A67922:1568
A67922:1568
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 1] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Gregorius seruus seruorum Dei,1 seruis Domini nostri. Quia melius fuerat bona non incipere, quam ab ijs quae coepta sunt cogitatione retrorsum redire, &c. In English. Gregory the servant of Gods servants, to the servants of the Lord. Forasmuch as it is better not to take good things in hand, then after they be begun, to think to revolt back from the same again therefore now you may not nor cannot (dear children) but with all fervent study and labour, must needs go forward in that good business, which through the help of God you have well begun. Neither let the labour of your journey, nor the slanderous tongues of men appal you, but that with all instance and fervency ye proceed, and accomplish the thing which the Lord hath ordained you to take in hand: knowing that your great travel shall be recompensed with reward of greater glory hereafter to come. Therefore as we send here Austen to you again, whom also we have ordained to be your governor, so do you humbly obey him in all things, knowing that it shall be profitable so for your souls, whatsoever at his admonition ye shall do. Almighty God with his grace defend you and grant me to see in the eternal country the fruit of your labour, that although I can not labour as I would with you,2 yet I may be found partaker of your retribution, for that my will is good to labour in the same fellowship with you together. The Lord God keep you safe, most dear and well-beloved children. Dated the x before the Calends ⟨p. 116⟩of August, in the reign of our sovereign Lord Mauritius most virtuous Emperor, the .xiiij. of his Empire.
Gregorius seruus seruorum Dei,1 seruis Domini nostri. Quia melius fuerat bona non incipere, quam ab ijs quae coepta sunt cogitatione retrorsum redire, &c. In Englishe. Gregory the seruaunt of Gods seruaunts, to the seruaunts of the Lord. Forasmuch as it is better not to take good things in hande, then after they be begon, to thinke to reuolt backe from the same againe therefore now you may not nor cannot (deare children) but with all feruent study and labor, must needes go forward in that good busines, which through the helpe of God you haue wel begunne. Neither let the labor of your iourney, nor the slanderous tounges of men appalle you, but that with all instaunce and feruency yee proceede, and accomplish the thing which the Lorde hath ordeyned you to take in hande: knowing that your great trauell shalbe recompensed with rewarde of greater glorye hereafter to come. Therefore as we sende here Austen to you againe, whom also we haue ordeined to be your gouernour, so doe you humblye obey him in all thinges, knowing that it shall be profitable so for your soules, whatsoeuer at his admonition yee shall doe. Almighty God with his grace defend you and graunt me to see in the eternall country the fruite of your labour, that although I can not labour as I woulde wyth you,2 yet I may be found pertaker of your retribution, for that my will is good to labour in the same felowship with you together. The Lord God keepe you safe, most deare and welbeloued children. Dated the x before the Calendes ⟨p. 116⟩of August, in the raigne of our soueraigne Lord Mauritius most vertuous Emperour, the .xiiij. of his Empire.
1Thus they emboldened & comforted through the good words of Gregory, sped forth their journey till they came at length to the Isle of Thene• ▪ lying upon the East side of Kent. Near to the which landing place, was then the Manor or palace of the king, not far from Sandwich (Eastward from Canterbury) which the inhabitants of the Isle,2 then called Richbourgh: whereof some part of the ruinous walls is yet to be seen. The king then reigning in Kent, was Ethelbert, as above appeareth, the fifth King of that province: who at that time had Married to wife a French woman being Christened,3 named Berda: whom he had received of her parents upon this condition, that he should permit her with her Bishop committed unto her, called Lebardus, to enjoy the freedom of her faith and Religion: by the means whereof he was more flexible, and sooner induced to embrace the preaching and doctrine of Christ. Thus Austen being arrived sent forth certain messengers and interpreters to the King, signifying that such a one was come from Rome, bringing with him glad tidings to him and all his people, of life and salvation eternally to reign in heaven, with the only true and living God, for ever: if he would so willingly hearken to the same, as he was gladly come to preach and teach it unto him.
1Thus they emboldened & comforted through the good wordes of Gregory, sped foorth their iourney till they came at length to the Ile of Thene• ▪ lying vpon the East side of Kent. Neare to the which landing place, was then the Manory or palace of the king, not farre from Sandwiche (Eastward from Caunterbury) which the inhabitauntes of the Isle,2 then called Richbourgh: whereof some part of the ruinous walles is yet to be sene. The king then raigning in Kent, was Ethelbert, as aboue appeareth, the fifte King of that prouince: who at that time had Maried to wyfe a French woman beyng Chrystened,
The King, who had heard of this Religion before by means of his wife, within a few days after cometh to the place where Austen was to speak with him: but that should be without the house, after the manner of his law. Austen against his coming, as stories affirm, erected up a banner of the crucifix (such was then the grossness of that time) and preached to him the word of God.1 The King answering again saith in effect as followeth: the words be very fair that you preach and promise. Nevertheless, because it is to me uncouth and new, I can not soon start away from my country law wherewith I have been so long inured and assent to you.2 Albeit yet notwithstanding for ye ye are come, as ye say, so far for my sake: ye shall not be molested by me, but shall be right well entreated, having all things to you ministered necessary for your supportatiō. Besides this, neither do we debar you, but to have free leave to preach to our people and subjects to convert, whom ye may to the faith of your Religion.
The King, who had heard of this Religion before by meanes of his wife, within a few daies after commeth to the place where Austen was to speake with him: but that shoulde be without the house, after the maner of his lawe. Austen against his cōming, as stories affirme, erected vp a banner of the crucifixe (such was then the grosenes of that tyme) and preached to him the word of God.1 The Kyng aunswering againe saith in effect as followeth: the words be very faire that you preach and promise. Neuerthelesse, because it is to me vncoth and new, I can not soone starte away from my country law wherwith I haue bene so lōg inured and assent to you.2 Albeit yet notwithstanding for ye ye are come, as ye saye, so farre for my sake: ye shall not be molested by me, but shall be rightwell intreated, hauing al thinges to you ministred necessarye for your supportatiō. Besydes this, neither doe we debarre you, but to haue fre leaue to preach to our people and subiects to conuert, whō ye may to the faith of your Religion.
When they had received this comfort of the king, they went with procession to the City of Dorobernia, or Canterbury, singing Alleluia with the Litany, which then by Gregory, had been used at Rome in the time of the great plague reigning then at Rome, mentioned in old histories. The words of the Litany were these:1 Deprecamur te Domine in omni misericordia tua, ut auferatur furor tuus & ira tua a civitate ista, & de domo sancta tua: quoniam peccavimus. Alleluia. That is. We beseech thee O Lord in all thy mercies, that thy fury and anger may cease from this City, & from thy holy house for we have sinned. Alleluia. Thus they entering in the City of Dorobernia, the head City of all that dominion at that time, where the king had given them a mansion for there abode: there they continued preaching and baptising such as they had converted in the east side of the City in the old church of S. Martin (where the Queen was wont to resort) unto the time that the king was converted himself to Christ. At length when the king had well considered the honest conversation of their life,2 and moved with the miracles wrought through gods hand by them, he heard them more gladly, and lastly by their wholesome exhortations, and example of godly life he was by them converted and christened in the year above specified. 586. and the 36. year of his reign. After the King was thus converted, innumerable other daily came in, & were adjoined to the Church of Christ: whom the King did specially embrace but compelled none: for so he had learned that the faith and service of Christ ought to be voluntary, and not coacted. Then he gave to Austen a place for his Bishops sea at Christs Church in Dorobernia, & builded the Abbey of Saint Peter and Paul,3 in the East side of the said City, where after Austen, and all the Kings of Kent were buried, and that place is now called S. Austen.
In this while Austen sailed into France to the Bishop Arelatensis, called Ethereus: by him to be consecrated Archbishop, by the commandment of Gregory, & so was. Also the said Austen sent to Rome, Laurentius one of his company, to declare to Gregory how they had sped, and what they had done in England: sending with all to have the counsel and advise of Gregory, concerning ix. or x. questions, whereof some are partly touched before.
In this while Austen sailed into Fraunce to the Byshop Arelatensis, called Ethereus: by him to bee consecrated Archbishop, by the commaundement of Gregory, & so was. Also the said Austen sent to Rome, Laurentius one of his cō pany, to declare to Gregory how they had sped, and what they had done in Englande: sending with all to haue the counsaile and aduise of Gregory, concerning ix. or x. questions, whereof some are partly touched before.
The tenor of his questions or interrogations, with the answers of Gregory to the same: here follow in English briefly translated.
The tenour of his questions or interrogations, wyth the aunsweres of Gregory to the same: here follow in English briefly translated.
MY first question (reverend father) is concerning Bishops,1 how they ought to behave themselves toward their clerks Or of such oblations as the faithful offer upon the altar: what portions or dividentes ought to be made thereof.
MY first question (reuerende father) is concerning Byshops,1 how they ought to behaue themselues towarde their clerks Or of such oblations as the faithfull offer vpon the altar: what portions or diuidentes ought to be made thereof.
How a Bishop ought to behave himself in the Congregation,1 the holy scripture testifieth which I doubt not but you know right well, especially in the Epistles of S Paul to Timothy: wherein he laboureth to inform the said Timothy, how to behave his conversation in the house of the Lord. The manner is of the sea Apostolic, to warn and charge all such as be ordained Bishops, of all their stipend or that which given, to make four pertitions. One to the Bishop for hospitality, and receiving comers in. An other to the Clergy,2 The third to the pore. The fourth to the repairing of Churches. But because your brotherhood instructed with rules of Monastical discipline, cannot live separated from your clerks about you, therefore in the English Church (which now through the providence of God is brought to the faith of Christ) you must observe this institution, concerning your conversation, which was in the first Fathers in the beginning of the primitive Church, among whom there was not one which counted any thing to be his own proper, of all that he did possess: but all was common among them.
How a Bishop ought to behaue himselfe in the Congregation,1 the holy scripture testifieth which I doubt not but you know right well, especiallye in the Epistles of S Paule to Timothie: wherein he laboureth to informe the sayd Timothe, how to behaue his conuersation in ye house of the Lord. The maner is of the sea Apostolike, to warne and charge all such as be ordeined Bishops, of all their stipend or that which giuen, to make foure pertitiōs. One to the Bishop for hospitalitie, and receauing commers in. An other to the Clergy,2 The third to the pore. The fourth to the repairing of Churches. But because your brotherhode instructed with rules of Monasticall discipline, cānot liue separated from your clerkes about you, therfore in the English Church (which nowe through the prouidence of God is brought to the faith of Christ) you muste obserue this institution, concerning your conuersation, which was in the first Fathers in the begynning of the prymitiue Church, among whom there was not one which counted any thing to be his owne proper, of all that he did possesse: but all was common among them.
I desire to know and to be instructed,1 whether Clerks that cannot contain, may marry. And if they do marry whether then they ought to return to the secular state again or no?
I desire to know and to be instructed,1 whether Clerkes that cannot containe, may marry. And if they do mary whether then they ought to returne to the secular state againe or no?
If there be any Clerks out of holy orders,1 which can not contain, let them have their wives, and take their stipends or wages without. For we read it so written of the foresaid fathers, that they divided to every person, according as their work was. Therefore as concerning the stipend of such, it must be provided and thought upon. And they must be also holden under Ecclesiastical discipline, to live a godly conversation: to employ themselves in singing Psalms, & to refrain their tongue, hart and body (by the grace of God) from all things unseemly, and unlawful▪ As for the vulgar and common sort, which live after the common condition of men: to describe what partitions to make, what hospitality to keep, or what works of mercy to exhibit to such, I have nothing to say but to give (as our master teacheth) in all our deeds of mercy; of that which aboundeth. Of that (saith he) which aboundeth or is overplus, give alms, and behold all things be clean unto you.
If there be any Clerkes out of holy orders,1 which can not conteine, let them haue their wiues, and take their stipends or wages without. For we read it so written of the foresayd fathers, that they deuided to euery person, according as their worke was. Therfore as concerning the stipend of such, it must be prouided and thought vpon. And they must be also holden vnder Ecclesiasticall discipline, to liue a godly cōuersation: to employ themselues in singing Psalmes, & to refraine their tongue, hart and body (by the grace of God) from all things vnseemely, and vnlawfull▪ As for the vulgar and common sort, which lyue after the common condition of men: to describe what partitions to make, what hospitalitie to keepe, or what works of mercy to exhibite to such, I haue nothing to saye but to giue (as our maister teacheth) in all our deedes of mercy; of that which aboundeth. Of that (saith he) whiche aboundeth or is ouerplus, gyue almes, and beholde all thinges bee cleane vnto you.