use only honest ways of getting Lastly He exhorts him not to believe lightly what shall be told him against his Clergy not to proceed against them with Passion but only by Canonical ways The Bishop cannot by Testament dispose of the Possessions of the Church nor of the Purchases made while he was Bishop B. 5. Ep. 1. The Revenues of the Church ought to be employ'd for the Assistance of the Poor without reserving any thing for the future by a dangerous Precaution B. 8. Ep. 20. In the extream necessity of the Poor the sacred Vessels and that which serves for Ministring in holy Things ought to be sold but all the ready Money must be first disburs'd B. 6. Ep. 13 35 66. The Rights or the Church must be maintain'd the Possessions which belong to it must be defended and recover'd but this must not be done with all the Rigor that 's possible 'T were even better to lose something and abandon a part of the Revenues of the Church then to be the Cause of Ruin to the Poor B. 7. Ind. 2. Ep. 23. when there is room for doubting whether the Goods belong to the Church or no 't is best to yield The Governors of Hospitals give an account of their Revenues to the Bishop B. 3. Ep. 24. It belongs to the Bishop to take care of these Revenues B. 3. Ep. 24. B. 8. Ep. 20. When he cannot do it by himself he must appoint a Steward for it B. 11. Ep. 57. Of the Patrimony of St. Peter IN the time of St. Gregory the Church of Rome had many Possessions in Lands not only in Italy and Sicily but also in France in Dalmatia in Illyricum c. These Possessions were call'd The Patrimony of St. Peter they were managed and administred by the Persons call'd Defensores i. e. Wardens who gave an account of them St. Gregory employ'd the Revenues of these Patrimonies in Works of Piety he desir'd that his Rights might not be exacted with Rigor nor any new Taxes imposed His Wardens had their Prerogatives and Jurisdictions In Gaul they inspected the Chappels and Abbies These things may be prov'd by many Letters See B. 1. Ep. 1 2 23 37 38 39 42 44 58. B. 2. Ep. 1. Ind. 10 17. Ind. 11. Ep. 17 33. B. 5. Ep. 5 6 10. B. 9. Ep. 65. In this last he speaks of the Right of inspecting Chappels and Abbies Of the Celibacy of Clergy-men ST Gregory took it ill that the Sub-deacons of Sicily were oblig'd to abstain from their Wives according to the Custom of the Church of Rome This Law appear'd to him harsh and unreasonable because they found not Continence establish'd by any Law for them and they were not oblig'd to keep it before they were Ordain'd he fear'd lest something worse should happen if this yoke were impos'd upon them He orders that none shall be Ordain'd for the future who do not promise to live in Continence He declares that those who have observ'd the Prohibitions made three years ago deserve to be commended but he would not have those Deposed who had broken them altho he forbids to promote them to Holy Orders He declares in Letter 34 of Book 3. That he will put in Execution the Order of the Pope his Predecessor about the Continence of the Sub-deacons and that those who are married shall be oblig'd to abstain from it or else to forsake the Service of the Altar He would not have the Wives punish'd of those who desir'd rather to quit the Service then renounce them nor the Women hindred from marrying again after their death He orders that for the future no Sub-deacon shall be made who is not oblig'd before hand to observe Celibacy He enjoyns the Bishop of Tarentum who had a Concubine voluntarily to resign the Bishoprick and to do a reasonable Penance if he had kept Company with her since he was a Bishop B. 2. Ind. 11. Ep. 4. He forbade Clergy-men very severely to keep strange Women in their Houses and also exhorted them not to keep those which are excepted by the Canons B. 1. Ep. 50. B. 7. Ind. 2. Ep. 39. B. 3. Ep. 26. B. 11. Ep. 42 43. He implores the Authority of the Prince against disorderly Clergy-men who kept Women in their Houses B. 9. Ep. 64. He forbids to Ordain a Deacon Bishop who had a very young Daughter by whose Age it manifestly appeared that he had not long observ'd Continence B. 8. Ep. 11. Against Simony ST Gregory forbids to take any thing for Ordinations for Marriages and for admission into a Religions House or for any Ecclesiastical Office B. 3. Ep. 24. B. 4. Ep. 44 55 56. B. 7. Ind. 2. Ep. 110. Or even for Burial B. 7. Ind. 1. Ep. 4. except what the Kinsmen or Heirs offer voluntarily for the Light B. 7. Ind. 2. Ep. 56. He forbids the Bishops of Sicily to take any thing above the usual Rate for the Confirmation of Infants pro confirmandis Infantibus B. 11. Ep. 22. nor for the Funeral B. 7. Ind. 1. Ep. 4. He was so afraid left it should be thought that he exacted any thing from the Suffragan Bishops that he would not suffer the Churches to send him the Annual Presents according to Custom B. 1. Ep. 64. Simony was very common in his time in the East and in Greece B. 5. Ep. 11. B. 4. Ep. 55. B. 9. Ep. 40. B. 11. Ep. 48. In Sicily B. 7. Ind. 1. Ep. 4 56. In Afric B. 10. Ep. 32. But chiefly in the Gauls B. 7. Ind. 2. Ep. 111 114 115. B. 9. Ep. 49 50 51. and the following Letters He wrote earnestly to Bishops and Kings that they would put a stop to this Disorder by forbidding it Ibid. Of the Submission due to Princes ST Gregory gives proof of his Submission to the Orders of the Emperor in Ep. 62. of Ind. 11. B. 2. Mauritius had directed to him a Law which contain'd three Articles By the first it was forbidden to receive those into the Clergy who were engaged in any Publick Administration St. Gregory found no fault with this Article But as to the second wherein they were forbidden to enter into a Monastery he finds it unreasonable because the Monastery may discharge the Debts of these Persons and make up their Accompts besides that it 's to be presum'd that one who desires sincerely to be converted will take order with his Affairs Neither does he approve the third Head which forbids those which had been design'd for the Militia to enter into a Monastery He makes his Remonstrance with a great deal of respect and declares to the Emperor that he did not suffer this Law to be publish'd and that herein he had done his duty as a Subject and as a Bishop as a Subject in obeying his Prince as a Bishop in making his most humble Remonstance Utrobique quod debui exolvi Imperatori obedientiam praebui pro Deo quod sensi minime tacui When Phocas invaded the Empire
not really so and that those who believ'd themselves to be arriv'd at the highest degree of Perfection have oftentimes faln into Sin I pass over the 38th because that is entire among the little Tracts of Mark the Hermit In the 39th he says 'T is to no purpose to read the Scripture if we do not make Improvement by it In the 40th he proves That there is a concatenation of Vertues one with another and that there is the same in Vices He answers also three Questions and in his Answers he says That there are different degrees of Damnation and that greater Sinners shall be more punish'd than those that have not committed so great Crimes That the quiet state of some Souls does not hinder them from exercising Charity That Grace and an Inclination to Sin may be found together in one and the same Soul at the same time In the 41st he describes the Improvements of Grace in a Soul and makes it appear that none can preserve this Disposition of growing in Grace without Humility In the 42d he says That nothing but the Actions of Men can be hurtful or useful unto them In the 43d he speaks of the different Improvements of those that strive against Sin but 't is so obscure that hardly any thing can be understood in it The 44th is of the Change that Jesus Christ wrought in us and the manner how he heals our Souls He continues the same Subject in the following Homily and explains by many Comparisons the Union of the Soul with God In the 46th he says That a sick Soul may have recourse to a Physician to pray and request his help and when the Heavenly Physician comes to its assistance he joins himself to it to enlighten and conduct it and make it his Spouse The 47th contains many Allegorical Explications of the Law of Moses which he applies to the different states of the Soul In the 48th he says That those who have a true Faith of Heavenly things ought not to have their Affections fix'd on things of this Earth and that those who retire from the World ought not to be sollicitous or anxious about the things thereof In short he would not have the Monks make use of any Medicines to help them in their Diseases but to put their whole Trust in Jesus Christ. In the 49th he shows That 't is not enough to have abandon'd the World but we must also ardently seek after Eternal Happiness In the 50th and last he observes That God was the Cause of all the Miracles which the Saints wrought and from this Remark he draws a Moral Reflexion that we cannot command the Devil but by the Assistance of God and the Power of the Holy Spirit He adds That he that considers his Infirmity his Weakness and Wounds and does not withal consider the Aids of the Holy Spirit which strengthens him is an Indiscreet Man And on the contrary He that so much thinks upon the Divine Aids as to forget his own Weakness and so fansies that he can never fall does miserably deceive himself After this manner does this Author always reconcile these two Fundamental Doctrines of Grace and Free-Will that we ought always so to labour as if the whole depended upon our own Endeavours and yet to acknowledge that we can do nothing without God And if Men had always contented themselves with this Simplicity without nicer Philosophical Enquiries How many Questions had been ended without Noise How many Differences compos'd What Disputes had been Abolish'd What Arguments Superseded How many Books had been â—â—ifâ—ed But to return to our Author there are besides Seven Spiritual Treatises of his which have been publish'd in Greek and Latin by Possinus The 1st is concerning Watching over our Heart The 2d Of Perfection of Mind The 3d. Of Prayer The 4th Of Patience and Discretion The 5th Of the Elevation of the Mind The 6th Of Charity The 7th Of the Freedom of Spirit and some Apophthegms of the Fathers 'T is plain That the Author of the 50 Homilies is the Author of these Treatises for there is the same Genius in them both He has the same Notions and the same Stile He Discourses after the same manner of Grace and Free-Will and he maintains in these Seven Treatises as well as the Author of the Homilies That Angels and Souls are Bodies But 't is not so certain that these are the Works of Macarius the Disciple of St. Anthony and I think 't is more probable that they were made by a later Monk Whoever was the Author his Stile is simple and one may see that he was a Good Hermit who speaks from his Heart without Affectation and Ornament and oftentimes even without Order He allegorizes all and expresses a great many mystical Thoughts which are very hardly intelligible and for the most part makes use of Comparisons which are not just and fit In a word Some things have escap'd him which cannot altogether be reconcil'd to good sence so difficult a thing it is in Spiritual Matters not to wander sometimes The Rules which bear the Name of Macarius are of another Author Those that are found under the Name of Macarius only in Benedictus Anianensis's Code are attributed to Macarius of Alexandria i. e. the Abbot of Nitria Disciple of St. Pachomius and Master of Evagrius There is a certain passage in them which seems to be taken out of St. Jerom's Letter to Rusticus which makes me think either that this was added or that St. Jerom imitated St. Macarius However this Rule is ancient and is cited by the Author of the Life of St. Philibert who says That this Saint read the Rules of St. Macarius St. Benedict and St. Columbanus The other Rule which is found in the same Code compos'd by the two Macarii St. Serapion and St. Paphnutius is made in the Form of a Dialogue and probably is nothing else but some Conferences of theirs which some Monks had gather'd together as the two Rules which follow in the same Code are a Collection of the Speeches of 34 Abbots There is also found a Rule in the same Code which bears the Name of the Abbot Isaiah which is proper for Hermits and especially younger Regulars 'T is full of Moral Precepts and therefore had the Title of The Precepts and Advices of the Abbot Isaiah This Abbot is probably he whom Ruffinus and Palladius mention and call the Abbot of Syria There are also under the Name of the same Isaiah some Remarks upon a Religious Life publish'd by Possinus At the same time there liv'd one Mark a Hermit who dwelt in the Desart of the Cells and liv'd almost an Hundred Years to whom some Books are attributed which probably belong to another Mark who liv'd long after I shall say nothing at present of the Discourses the Answers and Admonitions of the other Hermits of this time because they may be seen in Ruffinus Palladius and other Authors who have written their Lives
Letter of Ibas and endeavours to show against what was establish'd in the preceding Constitution that the Council believ'd the Letter of Ibas to be Heretical and refutes the Reasons which might be alledg'd to prove the contrary After he has made a long Dissertation upon this first Chapter he enlarges much less upon the Condemnation of Theodorus from which he did not much differ before and says very little of the Writings of Theodoret. Lastly He anathematizes Theodorus the Letter of Ibas and the Writings of Theodoret and all those who would maintain them and declares all that he had done and written himself in their Defence to be null and void This is the last Constitution of Vigilius about the three Chapters He continued some time after in the East and died in the year 558 as he was returning to Italy Pelagius was ordain'd in his room whom the Emperor call'd back from Banishment he had endur'd for defending the three Chapters after he had promis'd to condemn them if he was chosen Pope The Emperor spar'd not the other Bishops in the West who would not sign the Condemnation of the three Chapters He caused Reparatus Bishop of Carthage to be turn'd out and Primasius to be ordain'd in his room who presently condemn'd the three Chapters This Man persecuted the African Bishops who would not communicate with him and prevail'd so far that he made the greater part of the Africans to consent to it In Illyria the Bishops were divided in their Opinions Benenatus Archbishop of Thessalonica condemn'd the three Chapters The greater part of the other Bishops of Illyria defended them and even separated from the Communion of Benenatus upon this occasion The Bishops of Italy did not much concern themselves in this Controversie where only some Deacons and Priests defended the three Chapters who for the most were banish'd The Bishops of Tuscany resisted long enough as we learn from the sixth Letter of Pelagius In the Gauls there was none almost but Dacus the Bishop of Milan who was concern'd in this Affair and as he had followed Vigilius in defending the three Chapters so when he saw him abandon the Cause he yielded But the Bishops of Istria and Liguria who were under the Dominion of the Lombards fearing no Persecution from the Emperor maintain'd the three Chapters with much boldness Thus I have given an account in a few words of every thing almost that was done about the Affair of the three Chapters in the East and in the West where you may see the Church in a wonderful Confusion for a matter of a very small consequence For what was the advantage of condemning the three Chapters and why were they defended with so much stiffness Those who condemn'd them and those who maintain'd them made Profession of the same Faith they acknowledg'd the same Councils they protested that they adhered to the Decrees of the Council of Chalcedon Why then did they not live in Peace with one another Why do they Condemn why do they Excommunicate why do they Persecute one another It had been much better for the Church if Theodorus had never invented the Condemnation of the three Chapters and if the Emperor Justinian had never resolv'd to have them condemn'd by all the Bishops whether they would or no Then the Church had enjoy'd a Profound Peace then many holy Bishops both of the East and West had never been remov'd from the Government of their Diocese to attend frivolous Disputes many great Persons who were capable of doing very good Service to the Church had never been banish'd persecuted and forc'd away Lastly Then the People had not been scandaliz'd with seeing such a deadly Division in the Church and so great Animosities among its Pastors If any ask who were to be blam'd at the bottom those who condemn'd or those who defended the three Chapters it is a Question very intricate and very difficult to be resolv'd For if it was so obscure â—nd knotty at the time when it was debated with what darkness and difficulties will it not be envelopp'd now yet it may be that we being free from those Passions which disturb'd the Minds of Men at that time may judge of it more soundly then they But besides that these Passions are not yet extinct and Prejudice makes us engage with some warmth for the Interest of the Dead we have not now the Writings of Theodorus of Mopsuesta which caus'd a great Contest neither have we a perfect knowledge how the Churches stood effected with respect to Theodoret and Ibas Nevertheless let us try to say something about it which appears to us most reasonable without obliging any Person to submit to our Judgment First As to the Writings of Theodorus of Mopsuesta 't is certain that they were full of very harsh Expressions and which seem'd to favour the Opinion of those who admitted two Persons in Jesus Christ. But as he wrote before the Condemnation of the Error of Nestorius it seems that these Expressions should be pardon'd him especially since the like are found in other Authors and he in other places profess'd to acknowledge one Person and two Natures in Jesus Christ. As to his Person supposing that his Dogmes were damnable and that he had asserted manifest Impieties It may be asked Whether it were lawful to condemn and anathematize him after his Death who deceas'd in the Communion of the Church 'T is certain that the Church cannot properly speaking condemn nor absolve the Dead i. e. remove them from or restore them to the Communion of the Church For this Communion consisting in the Participation of the Sacraments and in other Offices which the Faithful do to one another 't is impossible to refuse or grant this Communion to the Dead All that can be done in this Case is to signifie that Respect or Hatred is due to their Memory by pronouncing an Anathema against them or by declaring that they were unjustly Anathematiz'd during their Life by putting their Name into the Diptychs of the Church or by causing their Name to be blotted out of the Ecclesiastical Tables There is no doubt but in this sense the Church can Absolve and Condemn the Dead by restoring them to or removing them from this kind of Communion which properly speaking is no true Communion But whether she ought to do it or no this is not so very clear The Practice of the Church of Afric was for it that of the Church of Rome was against it It seems to be more Human and Natural not to meddle with the Memory of the Dead and to leave them all that Reputation wherewith they departed out of this Life But then is it also just to suffer the Memory of an innocent Person to continue under Reproach because he was unjustly condemn'd in his Life-time Is it fit to suffer a wicked and impious Person to enjoy that Reputation which he never deserv'd I think that when the thing is clear and evident we should declare for the
upon to Subscribe to the Form against Photius But they would not so much as hear of it and so were turned out of the Council This is the Sum of what passed in this Session In the Fifth held Octob. 20th Paul the Emperour's Charter-Keeper had ordered Photius to be brought before the Council Some Lay-men being sent to know of him Whether he was willing to appear He answer'd That he came not willingly but was carry'd by force The Bishops however order'd That he should come in He protested against it refused to Answer the Questions made unto him and would by no means acknowledge his Fault Pope Nicholas his Letters containing the Sentence passed against him were Read and the Deputy of the Church of Jerusalem protested again That the Patriarchs of the East had never owned him exhorting him to do Penance This done the Pope's Legates declared him Excommunicated and the Council did approve of it He was exhorted to do Penance and to acknowledge his Fault there being no Refuge left for him now that Rome and the East had declared against him To which he Answer'd That his Plea was not of this World He was again warned to think seriously of his Case and had time given him for it The Emperour himself was present at the Sixth Session which was held Octob. 25th Metrophanes Metropolitan of Syria made him a Compliment After which a Memoir of the Pope's Legates was Read containing the substance of what had passed against Photius Then were called in the Bishops Ordained by Photius and Pope Nicholas his Letter to Michael the Emperour was Read Upon which the Council told them That they ought to forsake Photius and submit to their Judgment who had declared his Ordinations void They endeavour'd to defend Photius his Ordination and their own against the Decree of Pope Nicholas by some Instances of Bishops Condemned or Rejected by the Popes who notwithstanding were owned to be lawful To which the Emperour himself gave this Answer That those Bishops had been owned and defended by other Patriarchal Sees whereas Photius was forsaken by all that he pitied their Case and exhorted them to submit themselves to the Mercy of the Council The Pope's Legates told them That if they would subscribe to the Form and doe Penance they should be received into the Church-Communion and at the same time Answered to the Instances by them alledged to shew that the Pope's Decisions concerning Condemned Persons had not been always followed After this the Emperour caused a long Exhortation to be Read directed to those who were of Photius his Faction whereby they were exhorted to submit themselves and had Seven days time to consider of it The Seventh Session was held Octob. 29th in the Presence of the Emperour The Time allowed to Photius to consider what he would do being elapsed he was called in with Gregory Bishop of Syracuse Marinus the Deacon one of the Legates caused his Crosier to be taken away from him and the rest of them advised him to subscribe unto the Form that he might be received as a Lay-man into the Church-Communion In stead of returning them an Answer he directed his Speech to the Emperour wished him a long Life and declared he had no Answer to give to the Legates Being asked by Bahanes Whether he had any thing else to say he answer'd That Question might have been spared had they but minded what he had told them a few days since and that he exhorted them to doe Penance themselves The Council was Incensed at this Answer of Photius whereupon the Bishops Ordained by him or who adhered still to him were immediately called in and the Form brought from Rome offered unto them to set their hands to it But all the Arguments which the Bishops and the Emperour himself did make to induce them to it proved insignificant Pope Nicholas his Letter to the Bishops of the Patriarchate of Constantinople and the Clergy of that City containing the Sentence passed against Photius and his Adherers was Read unto them together with Adrian's Letters to the Emperour to Ignatius the Patriarch and the Acts of the Synod held at Rome under that Pope against Photius in the presence of the Deputies sent from Constantinople Which Acts begin with three Discourses of the Pope to the Council the first containing a Compendious History of the Intrusion and Attempts of Photius In the second the Pope requires the Condemnation of the Acts of the pretended Council of Photius against the Holy See And the third contains a Complaint of his Presumption in passing a Judgment against the Pope whom he pretends to be liable to the Judgment of no Man which he proves by the Instance of Symmachus And in answer to the Example of Honorius who was Anathematiz'd by the Eastern Bishops after his Death he says That he was Accused of Heresy for which cause onely 't is lawful for Inferiours to resist their Superiours and forsake their Errours and that neither the Patriarchs or Bishops could have set up for his Judges if the then Bishop of Rome as first Bishop had not himself consented to it To which he adds That the Council of Ephesus had Censured and Condemned John of Antioch for his attempting to pass Judgment against S. Cyril Patriarch of Alexandria whose See precedes that of Antioch Which Maxim was approved of and confirmed by this Council praying the Pope to Pardon those who should acknowledge their Fault and return to their Duty and to regulate that Matter in the presence of the Deputies sent from Constantinople Upon which the Pope declared That all the Acts of the Council held by Photius against the Authority of the Holy See ought to be utterly destroyed and thrown into the fire That all the Assemblies he held against Ignatius ought likewise to be had in detestation That he reiterates and confirms the Sentence passed against him by his Predecessor yet willing to admit him as a Lay-man into the Church-Communion if he will but consent to all the proceedings of the Holy See against him and condemn his own against his Predecessor That he grants Communion to all such as have given their Consent or Approbation to that Council provided they approve of what was done by the Holy See And whereas the Name of Basilius the Emperour is put into the Acts he declares That it was falsly put in being assured that Prince had always had a great Respect for the Holy See For which reason he declares him a most Orthodox and Religious Prince Lastly That he Excommunicates all Persons that shall in time to come adhere to or approve of the Acts of that Council and that shall not approve of the Decrees of the Holy See Which Judgment was Signed by more than Thirty Bishops of Italy Nine Cardinal-Priests the Arch-Deacon of Rome and Four Deacons These Acts of the Roman Synod being Read over in the Council of Constantinople Nicetas said That seeing Photius refused to submit he thought it fit that the
He exhorts him firmly to adhere to the Faith and to joyn Vertues and Good Works to a Lively true Faith In short he lays before him the chief Duties of a Christian Prince the Vertues that are most necessary for him and the Manner how he ought to govern himself 'T is one of the best and compleatest Instructions that were ever given to a Prince and 't would be a hard matter to find a larger exacter or more solid Collection of Precepts The Second is the Circular Letter which he sent to all the Patriarchs of the East against the Roman Church in 866. Wherein he takes occasion to reproach her with what had passed in Bulgaria which was but newly Converted to the Christian Faith where some Persons were found come from the West who spread such Doctrines as were repugnant to the Purity of the Faith First by making the Bulgarians Fast on Saturdays against the Laws of the Church which forbid it Which might occasion a Contempt of the Doctrine because when Men take upon them to slight Tradition even in the least Things they are easily prevail'd with to slight the Doctrine it self Secondly by distinguishing the first Week in Lent from the rest and permitting them to eat in that Week Milk Butter Cheese c. Thirdly by detecting Married Priests Fourthly by causing them to be Anointed again with the Chrism that had been already Anointed with it by the Priests affirming That Unction ought not to be made by Priests He exclaims against the Prohibition affirming That there is no Law reserving that Unction to the Bishop or prohibiting the same to the Priests Lastly he charges the Latin Church with breach of Faith and falsifying of the Creed by Teaching that the Holy Ghost does not onely proceed from the Father but from the Father and the Son Upon this Article he doth inlarge very much and alledges many Objections against the Procession of the Holy Ghost from the Father and the Son Then he breaks out against those who had Taught the Bulgarians this Doctrine and does Excommunicate them by vertue of the Canons about the Saturdays Fast and the Celibacy of Priests He exhorts the Patriarchs to joyn with him in Banishing that Doctrine to send Bishops to Constantinople to have those new Tenets exploded and put a stop to those evils that the Bulgarians may receive the true Faith He acquaints them That he has received a Letter from Italy against the Tyranny of the Church of Rome He admonishes them to receive and cause to be received in all the Churches of their Patriarchates the Seventh General Council in the same manner and with the same Authority as the first Six In the Third Letter which is to Bardas he complains of what he was to suffer in the Place where he was and seems to speak much like a Christian. In the following Letters he also makes his Complaints of the Wrongs done him In the 18th he Writes to Michael the Emperour about the Death of Bardas He owns he deserved it if he had actually conspired to make himself sole Master of the Empire as he could not doubt of it upon the account of the Letters Michael had sent him But he laments his Death because he had not time to do Penance for his sins He very much flatters Michael and expresses to him the great desire he has to see him again shortly at Constantinople The same Thing he insinuates but in more flattering and pathetick Terms in the next Letter In the 20th he congratulates a Monk for having brought over a Bishop to his Party In the 27th he Writes against certain Monks who had took upon them to depose their Abbot and observes that Monks ought not to set up themselves as Judges of their own Abbots but that they ought to refer their Cause to their Superiours In the 30th he proves the Perpetual Virginity of the Blessed Virgin and explains that place of Scripture where it is said That she knew not Joseph till she had brought forth her first-born observing that the Particle Donec till doth not always imply that the contrary to that which had not hapned before doth happen afterwards In the 31st directed to Tarasius a Nobleman whom he calls his Brother he Treats of Providence and shews why Good Men suffer in this Life whilst the Wicked wallow in Prosperity In the 32d and the Seven next following directed to Theotictus the Abbot he explains in short the Faith of the Mysterious Trinity and of the Incarnation against Hereticks He also speaks smartly therein against the Iconoclasts The next Ten consist of Moral Exhortations to several Persons The Fiftieth is upon the Covenants of the Law and Gospel The next Three consist of Reprimands to a Collector of Taxes for his Covetousness In the 54th he proves that the Holy Mysteries ought not to be given to Infidels or Hereticks nor to Ill-Livers but onely to Orthodox Persons who live according to the Rules of Christianity The 55th is against a Liar In the 63d he gives the Reasons for the Darkness of Prophecies In the Sixty fourth he Confutes the Iconoclasts and Answers to some of their Objections In the 72d he shews how Contemptible our Temporal Life is In the 74th he pretends That Abraham made his Servant Swear by putting his hand under his Thigh in honour to the Circumcision and as a Figure of the Messias to come out of his Seed The 97th was Written to Basilius the Emperour after he had turned him out of his See of Constantinople He complains in this Letter of the Ill Treatment he had received and particularly That his Books were taken from him He gives a very pathetick Account of the Persecution he suffer'd and Writes smartly to the Emperour In the next Letters he continues to deplore his Misfortunes and speaks of the Earthquake that hapned at Constantinople upon his Expulsion In the 102d he examines how St. Paul could be both a Roman of Tarsis and a Jew The 111th is directed to Gregory of Syracuse his old and constant Friend Wherein he exhorts him to stand firm under his present Ill Circumstances and not to discontinue his Episcopal Functions In the 115th he says That the Council which he calls Heretical and which was made up of the Enemies to Image-Worship has Excommunicated him to raise a Man to the See of Constantinople who lay under an Anathema He speaks of the Eighth Council In the next Letters he Writes against that Council but chiefly in the 118th In the 125th he gives Mystical Reasons for the Tearing of the Veil of the Temple when our Saviour died In the 127th he explains that place of Scripture where it is said That the Sin against the Holy Ghost shall never be pardon'd In the following Letters he expounds some other places of Scripture for which he brings Mystical Reasons well invented and happily apply'd In the 137th he affirms That what is said in St. Luke's Gospel that our Saviour sweated drops of Blood is
as Sutri to meet Frederic who was arriv'd in Italy accompany'd him to Rome and set the imperial Diadem on his Head A little while after he made Peace with William King of Sicily and granted him the Royal Style of King of both Sicilies In writing to the Emperor Frederick about the Affair of the Bishop of London he incurr'd the displeasure of that Prince by infinuating that the Empire was a Donation receiv'd by him from the Holy See insomuch that the Pope was oblig'd to explain himself in a second Letter and to say that he meant only with respect to his Coronation and Consecration However this did not fail to set them at variance and their Quarrel was inflam'd because his Holiness refus'd to confirm a certain Person whom the Emperor had nominated to be Arch-bishop of Ravenna 'T is also reported that the Pope design'd to excommunicate the Emperor if he had liv'd longer but he died of a Quinsie in the City of Anagnia September 1. A. D. 1159. But his Body was translated to Rome and interr'd in St. Peter's Church After the solemnization of his Funeral Obsequies 23 Cardinals met together and chose at the end of three Days Roland Cardinal Priest with the Title of St. Mark and Chancellor Alexander III. of the Church of Rome who was nam'd ALEXANDER III. But there were three Cardinals viz. Octavian John of St. Martin and Guy of Crema who undertook to carry on another Election and Octavian having obtain'd the Suffrages of the two others assum'd the Quality of Pope and the Name of Victor III. Afterwards he caus'd himself to be Cloathed in the Pontifical Habit took possession of St. Peter's Church by force and set a Guard of Senatours over Alexander and his Cardinals who were confin'd in the Fort during nine Days The latter was remov'd to a Castle on the other side of the Tiber and after having been shut up therein three Days the People began to raise a Mutiny insomuch that he was conducted with divers Bishops and Cardinals a-cross the City to a Place call'd Nero's Victory and there Consecrated The Emperor Frederick was then in Italy besieging Cremona and the two Competitours having made application to him to get their Interest maintain'd he order'd them both to repair to Pavia to take their Trial in a Council Alexander not thinking fit to go thither retir'd to Anagnia and the Emperor in the mean while caus'd the Parties to be summon'd to the Council which he had conven'd The former refus'd to appear but Octavian presented himself according to Order Then the Emperor after having inform'd the Bishops that the Right of calling Councils belong'd to Princes referr'd the Decision of that Quarrel to their Judgment The Council was compos'd of fifty Arch-bishops and Bishops and of a great number of Abbots Victor who was present there without an Adversary carry'd the Cause without any difficulty upon making Proof that he was first invested with the Pontifical Mantle put in possession of the Holy See and acknowledg'd by the Clergy Thus his Election notwithstanding its irregularity was confirm'd by the Council and that of Alexander declar'd null The next Day the latter and his Adherents were solemnly excommunicated We have still in our possession the Acts of that Council held A. D. 1160. with the Synodical Letter of the Fathers assembled therein that of the Emperor that of the Bishop of Bamberg and that of the Canons of St. Peter at Rome concerning the Election of Victor and the Judgment pass'd in his favour They accuse the Cardinals who chose Alexander of having met together even in Pope Adrian's Life-time to substitute Roland in his room and of having carry'd on the last Election in a tumultuous manner Alexander being inform'd of what was transacted against him in the Assembly of Pavia excommunicated the Emperor Frederick The other Princes of Europe were ready to do more Justice to Pope Alexander for Henry II. King of England and Philip II. King of France being persuaded by their Prelates of the equity The Declaration of the Kings of England and France in favour of Alexander of their Cause favour'd him under Hand but not to do any thing rashly in an Affair of that importance they call'd Assemblies of the Prelates of their respective Kingdoms viz. the former at Newmarket in England and the other at Beauvais in France It was agree'd in those Conventions that Alexander's Right was most preferrable but the Princes before they openly declar'd their Sentiments sollicited Frederick to own him as Pope and to abandon Octavian But perceiving him to be altogether inflexible to authorize their Declaration to the best advantage they call'd a general Assembly of the Prelates and Noble-men of their Kingdoms in which the Legates of the two Competitors were also present in order to take a full cognizance of the Cause and afterwards to declare for him who should be acknowledg'd as lawful Pope in that Assembly for hitherto out of respect to the Emperor they did not think fit publickly to espouse Alexander's Cause altho' they were well inform'd of the validity of his Right The matter being debated for some time in the Council it evidently appear'd from the Relation of the Cardinals the Testimony of many Witnesses and even the Confession of those of Victor's Party That the latter seiz'd on the See of Rome by force was Cloath'd in the Pontifical Vestments by Lay-men without any Canonical Form was excommunicated before his Consecration and was chosen by three excommunicated Persons On the other side That Alexander was elected by all the other Cardinals that he might have been immediately invested with the Pontifical Ornaments if he had not at first refus'd to accept of them thro' Humility that he afterwards assum'd them in a solemn manner and receiv'd Consecration from the Hands of those who had a right to administer it It was also made appear That the Emperor declar'd for Octavian a long time before the meeting of the Assembly of Pavia that that Convention was not compos'd of 153 Bishops as his Imperial Majesty gave it out but only of 44 that the Prelates had taken a Resolution to suspend their Judgment and not to own either of the two Competitors as Pope till a general Synod were call'd consisting of the Prelates of divers Kingdoms or till they knew which of them was approv'd by the sound part of the Church that they agreed to give the same Advice to the Emperor but that he could not be induc'd to follow it and that on the contrary he had compell'd the Bishops to confirm him whom he had already receiv'd except 24 among whom was the Bishop of Pavia in whose City that Assembly was held Therefore the Prelates of England and France being well satisfied with these Reasons acknowledg'd Alexander as lawful Pope at the same time Excommunicating Octavian with his Adherents and the two Kings in like manner follow'd the Judgment of the Council The Emperor being inform'd of the
possession os Benevento and Capua that belong'd to the See of Rome XI Henry I. K. of England dies without Male Issue by reason that his Three Sons were drown'd A. 1120. Stephen Count of Boulogne the Son of Adelae his Sister seizes on the Kingdom of England and disputes Normandy with Mathilda or Maud the Daughter of that Prince and Wife of Geffrey Plantagenet Count of Anjou XVII St. Bernard returning from Italy to France is sent into Guyenne with the Legate of the Holy See where he obliges the Duke of that Province to own Pope Innocent II. and to re-establish the Bishops of Poitiers and Limoges whom he had expell'd Alexander Bishop of Liege is depos'd and Albero IV. of that Name Primate of the Church of Mets substituted in his place William Abbot of St. Thierry leaves his Abbey and becomes a Monk in that of Segni of the Cistercian Order  〈◊〉 St. Bernard composes this Year his Treatise of the Commendation of the new Militia Dedicated to Hugh Grand Master of the Knights Templars Odo Abbot of Remy at Rheims writes his Letter concerning a Miracle of St. Thomas the Apostle Rupert Abbot of Duyts dies March 3d. 1136 VII XII XVIII Helias Abbot of St. Sulpitius of Bourges is chosen Bishop of Orleans and Consecrated in the Month of April in the Year following Drogo or Dreux Abbot of St. John at Laon is sent for to Rome by Pope Innocent who Creates him Cardinal and Bishop of Ostia Odo Abbot of St. Remigius at Rheims gives the Revenues of the House of Mont-Dieu to the Carthusians  Geffrey the Gross Monk of Tiron Rodulphus Abbot St. Tron William Abbot of St. Thierry oâ— Theodoric Peter the Venerable Abbot of Cluny 1137 VIII XIII The Death of Lewes VI. sir-nam'd the Gross King of France August 1. Lewes the Young succeeds him XIX St. Bernard is recall'd to Italy by the Pope who afterwards sends him to Roger Duke of Sicily to oblige him to abandon the Anti-pope Anacletus's Party This Saint enters into Conference with Peter Cardinal of Pisa who was about to maintain the Anti-pope's Cause and persuades him to change his Opinion and Party  The Death of Guigue Prior of the La Grande Chartreuse 1138 IX The Death of the Anti-pope Anacletus The Schismaticks Substitute in his place Gregory Cardinal who takes the Name of Victor but this last soon abdicates the Pontificate and puts an end to the Schism XIV The Death of the Emperor Lotharius Decemb. 3. The King of France gives Normandy to Eustache the Son of Stephen King of England XX. William Bishop of Langres dying this Year a Contest arises for that Bishoprick Peter Arch-bishop of Lyons and Hugh Son of the Duke of Burgundy cause a Monk of Cluny to be chosen Bishop of that Diocess But the Chapter of Langres opposes this Election and appeals to the See of Rome However the Monk does not forbear to cause himself to be ordain'd by the Archbishop of Lyons and the Bishops of Autun and Mascon The Pope condemns this Ordination and requires 'em to proceed to a new Election conformably to the Advice of St. Bernard Godfrey Prior of Clairvaux and the Kinsman of this Saint is Elected Bishop of Langres the Year next ensuing Theobald Abbot of Bec is chosen Archbishop of Canterbury in the Council of London Otho the Son of Leopold Marquess of Austria is made Bishop of Frisinghen Ulric Bishop of Constance leaves his Bishoprick and returns to the Monastery of Saint Blaise Guerric is constituted Abbot of Igni this Year in the place of Humbert who had retir'd from thence Arnold of Bresâ—â—a divulges his Opinions in Italy A Council at London held Decemb. 13th in which 't is debated about means to conclude a Treaty of Peace between the Kings of France and England Gueric Abbot of Igni The Death of Drogo or Dreux Cardinal Bishop of Ostia 1139 X. Pope Innocent waging War with Roger Duke of Sicily who seiz'd upon the Dutchy of Apulia is taken Prisoner by that Prince and oblig'd by an Agreement to confirm the Donation that Honorius II. had made to him of the Kingdom of Scicily the Dutchy of Apulia and the Principality of Capua with the Title of King I. CONRAD Duke of Franconia is proclaim'd King of Germany Geffrey Count of Anjou recovers part of Normandy XXI Philip Bishop of Taranto a favourer of the Anti-pope Anacletus is depos'd upon that account in the General Council of Lateran William Abbot of St. Thierry sends to Geffrey Bishop of Chartres Legate of the Holy See and to St. Bernard 13 Propositions which he had taken out of the Theological Writings of Petrus Abaelardus Alberic Elected to the Bishoprick of Châlons in 1126 but not having been Ordain'd nor put in Possession of that Bishoprick is advanc'd to the Archbishoprick of Bourges St. Malachy Primate of Ireland takes a Journey to Rome Gillebert or Gilbert Legate of the See of Rome in Ireland resigns his Office into the Pope's Hands The Death of St. Otho the Apostle of Pomerania The Death of Rainoldus Archbishop of Rheims Jan. 13. Samson is chosen in his place The Death of Peter Archbishop of Lyons who has for his Successor Falco Dean of that Church The II. General Council at Lateran held in the Month of April against the Followers of the Anti-pope Anacletus and Arnold of Brescia who is expell'd Italy  1140 XI II. XXII St. Bernard sends to Italy some of his Monks to inhabit the Monastery of St. Anastasius newly re-built and Bernard afterward Pope under the Name of Eugenius III. is made Abbot of it Turstin Archbishop of York being dead this Metropolitan See is contended for between William the Nephew of King Stephen and Henry of Murdach Abbot of Fontaines William causes himself to be Consecrated by Henry Bishop of Winchester but the Pope denies him the Pall and grants it to Henry confirming his Election However the King did not acknowledge Henry till three Years after Geffrey de Loroux Arch-bishop of Bourdeaux incurs the displeasure of King Lewes the Young for having ordain'd Grimâ—ard Bishop of Poitiers Canonically Elected The Pope confirms the Sentence of the Council of Sens against Petrus Abaelardus Hereticks discover'd in the Diocess of Colen this Year The Church of Rheims having remain'd near two Years destitute of an Archbishop and St. Bernard having refus'd to accept of this Dignity Samson Provost of the Church of Chartres is ordain'd Archbishop of that Diocess in the end of the Year A Council at Sens begun on the Octave of the Feast of Pentecost in which St. Bernard confutes the Errors of Petrus Abaelardus who appleas to the See of Rome but afterwards desists from that Appeal by the Advice of Peter the Venerable Abbot of Cluny into whose Monastery he had retir'd St. Bernard writes his Sermons 65 and 66 against the Hereticks of Colen He likewise writes to the Canons of Lyons his faâ—â—us Letter concerning the Festival of the Conception of the Virgin
sets down Four infallible Signs whereby to discover them taken out of the same Gospel They love the first Places in the Feasts the chief Seats in the Synagogues to be saluted in publick Places and to be call'd by Men Rabbi He afterwards explains those Tokens after the following manner On the First says he it ought to be observ'd That they may be said to love the First Places in Feasts who frequent the Tables of Kings Princes and Prelates who are the first at them to get the best of the Treat which is unbecoming Regulars and especially Preachers c. He likewise adds another Proof of the Love they have to the Uppermost Places in Feasts viz. The Curiosity they have of diving into the Affairs of Great Men and of intermeddling with them Upon the second token which is the Loving of the Uppermost Seats in the Synagogues he observes That they are justly to be charg'd with this who get themselves to be nominated by the Secular Powers for to Preach in Churches on the Great Festivals without having any deference to the Authority of the Bishops and other Prelates who intrude themselves into the Ministery without being Call'd thereto and who aim more at shewing their own Parts and Eloquence that at Preaching the Word of God Upon the Third Sign or Token of Loving to be Saluted in the Publick Places he applies it to the Regulars who get themselves to be summon'd into the Consistories of Princes and Prelates who frequent them who concern themselves in giving their Judgments and Counsels in them in order to attract the Respect of those who have any Business there Lastly on the Last Token viz. Their Desire of being Call'd Rabbi Rabbi he Observes That it is very Applicable to the Regulars who make use of Excommunication and raise a Scandal in the Church in order to obtain the Quality of Masters This Discourse is only an Introduction of that which William of Saint Amour establishes in his Book concerning the Perils of the Last Times In the First Chapter he Proves from that Place of St. Paul 2 Tim. 2. 1. That at the Latter End of the Church there should happen Perilous Times In the Second he describes the Characters of those who shall be the Cause of those Perils as they are set down in the same Place Men Lovers of themselves Coveteous Boasters Proud Blasphemers Disobedient to Parents and Superiors Unthankful Unholy Unnatural false Accusers Incontinent without Charity Traytors Heady High-minded Lovers of Pleasure more than Lovers of God Such as creep into Houses c. He adds That they are those false Teachers and false Prophets foretold by our Saviour which he applies to those who Preach without a Call without a Mission and without the leave of the Curates under Pretence That they have Permission from the Pope or the Bishop He observes That he would not Dispute the Authority of the Pope or of the Diocesan Bishop but that the Licence which they Grant to some to Preach signifies only in case they be Invited thereto since the Bishops themselves can do nothing out of their own Diocess unless call'd by their Brethren and that 't is not to be suppos'd That the Pope Grants a Power to a great many Persons of Preaching to one and the same Auditory if they be not invited to it by the Curates In the Third he demonstrates what those Characters were by which those Dangerous Men shall sow those Disorders Namely a semblance of Piety Religion and Charity which shall make them to pass for true Christians In the Fourth he explains the Perils to which the Faithful shall be expos'd by the Imposture of those false Preachers who shall resist the Truth as Jannes and Jambres resisted Moses that is to say who shall seduce Princes and the Christian People by their shew of Wisdom and shall divert them from obeying the Counsels of their Lawful Superiors in order to follow their Corrupt Maxims and Morals In the Fifth he shews the ways which they shall make use of to seduce them viz. by creeping into Houses by making them discover their Secrets in Confessions by seducing Women and the Simple by making themselves Lords and Masters of their Souls and by forcing them to make Vows and by diverting them from the Submission which they ow to their Pastors In the Sixth he says that those who shall not foresee those Perils shall be in danger of perishing by them He proves in the Seventh That those who are the Cause of them shall perish In the Eighth he endeavours to prove by the Signs set down in Scripture That these Perils are not far off In the Ninth he shews That it chiefly belongs to the Prelats to foresee discover and divert those Perils In the Tenth he demonstrates the Punishments to which they are liable in this World and the next if they do not oppose them In the Eleventh he proves That tho' those Perils have been foretold yet they might be diverted for a time if vigorously oppos'd In the Twelfth he explains the Methods which ought to be made use of in order to divert them Which are 1. To consider who those Persons are who creep into Houses and whether there be any such in the Church 2. When one shall have discover'd them to inform others of them 3. To Injoyn them to avoid such 4. To hinder them from Preaching and Teaching 5. To oblige those who are of their Sect to withdraw themselves from them 6. To hinder others from entring into their Sect and in general to shun the False Prophets the Idle who will not work with their Hands and the Inquisitive He in this place oppugns the Practice of begging when one is strong and Lusty and when a Man may get his Living by his Labour and says That 't is a piece of Injustice In the Thirteenth he examines among what sort of Persons we ought to search after these Seducers and pretends That 't is not among the Pagans nor among the Wicked or Ignorant Christians that this Search ought to be made but amongst the Wise Persons among those who profess to follow the Dictates of Jesus Christ who seem to be most Holy and most Prudent that one would think them to be the Elect of Jesus Christ. In a word in the last Chapter he reckons up Forty one Marks to distinguish the False Apostles from the True of which says he some are Infallible and others Probable In the beginning he protests that he had no Design of advancing any thing against any particular Person or against any State or Order of Men but only in general to declaim against the Sins of the Wicked and the Perils of the Church However 't is easy to see that he means the Dominican Friars and that 't is at them he aims and whom he sets upon in this Book which he submits to the Correction of the Church This Treatise is follow'd by two Pieces wherein he resolves two Queries viz. In the First
it in their â—ouths without swallowing it to throw it into the Jakes Those Hereticks spread themselves in the â—ishoprick of Brâ—â—ne and in the Frontiers of Friâ—â—land and Saxony and getting to a Head Massacred the â—cclesiasticks and Monks Pillag'd the Churches and committed a World of Disorders Pope Gregory IX excited the Bishops and Lords of those Countries to make War against them in order to extirpate â—â—at Wicked Race The Arch-Bishop of Brâ—… the Duke of Brabant and the Count of Holland having rais'd Forces March'd in the Year 1234 to Engage them They made a vigorous Defence but were at last Defeated and cut to pieces Six thousand were Kill'd upon the spot the rest Perish'd after several ways and they were all Routed so that there were but a few left who were Converted and return'd to their Obedience the next Year In the Year 1248 during the heat of the Contests between the Emperor Frederick II. and Pope Inâ—â—cent The Schismaticks of Germany IV. there rose up several People in Germany who under Pretence of defending the Emperor's â—â—terest set upon Preaching That the Pope was an Heretick That all the Bishops were Heretical and Simoniacal That all the Priests being in Mortal Sin had no longer the Power of Binding and Unâ—â—ding nor of Consecrating the Eucharist That they were Seducers That neither the Pope nor the â—â—shops nor any Man alive had the Power of Interdicting Divine Service and that those who did it â—ere Hereticks and Deceivers That the Francâ—scans and Dominicans Perverted the Church by their 〈◊〉 Preachings and that the Life which they â—…d was Unlawful That none but them Preach'd the 〈◊〉 or liv'd according to the Gospel Afteâ— they had Preach'd those Maxims they declar'd to 〈◊〉 Auditors That they would give them Indulgences not such as the Pope or Bishops pretended 〈◊〉 Grant but an Indulgence which comes from God himself and by our Order These Preachers 〈◊〉 more harm than good to the Interest of Frederick and Conrade for they were the occasion that â—…y Catholicks abandon'd Conrade which was in part the cause of his Ruin The Sect of the Flagellantes or Whippers in its rise was only the effect of an Indiscreet and Immodeâ—… The Flagellantes or Whippers Zeal but had fatal Consequences It began at Perusa about the Year 1260. When a great many 〈◊〉 of all Ages March'd in Procession two and â—wo with naked Bodies Whipping themselves pubâ—…y till the Blood came to implore the Mercy of God These Processions were preceeded by Priests 〈◊〉 carry'd the Cross and consisted of Men of all sorts of Quality and Age. The Women and Maid exercis'd the â—ame Rigor upon themselves at Home At first these Instances of Pennance were attended with Reconcilations Restitutions and Works of Charity This Custom afterwards prevail'd not only in other Towns of Italy but likewise in Germany And as Men are always inclinable to set a Value on their Performances some of those Whippers Preach'd That one could not obtain Remission of one's Sins without thus Whipping one's self and to obtain it they should Confess their Sins to one another The Prelates and Princes fore-seeing the Abuses and Disorders which might ensue on this New â—nstitution oppos'd it and put a stop to this Superstition for some time But it reviv'd with more Fury and Disorder in the next Century especially in Hungary and Germany where there was an Impostor who gave out That an Angel had brought him a Letter from Heaven which Promis'd those who would Whip themselves for Thirty four Days together the Pardon of all their Sins They admitted none into their Society but such as had wherewithal to Live oblig'd them to Confess their Sins and Pardon their Enemies before their Admission and requir'd if they were Marry'd that they should obtain the consent of their Wives They at last carry'd themselves to such great Extravagancies That they rais'd Seditions Massacred the Jews Rifled the Estates of Laicks and committed a great many other Crimes King Philip de Valois hindred them from coming into his Kingdom by the advice of the Doctors of the Sorbonne of Paris who remonstrated to him That the Practice of this New Sect was contrary to the Law of God contrary to the Customs of the Church and prejudicial to the Salvation of Souls They likewise acquainted Pope Clement VI. of it who Condemn'd that Sect and Prohibited those kinds of Publick Whippings and the rather because several of those Whâ—ppers supported by Priests and incensed Monks Broach'd Opinions contrary to the Doctrine of the Church saying That the Blood which they shed in Whipping themselves was mix'd with the Blood of Jesus Christ and Advanc'd several other as Extravagant Errors This is what is observ'd by the Continuatoâ— of William de Nangis on the Year 1349 wherein that Sect renew'd its Extravagancies upon the account of a great Mortality which rag'd on the Earth Gerson has likewise Coâ—pos'd a Treatise against these Whippers of which we shall speak in its proper Place CHAP. X. Ecclesiastical Observations on the Thirteenth Century THere were in â—his Century two sorts of Errors against Religion and the Church had two soâ—… The Heresies and Errors rais'd in the Thirteenth Century Adversaries to struggle with The first were those Notorious Hereticks who subverted thâ—… damentals of the Christian Religion by openly oppugning the Authority the Sacraments the 〈◊〉 monies and the Discipline of the Church The others were the rash Divines who desirous 〈◊〉 stinguisâ— themselâ—es by maintaining nice and new Notions Advanc'd such Propositions as were 〈◊〉 moâ—s Rash Erroneous and contrary to the Tradition of the Church and the Faith of Jesus 〈◊〉 The Pope and the Prelates perceiving that the former contemn'd the Spiritual Power and thâ—… communication and the other Ecclesiastical Penalties were so far from reducing them that thâ—… dred them more â—nsolent and put them upon using Violence were of opinion That it was 〈◊〉 to make use of Force to see whether those who were not reclaim'd out of a sense of their Saâ—… The Inquisition is Establish'd might be so by the fear of Punishments and even of Temporal Death There had been already 〈◊〉 ral Instances of Hereticks Condemn'd to Fines to Banishments to Punishments and even to Dâ—… self but there had never yet been any War Proclaim'd against them nor any Croisado Preach'd 〈◊〉 the Extirpation of them Innocent III. was the first that Proclaim'd such a War against the Albâ—… and Wâ—â—lenses and against Raymond Count of Toulouse their Protector War might subdue the Hâ—… and reduce whoâ—e Bodies of People but it was not capable of altering the Sentiments of particulâ—… Persons or of hindring them from Teaching their Doctrines secretly Whereupon the Pope thougâ—… it advâ—sable to seâ— up a Tribunal of such Persons whose Business should be to make Inquiry after Hereticks and to draw up their Processes For this purpose he made choice of the Dominican and Francâ—… Friars who were newly Establish'd to whom
the Churches to have Books and Altar-Cloaths sufficient and Chalices of Silver if it may be and the Bells be consecrated with the Ceremonies prescribed in the Pontifical The 9th That every Bishop shall be careful to Instruct the Priests and other Ministers of his Diocess in the Offices of their Ministry and that a Priest do not Celebrate above One Mass a day unless in the Cases allowed by the Law That no Stranger shall Preach Celebrate or Perform any Function to which he is not presented by the Ordinary That they shall every Sunday consecrate fresh Water and all the Parishioners shall hear Mass every Sunday in their own Parish under the Pain of Excommunication if they do not do it after they have been admonished of it three times The 10th That the Feasts of the Patrons of Cathedral Churches be kept and the Curates shall be careful every Sunday at Mass after the Gospels and Offertory to give Notice of the Feasts and Fasts in the following Week The 11th That three times in the Year the form of Baptism shall be published in the Churches The 12th That no Markets Parliaments or Courts of Justice shall be held in Churches The 13th That none shall be allowed to Preach under 30 Years of Age. The 14th That the Abbots and Priors of the Benedictine Monks and Canons-Regular shall hold a Provincial Chapter every Year The 15th That the Curates shall take Care to publish in Advent and Lent the Canon Omnis utriusque Sexus and that all Christians that shall not do that Duty shall be punished by the Bishop That Physicians shall not Visit the Sick a Second time unless they have called the Physician of the Soul The 16th That Benefices shall not be given to Persons that can't Read nor Sing The 17th That all the Abbots and Priors of the Order of S. Benedict shall conform to one Service The 18th That all Bishops shall hold a Synod Once a Year The 19th That the Banns of Marriages shall be published that the Curates may know whether there be no Impediments That Marriages shall not be celebrated from the first Sunday in Advent till after the Octaves of Epiphany from Septuagesima Sunday till the Octaves of Easter from the day before the Ascension to the Octaves of Pentecost The 20th That they who cause themselves to be chosen and get Posâ—…on of Benefices by the Secular Authority shall be Excommunicated and made uncapable to taâ—â— any other Benefice in the Province The 21st That such as resist their Superiors shall be suspended till they make Satisfaction The 22d That Monks that relinquish their Profession as Apostates shall not be admitted into any Benefice nor Ecclesiastical Office The 23d That the Jews shall have a Mark to distinguish them from Christians The 24th That no Bishop shall exercise any Authority in the Jurisdiction of another That no Secular nor Regular Clergyman shall be admitted to Holy Orders without Letters dimissory from the Bishop in whose Diocess he is Born dwells or has a Benefice unless it be such as are of the Order of Mendicant-Friars or other Privileged Persons That no strange Bishop shall be allowed to perform the Episcopal Office if his Metropolitan be not certified of his Ordination The 25th That none shall be made Governors of Hospitals but such as are not Married and will reside in them The 26th renews and greatens the Punishments denounced against them who assault abuse or molest Clergymen By the 27th the Blasphemers of the Name of God the Virgin or the Saints are excluded the Church for a Month and if they do not do Penance they shall be deprived of Christian Burial The same Punishment is ordained by the 28th against those who remain above one Year Excommunicated although they have received Absolution at their Death The 29th orders that Censures be made use of against Adulterers and if they are Excommunicated a Month without leaving the Practice of their Sin they shall be deprived of Christian Burial although they make Satisfaction at their Death The 30th orders That the Bishops Chapters and Monasteries give general and orderly Alms and maintain the Poor The Bishops also are enjoined to use their Endeavour to make Peace in the Towns where there are any Quarrels and to cause the Collect for Peace to be said till the Quarrels are ceased The 31st orders That Notaries should use Expedition about such Wills as contain any Legacies to the Bishops to be Paid in one Month and if the Executors of such Wills do not take Care to execute them the Bishop shall see to it The 32d regulates the Dues of the Secretaries and Notaries of Bishops The Council of Ravenna in 1314. The Council of Ravenna in 1314. THE same Archbishop held another Council in the Castle of Argenta in his Diocess Octob. 10. 1314. in which he made twenty Constitutions The 1st commands That none but Canons in Holy Orders shall have Votes in the Chapters The 2d That none shall be ordained Priest but such as be of 25 Years of Age Deacon at 20. and Sub-deacon at 16. The 3d. That no Stranger or unknown Person shall be ordained Bishop nor Persons known without the Consent of the Archbishop and Bishops of the Province and that no Suffragan of Ravenna shall go out of the Province to consecrate a Bishop in another Province The 4th That Persons Exempt shall not invite unknown Bishops to exercise their Episcopal Function or Ordinations in their Churches The 5th That Legates or Delegates or other Ambassadors of the Holy See shall be obliged to shew their Commission to the Ordinaries except Legates à Latere or such as have some Special Commissions The 6th That the Chapters shall receive their Bishops with the Sound of Bells and that the Canons shall go before them to the Door of their Church in their Robes with Incense Holy Water and the Cross That they shall take their Blessing That the Bishops of the Province must celebrate in their Pontifiâ—… in 〈◊〉 places where they go provided they stay not above 10 Days That when the Legate of the Holy See or Archbishop of Ravenna shall solemnly celebrate in any place the Bishops and Abbots in the Neighbourhood shall be present in their Ecclesiastical Habits The 7th orders Notaries under the Pain of Excommunication to deliver the Acts which they have made to the Persons concerned in them The 8th says That none can be exempted from Visitation by any Prescription The 9th That those who Appeal from the Sentence of Excommunication and do not pursue their Appeal shall be deprived of all their Beneâ—… The 10th That the Clergy shall be modestly Apparelled and shall not wear Arms nor coloured Cloaths and that they shall have a close Cassock a Crown and their Hair cut so short as that their Ears may be seen The 11th That no Man shall be admitted into Nunneries and Nuns shall not go out The 12th That no Man shall have a Prebend who is not 16 Years old