entrance into religion, it profiteth little to beare the name of christians, except we doo walke in Ro. 3. ver. 1. the spirit, and haue such things as offend apparentlie, corrected by seuere discipline. For otherwise it will come to passe, that the wéedes of vice, and vicious liuing, will so quicklie abound in vs, that they will in the end choke vp the good séed sowne in our minds, and either inforce vs to returne vnto our former wickednesse with déeper securitie than before, or else to become meere Atheists, which is a great deale woorse.
For this cause therefore did Lucius send to Rome, the second time, for a copie of such politike orders as were then vsed there, in their regiment The wisedome of Eleutherus. of the church. But Eleutherus considering with himselfe, how that all nations are not of like condition, and therefore those constitutions that are beneficiall to one, may now and then be preiudiciall to another: and séeing also that beside the word no rites and orders can long continue, or be so perfect in all points, but that as time serueth, they will require alteration: he thought it best not to laie any more vpon the necks of the new conuerts of Britaine as yet, than Christ and his apostles had alreadie set downe vnto all men. In returning therefore his messengers, he sent letters by them vnto Lucius and his Nobilitie, dated in the consulships of Commodus and Vespronius, wherein he told them that Christ had left sufficient order in the Scriptures for the gouernment of his church alreadie in his word, and not for that onlie, but also for the regiment of his whole *kingdome, if he would submit himselfe, to yéeld and follow that rule. The epistle it selfe is partlie * Though most princes canot heare on that side. extant, and partlie perished, yet such as it is, and as I haue faithfullie translated it out of sundrie verie ancient copies, I doo deliuer it here, to the end I will not defraud the reader of anie thing that may turne to the glorie of God, and his commoditie, in the historie of our nation.
Epistle of Eleutherus vnto Lucius. "You require of vs the Romane ordinances, and thereto 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 Romane lawes and those of emperours we may eftsoones reprooue, but those of God can neuer be found fault withall. You haue receiued of late through Gods mercie in the realme of Britaine the law and faith of Christ, you haue with you both volumes of the scriptures: out of them therefore by Gods grace, and the councell of your realme take you a law, and by that law through Gods sufferance rule your kingdome, for you are Gods vicar in your owne Psal. 24. realme, as the roiall prophet saith; The earth is the Lords and all that is therein, the compasse of the world, and they that dwell therein. Psal. 45. Againe, Thou hast loued truth and hated iniquitie, wherefore God, euen thy God hath annointed thee with oile of gladnesse aboue thy fellowes. Psal. 71. And againe, according to the saieng of the same prophet; Oh God giue thy iudgement vnto the king, & thy iustice vnto the kings sonne. The kings sons are the christian people & flocke of the realme, which are vnder your gouernance, and liue & continue in peace within your kingdome. * * Here wanteth. The gospell saith; As the hen gathereth hir chickens vnder hir wings, so dooth the king his people. Such as dwell in the kingdome of Britaine are yours, whom if they be diuided, you ought to gather into concord and vnitie, to call them to the faith and law of Christ, and to his sacred church: to chearish and mainteine, to rule also and gouerne them, defending each of them from such as would doo them wrong, and keeping them from the malice of such as be their enimies. *Wo vnto the nation whose king is a child, and whose princes rise vp earlie to banket and féed, which is spoken not of a prince that is within age, but of a prince that is become a child, through follie, sinne & vnstedfastnesse, of whom the prophet saith; The bloudthirstie and deceitfull men shall not liue foorth halfe their daies. *By féeding I vnderstand gluttonie; Psal. 55. by gluttonie, lust; & by lust all wickednesse & sinne, according to the saieng of Salomon the king; Wisedome entreth not into a wicked mind, nor dwelleth with a man that is subiect vnto sinne. A king hath his name of ruling, and not of the possession of his realme. You shalbe a king whilest you rule well, but if you doo otherwise, the name of a king shall not remaine with you, but you shall vtterlie forgo it, which God forbid. The almightie God grant you so to rule the kingdome of Britaine, that you may reigne with him for euer, whose vicar (or vicegerent) you are within your aforesaid kingdome. Who with the Sonne and the Holie-ghost, &c."
Hitherto out of the epistle that Eleutherus sent vnto Lucius, wherein manie pretie obseruations are to be collected, if time and place would serue to stand vpon them. After these daies also the number of such as were ordeined to saluation, increased dailie more and more, whereby (as in other places of the world) the word of God had good successe in Britaine, in time of peace; and in heat of persecution, there were no Albane.
Amphibalus.
Iulius.
Aaron. small number of martyrs that suffered for the same, of which Albane, Amphibalus, Iulius, and Aaron, are reputed to be the chiefe, bicause of their noble parentage, which is a great matter in the sight of worldlie men.
There are which affirme our Lucius to renounce his kingdome, and afterward to become first a bishop, then a preacher of the gospell, and afterward a pope: but to the end such as hold this opinion may once vnderstand the botome of their errors, I will set downe the matter at large, whereby they shall sée (if they list to looke) how far they haue béene deceiued.
Chlorus had three sons, & a daughter by Helena. I find that Chlorus had issue by his second wife, two sonnes, Dalmatius (who had a sonne called also Dalmatius and slaine by the souldiors.) Constantius father to Gallus, and Iulian the apostata; besides foure other whose names as yet I find not. But being at the first matched with Helena, and before she was put from him by the roiall power of Dioclesian, he had by hir three sonnes (beside one daughter named Emerita) of which the name of the first is perished, the second was called Lucius, & the third Constantine, that afterward was emperour of Rome, by election of the armies in Britaine. Now it happened that Lucius, whome the French call Lucion, by means of a quarell growne betwéene him and his elder brother, did kill his said brother, either by a fraie or by some other meanes, wherevpon his father exiled him out of Britaine, and appointed him from thenceforth to remaine in Aquitane in France. This Lucion brought thus into worldlie sorow, had now good leasure to meditate vpon heauen, who before in his prosperitie had peraduenture neuer regard of hell. Finallie he fell so far into the consideration of his estate, that at the last he renounced his paganisme, Lucion becommeth a christian.
Lucion a bishop. and first became a christian, then an elder, and last of all a bishop in the church of Christ. He erected also a place of praier wherein to serue the liuing God, which after sundrie alterations came in processe of time to be an Abbaie, and is still called euen to our time after Lucion or Lucius: the first founder therof, and the originall beginner of anie such house in those parts.
In this also he and diuers other of his freends continued their times, in great contemplation and praier, and from hence were translated as occasion serued, vnto sundrie ecclesiasticall promotions in the time of Constant. his brother. So that euen by this short narration it is now easie to sée, that Lucius the king, and Lucius or Lucion the sonne of Hermannus Schedelius. Bruschius cap. 3. Chlorus, were distinct persons. Herevnto Hermannus Schedelius addeth also how he went into Rhetia with Emerita his sister, and néere vnto the citie Augusta conuerted the Curienses vnto the faith of Christ, and there likewise (being put to death in Castro Martis) lieth buried in the same towne, where his feast is holden vpon the third daie of December, as may readilie be confirmed, whereas the bones of our Lucius were to be séene at Glocester. That Schedelius erreth not herein also, the ancient monuments of the said Abbaie, whereof he was the originall beginner, as I said, doo yeeld sufficient testimonie, beside an hymne made in his commendation, intituled Gaude Lucionum, &c. But for more of this you may Festum Lucionis. Iohn Bouchet. resort vnto Bouchet in his first booke, and fift chapter of the Annales of Aquitane, who neuertheles maketh the king of Britaine grandfather to this Lucion. The said Schedelius furthermore setteth downe, that his Emerita martyred in Rhetia. sister was martyred in Trinecastell, néere vnto the place where the said Lucion dwelled, whereby it appéereth in like sort, that she was not sister to Lucius king of Britaine, of which prince Alexander Neccham in his most excellent treatise De sapientia diuina, setteth downe this Distichon:
Prima Britannorum fidei lux Lucius esse
Fertur, qui rexit mœnia Brute tua.
Neither could Lucion or Lucius be fellow and of kinred vnto Paule the apostle, as Auentine inferreth, except he meane it of some other Lucius, as of one whome he nameth Cyrinensis. But then will not the historie agree with the conuersion of the Rhetians and Vindelicians, whereof Schedelius and other doo make mention. But as each riuer the farder it runneth from the head, the more it is increased by small riuelets, and corrupted with filthie puddels, and stinking gutters, that descend into Heresie and monastical life brought into Britaine at one time by Pelagius. the same: so the puritie of the gospell, preached here in Britaine, in processe of time became first of all to be corrupted with a new order of religion, and most execrable heresie, both of them being brought in at once by Pelagius, of Wales, who hauing trauelled through France, Italie, Aegypt, Syria, & the easterlie regions of the world, was there at the last made an elder or bishop, by some of the monkes, vnto whose profession he had not long before wholie addicted himselfe. Finallie returning home againe with an augmentation of fame and countenance of greater holinesse than he bare out of the land with him, he did not onelie erect an house of his owne order at Bangor in Wales, vpon the Bangor. riuer Dee, but also sowed the pestiferous séed of his hereticall prauities ouer all this Iland, whereby he seduced great numbers of Britons, teaching them to preferre their owne merits, before the free mercie of God, in Jesus Christ his sonne. By this means therefore he brought assurance of saluation into question, and taught all such as had a diligent respect vnto their workes to be doubtfull of the same, whereas to such as regard this latter, there can be no quietnesse of mind, but alwaies an vnstedfast opinion of themselues, whereby they cannot discerne, neither by prosperitie nor aduersitie of this life, whether they be worthie loue or hatred. Neuertheles it behooueth the godlie to repose their hope in that grace which is freelie granted through Jesu Christ, and to flee vnto the mercies of God which are offered vnto vs in with and by his son, to the end that we may at the last find the testimonie of his spirit working with ours, that we are his chosen children, whereby commeth peace of conscience to such as doo beléeue.