A Catalog of the kings and princes of this Iland, first from Samothes vnto the birth of our sauiour Christ, or rather the comming of the Romans: secondlie of their Legates: thirdlie of the Saxon princes according to their seuerall kingdomes: fourthlie of the Danes, and lastlie of the Normans and English princes, according to the truth conteined in our Histories.

Other Legates whose names are taken out of the Scotish historie but in incertein order.

WALES
1.

¶ The Romans not regarding the gouernance of this Iland, the Britons ordeine a king in the 447. after the incarnation of Christ.

¶ The kingdome of Wales ceaseth, and the gouernance of the countrie is translated to the Westsaxons by Inas, whose second wife was Denwalline the daughter of Cadwallader: & with hir he not onlie obteined the principalitie of Wales but also of Corinwall & Armorica now called little Britaine, which then was a colonie of the Britons, and vnder the kingdome of Wales.

KENT.
2.

¶ Hengist in the 9. of the recouerie of Britaine proclaimeth himselfe king of Kent, which is the 456. of the birth of our Lord & sauior Jesus Christ.

¶ As the kingdome of Wales was vnited vnto that of the Westsaxons by Inas, so is the kingdom of Kent, at this present by Ecbert in the 827. of Christ, who putteth out Aldred and maketh Adelstane his owne base sonne Hertoch of the same, so that whereas it was before a kingdome, now it becometh an Hertochie or Dukedome, and so continueth for a long time after.

SOUTHSEX.
3.

¶ Ella in the 46. after Britaine giuen ouer by the Romanes erecteth a kingdom in Southsex, to wit, in the 492. of Christ whose race succeedeth in this order.

¶ This kingdome endured not verie long as ye may sée, for it was vnited to that of the Westsaxons by Inas, in the 4689. of the world, which was the 723. of Christ, according to the vsuall supputation of the church, and 232. after Ella had erected the same, as is aforesaid.

ESTSEX.
4.

¶ Erkenwijn in the 527. after our sauiour Christ beginneth to reigne ouer Estsex, and in the 81. after the returne of Britaine from the Romaine obedience.

¶ In the 303. after Erkenwijn, Ecbert of the Westsaxons vnited the kingdome of Estsex vnto his owne, which was in the 828. after the birth of our sauiour Christ. I cannot as yet find the exact yéeres of the later princes of this realme, and therefore I am constrained to omit them altogither, as I haue done before in the kings of the Britons, vntill such time as I may come by such monuments as may restore the defect.

WESTSEX.
5.

¶ Cerdijc entreth the kingdome of the Westsaxons, in the 519. of the birth of Christ, & 73. of the abiection of the Romaine seruitude.

¶ The Saxons hauing reigned hitherto in this land, and brought the same into a perfect monarchie, are now dispossessed by the Normans, & put out of their hold.

BERNICIA.
6.

¶ Ida erecteth a kingdome in the North, which he extended from the Humber mouth to S. Johns towne in Scotland, & called it of the Northumbers. This was in the 547. after the birth of our sauiour Christ.

¶ Alfride king of the Westsaxons subdueth this kingdome in the 878. after our sauiour Christ, and 33. after Ida.

DEIRA.
7.

¶ Ella brother to Adda is ouer the south Humbers, whose kingdome reched from Humber to the These, in the 590. after the incarnation of Jesus Christ our sauiour.

¶ Of all the kingdomes of the Saxons, this of Deira which grew by the diuision of the kingdome of the Northumbers betwéene the sons of Ida was of the smallest continuance, & it was vnited to the Northumbers (wherof it had bene I saie in time past a member) by Oswijn in the 91. after Ella, when he had most traitorouslie slaine his brother Oswijn in the yéer of the world, 4618. (or 651. after the comming of Christ) and conteined that countrie which we now call the bishoprike.

ESTANGLIA.
8.

¶ Offa or Vffa erecteth a kingdome ouer the Estangles or Offlings in the 561. after the natiuitie of Christ, and 114. after the deliuerie of Britaine.

¶ Offa of Mercia killeth Ethelbert, and vniteth Estanglia vnto his owne kingdome, in the 793. of Christ, after it had continued in the posteritie of Offa, by the space of 228. yéers and yet of that short space, it enioyed onelie 35. in libertie, the rest being vnder the tribute of the king of Mercia aforesaid.

MERCIA.
9.

¶ Creodda beginneth his kingdome of Mercia, in the 585. of our sauiour Christ, and 138. after the captiuitie of Britaine ended.

¶ Alfride vniteth the kingdome of Mercia, to that of the Westsaxons, in the 291. after Creodda, before Alfred the Dane had gotten hold thereof, and placed one Cleolulphus therein, but he was soone expelled, and the kingdome ioyned to the other afore rehearsed.

* The Succession of the kings of England from William bastard, unto the first of Queene Elizabeth.

¶ Thus haue I brought the Catalog of the Princes of Britaine vnto an end, & that in more plaine and certeine order than hath béene done hertofore by anie. For though in their regions since the conquest few men haue erred that haue vsed any diligence, yet in the times before the same, fewer haue gone any thing néere the truth, through great ouersight & negligence. Their seuerall yéeres also doo appéere in my Chronologie insuing.

OF THE ANCIENT RELIGION VSED IN ALBION.
CAP. IX.

It is not to be doubted, but at the first, and so long as the posteritie of Iaphet onelie reigned in this Iland, that the true knowledge and forme Samothes. of religion brought in by Samothes, and published with his lawes in the second of his arriuall, was exercised among the Britans. And although peraduenture in proces of time, either through curiositie, or negligence (the onelie corruptors of true pietie and godlinesse) it might a little decaie, yet when it was at the woorst, it farre excéeded the best of that which afterward came in with Albion and his Chemminites, as may be gathered by view of the superstitious rites, which Cham and his successours did plant in other countries, yet to be found in authors.

What other learning Magus the sonne of Samothes taught after his fathers death, when he also came to the kingdome, beside this which concerned the true honoring of God, I cannot easilie say, but that it should be naturall philosophie, and astrologie (whereby his disciples gathered a kind of foreknowledge of things to come) the verie vse of the word Magus (or Magusæus) among the Persians dooth yéeld no vncerteine testimonie.

Sarron. In like maner, it should seeme that Sarron sonne vnto the said Magus, diligentlie followed the steps of his father, and thereto beside his owne practise of teaching, opened schooles of learning in sundrie places, both among the Celts and Britans, whereby such as were his auditors, grew to be called Sarronides, notwithstanding, that as well the Sarronides as the Magi, and Druiydes, were generallie called Samothei.
Semnothei. Samothei, or Semnothei, of Samothes still among the Grecians, as Aristotle in his De magia dooth confesse; and furthermore calling them Galles, he addeth therevnto, that they first brought the knowledge of letters and good learning vnto the Gréekes.

Druiyus. Druiyus the son of Sarron (as a scholer of his fathers owne teaching) séemed to be exquisit in all things, that perteined vnto the diuine and humane knowledge: and therefore I may safelie pronounce, that he excelled not onlie in the skill of philosophie and the quadriuials, but also in the true Theologie, whereby the right seruice of God was kept and preserued in puritie. He wrote moreouer sundrie precepts and rules of religious doctrine, which among the Celts were reserued verie religiouslie, and had in great estimation of such as sought vnto them.

Corruptors of religion. How and in what order this prince left the state of religion, I meane touching publike orders in administration of particular rites and ceremonies, as yet I doo not read: howbeit this is most certeine, that after he died, the puritie of his doctrine began somewhat to decaie. For such is mans nature, that it will not suffer any good thing long to remaine as it is left, but (either by addition or subtraction of this or that, to or from the same) so to chop and change withall from time to time, that in the end there is nothing of more difficultie, for such as doo come after them, than to find out the puritie of the originall, and restore the same againe vnto the former perfection.

Cæsar. In the beginning this Druiyus did preach vnto his hearers, that the soule of man is immortall, that God is omnipotent, mercifull as a father in shewing fauor vnto the godlie, and iust as an vpright iudge in punishing the wicked; that the secrets of mans hart are not vnknowne, and onelie knowne to him; and that as the world and all that is therein had their beginning by him, at his owne will, so shall all things likewise haue an end, when he shall see his time. He taught them also Strabo. li. 4.
Socion. lib. success. with more facilitie, how to obserue the courses of the heauens and motions of the planets by arithmeticall industrie, to find out the true Cicero diuinat. 1. quantities of the celestiall bodies by geometricall demonstration, and thereto the compasse of the earth, and hidden natures of things contained in the same by philosophicall contemplation. But alas, this integritie continued not long among his successors, for vnto the immortalitie of the soule, they added, that after death it went into another bodie, (of which translation Ouid saith;

The second or succedent, being alwaies either more noble, or more vile than the former, as the partie deserued by his merits, whilest he liued here vpon earth. And therefore it is said by Plato and other, that Orpheus after his death had his soule thrust into the bodie of a swanne, that of Agamemnon conueied into an egle, of Aiax into a lion, of Atlas into a certeine wrestler, of Thersites into an ape, of Deiphobus into Pythagoras, and Empedocles dieng a child, after sundrie changes into a man, whereof he himselfe saith;

Plinius, lib. 16. cap. ultimo. For said they (of whom Pythagoras also had, and taught this errour) if the soule apperteined at the first to a king, and he in this estate did not leade his life worthie his calling, it should after his decease be Metempsuchôsis. shut vp in the bodie of a slaue, begger, cocke, owle, dog, ape, horsse, asse, worme, or monster, there to remaine as in a place of purgation and punishment, for a certeine period of time. Beside this, it should peraduenture susteine often translation from one bodie vnto another, according to the quantitie and qualitie of his dooings here on earth, till it should finallie be purified, and restored againe to an other humane bodie, wherein if it behaued it selfe more orderlie than at the first: after the next death, it should be preferred, either to the bodie of a king againe, 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 neuer stand still, nor long yeeld one representation and figure. For this cause also, as Diodorus saith, they vsed to cast certeine letters into the fire, wherein the dead were burned, to be deliuered vnto their deceased fréends, whereby they might vnderstand of the estate of such as trauelled here on earth in their purgations (as the Moscouits doo write vnto S. Nicholas to be a speach-man for him that is buried, in whose hand they bind a letter, and send him with a new paire of shooes on his feet into the graue) and to the end that after their next death they should deale with them accordinglie, and as their merits required. They brought in also the worshipping of manie gods, and their seuerall euen to this daie Oke honored whereon mistle did grow, and so doo our sorcerers thinking some spirits to deale about ye same, for hidden treasure. sacrifices: they honoured likewise the oke, whereon the mistle groweth, and dailie deuised infinit other toies (for errour is neuer assured of hir owne dooings) whereof neither Samothes, nor Sarron, Magus, nor Druiyus did leaue them anie prescription.

These things are partlie touched by Cicero, Strabo, Plinie, Sotion, Laertius, Theophrast, Aristotle, and partlie also by Cæsar, Mela, Val. Max. lib. 2. and other authors of later time, who for the most part doo confesse, that the cheefe schoole of the Druiydes was holden here in Britaine, where that religion (saith Plinie) was so hotlie professed and followed, "Vt dedisse Persis videri possit," lib. 30. cap. 1. and whither the Druiydes also themselues, that dwelt among the Galles, would often resort to come by the more skill, and sure vnderstanding of the mysteries of that doctrine. And as the Galles receiued their religion Logike and Rhetorike out of Gallia.] from the Britons, so we likewise had from them some vse of Logike & Rhetorike, such as it was which our lawiers practised in their plees and common causes. For although the Greeks were not vnknowne vnto vs, nor we to them, euen from the verie comming of Brute, yet by reason of distance betwéene our countries, we had no great familiaritie and common accesse one vnto another, till the time of Gurguntius, after whose entrance manie of that nation trauelled hither in more securitie, as diuers of our countriemen did vnto them without all danger, to be offered vp in sacrifice to their gods. That we had the maner of our plees also out of France, Iuuenal is a witnesse, who saith;

Howbeit as they taught vs Logike and Rhetorike, so we had also some Sophistrie from them; but in the worst sense: for from France is all kind of forgerie, corruption of maners, and craftie behauiour not so soone as often transported into England. And albeit the Druiydes were thus honored and of so great authoritie in Britaine, yet were there great numbers of them also in the Iles of Wight, Anglesey, and the Orchades, in which they held open schooles of their profession, aloofe as it were from the resort of people, wherein they studied and learned their songs by heart. Howbeit the cheefe college of all I say, remained still in Albion, whither the Druiydes of other nations also (beside the Galles) would of custome repaire, when soeuer anie controuersie among them in matters of religion did happen to be mooued. At such times also the rest were called out of the former Ilands, whereby it appeareth that in such cases they had their synods and publike meetings, and therevnto it grew finallie into custome, and after that a prouerbe, euen in variances falling out among the princes, great men, and common sorts of people liuing in these weast parts of Europe, to yeeld to be tried by Britaine and hir thrée Ilands, bicause they honoured hir préests (the Druiydes) as the Athenians did their Areopagites.

Estimation of the Druiydes or Druiysh preests. Furthermore, in Britaine, and among the Galles, and to say the truth, generallie in all places where the Druiysh religion was frequented, such was the estimation of the préests of this profession, that there was little or nothing doone without their skilfull aduise, no not in ciuil causes, perteining to the regiment of the common-wealth and countrie. They had the charge also of all sacrifices, publike and priuate, they interpreted oracles, preached of religion, and were neuer without great numbers of yoong men that heard them with diligence, as they taught from time to time.

Immunitie of the cleargie greater vnder idolatrie than vnder the gospell. Touching their persons also they were exempt from all temporall seruices, impositions, tributes, and exercises of the wars: which immunitie caused the greater companies of scholers to flocke vnto them from all places, & to learne their trades. Of these likewise, some remained with them seuen, eight, ten, or twelue years, still learning the secrets of those unwritten mysteries by heart, which were to be had amongst them, and commonlie pronounced in verse. And this policie, as I take it, they vsed onelie to preserue their religion from contempt, whereinto it might easilie haue fallen, if any books thereof had happened into the hands of the common sort. It helped also not a little in the exercise of their memories, wherevnto bookes are vtter enimies, insomuch as he that was skilfull in the Druiysh religion, would not let readilie to rehearse manie hundreds of verses togither, and not to faile in one tittle, in the whole processe of this his laborious repetition. But as they dealt in this order for matters of their religion, so in ciuill affairs, historicall treatises, and setting downe of lawes, they vsed like order and letters almost with the Grecians. Whereby it is easie to be séene, that they reteined this kind of writing from Druiyus (the originall founder of their religion) and that this Iland hath not béene void of letters and learned men, euen sith it was first inhabited. I would ad some thing in particular also of their apparell, but sith the dealing withall is nothing profitable to the reader, I passe it ouer, signifieng neuerthelesse, that it was distinguished by sundrie deuises from that of the common sort, and of such estimation among the people, that whosoeuer ware the Druiysh weed, might walke where he would without any harme or annoiance. This honour was giuen also vnto the préests in Rome, insomuch that when Volusius was exiled by the Triumuirate, and saw himselfe in such danger, as that he could not escape the hardest, he gat the wéed of a preest upon his backe, and begged his almes therein, euen in the high waies as he trauelled, and so escaped the danger and the furie of his aduersaries: but to proceed with other things.

Bardus. After the death of Druiyus, Bardus his sonne, and fift king of the Celts, succéeded not onelie ouer the said kingdome, but also in his fathers vertues, whereby it is verie likelie, that the winding and wrapping vp of the said religion, after the afore remembred sort into verse, was first deuised by him, for he was an excellent poet, and no lesse indued with a singular skill in the practise and speculation of musicke, of which two many suppose him to be the verie author and Gen. 4. 21. beginner, although vniustlie, sith both poetrie and song were in vse before the flood, as was also the harpe and pipe, which Iubal inuented, and could neuer be performed without great skill in musicke. But to procéed, as the cheefe estimation of the Druiydes remained in the end among the Britons onelie, for their knowledge in religion, so did the fame of the Bardes (which were so called of this Bardus for their excellent skill in musicke, poetrie, and the heroicall kind of song, which at the first conteined onelie the high mysteries and secret points of their religion. There was little difference also betwéene them and The Bards degenerate. the Druiydes, till they so farre degenerated from their first institution, that they became to be minstrels at feasts, droonken meetings, and abhominable sacrifices of the idols: where they sang most commonlie no diuinitie as before, but the puissant acts of valiant princes, and fabulous narrations of the adulteries of the gods. Certes in my time this fond vsage, and thereto the verie name of the Bardes, are not yet extinguished among the Britons of Wales, where they call their poets and musicians Barthes, as they doo also in Ireland: which Sulpitius also writing to Lucane remembreth, where he saith that the word Bardus is meere Celtike, and signifieth a singer. Howbeit the Romans iudging all nations beside themselues to be but rude and barbarous, and thereto misliking vtterlie the rough musicke of the Bardes, entred so farre into the contemptuous mockage of their melodie, that they ascribed the word Bardus vnto their fooles and idiots, whereas contrariwise the Scythians and such as dwell within the northweast part of Europe, did vse the same word in verie honourable maner, calling their best poets and heroicall singers, Singebardos; their couragious singers and capiteins that delited in musicke, Albardos, Dagobardos, Rodtbardos, & one lame musician Lambard aboue all other, of whose skilfull ditties Germanie is not vnfurnished, as I heare vnto this daie. In Quizqueia or new Spaine, an Iland of the Indies, they call such men Boitios, their rimes Arcitos, and in steed of harps they sing vnto timbrels made of shels such sonnets and ditties as either perteine vnto religion, prophane loue, commendation of ancestrie, and inflammation of the mind vnto Mars, whereby there appeareth to be small difference betwéene their Boitios and our Bardes. Finallie of our sort, Lucane in his first booke writeth thus, among other like saiengs well toward the latter end;

Lucani. li. 1.

Thus we sée as in a glasse the state of religion, for a time, after the first inhabitation of this Iland: but how long it continued in such soundnesse, as the originall authors left it, in good sooth I cannot say, yet this is most certeine, that after a time, when Albion arriued here, the religion earst imbraced fell into great decaie. For whereas Iaphet & Samothes with their children taught nothing else than such doctrine as they had learned of Noah: Cham the great grandfather of this our Albion, and his disciples vtterlie renouncing to follow their steps, gaue their minds wholie to seduce and lead their hearers headlong vnto all error. Whereby his posteritie not onelie corrupted this our Iland, with most filthie trades and practises; but also all mankind, generallie where they became, with vicious life, and most vngodlie conuersation. What doctrine Cham and his disciples taught. For from Cham and his successours procéeded at the first all sorcerie, witchcraft, and the execution of vnlawful lust, without respect of sex, age, consanguinitie, or kind: as branches from an odious and abhominable root, or streames deriued from a most filthie and horrible stinking puddle. Howbeit, & notwithstanding all these his manifold lewdnesses, such was the follie of his Ægyptians (where he first reigned and taught) that whilest he liued they alone had him in great estimation (whereas other nations contemned and abhorred him for his wickednesse, calling Chemesenua. him Chemesenua, that is, the impudent, infamous and wicked Cham) and not
Chem Min.
Cham made a god. onelie builded a citie vnto him which they called Chem Min, but also after his death reputed him for a god, calling the highest of the seuen planets after his name, as they did the next beneath it after Osyris his sonne, whom they likewise honored vnder the name of Iupiter.

Translation of mortall men into heauen how it began. Certes it was a custome begonne in Ægypt of old time, and generallie in vse almost in euerie place in processe of time (when any of their famous worthie princes died) to ascribe some forme or other of the stars vnto his person, to the end his name might neuer weare out of memorie. And this they called their translation in heauen, so that he which had any starres or forme of starres dedicated vnto him, was properlie said to haue a seat among the gods. A toie much like to the catalog of Romish saints, (although the one was written in the celestiall or immateriall orbes, the other in sheeps skins, and verie brickle paper) but yet so estéemed, that euerie prince would oft hazard and attempt the vttermost aduentures, thereby to win such fame in his life, that after his death he might by merit haue such place in heauen, among the shining starres. Howbeit, euerie of those that were called gods, could not obteine that benefit, for then should there not haue béene stars enow in heauen to haue serued all their turnes, wherfore another place was in time imagined, where they reigned that were of a second calling, as the Cyril, aduersus Iul. lib. 6. sect. 8. Semones who were gods by grace and fauour of the people. "Semones dici voluerunt (saith Fulgentius In vocibus antiquis) quos cœlo nec dignos ascriberent, ob meriti paupertatem; sicut Priapus Hyppo. Vortumnus, &c. nec terrenos eos deputare vellent per gratiæ venerationem," as also a third place that is to say an earth, where those gods dwelled which were noble men, officers, good gouernours and lawgiuers to the people, and yet not thought worthie to be of the second or first companie, which was a iollie diuision.

Thus we sée in generall maner, how idolatrie, honoring of the starres, and brood of inferiour gods were hatched at the first, which follies in processe of time came also into Britaine, as did the names of Saturne & Iupiter, &c: as shall appeare hereafter. And here sith I haue alreadie somewhat digressed from my matter, I will go yet a little farder, and shew foorth the originall vse of the word Saturne, Iupiter, Hercules, &c: whereby your Honor shall sée a little more into the errours of the Gentils, and not onelie that, but one point also Which were properlie called Saturni, Ioues, Iunones, and Hercules. of the root of all the confusion that is to be found among the ancient histories. Certes it was vsed for a few yéeres after the partition of the earth (which was made by Noah, in the 133. yeere after the floud) that the beginners of such kingdoms as were then erected should be called Saturni, whereby it came to passe that Nimbrote was the Saturne of Babylon: Cham of Ægypt: and so foorth other of sundrie other countries. Their eldest sonnes also that succeeded them, were called Ioues; and their nephewes or sonnes sonnes, which reigned in the third place Hercules, by which meanes it followed that euerie kingdome had a Saturne, Iupiter and Hercules of hir owne, and not from anie other.

In like sort they had such another order among their daughters, whom they married as yet commonlie vnto their brethren (God himselfe permitting the same vnto them for a time) as before the floud, to the end the earth might be thoroughlie replenished, and the sooner furnished with inhabitants in euerie part therof. The sister therefore and wife of Isis, Io and Iuno all one. euerie Saturne was called Rhea, but of Iupiter, Iuno, Isis, or Io. Beyond these also there was no latter Harold that would indeuour to deriue the petigree of any prince, or potentate, but supposed his dutie to be sufficientlie performed, when he had brought it orderlie vnto some Saturne or other, wherat he might cease, and shut vp all his trauell. They had likewise this opinion grounded amongst them, that heauen & earth were onlie parents vnto Saturne and Rhea, not knowing out of doubt, Cœlum or Cœlus.
Ogyges.
Sol.
Pater deorum. what they themselues did meane, sith these denominations, Heauen, Ogyges, the Sunne, Pater Deorum, and such like, were onelie ascribed vnto Noah: as *Terra, (the Earth) Vesta, Aretia, the Moone, Mater * Tydea.
Vesta.
Terra.
Luna.
Aretia.
Deorum mater. deorum, and other the like were vnto Tydea his wife. So that hereby we sée, how Saturne is reputed in euerie nation for their oldest god, or first prince, Iupiter for the next, and Hercules for the third. And therefore sith these names were dispersed in the beginning ouer all, it is no maruell that there is such confusion in ancient histories, and the dooings of one of them so mixed with those of another, that it is now impossible to distinguish them in sunder. This haue I spoken, to the end that all men may see what gods the Pagans honored, & thereby what religion the posteritie of Cham did bring ouer into Britaine. For vntill their comming, it is not likelie that anie grosse idolatrie or superstition did enter in among vs, as deifieng of mortall men, honoring of the starres, and erection of huge images, beside sorcerie, witchcraft, and such like, whereof the Chemminites are worthilie called the autors. Neither were these errors anie thing amended, by the comming Frō whence Brute did learne his religion. in of Brute, who no doubt added such deuises vnto the same, as he and his companie had learned before in Græcia, from whence also he brought Helenus the sonne of Priamus, (a man of excéeding age) & made him his préest and bishop thorough out the new conquest, that he had atchieued in Britaine.

After Brute, idolatrie and superstition still increased more and more among vs, insomuch that beside the Druiysh and Bardike ceremonies, and those also that came in with Albion and Brute himselfe: our countriemen either brought hither from abroad, or dailie inuented at home new religion and rites, whereby it came to passe that in the stead of the onelie and immortall God (of whom Samothes and his posteritie did preach Dis or Samothes made a god. in times past) now they honored the said Samothes himselfe vnder the name of Dis and Saturne: also Iupiter, Mars, Minerua, Mercurie, Apollo, Diana; and finallie Hercules, vnto whome they dedicated the gates and porches of their temples, entrances into their regions, cities, townes and houses, with their limits and bounds (as the papists did the gates of their cities and ports vnto Botulph & Giles) bicause fortitude and wisedome are the cheefe vpholders and bearers vp of common-wealths and kingdoms, both which they ascribed to Hercules (forgetting God) and diuers other idols whose names I now remember not. In lieu moreouer of sheepe and oxen, Mela. Diodorus, Strab. 4. Plin. Cæsar. 5. they offred mankind also vnto some of them, killing their offendors, prisoners, and oft such strangers as came from farre vnto them, by shutting vp great numbers of them togither in huge images made of wicker, réed, haie, or other light matter: and then setting all on fire togither, they not onelie consumed the miserable creatures to ashes (sometimes adding other beasts vnto them) but also reputed it to be the most acceptable sacrifice that could be made vnto their idols. From whence they had this horrible custome, trulie I cannot tell, but that it was common to most nations, not onlie to consume their strangers, captiues, &c; but also their owne children with fire, in such maner of sacrifice: beside the text of the Bible, the prophane histories doo generallie leaue it euident, as a thing either of custome or of particular necessitie, of which later Virgil saith;

As Silius dooth of the first, where he telleth of the vsuall maner of the Carthaginenses, saieng after this maner;

But to procéed with our owne gods and idols, more pertinent to my purpose than the rehersall of forreine demeanours: I find that huge temples in like sort were builded vnto them, so that in the time of Lucius, when the light of saluation began stronglie to shine in Ptol. Lucensis. Britaine,thorough the preaching of the gospell, the christians discouered 25. Flamines or idol-churches beside three Archflamines, whose préests were then as our Archbishops are now, in that they had superior charge of all the rest, the other being reputed as inferiours, and subiect to their iurisdiction in cases of religion, and superstitious ceremonies.

Monstrous proportions of idols. Of the quantities of their idols I speake not, sith it is inough to saie, that they were monstrous, and that each nation contended which should honour the greater blocks, and yet all pretending to haue the iust heigth of the god or goddesse whom they did represent. Apollo Capitolinus that stood at Rome, was thirtie cubits high at the least; Tarentinus Iupiter of 40.; the idoll of the sonne in the Rhodes, of 70 (whose toe few men could fadam;) Tuscanus Apollo that stood in the librarie of the temple of Augustus, of 50. foot; another made vnder Nero of 110. foot; but one in France passed all, which Zenoduris made vnto Mercurie at Aruernum in ten years space, of 400. foot. Wherby it appeareth, that as they were void of moderation in number of gods, so without measure were they also in their proportions, and happie was he which might haue the greatest idoll, and lay most cost thereon.

Hitherto yee haue heard of the time, wherein idolatrie reigned and blinded the harts of such as dwelled in this Iland. Now let vs sée the successe of the gospell, after the death and passion of Iesus Christ our sauiour. And euen here would I begin with an allegation of Theodoret. Theodoret, wherevpon some repose great assurance (conceiuing yet more Sophronius. hope therein by the words of Sophronius) that Paule the Apostle should preach the word of saluation here, after his deliuerie out of captiuitie, which fell as I doo read in the 57. of Christ. But sith I cannot verifie the same by the words of Theodoret, to be spoken more of Paule than Peter, or the rest, I will passe ouer this coniecture (so far as it is grounded vpon Theodoret) and deale with other authorities, whereof we haue more certeintie. First of all therfore let vs see what Fortunatus hath written of Pauls comming into Britaine, and afterward what is to be found of other by-writers in other points of more assurance. Certes for the presence of Paule I read thus much:

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: