N20568:901
The new and complete book of martyrs; or, An universal history of martyrdom: being Fox's Book of martyrs, revised and corrected, with additions and great improvements. : Containing an authentic account of the lives, persecutions and sufferings of the holy martyrs; and the many dreadful persecutions against the Church of Christ in all parts of the world, by pagans, Jews, Turks, papists, and others, from earliest ages of the church to the present period. ... The whole forming at once a general Christian martyrology, and a complete history of persecutions. / By the Rev. Mr. John Fox, M.A. late of Magdalen College, Oxford. ; Now revised, corrected and improved, with many additional articles, relating to the acts and monuments of the church. By Paul Wright, D.D. ; Embellished with forty elegant copper plate engravings. ; In two volumes. Vol. I[-II].The new and complete book of martyrs; or, An universal history of martyrdom: being Fox's Book of marytrs, revised and corrected, with additions and great improvements. : Containing an authentic account of the lives, persecutions and sufferings of the holy martyrs; and the many dreadful persecutions against the Church of Christ in all parts of the world, by pagans, Jews, Turks, papists, and others, from earliest ages of the church to the present period. ... The whole forming at once a general Christian martyrology, and a complete history of persecutions. / By the Rev. Mr. John Fox, M.A. late of Magdalen College, Oxford. ; Now revised, corrected and improved, with many additional articles, relating to the acts and monuments of the church. By Paul Wright, D.D. ; Embellished with forty elegant copper plate engravings. ; In two volumes. Vol. I[-II].
New-York: printed by William Durell, 1794
Title page typeset from the transcription.
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.
IN their way they arrived at Mount Casino, where the heads of the monastery of that place received them in a very friendly manner, and entertained them as well as the rules of their order would admit. Being apprized of the cause of their journey, when they were about to depart, the superior of the monastery addressed himself to Adalbert, and observed to him, that the journey he had undertaken would give him more trouble and uneasiness than he was aware of; that the frequent desire of changing place and travelling, often proceeded more from a restless disposition, and eager curiosity, than real religion, or solid devotion. "Therefore, said he, if you will listen to my advice, leave the world at once with sincerity, and settle in some religious community, without desiring to see more than you have already seen." Adalbert listened attentively, and came readily into the sentiments of the superior, which soon determined him to take up his residence in that monastery, where he then thought he might live entirely recluse, and, being unknown, might pass unhonoured to the grave. But in the latter particular he was mistaken; for the priests, by accident, coming to a knowledge of the rank and former dignity of their colleague, began to treat him with great deference and respect, which occasioned him to leave the place. Nilus, a Grecian, was then at the head of a community not far from Mount Casino; Adalbert made his way to him, and begged to be received into his monastery. He assured him he would willingly comply with his request, if he thought the rule and practice of his religious family would be agreeable to a stranger; besides which, he told him that the house in which he and his people lived was given to them by those of Mount Casino; and therefore it might not be safe for him to receive one that had left that community. When Nilus had thus excused himself, he advised him to return to Rome, and apply himself to Leo, an abbot of his acquaintance there, to whom he gave a letter of recommendation. Adalbert went to Rome, where he found Leo, who, before he would admit him, put his virtue and courage to proper trials, by speaking roughly to him, and giving him a terrible account of the labours and severities of the state in which he desired to engage.
IN their way they arrived at Mount Cassino, where the heads of the monastery of that place received them in a very friendly manner, and entertained them as well as the rules of their order would admit. Being apprized of the cause of their journey, when they were about to depart, the superior of the monastery addressed himself to Adalbert, and observed to him, that the journey he had undertaken would give him more trouble and uneasiness than he was aware of; that the frequent desire of changing place and travelling, often proceeded more from a restless disposition, and eager curiosity, than real religion, or solid devotion. "Therefore, said he, if you will listen to my advice, leave the world at once with sincerity, and settle in some religious community, without desiring to see more than you have already seen." Adalbert listened attentively, and came readily into the sentiments of the superior, which soon determined him to take up his residence in that monastery, where he then thought he might live entirely recluse, and, being unknown, might pass unhonoured to the grave. But in the latter particular he was mistaken; for the priests, by accident, coming to a knowledge of the rank and former dignity of their colleague, began to treat him with great deference and respect, which occasioned him to leave the place. Nilus, a Grecian, was then at the head of a community not far from Mount Cassino; Adalbert made his way to him, and begged to be received into his monastery. He assured him he would willingly comply with his request, if he thought the rule and practice of his religious family would be agreeable to a stranger; besides which, he told him that the house in which he and his people lived was given to them by those of Mount Cassino; and therefore it might not be safe for him to receive one that had left that community. When Nilus had thus excused himself, he advised him to return to Rome, and apply himself to Leo, an abbot of his acquaintance there, to whom he gave a letter of recommendation. Adalbert went to Rome, where he found Leo, who, before he would admit him, put his virtue and courage to proper trials, by speaking roughly to him, and giving him a terrible account of the labours and severities of the state in which he desired to engage.
But, finding his resolution was not moved or weakened by the prospect of the most austere mortifications, he conducted him to the pope, and, with the consent of that pontiff and the whole college of cardinals, gave him the habit on Holy Thursday in the year 990. We have already said, that he had been attended only by three select persons ever since he had the pope's advice for resigning his bishopric; two of them left him now; but the third, who was his own brother Gaudentius, followed his example, and engaged in the same community. Adalbert, full of the most profound humility, took a particular pleasure in the lowest employments of the house, and lived here an excellent pattern of christian simplicity and obedience.
THE archbishop of Mentz, as metropolitan, was exceedingly afflicted at the disorders in the church of Prague, and wished for the return of the bishop, with whose retreat he was not▪ for some time, acquainted. At length, after five years absence, he heard that Adalbert was at Rome, when he sent a deputation to the pope to press his return to his diocese. The pope summoned a council to consider of the deputation, and after a warm dispute between the monks and the deputies, the latter carried their point, and Adalbert was ordered to return to his diocese; but, at the same time, had permission to quit his charge again, if he found his flock as incorrigible as before. The inhabitants of Prague met him, on his arrival, with great joy, and promised obedience to his directions; but they soon forgot their promises, and relapsed into their former ⟨p. 94⟩vices, which obliged him, a second time, to leave them, and return to his monastery.
THE archbishop of Mentz sent another deputation to Rome, and desired that his suffragan might be again ordered back to his diocese. Gregory V. who was then pope, commanded him to return to Prague; and he obeyed, though with great reluctance.
THE Bohemians, however, did not look upon him as before, but deemed him the censor of their faults, and the enemy to their pleasures, and threatened him with death upon his arrival; but not having him yet in their power, contented themselves with falling on his relations, several of whom they murdered, plundered their estates, and set fire to their houses. Adalbert had intelligence of these outrageous proceedings, and could not judge it prudent to proceed on his journey. He therefore went to the duke of Poland, who had a particular respect for him, and engaged that prince to sound the Bohemians in regard to his return; but could get no better answer from that wretched people, than "that they were sinners, hardened in iniquity: and Adalbert a saint, and consequently not •it to live among them; for which reason he was not to hope for a tolerable reception at Prague." The bishop thought this message discharged him from any farther concern for that church, and began to direct his thoughts to the conversion of infidels; to which end he repaired to Dantzick, where he converted and baptized many, which so enraged the pagan priests, that they fell upon him, and dispatched him with darts, on the 23d of April, A. D. 997.
ALPHAGE▪ archbishop of Canterbury, was descended from a considerable family in Gloucestershire, and received an education suitable to his illustrious birth. His parents were worthy christians, and Alphage seemed to inherit all their virtues. He was prudent and humble, pious and chaste: he made a rapid progress both in polite literature and scripture learning, and was, at once, the admired scholar, and devout christian: he strove to make the arts useful to the purposes of life, and to render philosophy subservient to the cause of religion. In order to be more at leisure to contemplate the divine perfections, he determined to renounce his fortune, quit home, and become a recluse. He accordingly retired to a monastery of Benedictines, at Deerhurst, in Gloucestershire, and soon after took the habit.
CONSIDERING that the principal business of a christian was to subdue his passions, and mortify his appetites, he lived with the utmost temperance, and spent the greatest part of his time in prayer. But not thinking the austerities he underwent in this monastery sufficiently severe, he retired to a lonely cell near Bath, and lived in a manner still more rigid and mortifying. Here he thought to remain unknown, but some devout persons finding out his retreat, his austere life soon became the subject of conversation in the neighbouring villages, where many flocked to him, and begged to be taken under his pastoral care. He yielded to their importunities, raised a monastery near his cell, by the contributions of several well-disposed persons; formed his new pupils into a community, and placed a prior over them. Having prescribed rules for their regulation, he again retired to his beloved cell, fervently wishing to pass the remainder of his days in religious security; when the following affair once more drew him from his retreat:
THE see of Winchester being vacant by the death of Ethelwold, it was no easy matter to agree upon the choice of a successor to that bishopric. The clergy had been driven out of the cathedral for their scandalous lives, but were admitted again by king Ethelred, upon certain terms of reformation. The monks, who had been introduced upon their expulsion, looked upon themselves as the chapter of that church; and hence arose a violent contest between them, and the clergy who had been readmitted, about the election of a bishop; while both parties were hot, and vigorously set upon promoting each their own man. This dispute at last ran so high, that Dunstan, archbishop of Canterbury, as primate of all England, was obliged to ⟨p. 95⟩interpose in the affair, who consecrated Alphage to the vacant bishopric, to the general satisfaction of all concerned in the election, or interested in the affair.
ALPHAGE'S behaviour was a sufficient proof of his being equal to the dignity of his vocation. Piety flourished in his diocese; unity was established among his clergy and people; and the church of Winchester recovered its lustre in such a manner, as made the bishop the admiration of the whole kingdom.
DUNSTAN had an extraordinary veneration for Alphage, and when at the point of death, made it his ardent request to God, that he might succeed him in the see of Canterbury; which accordingly happened, though not till about eighteen years after Dunstan's death. In the course of that period the metropolitan church was governed by three successive prelates; the last of whom was Alfrick; upon whose decease, in 1006, Alphage was raised to the sea of Canterbury.
THE people belonging to the diocese of Winchester, were the only persons who did not sincerely rejoice at his promotion; for they were too sensible of the loss they sustained by his translation, not to regret his removal to Canterbury.
SOON after his being made archbishop, he went to Rome, and received the pall from pope John XVIII. and after his return to England, laboured assiduously to introduce the best regulations into the church.
AFTER Alphage had governed the see of Canterbury about forty years, with great reputation to himself, and benefit to his people, the Danes made an incursion into England. Ethelred, who then reigned, was a prince of a very weak understanding, and pusillanimous disposition. Too fearful to face the enemy himself, and too irresolute to furnish others with the means of acting in his stead, he suffered his country to be ravaged with impunity, and the greatest depredations to be committed, at the option of his enemies.
THE archbishop Alphage, upon this trying occasion, acted with great resolution and humanity: he went boldly to the Danes, purchased the freedom of several whom they had made captives; found means to send a sufficient quantity of food to others, whom he had not money enough to redeem, and even made converts of some of the Danes: but the latter circumstance made the Danes, who still continued pagans greater enemies to him than they would otherwise have been, and determined them to be revenged on him for occasioning a change in the sentiments of their companions. Edric, an English malcontent, and an infamous traitor, gave the Danes every encouragement, and even assisted them in laying siege to Canterbury. When the design of attacking this city was known, many of the principal people made a precipitate flight from it, and would have persuaded Alphage to follow their example. But he, like a good pastor, would not listen to such a proposal; he assured them he could not think of abandoning his flock, at a time when his presence was more necessary than ever, and was resolved to hazard his life in their defence, at this calamitous juncture. While he was employed in assisting and encouraging his people, Canterbury was taken by storm; the enemy poured into the town, and destroyed all that came in their way, by fire and sword. The monks did what they could to detain the archbishop in the church, where they hoped he might be safe. But his concern for his flock made him break from them, and run into the midst of the danger. He had the courage to address the enemy, and offer himself to their swords, as more worthy their rage than the people: he begged they might be saved, and that they would discharge their whole fury on him. They accordingly seized him, tied his hands, insulted, and abused him in a rude and barbarous manner; and obliged him to remain on the spot till his church was burnt, and the monks massacred. They then decimated all the inhabitants, both ecclesiastics, and laymen, leaving only every tenth person alive: so that they put 7236 persons to death, and left only four monks, and 800 laymen alive: after which they confined the archbishop in a dungeon, where they kept him close prisoner for several months.
THE archbishop Alphage, upon this trying occasion, acted with great resolution and humanity: he went boldly to the Danes, purchased the freedom of several whom they had made captives; found means to send a sufficient quantity of food to others, whom he had not money enough to redeem, and even made converts of some of the Danes: but the latter circumstance made the Danes, who still continued pagans greater enemies to him than they would otherwise have been, and determined them to be revenged on him for occasioning a change in the sentiments of their companions. Edric, an English malecontent, and an infamous traitor, gave the Danes every encouragement, and even assisted them in laying siege to Canterbury. When the design of attacking this city was known, many of the principal people made a precipitate flight from it, and would have persuaded Alphage to follow their example. But he, like a good pastor, would not listen to such a proposal; he assured them he could not think of abandoning his flock, at a time when his presence was more necessary than ever, and was resolved to hazard his life in their defence, at this calamitous juncture. While he was employed in assisting and encouraging his people, Canterbury was taken by storm; the enemy poured into the town, and destroyed all that came in their way, by fire and sword. The monks did what they could to detain the archbishop in the church, where they hoped he might be safe. But his concern for his flock made him break from them, and run into the midst of the danger. He had the courage to address the enemy, and offer himself to their swords, as more worthy their rage than the people: he begged they might be saved, and that they would discharge their whole fury on him. They accordingly seized him, tied his hands, insulted, and abused him in a rude and barbarous manner; and obliged him to remain on the spot till his church was burnt, and the monks massacred. They then decimated all the inhabitants, both ecclesiastics, and laymen, leaving only every tenth person alive: so that they put 7236 persons to death, and left only four monks, and 800 laymen alive: after which they confined the archbishop in a dungeon, where they kept him close prisoner for several months.
DURING his confinement, they proposed to him to redeem his liberty with the sum of 3000 l. and persuade the king to purchase their departure out ⟨p. 96⟩of the kingdom, with a further sum of 10,000 l. Alphage's circumstances would not allow him to satisfy the exorbitant demand: they bound him, and put him to severe torments, to oblige him to discover the treasure of his church; upon which they assured him of his life and liberty. The prelate knew, that what they insisted on was the inheritance of the poor, not to be thrown away upon the barbarous enemies of the christian religion; and therefore persisted in refusing to give them any account of it. They remanded him to prison again, confined him six days longer, and then taking him with them to Greenwich, brought him to a trial there. He still remained inflexible with respect to the church treasures; but exhorted them to forsake their idolatry, and embrace christianity. This so greatly incensed the Danes, that the soldiers dragged him out of the camp, and beat him unmercifully. Alphage bore this usage patiently, and even prayed for his persecutors. One of the soldiers, who had been converted and baptized by him, was greatly afflicted, that his pains should be so lingering, as he knew his death was determined on: he, therefore, with the fury of a desperate zeal, and a kind of barbarous compassion, cut off his head, and thus put the finishing stroke to his martyrdom, on April 19, A. D. 1012. This transaction happened on the very spot where the church at Greenwich, dedicated to him, now stands. After his death his body was thrown into the Thames, but being found the next day, it was buried in the cathedral of St. Paul's, by the bishops of London and Lincoln; from whence it was, in the year 1023, removed to Canterbury by Aethelmoth, the archbishop of that province.
