Opuscula and is compris'd in the Eighteenth In the Fourth to the Bishop of Osino he makes use of the great number of Dead Persons which he found in his Return as a Motive to perswade that Bishop not to put off his Conversion In the Fifth he gives us a lively and frightful Description of the last Judgment to perswade him to whom he wrote to lead a Life becoming a Christian. In the Sixth he exhorts another Bishop to a Contempt of this World In the Seventh he advises the Bishop to whom he wrote to receive no Presents and upon that Account he relates a Vision that had happen'd to a Priest who had seen the Confessor of Count Hildebrand punish'd in the other World for having receiv'd Presents from him And that Count himself in Torments for not having Repented of his Cruelties so as he ought to have done by the over Indulgence of his Confessor The same Priest said that he likewise saw Count Lotharius in a Fire of Brimstone who intreated him to admonish his Family to restore to the Church a Territory which belong'd to it that so by this means he might be throughly deliver'd from his Torments and that he understood that Count Guy was suddenly expected in that very Place where several Torments were preparing for him After the Relation of this Vision Peter Damien says That it was not requisite to receive Presents indifferently from all sorts of Persons but only from such as were wellpleasing to God because the Gifts of the Wicked are dangerous In the Eighth he exhorts the Bishop of Engubio to redeem the Revenues and the Ornaments of his Churches which were given or Mortgag'd to Laicks He likewise gives him several good instructions about the Virtues which he ought to put in Practice and relates the untimely End of Pope John XII which happen'd that very Day wherein his Guards pull'd out the Eyes of an Holy Abbot In the Ninth directed to the Bishop of Fermo after he had with a great deal of Modesty rejected the Title of Holiness which that Bishop had bestow'd upon him He bewails the Misfortunes and Irregularities of his Age which inclin'd him to think that the End of the World was at Hand More particularly he declaims against the Schism of Cadalous and against the Liberty which at that time was granted to the Bishops and other Ecclesiasticks of maintaining their Rights and Properties with a Sword in their Hand He makes it appear that War and Revenge is downright contrary to the Genius and Spirit of the true Church which breaths forth nothing but Peace and is for Pardoning all Mankind that nothing than them can be more dissonant to the Life which JESUS CHRIST himself led upon Earth and which he propos'd as an Example to his Followers when he Taught to Suffer with Patience and not to Revenge by Force the Injuries offer'd them That Lastly the Difference between the Regal and Sacerdotal Power lay in this that the King makes use of Material Arms but the Priest of the Sword of the Spirit viz. the Word of God That since it had never been allow'd to take up Arms for the Defence of the Faith much less was it Lawful to take them up for the maintenance of temporal and transitory Goods And that if the Saints of old never put any Heretick or Idolater to Death but rather suffer'd Death themselves With what face could any of the Faithful Kill his Brother who was purchas'd and redeem'd by the precious Blood of JESUS CHRIST only for the loss of mere This is sound and orâ—hodox Doctrin which Peter Damien here Preaches and suâ—h as is consonans to the Doctrin and Practice of the primitive Christians But â—ow dissâ—nant to the Spirit and Genius and Practice of the present Church of Rome let their Fire and Faggot their Inquisitions and Dragooning and the Doctrin of your new Doctors the Jesuites Speak perishable and contemptible Things Afterwards he relates an Instance of an Abbot of France who wou'd not by Force and Violence oppose a certain Great Lord who was marching towards him with arm'd Souldiers to fall upon him but went to meet him with his Monks unarm'd with only the Cross carry'd before them This Action so much surpriz'd that Lord and all his Men that instead of offering them any harm they begg'd them Pardon and threw themselves at their Feet Lastly he says that if any one should object that St. Leo 't is Leo IX he here means and not Leo I. did engage himself in a War he would answer him thus that as St. Peter had not the Primacy for having deny'd his Master nor David the Gift of Prophesy for the sake of his Adultery So an Estimate of the Good or Evil of any Person ought not to be drawn from the merit of that Person but all Actions ought to be consider'd nakedly in themselves That St. Gregory who suffer'd so many Plunderings and Injuries from the Lombards never made War against them That St. Ambrose never sat upon the Arians tho' they Persecuted him very Cruelly That not one Instance could be given of any of the Holy Bishops rising up in Arms. That Lastly all Causes relating to Ecclesiastical Matters ought to be try'd either by secular Judges according to the Laws or by the Decisions of Bishops and that they ought not to the Shame and Disgrace of Ecclesiasticks to determine that by Force which ought to be decided by the Courts of Justice or by the Decrees of Bishops In the Tenth he excuses himself to the Bishop of Engubio for having permitted his Church to be Consecrated by the Bishop of Fossombrona who pretended that he had a Right of Consecrating the Churches of that Place tho' it were under the Jurisdiction of the Bishop of Engubio He says That he durst not oppose his proceeding and the rather because he was already his Enemy But that he did not pretend to exempt himself from the Jurisdiction of the Church of Engubio which he promises to Re-cognize very chearfully Wherefore he intreats the Bishop of Engubio to take off the Interdiction he had issu'd out against that Church and to be perswaded that not only that Place but also that whatsoever his Monastery could enjoy were intirely at his Service and he begs him to grant him his Protection The Eleventh is a Letter whereby he Dedicates several of his Works to the Bishops of Sinagaglia and Engubio In the Twelfth he reproves a certain Bishop who alienated the Revenues of his Church He asks him whether he had forgot that Pope Victor in a Council held at Florence had prohibited it under the Pain of Excommunication Whether he did not know that the Revenues of the Church were appropriated to the Maintenance of the Poor and to the Relief of Widows and Orphans This gave him an occasion of treating concerning the Original of Church Revenues upon which he observes that in the Primitive Church the Faithful brought the Price of their Lands and laid them
at Sienna and Ariminum where he created some Cardinals he came to this City about Easter in the following Year and there held a kind of a Council made up of a very small number of Prelates Benedict seeing himself deserted by the French took a Resolution to retreat to the Kingdom of Arragon and left Porto-Venere in the beginning of June having written a Letter to Gregory wherein he protested it was not his Fault that the Union was concluded from whence he proceeded to Perpignan and Assembled a Council of the Prelates of Spain and Catalonia who owned him and declared him the true Catholick Vicar of JESUS CHRIST who had never been a Schismatick or Heretick commended the Design he had to procure an Union even by the way of Cession yet not excluding other Methods besought him to extend the Promise of Cession to the Case that his Adversary should be deposed and to send Ambassadors to the Cardinals who were at Pisa to find out means of procuring the Union Benedict was accompanied only by Four Cardinals Eight or Nine others deserted him and went to Leghorn or Pisa to find the Cardinals of Gregory and consulted with them to Assemble a Council of such as were Subject to both Popes in a free place to procure Peace to the Church At last they pitched on Pisa which was granted them by the Florentines where they declared a Council to be held at the Feast of the Annunciation the Year following The Cardinals of the two Colleges assembled the Prelates of their respective Parties thither and cited to the Council the two Competitors Nevertheless the King of France call'd together the Prelates of his Kingdom in the Chapel An Assembly of the Prelates of France which made Rules for the time of the Neutrality of his Palace at Paris to order the manner in which the Church of France should be Governed during the Neutrality The Archbishop of Sens presided in this Assembly which continued from the 11th of the Month of August until the 5th of November and therein they made the following Rules 1. That the Absolution from Excommunications reserved of right to the Pope shall be given by the Penitentiary of the Holy Apostolick See and in case there be any difficulty whereby they cannot have recourse to him then by the Ordinary 2. That as to Dispensations for Disorders which the Penitentiary has Power to grant Application shall be made to him or if that cannot be done to the Bishop 3. That for Dispensations with Impediments of Marriage an Address shall be made to the Penitentiary or to a Provincial Council 4. That the Elections of Bishops shall be confirmed by the Metropolitans or in case the Holy See of the Metropolis be Vacant by the Chapter of the Metropolitan-Church and the Election of Archbishops by the Primates or by a Council of the Bishops of the Province to whom it belongs to consecrate the Archbishops on condition nevertheless that he shall not take the Pall if there be found no Person who hath a right to give it him And that the Elections of Abbots of Monasteries even the Exempt shall be confirmed by the Ordinaries who shall likewise give the Benediction to them that are Elected 5. That the Dispensations hitherto granted by Peter de la Lune shall be available and may be put in Execution 6. That the Metropolitans shall every Year assemble a Council of the Bishops of their Province wherein they shall all be obliged to assist and tarry there for a Month that the Monks of the Order of St. Benedict and Canons Regulars shall likewise hold Provincial Chapters every Year 7. That in all Appeals there shall be observed the Degrees of Jurisdiction and if the Suit be Commenced before the Archbishop Appeal shall be made to the Provincial Council which shall nominate Commissioners from whose Judgment Appeal may again be made to the Council which may again appoint other Commissioners to give a Definitive Sentence so that nevertheless the three Sentences may agree That in case of Appeal in expectance till the Provincial Council meets the Dean of the Bishops shall have Power to give the Excommunicate Absolution ad Cautelam that all Appeals and Causes which were brought to the Apostolick Holy See may be referr'd to a Provincial Council and determined by Commissioners of their Appointment and the Affairs of the Order of Cluniacks by their General Chapter and that no notice be taken of any Appeals made to the Court of Rome during the Neutrality That nevertheless the Sentences given at the Court of Rome before the Publishing of the Neutrality may be executed within a Month. 8. That all Proceedings in the Judgment of Matters shall be according to the Direction of the common-Common-Law and not according to the Rules of Chancery nevertheless the Judgment of Ecclesiastical Causes may not be referred to a Secular Court 9. That Elections Gifts Presentations Nominations to Benefices shall be made by such as of right they belong to That the University shall keep a Record of all such as are presented to Benefices wherein shall not be comprised those worth Four Hundred Livres a Year unless they have annexed some Title or Dignity 10. That all the Revenues of Benefices in France possessed by those who are in the Service of Peter de la Lune shall be seized and put into the King's Hands to be employed in the Prosecution of the Union This Assembly confirmed the Election of Lewis d' Harcourt to the Archbishoprick of Roan made by the Chapter of that Church and the Change made by the Bishops of Tharbes and Treguier and declared the Grant which Benedict had made of the Archbishoprick of Ausch to one of his Creatures void It was said in Conclusion of these Rules which they made Saving the Rights of the Crown and the Liberties of the Gallican Church Saving likewise the respect due to the Apostolick Holy See and to the next Lawful Pope Clave non errante There were nevertheless some Prelates who disapproved them and Guy de Roye Archbishop of Rheims had the Confidence to write to the Bishops of the Assembly that the Neutrality they had published was Nonsence Protested that he would not admit it that he believed what the Council had done without the Authority of the Holy See could be of no force and he advised them to meet at the Council which Peter de la Lune was to hold at Perpignan The Prelates of the Assembly were highly incensed with this Writing and the University obtained an Order of the King to fetch this Prelate but he would not obey it alledging That as First Peer of France he owned no Judge above him but the King The University likewise obtain'd of the King that Peter d' Ailly Bishop of Cambray who had sided with Benedict should be Arrested and brought to Paris by the Earl of St. Pol But this Prelate prevented that Compulsion by getting a Protection of the King and referring his Cause to the
least Varnish of Dissimulation He therein gives him the Reasons why his Clergy could not go in a solemn Procession to the Church of Orleans according to Custom In the Sixty Fourth he approves of the Dissolution of Marriage for the Cause of Impotence In the Seventy second he advises the Abbot and Monks of S. Medard to live in Subjection to their Bishop according to the Laws of the Church In the Seventy third he gives the same Advice to the Monks of Orleans whom the Bishop of that City had Excommunicated because they would not submit to his Jurisdiction In the Seventy fourth he reproves a Clerk of his Church who had been undutiful to him In the Eighty third directed to the Almoner of the Church of Orleans he handles this Question What Punishment a Priest was liable to who had celebrated Mass without Communicating He says That if he did it through Infidelity or because he was apprehensive of his being guilty of Drunkenness or Uncleanness he ought to be enjoyn'd Pennance till he were throughly converted That if he did it through any Disgust because of the frequent Celebration of the Holy Sacrifice he ought to be excluded from communicating for a whole Year That if he did it through any Scruple of Conscience and for a small Offence 't is sufficient to reprove him with Gentleness And Lastly That if he did it through any Weakness in his Head or Stomach he ought to abstain from celebrating till he was restored to his Health The Ninety fifth is a Letter of King Robert directed to Guarlin Arch-bishop of Bourges wherein he acquaints him that in several Parts of his Kingdom there fell a shower of Blood of that Nature that it stuck so close on the Flesh on the Cloths and on the Stones that no washing could fetch it out Whereas when it fell on Wood it was easily wash'd off He desires to know whether any such thing had ever happened The Arch-bishop of Bourges Answers him in the following Letter that this Prodigy Prognosticated some Civil War for the confirmation of which he produces several Examples of the same Nature taken out of History to which he adds several mystical Reasons Fulbert of Chartres in the following Letter relates another Instance of it taken out of the Writings of Gregory of Tours In the Ninety ninth Letter Fulbert exhorts a Count to do Pennance and to restore to the Church what of Right belong'd to it In the Hundredth he declar'd to Count Fulcus who had in his Retinue several who were Rebels to the King that he would excommunicate him if he did not turn them off The Hundred and Eighth is a Letter of Compliment from Odilo to Fulbert of Chartres wherein he gives him many high Commendations The Six and twenty following Letters are written in the name of the Canons of Chartres but contain nothing remarkable concerning Ecclesiastical Affairs There is nothing extraordinary in the Sermons of S. Fulbert The First is upon the Trinity In the Second he exhorts his People to Repentance The Third is about the Purification of the Virgin Mary The Three next upon the Incarnation These are follow'd by Three other Discourses against the Jews wherein he proves that the Messias is already come And by a small Collection of Passages of the Scripture concerning the Trinity and the Incarnation After this follows a Penitential very much abridg'd and several Passages of the Fathers about the Eucharist Next to this come several Hymns several Pieces in Prose and lastly several pieces of Poetry very ill done The Letters of S. Fulbert are written in a pretty correct Stile and are full of Delicacy and Spirit he has not been so happy in the rest of his performances He Argues very pertinently both upon the Doctrins and the Discipline of the Church and gives very just Determinations of any Case that is proposed to him Upon occasion he shews a great deal of Steadiness without failing in his Respect to higher Powers His Works have been Publish'd with a great deal of Remissness by Charles de Villiers Doctor of Paris from a Manuscript of the College of Navarre and from several others and Printed at Paris in the Year 1608. Father Luke Dachery has since given us in the addition to the second Tome of his Spicelegium a Letter of Fulbert of Chartres concerning Ecclesiastical Revenues wherein this Author in the first place lays down by several Passages of the Fathers and especially of S. Jerom that these Revenues are design'd for the Maintenance of the Poor Secondly That the holy Vessels ought not to be Sold no more than the Crucifixes unless upon urgent Occasions and when the Poor are in such extream Want that they cannot be reliev'd otherwise Thirdly That they shou'd take care not to sell them to such Persons as might convert them to profane Uses They ascribe likewise to S. Fulbert the Life of S. Aupert Bishop of Cambray referr'd by Surius to the Thirteenth of December CHAP. II. An Account of the Controversie about the Eucharist set on foot by Berenger and of his several Condemnations BERENGER was born at Tours about the end of the Tenth or the beginning of the Eleventh Berenger Arch deacon of Anger 's Century He Studied at Chartres under Fulbert and staid in that City till the Death of that Bishop 'T is said that from that very time it appear'd that he had several particular Opinions and that Fulbert upon his Death took notice of him as a dangerous Man and as one who corrupted a great many People It was perhaps the Offence he took at being thus stigmatiz'd which induc'd him to leave Chartres and return to Tours And being in great Repute for his Learning he was made choice of to be Lecturer in the publick Schools of S. Martin He gave such Content in that Employ that they made him Chamberlain and afterwards Treasurer of the Church of S. Martin No Body knows the Reason why he left Tours and went to Anger 's but 't is certain that thither he retir'd and was very well receiv'd by the Bishop who made him Arch-deacon of his Church and shew'd him a great deal of Respect He who was then Bishop of that City goes under two Names for he is call'd Bruno by Theodwin Bishop of Liege by Durandus Abbot of Troarn and Marbodus Cotemporary Authors and in the Decretal of the Dedication of the Church of S. John Bruno or Eusebius Bishop of Anger 's of Angely And he is call'd Eusebius in the Title of the Letter which he wrote to Berenger in that which was sent to him by Gregory VII In the ancient Inscriptions of S. Aubin of Anger 's in two ancient Catalogues of the Bishops of Anger 's which are in the Library of Monsieur Colbert and in almost all the ancient Records These two Names are given him in the Decree whereby Geoffry Count of Anjou and Agnes his Wife granted the Church of Allhallows in the Suburbs of Anger 's to the
forty eighth the Hundred forty ninth and the Hundred fifty third are written to the King of Denmark and to some Bishops of that Kingdom and of Sweden to induce them to procure Lead in England to cover the Church of St. Genevieve which was burnt and pillaged by the Normans He makes by the way a very ingenious Antithesis between the Lead that is purchased at Rome for Bulls and that which is bought in England saying That one serves to impoverish the Churches and the other to cover them Anglico Plumbo tâ—guntur Ecclesiae nudantur Romano He entreats the Pope to grant two Dispensations viz. one in the eighty second Letter for the Chancellor of France who was denied admittance into Holy Orders because he was not born in lawful Wedlock and the other in the Hundred and thirteenth upon the same occasion in favour of a certain Person who had exercis'd the Office of an †Procurâ—ur Fiscal Attorney General He observes in the former that the Canon of not admitting base born Persons among the Clergy was not generally receiv'd in all the Churches He likewise makes a request to the Pope to confirm the Immunity of the Abbey of St. Everte at Orleans in the Fifty eighth and Fifty ninth Letters and in the Hundred fifty fifth to maintain the Revenues belonging to the Prebends of the Cathedral of Paris appropriated to the Church of St. Victor The Hundred fifty ninth is concerning the difficulty of leading a solitary course of Life and of the means of attaining to it Evrard of Avâ—snes Bishop of Tournay dying A. D. 1191. the Clergy at first chose Peter Chanter of the Church of Paris to supply his Place and Stephen wrote the Hundred seventy fifth and last Letter of the second Part in his behalf but that Election being adjudged to be null he himself was install'd in the Bishoprick of Tournay and caus'd his Nephew to be chosen Abbot of St. Genevieve in his stead The first Letters of the third Part relate to his promotion to that Dignity In the Two hundred and second he determines That the Marriage of a Novice who has left his Convent for that purpose is valid In the Two hundred and eighth he gives a particular account of his Life and Conversation to justifie himself against Bertier Arch-Deacon of Cambray who accus'd him of not leading a Life conformable to that of a Bishop I very seldom go says he out of the City I assist as often as is possible at the celebration of all the Divine Offices I Preach the Word of God to my Diocesans after the best manner that I can I declaim against the modern Heresies I freely administer the Sacraments which I have freely receiv'd I detest Simoniacal Practices I do not receive Bribes or unlawful Presents I give wholsom Advice to all those who make Confession to me and impose on them profitable Penances I comfort the Afflicted as far as it lies in my Power I spend my spare Hours in reading and meditating on the Holy Scripture I exercise Hospitality in entertaining my Guests cheerfully and keeping a good Table never eating my Bread alone yet I do not rioutously wast the Patrimony of JESUS CHRIST in maintaining Stage-players and Farce-actors Such is my outward demeanour and as for the inward disposition of my Mind it is known to none but God The Two hundred twenty fourth Two hundred twenty fifth and the Two hundred twenty sixth Letters have reference to the Abbot of St. Martin at Tournay whom he suspended for leading a disorderly Life and re-establish'd him at the request of the Bishop of Arras on condition that he should observe the Rules that were prescribed to him and which are specify'd in the Two hundred twenty fourth Letter The Two hundred thirty first and the following are written against the Sentence of Suspension which Melior the Pope's Legate was about to denounce against the Country of Flanders In the Two hundred forty third and the next he puts up Complaints against the Inhabitants of Tournay who refus'd to submit to his Authority In the Two hundred forty eighth and Two Hundred forty ninth he complains that the Arch-bishop of Arras conferr'd Orders on the Monks of St. Amand without his leave The Two hundred fifty first is a Declamation directed to the Pope on this Subject viz. That the Study of the Fathers was then generally neglected to follow that of Scholastick Divinity and of the Decretals The Students says he having a relish for nothing but Novelties and the Tutors endeavouring to enhance their own Reputation rather than to promote the Instruction of others compile every Day new Sums or Systems of Divinity and new Theological Works on purpose to amuse and deceive their Auditors as if the Writings of the Fathers were not sufficient who have explain'd the Holy Scriptures by the same Spirit with which the Prophets and Apostles were inspir'd when they wrote them But these modern Doctors bring in new unknown and strange â—orts of Mâ—â—ses when the King's Wedding Feasts are quite made ready when the Oxen and Fowl are kill'd and when it only remains that the Guests should sit down at Table to eat Publick Disputations are set on foot against the Decisions of the Church touching the incomprehensible Godhead Flesh and Blood take upon them irreverently to dispute about the Incarnation of the Word The Holy Indivisible Trinity is as it were divided and torâ— in pieces with reverence be it spoken in the Publick Places insomuch that there are almost as many Errors as Doctors as many Scandalâ— as Auditories and as many Blasphemies as Places If there be occasion to pass from Theological Disputes to the Trial of Causes that are usually decided by the Canon Law as soon as the Judges delegate are appointed or when the Ordinaries have taken cognizance of the Matter a prodigious Labyrinth of Decretal Letters is immediately produc'd under the Name of Alexander of happy Memory from whence 't is impossible for any Man to extricate himself neither is any regard had to the ancient Canons but on the contrary they are rejected and contemned During which confusion it so falls out that the wholsome Ordinances of the ancient Councils are not follow'd in the Modern and matters are not debated according to their natural Order with respect to the true merit of the Cause by reason that the Decretal Letters have the Pre-eminence which perhaps are forged under the Name of divers Popes of Rome by Modern Canonists These are collected into an entire Volume which is read in the Schools and publickly sold to the great profit of the Writers who by that means take less pains and get more Money by copying out those suspected Works The third Objection that may be made against the present manner of Studying is that the Liberal Arts and Sciences have lost their ancient Liberty and are brought under so great Subjection that the Professors Chairs are fill'd with young Persons and the quality of Tutors is
that were sent him from Adrumetum were not directed to him but to his Clergy ever since Juvenalis and St. Cyprian were arrived there To this St. Cyprian answers in the 44th Letter that the Reason of this was because they had acquainted the Christians of that Colony with a Decision lately made in Africk which by reason of their Bishop's Absence they were ignorant of viz. That they should neither write to Novatian nor Cornelius but to the Clergy of Rome till they had received certain News from Caldonius and Fortumatus and that since Cornelius's Ordination was now approved of by all the World he himself in particular had writ about it to all the African Bishops Towards the end of this Letter he prays That GOD who chose and established Bishops would not only vouchsafe to protect and defend them but give them Grace and Knowledge necessary to repress the Licentiousness of Offenders with Vigor and to manage the good Inclinations of the Penitents with Gentleness and Clemency In the mean time the Confessors of the Church of Rome returning from their Error and being received by Cornelius in an Assembly of the Roman Clergy where five Bishops made their Appearance Cornelius communicated this News to St. Cyprian in the 45th Letter which he sent to him by the Hands of the Acolyth Nicephorus wherein he gives him a particular Account of whatever had passed in relation to the Confessors and how they had acknowledged their Fault and desired to be publickly pardoned owning that they had been abused by the Persidiousness and Artifices of Novatian and that though they had communicated with him yet they were always in their Hearts united to the Church and acknowledged at the bottom that as there was but one God one Christ and one Holy Ghost so there ought to be but one Bishop in a Catholick Church That after this solemn Profession they had been received with the Approbation of the People and that they had granted the Favour to Maximus the Priest to keep his Rank and Dignity The Person that carried this brought St. Cyprian another Letter from Cornelius wherein he informs him of the Departure of Novatus and his Companions Nicostratus the Deacon Evaristus the Bishop Primus and Dionysius This is the 47th Letter St. Cyprïan having received these two Letters answered them by two others In the first which is the 46th he rejoyces with Cornelius at the Return of the Confessors In the second which is the 48th he paints Novatus in his true Colours and accuses him of several Crimes He tells him it was he who by his Caballing had got Felicissimus to be ordained a Deacon in Africk and that coming to Rome afterwards he had been the Cause of Novatian's being Ordained but that it was no wonder that this Man could not continue in the Church who had violated all the Laws of Christian Morality the Ecclesiastical Discipline that he had plundered the Otphans and Widows that he had cheated the Churches by laying out their Money to other Uses that he had suffered his own Father to die of meer Poverty and that he had been the Cause of his Wife 's proving Abortive by Kicking and Ill-using her that he ought not only to be deprived of the Pristhood but also of the Communion of the Church for his Crimes and that he had prevented the Judgment which the Bishops ought to have passed against him by his voluntary Separation At the same time likewise the Confessors of Rome writ to St. Cyprian signifying that after they had deliberated among themselves concerning the Welfare and Peace of the Church forgetting what had passed and leaving the Judgment of it to God they had reconciled themselves to Cornelius to the Clergy and all the Church of Rome St. Cyprian congratulated them upon their Return in such a manner as sufficiently testified the Joy he had at such welcome News as also the Sorrow he had formerly entertained at their falling away These Letters in Pamelius's Edition are the 49th and 50th Towards the beginning of the Year 252 Antoninus an African Bishop who had been of Cornelius's Side having received a Letter from Novatian to acquaint him that Cornelius had received Trophimus and several other Persons who had offered Incense to Idols was a little staggered at it and writ to St. Cyprian praying him to inform him what was Novatian's Heresie and why Cornelius had received Trophimus and the other Apostates St. Cyprian perceiving him to waver endeavoured to confirm him by a long Letter wherein after he has justified the Conduct that was observed at Rome and in Africk concerning those that were fallen he defends Cornelius and demonstrates the Validity of his Ordination He begins it with making a sort of a Reproach to this Bishop for his Inconstancy telling him it by no means became discreet Persons who had built their Judgments upon solid Grounds to suffer themselves to be carried away with every Wind and to be always changing their Opinions After this he proceeds to justifie the Measures that were taken with those that had fallen into Idolatry whether by taking Certificates or Sacrificing to Idols He tells him as long as the Persecution lasted he had been of Opinion that it was their Duty to deny them Reconciliation to encourage them the better to suffer Martyrdom but that after Peace was once restored to the Church and after a mature Deliberation upon this Affair in a numerous Assembly of Bishops it was thought convenient to keep a Temper not by taking away all Hopes of Pardon from those that had fallen for fear they should live as Pagans when they saw themselves intirely shut out of the Church but by obliging them to undergo a long Penance before they could be reconciled that this had been regulated in Councils of several Bishops held in Africk and at Rome He afterwards comes to the Person and Ordination of Cornelius and tells him that he had not all on the sudden arrived to the Episcopacy but that he had formerly passed through all the Ecclesiastical Dignities that he had neither desired it nor stickled for it but that he had received it with all Humility that in a word he had used no manner of Violence as some have done to get himself made a Bishop but that he had suffered it rather in receiving the Episcopacy against his Will Non ut quidam vim fecit ut Episcopus fieret sed vim passus est ut Episcopation coactus acciperet that he had been elected Bishop by several Bishops who happened to be then at Rome in expectation of the Choice of the Clergy and the Suffrages of the People and with the general Approbation of all Churches the See being at that time vacant by the Death of Fabian that after this Ordination which was approved by all the Bishops in the World whoever would get himself ordained in the See of Rome must necessarily be out of the Church that no Credit was to be given to the secret
suffer Penance for Three Years time The 31st declares That a Woman can never Marry though her Husband does not appear as long as she is not sure of his Death and that if she does she commits Adultery The 36th ordains the same thing to Souldier's Wives who Marry again when they have no more News of their Husbands yet he thinks them more excusable because they have more reason to believe that they are dead The 32d ordains That Clergymen who Sin mortally should be degraded but not turn'd out of Communion The 33d That a Woman who takes no care of the Fruit of her Womb and who is brought to Bed in the middle of the Street should be punish'd as one guilty of Murder The 34th That Women guilty of Adultery who voluntarily confess it or are partly convicted of it should not be defam'd left their Crime coming to Publick Notice should be the cause of their Death but that they should be order'd to stay out of Communion till the time of their Penance be over The 35th is That when a Husband is forsaken by his Wife it should be inquir'd whether there was any Fault in him and if there was not but she only was in the Fault then they ought not to deprive the Husband of the Communion of the Church but only punish the Wife The 37th is That if a Man who had Espoused another Man's Wife Marries another Woman after the former was taken away from him he is guilty of Adultery against the First but not against the Second The 38th is That Young Women who follow those that have abus'd them without the consent of their Parents are guilty of Fornication And that though it may seem that their Fault is made up when the Parents afterwards consent to it yet they ought to be put under Penance for Three Years The 39th That she who stays with him whom she had committed Adultery with is to be accounted guilty of the Crime as long as she continues with him The 40th That a Slave who Marries without the consent of his Master has committed Fornication because the Contracts and Promises of all those who are under the Power of others are void without their consent The 41st That the Marriage of a Widow that 's free cannot be null'd The 42d contains this general Maxim That the Marriages of all those who are under the Power of another without his consent are not Marriages but Fornications and therefore that the Marriages of the Sons and Daughters of a Family are void without the consent of their Fathers as that of Slaves is without the consent of their Masters The 43d declares That he who has given a Mortal Wound to another is guilty of Manslaughter whether he first attack'd him or did it in his own defence The 44th That a Deaconess that hath committed Fornication with a Pagan ought not to be Excommunicated but only depriv'd of the Oblation for the space of Seven Years after which she shall be receiv'd if she liv'd chastly during that time In the 45th he observes That the Name of a Christian will stand him in no stead who leads a Life unworthy of a Christian. In the 46th he says That a Woman that without her knowledge espoused a Married Man whom his former Wife was parted from and afterwards separated from him may Marry again to another but that it were better if she continued as she was The 47th Canon is about the Baptism of Hereticks It seems in some Points to be contrary to the first but when the Matter is well examin'd 't is easie to reconcile them He observes That the Encratites the Saccophorians and the Apotactites ought to be treated as Novatians Now he seems to have said the contrary in the First Canon where he affirms That it was absolutely necessary to re-baptize the Encratites This Difficulty made an Author of our Age believe That a Negative Particle must be added in the Canon The Reason which St. Basil alledges to prove this Proposition seems to confirm this Conjecture for he adds That there are Canons which have regulated what concerns the former though differently whereas there is none which speaks of the latter But after a full Examination of the words of this Canon I find that 't is not necessary to change any thing in it Take the true sence of it as follows St. Basil says That the Encratites Apotactites and Saccophorians ought to be treated after the same manner as the Novatians That 's to say That with respect both to the one and the other we must follow the Custom of the Church where we live and the Reason which he gives for it is because there is no Rule and Determination about their Cause since the Canons are found different about the former and there is nothing order'd about the latter He adds That in his Country they were all rebaptiz'd but if this Rebaptization was forbidden in the Province whereof Amphilochius was Bishop as it was at Rome and yet he found the Reasons were convincing which he had brought to prove that the Encratites must be rebaptized then he ought to call a Council to make this Regulation In the 48th Canon he counsels Women divorced by their Husbands not to Marry again since Jesus Christ hath said That he who putteth away his Wife except for Fornication committeth Adultery when he espouseth another and is the cause of her committing Adultery by marrying again In the 50th Canon he says That the Laws do not forbid nor punish Third Marriages and yet the Church looks upon them as shameful Actions The Third Letter to Amphilochius is also a continuation of Canons St. Basil speaks in the Preamble of a Journey he had made a little before into Pontus about the Affairs of the Church He thanks Amphilochius for the Letters he had written to him he declares to him that he desired to see him and that he would do all that lay in his Power to come and meet him but that perhaps he might be obliged to go soon to Nazianzum because of the departure of St. Gregory who was gone from it tho' no body knew the Reason of his going He acquaints him That he of whom he had spoken before probably to make him Bishop of some City depending upon the Metropolis of Amphilochius was fallen sick that there was no other Person that he could cast his Eyes upon He counsels him rather to put into that place one whom the Inhabitants of the City desired to have tho' he had been but lately Baptiz'd He repeats what he had said in the 10th Canon concerning those that had taken an Oath that they would not be Bishops The 51st Canon ordains that Clergy-men should not be otherwise punish'd for their Crimes but by Deposition whether they were in Sacred Orders which are given by Imposition of Hands or in Inferior Orders The 52d is against Women that Voluntarily suffer their Infants to perish The 53d ordains that a Widow-Slave that procures
So that every thing may be call'd Scandal which is contrary to the Will of God He adds That 't is also Scandal to do a thing though it be lawful when it is the cause of the loss or fall of the Weak He observes also That there is sometimes a Scandal taken without cause In the 11th he shows That 't is never lawful to do those things which are forbidden by the Law of God nor to obey those that command such things and that we must never use our Reason to exempt our selves from Obedience to the Law of God In the 12th he shows That we ought not only to take care of those Persons that are under our Conduct but that our Charity also must extend to all other Christians and that a Bishop ought in case of Necessity to help all the Churches In the last he proves by Scripture That we must endure all and suffer all even Death it self rather than fail in our Duty or disobey the Law of God This Treatise appears to be rather of Morality than Doctrine but though he treats there of Moral Questions yet he handles them Dogmatically and founds his Decisions upon all the Testimonies of Scripture which belong to his Subject The Treatise of true Virginity contains many Precepts for preserving Virginity In it he extols very much the state of Virgins and discovers the Dangers to which they are expos'd There are in this Treatise some Passages which may offend nice Ears but 't is to be consider'd that 't is address'd to a Bishop and not to the Virgins themselves setting that aside 't is very Eloquent and very well written In Homily 28. of Penance he proves against the Novatians That those who have sinned after Baptism have still the Remedy of Penance but he admonishes them that they ought not to sin in hopes of doing Penance That commonly those who sin with this disposition of Mind are deprived of Repentance That in truth there is hope of Pardon when they have sinned but still it is like a Wound that can be healed which leaves some Scar forever behind it We are now insensibly faln into the Homilies of Morality out of which we shall make our Extracts before we come to the Ascetical Treatises The First is a Homily about Fasting After he has in the First Part admonish'd us that we must Fast with a pleasant Countenance then he Exhorts Christians to Fast alledging many Authorities and Examples to that purpose He shows the Necessity of Fasting and answers the Excuse that is most commonly alledg'd for dispensing with it which is the want of Health or Sickness Do not alledge to me says he your Indisposition Don't tell me that you cannot endure Fasting 'T is not to me that ye alledge these Excuses 't is to God from whom nothing can be hid But tell me Can you not Fast say you Alas Can you fill your selves with Victuals can you charge your Stomachs with all sorts of Meats Do not the Physicians prescribe to those that are Sick Abstinence and Dieting themselves rather than abundance of Food How come you then to say that you can Eat very much and that you cannot Diet your selves At last St. Basil says That our Fasting should be accompanied with Abstinence from Evil That we must fast from our Passions and Vices and that without this bodily Fasting is unprofitable Take heed says he that you make not your Fast to consist only in Abstinence from Meats True Fasting is to refrain from Vice Tear in pieces all your Unjust Obligations Pardon your Neighbour forgive him his Debts Fast not to stir up Strife and Contention You eat no Flesh but you devour your Brother You drink no Wine but you cannot refrain from doing Injury to others You wait till Night to take your Repast but you spend all the Day at the Tribunals of the Judges Woe be to you who are Drunk without Wine Anger is a kind of Inebriation which does no less trouble the Mind than real Drunkenness He speaks afterwards against those who use Fasting to prepare themselves for larger Drinking and Eating or who indulge themselves as much as they can after they have Fasted as if it were to redeem the time they have lost He gives a natural and frightful representation of Drunkenness sufficient to beget a horror of it he disswades from it also from the Consideration of the Body of Jesus Christ which they are to receive He says That Fasting and Abstinence are Ornaments to Cities secure the Tranquillity of Publick Assemblies the Peace of Families and the Preservation of our Estates He says That to be perswaded of this they needed only compare the Night of this present day in which he Preached with the Night of the next Day From whence it appears that this Day was a Publick Fast. At last he wishes That in these Days wherein Christians are called to the Practice of Fasting they might learn to know the Efficacy of their Temperance to prepare them for that Great Day wherein God will reward their Vertue The Second Homily is also an Exhortation to Fasting Therein he condemns those who allow'd themselves great Liberties in Eating and Drinking before their Fasting He says That all Christians of all Ages and Conditions are obliged to it Lastly He speaks of the principal Disposition for profitable Fasting which is to abstain from Vice The Third Homily about Fasting publish'd by Cotelerius is shorter than the two preceding but it is written upon the same Principles and upon the same Subject In the Third Homily upon these words Take heed to your selves St. Basil recommends that Vigilance and Care which one ought to have over himself that 's to say over his Soul and his Behaviour He says That this Care is necessary for Sinners that they may amend their ways and for the Innocent lest they should fall That the first have need to watch over themselves to cure themselves You have committed says he a great Sin you must then endure a long Penance you must shed bitter tears you must pass whole Nights in watching you must Fast continually Though you have committed but a slight Sin yet you must watch over your selves to do Penance for it for it often happens that those who have but a slight Sickness become dangerously Sick when they neglect it After this he shews That this Watchfulness is necessary to fulfil the Duties of all States and Conditions He reproves those that watch for the Faults of others but never think of their own He shews That this Watchfulness is necessary to every Man in whatsoever state he is and that it is a Remedy to all our Evils and to all our Passions If you are ambitious says he if you are lifted up above measure â—…her upon the account of your great Riches or because of your Nobility if you take Pleasure in your Beauty if you are inspir'd with a Passion for Glory if you are Lovers of Pleasures you have nothing to do but to
not rather encrease the Evil than diminish it But this Censure which he wrote when he was vex'd with the Council of Constantinople which had not treated him very favourably ought not to pass for a Rule but only for a Testimony of his resentment which came from St. Gregory in his Passion The 59th and 71st wherein he exhorts his Brother and Posthumianus to make Peace between the Bishops The 63d wherein he exhorts a Particular Person to embrace the Christian Philosophy and to despise the things of this World The 64th 66th 67th and 70th wherein he exhorts another Person to bear his Pains and Sickness patiently The 81st is an Excellent Exhortation to Patience and some others But the most considerable of them all is the 219 to Theodorus the Bishop of Tyanea which might be plac'd amongst the Canonical ones The Bishop to whom By Canonical Epistles here those are meant which were written to determine some particular Question in Discipline as the Canons of Councils usually did Of this Nature were St. Basil's Letters to St. Amphilochius mentioned above he writes had consulted him about an Oath or an Asseveration made in Writing in a certain Affair He who made this Agreement not willing to hold it longer cited him with whom he had agreed before a Judge and made void the Compact in Court Now it was ask'd whether this Man should be treated as a perjur'd Person since he had not made a Solemn Oath according to the ordinary Forms St. Gregory answers in this Letter That he is not at all of their Opinion who think that no Oaths but those which are made with the Mouth and according to the usual Forms by laying their Hands upon the Holy Gospels do oblige in Conscience and that Asseverations made in Writing do not bind after the same manner For says he if Contracts made in Writing do more bind a Debtor than bare verbal Promises Why shall not Oaths set down in Writing have at least as much Force as those which are spoken with the Mouth In a word Is an Oath any thing else but the Affirmation of him who promises or who assures any thing From whence he concludes That this Man who had brought his Action in Law to have this Compact dissolv'd which he was obliged by Oath to fulfil tho' he gain'd his Cause yet was guilty of Perjury and ought to do Penance for his Sin This is a very useful Admonition in our time wherein there is scarce any heed given to Oaths and Affirmations that are made in Writing as if they were nothing but mere Formalities of Law and not truly and properly Oaths St. Gregory teaches the same thing in the Poem made against those who Swear often where he says upon this Subject Is one less oblig'd by writing than by his Words and tho' he should not have touch'd the Gospels yet does he owe ever the less Reverence for God The Letters of St. Gregory are in number 242 if we comprehend in that number the 10 last published by Sirmondus but there are some of St. Basil's which are mix'd among them as the 30th the 206th and 207th His Testament tho' Ancient and Genuine relates only to his Domestick Affairs and contains nothing but the Disposal of his Estate This is all that we have to say in particular of the Works of Gregory Nazianzen The Judgment which may be made of them in general is this It cannot be doubted but this Author won the Prize of Eloquence from all the rest of his Age for he does certainly excell them for the Purity of his Words the Nobleness of his Expressions the Ornament of his Discourse the Variety of his Figures the Justness of his Comparisons the Beauty of his Reasonings and the Sublimity of his Thoughts St. Jerom and Suidas say That he imitated an ancient Author call'd Polemon but we may say That his Stile approach'd very near to that of Isocrates How lofty soever it be it is Natural flowing gently and pleasantly his Periods are full and hold up to the End he has a wonderful abundance of Words an unparallell'd easiness of Expression and a most agreeable turn of Wit His Orations are compos'd with much Art and Method for in them he uses such Characters as are most agreeable to his Subject and his Auditors so that one may say of him That he was one of the most perfect Orators of Greece yet he affected too many Antitheses Allusions Similitudes Comparisons and certain other Finenesses of Oratory which seem to render it Effeminate Sometimes also his Thoughts and Reasonings are false but then 't is cover'd with the sparkling of his Expressions and involv'd in the multitude of his words He is extremely Copious and says but few things in many Periods There are great numbers of Philosophical Thoughts interwoven in his Sermons and they are full of Illustrations taken from History and Fables He teaches Morality in such a manner as is more proper for Philosophers than the common People but he is very Sublime and very Exact in the Explication of Mysteries a Quality which made him deserve the Name of The Divine by way of Excellency He had much Piety but little skill in Managing of Business He was so passionate a Lover of Retirement that he could not for a considerable time apply himself to any Employment that hindered him from it He easily undertook great things but he quickly repented of his Undertakings He had in his Life-time three Bishopricks and yet it cannot be said that he was lawful Bishop of any one of them For he would not have that of Sasima to which he was Ordain'd and he did not accept of that of Nazianzum but only for a time to be Coadjutor to his Father but upon Condition that he should not Succeed him When he came to Constantinople he had no design to be Bishop of that Church neither did he take the Title upon him 'T is true that he was afterwards plac'd upon the Episcopal Throne by the Emperor and some Bishops but he was at last forced to leave it He was of a Morose and Satyrical Humour he lov'd Raillery and spar'd no body but chiefly the Bishops that were not worthy of their Ministry or that did not lead a Life agreeable to their Holy Orders These are the Editions of the Works of this Father In the Year 1504 Aldus Manutius a Printer at Venice publish'd one part of his Greek Poems In the Year 1516 he publish'd Sixteen Orations and Nine more in 1536. Afterwards all the Works of St. Gregory Nazianzen were collected together and printed in Greek at Basle by Hervagius in the Year 1550. The ancient Version of Ruffinus was printed at Leipsick about the Year 1522 without any Name The Translation of Billibaldus Pircheymerus was Printed at the same time with the Greek at Basle by Hervagius in 1550. In 1571 Leunclavius translated 19 Orations which were printed by the same Printer But all these Versions being very imperfect
adds in the Fourth Canon That a Bishop deposed by the Synod of the Province who desires this new Decision must not be expell'd his See till the Bishop of Rome has determined whether the Cause ought to be examined a-new Lastly In the 5th Canon according to the Greek and the 7th according to the Edition of Dionysius Exiguus Hosius says That when the Bishop of Rome thinks fit that the Cause of a Bishop should be examined a Second time he ought to write to the Bishops next adjoyning to his Province That they examine the whole Matter with Care and Exactness That he must also be impowered to send Legates in his own Name to this New Synod unless he think it more convenient to leave the judging of the Cause to the neighbouring Bishops of the Province only without sending thither his Legates The Bishops of the Council approve these Propositions of Hosius and Gaudentius These three Canons have occasioned great Disputes which would quickly vanish if Men would confine themselves to the Words of the Council of Sardica which sufficiently discover First That the Discipline which these Fathers establish is New Secondly That they do not give the Bishop of Rome power to judge the Cause of a Bishop in his own Tribunal at Rome but they only give him Authority to enquire whether it were well or ill determined and in case he find that it was determined wrong to Order a New Decision of it in the Country and by the neighbouring Bishops of the Province where it was determined whither he might send Legates in his own Name to be present if he thought it convenient This is the Natural Sence of the three Canons of this Council which I have explained more at large in my Second Dissertation of the Discipline of the Church The 5th Canon according to the Edition of Dionysius Exiguus declares That if there remains but one Bishop in a Province and he will not ordain other Bishops the Bishops ought to come to him and joyn with him in ordaining but if he persist in his unwillingness and will not meet them for ordaining Bishops the neighbouring Bishops alone may then ordain them without his Consent This is the Proposition of Hosius to which the Council agreed The 6th is That a Bishop ought not to be ordained in a Borrough or little City where a Priest is sufficient lest the Dignity of a Bishop be lessened The following Canons are about the Journeys of Bishops to Court Hosius for hindering them to go thither continually and importune the Emperour by their frequent Petitions thought fit to ordain First That none of the Bishops shall go to Court unless he be required by the Emperour's Letters Secondly That those who shall have Requests or Petitions to make for the Poor of their Churches shall only send thither a Deacon Thirdly That this Deacon before he goes to Court shall address himself to his Metropolitan to whom he shall make known the occasion of his Petitions and of whom he shall obtain Letters of Request and Recommendation Fourthly That those who shall go to Rome shall address themselves to the Bishop of that City who having examined their Petitions shall write of them to Court if he finds them Just. Fifthly Gaudentius adds That for putting these Rules in Execution the Bishops which lie upon the Road shall ask the Bishops whom they shall see going to Court and if they find that they have not observed the Canons above-mentioned they shall not receive them into their Communion But because these Rules were New Hosius moderates this Penalty and says That they must first make them known to these Bishops and persuade them to send a Deacon to Court from the place where they shall be and then return to their own Diocess These Propositions are approved by the Council and contained in the Canons 8 9 10 11 12. In the 13th Hosius says That he thought it necessary to ordain That Bishopricks shall only be given to those who have discharged the Offices of Reader and Deacon or Priest for a considerable time The Bishops of the Council approve this Proposition In the 14th Hosius says That it ought to be ordained that a Bishop should not continue longer than three Weeks in the Diocess of another and out of his own All the Bishops are of this Opinion But Hosius moderates this Law in the following Canon in favour of those who have an Estate out of their Diocess and who are obliged to continue there more than three Weeks for their Affairs but he would have them forbidden after this time is spent to go to the great Church of the City and orders them to be present only at the Offering of a Priest In the 16th Hosius proposes the renewing of that Law which forbids a Bishop to give the Communion to him who is excommunicated by his own Bishop And the Bishops of the Council say That this Rule will preserve Peace and Concord The 17th allows Priests and Deacons who are condemned by their own Bishop to appeal to the Judgment of the Bishops of the Province In the 18th the Bishop Januarius desires that a Bishop may be forbidden to sollicite the Clergy of another Bishop that he may ordain them in his own Diocess The Council answers That these Contests occasion Discord among Bishops and is of Opinion that it ought not to be done Hosius adds in the 19th Canon That the Ordination of a Clergy-man of another Diocess ought to be void and that the Bishop who shall do it ought to be punished In the 20th the Bishop Aëtius having remonstrated that many Priests and Deacons Strangers continued a long time at Thessalonica the Synod ordains That the Rules made with respect to Bishops may oblige these Persons The 21st Canon according to the Edition of Dionysius Exiguus which we have followed declares That according to the Remonstrance of the Bishop Olympus the Council is of Opinion that a Bishop forc'd away from his own Diocess for the Defence of the Discipline of the Church or of the Faith and Truth may continue in the Bishoprick of another till he can return to his own for it would be great Inhumanity not to receive him who is persecuted and that on the contrary much Civility and Kindness ought to be shewn to him There are in the Greek two other Canons which concern a particular Business The Bishop Gaudentius says to the Bishop Aëtius That since he had had no trouble in his Diocess from the time that he was Bishop of it he thought that he ought to receive those who were ordained by Musaeus and Eutychianus Hosius judged that he ought not to admit those who being ordained would not continue in the Churches to which they are nam'd He adds That Eutychianus and Musaeus ought not to be look'd upon as Bishops but if they desir'd Lay-Communion it should not be refus'd them These Canons end with these Words in the Edition of Dionysius Exiguus The whole Council hath
He observes that before these Homilies there was one upon Psalm 4. Printed in the Seventh Volume of the Eaton Edition of S. Chrysostom pag. 431. which he likewise attributeth to the same Asterius I confess I mis-trust very much the Quotations of these Catenae and I should rather believe that these Commentaries belong to Asterius the Philosopher who according to the Testimony of the Ancients writ a Commentary upon the Psalms than to the Bishop of Amasea who is not said to have written upon that Subject Cotelerius pretends that the Conformity both of Stile and Doctrine demonstrate that these Homilies were written by Asterius Amasenus But tho' I pay a great deference to the Judgment of that learned Man yet I find no such Resemblance however I would not be believed upon my own word but leave it to those to judge who will take the Pains to compare them The Stile of Asterius Amasenus is plain but with a great deal of natural Beauty His Characters and Descriptions are excellent His Sermons would be esteemed in this Age where those things are extremely valued He is very severe in his Morals the Reflections he makes are exact and solid He explains the Scripture-Parables after an ingenious manner and draws from them very useful Thoughts He doth not excite his Auditors by violent Motions as great Orators do but insinuates into their minds Christian Truths by his agreeable and natural way of proposing them and infensibly begets in them an Abhorrency of Vice and a love of Vertue only by a bare Picture lively drawn ANASTASIUS ANASTASIUS was chosen Bishop of Rome after the Death of Pope Siricius Anno. 398. He was an illustrious Person as commendable for neglecting his private Interest as for his Anastasius Pastoral Vigilance Under his Pontificate Flavianus and the Eastern Bishops were reconciled to the Church of Rome and to the other Western Churches The business of the Origenists making a great noise in the Church he thought it his Duty to declare his Sense of that matter He therefore made a Decree after the Example of Theophilus whereby he condemned both the Works and the person of Origen and being informed that Ruffinus the Priest was his chief Defender he cited him to come to Rome and appear before him but Ruffinus deferring to appear he condemned him as an Heretick in the Year 401. at the Sollicitation of a Lady called Marcella who produced Evidences against him her self and shewed the Errors that he had left in the Translation of the Books of Origen's Principles as S. Jerom says Ep. 16. John of Jerusalem having heard of this Judgment writ him a very civil Letter wherein after abundance of Commendations he spake in Ruffinus his behalf Anastasius having returned him thanks for his Complements answered That he could not but condemn Ruffinus his conduct because he had translated the Books of Origen's Principles with a design that the People should read them as Catholick Books that the Fear he was in least they should corrupt the Doctrine of the faithful in his Church obliged him to condemn them that he was informed that the Emperours had made an Edict to forbid the reading of Origen's works that Ruffinus having approved in his Translation the Opinions of Origen deserved to be treated after the same manner as he that first published them Lastly he declares that he will hear no more of him that he might seek for Absolution where he pleased for his part he looked upon him as an excommunicated person This is the only true Letter of Anastasius the two others are written by Isidore The first directed to the German and Burgundian Bishops is dated Fourteen years before Anastasius was Pope Those of Burgundy to whom it is directed were not then converted It is made up of several passages of the Letters of Innocent S. Leo and Flavianus c. It is full of Faults and far from the Stile of the true Anastasius The second addressed to Nectarius is dated Fourteen years after Anastasius his Death and is taken out of Innocent S. Leo Gregory c. We have not the first Synodical Letter of Anastasius wherein he condemned Origen's Books nor the Letter wherein he cited Ruffinus nor that directed to Venerius of Milan whereof he speaks in his Letter to John It is believed that he writ a Treatise of the Incarnation directed to Ursinus whereof some Fragments are found at the latter end of Liberatus's Breviary But it is certain that they belong to Anastasius This Pope died in the beginning of the Year 402 and left Innocent his Successor CHROMATIUS Bishop of Aquileia CHROMATIUS Bishop of Aquileia whom S. Jerom in his Preface to the Chronicles calleth the most Holy and Learned Bishop of his time writ and preached several Sermons There is Chromat Bishop of Aquileia but one Discourse of his extant upon the Beatitudes upon Christ's Sermon on the Mount and upon the words of S. John to Jesus Christ I ought to be baptized of thee Which probably is a Fragment of a Commentary composed by this Saint upon the whole Gospel of S. Matt. He explaineth the Letter of the Gospel insisting particularly upon the Moral Precepts thereof In the Exposition of what the Gospel saith concerning Divorces he seems to have believed That a Man might Marry another Wife after being divorced for the cause of Adultery but he condemneth those that abandon their Wives upon any other Account and Marry again tho' he confesseth that humane Laws allowed it He expounds the Lord's Prayer and recommends the Exercise thereof the Love of our Neighbour Alms-deeds Fasting and other Vertues spoken of in Christ's Sermon upon the Mount In the last Fragment he discourseth of the Efficacy of Christ's Baptism The Stile of this Author is not very lofty but his words are well chosen his Notions just his Expositions literal and his Reflections useful He was one of the most famous Bishops of the West and held Correspondence with the Learnedest men of his time He is one of the Three to whom S. Chrysostom directed the Letter to demand help of the Western Bishops and he subscribed the Letters written for him to the East His Works were printed by themselves at Basil in 1528. and at Lovain in 1548. and afterwards in the Bibliotheca Patrum I say nothing of a Letter bearing the Name of Chromatius directed to S. Jerom in which he desires to have the Martyrology of Eusebius It being certain that both this Letter and the pretended Answer of S. Jerom are spurious as Baronius evidently proves in the Seventh Chapter of his Preface to the Roman Martyrology GAUDENTIUS Bishop of Brescia SAint Philastrius Bishop of Brescia who composed the Book of Heresies mentioned in the foregoing Century dying in 386. in the Year 387 the Bishops of the Province together with Gaudentius Bishop of Brescia S. Ambrose did with the Consent of the people chuse for his Successor Gaudentius who was gone to travel in the East But fearing
of the Province declaring farther that one Bishop alone cannot Ordain The Second prohibits the admitting of those into the Clergy that have been Soldiers after they were baptized The Third allows a Synod of the provincial Bishops to take Cognizance of all Causes relating to the Persons of Clerks and Bishops according to the Decree of the Nicene Council but he addeth Yet without prejudice to the Rights of the Roman Church to which great regard is to be had in all Causes And if they be Causae Majores devolved to the Holy See they are not to be brought hither nor judged before Judgment is given by the Bishops of the Province The Fourth forbids to admit into Orders a Person that has married a Widow or a Woman that is divorced from her Husband The Fifth extends this Prohibition even to those that have married such a Woman before Baptism He confirmeth the same Law in the Sixth with respect to those that have been twice married The Seventh forbids Bishops to ordain Clerks of the faithful of another Church except the Bishop of that Church permits it The Eighth ordaineth that the Novatians and Donatists be received by the sole Imposition of hands because that tho' they were baptized by Hereticks yet were they baptized in the Name of Jesus Christ. He addeth That if any Catholicks being entred into their Sect were baptized and are willing to return to the Bosom of the Chuch they must be put to a long Penance before they be admitted The Ninth is concerning the Celibacy of Priests and Deacons The Tenth forbids the Monks that were ordained Clerks to leave their way of living In the Eleventh the Officers of the Emperor and such as are in publick Employments are not to be admitted into Orders The Twelfth prohibits the admitting of those Virgins that being solemnly consecrated to God Married or were corrupted to Penance before the Death of the person with whom they have committed the Crime For saith he if a Woman who during the Life of her Husband marrieth another is an Adulteress and is not admitted to do Penance before the Death of one of them with how much more reason should the same rigour be observed towards her who being united to an immortal Husband went over to an humane Marriage The Thirteenth enjoyns a Penance of some time to the Virgins that Marry after promising Virginity tho' they had not solemnly been veiled by the Bishop Pope Innocent finishes his Letter saying that if these Canons were observed by the Bishops there would be no more Ambition among them Divisions would cease Schisms and Heresies would be stifled and the Devil would have no occasion to assault the Flock of Jesus Christ c. The Third Epistle of the same Nature with the two former is written in 405. to Exuperius Bishop of Tholouse In the First Canon of this Letter he confirms Siricius his Law concerning the Celibacy Priests and Deacons yet he forgiveth those who thro' Ignorance observed it not upon condition that they shall continue in that Order and not be admitted to an higher But he ordains that those should be degraded who violated it knowingly The Second Canon relates to Sinners who stay till the hour of Death to desire Penance Pope Innocent saith that they were dealt withal after two different manners That the ancient Discipline was more severe because Penance was granted them without allowing them the Communion but in his time it was administred to dying Men that they might not imitate the hardness of Novatian These last words with several others that are in the Text of that Canon manifest that by the word Communion is not to be understood the Administration of the Eucharist but Absolution The Third Canon exempts those from Penance that condemned any Persons to Death who put any to the Rack or were obliged by their Office to condemn the guilty to any Punishment because the civil Powers saith this Pope are established by God for the Punishment of Criminals The Fourth Canon gives a Reason why more Women do Penance for Adultery than Men. Pope Innocent saith That the Christian Religion punisheth this Sin equally both in Men and Women but Wives not being able to accuse their Husbands of this Crime the Bishop cannot pass Judgment upon secret Sins whereas Husbands do more freely accuse their Wives and discover them to the Priests The Fifth excuses those who by their Office are obliged to demand the Death of a Criminal or to condemn him The Sixth ordaineth that those should be put out of the Church both Men and Women that Marry again after a Divorce but this penalty is not to extend to their Kindred and Allies except they contributed to that forbidden Marriage The last Canon contains a Catalogue of the Sacred Books comprehending all the Books both of the Old and of the New Testament which we now own for Canonical He rejects the Acts published under the Names of S. Matthias S. James the Less S. Peter and S. John S. Andrew S. Thomas and such-like The Fourth Letter without Date is directed to Felix Bishop of Nuceria Having commended that Bishop for asking his advice about some Doubts he tells him in the First Canon That those are not to be admitted into Orders who voluntarily have dismembred themselves In the Second That it is forbidden to Ordain such as have been married twice or have married Widows In the Third That those must not be Ordained that have been Soldiers that have pleaded at the Bar or have born Offices at Court In the Fourth That those of the Laity are to be chosen who are Baptized of approved Morals who have spent their Time with Clerks or in Monasteries and who have kept no Concubines Lastly in the Sixth he commands the Observation of the Interstitia i. e. the Times between every Ordination upon any promotion from lesser to higher Orders that they Ordain no Man a Reader an Acolyth a Deacon or a Priest of a sudden that so having been long in the inferiour Degrees his Behaviour and Conduct may be tried In the Fifth Letter directed to Two Bishops of Abruzzo he bids them depose the Priests that were accused of having had Children since their Ordination if they be convicted of that crime He observes in the beginning that a Bishop ought not to be ignorant of the Canons The Sixth is to some Bishops of Apulia He enjoyns One Bishop to be deposed though he had done publick Penance He reproacheth them with allowing many things to be done in their Province contrary to the Canons which might easily have been corrected if Bishops themselves were not Authors of such Disorders The Seventh is directed to the Bishops of Macedonia about Two Bishops Bubalius and Taurianus who had caused the Judgment that was given against them to be re-viewed again and falsely boasted of having a Letter from P. Innocent written in their behalf In the Eighth he exhorteth Florentius Bishop of Tivoli to restore to his Brother Bishop a
of Cirta was a Traditor 3. He urges all the Determinations that had been made against the Donatists 4. He confesses That there may be wicked Men in the Church and urges against the Donatists the Dissentions between the Primianists and the Maximianists The 54th and 55th Letters to Januarius are mentioned in St. Augustin's Detractations where they are placed among the Books that were written about the Year 400 They contain several very useful Decisions about Church-Discipline He layeth it down at first as a Principal Matter That Jesus Christ whose yoke is easie his burthen light hath instituted but few Sacraments the observation whereof is as Easie as the Wonders which they represent to us are Sublime Such is Baptism the Communion of his Body and Blood and other things which the Scripture enjoyns us to observe excepting those that belong to Moses's Law But as to those that are observed by Tradition being not written if they be universally observed we ought to look upon them as settled either by the Apostles themselves or by General Councils whose Authority is very great in the Church as the Annual Celebration of the Passion Resurrection and Ascension of Jesus Christ and of the coming of the Holy Ghost and of other things of this Nature which are generally observed through the whole Church As to those that are variously observed in divers places as Fasting upon Saturdays which is practised in some places and in others not Communicating every Day or only upon certain Days offering daily or only upon Sundays and Saturdays There is a Liberty for those Things and for all others of the like Nature And there is no better Rule for a Wise and Prudent Christian than to follow what he seeth practised in the Church where he is For what is clearly seen to be neither against Faith nor good Manners ought to be indifferently received and the good of a Society requireth That Men should hold to what they find established among those with whom they live He gives an Account of what he had heard St. Ambrose say in that case and having laid down this Rule as the Ground of all that he was to say he speaks particularly of frequent Communion That some believe That it is good to Communicate daily but to do it more worthily certain Days are to be set apart in which they live after a purer and more reserved manner Others on the contrary judge That when Men are not Guilty of those Sins for which Penance is enjoyned and themselves forbidden to come to the Communion of the Body of Jesus Christ that they ought to come daily to the Eucharist as a Remedy to preserve them still He reconcileth these two by adding a third Advice in which he exhorts them both to Peace and leaves it to every one to act according as he shall be guided by the light both of Faith and of Piety since neither of them Profane the Body of Christ but on the contrary strive to honour it He proposes the Examples of Zacchaeus and the Centurion whereof the one presently received Jesus Christ with Joy into his House and the other judged not himself worthy that he should come under his Roof Secondly St. Augustin saith That a Traveller ought to observe the Customs of the Place where he is and not require those of his own Country Thus when a Man comes into a Country where they Fast upon Thursdays in Lent he ought to Fast with them though they Fast not in his Country for fear of disturbing the Peace by unprofitable Disputes These Principles being laid down he answereth Januarius his Questions The First is about the Hour of Offering upon the Holy Thursday Whether it should be done in the Morning or in the Evening Or Whether we ought to Fast and not to Offer till after Supper because it is said That it was after Supper that Jesâ—â— Christ took Bread or whether we ought not to Sup till the Offering be over St. 〈◊〉 〈◊〉 That this is one of those things which are neither settled by Scripture nor 〈◊〉 observed throughout the Church and so every one is to follow the Custom of his own Church there being nothing of either side inconsistent either with Faith or Good Manners and that Alterations though Useful in themselves cause Disturbances That Christ's Example is no Law in this case otherwise the whole Church is in an Error to enjoyn the receiving the Eucharist fasting which the Apostles first received after Supper but that since it seemed good to the Holy Ghost out of reverence to so great a Sacrament that the Body of Jesus Christ should be received into Christian 's Mouths before any other Meat and therefore this Custom is observed throughout the World And yet some others believing upon good Grounds That for a more exact Commemoration of Christ's Death it was convenient to offer and receive once a Year upon Holy Thursday after Eating This Custom can no more be Condemned than that of Bathing upon that Day neither are they to blame that Fast and Bathe not wherefore the Sacrifice is offered twice once in the Morning for these last and once in the Evening for the first In the Second Letter to Januarius which is the 5â—th St. Augustin goeth on to treat of the Ceremonies of the Church Shewing Why Easter is always celebrated after the Fourteenth Day of the Moon in March Why Christ would rise again the Third Day and the next Day after the Sabbath What signifieth the Day of Christ's Crucifixion and that in which his Body remained in the Grave and that of his Resurrection Why Lent is kept before the Resurrection Why the Holy Ghost came down the Fiftieth Day after the Resurrection with many other things whereof he gives Mystical Reasons very edifying and very proper to shew how both our Saviour's Death and Resurrection ought to operate upon us He adds several things concerning the Ceremonies of the Church He observes That Lent is kept throughout the whole Church as well as the Solemnity of the Holy Days which were designed for those that are newly Baptized That the Custom of Singing Hallelujah from Easter to Whitsuntide is not general because though it is Sung every where at that time yet in some Churches it is Sung at other times also As to the Praying Standing at the same time he durst not affirm it to be an universal Custom The Washing of Feet was not constantly used every where He approves of Singing in the Church though it was not universally established He Condemns those that introduce new Customs if they are useless and deolares how much he is troubled to see those Wholesome Things neglected which the Church prescribes and that all is full of Humane Institutions He affirms That endeavour should be used to abolish all sorts of things which are neither Expressed in Scripture nor Enjoined by Councils nor Confirmed by the universal Practice of the Church but are done after different manners according to the difference of
Places though no reason can be shewed why they were at first established For saith he though it doth not â—â—â—ear that they are contrary to the Faith yet it is sufficient to make us reject them That they are servile Customs and Burdens to our Holy Religion And which from that Liberty wherein God's Mercy hath established it prescribing but few Sacraments the design and Vertue whereof are clearly Manifest make it fall into a kind of Slavery worse than that of the Jews But as the Church encloseth much Straw so it is forced to tolerate many things yet without doing or approving yea without palliating what it finds to be contrary to Faith or Good Manners He afterwards blameth those who through Superstition abstain from certain Meats and those who that they may know what they have to do will at all Adventures open the Book of the Gospel out of a Superstitious Custom Lastly He tells Januarius That all Knowledge must have respect to Charity which is the only end of all our Actions The 56th and 57th Letters were written to Celer before the Conference at Carthage He exhorts him to the Study of the Holy Scriptures and to forsake the Donatist In the 58th He applauds Pammachius a Senator for causing his Vassals that were Donatists to return to the Church It seems to have been written at the latter end of 401 and sent by the Legates of the Council of Carthage the same Year The 59th Is an Answer to Victorinus a Bishop who writ to him to come to a Council which he was then calling He saith That he could not be there because he was indisposed and besides he would not have gone otherwise upon the account of his Letter because Xantippus Bishop of Tagosa pretended to the Primacy which ought first to be determined It appears by the 65th Letter that Xantippus was in the right and that he was acknowledged Primate in 402. which shews that this Letter was written in 401. Now to understand this Letter and all the rest of St. Augustin's that speak of Primacy or Metropolitical Rights we are to observe That this Right belonged not in Africa to the Dignity of Towns but to the Seniority of the Bishops In the 60th St. Augustin acquaints Aurelius Bishop of Carthage That Donatus and his Brother had left a Monastery against his will and that such falls being ordinary to Men of that Profession those do the Clergy an Injury who admit Deserters from Monasteries into the Church again That an ill Monk is so far from making a good Churchman that on the contrary it is hard to make a good Churchman of a good Monk because though there may be Purity enough on the one side yet there is often want of Instruction on the other or at least some other Imperfections which may make him unworthy of coming into the Church Yet Aurelius had ordained Donatus supposing that he had left the Monastery by St. Augustin's order before that Canon was made whereby it was forbidden to ordain a Monk of another Diocess Wherefore St. Augustin writes to Donatus That he was at liberty to do what he pleased if he was not acted by a Spirit of Pride But as to his Brother who was the cause of his desertion You know saith St. Augustin what I think of it but I have nothing to say to you as to that matter for I dare not contradict the Opinions of so Wise and Charitable a Man as you are and whom I ought to reverence so much The Canon mentioned in that Letter is that of the Council held the 13th of September 401. and it is in the African Code Chap. 80. which shews That the Letter was written soon after The 61st is written to Theodorus to assure the Donatist Clergy That if they returned to the Church they should be admitted to the same Rank and Dignity which they held before in their own Party St. Augustin promises it solemnly and with an Oath He confesseth That there was no Evil in the Donatists but only their Separation from the Church That their Baptism their Ordination their Vows and all their Sacraments were good though unprofitable to them whil'st they wanted Charity Both the following Letters directed to Severus Bishop of Milevis are written about a Clerk called Timothy who had sworn That he would never leave Severus though he was of the Church of Hippo and had performed the Office of Reader in that Diocess St. Augustin pretends That the Oath which this Priest had taken being disapproved by his Bishop and not received by him with whom he had Sworn to abide did not oblige him nor free him from the Obligation which he was under to remain in that Church to which he belong'd Yet he dealt very civilly with Severius and though he caused Timothy to be ordained Sub-Deacon at Susanna which belonged to the Diocess of Hippo yet he sent him back to Severus that he might have no occasion to complain of him It was upon this occasion probably that a Canon was made in the Council of Milevis of the 27th of September 402. whereby a Bishop is forbidden to detain a Clerk who had performed the Office of Reader in another Diocess In the 64th Letter to Quintianus he exliorts him not to be Impatient because Aurelius deferred to give Judgment in his Cause declaring That he could not admit him to his Communion before Aurelius had admitted him to his advising him likewise not to suffer the Apocryphal Books to be read in his Church and Answers the Complaint that was made against St. Augustin for receiving into his Monastery Persons of another Diocess against the Canon of the Council of Carthage that was held in the Year 401. In the 65th Letter St. Augustin acquaints Xantippus Primate of Numidia That he had given Judgment against Abundantius the Priest who was convicted of staying and eating upon a Fast-Day in the House of a Woman of ill Reputation He saith farther That he had admonished him and assured him That according to the Canon of the Council of Carthage in 401. he might within the Year have his Cause examin'd again but he declares to Xantippus That what Judgment soever might intervene in his behalf yet he would never trust him with a Church in his Jurisdiction It is observed in that Letter that Easter Day in that Year wherein it was written happen'd upon the 6th of April which is an infallible Proof That this Letter was written in the Year 402. In the 66th St. Augustin upbraideth Crispinus a Donatist Bishop at Calama because he Re-baptized those of Mappalia whom with Threatnings he had forced to embrace his Communion It appears by the Second Book against Petilianus written in 402 that this happened not long before that same Year The 67th and 68th are Letters which St. Augustin and St. Jerom writ to one another in the Year 402. In the 69th both Alypius and St. Augustin exhort Castorius to fill up the Bishoprick of Vagae or Bagadia
his own Bishop to appeal to the Bishops of the Neighbouring Provinces Though the Africans had no knowledge of these Canons yet because the Pope's Legates positively urged them they promised out of the respect they paid to that Council to observe the Canons until they were inform'd whether they were belonging to the Council of Nice or no. This was their resolution in the first Council held about that business at Carthage in Autumn of the Year 418. which they acquainted Zosimus withal After this Pope's Death The Bishops of Africa being assembled in an Universal Synod at Carthage the 23d day of May to the number of 217. Faustinus the Pope's Legate sitting in that Synod next after Aurelius Bishop of Carthage and Valentinus Metropolitan of Numidia and Asellius and Philippus the Priests after the Bishops the Canons of the Council of Nice were read as they had the Copies of them on both sides The Africans not finding in their Code the Canons which the Pope's Legates affirmed to have been enacted by the Council of Nice Alypius proposed That they should send Deputies to the Bishops of Constantinople Alexandria and Antioch to clear this dispute by taking Copies of the true Acts of the Council of Nice This Advice was approved and they concluded that in the mean time they should observe the Contents of those Canons And they resolved to write to Pope Boniface about what they had done and to pray him to write to the Eastern Patriarchs That this Point might be cleared This being done they repeated the Creed and the Twenty Canons of the Council of Nice according to the Copy which Caecilian Bishop of Carthage had brought from that Council whereat he assisted They added to these Three and thirty other Canons conformable to those of the Council of Nice The First is only an Advertisement of Aurelius concerning the Canons of the Council of Nice The Second is a Confession of the Holy Trinity The Third confirms the Rule of the Council of Carthage of the Year 401. concerning the Celibacy of Bishops Priests and Deacons It is said That their Ministery obligeth them to it Faustinus confirms this Order in the Fourth Canon The Fifth is against the Covetousness of the Clergy that usurp upon their Brethren The Sixth reneweth the Law which forbids the Priests to consecrate the holy Chrism and to reconcile Penitents publickly and to consecrate Virgins The Eighth gives a Priest leave to reconcile Penitents in cases of necessity The Ninth provides that the Accusation of one that is guilty of any Crime shall not be admitted against a Bishop The next is against either Bishops or Priests who receive a Person excommunicated by his Bishop without his consent Both the Tenth and the Eleventh pronounce an Anathema against those Priests who being reproved by their Bishops are so bold as to raise an Altar against an Altar or make a Schism The Twelfth settleth the necessary number of Judges to decide Ecclesiastical Causes A Bishop is to be judged by Twelve Bishops A Priest by Six Bishops with his respective Bishop and a Deacon by Three only The Thirteenth Canon reneweth the ancient Laws about Bishops Ordinations namely That a Bishop cannot be ordained without the Primate's consent and that three Bishops at the least must be present at the Ordination In the Fourteenth there is an Exception of the Twelfth for the Province of Tripolis where there were few Bishops declaring That in this Province a Priest may be judged by Five Bishops and a Deacon by Two and for the same reason they say That one Deputy may serve To maintain Ecclesiastical Authority among Clerks The Fifteenth forbids them to make their Complaints before Civil Judges when they are cited before Ecclesiastical ones and in case they do though they get the better yet they must be deposed if it be a Criminal business and if it be a Civil Matter they shall lose what they have got It was also provided by these Canons That if the Sentence of the first Ecclesiastical Judges was reversed by a Superiour Judgment yet this shall do no Prejudice to the former Judges except they are convicted of having given Judgment out of Passion or Favour It is added That there can be no Appeal from chosen Judges though they were fewer in Number than is appointed Lastly Priest's Children are forbidden to exhibit Publick Spectacles or to be present at any They declare also That the same ought to be forbidden all Christians The Sixteenth forbids Bishops Priests and Deacons to be Farmers Attornies or to get their Living by any sordid Commerce Readers are obliged to Marry when they come to the Age of Puberty or to make a Vow of Continency Clerks are not to take Use for Money Lent They will not have Deacons to be ordained nor Virgins consecrated before they are Five and twenty Years old Lastly Deacons are forbidden to Salute the People That is to speak to the People in Reading as Bishops were wont to do in Preaching The 17th grants to the Province of Silesia that had been separated from Numidia the Right of having a Primate or Metropolitan but dependent upon the Primate of Numidia The 18th enjoyns That Bishops Ordaining either Bishops or Clerks shall make them understand the Canons It forbids the giving the Eucharist to the Dead and renews the Order of the Council of Nice about the Celebration of Provincial Councils The 19th ordains That whosoever accuses a Bishop must do it before his Metropolitan who shall cite him to appear within a Month before him and before the Judges whom he hath chosen That in the mean time the Bishop shall not be suspended from the Communion That if at the Month's end he gives good Reasons for his not appearing he shall have another Month but if he doth not appear at his second Summons he shall be suspended from the Communion until he hath justified himself and That if afterwards he comes not to the Universal Council he shall be look'd upon as having condemned himself That the Accuser is not to be kept from Communicating if he appears upon all Set-days but upon his withdrawing he shall be suspended but yet so as not to hinder his Prosecution Lastly They forbid the admitting of a noted Person to form an Accusation except it be concerning his particular Interest The 20th gives Rules for the Judgment of Priests and Deacons but other Clerks are left to the sole Judgment of the Bishop The 21st forbids Clergy-mens Sons to Marry Heretical or Heathenish Wives The 22d hinders Clerks to give their Estates to Hereticks though they were their Parents The 23d forbids Bishops to go out of Africa without leave from the Metropolitan of their respective Province from whom they are to receive a formed Letter or a Letter of Recommendation The 24th prohibits the Reading of any other besides Canonical Books in the Church whereof the Catalogue there set down agrees with that of the Council of Trent It is noted at the latter end
for the future the African Councils should not be thus imposed upon they writ a Letter to Pope Coelestine In which having related in what manner Apiarius's Business was concluded they intreated him earnestly to hearken no more to those that should come from Africa and not to admit any more to his Communion any Man that was Excommunicated by the African Bishops For say they your Holiness may take notice That it was so decreed in the Council of Nice and though mention is made there only of Clergy and Laity yet there is a great deal more reason to observe this Rule with respect to Bishops and it would prove a great Disorder should your Holiness allow Communion against the Rules to Bishops Excommunicated in their Provinces Likewise your Holiness ought to reject those Priests and other Clergy-men who apply themselves to you to avoid the Punishment which they deserve so much the rather because we no where read that the Canons have taken away this Privilege from the African Church and that according to the Decree of the Council of Nice the Judgment of Priests and of other Clerks belongs to the Metropolitan For the Fathers of that Council were wise and just enough to see that all-all-Causes ought to be decided in those very places where they have their birth and that each Province shall not want the Light of the Holy Spirit which is necessary to direct and enable them to do Justice to their People so much the rather that every one who thinks himself wrong'd by the Sentences of Judges that are put upon them may have their recourse to a Synod of that Province or even to a National Council Were it not great rashness in any one of us to believe that God can inspire by his Spirit one single Person to do Justice and deny the same to a great number of Bishops assembled in a Council And how can it be imagined that Judgment given out of the Country and beyond the Seas can stand since it is often impossible to transport Witnesses They add That they had sent to Pope Boniface Coelestine's Predecessor the true Copies of the Council of Nice where the Canons alledged by Faustinus are not found They advise him to send no more Clerks into Africa to see his Judgments executed lest he should seem to introduce into the Church which Breaths nothing but Humility the Pomp and Vanity of the Age and then they entreat him not to suffer Faustinus to abide any longer in Africa The Council of Ravenna in 419. THis Council was assembled at Ravenna in April 419. by order of Honorius the Emperor Council of Ravenna in ccccxix to judge betwixt Eulalius and Boniface who disputed about the See of Rome For since the Bishops could not agree the Emperor purposed to call another more numerous Council to which he invited Bishops out of Gaul and Africa In the mean while it was ordered in this That Eulalius and Boniface should keep out of Rome and that Achillaeus Bishop of Spoleto should take care of the Church till the Contest was ended But Eulalius's Precpitation justified Boniface's Right and was the cause that no other Council met upon that Subject You may see what was said about it in the Account of Pope Boniface The Council of Carthage in the Year 420. WHat we have said hitherto concerning the Councils of Africa celebrated in the beginning Council of Carthage in ccccxx of the Fifth Century sufficiently shews That the Vigilancy of those Bishops made them meet often and gives reason to conjecture That Yearly Councils were held at Carthage but we have not the Acts of all those Councils Possidius in St. Augustin's Life intimates That in 420. there was a Meeting of Bishops at Carthage where a young Virgin confessed that she had suffered infamous things from the Manichees St. Augustin relates the same thing in his Treatise Of Heresies ch 46. and the Author called Praedestinatus hath not forgot to reckon this Meeting among the African Councils but it may be that it was only an Assembly of Bishops like that wherein St. Augustin caused Heraclius the Priest to be elected his Successor which cannot be called a Council The Council of Constantinople in the Year 426. THis Council was assembled by Theodosius's Command to Ordain Sisinnius Bishop-Elect of Constantinople Council of Constantinople in ccccxxvi in the room of Atticus Theodorus of Antioch was present and there condemned the Massalian Heresie by a Synodical Letter And Neon's Opinion was That as many as should be convicted of favouring that Sect should be Expelled without hope of Re-admission whatsoever Promises they might make The reason of that extraordinary Severity came from this That those Hereticks made no scruple of Abjuring their Sect even with the most dreadful Oaths This Synod is mentioned in the Council of Ephesus where the Synodical Letter is confirmed p. 3. Act. 7. The Council of Carthage in the Year 427. against Leporius LEporius Priest and Monk of Marseilles embu'd with Pelagius's Errors having likewise Council of Carthage against Leporius in ccccxxvii maintained that which Nestorius published not long after was driven out of Gaul God's Providence directed him to Africa where he was undeceived of his Errors by Aurelius and St. Augustin who most charitably instructed him After he was fully persuaded of the Truth they made him subscribe a Confession of Faith wherein he sharply condemned those Errors which he had published concerning the Person of Jesus Christ and made a clear Profession of the Faith of the Church Aurelius St. Augustin and some other Bishops being assembled signed that Profession and wrote a Letter to Proculus of Marseilles and the other Bishops of that Countrey whereby they attested Leporius's Conversion and intreated them to receive him charitably This Leporius having been present at the Assembly which St. Augustin called at Hippo to chuse Heraclius for his Successor held at the latter end of the Year 426 could not be sent back before 427. The Council of Constantinople in the Year 428. NEstorius having been chosen Bishop of Constantinople in 428. after Sisinnius's Death Philip Council of Constantinople in ccccxxviâ—i an ancient Priest of the Church of Constantinople found fault with some of Nestorius's Sermons and refused to Communicate with him This provoked Nestorius who caused him to be cited to his Council and persuaded Coelestius to accuse him But Philip being come to the Council and Coelestius not appearing Philip remained fully justified This Council is spoken of in the Memorial which St. Cyril gave to Possidonius and which was carried to Rome We conclude here the former Part of the Third Volume which gives an Account of the Authors of the Fifth Age of the Church that we may not enter upon the History of the Council of Ephesus which we shall speak of in the latter Part. The END of the FIRST PART of the THIRD TO ME. A CHRONOLOGICAL TABLE OF THE ECCLESIASTICAL AUTHORS Mentioned in
Rome Several Versions have been since made of it which were printed with the Text at Lyons in 1590. at Frankfurt 1541 and at Heidelberg in 1596. Heinsius having spent much Pains upon this Work put out a new Edition of it with his own Exercitations upon it at †At Leyden Dr. Cave Amsterdam in 1627. There was also another Edition at Paris by Cramoisy in 1623. 'T is also in the Bibliotheca Patrum printed at Paris in 1624. It was also printed at Leyden in 1598. in Octavo with Nansius's Notes This Author also hath composed another Poem in the same Style but upon a very different Subject It is divided into Forty eight Books called Dionysiacks containing the fabulous Expeditions of Bacchus written while he was an Heathen printed in Greek at Antwerp in 1569. in Quarto in Greek and Latin at Hanover in 1605. in Octavo among the Greek Poets at Geneva in 1606. and with Cunaeus and Scaliger's Notes at Hanover in 1610. SOCRATES SOCRATES was born at Constantinople in the beginning of the Empire of Theodosius He studied Grammar under the two famous Grammarians Helladius and Ammonius who Socrates had withdrawn themselves from Alexandria to Constantinople After he had finished his Studies and for some time had professed the Law he undertook to write the Ecclesiastical History from the year 309 where Eusebius ends and continues it to the year 440. He there relates in 7 Books the great Events which happened in the Church from the Conversion of Constantiâ—e This History is written as Mr. Valesius observes with a great deal of Judgment and Exactness His Exactness appears in his being industrious to consult the Original Records the Bishops Letters the Writings of the Authors of his own time of which he often gives us an Extract in his History He is also careful to set down exactly the Succession of Bishops and the years in which every thing was transacted and he describes them by the Consuls and Olympiads His Judgment appears in the Reflections and Observations which he makes now and then which are very judicious and impartial We may see in the 22d Chap. of the 5th Book an Example of the diligent Inquiry he had made about the Discipline of the Church He 〈◊〉 treats of the Dispute on what day the Feast of Easter should be celebrated and remarks very judiciously That there was no just reason to dispute a thing of so little Consequence with so much heat That it was not necessary to follow the custom of the Jews That the Apostles had no general Rule for the keeping of Festivals but they were brought into the Church by use only That they had left no Law concerning the time when Easter should be celebrated and that it was only for the sake of the History that it is related that Jesus Christ was crucified in the Feast of Unleavened Bread That the Apostles did not trouble themselves to make any Orders about Holy-days but their only design was to teach Faith and Vertue That the Apostles having decreed nothing concerning the celebration of Easter it is no wonder if the Churches did not unanimously agree about it After he hath brought down the Quarrel from Victor to the Council of Nice he adds some Heads about the different Ceremonies of the Church He finds great Differences about the Lent-Fast The Romans saith he content themselves to Fast 3 Weeks Saturday and Sunday excepted The Christians of â—â—â—yria and Achaia as also those of Aegypt fast 7 Weeks before Easter and have given the Name of Lent to all that space of time Others begin 7 Weeks before but Fast no more than 3 Weeks each consisting of 5 Days leaving out 2 Fortnights in which they do not Fast at all and yet they also call their Fast by the Name of Lent Nor is there only a disagreement about the number of Fasting-days but also about the Abstinence it self For some eat no living Creature others eat nothing but Fish others admit of Fowls which were created out of the Waters as it is said in Genesis Some abstain from the Fruits of Trees and Eggs. There are some that eat nothing but Bread others abstain from that also Lastly there are some who allow themselves not to eat till after 3 a Clock in the Afternoon but they make no difficulty to eat all sorts of Meat There are an infinite number of like Practices differing in different Churches of which each labours to give a Reason There is no less difference about the days for the solemn Assemblies of the Faithful All Churches excepting those of Rome and Alexandria celebrate the Holy Mysteries on Saturday The People of Aegypt and Thebais have their Meetings on the same day but they do not receive the Eucharist as the others for after they have feasted themselves they communicate in the Evening At Alexandria they meet on Wednesday and Saturday to hear the Holy Scripture read and to perform the Divine Worship but they do not receive the Sacrament In this Church of Alexandria likewise they choose their Singers and Readers promiscuously out of the Catechumens or Faithful In Thessaly if a Clergyman who is Married lies with his Wife after Ordination they deprive him of his Office In the East the Clerks and Bishops themselves abstain from their Wives but it is of their own Accord and without being obliged to it by any Law and there are many who have had Children by their Wives while they were Bishops It is said That Heliodorus Bishop of â—rica who when he was young made some Amorous Books was the Author of this Custom which hath obtained not only in Thessaly but also in Macedonia and Achaia In Thessaly they baptize upon Easter-day only At Antioch the Site of the Church is contrary to others the Altar not being turned toward the East but toward the West In Thessaly and at Jerusalem as soon as the Lamps are lighted they betake themselves to their Prayers At Câ—sarea in Cappacocia and in the Isle of Cyprus the Bishops and Priests at the same time interpret Holy Scriptures Lastly it is hard to find any two Churches exactly agreeing in their Ceremonies The Priests do not Preach at Alexandria This Custom began in the time of Arius who troubled the Church by his Sermons They Fast every Saturday at Rome The cause of these differences and many others proceeds from the Customs established at several times by the Bishops which being received and authorized by their Successors have obtained the force of a Law It may be that Socrates is mistaken in some of these Articles and that he hath taken the Errour of some particular for the practice of the Universal Church but this is a sign that he was curious and that he had made very exact Observations and Disquisitions touching the Discipline of the Church He had at first composeâ— the two first Books of his History upon the Credit of Rufinus but afterwards having discovered by reading the Works of S. Athanasius that
he had said nothing of Nestorius's thought he might take that place which bore the Name of the same Author to make a kind of Supplement to the Books of Heretical Fables Lastly if this Fragment and the Letter to Sporatius were Genuine how comes it to pass that it was 〈◊〉 alledged by those that defended his Memory at the time of the 5th Council Why did not Facundus and Liberius cite it How is it That S. Gregory being desirous to prove in his Letter that he wrote in the name of Pelagius II. to the Bishops of Istria That Theodoret had been Orthodox in his Opinions ever since the Council of Chalcedon hath brought no Arguments so Authentick as this would have been These are the Conjectures which seem to be very strong notwithstanding 't is very hard to believe That this Chapter should be added to the Text of Theodoret and so much the rather because Leontius Photius and the Abbot Theodorus acknowledged it to be Genuine and these two last have produced it likewise to justifie him The Conjectures which are alledged against the truth of this Passage are not sufficient wholly to determine it The first were of some consequence if that Work had been written before the Council of Chalcedon but since it is certain that it was written after Theodoret had solemnly cursed Nestorius it might be well enough that he changed his disposition in relation to him 'T is certain That as favourable as he had been to him he disliked him because he never would acknowledge the name of the Mother of God which the Ancients had given the Virgin Since he hath cited S. Cyril as one of the Fathers of the Church altho' he had at other times condemned him why might he not also blame Nestorius after he had heretofore commended him The different disposition that he was in made him speak differently It was the Interest of Theodoret after he had anathematized Nestorius to describe him in that sort as he doth in his Treatise of Heresies as it was before for his honour to excuse him as well as he could As to the difference of Circumstances which is observed between that which is said of the Life of Nestorius in that place and what Theodoret says 't is a thing that deserves no stay upon it 't is so easily solved When he says here that he knows not what was his first Education he speaks not of the time when he was under the Instruction of Theodore but of his first Instructions that he received from his Parents And altho' he knew That he had abode in the Monastery of S. Euprepius he could not know the Journies he had made before he came thither to retire As to that which he says of his Temper and Government he never speaks elsewhere to the contrary He hath spoken some things more honourably of him in other places he excuses him here he blames him and speaks of him as others either because he had changed his Opinion in reference to him or because he thought himself obliged to speak so that he might free himself from the suspicion that some had against him or to make it appear that he did sincerely anathematize him The third Conjecture is weaker than all the rest Theodoret in his last Book doth not name all the Heresies of which he had spoken in the former He contents himself to lay down the Principles which are contrary to their Errors Among those Principles there are things as well against the Heresie of Nestorius as against the Errors of other Hereticks He speaks not against the Heresie of Eutyches in this last Book altho' he hath ranked it among the Heresies in the first Book The Style of this place is not so different from Theodoret's as he imagines but on the contrary it may be said That it hath a great similitude and likeness to the other Chapters of that Work The 5th Objection shews us well enough That it is incongruous to make a Letter to Sporatius into a Chapter of Theodoret's Treatise of Heresies which was dedicated to Sporatius But this doth not prove That this Chapter is supposititious nor that it hath been taken out of that forged Letter But on the other side 't is probable That 't is through Mistake that the name of a Letter is given to an Extract taken out of a Treatise of Theodoret to Sporatius to which a Discourse taken out of some other Work of Theodoret's was joined So that it may be said That this Chapter of the Book of Heresies is genuine and that it was this which gave an occasion to forge the Letter of Theodoret to Sporatius A Conclusion drawn from a negative Argument is not very convincing The Defenders of Theodoret have not cited all the places which might be alledged in his Justification and we have not all that was then said for him S. Gregory did not know all his Works It is sufficient that we see that at length this place has been cited by Authors worthy of Credit as an undoubted Work of this Father I will not undertake to relate in this place what Theodoret hath spoken in particular of every Heresie for then I must transcribe all his Treatise He hath related the Errors of the Hereticks in a way very short clear and easie He hath gathered what he says touching the Ancient Hereticks out of S. Justin S. Irenaeus S. Clemens of Alex. Origen Eusebius of Palaestine and Phoenicia Adamantius Rhodon Titus Diodorus and Georgius These are the Authors which he cites in his Preface He speaks nothing of Epiphanius nor of the Latin Authors which have written an History of Heresies He is more exact and judicious than they yet he is not without some Faults He hath not put the Pelagians nor Origenists in his List of Hereticks He observes at the end of his 3d. Book that the greatest part of the ancient Heresies were of short continuance that they had but few Followers that they spread themselves but into few Provinces and that there was scarce any Man that made Profession of them whereas all the World was full of Christians who made Profession of the Orthodox Faith according to the Promise which God had made to his Church The last Book contains an Explication of the Faith of the Church opposite to the Errors of the Hereticks of which this is the sum There is but one first cause of all things viz. God the Father of our Lord Jesus Christ. This God is eternal simple and incorporeal infinitely good and just omniscient and almighty The Son is begotten of the Father before all Worlds He is not created but equal to his Father and of the same Substance eternal and almighty as well as he The Holy Spirit received his Existence from the Father He is neither created nor begotten but he is God and of the same nature with the Father and the Son These three Persons are no more than one and the same God who hath created Heaven and Earth Matter
These are the first which forbid Usury 〈◊〉 Lay Men. In the last Canon 〈◊〉 declares That those that will not Obey these Decrees shall be deprived of their Dignities and they that will not Conform to the Discipline of the Church of Rome shall have no part in her Communion Lastly He commands them to keep the 〈◊〉 and Ordinances of his 〈◊〉 but especially of Pope Innocent Those saith he which have been prâ—â—â—lged about the Order of the Church and 〈◊〉 Disâ—ipline Quâ— de Ecclesiasticis ordinibus Canonum promulgata sunt disciplinâ—s For so it ought to be read as it is in the MSS. and noâ— Ordiâ—â—â—â— as it is in some Editions Hinomaâ—us reads promulgata and mâ—th Amplifies this passage in Opusâ—â—â—â— 33. Ch. 10. This Letter was sent to the Bishops of It al subject to the Church of Rome as their Meâ—â—opolis and therefore 't is no wonder if S. Leo speaks to them with so much Authority The Fourth Letter to 〈◊〉 Bishop of Thessalonica is taken out of the Acts of the Council of Rome under 〈◊〉 II which is to be found in Hâ—â—â—â—â—nius's Collection In this Letter S. Leo makes Anastasius his Deputy in Illyria imitating therein the Example of Sâ—â—â—cius who had first granted that 〈◊〉 to 〈◊〉 and he exhorts him to imitate his Predecessor and â—o have a 〈◊〉 of the Churches which he committed to his charge Above all he recommends to him That he cause the Canons about the Ordination of Bishops to be observed and that he oppose the Election of Persons who have been Twice Married especially when they have Married the first Wife before Baptism He would not have him suffer the Metropolitans of Illyria to Ordain any Bishop without his apprâ—â—ation nor themselves to be 〈◊〉 but by himself He charges the Bishops to come to the Synods which he shall call to Judge in common what concerns the Discipline of the Church and deâ—â—res him That if there happen any cause of great consequence which they could not determine he would give him an account of it that the Holy See might decide it according to the Ancient Custom Whereupon he Observes That he entrusted him with his Authority in such manner nevertheless as that he reserved to himself those Causes which could not be ended in the Province or in which there should be an Appeal to the Holy See He Admonishes Anastasius to make known all these Orders to all the Bishops that they may have no ground of Excuse if they did not put them in practice and that he had written to the Metropolitans that they ought to acknowledge him the Deputy of the Holy See In the conclusion he reproves the fault of some Bishops who Ordain'd Priests and Deacons upon other Days than Sundays an Usage which he says was contrary to the Canons and Tradition of the Fathers This Letter is Dated January the 11th 444. The Fifth Letter which is directed to the Metropolitans of Iâ—â—yrin is that which he mentions in the foregoing S. Leo Exhorts them to take care that the Canons be not broken and tells them That he had made Anastasius Bishop of Thessalonica his Deputy that they might Obey him in those things which concern the Discipline of the Church He sends them at the same time some of the Rules which he wrote in the foregoing Letter and repeats them in this The Sixth Letter is superscribed to a Bishop of Aquilcia his Name is not found in any MSS. nor in the more Ancient Editions In the latter Editions the Name of Nicetas is put before it without any other reason but only because there is another Letter of S. Leo's that bears the Title of Nicetas Bishop of Aquileia But since there is also one to Januarius Bishop of the same See there is nothing that can determine to which of these Two this Letter belongs but only the time when it was written That which is directed to Nicetas bears Date in the Year 458 and that to Januarius in 447. This of which we are now speaking is not far from 447 for S. Leo therein speaks against the Pelagians whom he opposed in the beginning of his Pontificate at the same time when he attacked the Manichees as the Author of the Book of Predictions and Promises attributed to S. Prosper shews in Chap. 6. Now it is certain that it was in 444 that he set upon the Manichees And consequently it must be to Januarius and not Nicetas to whom this Letter was written In it S. Leo tells film That he had heard by the relation of Septimius that some Priests Deacons and other Ecclesiastical Persons who had been engaged in the Heresie of Pelagius or Coelestius had been admitted to the Communion of the Church in their Province without being required to condemn their Error expresly Insomuch that while the Shepherds slept the Wolves have entred into the Fold of Jesus Christ without laying aside their Cruel Disposition That they had likewise done a thing which the Canons and Constitutions of the Church do not allow the most Innocent in leaving the Church where they had been admitted Clerks to go to other Churches That their design was by this means to corrupt many Churches by hiding the Heresie with which they were infected under the shew of Communion to which they had been received without being obliged to any Profession of Faith To remedy this disorder he enjoins the Bishop to whom he wrote To call a Synod and to compel all his Clergy to Condemn openly the Authors of their Heresie and to make a Confession in writing That they do firmly hold all the Synodical Decrees made for the Extirpation of that Heresie and confirmed by the Authority of the Apostolick See He adds That great care ought to be had that they make use of no obscure or ambiguous Terms because he knows them to be so deceitful that if they can avoid the Condemning any Branch of their Errors by that means they will put themselves under any disguise That One of their principal Artifices is when they pretend to condemn all their Doctrines and renounce them sincerely to slide in this pernicious Maxim That Grace is given according to Deserts That that Opinion is contrary to the Apostles Doctrine who Teaches us That Grace which is not given without Merit is not Grace and that the disposition to Good-works is also an effect of the Grace of Jesus Christ which is the beginning of Righteousness the Source and Original of our Merits That when they say on the contrary that Natural Industry must go before it their design is to insinuate by it that our Nature hath not been impaired by Original Sin Then he Exhorts Januarius to beware least his People raise new Scandals by obliging them to purge themselves from all manner of suspicion upon pain of being driven out of the Church He Admonishes him also about the end That he should not suffer the Priests Deacons or other of the Clergy to pass from one Church to
which he shall cite shall be compell'd by the Governour to come to Rome This Edict which is contrary to the Canons and also to the Decrees of the Council of Sardica hath no place here It is dated the 6th of June in 445. The Eleventh Letter to Dioscorus Bishop of Alexandria was written certainly some Time after the Ordination of that Bishop and consequently in 445. S. Leo having spoken of the Union and Agreement that there ought to be between the Church of Rome and Alexandria because the First was founded by S. Peter and the Second by S. Mark his Scholar He exhorts Dioscorus to observe that which was practised in the Church of Rome touching the Times of Ordinations which ought not to be conferr'd on all Days indifferently but only on Saturday-night just before the Lord's Day which may be looked upon as belonging to the Lord's Day He would have them who celebrate Ordination to be Fasting and that they continue the Fast of Saturday upon the Lord's Day that is to say That since they begin to fast all Day on Saturday they do not eat till the Evening of the Lord's Day after the Ordination is ended so we ought to understand S. Leo's Words This Explication is confirmed by Urban II. in the Council of Clermont in the Year 1095. where speaking of Ordinations he says Et tunc protrahatur jejunium usque ad crastinum ut magis appareat in die dominico ordines fieri And then let the Fast be lengthned till the Morrow that it may be the more apparent that Orders are conferred on the Lord's Day In the Second Part of this Letter he advises him to observe the Custom of the Church of Rome which was to reiterate the Holy Communion when so great Numbers come to the Church upon solemn Festivals that all those that come cannot enter It was evidently the same who began the Sacrament again for the Bishop ordinarily administred it and it was not allow'd to a Priest to offer in the presence of a Bishop He wrote this Letter to Dioscorus by Possidonius a Deacon of Alexandria who is evidently the same that S. Cyril sent to S. Caelestine for S. Leo witnesses That he had often been present at the Ordinations and Processions of Rome The Twelfth Letter is to Anastasius Bishop of Thessalonica and although the Date of it be not well known yet it is referr'd to this Year S. Leo in this Letter lays some Faults to the Charge of this Bishop and prescribes him some Rules which he would have him observe He tells him That he and his Predecessors being made his Deputy he ought to execute that Charge with Moderation and suspend the Judgment of Matters of Consequence and which have some Difficulty to make Report of them to the Holy See He tells him That he must act with Gentleness and Charity principally in reproving Bishops and that he must rather amend them by Kindness than Severity He afterward objects some Faults against him not directly laying them to his Charge They saith he who seek their own Interest more than that of Jesus Christ take no Care how they manage Affairs they depart from the Laws of Charity they love rather to Rule than to Advise the Honour pleaseth them when it raiseth them and they abuse the Title which hath been given them for the Preservation of Peace He adds That it is a Grief to him that he is forced to use such Terms but he thinks himself in Fault when he knows That he whom he hath made his Deputy is departed from the Laws which he hath given him He then tells him That the Reason of this Imputation is the Severity which he hath used towards Atticus Metropolitan of Epirus because he had not appeared at the Synod to which he had been summon'd He tells him That although he were Blame-worthy yet he had not Power to condemn him without waiting for the Judgment of the Holy See because being but Deputy he was assumed in partem sollicitudinis non in plenitudinem potestatis To share in his Care not exercise the same Authority He appoints in the Second Canon that Metropolitans should preserve the Rights which are granted them by the Canons In the Third he says That such Persons may not be chosen for Bishops as are Laymen or Novices or twice married or have married Widows In the old Edition it is Sed nec qui viduam copularit Neither he that marrieth a Widow It ought to be read Qui unam vel habeat vel habuerit sed quam sibi viduam copularit He that hath or shall have but only one Wife but whom he married when she was a Widow F. Quesnel hath thus corrected it following the Authority of the Collections of Councils In the Fourth Canon he commands the Bishops Priests and Deacons to live unmarried and observes That the Use of Marriage was not allowed to Subdeacons Nevertheless S. Gregory lib. 2. Regist. Ep. 42. says That it was too hard to refuse it to the latter In the 〈◊〉 Canon he saith that he ought to be made a Bishop who is chosen by the 〈◊〉 and People He gives Power to the Metropolitan in case that their Judgments be divided to preferr him who is of greatest Worth and hath most Votes But 〈◊〉 〈◊〉 forbids him making any Person a Bishop whom the People would not have In the Sixth Canon he judges it very fit that the Metropolitan should write to his Vicar concerning the Election that it may be confirmed by his Judgment and so after the Death of the Metropolitan he wills that the Bishops of the Province should assemble themselves and chuse one of the Priests or Deacons of the Vacant Church and that they give an Account of their Election to his Vicar that he may confirm it He commands him notwithstanding to return a speedy Answer Sicut enim saith he Just as electiones nullis volumus dilationibus fatigari ita nihil permittimus te ignorante praesumi For as we will not have due Elections to be disturbed with Delays so we do not allow that any thing be presumed on without your Knowledge In the Seventh Canon he appoints according to the Nicene Council That two Synods be held every Year in each Province He requires that if there be any Cause among the Bishops accused of Crimes which cannot be determined in the Provincial Synod it should be made known to his Vicar and if he could not end it he should write to the Holy See In the Eighth he declares That he that would go from one Church to another out of Contempt of his own shall be deprived both of that he would have and of that he hath Ut nec illis praesideat quos per avaritiam concupivit nec illis quos per superbiam sprevit That he may not preside over those whom he through Covetousness hath desired not those whom through Pride he hath contemned S. Leo in this follows the Canon of the Council of Sardica
to be so much the quicker in providing some remedy against them Faelix having received this News wrote to his Legats that they should do nothing without the advice and approbation of this Cyrill and sent them a Letter Subscribed to the Emperor wherein he tells him of the Authority of the Council of Chalcedon and writes to him about the Persecution of the Orthodox in Africa We have neither of the Letters which Evagrius mentions The Legats being arrived at Abydos a Abydos Anastasius Bibliothecarius says that they were seized at Heraclea but Theophanes assures us that it was at Abydos were seized by the Guards who took away their Papers and put them into Prison They had orders not to communicate with the Adherents of Petrus Mongus nor Acacius who was joyned with him But the Emperor first made use of threatnings to force them to it but not prevailing that way he tryed them by Kindness and Promises and gained their Consent to communicate with Petrus Mongus and Acacius upon Condition nevertheless that it should be no prejudice to the Merits of the Cause which they entirely referred to the Judgment of Holy See Upon this Promise they received the Sacrament with Acacius and with the Deputies of P. Mongus The more Zealous of the Orthodox immediately made Protestations against the Action One they fastened upon the Cloaths of the Legats with an Hook the other they sent them in a Book and a third in a Basket of Herbs Vitalis and Mesenus having sped so ill departed to go again into Italy But they had with them an Advocate of Rome named Faelix who was forced to stay behind being taken Sick at Constantinople This Man because he would not conform to the Example of the Legats was cruelly handled by Acacius Vitalis and Misenus being returned to Rome found that the Acaemetae Monks had already given a Relation of what had passed and had likewise sent one of their Monks called Simeon to give the Pope an Account of it Faelix called a Council of Sixty Seven Bishops where they appeared to give an account of their Embassage and brought the Letters of Zeno and Acacius full of Invectives against John Talaia and the Praises of Peter They laboured to excuse themselves by saying that they had forced them and surprized them and they knew not that they had Communicated with Peter Bishop of Alexandria But Simeon proved it to their Faces that they knew what they did and that they never would harken to the Orthodox which came to them Silvanus who had been at Constantinople with them confirmed the Deposition of Simeon Insomuch that Vitalis and Misenus being Convicted of acting contrary to the Orders they had received were Deposed and Excommunicated They next Examined the Conduct of Acacius and Condemned him with Petrus Mongus This Judgment was passed July 28. Anno. 484. Faelix gave Notice of this Sentence to Acacius by his 6th Letter wherein he tells him that being found guilty of divers Crimes of breaking the Canons of the Council of Nice of Usurping the Jurisdiction of those Provinces that were not subject to him of having not only received into his Communion but also preferred to the Episcopal Dignity Hereticks whom he had heretofore condemned such as that John whom he made Bishop of Tyre although he was not received at Apemaea by the Orthodox and has been since expelled out of Antioch such was also the Deacon Numerius who was Deposed whom yet he raised to the dignity of the Priesthood Besides this he stood Convicted of having placed Petrus Mongus upon the Throne of St. Mark and received him into his Communion of having corrupted Vitalis and Misenus to gain their consent to what he desired instead of obeying and following the Commands which they had been injoyned on the part of the Holy See and by refusing to answer to the heads of the accusation which John had drawn up against him he seemed to acknowledge them That he had since contemned the Deacon Faelix and Communicated with the Hereticks and that he did persist in it so that he did not deserve to be ranked among those that he received to his Communion and that by this Sentence he declared him to be deprived of his Priesthood and the Communion of the Catholick Church faln from the Rights of the Priestly Office Condemned by the Judgment of Holy Spirit and his Apostolick Authority and bound for ever with Cords of an Anathema Nunquamque Anathematis Vinculis exuendus Besides this Letter there is a kind of a short Declaration against Acacius in which Faelix declares him deprived of his Priesthood for having not obeyed the Admonitions of the Holy See and Imprisoned his Legats and forbids all Men whatsoever communicating with him under the Penalty of an Anathema He wrote also to the Emperor Zeno the Ninth Letter in which having complained of the ill Usage that his Legats had met with he tells him that he had Deposed them and Deprived them of Communion for having consented to what Acacius had desired of them He assures him that he will never Communicate with Peter and that he gives him the Liberty to choose the Communion of St. Peter or Peter Bishop of Alexandria That he hath also condemned Acacius for being in Communion with Hereticks and he hoped that the Piety of the Emperor will incline him to suffer the Laws of the Church to be Executed That he ought to hold this for a certainty that as God hath entrusted the Sovereignty of things Temporal to Princes so he hath made the Ministers of the Church Ministers of Spiritual things and that when the Cause of God is in â—and the Will of Kings ought to submit to the Ministers of Jesus Christ that they ought to Learn Holy things of them and not to meddle with the Office of Teaching others to follow the Decisions of the Church and not take upon him to prescribe Laws This Letter is dated Aug. 1. Anno. 484. Lastly He lets us know by his 10th Letter to the Clergy and People of Constantinople the Judgment passed against Acacius that they may not too own him for their Bishop but separate themselves from his Communion Tutus the Advocate of the Church of Rome was commanded to carry the Sentence against Acacius and to declare it to him He discharged his Commission by fastening it to his Priestly Habit when he was Celebrating the Holy Mysteries and by publishing the Declaration made against him but afterward suffering himself to be corrupted by Maronas he Communicated with Acacius Faelix having convicted him of it by his own Letter he put him out of his Advocates Office and declared him Excommunicated He signifies it to the Monks of Constantinople by his Eleventh Letter and advises them to sever from their Communities those who would Communicate with Acacius permitting them notwithstanding to receive those who had been constrain'd to do it by Violence and did testifie their sorrow for it But notwithstanding all the endeavours
him wherein he tells that he was grieved to hear that he was angry with him for the Letter which he wrote to the Monks of Aegypt but he ought to consider that it was not that Letter that had raised such disturbances in the Church but the Papers which went about under his Name that had caused so great a Scandal that some Persons would not call Jesus Christ God but the Organ and Instrument of the Divinity that it was this that obliged him to write That he had been sent to from Rome to know who was the Author of those Writings that all the West was in an Uproar about them that he might appease the disturbances by explaining himself and retracting what was attributed to him that he ought not to refuse to give the Virgin Mary the title of the Mother of God because by this means he would restore the Churches Peace This Letter was carried to Nestorius by one of S. Cyril's Priests who was very urgent with him for an answer to it He gave him one but without an Explication of his Doctrine and telling p. 1. c. 7. St. Cyril that though he had acted contrary to the Rules of Brotherly Charity yet he would forget it and did by this Letter give him the tokens of Union and Peace Saint Cyril having informed Nestorius that his Writings were carried as far as Rome and that they met with an unwelcome reception there Nestorius thought it his Duty to write to St. Caelestine about it And to do it the more handsomely he took an Occasion to write to him about four Pelagian Bishops Julian Florus Orontius and Fabius who had fled to Constantinople and had presented their Petitions to the Emperor in which they complained of the ill usage they had received in the West He assures the Pope that he had answered them according to his Office and p. 1. c. 16. Duty although he was not informed of their Case but that he ought to make it clear that they may have no cause to importunt the Emperor and 〈◊〉 him up 〈◊〉 have compassion on them for if it be true that they were Condemned fâ—â— endeavouring to maâ—… a new Sect they deserved no manner of Pity He adds that having found at Constantinople some Persons who corrupted the Orthodox Faith he laboured to recover them by 〈◊〉 means although their Heresie came very near Arius and Apollinarâ—…s for they confounded and mixed the two Natures in Jesus Christ making the Divine Nature to be born of Mary and the Flesh of Jesus Christ to be changed into his Godhead that upon this ground they gave the Virgin the Mother of Christ the Title of the Mother of God that this term although it be improper might be endured upon the account of the Union of the Word with the Manhood if it be not understood of the Divine Nature and if we do not suppose that the Virgin Mary is the Mother of the Word of God which is intollerable He sent this Letter with the Copies of his Sermons by Antiochus Saint Cyril not being satisfied with Nestorius's answer wrote another Letter to him wherein he delivers to him his own and the Churches Doctrine And to gain the greater Credit to his p. 1. c. 3. Explication he grounded it upon the Creed made by the Nicene Council where it is said That the only Son of God begotten of his Father from all Eternity came down from Heaven was made Man suffered rose again from the Dead and is ascended into Heaven He says that we ought to be contented with this Decision and believe that the Word of God was Incarnate and was made Man That he saith not that the Nature of the Word was changed into Flesh nor the Flesh into the Nature of the Word but that the Word was United by an Hypostatick Union to the Manhood insomuch that the same Jesus Christ is both the Son of God and Son of Man yet without any confusion of the Natures That it may not be said that the Virgin hath brought forth a Man into the World into whom the Godhead is since descended but that from the instant of his Conception the Godhead was United to the Manhood insomuch that it may be said that God is born according to the Flesh and in the same sense that he hath suffered and is dead not as though the Word hath suffered in him but because the Body which he assumed hath suffered and was laid in the Sepulchre In fine that it is in this sense that we say that the Virgin is the Mother of God because she brought into the World the Body of Jesus Christ to which the Godhead is Hypostatically United Saint Cyril having thus explain'd himself exhorts Nestorius to embrace these Sentiments that he may preserve the Peace of the Church and an uninterrupted Union among the Bishops This Letter raised the Dispute Nestorius was highly offended and in his answer to it accuses p. 1. c. 9. St. Cyril of putting a false interpretation upon the words of the Council of Nice and broaching several Errors He says that he Explains the Council of Nice ill because this Council doth not say that the Word was born suffered or is Dead but it says this of our Lord Jesus Christ the only Son of God words which equally agree to the Humanity and Divinity He commends St. Cyril for acknowledging the distinction of the two Natures in Jesus Christ but he accuses him of destroying this truth consequentially and making the Godhead passible and mortal He owns the Union of the two Natures but he holds that upon the account of that Union we may not attribute to either of them the Qualities that belong to the other only and he affirms that as often as the Scripture speaks of the Death and Passion of Jesus Christ it appropriates them to the Humane and never to the Divine Nature Lastly He tells him that he hath been surprized by the Clergy infected with the Heresie of the Manichees who were at Constantinople and had been deposed in a Synod for it Upon this occasion it was that the Adherents of Nestorius published the Book which Photius wrote against St. Cyril's Letters to the Monks with another Piece bearing this Title Against those who upon the Account of the Union debase the Godhead of the Son by Deifying the Manhood These Writings were sent to St. Cyril by Buphas Martyrius a Deacon of Alexandria and Saint Cyril's Agent at Constantinople Nevertheless Anastasius the Priest pretended not to disapprove wholly of St. Cyril's Letter to the Monks and alledged this Reason that he confessed in that Letter that no Council had mentioned Act 1. p. c. 12. the term of the Mother of God Saint Cyril being afraid that those of his Party who were at Constantinople should be ensnared by this Artifice wrote a large Letter upon that subject wherein he labours to prove that Nestorius and his party divided Jesus Christ into two Persons He advises them to
this Council until he could call a Council of a greater number of Bishops from all parts of the World He says that all the Churches and all the Western Bishops did implore him with Tears and Sighs that since the Legats of the Holy See have opposed it and Flavian presented them with an Appeal his Majesty would call a General Council in Italy which may either wholly remove or mitigate the Causes of the discontent insomuch that there may remain no Scruples about the Faith nor any Division contrary to Charity by summoning the Bishops of the Eastern Provinces to this Council He adds that 't is unavoidable after an Appeal put in and also conformable to the Laws established in the Council of Nice They are the Canons of the Council of Sardica that he means and uses to shew that in the Case of an Appeal a Synod ought to be called to examine the Cause already judged and not to shew that he had a right himself to review Ep. 40. Ep. 41. it This Letter is dated Octob. 13. He repeats the same Complaints and Requests in another of the 15th of the same Month. He also addresses himself to Pulcheria to obtain what he desired by her means In the mean time he comforts Flavian telling him That he will not omit any thing for the defence of the Ep. 42. Common Cause and exhorts him to suffer patiently He congratulates the Bishop of Thessalonica because he was not at the Council of Ephesus and admonishes him to continue in Communion Ep. 43. with Flavian Lastly He exhorts the People and Clergy and Abbots at Constantinople to be still united with Flavian and explains to them what they ought to believe concerning the Incarnation Ep. 44 45 46 47. of Jesus Christ by rejecting the Sentiments of Eutyches In fine He brought it to pass that the Emperor Valentinian and the Empresses Placidia and Eudoxia did joyn with the Western Bishops to entreat Theodosius to suffer a General Council to be held in Italy We have the Letters they wrote to Theodosius in which they much extol the Authority of the Holy See and insist much upon Flavian's Appeal But Theodosius gave this Answer to these Letters That he had assembled Ep. 50. a Council at Ephesus where the thing had been examined and judged That Flavian was found Guilty and therefore was condemned and that 't was needless nay impossible to do Ep. 54 c. any thing more Saint Leo also wrote about it to Pulcheria and made her write to him by the Empress Placidia He refused to communicate with Anatolius and renewed his suit afresh in beginning of the next Year that he would hold a Council in Italy He sent Legats also into the East to demand it but could not effect any things as long as Theodosius lived Marcian who Marcian succeeded him in the year 450 entred upon the Throne with another Opinion because * Theodosius ' s Sister Pulcheria by whose Marriage he was advanced to that Dignity had a great Veneration for the Bishops of Rome So that the four Legats which S. Leo had sent being arrived at Constantinople a little after the Death of Theodosius were very kindly received there Anatolius foreseeing that it would not be for his advantage to continue in Communion with Dioscorus and maintain his separation from S. Leo's sought all means to joyn with the Latter and to procure that he should acknowledge him Lawfully ordained although it was done by Dioscorus and he had been put into the place of a Bishop unjustly and violently deposed He made use of his Interest with the Emperor and Empress to bring this about and that he might himself engage S. Leo's favour and persuade him of the Purity of his Faith he called a Council of such Bishops as were then at Constantinople and invited the Pope's Legats to be present at it In it he caused S. Leo's Letter to Council of Constantinople Act. Abundii apud Bar. ad Anno 449. Act. 4. Conc. Ch. Flavian to be read with the Testimonies of the Greek and Latin Fathers and caused all the Bishops to sign it pronounced Anathema against Nestorius and Eutyches and condemned their Doctrine sent the Letter of S. Leo to the Metropolitans that they should sign it and that they should cause all the Bishops of their Provinces to sign it In this Synod they also decreed that the Bishops who were fallen into an Error by approving the Acts of the Council of Ephesus under Dioscorus and had separated themselves from the Communion of the Church should have Communion with no Church but their own and be deprived of the Communion of other Bishops The Pope's Legats proposed it to him to blot out the Names of Dioscorus and Juvenal out of the Dypticks Anatolius having celebrated this Council sent Deputies to S. Leo to assure him of the Purity of his Doctrine and communicated to him what they had proposed in the Council The Emperor Marcian and the Empress Pulcheria wrote to S. Leo and she tells him That they intended soon to celebrate a Council in the East and desired him to send the Western Bishops to it She adds that she had caused the Body of Flavian to be brought to Constantinople where they Enterred it honourably in the Apostles Church which was the ordinary burying place of the Bishops of Constantinople and had given those Bishops who were banished upon the Account of the Council of Ephesus leave to return to their own Dioceses Saint Leo thanked the Emperor and Empress for the Protection they had afforded to the Faith Ep. 58 59 60. he received Anatolius with Joy acknowledged him for a Lawful Bishop allowed him to receive those Bishops to the Communion of the Church who being forced to give place to the Violence used in the Council of Ephesus were sorry for what they had done and confessed the Faith of the Church As to Dioscorus Juvenal and Eustathius Bishop of Berytus he bids Anatolius to consult with his Legats about it and to do as they should judge Convenient provided it be not prejudicial to the Memory of Flavian 〈◊〉 That as to himself he thought it Unjust to put the Name of his Persecutors among the number of the Bishops of the Church so long as they remain in their Error and it seemed reasonable to him either to punish them for their perfidiousness or make them acknowledge their fault Lastly He recommends to him Julian of Coos Eusebius Bishop of Dorylaeum and those of the Clergy who have always been favourers of Flavian He wrote particularly to Julian B. of Coos that he ought not to receive those Bishops who had assisted at the Ep. 61. Council of Ephesus under Dioscorus till they condemn what they have done and that they should punish those who persist in it These Letters are dated April 13. 451. The Emperor Marcian and S. Leo were both of the same mind as to the calling of
of Orange II. 121 Orentius 26 Council I. of Orleans 113 Council II. of Orleans 125 Council III. of Orleans 127 Council IV. of Orleans 129 Council V. of Orleans 130 Council of Osca or Huesca 161 P COuncil II. of Paris 147 Council III. of Paris ibid. Council IV. of Paris 151 Council V. of Paris 152 Pascâ—acius 62 Paterius 103 Paulus Silentiarius 58 Pelagius I. 58 Pelagius II. 65 Council of Poictiers 158 Pontianus 49 Primasius 56 Procopius Gazaeus 35 R COuncils of Rome under Pope Symmachus 108 Council of Rome under Boniface II. 122 Rusticus 56 S COuncil of Saintones 149 Council of Sâ—â—agossa 160 Sedatus 64 Severus 27 Severus Bishop in Spain 104 Council I. of Sevil. 157 Pope Silverus 46 Symmachus 1 T COuncil of Tarrago 114 Tetradius 51 Theodorus 27 Council II. of Toledo 123 Council III. of Toledo 155 Council of Toledo in 597. 161 Council II. of Tours 149 Trifolius 24 Trojanus 50 Council of Tutella 131 V COuncil II. of Vaiso 121 Council of Valentia 119 Council II. of Valentia 154 Victor of Capua 55 Victor Tunnuensis 58 Pope Vigilius 47 Z ZAcharias 52 BIBLIOTHECA PATRUM OR A NEW HISTORY OF Ecclesiastical Writers TOME IV. CONTAINING An Account of the LIVES and WRITINGS of the Primitive FATHERS that Flourished in the Sixth Century of Christianity with Censures upon all their BOOKS determining which are Genuine and which Spurious Pope SYMMACHUS AFTER the Death of Pope Anastasius which happen'd at the end of the Year 498 there was a fierce contention in the Church of Rome between Laurentius and Symmachus which Pope Symmachus of them two was duly promoted to that See Symmachus who was Deacon was chosen and ordain'd by the far greater number but Festus a Roman Senator who had promis'd the Emperor Anastasius that his Edict of Agreement with the Bishop of Rome should be sign'd procur'd Laurentius to be chosen and ordain'd This Schism divided the Church and the City of Rome and the most eminent both of the Clergy and the Senate took part with one of these two Bishops but at length both Parties agreed to wait upon King Theodoric at Ravenna for his Decision in the case which was this That He should continue Bishop of Rome who had been first chosen and should be found to have the far greater number of Voices for him Symmachus had the advantage of Laurentius on both these Accounts and so was confirm'd in the possession of the Holy See and he ordain'd Laurentius Bishop of Nocera if we may believe Anastasius At the beginning of the next Year he call'd a Council wherein he made a Canon against the ways of solliciting men's voices which were then us'd for obtaining the Papal Dignity But those who oppos'd the Ordinance of Symmachus seeing him possess'd of the Holy See against their mind us'd all their endeavours to turn him out of it for which end they charg'd him with many Crimes they stirr'd up a part of the People and Senate against him and caus'd a Petition to be presented to King Theodoric that he would appoint a Delegate to re-hear the Cause He nam'd Peter Bishop of Altinas who depos'd the Pope from the Government of his Diocese and depriv'd him of the Possessions of the Church This Division was the cause of so great disorders in Rome that from words they came many times to blows and every day produc'd fighting and murders Many Ecclesiasticks were beaten to death Virgins were robbed and driven away from their habitation many Lay-men were wounded or kill'd insomuch that not only the Church but also the City of Rome suffer'd very much by this Schism King Theodoric being desirous to put an end to these disorders call'd a Council wherein the Bishops being possess'd with a good Opinion of Pope Symmachus would not enter upon the examination of the particula Articles alledg'd against him but only declar'd him Innocent before his Accusers of the Crimes that were laid to his Charge And they prevail'd so far by their Importunity that the King was satisfy'd with this Sentence and both the People and the Senate who had been very much irritated against Symâ—…chus were 〈◊〉 and acknowledg'd him for Pope Yet some of the discontented Party still remain'd who 〈◊〉 a Writing against this Synod and spread their Calumnies forg'd against Symmachus as far as the East The Emperor Anastasius objected them to him which obliged Symmachus to write a Letter to him for his own Vindication But notwithstanding these Efforts of his Enemies he continued in peaceabâ—â— possession of the Holy See until the Year 514 wherein he died The first Letter of this Pope is written to Aeoniâ— Bisâ—op of Arâ—es which is dated Septemb. 29. in the Year 500. In this Letter he decâ—ares that his Predecâ—ssor had unjustly taken away from the Bishop of Arles the Right of Ordaining Bishops to some Churches and given it to the Bishop of Vienna contrary to the Custom and the Canons of his Predecessors Upon this occasion he says That the Priesthood being one and indivisible altho' it be administred by many Bishops the Successors can make no Innovation contrary to the Canons of their Predecessors and moreover That it is of great importance to Religion that no difference of Judgment should appear among the Bisâ—ops and chiefly among the Bishops of the Church of Rome from whence he concludes That Aeonâ—us should follow the ancient Custom in Orâ—aining Bishops and that the New Canon of Anastasius ought not to take plâ—ce The second Letter written to the same Bishop ought to be plac'd before the former not only because of the Date which is written Octob. 30. 499. but also because it is a Citation of the Bishop of Vienna to come and defend his pretended Right which ought to precede the Judgment given against him which is contain'd in the first Letter There is also a third Letter on the same Subject written to Avitus Bishop of Vienna Octob. 13. 501. published in the fifth Tome of the Spicilegium of Luc Dachera and is there reckon'd the twelfth wherein he answers that Bishop and tells him That the Judgment he had given should be no ways prejudicial to him if he could prove that the Canon made by his Predecessor was useful altho it was not regular because what is done for a just cause is not against the Law and one may depart from the Rigor of the Law for the Good of the Church since the Law it self would have excepted such a case if it could have foreseen it and he adds That it would be oft-times cruel to adhere to the Letter of the Law when the strict observation of it is found prejudicial to the Church because the Laws were made to serve the Church and not to do it any prejudice After this he exhorts the Bishop of Vienna to produce his Reasons and Defence in a Letter to himself At last in the Year 502 he ended this Difference by confirming the Canon made about this matter by S. Leo who
had subjected Valentia Tarentasia Geneva and Grenoble to the Bishop of Vienna and left the other Churches under the Jurisdiction of the Bishop of Arles Caesarius was at Rome when this Canon was made as appears by the ninth Letter dated Novemb. 13th in the Year 502. But let us return to the former Letters The third is a Letter of Complement to Patricius Liberius upon the Election of a Bishop of Aquileia It is dated Octob. 15. in the Year 499 but the Date appears to be added this is the first Letter of the fifth Book of Ennodius and it may be that he compos'd it for this Pope The fourth is not a Letter of Symmachus to Laurentius of Milan as the Title supposes but it is the third part of the Rhetorick of Ennodius of Pavia Any one may be satisfy'd by reading it that it was never a Letter The Letter or Memorial of Caesarius Bishop of Arles contains four Requests which he made to Pope Symmachus In the first he remonstrates to him that among the Gaules the Possessions of the Church were easily alienated from whence it came to pass that the Goods design'd for relieving the Necessities of the Poor were daily diminish'd He prays that this Alienation may be wholly forbidden by the Authority of the Holy See except what shall be thought convenient to be given to the Monasteries He requests in the second place that it may be declar'd also that the Judges and Governours of Provinces cannot be appointed until they have been try'd a long time before 3. He desires that it may be forbidden to marry the Widows who have wore a Religious Habit for a long time and the Virgins who have been for many years in Monasteries 4. He requests that care may be taken to hinder all Canvassing and giving of Bribes for obtaining a Bishoprick The Pope answers these Requests in the following Letter of Novemb. 6th which is the fifth and says That altho the Ecclesiastical Canons have provided for these things which he desires yet it is good to renew them 1st Then he forbids the Alienation of the Possessions of the Church by any Contract and upon any pretence whatsoever but yet he allows some part of them to be given to Clergy-men to Monasteries and to Strangers who are in necessity provided always that they shall only enjoy the Profits of them during their Life 2. He threatens those with the rigor of the Canons who endeavour to promote themselves to the Priesthood by promising to give away the Possessions of the Church 3. He ordains that Lay-men shall observe the Times appointed by the Canons before they be promoted to the Priesthood 4. He declares that he abhors those who ravish Widows or Virgins consecrated to God and that he condemns even those who marry them altho they who are married mean well He ordains that such shall be cast ouâ— of the Communion of the Church and he forbids Widows who have liv'd a long while unmarried and Virgins who have been a considerable time in Monasteries to marry 5. He forbids all Sollicitations and Promises which are made for Promotion to a Bishoprick The sixth Letter of Symmachus is his Apology wherein he vindicates himself from the Crimes charg'd upon him by the Emperor Anastasius In it he writes to this Emperor with great boldness and shews him that he ought not to take in ill part his Answer to the Reproaches spoken against him That if he be consider'd in the quality of Roman Emperor he ought to hear patiently the Messages of the People and even of the Barbarians and if he be consider'd as a Christian Prince he ought to hear the voice of the Bishop of the Apostolick See That for his own part he could not dissemble these Calumnies altho he ought to bear with them and that it was even the Interest of the Emperor to have the falshood of them discover'd that the scandal might be remov'd He taketh the whole City of Rome to witness that he was no Manichean and that he had never warp'd from the Faith he had receiv'd in the Church of Rome since he first left Paganism He accuses the Emperor in his turn of being an Eutychian or at least of favouring the Eutychians and communicating with them He reproves him for despising the Authority of the Holy See and of the Bishop who was Successor to St. Peter He maintains that his Dignity is higher than that of the Emperor Let us compare says he to him the Dignity of a Bishop with that of an Emperor There is as great difference between them as between the things of this Earth whereof the latter has the administration and the things of Heaven whereof the former is the Dispenser O Prince you receive Baptism from the Bishop he gives you the Sacraments you desire of him Prayers you wait for his Blessing and you address your self to him that you may be put under Penance In a word you govern the Affairs of Men and he dispenses the Blessings of Heaven Wherefore the Office of a Bishop is at least equal if not superior to yours After this he proposes That as the Emperor would undoubtedly make him lose his Dignity if he could prove the Articles of Accusation alledg'd against him So he should hazard the loss of his if he could not prove it He admonishes him to remember that he is a Man and that he can no ways avoid the discussion of this Cause before the Tribunal of God That 't is true due respect ought to be paid to Secular Powers but then they ought not to be obey'd when they desire such things as are contrary to the Laws of God in fine That if Obedience is due to Superior Powers it is chiefly due to those that are Spiritual Honour God in us says he and we will honour him in you but if you have no respect for God you cannot claim that priviledge from him whose Laws you despise You say adds he that I have Excommunicated you with the Consent of the Senate In this I have done nothing but follow'd the righteous Example of my Predecessors You say that the Senate has evil entreated you If you think that you are abus'd by exhorting you to separate from Hereticks can it be said that you would have treated us well when you would have forc'd us to joyn with Hereticks You say that what Acacius has done does not at all concern you If it be so trouble your self no more about him joyn no more with his followers If you do not this it is not we that Excommunicate you but your self by joyning your self to one that is Excommunicated He concludes with a smart Remonstrance wherein he exhorts the Emperor to return to the Communion of the Holy See and to separate from the Enemies of the Truth and the Church The seventh Letter is the fourteenth Epistle of the eleventh Book of Ennodius's Letters It may be he wrote it in the Pope's Name The eighth Letter of Symmachus is
Friars may not bear Arms That one Child may be given in exchange for another to a Monastery That the Church ought to pay Tribute if it be the custom That Tythes are to be given only to the Poor and Strangers That he that Fasts for the Dead does good to himself but that God alone knows how it goes with the Dead That infirm Folks may Eat and Drink at any Hour The 14th Chapter is about the Reconciliation of Penitents It imports that the Romans do Reconcile them intra absidem that is to say near the Altar in the place which is Rail'd in but that the Greeks do not do so That the Bishop only maketh the Reconciliation on Holy-Thursday but if the Bishop cannot well do it he may empower a Presbyter to do it He adds That in his Province there is no Reconciliation because there is no Publick Penance M. Petit hath joined to this Work some other Collections of Canons bearing Theodorus's Name The 1st might be entituled a Penitential rather than that before mentioned It is discoursed there first of all what they ought to do who are enjoin'd a Penance of One Two or Three Years Fasting 2. What they may do to redeem those Penances whether by reciting Psalms or giving Money to the Poor what number of Psalms they ought to say or what Sums they ought to bestow 3. After what manner Penitents are to come before the Bishop to receive Penance 4. Of the different Penances to be imposed for different Crimes There one may see some remainders of the Ancient Penance Penitents did come in the beginning of Lent to the Door of the Metropolitan Church bare-footed covered with Sack-Cloth and did cast themselves on the ground The Arch-Priests or the Ministers of Parishes did receive them there and enjoined them Penances then they brought them into the Church they sung the Seven Psalms the Bishop laid hands on them threw Ashes and cc Holy Water This Heathen Rite of sprinkling Consecrated Water for the Purging and Purifying of Men which may seem to have had its Original from the Jewish Law which prescribes a Water made with the Ashes of an Heifer to purifie the Unclean by sprinkling them therewith Numb 19. 1 20. was so far from being used or approved by the Christians for many Ages that they abhorred the use of it as a Diabolical Superstition Theodoret commends a Fact of Valentinian then Tribune after Emperor as most suitable to the Christian practice That going before the Emperor Julian the Apostate Theod. lib. 3. c. 16. Soz. l. 6. c. 6. into the Temple of Fortune the Priests sprinkled him as the rest of the Company with Holy Water which when he espved upon his Garment he immediately not only cut off that part where it was but also smote the Priest with his Fist in Anger saying He was a Christian and therefore was defiled not cleansed by their Holy Water which shews that it was not then used among the Christians but in this Aug. Steuch in Numb 19. superstitious Age it crept into the Church among other Ceremonies and is still in use in the Roman Church as a Purgative from Sin Holy Water on them covered them with Hair-Cloth and turned them out of the Church On Holy Thursday they came again and having confessed their Sins again the Bishop Prayed to God to forgive them their Sins and said some Prayers over them It was not lawful to receive a Penitent of another Diocess or Parish without the leave of the Bishop or the Ministers Men were yet put to Penance for Eating things strangled or Blood of Beasts Penances were shorter than in former times but then they were enjoined for very light faults All others but Bishops and Presbyters were forbidden hearing Confessions or imposing Penances The Author of this Collection is different from the former the Constitutions themselves are different from those in the former Collection There be some of them which seem to be made since Theodorus's time The Ten Capitules proposed to the Council of Hereford by Theodorus related by Beda do certainly belong to this Arch-Bishop of Canterbury tho' they be not taken out of his Penitential but out of a Collection of Canons It is decreed in the first That Easter shall be kept the Sunday after the 14th Moon in March. In the 2d Bishops are forbidden to encroach upon the Bishopricks of their Brethren In the 3d They are forbidden to molest Monasteries or to take their Goods from them The 4th Is against those Friars who go from one Monastery to another without their Abbot's leave The 5th Against the Clerks who leave their Bishop Other Bishops are forbidden to entertain them The 6th imports That foreign Bishops and Clerks shall content themselves with the Hospitality used towards them and shall not perform any Function of their Ministery without permission from the Bishop of the place The 7th Appoints Councils to be kept Twice a Year The 8th Forbids Bishops to preferr themselves before others out of Ambition and enjoins them to follow the time and order of their Ordination The 9th declares That it is fit to encrease the number of Bishops according as Believers encrease in number The last Prohibits unlawful Marriages It forbids Husbands leaving their Wives except for the cause of Adultery and orders those that shall leave them to remain unmarried By this decision it appears that the former Collection is not wholly Theodorus's because the 10th Chapter contains decisions contrary to this The Capitules Published by M. Dacherius in the 9th Vol. of his Spicilegium are the greatest part of them in M. Petit's first Collection But this Collection is more Faithful and Genuine for tho' some places thereof may be corrected by the Manuscripts of the first Collection it must be confessed that in this Theodorus's Canons are set down in the order observed by Theodorus and that they are not mixed with so many strange Canons These are the most remarkable things contained in them In the 12th it is said That among the Greeks the Clergy and the Laity communicate every Sunday But that among the Latins it is left to Men's liberty to communicate or not and that those that do not communicate are not Excommunicated for that The 35th Is that famous Article of the Confession It imports That it is lawful in case of necessity to confess to God alone Gratian Burchard and Ivo Carnutensis do quote this passage otherwise Theodorus says in his Penitential That some say with the Greeks Men ought to confess their Sins to God alone Others believe they ought to confess them to the Priests and almost the whole Church is of that mind That Confession which is made to God blots out Sins and that which is made to Men teaches us how they are blotted out God oftentimes does invisibly heal our Evils and sometimes he uses the help of Physicians This differs much from the very words of Theodorus's Penitential if they be faithfully related in
into Churches which have been invaded by the Barbarians the Dignity and Rank of Bishops and permits them to perform their Functions The 38th renews the 12th Canon of the Council of Chalcedon whereby it is ordained That the Disposition of Churches shall follow that of the Empire The 39th preserveth to the Metropolitan of Cyprus who was forced to withdraw by reason of that Island 's being taken by the Barbarians and was come to settle in the new Justinianopolis they preserve him I say the Right of Supremacy and the Government of the Churches of the Hellespont with the Right of being chosen by the Bishops subject to it ccording to the Ancient Custom They do also subject to him the Bishop of Cyzicum The 40th declares They may receive a Monk in the 10th Year of his Age. The 41st ordains That those who will be Recluses or Anchorets ought to have been three Years at least in a Monastery The 42d forbids to suffer Hermits to be in Towns The 43d imports That all kind of People may be admitted into Monasteries even the greatest Sinners by reason Monachism is a state of Penance The 44th is against Monks guilty of Fornication or Married The 45th forbids to dress with worldly Apparel and Ornaments the Virgins that consecrate themselves to God when they go to take the Religious Habit. The 46th forbids Friars and Nuns to go out of their Monastery without the Superior's Leave The 47th forbids Friars to lie in the Monasteries of Virgins and Virgins to dwell in the Monasteries of Friars The 48th ordains That the Wife of him who shall be made Bishop shall be put away from him and shall withdraw into a Monastery at a distance from the Bishop's Residence The 49th prohibits converting Religious Houses to profane uses The 50th forbids those of the Clergy and the Laity to play at any Games of hazard upon pain of Deposition and Excommunication The 51st forbids Jesters Dancers and Shews The 52d ordains That the * Missa praesanctificatorum was the Sacrament which was administred with Elements which were before consecrated oblatio prius oblati perfecti sacrificii sacrique Mysterii Balsam in hunc Can. Mass of the Pre-sanctified shall be celebrated every Day in Lent except Saturday and Sunday and Lady-day The 53d forbids them that stood Sureties for Children to marry the Mother of such Infants The 54th prohibits marrying the Uncle's Daughter Forbids a Father and a Son to marry the Mother and the Daughter or two Sisters as also a Mother and Daughter to marry the Father and Son or two Brothers upon Penalty of 7 Years Penance The 55th ordains That the Canon forbidding to fast on Saturday and Sunday shall be observed in the Church of Rome as well as in other Churches The 56th forbids eating Eggs and Cheese in Lent The 57th forbids offering Milk and Hony on the Altar The 58th forbids Laymen to give to themselves the Eucharist before a Bishop a Priest or a Deacon The 59th forbids baptizing in Domestick Chapels The 60th is against them that feign themselves to be possessed The 61st is against Superstitions The 62d against the Fooleries which were acted on New-year's-day The 63d condemns to the Fire the false Stories of Martyrs made by the Enemies of the Church The 64th imports That the Laity ought not to undertake to teach Religious Matters The 65th is against the Custom of kindling Fires before Houses on the New Moons The 66th ordains That Easter Week shall be spent in Prayer The 67th forbids eating the Blood of Beasts The 68th forbids burning tearing or giving to Victuallers the Books of the Gospels if they be not quite spoiled The 69th forbids the Laity to enter within the Rails of the Altar yet the Emperor is excepted who according to an Old Custom is permitted to enter in when he is willing to make some Oblation to the Lord. The 70th forbids Women to talk in the Time of the Holy Sacrifice The 71st is against some prophane Practices of Students in the Law The 72d declares the Marriages between an Orthodox Christian and an Heretick to be null and void The 73d ordains That Reverence shall be paid to the Cross and that Crosses shall not be suffer'd to be made on the Floor The 74th forbids making the Feasts call'd Agapae in Churches The 75th ordains That they shall sing in the Church without straining or Bawling modestly and attentively The 76th enjoyns That no Tavern or Tradesman's Shop shall be suffer'd to stand within the Inclosure of the Church The 77th That Men ought not to bathe with Women The 78th That they ought to instruct those that are to be baptized The 79th is against an Abuse of some who at Christmas made Cakes to the Honour of the Virgin 's Lying-in The 80th is against them that without Cause absent themselves for 3 Sundays together from their own Church whether they be of the Clergy or of the Laity The 81st pronounces Anathema to those that have added these Words to the Trisagion Thou that hast been crucified for us The 82d approves of the Pictures in which Christ is painted in the Form of a Lamb. The 83d forbids giving the Eucharist to the Dead The 84th orders them to be re-baptized who can bring no Witnesses nor certain Proofs that they have been baptized The 85th grants Liberty to the Slaves which their Masters have freed before two or three Witnesses The 86th condemns the infamous Company of debauch'd Women The 87th is against Divorces made without lawful Cause The 88th forbids bringing Horses into the Church without great Need and evident Danger The 89th shews That they ought to fast on Good Friday till Midnight The 90th renews the Law of not kneeling on Sunday The 91st Condemns to the Punishment of Murtherers those Women that procure Abortions The 92d is against Ravishers The 93d condemns the Marriages of those Men or Women who are not sure of the Death of their Wives or Husbands But after those Marriages have been contracted and when the first Husband comes again he is ordered to take his Wife again The 94th is against those that use the Oath of Pagans The 95th is of the Reception of Hereticks It ordains That the Arians Macedonians Novatians Continents Tesseradecatites and Apollinarists shall be received after they have made Abjuration in Writing by anointing their Fore-head Eyes Nostrils Mouth and Ears with the Holy Chrism pronouncing these Words This is the Seal of the Holy Ghost That the Eunomians Montanists and Sabellians shall be re-baptized That the Manichees Valentinians Marcionites and other Hereticks are also to abjure their Errors anathematizing all Hereticks by Name and making profession of the true Faith The 96th is against plating and curling the Hair The 97th forbids Husbands to co-habit with their Wives within the Enclosure of the Church The 98th prohibits marrying a Maid betrothed to another The 99th prohibits offering Roast Meats to Priests in Churches The 100th prohibits lascivious
of Orleans and desired him by his Letter to confer with them about the Ambassage which he was to send into Greece But to give the Pope no cause of Jealousie he says He did not send them with these Papers to impose Laws upon him or to take upon himself to teach him but meerly to give him an account of the Sentiments of the Gallican Church and to contribute to the Peace of the Universal Church He recommends them to him and prays him to receive them favourably and entreats him to endeavour the Re-union of the Greek Church and to carry himself with great wariness in such a nice Affair as this is He desireth that his Deputies may accompany those whom the Pope shall send into the East At the same time he gave the two Prelates his Ambassadors Instructions wherein he charges them to shew to the Pope the Collection of the Passages made in the Assembly held at Paris to examine the Businesses about Images by his own Consent He commands them to satisfie him about the Business of Images to handle this Question gently and moderately and to have a great care not to make him obstinate by too openly resisting of him At last he warns them that when that Business is ended if yet the Peremptoriness of the Romans permits it to ask the Pope if he be not willing and desirous that they should go into Greece with his Deputies If he be willing to send him word â—n't immediately to the end that at their return they may find Amalarius and Halitgarius and before their Departure to agree about the Place where the Deputies shall take Ship It is very probable that the Pope and the French did not agree about this Matter but this did not hinder the King from sending Halâ—â—garius Bishop of Cambray and Aufridus Abbot of Nonantula into Greece to the Empeâ—… Michael What they did concerning Images is not known it is only said that they were well entertained Perhaps they persuaded Michael to permit Images to be had But this Emperor and his Son Theophilus were set against the Ordinance of the Nicene Council This last being dead in 842 and his Wife Theodora being left in Possession of the Government she re-established the Worship of Images and the Authority of the Nicene Council But the French and the Germans persisted long in their Usage and it was very late e're they owned that Council in the Room of which they put that of Frankfort as it appears by the Testimonies of several French Authors and Historiographers Now to re-capitulate in a few Words what we could observe upon the Point of Images from the beginning of the Church It must be confessed that in the three first Centuries yea and in the beginning of the Fourth they were very scarce among Christians Towards the end of the Fourth Century they begun especially in the East to make Pictures and Images and they grew very common in the Fifth They represented in them the Conflicts of Martyrs and Sacred Histories to instruct those who could not Read and to stir them up to imitate the Constancy and the other Virtues of those represented in these Pictures Those of the Simpler and Weaker Sort being moved with these Representations by seeing the Saints Pictures thus drawn could not forbear expressing by outward Signs the Esteem Respect and Veneration they had for those represented therein Thus was Image-worship established and was moreover fortified by the Miracles ascribed to them In the West some Bishops at first would not suffer any Images but the greater part agreed that they might be of some Use and only hindred them from being honoured But the Worshipping of Images being established in the East was also received at Rome whilst in France Germany and England all outward Worshipping of them was unknown This Difference did not occasion any Contest nor Division between the Churches when on a sudden a furious Storm rose in the East against Images which was raised by the Emperor Leo the Isaurian He resolved to abolish them and had Power enough to draw a great number of Bishops into his Opinion and to get the Abolition of them to be ordered in a Council and to be executed in the East The Popes did always vigorously withstand that Decree and maintained both the Use and the outward Worship of Images The face of things was also soon changed in the East and maugre the Opposition of several the Empress Irene caused it to be decided in the Nicene Council That Images might be had and honoured and re-established the Use of them This Decision had different Fortunes in the East according to the Will and Humour of Princes but at last it carried it In the West the Italians received it but the French Germans and English rejected it and without any regard to all the Contests in the East in which they had no hand they continued in their ancient Usage equally rejecting the Opinion of those that were for abolishing the Images and of those that were for paying Worship to them They worshipped the Cross the Sacred Vessels the Gospels the Relicks but would not worship Images They did what they could that the West and the East might embrace their Discipline yet without separating from the Communion of any Church They continued long in this Practice but at last they yielded and the outward Worship of Images was brought in amongst them as among the other People Some Reflexions may be made upon these different Epocha's which will raise our Admiration of God's Conduct towards his Church in all these Changes There 's no doubt but when Paganism was the prevailing Religion it would have been dangerous for Christians to have Images or Statues because they might have given occasion of Idolatry to them who were newly recovered from it and they might have given the Pagans reason to object to Christians that they had and worshipped Idols as they did Therefore it was sitting there should be no Images in those first Ages especially in Churches and that there should be no Worship paid them Afterwards People being better Taught more Learned and farther off from Idolatry there was not so much Danger to propose them to them and the Church being then more splendid in her Ceremonies they served as Ornaments to Temples and had their Use because they set forth before their Eyes the Actions of the Martyrs There can be no doubt but Pictures do not only bring to mind those we love but moreover representing their Actions lively they make some Impression and stir up Admiration and Esteem for them and a Desire of imitating them Therefore there being no more danger of Idolatry Why should not Christians have Images Nevertheless they that knew their People to be prone to Idolatry still and were afraid lest Images should draw them back to it they might take them away and this justifies the Proceeding of St. Epiphanius Serenus and of some other Bishops But to go about to break them to burn them
men but he observes that Free-will is nothing else but a voluntary choice and unconstrained acting of the Mind He in the last place decides the extravagant Opinions of Scotus about the Torments of the Damned and propounds the Doctrine of the Church and Fathers who acknowledge that Damnation consists not only in the privation of Happiness but Tortures of Fire This confutation of Scotus's Book by Prudentius is extant in Mauguinus's Vindic. Gratiae Tom. 2. p. 191. and some parts of it are in Bishop Usher's Hist. of Gott c. 8. 11. The same Extracts of Scotus's Book being sent to the Church of Lyons they employed one of Florus ' s Wâ—itiâ—gs against Scotus their Deacons named Florus to write against him This Deacon some time before delivering his Opinion concerning Predestination said in his Discourse That God hath freely Predestinated the Elect to Grace and Glory but he only foresees the Crimes and Sins of the Reprobate and afterwards Ordains and Predestines them to Damnation and concerning Free-will that 't is so much weakened by the Sin of the first Man that it can do no good thing unless it be enlighten'd and strengthned by the Grace of Jesus Christ. The same Doctrine he teaches us in his Tract against Scotus and lays down a twofold Predestination or rather Predestination under a twofold respect 〈◊〉 A gratuitous Predestination of the Elect to Grace and Glory and a Predestination of the Reprobate to Damnation for their Sins which they commit by their own Free-will and maintains that tho' our Free-will can choose that which is good yet it never would choose or do it if it were not assisted by the Grace of Jesus Christ. And to explain this he makes use of the comparison of a Sick Man of whom we may say that he may recover his health although he hath need of Physick to restore it or of a Dead Man that he may be raised but by the Divine Power In like manner saith he the Free-will being Distempered and Dead by the Sin of the first Man may be revived but not by its own Virtue but by the Grace and Power of God who hath pity on it which Florus understands not only of that Grace which is necessary for actions but of that also which is necessary to seek Conversion by Prayer and begin to do well Hitherto neither Prudentius nor the Church of Lyons nor any other Author had declared themselves for Gotteschalcâ—â— They contented themselves in thus treating upon the Question without engaging on either side Florus who in his first Discourse thought him much to blame seems to doubt in his answer to Scotus where in the 4th Chapter he says That he knows not how that unhappy Monk was Condemned and Imprisoned adding That if he was really guilty of Heresie as he is accused it were Just that according to the Custom of the Church all the Churches of the Kingdom should be acquainted with his Condemnation and the cause why he was Condemned This Treatise is extant in Mauguin's Vind. Gratiae at Paris 1650 p. 575. and in the Biblioth Patr. Tom. 8. Nevertheless Amolo Archbishop of Lyons wrote a Letter to Gotteschalcus about the same time in Amalo ' s Letters to Gotâ—esâ—haleus which it appears that he thought him faulty In the beginning of it he gives him the Title of Most Dear Brother although he says he knew him an Enemy to Brotherly Unity because Christian Charity ought not to cease or be cooled even towards those that are our Enemies He tells him that he loves him most heartily and wishes as well to him as to himself But he says that having read and examined his Writings which he had sent him by a Brother he had disputed with himself a long time whether he should answer him because he had been accused a long time of dangerous attempts against the Church and had still held his Opinion although he was condemned by the Authority of a Council for his Obstinacy That he was afraid lest he should be thought imprudent in holding correspondence by Letters with a Person who had been condemned by his Brethren but on the other side he took himself obliged by Christian Charity to answer his Request Lastly That being convinced by the admonition which Jesus Christ propounds in the Parable of the Samaritan that it is our Duty to comfort our Brethren in affliction and to have such a sincere Charity towards our Brethren as to live in Unity and communicate one with another in all Offices and Services of Love after he had begged God's Grace to enable him to give him necessary Comforts and Instructions and to fit his Mind to receive them with Meekness and Humility he looked upon himself to be under obligations to answer him And first of all he advises him to be of a peaceable and submissive Spirit He tells him that he had heard with grief that he had began to spread abroad his new Doctrines and to raise Disputes about unprofitable Questions in Germany That since he had seen one of his Writings in which he explains his Opinion at length and endeavours to prove it by the Testimonies of the Fathers and H. Scripture And lastly That he had lately received a Writing of his directed to the Bishops or rather made against the Bishops who were concerned in his Condemnation That by his Writings he perceived that his Tenets were dangerous so that he thought he could not do a better piece of Service than to set down in short those Propositions that seemed contrary to the Doctrine of the Church and confute them by Scripture and the Judgment of the Church That he ought to keep firmly to that Doctrine if he will be one of the Living Members of Jesus Christ. That he did not send this Work directly to him because he was Excommunicated but to his Metropolitan that he being moved with compassion toward him may admit him again into the Unity of the Church upon the abjuring of his Errors After this Preface he saith that this Proposition which he hath delivered displeaseth him That all those that are redeemed by the Blood of Christ cannot perish because he says 't will then follow that either no Man that is Baptized can be Damned Or that those who are Baptized and Regenerate by Baptism and yet afterward perish are not truly Baptized or Redeemed by the Blood of Jesus Christ now both are false and contrary to the Scripture and Faith of the Church In the second place he is angry that he is perswaded that the Holy and true Sacraments of the Church Exorcism Baptism Confirmation Unction and the Eucharist are given to no purpose to those that are in the number of the Reprobate because they are not Redeemed by the Blood of Jesus Christ without which the Sacraments are no better than useless Ceremonies He maintains that they do effectually work upon those that do not persevere In the third place he can't approve that which he holds That Infants and
says That he had been admonished of his Duty long before and reproved for his Disorders but not reforming in the least he was obliged to accuse him before the Synod of Bishops that he might grow better upon their Advice and that instead of hearkening to them he desired that they would be Judges of the difference between him and his Metropolitan That these Judges had condemned him and he acquiesced at first in their Sentence but afterward being sollicited by the Bishops of the Provinces of Lotharius and Lewis of Germany required his Restoration That upon the Letters that the Pope had Written he was set at Liberty and they would send him to Rome but they did not think it fit to Restore him because he was unworthy and his disorders being so publick they could not do it without Scandal That if his Holiness would restore him he would quietly submit to his Decision but he took himself obliged to let him know the Crimes of that Bishop of which if he were well informed he could not believe that he would Disanul the Judgment given against him especially since he chose the Judges himself and according to the Council of Carthage it is not allowed to Appeal from the Sentence of those Judges a Person hath chosen himself He insinuates that according to the Council of Sardica the Pope ought not to have the first Hearing of the Causes of the Bishops nor Judge them at Rome but they ought first to be determined in their own Province and in case of Appeal the Pope must send his Commissioners to the places He adds That if he that hath been Condemned at the first Tryal be Restored the latter Examination ought not to hurt the Persons of the first Judges nor ought they to be reproved for it unless it appears that they have Condemned him out of Enmity Coverousness or Partiality In fine That if the Pope Annuls the Judgment passed upon Rothadus he would render all the Judgments of the Bishops of France ever after contemptible As for himself he would never concern himself to Judge or Condemn any Man but if they would not amend upon Admonition send them to Rome And this he shall be obliged to do to avoid the Menaces of Excommunication which the Pope hath so often repeated to him altho' it is the Opinion of the Fathers that Excommunication ought rarely to be used and that in case of great Necessity Lastly He implores him that his Compassion for Rothadus should not make him over-look the Rules of Discipline and give an ill Example of Impunity to the Church These Maxims he confirmed by the Canons of the Councils and the Ancient and Genuine Writings of the Popes Hincmarus also in this Letter assures the Pope that they had sent their Deputies to Rome in their stead not to accuse Rothadus but only to satisfy him that the Bishops of France intended no manner of disrespect to the H. See in Judging him and to certify the Pope that that Bishop was condemned by those Bishops whom he chose for his Judges But tho' Hincmarus had promised in the Name of the French Bishops to send their Deputies to Rome nevertheless they did not go and pretended for an Excuse that it was told them that the ways were not open and they should be stopped in their Journey if they went Wherefore Rothadus went alone and having waited almost Eight Months for his Accusers he presented a Petition to the Pope in which he complains That he had been Deposed in contempt of his Appeal to the H. See He maintains that he never desisted from his Appeal nor did choose or demand any other Judges He accuseth Hincmarus of Compulsion and Deceit He complains of his ill usage which he had received from him and prayed the Pope to Try him Nicolas who had entertain'd him civilly and dealt with him as a Bishop declared himself wholly for him and made an Oration in S. Mary's Church upon the Eve of the Nativity 865 in which Pope Nicolas's Letters in favour of Rothadus he pleaded Rothadus's Cause and maintains That having Appealed to the H. See he could not choose any other Judges nor be Judged at another Tribunal that he had not done it And lastly Since if he had not Appealed they could not have Deposed him without acquainting the Bishop of Rome with it because the Canons reserve the Knowledge of such Causes as concern the Bishops to the Holy See He declares him Innocent and Disannuls the Judgment given against him and restores him to his Dignity And after he had done it with great noise upon a Solemn Day he makes it known to the Clergy and People of Rome in a Letter on purpose He sent also an Express to Carolus Calvus in which he much blames the proceedings of Hincmarus in derogation of the Right which he pretended to belong to the Bishop of Rome without whose Cognizance they could not Judge a Bishop He complains of the delays which they had made for above two Years keeping Rothadus from Rome and neither sending their Deputies Witnesses nor Accusers He declares Rothadus innocent and desires the King Charles the Bald to see him restored to his Dignity and Estate At the same time he wrote a Letter to Hincmarus in which after he had upbraided him with the same Dealings he commands him to submit to the Judgment he had given in favour of Rothadus and to Execute it or come himself to accuse him upon condition nevertheless that Rothadus should be first restored to his Dignity and Revenues In conclusion he says That if he did not do one of them he Pronounced him by Virtue of his Apostolick Authority Deposed from his Priestly Dignity and separated from the Communion of the Church without hopes of Restoration He wrote also a large Letter to all the Bishops to oblige them to receive Rothadus and approve the Judgment he had given in his favour and taking this occasion to greaten his Authority he claims as his due that all Causes of the Bishops should be brought to the H. See He upholds this pretence by the false Decretals which he vouches to be Genuine Ancient and very Authentick and because the Causes of the Bishops are the greatest Causes whose Cognizance belongs to the Bishop of Rome according to the Constitutions of the Popes He proves that Rothadus made no Choice of his Judges because he Named none in particular but had only Written to some Bishops that they would undertake his Defence that he never renounced his Appeal nor indeed could he because having once Appealed to a Superior Tribunal he can't be Judged at an Inferior Nevertheless he declares that he will do no Injustice to any Man and gave them free Liberty to accuse him before the H. See upon condition they should first restore him and put him in the same Quality he was before their Sentence passed upon him He wrote also to the Clergy and People of Soissons to Congratulate the Restoration of their
Bishop and Exhorts them to receive him joyfully Lastly He gave Rothadus a Letter directed to him in which he restores him to his Dignity and Revenues forbids all Men to trouble him Exhorts him to take care of his Bishoprick and execute his Episcopal Functions diligently upon condition nevertheless that if after he is restored any one shall accuse him before the H. See he shall be ready to defend himself and Pronounced a Sentence of Excommunication against them who after three Admonitions would not restore any Goods that belong to the Church of Soissons which they had invaded and against them who communicated with such This Letter is Dated January Indict 13. An. 866. These Epistles of Pope Nicolas with many other are Printed in one Collection at Rome 1542. and in Tom. 8. of the Councils p. 268 480 514 and 563. Rothadus furnished with all these Letters returned into France The Bishops of that Kingdom seeing The Conclusion of the business of Rothadus the Pope so earnest in that Affair would not contend with him but for Peace sake restored Rothadus altho' they were perswaded that the Pope did not act according to the Canons which appoint that Bishops should be Judged in the Province and that their Causes should not be carried to Rome but he ought to send Commissioners to the places And this they did so much the more willingly because the Person who had been put in his place was Dead as Hincmarus Bishop of Reims observes in the 5th Article against his Nephew Hincmarus Bishop of Laon. CHAP. IV. A Relation of the Contest between Hincmarus and Wulfadus and other Clerks Ordained by Ebbo who had been Archbishop of Reims HIncmarus had no better success in the Contest with Wulfadus and some other Clerks Ordain'd by Ebbo after the Deposition of him from his Archbishoprick than he had in the former with Rothadus The Story is this Hincmarus then Archbishop of Reims having observed that there were some Clerks in his Diocess Ordain'd by Ebbo after he was Degraded would not permit them to Execute their Office of Priest in the Church nor acknowledge them as Clerks Lawfully Ordained These Men seeing this Appealed to the Council held at Soissons in The Council of Soissoâ—â— the Monastery of S. Medardus in April 853 in which Hincmarus presided with Wenilo Archbishop of Sens Paul Bishop of Rouen and Amauri Bishop of Tours and at which also Thierri Bishop of Cambray Rothadus Bishop of Soissons Lupus Bishop of Chalons Immo Bishop of Noion Erpuin Bishop of Senlis Hermenfridus Bishop of Beauvais Pardulus Bishop of Laon Hilmeradus Bishop of Amiens Hubert Bishop of Meaux Agius Bishop of Orleans Prudentius Bishop of Troyes Herimarus Bishop of Nevers Jonas Bishop of Autun Godefaldus Bishop of Chalon upon the Saone Dodo Bishop of Anger 's Gontbertus Bishop of Eureux Hildebrandus Bishop of Seez Erloinus Bishop of Coâ—tance Balfredus Bishop of Baieux Herrardus Bishop of Lizieux Ansegaudus Bishop of Auranches Breindigus Bishop of Maion Lauâ—us Bishop of Angouleme Roitbol Suffragan of Reims several Priests Abbots Deacons and Clerks were present with Carolus Calous himself These Prelates being Assembled and treating about several Matters Sigloardus who supplied the place of the Archdeacon of the Church of Reims told them That there were several Clergy-men standing at the Door and desired admittance They asked him their Names who told them That they were Rodoaldus Gislaldus Wulfadus Fredebertus Canons of the Church of Reims Sigismund a Monk of the Monastery of S. Thierri and three other of the Monastery of S. Remigius The Council and Prince ordered them to come in and Hincmarus immediately asked them their business They answered That they came to desire that they might be restored to their Priestly Function to which they had been admitted by Ebbo but had been Suspended from the Exercise of it by Hincmarus Hincmarus asked them whether they had a Petition in Writing They answered No. Whereupon he told them that in Ecclesiastical Affairs 't is usual to use Instruments and Records That the Catechumeni gave in their Names in Writing when they required Baptism That the Elections of Bishops were confirmed by an Instrument Signed by the Electors That a Bishop when he was Ordained received Letters Testimonial of his Ordination That all Accusations Judicial Sentences Excommunications and Admission to Communion were performed by publick Records and so they ought to prefer their Petition subscribed by their Hands that they may determine about their demands Therefore they drew up a Petition immediately and presented it to the 3 Archbishops the Presidents of the Council Hincmarus reading it over and perceiving that Wulfadus his Name was not to it because he understood he was sick in the Monastery he sent a Request to him by his Messengers to sign it as the others had done which he did When it was brought back Hincmarus said that if their Complaint had been made against any Bishop it had belonged to him to judge of it but being made against that Sentence which he had passed upon them the determination ought to be referred to Judges chosen by both Parties according to the Canon of the Council of Africk confirmed in the first Book of the Synodal Articles of the Emperor Charles the Great Chap. 43. Whereupon he delivered a Writing in which he declared that he chooses for his Judges in that Cause Wenilo Arch-Bishop of Sens Amauri Arch-Bishop of Tours and Pardulus Bishop of Laon who should have his place in the Judgment without any prejudice to the Primacy of the Church of Reims to his own Rights and the Respect due to the Apostolick See After which he retired and Pardulus took his place The Complainants were then allowed to choose either the same Judges or others or to add whom they pleased to them Whereupon they chose the same adding only Prudentius Bishop of Troyes against whom Hincmarus had nothing to object Wulfadus also consented to this Election and so the first Action or Session of this Synod ended In the Second the Judges declared first of all that if Ebbo had Ordained these Clerks before he was deposed or since his Deposition was declared unjust and his Restoration Canonical there had been no dispute but that they ought to exercise their Priestly Office But since those that Ordained Hincmarus have proved that Ebbo was justly deposed and that he never was Canonically restored and that he had the boldness to Ordain these Clerks after his Deposition it is evident that they neither can nor ought to exercise their Function Then Thierri Bishop of Cambray presented the Acts of the Deposition of Ebbo by which it appears that he was deposed after he had owned his fault that he had himself consented to his Degradation and had notice given him not to exercise any Episcopal Function It was also set down in the Book of these Acts that Pope Sergius had confirmed his Condemnation and ordered him to be allowed only a Lay-communion that since
he had not been Canonically restored but had dared to Exercise his Priestly Function of which he had been justly divested In the Third Action Hincmarus's Ordination was Examined Rothadus Bishop of Soissons brought the Testimonial of his Election signed by the Clergy and People Hincmarus himself presented his Letters of Ordination a Letter of the French Bishops and the Kings Letters Signed and Sealed by which his Ordination was confirmed In the Fourth Session therefore they concluded that Hincmarus was Lawfully Ordained Arch-Bishop of Reims and began to Examine the Validity of the Ordinations made by Ebbo Immâ— Bishop of Noyon cited a Decretal of Pope Innocents that they can't receive Orders from them who have no power to Ordain Whereupon it was in conclusion resolved upon and determined unanimously In the Fifth Session that all that Ebbo had done after his Deposition except Baptism was null and void and all those who had been Ordained by him should be deprived of their Orders in what place soever they were Then Fredebert who was one of the Canons Ordained by Ebbo hearing this Sentence said that he was Ordained by that Bishop because he saw the Suffragans of the Archbishop of Reims of whom Rothadus Bishop of Soissons was one were come to Reims by the Order of Latharius and had restored Ebbo To prove this he produced a Letter signed by Eight Bishops It was proved that these Subscriptions were forged and Immo who was among them and therefore concerned to clear this Matter declared that these Clerks being Excommunicated had no right to accuse a Bishop but to satisfie the Council and Prince he presented a Record by which it appeared that the Suffragans of Reims had declared that they ought not to have any thing to do with Ebbo after his Deposition He adds that what was said in that Letter of the Staffs and Rings which they affirm that Ebbo had given to 3 Bishops Ordained in his absence was absolutely false and that those Men who dare so boldly to affront and abuse the Bishops should be punished according to the utmost Rigour allowed by the Canons In the Sixth Action the Cause brought against Hincmarus being thus decided he resumed his place and then they handled in particular the Validity of the Ordination of a Priest Abbot of the Monastery of Haut-Villiers called Halduin who having been Ordained Deacon by Ebbo was afterwards made Priest by Lupus Bishop of Chalons The Bishop excused himself that being made Governor of the Church of Reims during the Vacancy of that See by an Order of the Prince this Halduin was presented to him by the Arch-Deacon of that Church to be Ordained Priest The Synod judged that conformable to the Canons of the Council of Nice and Sardica the Priest Halduin ought to be deposed In the Seventh Action it was demanded how they ought to be dealt with who had communicated in the Sacrament and Prayer with Ebbo because the Canons had ordered that such ought to be Excommunicated especially if they knew that he was deposed Erpuin shewed that according to the Canons they might be favoured so far as to enjoy Communion still if they acknowledged their fault Hereupon in the Eighth Session the King desired of Hincmarus that the Clerks which had been Ordained by Ebbo and those who had Communicated with him should be granted Lay-communion which the Council consented to and when they had begged pardon of their fault and acknowledged it it was allowed them Thus was the Judgment of this Affair managed in the Council as the Acts of it relate more at large the substance of which is contained in the first of the Canons Hincmarus being desirous to make this Sentence irreversible used his utmost endeavours to get it The Confirmation of the Judgment of the Council of Soissons by Leo IV. and Benedict confirmed by the Pope And to this end wrote several Letters to Leo IV. but he refused to approve the Acts of this Council because they were not sent by some of the Bishops who were at the Council and because he had heard that some of the Persons who were deposed had appealed to the Holy See Nevertheless Hincmarus was still urgent to have the Judgment confirmed and the Clerks who were concerned in this matter carried their Complaints to Rome insomuch that Leo IV. having regard to what Pope Nicolas had written about it sent the Bishop of Spoletum his Legate to hold a Council in which the Case should be decided between the Parties at difference upon Condition nevertheless that if the Deposition of the Clerks were confirmed they should have liberty to appeal to Rome This was not executed but Leo being dead Hincmarus addressed his Successor Benedict and having desired the confirmation of those Priviledges granted by the Popes to the Archbishops of Reims prayed him also to confirm what had been done against Wulfadus and the other Clerks Ordained by Ebbo shewing him in what manner that Judgment had been passed Benedict answered him That if the Business were so managed as he had related and as it was set down in the Acts of the Council he would confirm their Decision with the Apostolick Authority and would make it to remain in force Pope Nicolas who not long after succeeded Benedict confirmed the Priviledges granted to Hincmarus Pope Nicolas's Judgment about Wulfadus in the same form but afterwards being changed in his affections towards Hincmarus and being sollicited by Wulfadus and his Fellows he resolved to review this Affair and to write to Hincmarus to shew those Clerks some favour to restore them or to have their Cause re examined in a Council of Bishops which should meet at Soissons and at which Remigius Arch-Bishop of Lyons Ado Archbishop of Vienna and Wemlo of Sens should be present with the Arch-Bishops and Bishops of France and Neustria where Hincmarus and the Bishops of his Province should meet and Walfadus and the Clerks in the same Cause should be summoned That the whole Matter being Examined they should determine as they thought fit concerning the Restoration of those Clerks but if they shall appeal to the Holy See or desire to be judged there both Parties should come to Rome or send their Deputies after the Council which should begin the 16th of August In fine That it ought not to be pleaded in excuse that those Clerks having not appealed in the year ought not to be received for besides that this exception is not in the Canons which speak of Appeals to the Holy See those Clerks did Appeal to Pope Leo within the year concerning the Judgment given against them as appears by a Letter of that Pope which he had by him Wherefore he Exhorts Hincmarus not to be severe with those Clerks He answers also to what might be alledged that he had the Grants of the Holy See by which this Judgment was confirmed by saying that if he read them attentively he would find that the final Decision of that Controversie was
examined He speaks the same things to Hincmarus in his Letters written to him at the same time but more especially blames his Carriage and Administration in many sharp reflexions and concludes telling him That he takes it ill that he makes use of the Pall on such occasions as were not allowable In a third Letter he thanks King Charles the Bald for the satisfaction he had given him in making the Bishops of France unanimously join in the Restoration of those Clerks but could not blame Hincmarus Lastly In his fourth Letter he Congratulates Wulfadus and the other Clerks for their Restoration and Exhorts them to be subject to Hincmarus and tells them That he would allow them a Years time to prosecute that Affair at Rome if they thought fit These four Letters bear Date Dec. 7. 866. These Letters of Pope Nicolas are extant Tom. 8. of the Councils p. 268. and 480. They are also Printed with a Collection of his Epistles Published at Rome 1542. Fol. By what has been said it is evident that the Bishops of France would not bring these Causes The Carriage of the Bishops of France to Rome nor be obliged to appear there themselves to maintain the Justice of their Sentence nor would endure it to be Disanulled or blamed in the least the contrary to which Pope Nicolas pretended to do He required that the Councils which Judged any Causes at the first Hearing should be called by his Authority That both the Accused and the Accusers had liberty of Appealing to Rome before and after their Sentence That all Synods should give him a large and full Account of their Proceedings before they passed Sentence That in case of Appeal the Holy See might put the Condemned into the Places and Condition they were formerly in conditionally and then the Judges should be obliged to come or send their Deputies to Rome to maintain their Judgment where the Cause shall be Examined a-new as if it had never been decided From this time the Bishops of France who were most Learned and best Skilled in the Canons to evade the Pretensions contrary to the Canons which tended directly to the utter ruining of the Episcopal Authority and overthrow of all Church Discipline and that without quarrelling with the H. See Judged all Ecclesiastical Causes that came before them in their Synods and that their Judgment might be of greater Authority they caused the Contending Parties to choose their Judges because according to a Maxim of Law It is not Lawful to Appeal from the Sentence of those Judges whom they had Elected Lastly They caused that Judgment to be Executed and in case the Persons Condemned referred themselves to Rome they would send the Pope their Reasons and require his Confirmation or rather Approbation of their Judgment but tho' often cited never would go to Rome nor send their Deputies with a Commission to act in their Names to call any Matter in Question but left it to the Pope to do as he pleased without opposition And if it so happened that they were obliged eitheir for the good of the Church or for Peace sake or in Obedience to the Will of that Prince to do as the Pope would have them they protested that it was without any Abrogation of their Sentence which was Valid and Just but only to shew Mercy to the faulty Thus they behaved themselves in this Cause Hincmarus first of all caused those Clerks to present their Petition in Writing and to leave it to the Synod of France He then made them choose their Judges by agreement after he had withdrawn from the Tryal After the Judgment was passed he had it executed and confirmed by the Pope but at last Nicolas I. being solicited to it by Wulfadus and being desirous to have that Cause re-examined in a Synod Hincmarus ordered the matter so that not only their Decree was kept in force but was confirmed without any offence to the Pope who had resolved to restore these Clerks or to the Emperor who favoured Wulfadus For he perswaded the Bishops not to deal so rigorously with Wulfadus and his Fellows as in Justice they might and to consent to their Restoration if the Pope desired it This shewed a great deal of complaisance to the Pope in leaving the thing to his dispose in respect to the H. See but it was not what the Pope desired He would have had the Synod which he called to have quite Disanulled what was done at Soissons and himself to be made Judge in that Affair and upon an Appeal both Parties should have come to Rome to Contest about it And for this Reason it was that he would not determine the Matter definitively but satisfied himself to Restore Wulfadus and the Clerks Ordained by Ebbo conditionally Before Nicolas's Letters were brought by Egilo Charles the Bald who had so great a favour for Wulfadus and would have him Ordained Archbishop of Bourges by all means whatsoever sent Wulfadus Ordained Archbishop of Bourges his Son Carolomannus Abbot of S. Medard to have him Ordained and Installed which was done in September by some Bishops who were not very well Skilled in the Laws of the Church which Wulfadus had provided and Carolomannus had scared into it It was Aldo Bishop of Limoges who Consecrated him and some have said that that Bishop in the midst of the Ceremony was taken with a Fever of which he Died soon after Egilo being returned with four Letters from Pope Nicolas in the Year 867 Charles the Bald called a Council at Troyes at which were the Archbishops The Council of Troyes of Reims Tours Rouen Bourdeaux Sens and Bourges with those 14 Bishops who were present at the Council of Soissons the Year before in which some Bishops favouring Wulfadus to please Carolus Calvus would encounter Hincmarus but he defended himself so well that they only resolved to satisfy the Pope to send a Synodical Epistle containing a large Relation of what had passed in the Deposition of Ebbo his pretended Restoration and the Ordinations of Wulfadus and others who had been Consecrated after his Deposition In it they relate how the Children of Lewis the Godâ—y would have deprived him of his Estate and for that end had made use of Ebbo and some other The Letter of the Council of Troyes to the Pope against Ebbo Bishops who having obliged that Prince to confess some forged Crimes had put him in a State of Penance and deprived him of his Authority How afterwards when Lewis the Kind was again restored by the Authority of his Bishops Ebbo had left his See and fled how he was Apprehended and carried to the Emperor by Rothadus Bishop of Soissons and by Ercaraus Bishop of Chalons how he had himself Signed and Approved the Restoration of Lewis the Kind and owned that he was unjustly and contrary to the Canons put to Penance after which manner having acknowledged his fault in Writing at the Council in Thion-ville held 835 in which
upon the Twelfth-day Bardas a Mighty Man and of a Cruel Temper Incensed at his Refusal took his time to break out into an open Resentment of it Not long after this designing to rid himself of Theodora who shared the Empire with him he perswaded Michael That it was time for him to Reign by himself and advised him to send away his Mother and Sisters into some Monastery The Emperour following his Advice commanded the Patriarch to see that Business done who refused to obey that Order Which Refusal made way for Bardes to Accuse him as an Abettor of the Rebellion of a certain Person who pretended to be a Son of Theodora by another Husband Michael in the mean time caused his own Mother and Sisters to be shaven and shut up into a Nunnery afterwards turns out Ignatius and Banishes him into the Isle of Terebinthus requiring him several times to Resign but although he could not obtain it from him yet he put Photius in his place This Photius was descended from a Noble Family of Constantinople and Nephew of Tarasius Photius his Character the Patriarch He was raised to the Chief Dignities of the Empire being made Principal Secretary of State Captain of the Guards and Senator He was both a refined Statesman and a Person of profound Learning So great a Grammarian he was and so well-versed in Poesy Philosophy Physick and other Sciences and as the Author of the Life of the holy Patriarch Ignatius observes it so great a Master of Eloquence that he might pass without contradiction for the greatest Man of his Age in point of Learning and might even be compared with the Ancients In short he had all the Parts requisite for an able Man a happy Genius agreeable to a Studious Life and a good Estate to get him a good Library of Books but above all so great a desire to raise his Reputation that it made him pass whole Nights in the course of his Studies And whereas he aimed at the Patriarchal Dignity he diligently apply'd himself to the Reading of such Ecclesiastical Writings as might fit him for it He was yet but a Layman when he was chosen Patriarch But that he might be as it were Photius his Ordination Gradually raised to that Dignity he was made Monk the first Day Reader the next and the following days Sub-Deacon Deacon and Priest So that in the space of six days he attained to that Dignity which fell out on Christmas-Day Anno 858. He was Ordained by Gregory Asbestas formerly Bishop of Syracuse but Degraded at Rome whereupon he withdrew into Constantinople Ignatius unwilling that he should assist at his Ordination had fore-warned him not to appear in the Ceremony and signify'd unto him his desire that his Affair should be examined and Judgment passed upon it before he held any Correspondence with him Which Gregory being much offended at he from that time declared himself Ignatius his Enemy and Separated from the Church with Peter Bishop of Sardis Eulampius of Apamea and some-other of the Clergy Whom therefore Ignatius the Patriarch cited before him and caused to be Excommunicated They Writ against him to the Pope who required of Ignatius that he would send some Person to Rome to give him a full Information of that Affair Ignatius did accordingly send one Lazarus and the Point being duly examined by the Direction of Pope Benedictus the next Successor to Leo Ignatius his Sentence was approved of by the Holy See The Schism however continued during the Eleven years Ignatius was in the Bishoprick of Constantinople who could not reduce Gregory nor those of his Party to their Duty because he had so great an Interest amongst the Grandees and with Photius in particular The Metropolitans subject to the Patriarchal See of Constantinople acknowledged Photius but they extorted from him a Promise in Writing that he should respect Ignatius as his Father and Ignatius Expelled and Deposed should by no means persecute him Yet notwithstanding this Promise Two Months after Photius was raised to that See Ignatius his Friends were secured and himself accused of a Conspiracy against the Government He brought an Information against him and removing him from the Isle of Terebinthus whither he had withdrawn himself he was convey'd to another Island called Hiera from thence to Berneta and afterwards to Numeta where he was very ill used bound with Chains and cast into Prison From thence he was carried to Mitylene and whilst he was there Photius having called a Council together Pronounced his Deposition and an Anathema against his Person Photius having thus secured himself in his Patriarchal Dignity was not fully satisfied but being desirous to get this Sentence Confirmed by the Bishop of Rome sent two Bishops to Pope Nicholas Pope Nicholas his Letter upon the Ordination of Photius Whom he pray'd to send two Legates to Constantinople to re-establish the Church-Discipline and utterly extirpate the residue of the Sect that opposed Image-worship being resolved to compell them to approve of Ignatius his Deposition For he did not formally desire of the Pope the Approbation of it but he gave him to understand that Ignatius had voluntarily quitted the Patriarchal See by reason of his Age and Craziness and had withdrawn himself into a Monastery belonging to a certain Island and that he was in great esteem both with the Princes and People Upon this Request Pope Nicholas sent two Bishops to Constantinople viz. Zachary and Radoaldus with the Character of Legates a latere with full power to Regulate the Business of the Iconoclasts and to Inform themselves so far onely of Ignatius his Deposition as to make the Report thereof to the Holy See At the same time he Writ both to Michael the Emperour and to Photius himself about the Deposition of Ignatius In his Letter to the Emperour he expresses his Dislike that Ignatius had been Deposed without consulting the Holy See about it and that a Lay-man was put into his Place contrary to the Canons of the Church and the Decrees of the Popes He therefore declares to him That he cannot give his Assent to Photius his Ordination before he is fully informed by his Legates of the whole Matter of Fact That he desired Ignatius should be Cited before them and the Council to ask him the Reason Why he left his Flock and to inquire whether his Deposition was made Canonically And that when he should have a True Account of Things he would decide the Matter by an Apostolick Decree according to the true Merit of the Cause Next he recommends the Worship of the Images of Jesus Christ the Virgin Mary and Saints proving the Lawfulness of it by the Tradition of the Church and some Instances out of the Old Testament To which he adds That as Altars are Sanctify'd by Benediction and as the Bread after Consecration is in reality the Body of Christ and the Wine becomes his Blood so the Wood whereof a Cross is made is but common
one day it is just that the People and Count both should meet at the Bishops nevertheless to prevent such an accident and for the good of Peace it was ordained without any prejudice to the power and dignity of the Bishop that he that first sends out his Summons shall hold his Court. The Tenth renews the Canon of the Council of Carthage which orders that no Bishop shall be deposed unless it be by 12 others a Priest by 6 and a Deacon by 3. The Eleventh inflicts the punishment of Deposition upon those Deacons and Priests who have committed Murther although against their Wills The Twelfth orders that the Sacrament of Baptism shall not be administred but at the Solemn Times i. e. at Easter and Whitsuntide The Thirteenth commands that the Tithes and Oblations of the Church shall be divided into Four parts one for the Bishop two for the Clergy the third for the Poor and a fourth for the Reparation of the Church The Fourteenth preserves the Tithes to the ancient Churches and annexes the Tithes of new broken-up Lands to them but if new Houses be built Four Miles from other Churches in a Wood or other place and a Church be built there by the consent of the Bishop they may put in a Priest and give him the new Tithes The Fifteenth says that the Dead shall be Buryed if possible in the City or some Monasteries but if that can't easily be done then in the Church to which they pay their Tithes The Sixteenth forbids exacting any thing for a Burial And the Seventeenth prohibits the Burying of Lay-men in Churches The Eighteenth forbids the use of Wooden Pattins and Chalices The Nineteenth orders that Water and Wine be mixed in the Chalice but twice as much Wine as Water The Twentieth is against them that Misuse Clergy-men The One and twentieth provides that no Oaths be required of Priests The Two and twentieth says that those that are accused of any Crime which they have no proof of shall clear themselves by Oath But if there be any just cause of suspicion they shall undergo the Proof of Red-hot Iron in the presence of the Bishop or his Commissioner The Three and twentieth revives the Laws against those who Marry Virgins Consecrated to God The Four and twentieth imports that a Maid who hath taken the Veil by her own desire and without any Constraint before she is 12 Years old she is obliged to retain her Virginity if she hath worn that Habit a Year and a Day and no Body may take her out of the Monastery The Twenty Fifth forbids Bishops to give the Veil to Widows and obliges them to a single Life who have taken it before The Twenty Sixth allows Monks who will not go out of their Monastery to preserve themselves or others to do it with the consent of the Bishop Abbot and their Brethren but orders those to be punished who get out to avoid the severity of the Discipline The Twenty Seventh forbids the Clergy to forsake their Office and gives the Bishops power to keep them to it and take them up if they are fled to take a secular Habit. The Twenty Ninth forbids that a Slave be ordained till he hath gotten perfect Liberty The Thirtieth appoints that in Memory of St. Peter the H. Roman and Apostolick See ought be honoured it being just that that Church which is the Mother of the Priestly Dignity should be the Mistress of Ecclesiastical Order so that 't is fit that Men bear and endure the Yoke she lays upon them although it be almost insupportable Nevertheless 't is ordered that if any Priest or Deacon be accused of carrying forged Letters from the Pope to stir up any Troubles or lay any Snares for the Ministers of the Church the Bishop may with due Respect to the Pope stop his Proceedings till he hath written to the H. See The Thirty First is against Thieves The Thirty Second orders that if the Right of Patronage to any Church be disputed by several Co-heirs which can't agree to hinder the Disorders which may follow upon it the Bishop shall remove the Reliques out of the Church shut it up and provide that no Mass be celebrated in it till all the Heirs shall agree together to present one Priest and that they shall neither put in nor remove any Priest without the Bishop's consent The Thirty Third revives those Canons which exclude such Persons from H. Orders as have made themselves Eunuchs or maimed themselves but it excepts such from this Law as have lost any of their Members oâ— are made Lame by any Distemper or other Accident The Thirty Fourth treats those Men gently who in the Wars with the Barbarians have slain by chance some Christians which they took for Pagans by imposing on them only 40 Days Penance The Thirty Fifth forbids that any Pleadings or other Civil Assemblies be held on Sundays Holidays Fasts or in Lent and commands that all Christians be present on Holy-days and Sundays at the Vigils Divine Service and Mass and that in Lent and other Fasts they fast with Devotion pray with Zeal and Fervour and give Alms according to their Abilities The Thirty Sixth declares that if it happens that a Man who is cutting down a Tree and seeing it ready to fall bids his Companion stand out of the way and he doth not do it but it falls upon him he that cut down the Tree shall not be reproved or blamed for it The Thirty Seventh is a like Case If a Woman leaves her Child near boiling Water and the Water still boiling scalds the Child the Woman shall be put to Penance for her Negligence but she that set the Water on the Fire hath committed no fault The Thirty Eighth orders that every Free-man that marries a Woman made Free shall keep her as his Wife The Thirty Ninth orders the same thing to such as marry Strangers The Fourtieth declares the marriage of a Man and a Widow null who have committed Adultery together in the Life of her Husband if he hath promised to marry her at that time The Fourty First imports that if a Person who is unable to do the Duties of Marriage marry a Woman and his Brother abuse her they shall be parted and she shall not have Commerce with either of them nevertheless the Bishop may permit her to marry again after the Guilty Person hath done Penance The Fourty Second asserts that if any Person change his Diocess after he hath committed incest he shall be taken up and put to Penance by the Bishop of the Place where he committed it The Fourty Third is that if a Person commit Fornication with a Woman who hath had carnal knowledge of his Son or Brother without his Knowledge and he deposeth upon Oath that he is not Conscious of any such thing he may be allowed to marry after he hath done Penance The Fourty Fourth says that if one Brother marry a Woman with whom another Brother hath had carnal
administred only at the time set apart by the Canon 119. Persons baptized at other times may not be ordained ibid. Ought to be administred in such Places only as have Fonts 121. Ought to be administred according to the Rites used at Rome 114. Time of baptizing solemnly 131 136. Without Dipping 131 136. The Questions of Charles the Great about Baptism 157. Answered by several Bishops of France ibid. In the Name of the Trinity and may not be repeated 66 178. It s Administration 167. By Dipping or Sprinkling 167 Baptism of Adulterers ibid. In what Cases it may be administred out of the solemn Times 178. The validity of Baptism conferred by the Jews 179. Or a Father to his Child 184. Barbarous the Pope's Complaint to the Emperor because he called the Latin Tongue a barbarous Language 90. Barcelona's Attempts against the Rights of that Church condemned 124. Baudrius a Priest of the Diocess of Sens how hardly he obtained Leave of his Bishop to leave his Cure and become a Monk 170. Authorities against such Permission ibid. Beati Immaculati forbidden to be sung the Saturday before Quasi modo 7. Beggars their wicked Devices to get Mony 150. How to discover them ibid. Bernard Count why excommunicated 182. Bernus Bishop of Autun his Ordination 171. Bells the bigger call'd Campanae and lesser Nolae 166. Bertram a Name confounded with Ratramnus 73. Bertulphus Archbishop of Treves his Ordination by Hincmarus of Rheims 205. Besancon Pope John VIII Advice to the Bishop of it 182. Blessings different Uses of Blessings in the Church 163. Of the Blessing of Tables 178. Blood some Remarks upon our Saviour's sweating Blood 107. Birds why they may be eaten on Days of Abstinence 162. Bishops their Ordination 23 51 128 161 181. The Signification of their Staff and Ring 161. 3 Sorts according to Rabanus ibid. To be ordained 3 Months after their Election 132. The Punishment upon them that are not ibid. The Causes reserved to them ibid. Rules for their Life Carriage and Duties 97 98 114 116 118 120 122 124 125. Their Duties 39 117 146 175. Not to revenge themselves on their Priests 122. What they may exact of their Curates and the manner how they may take it ibid. Their way of Living and how they ought to visit ibid. To observe the Canons under great Penalties ibid. To maintain their Rights and Privileges 123. Their Ordination 130. To visit Monasteries ibid. To go to the Synod under Pain of Excommunication 131. Their manner of Visiting Monasteries 127. Not to overcharge their Curates 116 120 128. To give their Goods to the Poor after their Death 117. Their Offices 118. Their Judicial Power 25 26. Cannot appeal from the Judges they have chosen 26. Ought not to be tryed by the Pope at first ibid. But by their Metropolitan or a Synod of the Province 38. The Pretences of the Pope as to the Causes of the Bishops 26 27. Ceremonies required in their Election and Ordination 27. Cannot leave their Diocess without the Consent of their Metropolitan 35. Obliged to celebrate Divine Service on Sundays and Festivals 125. Rules for their Diet ibid. Not to be tryed before Lay-Judges about Ecclesiastical Affairs 35. Ought to be subject to their Metropolitans 38. Can only be cited by Bishops 87. Rules about their being deposed 136. How they ought to be restored after several Censures 93 94. An absolute Liberty required in their Ministry 121. Ought not to take an Oath about Sacred Things ibid. Rules for the Function 124. Cannot chuse their Successor 142. Translations of Bishops 52 53. The Popes Brethren 147. Ought not to prefer the Popes Commands before their Princes 147 148. When Private Men may separate themselves from the Bishops Bishops from the Metropolitan and Metropolitan from their Patriarch 88. A Rule for the Ordination of Bishops ibid. Princes not to concern themselves with their Election 98. Ought not to ordain or execute their Function in the Churches which are not in their Diocess ibid. Ought to preserve the Sign of their Profession if they have been Monks ibid. Women not to go into their Houses 121. Prayers for a Bed-rid Bishop 127. Books Canonical Opinions about their Composure and Translations 145. What are necessary for Priests 141 152 Boson and Engeltrude their Estate given to their Children 182 183. Bread after it is blessed may be given to the People 139. Bretagne the Bishop put under the Jurisdiction of their Metropolitan 129. Threatned with Excommunication if they did not submit 183. Admonitions to them to call a Council 129. Bulgaria the Rights of the Church of Rome over Bulgaria contested by the Greek Church 99 100. P. Nicolas's Answer to them 179. Bulgarians Questions 177. And the Rules added to it ibid. The Ordination of the Bishops there 178. The indiscreet Zeal of the Kings of Bulgaria reproved by Pope Nicholas 178. Pope John VIII Exhortations to the King of the Bulgarians 187. Whom he accused of Schism 188. Burchard Bishop of Chartres the Validity of his Election and Ordination 126. Burial Ecclesiastical when granted to persons put to Death 125. To be allowed gratis 135 136 138 152. Forbidden to be in Churches to Laymen 136. C. CAnons some Remarks about their Observation 39. The Canons of the Councils of the Ninth Age 114. Canons Rules for their Lives 115. Precepts for Canons and Canonesses 117. Obliged to live in Common 122 124 Cannot serve their Prince but by the Consent of their Bishop 122. The Canons of the Church of Tournay limited to thirty 123. Canterbury the Privileges of that Church confirmed by Pope John VIII 101. Cardinals their Duty 182 Carolomannus the Addresses that Pope John made to him 181. His Deposition was approved by the same Pope 183. Catechumens the Ceremonies of Baptizing them 28. Celebacy commended in Priests 126. Enjoyned for all Sacred Orders 131. A Canon for the single Life of Widows 135. Chalice not to be consecrated in the Vestry 6. The use of Wooden Chalices prohibited 136. The quantity of Water and Wine to be mixt in them ibid. Chapels private forbidden 124. Charles the Bald his good Qualities 124. The Examples he had to imitate 171. Charles the Gross the Wants of the Churches in the Holy Land made known to him and his Lords 152 Threatned with Excommunication by John VIII Pope 181. The Pope's Thanks and Requests to him 186. Children the Honour they owe their Parents 165. Children smothered by lying with their Father or Mother 165. A Precept about the Teaching them 115. Parents not to hold their Children at the Font 115 116. Church 3 sorts of Members in it 133. Diâ—…ded into 2 Parts 119. Church or Temple original of them 166. The Signal given to meet there ibid. Their Use ibid. Their Foundation 134. The Consecration of them and manner of doing it 117. The Ground ordered for every Church 118. The Custom of the Greeks before they go into their Churches 178. The Times of Visiting the Churches of the Martyrs 15â—
first Exil and address'd to the most Learned Prelates of his Time A Treatise Entituled The Frenzy because he therein talks like a Mad-man against Baudry Several Sermons for Holy Thursday for the Feast of Pentecost and for several Festivals of the Blessed Virgin and several other pieces The same Author adds that Ratherius in his Exile at Cumae meeting with a Copy of the Life of St. Usmar corrected the Solecisms thereof and sent it to Lobes and that afterwards being in Provence he Compos'd a Treatise of Grammar which he Dedicated to Roësting's Son under the Title of Spera-dorsum or A Shelter for the back-side The Stile of Ratherius is obscure and intricate but pure enough in the Terms his Expressions are lively and smart and his Reasonings just enough He was well acquainted with the Canons had thorowly read the Latin Fathers and very pertinently made use of their Authority and Principles He reproves with sharpness the Vices and irregularities of his Time without sparing any Man and particularly levels against the corrupted Morals of Ecclesiasticks which he did not stick to detect and describe in very lively Colours and perhaps with a little too much Picquancy ATTO Bishop of Verceil ATTO or Hatto Bishop of Verceil not the same with the Bishop of Basil of the same Atto Bishop of Verceil Name whom we mentioned in the foregoing Century is more moderate and less obscure than Ratherius He was the Son of Aldegaire and presided over the Church of Verceil from the Year 945. till about the Year 960. His Works were a long time conceal'd in the Vatican Library and were at last made publick by Father Dachery in the Eighth Tome of his Spicilegium The first is a Capitulary for the Clergy of his Diocess containing an Hundred Heads or Articles almost all extracted and copied from the Councils of Laodicea Carthage Toledo and others from the Decretals of Popes both true and false and from the Capitulary of Theodolphus only excepting a very few of which perhaps he is the Author These are the Fourth wherein he injoyns his Priests Deacons and Sub-deacons to learn the Catholick Faith that is the Creed of Athanasius by Heart The Fifth which is a general Admonition to the Ecclesiasticks to discharge their Duty and lead exemplary Lives The Tenth whereby he ordains that when they Consecerate the Body of JESUS CHRIST it should be an intire Oblation i. e. a whole Loaf unbroken and that the Priests should celebrate the Mass Fasting The eighteenth concerning the Institution of Catechumens the Baptism of Mutes and the Obligation of Godfathers to instruct those for whom they stand Sureties The Twentieth whereby 't is order'd that in all Churches where Baptism is Administred there should be a Deacon with the Priest and enjoyns Priests who have no Deacons to make speedy choice of some fit Person and get him to be ordain'd Deacon The Twenty ninth which enjoyns the Conferences of the Priests on the First day of the Month a Custom established in the Ninth Century as appears from the Capitularys of Hincmarus and Riculphus The Thirty ninth which imports that for the future all Bishops should be enjoyn'd not to ordain Deacons till they had oblig'd themselves to continue in Celibacy The Seventy fifth whereby he imposes a Penance on such who by their slovenliness should Belch after they had receiv'd the Eucharist The Seventy seventh which imports that those who shall be Baptiz'd or Confirm'd shall abstain during the time prescrib'd by the Bishop from eating Meat and for eight days from the use of Marriage and that no Clerk should be ordain'd till he had received both these Sacraments And the Ninetieth which concerns the Pennances which Priests ought to impose on Publick Offenders and after what manner they ought to present to the Bishop such Persons as will not submit to Pennance The next Treatise is about the Persecutions and Troubles which the Ecclesiasticks suffer'd It is divided into three Parts The first treats of the Troubles they suffer'd in being censur'd in their Persons The second of those they met with in their Ordinations and the third of those they endur'd in their Revenues In the beginning he takes notice that the Church will always have its Persecutors but that they will never get the Mastery and that the Church being founded on the Solid Rock of the Apostolical Faith will always stand by Faith by the Love of JESUS CHRIST by the Use of Sacraments and by the Observation of the Commandments of God Happy House says he it is not overthrown by Storms nor shatter'd by Floods nor shaken by Winds against which the Gates of Hell will never prevail tho' assaulted by them continually which yields neither to secret Temptations nor to open Persecutions nor to the Attacks of Malicious Spirits nor to the Corruption of Vices and Impieties After he had thus exprest himself in general concerning the Persecutions of the Church he says that one of the most usual in his time is that when the Wicked are corrected by their Superiours they persecute those who teach them and openly assault them that by this means they may evade the submitting to Ecclesiastical Punishments that to prevent this abuse it was ordain'd in the Canons that Bishops should not be accus'd but by Men of unspotted Reputation nor judg'd by any other Judges than those of their own choosing nor Condemn'd by any other Authority than that of the Holy See altho' it was allow'd for Metropolitans and Bishops of the Province to hear and examine their Causes After having establish'd this Point of Civil Law on the false Decretals of the Popes he says that in his time they did not only not observe these Precautions in the Accusation of Bishops but that they would not so much as give them leave to make their own defence and would oblige them either to bring their Brethren to swear that they are innocent or to provide a Champion to fight for them He shews that these two Methods of judging the Crime or Innocence of any Man which were then in use are both of them unjust and unlawful especially among Ecclesiasticks The first because it does not follow that all those who cannot produce Witnesses to swear to their Innocence are guilty and that it had been always the Custom of the Church to acquit those who were not convicted of the Crimes laid to their Charge without obliging them to bring others to swear for their Innocence The second Method 1. Because it was only in use among Laicks who did not approve of it themselves 2. Because it often happens that the Innocent are vanquish'd and the Guilty crown'd as Victors 3. Because this was to tempt God 4. Because it being unlawful for Ecclesiasticks to fight themselves 't is altogether unjust to oblige them to find Champions in their stead in order to be acquitted 'T is to put them into an incapacity of clearing themselves of one Crime unless by committing another He then makes
Life of St. Harvic Bishop of Saltzburg who died in 1024. He was his Pupil and wrote a little while after his Death This Work is Eberard St. Harvic ' s Pupil inserted in the second Tome of Canisius's Collection ARNULPHUS Count of Vogburg and afterwards a Monk of St. Emmeran at Ratisbon compos'd two Books in form of Dialogues of the Life of St. Emmeran which were publish'd Arnulphus Monk of St. Emmeran Erchinfroy Abbot of Melck by Canisius in the second Tome of his Antiquities ERCHINFROY or ERCHINFRED Abbot of Melck in Austria wrote A. D. 1012. an Account of the Life and Miracles of St. Colman a Scotch Man which is cited by Lambecius in his Bibliotheca Trithemius reckons among the Ecclesiastical Writers of the beginning of this Century RUPERT Abbot of Mount Cassin whom he much commends and says That he compos'd Rupert Abbot of Mount Cassin Dithmar Bishop of Mersburg certain Sermons and some other Works but we have none of his Pieces in our Possession DITHMAR the Son of Count Sigefroy and of Cunegonda born in Saxony A. D. 976. became a Monk of St. John at Magdeburg under the Abbot Riddagius was afterwards made Provost of Walbeck and at last Bishop of Mersburg after Wigbert whom he succeeded in 1008. He compil'd seven Books of Historical Chronicles containing the Occurences and Transactions under five Emperors viz. Henry the Fowler the Otho's and Henry II. He intermixes in several places a great deal of Ecclesiastical History and enlarges in the Commendation of many reverend Bishops of his Time He died A. D. 1018. and his Works were Printed at Francfort in 1580. as also among those of the German Historiographers ADEMAR or AIMAR DE CHABANOIS a Monk of the Monastery of Ademar or Aimar de Chabanois Monk of St. Cibar in Angoulesme St. Cibar at Angoulesm compos'd a Chronicle of the History of France which begins A. C. 829. and ends in 1029. with a Catalogue of the Abbots of St. Martial at Limoges publish'd by Father Labbe in his second Tome of his Library of Manuscripts He took care to procure the Writing of the Treatise of Offices by Amalarius and some attribute to him the Supplement to that Work relating to St. Benedict's Rule which Father Mabillon inserted in the second Tome of his Analecta tho' 't is more probable that it belongs to Amalarius himself We have also Ademar's Acrostick Verses taken out of an Extract that he made of the Lives of the Popes attributed to Damasus by the Order of Rohon Bishop of Angoulesme which Verses were set forth by the same Father in the first Tome of his Analecta M. Balusius has in his Possession a certain Manuscript Letter which he has thought fit to communicate to us written by this Author after the first Council of Limoges held A. D. 1029. in which he assisted and directed to Jourdain Bishop of Limoges and to the Abbots and other Clergy-men of that Diocess as also to Arnulphus Bishop of Rhodez to Thierry Bishop of Metz to the Empress Cunegonda the Widow of the Emperor Henry to Conon to the Emperor Conrad to William Duke of Guienne and to Pope John who is branded therein as a brutish cholerick and cruel Man In this Letter he relates many remarkable Passages that happen'd during the Contest about the Apostolical Dignity of St. Martial Bishop of Limoges chiefly in reference to Benedict Prior of the Abbey of St. Michael at Clusâ— in Piemont who a little while after the Session of that Council being arriv'd at a certain Place call'd La Bussiere in the Province of Limonsin on the Festival of the Nativity of the Virgin Mary publickly gave it out with a great deal of Heat and Passion That St. Martial ought not to be reckon'd among the Apostles and that the Inhabitants of Aquitaine who look'd upon him to be so were Asses and ignorant Doters This being reported in the Monastery of St. Cibar by two Monks of that Convent who were then present at La Bussiere made so great an impression on the Minds of the Friers that all except Aimar and Gosbert embrac'd Benedict's Opinion which gave occasion to this Letter in which Aimar treats Benedict very rudely who nevertheless even according to Aimar's Report was a judicious and learned Person but extremely Passionate if we may give Credit in that respect to Aimar in his own Cause For it appears That the Prior inveigh'd against him most bitterly at La Bussiere accusing him as the Author of that Innovation which he also term'd Hercsie and affirming that 't was devis'd by him through Flattery on purpose to gratifie the Abbot and Monks of Limoges who had corrupted him with Mony Benedict added That having disputed with Aimar upon that Point he had baffl'd him and had oblig'd him to hide himself Now Aimar wrote this Letter to refute the Prior's Arguments declaring what had pass'd at Limoges between himself and Benedict whom he censures as an Impostor and Profligate Wretch He likewise gives an account of the Contest that he had at Angoulesme about the same Affair with a certain Monk of Ravenna being also an able Physician nam'd Bernard who came to La Bussiere with Benedict and had learnt of him all the Arguments against the Apostleship of St Martial But it ought to be observ'd that this Benedict said That the Dispute could not be determin'd but by a general Council of France and Italy held in the Pope's presence Quis ausus fuit Martialem praedicare Apostolum nisi prius grande generale Concilium omnium Episcoporum Galliae Italiae una cum Papa Romano congregaretur ibi esset probatum si est aut non est Apostolus And forasmuch as Benedict and a Monk of St. John d' Angely who likewise maintain'd that Saint Martial was not an Apostle peremptorily declar'd That 't was requisite to make application to the Pope and to cause the Monks of St. Martial to be forbidden to place him in the Rank of the Apostles for the future Aimar replies That if the Pope being surpris'd by the Insinuations of envious Persons should publish such a Prohibition it would be more expedient to obey God rather than the Pope of Rome by reason that no Pope has receiv'd Power to absolve or excommunicate the Holy Apostles nor to hinder the Church of God from doing well and speaking well Si Papa subripiente consilio invicdorum hoc prohibet tamen obedire oportet Deo magis quam Papae Romano Nulli etenim Papae data est potestas vel absolvendi vel excommunicandi sanctos Apostolos Dei vel prohibendi Ecclesiam Dei a benefaciendo recte loquendo M. Balusius has also divers Sermons made in the Council of Limoges relating to the Apostolical Dignity of St. Martial which he supposes to have been written by the same Author HUGH Arch-deacon of Tours compos'd a small Dialogue between him and Fulbert Hugh Arch-deacon of Tours Bishop of Chartres containing an
Christians against the Infidels puts their Persons their Families and their Estates under the Protection of the Holy See prohibits the offering any Violence to them under the Pain of Excommunication and enjoyns all those who were Cross'd to go into the Holy Land or into Spain and who having chang'd their Minds had laid aside their Cross to take it up again and go that expedition within a year under the Pain of Excommunication The Twelfth abolishes the Custom of siezing on the Estates of those who dy'd without Heirs The Thirteenth Orders that they shall be declar'd Excommunicated who shall violate the Truce enjoyn'd for Certain Days The Fourteenth prohibits Laicks from seizing on any Oblations made to Churches and from inclosing any Churches within the Bounds of Castles The Fifteenth is against Counterfeit Coiners The Sixteenth Excommunicates those who Rob or exact any Tribute from the Pilgrims who go to Rome or to any other Places of Devotion The Seventeenth prohibits Abbots and Monks from admitting Sinners to Publick Pennance from visiting the Sick from performing the Extream Unction and from singing Solemn and publick Masses and enjoyns them to receive from their Bishop the holy Chrism the holy Oyls and Ordination The Eighteenth enjoyns that the Curats shall be Established by the Bishops and that no person shall receive a Church or Tenths from the hand of Laicks without the Consent of the Bishop The Nineteenth imports that the Monasteries shall continue to pay the Bishops the Services and Duties which they have paid them since the time of Gregory VII and it takes away from Abbots and Monks the Right of claiming the Possession of Thirty years in order to hold those Churches which belong to the Bishops The Twentieth provides for the Security of the Church Revenues The Twenty first does again prohibit Priests Deacons Sub-Deacons and Monks from having Wives or Concubines and Declares the Marriages which they have contracted Null This is the Canon which expressly pronounces the Nullity of the Marriages of such Persons as are in holy Orders The Twenty second declares the Alienations of Church Revenues made by Bishops Abbots or any other Ecclesiasticks Null and Void This is the Summary of what we have left of the general Lateran Council held under Pope Calixtus II. who dy'd the Year after To compleat the History of those three Popes already mention'd we have nothing more to do than to give you an Extract of the Letters which they wrote Paschal II. was he who wrote most of which a Collection is made of an hundred and seven The Letters of Paschal II. without reckoning the Fragments of several others which are to be met with in Gratian and in the other Collectors of Canons In the First he congratulates those Persons of the Croisade in the Holy Land for the Victories they had gain'd In the Second he confirms the Establishment of a new Monastery in the Diocess of Chalons and the Treaty which had been made between the Religious of that Monastery and those of Moleme by the Arch-Bishop of Lions according to the order he had receiv'd from Urban II. In the Third he commends Saint Anselm Arch-Bishop of Canterbury for the Stedfastness he shew'd in standing up for the Rights of the Church In the Fourth directed to Bernard Arch-Bishop of Toledo he confirm'd the Primacy of that Church The Fifth and Sixth are not two distinct Letters The former of the two is only a fragment of the latter whose inscription has been chang'd It is directed to an Arch-Bishop of Poland who scrupled to take an Oath to the Pope in receiving the Pall. He therein magnifies the Dignity and Authority of the Church of Rome and the Necessity of the Pall. The Seventh is directed to Robert Count of Flanders whom he commends for having executed his Orders touching the Church of Cambray and whom he exhorts to persecute the Emperor Henry IV. and the Inhabitants of Liege to whom that Prince was retir'd The Clergy of Liege having procur'd a Copy of this Letter return'd a very smart reply to it Wherein they made it appear how contrary that Order which the Pope gave in this Letter of making War against them was to the Spirit of the Church and to the Charity which the Pope the Common Father of all the Faithful ought to bear towards all the Churches They say that they could not tell how to believe that the Pope had approv'd of the Destruction of the Church of Cambray and the Outrages which had been there committed had they not learn'd from his own Mouth that all this was done by his Order without mentioning the dividing of that Bishoprick into two and the Expulsion of Gautier who was Bishop thereof They make mention of several Instances to prove that one ought not to make use of the Sword or engage in a War to put the Sentences of Excommunication in Execution That moreover they have done nothing which deserv'd either Death or Excommunication That they were Excommunicated only because they had paid to their Lawful Soveraign the Respect which they ow'd him according as they were oblig'd by the Law of God That they are not Simoniacal but on the Contrary avoid those who are so and that they have no less abhorence to those who pretending to give Ecclesiastical Graces for nothing sell them under a pretence of Charity That in fact they had not been Excommunicated by their Arch-Bishop and that they suppos'd they had not been Excommunicated by the Pope since he could not do it without hearing them first That no one could say that they were Excommunicated because they Communicated with their Bishop who would not fail in his Duty towards his Prince since therein that Prelate had done his Duty and had greater Reason to fear the Curse which God had pronounc'd against those who obey'd not his Commandments than that which some Popes have within a while invented against those who would not be Rebels to their Lawful Prince That the Holy Fathers inform us that Kings ought not to be Excommunicated or at least but very rarely That according to Ancient Custom they stand to the Decisions of their Metropolitan and of their Provincial Synod and they did not recognize those Legates à Latere who ran from place to place to enrich themselves and who reform'd neither Manners nor Discipline but were the Cause of rifling Churches and of the Wars That they liv'd as Regular Clerks according to the Rule of the Canon Lastly they inveigh'd against the Memory of Gregory VII who was the first that stirr'd up the People against their Emperor and was for extending the Spiritual Power of binding and unbinding even to Temporalities which they prov'd to be contrary to the Maxims and Practice of the Popes his Predecessors The Eighth Letter of Paschal is directed to the Clergy and People of Bamberg to whom he recommends Otho their Bishop Elect. By the Ninth directed to Henry King of England he exhorts that Prince to renounce his
in his II Tome of Miscellanies has given us a Letter of this Pope's written to the Bishops of Reggio and Foro-Julio whereby he forbids the said Bishops to exact any thing from the Church of Barjole since it was under protection of the Holy See He also Excommunicates the Bishops of these Diocesses for having Interr'd Excommunicated persons in Consecrated Ground There is also a Privilege in favour of the Bishops of the Province of Bourges whereby Eugenius confirm'd the Liberty granted them by the Kings of France and which had been approv'd by the Popes Innocent and Lucius which was that they might be Elected without being Oblig'd to do Fealty or Homage to the Papal-Chair To the Letters of these Popes we may here Add those of Anacletus II. the Anti-Pope which have The Letters of Anacletus II. the Anti-Pope been lately publish'd by Christianus Lupus at the End of his Collection of Letters printed at Louvain in the Year 1682. They are in all 38 whereof the most considerable have been written about his Election which he maintains to have perform'd according to Custom and with the Unanimous Consent of the Clergy of Rome He there Accuses Aimeric Chancellor of the Church of Rome to have been the Cause of his Adversaries being Elected and of the Troubles which Ensu'd These Letters are writ in a good stile and with some sort of Elegance and Force CHAP. IV. The Life of St. Bernard together with his Works SAint Bernard was Born in the Year 1091. at Fontaine a Village of Burgundy whereof his Father call'd Jeschelin was Lord. His Mother nam'd Alethe Daughter to Count Montâ—art had The Life of Bernard 7 Children six Boys and one Girl all which she Educated very discreetly and piously St. Bernard was very much inclin'd to Virtue from his Infancy and took betimes a resolution to retire from the World He also engag'd all his Brothers and several Friends in the same Resolutions who after they had liv'd for some time retir'd in their own houses in the year 1113. met together and went to Cisteaux there to enter into a Monastical Life This Monastery is Situated in the Diocess of Chalons about Five Leagues from Dijon It had been Built about 15 Years before in 1098 by Robert Abbot of Molesme who retreated thither with about one and Twenty Monks who all embrac'd an Austere and Rigid Life But in the Year following Robert being Oblig'd by the Pope's Order to return to Molesme Alberick Prior of Cisteaux was made Abbot who dying in 1109. Steven Hardingve became the Third Abbot He Govern'd this Monastery reduc'd to a small Number of Monks by reason of the Austerity of their Lives when St. Bernard and 30 of his Companions came into it This extreamly augmented the Zeal of this Order which then began to encrease for the first year after the Abby of la Tecté first Daughter of Cisteaux was founded near la Grone in the Diocess of Chalons The year following there was another Establish'd at Pontigni four Leagues from Auxerre and in the year 1115. those of Clairvaux and Morimond were founded in the Diocess of Langres Abbot Stephen sent St. Bernard and his Brothers to that of Clairvaux He chose although he was very Young to govern this Monastery He was Consecrated Abbot by William de Champeaux Bishop of Chalons by reason of the Vacancy of the Episcopal See of Langres The Reputation of St. Bernard's singular Piety and the strict Manner of living in his Monastery drew People from all parts to be Admitted of it Insomuch that in a little time several Monks went out thence to Establish themselves in other Monasteries where they liv'd according to the same Rule That of the Three Fountains was first founded in the Diocess of Chalons in the year 1118. That of Fontenay a little while after in the Diocess of Autun in the Year 1121. Next there was one Establish'd at Foigny in the Diocess of Laon and that of Igny in the Diocess of Rheims and Lastly the fourth Off-spring of Clairvaux was founded in the year 1127. All these Monasteries had for their first founders the Monks of Clairvaux who were all Abbots successively But St. Bernard had a general supervisorship over all the rest The Learning and Virtues of this Saint were too bright to continue long hid within the Walls of a Cloyster for they quickly render'd him so famous in the Church that nothing of Moment pass'd there wherein he was not Employ'd He was call'd to the Councils of Troyes and Chalons held by Matthew Cardinal Bishop of Albani The first in the year 1128. and the second in 1129. The Schism and Factions which hapned in the Church of Rome after the Death of Pope Honorius II. between Innocent and Peter of Leon gave a great deal of Trouble to St. Bernard who was the principal Defender of Innocent for eight years together The King of France before he would declare for either of these Competitors assembled a Convocation of his Prelates at Etampes to examine which of the two had the greater Right To this Assembly St. Bernard was call'd and the sole Decision of so important a matter refer'd to his Judgment Whereupon he gave his Opinion for Innocent II. and all the Assembly acquiesced in it This Pope being thus acknowledg'd by France posted thither with all imaginable diligence and St. Bernard waited on him all along during his stay there He carry'd him from Orleans to Chartres where he perswaded Henry King of England to Acknowledge him From thence he follow'd this Pope into Germany and was present at the Conference his Holyness had with the Emperor at Liege He there spoke with a great deal of freedom to this Prince perswading him to alter his resolutions of requiring the Pope to re-establish Investitures At his Return from Liege His Holyness held a Council at Rheims in the year 1131. which when ended he retir'd to Auxerre after having Visited Cluny and Clairvaux which did not go in Procession before him clad in splendid Ornaments but cloath'd in Course Cloath carrying a homely Crucifix and singing leisurely and modestly Hymns and Anthems The year following St. Bernard accompany'd the Pope into Italy and brought over to him both the Pisantines and Genoeses At length he came with him to Rome whence he was not long after sent into Germany to make Peace between Conrade and Lotharius Having happily Negotiated this Affair he was recall'd to Pisa whither the Pope was forc'd to retire a second time St. Bernard Assisted at the Council which his Holyness held in this City in the Year 1134 after the Conclusion of which the Pope sent him to Milan to reconcile the Milaneze to the Church of Rome He sent also along with him two Cardinals in quality of Legates Guy Bishop of Pisa and Matthew Bishop of Albani and this to the end that they might purge the City of Milan of the Schism which Anselm a favourer of Peter of Leon had spread there
to the Body of Jesus Christ as well as to his Soul after his Death And concludes in the Affirmative In the Twenty second he enquires Whether it may be said that Jesus Christ was Man during the time that his Body lay in the Supulchre In the following Sections he treats of Faith Hope and Charity In the Thirty third he discourses of the Four Cardinal Vertues In the Thirty fourth of the Seven Gifts of the Holy Ghost and chiefly of the Fear of God In the Thirty fifth he explains the difference between Wisdom and Knowledge In the Thirty sixth he treats of the Connexion of all the Vertues and of the Relation they have to Charity The Four last Sections of this Book contain a compendious Explication of the Decalogue The Holy Sacraments are the principal Subject treated of in the last Book In the first Section he gives a Definition of the Sacraments shews the Causes of their Institution observes the difference between those of the Old and New Law and treats in particular of Circumcision which he believes to have been so necessary for the remission of Original Sin that he affirms that the Children of the Jews who died without partaking of that Sacrament were consign'd to Damnation In the Second after having nominated the Seven Sacraments of the New Law he discourses of the Baptism by St. John the Baptist. In the Third he treats of the Baptism of Jesus Christ and after having confirm'd St. Ambrose's Opinion that Baptism might be absolutely administer'd in the Name of Jesus Christ he enquires When the Baptism of Jesus Christ was instituted and under what Form the Apostles baptized Persons As also Why Water is us'd in the Administration of this Sacrament and no other Liquor and how many Immersions ought to be made in Baptizing In the Fourth Section he treats of the Effects of Baptism shewing how some Persons receive the Sacrament and the Grace of the Sacrament and how others receive the Sacrament without the Grace and the Grace without the Sacrament He proves that Infants receive both and adds that they even receive Actual Grace which afterwards enables them to perform good Actions In the Fifth he makes it appear from St. Augustin's Principles that Baptism administred by an unworthy Priest is no less Holy than that which is perform'd by the Hands of a worthy one because the effective Power of Baptizing is inherent in Jesus Christ which he does not communicare to the Ministers In the Sixth Section he observes that the Bishops or Priests have a Right to administer this Sacrament although in case of necessity it may be done by Lay-men and even by Women And that it is valid by whomsoever it be administer'd nay when perform'd by Hereticks provided it be done in the Name of the Holy Trinity He asserts that an Infant cannot be baptized in the Mother's Belly and afterwards handles several other Questions relating to the Form and Ceremonies of Baptism In the Seventh Section he treats of the Sacrament of Confirmation and at first observes that the Form of this Sacrament are the Words pronounced by the Priest when he anoints the Fore-head of the Baptized Persons with the Holy Chrism The Author adds that the Administration of this Sacrament was always reserv'd to the Bishops that they alone are capable of administring it effectually in due Form and that it cannot be reiterated He begins in the Eighth Section to discourse of the Sacrament of the Eucharist and after having shewn some of the ancient Figures of this Sacrament proceeds to treat of its Institution of its Form which he makes to consist in these Words This is my Body this is my Blood and of the Things contain'd therein He says Three Things are to be distinguished in the Eucharist viz. the Sacrament consisting in the visible Species of the Bread and Wine the Sacrament and the Thing which is the proper Body and the proper Blood of our Lord contain'd under the Species and the Thing which is not the Sacrament that is to say the mystical Body of Jesus Christ 〈◊〉 the inward Grace In the Ninth Section he distinguishes Two Manners of receiving the Body of Jesus Christ viz. one Sacramental which is common to the worthy and to the unworthy Communicants and the other Spiritual which is peculiar only to the former In the Tenth he proves the Real Presence and the changing of the Bread and Wine into the Body ond Blood of Jesus Christ and refutes the Opinion of those who believe the Eucharist to be only a Figure In the Eleventh he at first enquires of what Nature this Change is and proves it to be substantial insomuch that the Body and Blood of Jesus Christ are under the Accidents which before cover'd the Substance of the Bread and Wine which is annihilated or return'd to the first Matter He confutes those Persons who asserted that the Substance of the Bread remain'd after the Consecration and afterwards gives an Account why the Body and Blood of Jesus Christ are administer'd to us under Two different Kinds and why Water is intermixed with the Wine In the Twelfth he endeavours to explain divers Questions relating to the Eucharistical Species and affirms that the Accidents remain therein without the Subject and that they only are broken and divided into many Parts Afterwards he discourses of the Quality which is peculiar to this Sacrament as also of its Institution and Effects In the Thirteenth Section he acknowledges that unworthy Ministers may consecrate the Elements but denies that it can be done by excommunicated Persons and declared Hereticks In the Fourteenth he begins to treat of Repentance distinguishing the Vertue of Repentance from the Sacrament of Penance He gives divers Definitions of Repentance and shews the Necessity of it as also that it may be often reiterated In the Fifteenth he proves that one cannot be truly penitent for one Sin without actually repenting of all In the Sixteenth he distinguishes the Three Parts of Repentance viz. the Compunction of the Heart the Confession of the Mouth and the Satisfaction of Works and discourses in particular of the Satisfactions that ought to be made for venial Sins He treats of Confession in the Seventeenth Section and shews that is requisite to confess ones Sins to a Priest in order to obtain the remission of them In the Eighteenth he treats of the Sacerdotal Power and of the use of the Keys and after having produced different Opinions relating to that matter concludes That God alone has the Power of absolutely binding and loosing the Sinner by cleansing the Pollution of his Sin and remitting the Penalty of Eternal Damnation That the Priests do indeed bind and loose by declaring that such Persons are bound or loosed by God and by imposing Penance or by readmitting to the Communion those whom they have excommunicated In the Nineteenth he discourses of the Qualities requisite in Ministers who are employ'd to bind and loose Sinners nevertheless he acknowledges that
Richard of St. Victor are of Two Sorts some of them being Pieces relating to Points of Doctrine and others being Treatises of Piety and practical Divinity Among the former are to be reckon'd his Treatise of the Trinity divided into Six Books A Tract dedicated to St. Bernard concerning the Attributes appropriated to every one of the Divine Persons His Treatise of the Incarnation Two Treatises of the Emmanuel or on these Words of the Prophet Isaiah Behold a Virgin shall conceive and bear a Son and shall call his name Emmanuel in which he proves against a certain Jew that these Words can be interpreted of none but the Virgin Mary and Jesus Christ A Treatise of the Power of Binding and Loosing in which he follows the common Opinion of the School-Divines of his time concerning the Effect of the Keys and the Power of the Ministers A Discourse of the Sin against the Holy Ghost Certain Explications dedicated to St. Bernard on some difficult Places of Scripture A Discourse to explain in what Sense the Holy Ghost is said to be the Love of the Father and of the Son And a Treatise of the difference between Mortal and Venial Sins His Works of Piety and Morality are these viz. A Treatise of the means of rooting out Evil and promoting Good A Discourse on the State of the inward Man Three Books of the Instruction of the inward Man or of the Spiritual Exercise upon occasion of the Dreams of Nebuchadnezzar and Daniel A Treatise of the Preparation of the Soul for Contemplation Five Books of the Grace of Contemplation on the Ark which was set in the Tabernacle with an Addition containing some Allegories on the Tabernacle A Discourse or Meditation on the Plagues that will happen on the Day of Judgment Another Discourse on the Day of the last Judgment A Treatise of the Degrees of Charity Another of the Four Degrees of fervent Charity A Discourse of the Two Passovers with a Sermon on the Festival of Easter A Discourse of the Baptism of Jesus Christ A Sermon on the Effusion of the Holy Ghost A Tract concerning the Comparison that is made of our Saviour to the Flower and of the Virgin Mary to the Branch Another about the Quality of Standard of the People attributed to Jesus Christ And lastly Two Discourses viz. One concerning the difference between Abraham's Sacrifice and that of David and the other relating to the difference between the same Sacrifice and that of the Virgin Mary This Author died March 10. A. D. 1173. and his Works were printed at Paris in 1518. and in 1540. as also at Venice in 1592. at Colen in 1621. and at Rouen in 1650. He shews a great deal of subtilty in his Theological Treatises and argues methodically with an Exactness befitting an able Logician His Critical Pieces are very accurate for his time but his Style is not very lofty and upon that Account it is that his Treatises of Piety though full of excellent Matter have not all the Grandeur nor all the Energy that might be wished for CHAP. XVII Of Gratian's Collection of Canons ALthough many Collections of Canons Decretals and Passages of the Fathers relating to the Canon-Law were compil'd before the Twelfth Century yet none of them was generally follow'd or publickly taught They were looked upon as the Work of private Persons and the Decisions contain'd in them had no greater Authority than the Monuments out of which they were taken whilst every one apply'd them to his particular Benefit but none made them the subject of publick Lectures The Collection which GRATIAN a Monk of St. Felix Gratian. at Bononia and a Native of Chiusi in Toscany compleated in the Year 1151. met with much better Success for as soon as it appear'd it was so favourably receiv'd that the Canonists taught it publickly and in a little time a great number of Commentaries were written on that Work In the Ancient Manuscripts and in the First Editions it bears this Title viz. The Concord of disagreeing Canons and afterwards was call'd The Book of Decrees or simply The Decrees It is divided into Three Parts the First of which contains Matters relating to the Law in general and the Ministers of the Church under the Name of Distinctions the Second divers particular Cases upon occasion of which are debated many Questions that are call'd The Causes and the Third entituled Of the Consecration such Matters as relate to the Divine Offices and the Sacraments In the First twenty Distinctions of the First Part he treats of the Division of the Law of the different sorts of Laws as well Civil as Ecclesiastical of the Authority of the Canons of the Councils and of the Decretals of the Popes of the sacred Orders of the Qualities of Persons who ought to be ordain'd of the Form and Ceremonies of Ordination of the Functions and Conduct of Clergy-men of the Power of the Pope and of the Bishops of the use of the Pall and of every Thing that relates to the Ministers of the Church This Part is divided into 101 Distinctions In the Second containing Thirty six Causes every one of which comprehends divers Questions every Question being likewise divided into several Chapters the Author treats of Simony of Appeals of Incumbents depriv'd of their Benefices of the Quality of Witnesses and Accusers of Elections of the Government of Churches of Ecclesiastical Censures of last Wills and Testaments of Burials of Usury of what ought to be observ'd with respect to * Furieux outragious or distracted Persons of Sentences passed contrary to the due Forms of Law of Monks and Abbots and their Rights of those who assault Clergy-men of Commendams of Oaths of War of Heresies of Infractions of the Canons of Sorcerers of Marriage and its Impediments of the Degrees of Consanguinity and of Rapes In the Thirty second Cause he has inserted a Dissertation concerning Repentance in Seven Sections in which he follows the Error of some Writers of Penitentials who do not believe Confession to be of Divine Right or absolutely necessary for the remission of Sins The Third Part contains Five Distinctions or Sections viz. the First concerning the Consecration of Churches the Celebration of Mass and the Divine Service the Second concerning the Eucharist the Third about the solemn Festivals of the Year and the use of Images the Fourth about the Sacrament of Baptism and its Ceremonies and the Fifth concerning Confirmation Fasts manual Labour and some other Points of Discipline Some Articles have been since added from time to time under the Title of Palea which is suppos'd to be the Name of the Author of these Additions which were call'd Protopalea or Palea The First Edition of this Work was printed at Mentz A. D 1472. and the Second at Venice Four Years after The Third is that of Paris in 1508. which is the First that bears the Name of Gratian whose Text is to be found in these Editions after the same manner that
Mary which those Canons had lately introduc'd Petrus Abaclardus about the same time composes his Apology Philip a Monk of Clairvaux Samson Arch-bishop of Rheims Robert Pullus William of Malmesbury Hugo Metellus Thomas de Maurigny Bernard a Monk of Cluny Ulgerus Bishop of Anger 's Antonius Melissus Waselinus Momalius The Death of Turstin Arch-bishop of York The Death of Ulric Bishop of Constance 1141 XII III. The King of France maintains a cruel War against Thobald Count of Champagne for having detain'd the Archbishop of Bourges in his Territories XXIII Albericus Archbishop of Bourges being dead Peter de la Châtre is chosen in his place and Consecrated by the Pope but the King of France refusing to admit him his Kingdom is suspended from Divine Service by the Pope who afterwards takes off the Suspension the King having acknowledg'd this Archbishop Arnold Arch-Deacon of Sees is chosen Bishop of Lisieux Gillebert de la Porrée is ordain'd Bishop of Poitiers   1142 XIII IV. XXIV The Death of Fulk King of Jerusalem Melisinda his Wife obtains the Administration of the Government during the Minority of her Son Cardinal Yves who was sometime a Regular Canon of St. Victor at Paris is sent to France by the Pope there to pronounce a Sentence of Excommunication against Radulphus Count of Vermandois who had divorc'd Petronilla the Sister of the Count de Champagne his Wife in order to Marry the Duke of Aquitaine's Daughter The Bishops Bartholomew of Laon Simon of Noyon and Peter of Senlis the promoters of this Divorce are suspended ab Officio Bernard who of Prior of Portes had been made Bishop of Belley leaves that Bishoprick to return to his Monastery  Hugh of St. Victor dies February 11. The Death of Petrus Abaclardus 1143 The Death of Pope Innocent September 24th CELESTIN II. is substituted in his place the same Day I. V. The Death of John Comnenus in the Month of April MANUEL COMNENUS succeeds him I. Yvo Bishop of Frascati is sent into England in Quality of the Pope's Legate The Death of John Bishop of Sées who has for his Successor Girard a Regular Canon The latter cannot peaceably enjoy this Bishoprick by reason that he endeavour'd to introduce into his Church Secular Canons in the place of the Regular who were in possession of it  The Death of William of Somerset a Monk of Malmesbury 1144 I. The Death of Celestin II. March 8th LUCIUS II. is chosen in his place a few days after He makes a Truce with Roger King of Sicily and implores the Assistance of the Emperor Conrad against the People of Rome who had revolted from him and proceeded to the Election of one Patricius VI. A Treaty of Peace concluded between the K. of France and the Count of Campagne by the Mediation of St. Bernard II. Pope Lucius confirms the Primacy of the Church of Toledo above all the others of Spain He grants a Privilege to the Abbey of Cluny and renders the Monastery of St. Sabas subject to that Abbey Robert Pullus who had been invited to Rome by Pope Innocent II. is made Cardinal and Chancellor of the Church of Rome by Lucius II. Hugh Abbot of Pontingy succeeds Henry in the Archbishoprick of Sens. Amedeus Abbot of Haute-Combe is ordain'd Bishop of Lausanna  Amedeus Bishop of Lansanna Potho a Monk of Prom. Henry Bishop of Troyes Herman Abbot of St. Martin at Tournay Archardus a Monk of Clairvaux 1145 II. Lucius dies February 25th EUGENIUS III. is chosen in his place and Consecrated March 4. I. VII III. Pope Eugenius exhorts the Christians to the Crusade confirms the Privileges granted upon that account by Urban II. and orders St. Bernard to Preach up the Crusade throughout all Christendom Thierry Abbot of St. Eloy at Noyon is Consecrated Bishop of Amiens by Samson Archbishop of Rheims St. John Bishop of Valence being dead Oribert Prior of La Chaise-Dieu is Elected in his place   1146 II. The Heretick Arnold of Brescia returning to Italy causes the Inhabitants of Rome to revolt against the Pope who is forced to retire into France VIII Lewes the Young King of France causes himself to be crown'd at Bourges on the Festival of Christmass before he undertakes his Voyage to the Holy Land IV. The Pope re-establishes the Bishoprick of Tournay which for above 500 Years had been United to that of Noyon and constitutes Anselm Abbot of St. Vincent of Laon Bishop of that Diocess Helias Bishop of Orleans resigns his Bishoprick according to the Advice of St. Bernard Serlo a Monk of Cerisy is chosen Abbot of Savigny It was the Custom of the Kings of France to cause themselves to be crown'd on the principal Festivals of the Year and conformably to this Custom Samson Arch-bishop of Rheims having perform'd the Ceremony of the Coronation of King Lewes at Bourges to the prejudice of the Archbishop of that City Peter de la Châtre who alledg'd that this Right apparently belong'd to him in his own Church He is depriv'd of the Use of the Pall by Pope Eugenius to whom the Archbishop of Bourges had made his Complaint A certain Monk named Radulphus Preaches to the All es engag'd in the Crusade that before their departure for the Holy Land they ought to destroy all the Jews as being greater Enemies to Jesus Christ than the Mahometans St. Bernard Preaches up the Crusade but Admonishes the Christians of France and Bavaria not to suffer the Jews to be put to death nor so much as to be persecuted A Council at Chartres held the third Sunday after Easter in which St. Bernard is chosen Chief of the Crusade for the Expedition at the Holy Land Nicolas a Moci Chaâ—vaux Simeon of Daâ—â—â—â— Gauterius 〈◊〉 Mauritania 〈◊〉 shop of Lam. Wolbero 〈◊〉 or of St. Paâ—â—â— leon at Colen 1147 III. The Pope being arriv'd in France is magnificently entertain'd at Paris by the King IX The Emperor Courad marches into the Levant with an Army for the relief of the Holy Land The King of France follows him soon after with another Army upon the same design V. The Examination of the Doctrine of Gillebert de la Porrée Bishop of Poitiers is begun in the Pope's Presence in the Councils of Auxerre and Paris and the Determination of that Affair is referr'd to a Council appointed to be held at Rheims the next Year Otho Bishop of Frisinghen accompanies the Emperor Conrad in his Expedition to the Holy Land Arnold Bishop of Lisieux in like manner accompanies the King of France into the Levant Suger Abbot of St. Denis and Regent of the Kingdom establishes Regular Canons in the Abbey of St. Genevieve in the place of the Monks that resided there St. Bernard takes a Journey to Guienne with Albericus Cardinal Bishop of Ostia the Pope's Legate and Geffrey Bishop of Chartres He there impugns the Errors of the Heretick Henry and confutes 'em by his Preaching and a great number of Miracles This Heretick endeavouring to
of Penance Sermons and the Life of St. Eleutherius Bishop of Tâ—…nay not to â—â—eak of his Commentaries upon Aristotle Works which Trithemius speaks 〈◊〉 and which may be seen in Manuscript in some Libraries in Flanders This Author died the 29â— of Jame 1293. RICHARD of Middleton in Latin De media villa sirnamed The Solid Doctor an Englishman Richard of Middleton of the Order of Minor Friars after having gone through his Studies at Oxford â—…rished in the University of Paris about the year 1290 and returning into his own Country 〈◊〉 there teach with great reputation and died there in 1300. He composed four Books of Questions upon the Master of the Sentences printed at Venice in 1509 and 1589 and at Bresse in 1591 and eighty Quodlibetick Questions of Divinity which are at the end of his Commentaries upon the Sentences He likewise wrote a Commentary upon the four Gospels a Commentary upon the Eâ—…es of St. Paul A Treatise of Law about the Order of Judgments but these Works have not been yet printed JACOBUS de VORAGINE so called from the name of the City of Warragio â—â—ar James de Voragine Genes where he was born entred himself into the Order of Preaching Friars and after having been Provincial in Lombardy he was made General of his Order and at last in the year 1292 raised to the Archbishoprick of Genes wherein he remained till 1298 the year of his Death He is Author of the Golden Legend which contains the Lives of the Saints where he hath amassed together without judgment or Discretion a heap of Stories for the most part fabulous See what a Judgment Melchior Canus gives of him That Legend says he was written by a Man that had a Mouth of Iron and a Heart of Lead and who had neither Justice nor Prudence in him The â—…racles that we read there are rather Monsters of Miracles than true ones Yet it has sold mightily and it was one of the ostenest printed Books in the Fifteenth Century in which it was printed at Nuremberg in 1478 and 1493 at Deventer in 1479 and 1483 at Venice in 1483 at Basil in 1486 at Strasburg in 1496 and at the beginning of the Sixtenth Century at Lions in 1510 and at Strasburg in 1518. There is an Abrigdment made of it printed at Vâ—â—ice in 1498. The same Author made a great many Sermons namely for the Lant for the Sundays of the year for the Saints days upon the Griefs of the Virgin and a Work intituled Mariale Aurâ—â—um containing a hundred and sixty Discourses in an Alphabetical Order in praise of the Blessed Virgin but they are just as much worth as his Legend both for the Stile which is mean and trivial and for the matters they contain These Sermons have been often printed singly and altogether at Mentz in 1616. But tho his Works will not comâ—ent this Archbishop yet certainly his Life and Piety will for he was very devout and very charitable to the Poor to whom he disâ—ributed almost all the Revenues of his Archbishoprick He very much studied the Works of St. Austin and had made an Abridgment of him He likewise procured a Version of the Bible into the Italian Tongue GUY of Munois in the Diocess of Autun was Monk of the Abbey of St. Germain of Auxerre Guy of Munois and afterwards Abbot thereof in 1277. This Dignity was disputed with him and he was forced to go twice to Rome to plead his Right to it where after eight years he at last gained his Cause In 1309 he voluntarily resigned his Abbey and retired into a private Cell where he died the 23d of February in 1313. He studied Divinity and the Canon Law at Orleans and at Paris for nine years Father Labbe hath published a History of the Abbots of St. Germain of Auxerre from the year 1189 to 1277 composed by this Author PTOLOMY of Lucques of the Order of Preaching Friars was a Scholar of St. Thomas Ptolomy of Lucques Aquinas and afterwards Bishop of Torcello He has wrote the Lives of the Popes to Celestin V. in whose time he lived JOHN the Teutonick of the Order of Preaching Friars Bishop of Bosnia in Hungary flourished John the Teutâ—… at the end of this Century and the beginning of the next He composed a Sum for Preachers printed at Rutliâ—gen in 1487 and the Confessor's Sum printed at Lions in 1518. They say too that it was he that made the Table of the Sum of the Apparatus of Raimond of Pennafort Among the Authors that flourished at the end of this Century Trithemius places a Spaniard Garsias named GARSIAS who taught the Civil and Canon Law with reputation and composed many Works upon that Subject and particularly a Commentary upon the Decretals HENRY or as others call him AMANDUS SUSAN of the Order of Preaching Friars Henry Suson lived at the end of this Century or in the next for some place his Death in 1306 and some put it off till 1365 but be that how it will he is the Author of divers little Works of Piety in German which have been translated by Surius and printed at Cologn in 1588. The Titles of them are these The Clock of Wisdom A hundred Meditations upon the Passion of Jesus Christ with as many Prayers A Discourse of the nine Rocks A Dialogue about Truth Sermons for all the year for the Holydays of the Saints and for Lent Divers Letters full of pious Thoughts The first of these Works was printed at Venice in 1492 and in 1539 at Naples in 1558 and in other places There is another Work of Piety of this Author's called The daily Office of the Eternal Wisdom WALTER of Exeter of the Order of Preaching Friars made the Life of Guy Earl of Walter of Exeter Warwick about the year 1301. FRANCIS of Moncade Marquiss of Ayttone and Earl of Ossona to the nobleness of his Extraction Francis of Moncade joined the Love of Knowledg and Learned Men. He wrote at the beginning of the Fourteenth Century the History of the Expedition of the Catalonians and Arragonians under Roger Vice-Admiral of Sicily against the Turks and Greeks which he composed from the Memoirs of Raimond of Montaner who was present in the Expedition and from the Writings of George Pachymere and Nicephorus Gregoras thereon Thus you have the greatest part of the Authors that wrote in the Thirteenth Century No Authors whoseâ—…ks are only in Manuscript doubt there were more whose Names are quite lost and others whose Works are not come out of the Libraries where they are in Manuscript Among such we may take notice of these WILLIAM a converted Jew and Deacon of the Church of Boarges a Disciple of St. William Archbishop of Burges from the year 1199 to the year 1210 who after his Conversion wrote a Work against the Jews which is in Manuscript in the Library of the Jacobines of the Great Convent of Paris ADAM of Chamilly a
and the Superiors to command with Discretion and Prudence 13. He forbids Abbots to let out Provostships or Priories to Farm 14. He enjoins the Ordinaries of the Place to Excommnicate those who have quitted their Religious Habit. 15. He orders That if Excommunicated Interdicted or Irregular Persons present themselves to be Admitted into a Religious Order they shall declare their Irregularity that if the Abbot can Absolve them he shall do it if not he shall refer them to the Major Superior who has the power of doing it That if it happen any such be Admitted by surprise or otherwise and afterwards it be discover'd he shall receive Absolution from his Abbot or the Major Superior 16. He renews the 10th Canon of the Third Lateron-Council which forbids the permitting Monks alone in Towns or Villages or so much as in Cures 17. He renews the Prohibition made in the same Council That no Monk should have two Priories or two Offices 18. He relates a Decree of the Council of Chalcedon which forbids the Monks making any Cabals 19. He forbids them to be Advocates for the Causes which concern'd their Monastery or any other Religious House especially if they did it without the permission of their Abbot 20. He Excommunicated the Monks who left their Monastery to Study Physick or Law in pursuance of the Lateran Council 21. He forbids the Monks to lie two in a Bed 22. He prohibits the diminishing the numbers of the Monks of Priories 23. He forbids the Custom of some Monks who swore that they would Lend out no Books 24. He orders That those who cause any discord in Monasteries to have a Cell apart for themselves shall be shut up in the Cloyster 25. He declares That 't is Usury to sell Commodities dearer because of a longer Term allow'd for Payment 26. He prohibits the Clergy and Bishops from buying of Priories 27. He forbids the demanding a Treat or Habits from those who would enter into a Religious Order The Third Part contains the Constitutions relating to Nuns and some about Abbesses and Abbots 1. He orders That they should not suffer the Clergy or suspicious Servants to come nigh them 2. That they lie single 3. That they shall not go out to visit their Relations unless with Persons of approv'd Integrity and for a short time 4. That they have no Dancing in their Cloysters 5. That they shall live and be attir'd meanly and decently 6. That they shall live in Common of the Goods of the Monastery 7. That they shall have sage and discreet Confessors of the Bishop's Appointment 8. That the Abbesses who will not do their Duty shall be Suspended and if upon Admonition they do not mend they shall be Depos'd 9. He orders what is to be observ'd by those who are appointed to serve in the Infirmaries or Hospitals 10. He orders That the Abbots who neglect their Duty shall be punish'd and prohibits them from performing the Functions of an Advocate or a Judge upon pain of being Depos'd 11. He inflicts the same Punishment upon those who live disorderly 12. He forbids their having a great Retinue or Young Lackeys 13. He orders That that they should not bestow the Goods of the Monastery on their Relations unless they be Poor or so accounted 14. He prohibites them from suffering Young Women to enter their Monasteries and from bestowing Priories on their Relations And orders them twice a Year to receive the Accounts of the Priors or Officers 15. He forbids them to regulate any Affair of Consequence or to raise a considerable Summ of Money without the advice of their Elders at least of Seven chosen for that purpose by the Chapter 16. He enjoins them to be tender towards their Repenting Brethren and not to sell Offices 17. He forbids them to menace or abuse those who make any Proposition to the Chapter about the Reformation of the House 18. He enjoins them not to suffer the Priors or Officers to live Irregularly 19. He forbids them to Eat in their Chambers unless in case of necessity 20. He prohibits those who are Admitted into a Monastery from going out to Study and orders those who are gone out to return within two Months 21. He admonishes the Abbots to keep Chaplains of a mature Age and good Morals The Last Part contains the Constitutions relating to Arch-Bishops and Bishops 1. He orders them to have their Coronets large enough and wear their Hair cut round that so it may not be seen below their Miter to be prudent and modest in their Conversation and Conduct 2. Not to hear Marins a-bed and not to concern themselves with Secular Affairs during the time of Divine-Service 3. To Celebrate the Office themselves upon High Festivals and to Preach the Word of God or cause it to be Preach'd 4. Not to go a Hunting nor wear fine Furs nor Play at Dice or Cards 5. To have Reading at their Tables the beginning and end of their Meals 6. To have Prudent Almoners to exercise Hospitality to give their Audiences for the Administration of Justice and to hear the Poor at stated Hours to receive often the Confessions of others and as often to Confess themselves 7. To reside in their Cathedral Churches especially on the High Festivals and in the time of Lent 8. To cause the Profession they made when Consecrated to be Read over to them at least twice a Year 9. Not to carry along with them in their Visits a great Train and needless Equipages 10. To make choice of prudent Friends Men of good Morals and to keep their Families in due Order 11. To have such Officers as have all the Qualifications necessary for the well discharging of their Trust and especially such as are Grave and Prudent who will do Justice Gratis 12. To tolerate nothing that shall border upon Simony in the Collation of Holy Orders or Benefices in the Dedication of Churches in the Benediction of Virgins c. provided none of the honest and allow'd Customs be prejudic'd hereby 13. Not to give Benefices with the Cure of Souls to young or unworthy Persons not to Excommunicate or pass Censures with precipitation not to exchange the Punishment of the Excommunicated for pecuniary Mulcts not to give a Dispensation for the three Forms of Marriage for Money not to Collate Benefices which are not vacant and not to promote to Holy Orders such Clerks whose Ability and Vertue are not known 14. To take nothing for the Seal for doing Justice for redeeming the right of Procuration for the Burial of Excommunicated Persons or for tolerating Clerks to converse with Women 15. Not to suffer Justice to be done in Church-yards or Consecrated Places 16. Not to be at the Feasts of Fools 17. To hold a Synod every Year to confer the Sacrament of Confirmation to correct the Disorders of their Diocess 18. Not to suffer the Women to Dance in the Church-yards or any Consecrated Places nor to Work on Sundays 19. To prevent the Cancelling of
out of the Holy See when a great part of the time perfix'd is elapsed 5. From giving Consecrated Hosts to Children on Easter-day instead of which he permits the giving them Consecrated Bread 6. He orders the Curates to write in the Missals the Inventory of the Goods of their Church and forbids them to alienate them without the Consent of the Bishop 7. He forbids the presenting of Relicks to Lay-men to swear by them in the seasons wherein 't is unlawful to swear upon the Evangelists upon any other account than that of Peace which Seasons are from Septuagessima Sunday to Easter from the beginning of Advent to the Octave of Epiphany during the Rogation-days and every Sunday in the Year 8. He forbids the Priests to carry any Process before a Secular Judge unless it be with the Consent of the Bishop 9. He orders That they shall not any more bring any Relicks out of their Cases to expose them to the Weather and that no new ones shall be honor'd till they have been approv'd of by the Pope 10. He prohibits the Clerks from taking any Cognizance or passing any Sentence in Criminal Matters 11. He prohibits the giving of Absolution to Excommunicated Persons at the point of Death till they have satisfied all Parties and given security for so doing and makes them Responsible for it who absolve them otherwise 12. He orders That no Pleadings shall be in the Cloysters of the Monks under pain of Interdiction 15. He made several Decrees relating to Tithes He Excommunicates and deprives of Ecclesiastical Burial the Laicks who possess or detain them Declares that the Tithes belong to the Curates Prohibits the Engaging or Alienating of Tithes and beside the Tithes would have the Laicks pay the first fruits which is the Thirtieth Fortieth or Fiftieth Part and the other Dues which they ow to their Curates This is the Subject Matter of Ten of these Constitutions In the Twenty sixth He forbids the exacting any thing for the Administration of Sacraments or for the Collating to Benefices In the Twenty seventh and eighth He revives the Temporal Punishments against those who infringe the Excommunication or who despise and neglect to take it off In the Two Last He reforms the Abuses which were crept into the Societies and prohibits them from making Constitutions or Choosing an Head without the consent of the Curate and for the good of the Church The Council of Beziers in the Year 1255. PEter d'Antevil Chief Justice of Carcassonne and Beziers laying Seige to Querbus in behalf of King The Council of Beziers in 1255. Saint Lewis in the Year 1255 gave orders to William de Broa Arch-Bishop of Narbonne and the Bishops his Suffragans to give him Supplies They met upon that account the 8th of May the same Year at Beziers where they concluded on what they should do and in the Council they Publish'd the Laws made in the foregoing Year by Saint Lewis which have been publish'd by Baluzeius and are to be met with in the last Editions of the Councils The Council of Ruffec in the Year 1258. GErard de Malemort Arch-Bishop of Bourdeaux Held a Synod in August 1258 at Ruffec for Maintaining The Council of Ruffec in 1258. the Rights of the Church He therein order'd That for three Sundays successively They should be Excommunicated who hindred the Jurisdiction of Churches or Violated the Rights and Liberties and Seiz'd upon the Revenues of them He condemn'd severely the Monks who despis'd the Censures of their Bishops He prohibits Ecclesiasticks from making their Answers before Secular-Judges and from having any Secular Employments He regulates the Forms of Last Wills and Testaments according to the preceding Councils as well as the Absolution of Excommunicated Persons at the Hour of Death He admonishes the Commissaries of the Holy See of what they ought to observe in the Executing of their Commission and prohibits the Trying of Causes in Monasteries This is the Subject Matter of Ten Chapters of this Council The Council of Montpellier in the Year 1258. JAmes Arch-Bishop of Narbonne Reviv'd in a Synod Held at Montpellier the Sixth of September 1258. The Council of Montpellier in 1228. the following Decrees The First is against those who Violate the Rights and Liberties of Churches and Church-Men The Second prohibits the Bishops from Granting the Tonsure or Holy Orders to those who are not of their Diocess and enjoins them not to Confer it on Persons under Twenty Years of Age who require it out of a sense of Devotion and to Serve the Church and who have some Tincture of the Clerical Learning The Third declares the Clerks who do not live Clerically and who are concern'd in any Secular Business to be depriv'd of their Immunities and Privileges The Fourth imports That those who shall Interdict or Excommunicate any Person as Delegates or Sub-Delegates of the Holy See shall shew their Commission The Fifth That the Jews may not exact Usury The Sixth renews the Second Canon of the Council of Bourdeaux in the Year 1255 against Questors The Seventh orders the Execution and Publication of these Orders The Eighth imports That the Decree against those who Seise on the Goods of the Church shall be Publish'd every Sunday at the Homily The Council of Cologne in the Year 1260. Conrad Arch-Bishop of Cologne Publish'd in the Year 1260 several Constitutions for the Reforming The Council of Cologne in 1260. of Church-Men and Monks He therein revives the Canons against Clerks who keep Concubines against the Simoniacal and Merchandizing Clergy He orders That they shall be able at least to Read and Sing the Praises of God He recommends to them the being Habited Clerically He makes several Orders about the Life and Offices of Canons Lastly He makes several particular Orders in the second Part about the Monastical Life There are Fourteen of those Rules for the Clerks and Twenty eight for the Monks The Council of Arles in the Year 1260. THis Council was Held by Florence Arch-Bishop of Arles and consisted of the Bishops of his Province The Council of Arles in 1260. In the Preface there is an Account of the Errors of those who are styl'd Joachites who defended the Doctrine of a Book call'd The Eternal Gospel and they are Condemn'd in the First Canon In the Second 't is order'd That the Curates shall Teach their Parishoners the Form of Baptizing Infants in Case of Necessity In the Third 't is order'd That they who Administer and those who Receive the Sacrament of Confirmation ought to be at the Fast. In the Fourth 't is forbidden to Contract Marriage without the Authority of the Church In the Fifth 't is order'd That there shall be at least perpetual Vicars in all Parish-Churches In the Sixth That the Office of the Trinity shall be Celebrated the Sunday after Whitsuntide By the Seventh 't is prohibited to make use of Torches of Wood in Churches and 't is order'd That they shall make use of
Arch-Bishop of Tours Held a Council at Nants the Tuesday after the Feast of The Council of Nants in 1264. St. Peter and St. Paul and therein made the following Constitutions By the First The Patrons of Livings are prohibited from engaging themselves to give any Benefice which is not yet Vacant By the Second He forbids the diminishing the Number of Monks By the Third He prohibits the Clergy from Hunting By the Fourth He forbids the establishing of Vicaridges By the Fifth He regulates the Treats which ought to be given to Bishops during their Visitation The Sixth is against the Clergy who are not resident or hold Pluralities The Seventh exempts the Clergy from paying Taxes The Eighth prohibits the Ecclesiastical Judges from citing by Virtue of an Extraordinary Power any Persons to Places of no Note and from citing before them any more than four Persons by Virtue of the Clause Et quidam alii The Ninth imports That Provision shall be made for Ecclesiasticks against Laicks The Decrees of Engelbert Arch-Bishop of Cologne in the Year 1266. ENgelbert Arch-Bishop of Cologne publish'd on the 10th of May 1266 Forty five Canons about The Decrees of Engelbert in 1266. the Ecclesiastical Jurisdiction against those who assaulted the Persons of Clergy-men who drew them before Secular Judges who hinder'd them in the Exercise of their Jurisdiction who violated the Rights and Immunities of the Churches seiz'd upon their Goods or kept back the Tithes against Excommunicated Persons who slighted the Excommunication or Interdiction c. These Decrees were ratified by Henry Arch-Bishop of Cologne in the Council which he held in the Year 1322. The Council of Vienna in Austria in the Year 1267. Guy Cardinal Legate in Germany held a Council at Vienna in Austria consisting of Six Bishops The Council of Vienna in 1267. on the 10th of May 1267 wherein he publish'd Twenty one Heads for the Reforming the Discipline of the Churches of Prague and Saltzburg In the First He orders the Clerks to live and be choath'd Clerically In the Second He enjoyns the Bishops not to be any Charge to their Inferior Clergy in their Visitations By the Third He recommends Continency to the Clergy and orders the Punishing of those who kept Concubines The Fourth and Fifth are against those who offer any Violence to the Persons or Estates of Church-men The Sixth is against those who hold Pluralities without a Dispensation The Seventh is against Laicks who are in Possession of Tithes The Eighth is against Usurers The Ninth is against the Clerks who oppose by force the Correction of their Superiors and against Patrons who bestow Benefices on Persons under the Age of Eighteen The Tenth is against those who Seize on the Goods of the Church during the Vacancy The Eleventh imports That the Lay-Patrons shall not institute into Benefices but only the Ordinaries The Twelfth That the Curates are oblig'd to Actual and Personal Residence on their Benefices The Thirteenth orders the Bishop of Prague and the Bishops of the Province of Saltzburg to Visit the Monasteries of the Black-Friars being attended with the Monks of the Order of Cisteaux The Fourteenth prohibits the Abbots from Consecrating Chalices Patins and from Blessing the Holy Vestments and from performing any of the Episcopal Functions The Five last are about the Jews The Council of London in the Year 1268. OTtobon Cardinal Legate of the Holy See in England Held a Council at London in the Year 1268 The Council of London 1268. wherein he Publish'd Fifty four Decrees upon several Points of Church-Discipline The First contains an Instruction about the Sacrament of Baptism The Second forbids the demanding any thing for the Administration of the Sacraments and prescribes the Form of Absolution The Third orders That the Churches shall be Consecrated The Fourth prohibits the Clergy from bearing Arms. The Fifth is about the manner how Clerks are to be Habited The Sixth and Seventh prohibit them from being Advocates or Judges in Secular Causes The Eighth renews the Laws against the Clerks who keep Concubines The Ninth orders those that are Advanc'd to Benefices with the Cure of Souls to take Priests Orders forthwith and to be Resident The Tenth and Eleventh relate to the Collation of Benefices to the Qualifications requisite in Persons who are to be Presented to them and fix Penalties on Intruders who get themselves to be Presented to a Benefice before 't is Vacant The Twelfth prohibits the dividing a Benefice into several and the Imposition of new Pensions The Thirteenth denounces Excommunication against the Clergy who shall Violate the Sanctuary of Churches The Fourteenth is against those who obstruct the Celebration of Matrimony The Fifteenth relates to Last Wills and Testaments and obliges the Executor to renounce the Right which he has to Plead in his Jurisdiction The Sixteenth prohibits Patrons from retaining the Fruits of Vacant Benefices if they have not a Right to it by some acquir'd Title or by Ancient Custom The Seventeenth imports That the Chaplains of Chappels granted without prejudicing the Rights of Parish-Churches shall be bound to give to the Curates the Offerings which are made in those Chappels The Eighteenth enjoins the Benefic'd Clergy to keep the Buildings of their Benefices in Repair and if they do it not it allows the Bishops to see that it be done at their Cost and Charges The Nineteenth prohibits the demanding the Duty of Procuration unless they actually Visit and renews the Canon of the Fourth General Lateran Council upon that subject The Twentieth prohibits the Arch-Deacons from taking Money for a scandalous and Notorious Offence and from exchanging a Canonical Penalty for a Pecuniary Mulct The Twenty first prohibits the Leasing out of Ecclesiastical Dignities Benefices or Offices The Twenty second declares The Bishops oblig'd to Residence both by Divine and Ecclesiastical Laws The Twenty third prohibits the Bishops from granting a Church of their Diocess to another Bishop or to a Monastery if it be not out of Charity and to relieve a very poor Church The Twenty fourth imports That the Goods of those who die Intestate shall be converted to Pious Uses The Four next Canons concern the Judiciary Forms The Twenty ninth orders That when Absolution shall be given from Censures it shall be Publish'd The Thirtieth relates to the Collating of Benefices and prohibits Pluralities The Thirty first prohibits Commendams The Thirty second declares the Presentations of Beneficâ—â— made to Persons who already have Benefices which oblige them to Residence to be Null and Void The Thirty third To hinder Collusion in Resignations of Benefices prohibits the restoring a Benefice to him who has Resign'd it The Thirty fourth declares All the Compacts made for the Presentations of Benefices and the Pensions newly impos'd to be Null The Thirty fifth prohibits the holding of Markets or exercising any other Trade in Churches The Thirty sixth orders Processions and Solemn Prayers for the Peace of the Kingdom and of the Holy Land
and a Manuscript against Johannes Veccus I easily believe that the Dialogue against the Jews is by the same Author namely the Emperor Andronicus the Elder so much the rather because the Name the Time the Nature of the Subject and the manner of Writing agree well to this Emperor MAXIMUS PLANUDES a Greek Monk flourished under the Emperor Andronicus the Elder Maximus Planudes a Greek Monk who sent him in an Embassy to Aquileia in the Year 1327. with Leo Orphanotrophus to assure the Venetians that he had no hand in the Murder of some of their Citizens who had been Assassinated by some Galatians at Constantinople He wrote a Treatise of the Procession of the Holy Ghost against the Latines published in Greek and Latin by Arcudius in the Collection he caused to be printed at Rome in the Year 1630. He translated likewise into Greek St. Augustine's Fifteen Books of the Trinity His Translation is to be met with intire in a MS. of the Emperor's Library and Leunclavius and Arcudius have put forth some Fragments of his Allatius in his Treatise of Ecclesiastical Greek Books set down a Fragment of a Discourse of Planudes upon the Burial of JESUS CHRIST and the Lamentations of the Virgin to prove that this Author believed with many other Modern Greeks that JESUS CHRIST being descended into Hell preached the Gospel to all that were there and that all those who were willing to believe in him were saved This Discourse was printed intire in Latin at Paris in the Year 1639. The Homily upon St. Peter and St. Paul set out in Greek and Latin under the Name of Gregory Nyssen by Gretser and printed at Ingolstadt in the Year 1620. belongs to Planudes as Lambecius has observed This Author hath also writ several Lâ—…ed Treatises of which some are Printed and the rest in Manuscript MATTHEW BLASTARES a Monk of Greece flourished about the Year 1335. and made in the Matthew Blastares 〈◊〉 Greek Monk compass of a Year an Alphabetical Table of the Canons which is found in the Pandects of Dr. Beveredge printed at Oxford in 1672. He is likewise the Author of a Treatise of Causes and Questions upon Marriage printed in the Graeco-Roman Law of Leunclavius and he translated into Greék Constantine's Donation printed with that of Balsamon NILUS CABASILAS Archibishop of Thessalonica flourished at Constantinople in this Century under Nil Cabasilas the Empire of the Andronicus's He wrote two Treatises against the Latines The First to make it appear that the Cause of the Division of the Greeks and Latines arises from this that the Pope is not willing any controverted Question should be decided by the Judgment of an Oecumenical Council but will be the sole Judge and others must hearken to him as their Master He demonstrates by the Examples of Ancient Popes by the usage of the Church and by divers reasons that it is seasonable to call a Council and that it is the only expedient to settle Union and to decide the Question about the Procession of the Holy Ghost The Second Treatise is of the Pope's Primacy in which he pretends to prove that the Pope hath from St. Peter the Episcopacy of Rome but that he holds his Primacy by Laws Councils and Princes He there asserts That the Pope is not infallible and proves it by the Example of Honorius He grants him the Primacy of Honour but he pretends he has no Jurisdiction over other Patriarchs seeing he does not ordain them He observes that the right of Appeal gives him no Authority over other Patriarchs seeing the Patriarch of Constantinople hath the same right over the Patriarchates wherein he hath no Jurisdiction according to the Ninth Canon of the Fourth General Council He shews That it is not true that the Pope cannot be judged by any Person or that he is of an Order more sublime than the Bishops That he is Subject to Councils and Canons that he is not properly Speaking Bishop of the whole World that the See of Rome is not the only one that may be called Apostolick that it belongs not to him alone to call a General Council and that if Canons cannot be made without him neither can he make any without others These Treatises of Nilus are writ in a good Method clearness and full of Learning They were at first printed in Greek at London without a Date in Greek and Latin at Basil in 1544. at Francfort in 1555. and with the Notes of Salmasius at Haynault in 1608. and in his Treatise of the Primacy of the Pope printed at Amsterdam in 1645. Nilus also made a large Work of the Procession of the Holy Ghost against the Latines divided into Nine and Forty Books whereof Allatius makes mention in his Dissertation of the Nilus NICOLAS CABASILAS Nephew to Nilus Cabasilas flourished under the Empire of Cantacuzenus Nicolas Cabasilas Archbishop of Thessalonica and succeeded his Uncle in the Archbishoprick of Thessalonica He was one of the most vehement Adversaries of the Latines and Composed a Treatise of the Procession of the Holy Ghost against them and a Work call'd An Accusation against the Latines wherein he sets upon St. Thomas He made an Exposition of the Liturgy in which he treats of the Mass its Parts and its Ceremonies He observes in the entrance of his Work that the effect of the Celebration of the Holy Mysteries is the changing of the Elements into the Body and Blood of JESUS CHRIST that the End is the Sanctification of the Faithful the Remission of Sins and the Kingdom of Heaven that the Preparation and the Means are Prayer Singing of Psalms and Reading the Holy Scriptures and all that is done before or after the Consecration of the Elements He shews the Necessity of those Prayers and explains the Ceremonies of the Oblation which precedes the Receiving why but one part of the Host is given why the Sign of the Cross is made upon the Host at the mention of the Death of JESUS CHRIST of the Thanksgiving after the Oblation of the Prayers of the Mass of Presenting the Sacred Elements on the Altar of the Sanctification of these Elements He attacks the Latines upon this Subject and pretends that it is not by the sole Vertue of the Words of JESUS CHRIST that the Consecration is made but by Prayer He says that the Sacrifice consists in this That the Bread which was not sacrificed becomes the Body of JESUS CHRIST sacrificed He explains in what sense the Saints are prayed for in the Liturgy by observing that those Prayers are Thanksgivings and that we rather pray them to help us by their Prayers but that the Priest prays for himself and for the living and for the Protection of a good Guardian Angel He adds that at the Elevation of the Host he says Sancta Sanctis to signifie that Saints only ought to partake of those Mysteries He renders a reason of the usage of the Greeks who mingle warm Water in the
to celebrate Divine Service in their Private Chapels the following Days are to be excepted the first Sunday in Advent the Sunday in the Octaves of Epiphany the first Sunday in Lent Passion-Sunday the Sunday in the Octaves of Pentecost and the Sunday in the Octaves of the Assumption The Council of Toledo in the Year 1339. 〈◊〉 Council of Toledo in 1339. THIS Council was held under GILES â—…BERNOZ Archbishop of Toledo May 19. 1339. It contained no more than 5 Canons The 1st forbids the Alienation of the Câ—urches Goods The 2d renews the Constitution of the Council of Valladolid concerning the capacity that such Persons ought to have who are made Curates and put into Benefices with Charge of Souls The 3d. renews another of the same Council concerning the appointing of a Master of Divinity in every Chapter The 4th 〈◊〉 the Canon of John Archbishop of Toledo Giles's Predecessor concerning such Proctors as thâ—â—ishops are obliged to send to a Council when they can't come themselves The 5th oâ—â—ers the Execution of the Canon Omnis utrâ—â—sque Sexus and that they may observe it enjoins the Curates to set down in Writing the Names of their Parishioners and to present them to him that are not confessed and have not received the Communion The Council of Noyon in the Year 1344. The Council of Noyon in 1344. JOHN de VIENNE Archbishop of Rheims held a Council of his Province at Noyon July 26. 1344. in which he published 17 Canons The 3 first and the 5th 6th 8th 13th and 15th are for the securing of the Ecclesiastical Jurisdiction to the Clergy The 4th orders That the same Service shall be celebrated in the Parochial Churches which is in the Cathedrals The 7th forbids the Abuse of certain Stage-Players who carried about Candles light as in Procession The 9th enjoins the Begging-Friars to exhort the People to Pay their Tythes to the Curates The 10th exhorts Chapters and Bishops to communicate their Titles The 11th That Deans of Chapters and other Superiors of the Church should oblige the Clergy subject to their Government to wear the Tonsure and the Habits of Clergymen The 12th forbids publishing new Miracles without the Bishops allowance The 14th Excommunicates Laymen that assume the Habit of the Clergy by their own Authority The 16th forbids Ecclesiastical Proctors to proceed against any Person of whom they have no just cause of Complaint The Last is against the excessive Exactions of the Proctors of the Ecclesiastical Courts The Council of Paris in the Year 1346. The Council of Paris in 1346. WILLIAM de MELUN Archbishop of Sens held a Council of his Province at Paris March 14 1346. in which he published 13 Constitutions The 1st is about the Immunities of the Clergy and 2d about their Habits The 3d. is against such Excommunicate Persons as continue so above one Year and orders that they should be proceeded against as persons suspected of Heresie The 4th Excommunicates those Lords and Judges who do cause Persons suspected of Heresie to be Apprehended The 5th forbids applying the Legacies given to the Church to other uses The 6th and 7th prescribes forms of Letters for Deputies sent to a Council as also of Citation The 8th ordains That Priories and Curacies be united in places where there are not Revenues sufficient The 9th renews the Laws concerning Houses for Lepers and Hospitals The 10th enjoins Beneficed Persons to Uphold their Churches and the Buildings of their Houses and lay out a part of their Revenues upon them according to the Bishops order The 11th forbids Bishops to reserve any part of the Revenues of the Benefices that belong not to their Table The 12th respects the way of Proceeding which ought to be observed in Causes of Matrimony Usury and Tythes The 13th confirms the Indulgence granted by John XXII to those who say Ave Maria three times in the Evening and grants 50 days Pardon to those who pray at that Hour for the Prosperity of the Church and Realm for Peace for the King and Queen of France and their Children and who say a Pater Noster and an Ave Maria. The Council of Toledo in 1347. The Council of Toledo in 1347. THIS Council was held April 24. 1347. at Alcala under the same Archbishop as that of the Year 1339. In it were published 4 Constitutions The 1st is about the Habits which the Clergy ought to wear in their Journeys The 2d is against those who attempt any thing against the Clergy or Revenues of the Church The 3d. is against Questors And the Last against such as are guilty of Simony It condemns all such as oppose these Ordinances to be Fined certain Summs The Council of Beziers in the Year 1351. The Council of Beziers in 1351. PETER JUDEX Archbishop of Narbonne Summoned a Council Novemb. 7. 1351. and invited the Bishops and Chapters of his Province to it by Letters It was held upon a day appointed and published 8 Decrees By the 1st is granted 10 days Pardon to those who bow their heads at the Name of Jesus when it is mentioned in reading Divine Service The 2d grants Pardons to those who accompany the Body of Jesus Christ with Wax Tapers when it is carried to the Sick The 3d. does the like to such as Pray for the Pope King of France and Bishops at Mass. The 4th orders That the Fonts for Baptism should be locked up The 5th is against them that invade the Goods of the Churches The 6th forbids the Curates to give their Parishioners leave to communicate out of their own Parish within Fifteen days after Easter The 7th exhorts the Clergy to abstain from Flesh on Saturdays The 8th is against those who dare Excommunicate their Superiors The Council of Toledo in 1355. The Council of Toledo in 1355. THIS Council was held Octob. 1. 1355. by Blaisus Fernandez Archbishop of Toledo who seems to have called it to discharge himself of many Scruples which he had upon the account of the great Number of Constitutions made by his Predecessors declaring That the Canons of the former Provincial Councils and Council of Valladolid were only Penal Laws which did not oblige under the Penalty of Sin at least it was otherwise ordained The Council of Anger 's in 1365. The Council of Anger 's in 1365. SIMON RENULPHI Archbishop of Tours held a Council of the Bishops of his Province at Aâ—gers March 12. 1365. in which he published 34 Articles or Rules the greatest part of which are taken out of the Decretals and concern Ecclesiastical Causes the Collation or Lapses of Benefices the Residence of the Beneficed Clergy the Obligations of such to take Orders the Rights of Arch-Deacons to whom it is forbidden by the 10th to take any thing for the Examination of such as are to be promoted to Orders and grants them by the 11th 50 or an 100 Sols Tournois i e. a Crown or Ten Shillings of our English Money at the Death of every
Cross. Works in Manuscript Two Sermons A Spurious Work A Method or Rule for Monks JOHN HONSEMIUS or HOXEMIUS Canon of Liege Flourish'd in 1350. A Genuiue Work c. The History of the Bishops of Liege Du Pin 14 Cent. JOHANNES BECANUS Canon of Utrecht Flourish'd in 1350. A Genuine Work c. A Chronicle of the Bishops of Utrecht and Earls of Holland BERNARD Abbot of Mount-Cassin Flourish'd about the Year 1350. A Genuine Work c. The Mirrour of the Monks of St. Benedict A Manuicript Work A Commentary upon the Rule of St. Benedict Works Lost. Sermons and Regular Precepts THOMAS BRADWARDIN A Grey Frier and Arch-Bishop of Canterbury Made Arch-Bishop of Canterbury in 1348. Dy'd the same Year His Genuine Work c. A Treatise of the Cause of God against Pelagius and of the Virtue of Causes ALBERICUS ROSATUS or ROXIATI A Lawyer Flourish'd about 1350. Genuine Works c. A Commentary upon the Sextus A Dictionary of Civil and canon-Canon-Laws PETRUS de PATERNIS An Hermite of St. Augustine Flourish'd about 1350. A Manuscript Work c. A Treatise of the Necessity and Sufficiency of Man's Life ROBERT A Carmelite Flourish'd about 1350. Works Lost. A Commentary upon the Sentences and Epistles of S. Paul Several Sermons MICHAEL de MASSA An Hermite of St. Augustine Flourish'd about the Middle of the Century Works Lost. See the Catalogue of them p. 80. JOHANNES WALSGRAM A Carmelite Flourish'd about the Middle of the Century Works Lost. A Commentary upon the Sentences Divers Questions JOHANNES SAXO and JOHN BRAMART Grey Friers Flourish'd about the Middle of the Century Works Lost. See their Titles p. 80. HENRY D' ERFORD A Grey Frier Flourish'd about the Middle of the Century Works Lost. See the Catalogue p. 80. JOHANNES TACESPHALUS NICHOLAS DORHIN TILMAN and PETER THOMAS Carmelites Flourish'd about the Middle of the Century Works Lost. See their Titles p. 80. BARTHOLOMEW A Grey Frier Flourish'd about the Middle of the Century Works Lost. A Treatise of the Property of Things Sermons PETER A Monk of Clara-Vallis Flourish'd about 1350. Works in Manuscript Two Letters A Treatise of the Pope's Power THOMAS of STRASBURG An Hermite of St. Augustine Chosen General of his Order in 1345 and Died in 1357. His Genuine Works c. A Commentary upon the Four Books of the Sentences A Work Lost. A Book upon the Constitutions of his Order GREGORIUS ARIMINENSIS An Hermite of St. Augustine Chosen General of his Order in 1357 and Died in 1358. Genuine Works still Extant A Commentary upon the 1st and 2. Books of the Sentences An Addition to that Work Commentaries upon St. Paul's Epistles and the Canonical Epistle of St. James A Treatise of Usury Works Lost Sermons ADAM GODDAM or WODHAM A Grey Frier Flourish'd from 1330 and Died in 1358. A Genuine Work still Extant A Commentary upon the Books of the Sentences TORTANERIUS VASSALLI Cardinal Chosen General of the Grey Friers in 1343. Made Arch-Bishop of Ravenna in 1347. Patriarch of Grado in 1351. and Cardinal in 1360. Died in 1361. A Work Lost A Commentary upon St. Augustine's Books De Civitate Dei JOHANNES THAULERUS A Preaching Frier Flourish'd in 1350. Died in 1361. His Genuine Works c. Sermons Translated out of the German Language into Latin by Surius INNOCENT VI. Pope Chosen Pope Decemb. 18. 1352. Crown'd Decemb. 23. Died Sept. 12. 1362. His Genuine Works c. Several Letters Publish'd by the Annalists taken out of his Register which is in Manuscript in the Vatican Library PETRUS BERCHERIUS Prior of St. Eligius Flourish'd about 1350. Died in 1362. His Genuine Works c. A Moral Dictionary A Reductory of the Bible A Moral Induction ALPHONSUS VARGAS Arch-Bishop of Sevil Flourish'd about 1350 and Died in 1366. His Genuine Works c. A Commentary upon the 1st Book of the Sentences Questions upon the Three Books of Aristotle De Anima RICHARD FITZRALPH Arch-Bishop of Armagh Chancellor of Oxford about 1333. Chosen Arch-Bishop of Armagh in 1347. Died in 1360. His Genuine Works c. A Defence of the Curates against the Begging Friers A Summary against the Armenians Four Sermons in Praise of the Virgin Manuscript Works A Treatise about those who are to hear Confessions A Treatise of Begging A Reply to Robert Conway Several Sermons A Summary upon the Sentences ROGER CHONOE or ROBERT CONWAY A Grey Frier Flourish'd about the same time A Genuine Work c. An Answer to the Defence of the Curates by Richard of Armagh A Manuscript Work A Confutation of the same Richard of Armagh concerning Begging Works Lost Seven Books about the Poverty of our Lord. An Answer to Frier John de Terinis RALPH HIGDEN or HIKEDEN A Benedictine Monk of Chester Flourish'd about 1350 and Died 1363. A Manuscript Work c. A Polychronicon Translated into English by John de Trevisi Works Lost See the Catalogue of them p. 71. JOHN MALVERN A Benedictine Monk of Winchester Flourish'd about 1350. Works in Manuscript or Lost. A Treatise of Visions The Continuation of Ralph Higden's Poly-Chronicon BERNARD DAPIFER A Monk of Melk Flourish'd about 1360. A Genuine Work The History of St. Gothalmus JOHN CALDERINUS A Lawyer Flourish'd about 1360. Works of the Common Law c. A Treatise of Ecclesiastical Interdicts A Table of the Texts of Scripture quoted in the Decretals A Manuscript Work A Commentary upon the Decretals BARTHOLOMEW de GLANVILE A Grey Frier Flourish'd about 1360. His Genuine Works Nineteen Books of Morality and Sermons PETRUS BOHERUS Abbot of S. Aignan Flourish'd about the same time Works Lost. See the Catalogue of them p. 80 81. JACOBUS de ALTA VILLA A German Flourish'd about the same time Works Lost. A Treatise upon the Sentences Some Questions JOHN d'IMENHUSEN A German Flourish'd about the same time Works Lost. A Commentary upon the Sentences Sermons URBAN V. Pope Chosen Pope Octob. 28. Consecrated and Crown'd Nov. 6. 1362. He died Decemb. 19. 1370. His Genuine Works A Constitution against the Plurality of Benefices which is found in the Councils Several Letters in the Annalists PHILOTHEUS Patriarch of Constantinople Chosen Arch-Bishop of Heraclea in 1354 Driven out in 1355 Restor'd in 1367 and died in 1371. His Genuine Works and Manuscripts See the Catalogue of them p. 90. THEOPHANES Arch-Bishop of Nice Flourish'd under the Emperor Cantacuzenus Works in Manuscript A Treatise against the Jews An Instruction to Clergy-men A Letter concerning the Contempt of the World NILUS Arch-Bishop of Rhodes Flourish'd about 1360. A Genuine Work c. The History of the Oecumenical Councils JOANNES CANTACUZENUS The Greek Emperor After he had left the Empire in 1357 liv'd a long time His Genuine Works c. The History of the Reigns of the Andronici and his own A Treatise against the Saracens and Mahometans Works in Manuscript The Contradictions of Prochorus Cydonius JOANNES CYPARISSIOTA Flourish'd in the Reign of Cantacuzenus and Joannes Palaeologus His Genuine Works c. A Part of his Errors while a Palamite
Office by Radulphus de Rivo The Instruction of Pastors by Franciscus Ximenius Letters and Bulls of Pope Clement VI. Innocent VI. Urban V. and Gregory XI Letters Acts and divers Pieces concerning the Popes which sat at Rome and Avignon in which are several things Remarkable about the Schism and the Contendants for the Papacy An Alphebetical Table of Canons by Matthew Blastares A Treatise of the Causes or Questions about Marriage by the same Author The Calendar of Isaac Argyrus Canons and Rules of Councils in the VIIth Chapter Treatises about the Ecclesiastical and Civil Power and Jurisdiction The greatest part of the Letters of Boniface VIII and the Acts made about that time A Treatise of the Regale and Sacerdotal Power by Peter de Bosco The Treatise of an Anonymous Author upon the same Subject A Treatise of the same Matter by John of Paris A Treatise of Aegidius Romanus A Treatise of Harvaeus Natalis The Summary of Augustinus Triumphus about the Power of the Church A Treatise of the Jurisdiction of the Emperor and the Authority of the Pope The Treatise of Alvarus Pelagius of the Complaint of the Church A Treatise of the Eccesiastical and Secular Power by Ockam who also Compos'd Eight Questions upon the same Subject His Treatises against John XXII and His Treatise of the Power of the Emperor The Defender of the Peace against the Usurp'd Jurisdiction of the Roman Bishop by Marsilius Patavinus who also made A Treatise of the Translation of the Empire A Treatise of the Ecclesiastical Power by Radulphus de Praeles The Dream of the Green by Philip Mesorius An Information of the Nullity of the Procession form'd by John XXII against Lewis of Bavaria Some Treatises of Franciscus Mayronius A Treatise of Durandus about the Ecclesiastical Jurisdiction The Acts of the Conference of the Clergy and John Cugieres about the Ecclesiastical Jurisdiction by Petrus Bertrandus A Treatise of the Original and Use of Jurisdictions or of the Spiritual and Temporal Powers by the same Author A Treatise of the Zeal and Affection of the Princes of Germany to Religion by Lupoldus de Bamberg A Treatise of the Rights of the Empire by the same Author A Treatise of the immediate Cause of the Ecclesiastical Power by Petrus de Palude Works of the canon-Canon-Law A Commentary upon the Rules of the Canon-Law by Dinus de Mugillo An Apparatus to the Sextus by Cardinal Le Moin A Gloss upon the Summary of Raimundus de Pennaforti by John de Friburg A Treatise of the Elections of Prelates by William de Mandagot A Commentary upon the Summary of the Cardinal Bishop of Ostia call'd Oculus by Berengarius de Fredol Novels or a Commentary upon the Five Books of the Decretals Two Commentaries upon the Sextus Glosses upon the Clementines The Tree of Consanguinity Feudal Questions about Marriage and Interdicts A Summary of Affiances Marriage and degrees of Consanguinity by Johannes Andreae A Commentary upon the Sextus by Albericus Rosatus A Dictionary of the Civil and Canon-Law A Treatise of Ecclesiastical Interdicts and a Table of the Texts of Scripture quoted in the Decretals by John Calderin The Commentary of Henry Boich upon the Five Books of the Decretals the Sextus and the Clementines A Commentary upon the Sextus and a Repertory of Civil and Canon-Law by Antonius de Butrio The Commentaries of Zabarel upon the Five Books of the Decretals His Commentary upon the Clementines A Treatise of the Authority of the Emperor to suppress Schism by the same Author A Commentary upon the Decretals by Baldus Commentaries and other Works upon the Holy Scripture An Abbridgment of Scripture by Petrus Auroelus The Postil of William of Paris upon the Epistles and Gospels A Commentary upon Seven Psalms by Tho. Jeisius Other Commentaries of his upon the Scripture and the Works of Thomas Aquinas Commentaries upon the Proverbs of Solomon the Four Gospels and Revelation by Vitalis de Furno Postils upon all the Books of the Bible by Nicholas de Lyra. His Moral Commentaries A Commentary of Ludolphus upon the Psalms in their Spiritual Sense 230 Lectures upon the Book of Wisdom by Robert Holkot Lectures upon the Song of Songs and upon the Seven first Chapters of Ecclesiasticus by the same Author The Commentary of Gregorius Ariminensis upon St. Paul's Epistles and the Epistle of St. James A Postil upon the Gospels by Simon de Cremona The Commentary of Nicholas Gorham upon the New Testament A Commentary upon the Psalms by Michael Aignanus under the Name of an unknown Person A Commentary upon the Psalms by Peter Herentals Works of General History A Treatise of the Rise Growth and End of the Roman Empire by Engelbert The Chronicle of William Nangis and his Continuers The Chronicle of the History of England by Thomas Wicke The Annals and History of Germany by Henry Stero and his Continuers The Life of St. Lewis by Joinville A Chronicle of Germany by Siffridus A History of the Voyage into the Holy Land by Haito Letters and other Acts concerning the Difference between Boniface VII and Philip the Fair. See Chapter 1st Letters and other Acts concerning the Affairs of the Templars See Chapter 2d The Annals of Ptolemaeus Lucensis from 10 to 1303 who also Compos'd a Chronicle of the Pope and Emperors The Chronicle of Nicholas Trivet The Secrets of the Faithful of the Cross or the means to recover the Holy Land by Manuel Sanutus who has Letters upon the same Subject A Treatise of the Translation of the Empire by Marsilius of Padua Other Treatises upon the same Subject by Jordanus Saxo. The Lives of Clement V. and John XXII by Bernard Guidodonis who has Written The Lives of St. Fulchran and St. Glodesindis and the History of the Order of Grandmont and the Monastery of St. Augustine at Limoges and the Acts of the Earls of Tholouse The Lives of Jesus Christ St. Joachim St. Ann and the Virgin Mary by Ludolphus a Carthusian The Chronicle of Henry a Monk of Ribdorff from 1275 to 1372. The Flowers of History by Matthew Florilegus The Chronicle of Albert of Strasburg from 1270 to 1378. The Chronicle of England by Henry Knighton His History of the Deposition of Richard the IId The Ecclesiastical History of Nicephorus Callistus The Life of Jesus Christ by Cabasilas The Byzantine History by Gregorias An Abridgment of the Oecumenical Councils by Nilus The History of Cantacuzenus Works of Particular History The Treatise of Stephen Salagnac a Preaching Frier in Honour of his own Order The History of the Church of Ageris by William le Maire A Chronicle of the Kings of France by William Nanges who also Writ the Lives of St. Lewis and Philip the Hardy The Life of St. Walpurga by Philip Bishop of Eichstat The Life of Thomas Arch-Bishop of Crete by the Knight Meserius A Voyage into the Holy Land by Baldensel The Letters of Arnoldus Cescomes to require Aid against the Saracens A Chronicle of the Bishops of
granted by Clement VI. 31 Communion The Canon Omnis Utriusque sexus renewed 95 97 101 103 106 108 118 Conception of the Virgin Mary Scotus's Opinion about it 52. The Immaculate Conception receiv'd by the University of Paris ibid. Conclave The Constitution of Clement the VI. about it 31 Concubine-Keepers How punish'd 93 94 Confession The Obligation of making it to one's own Curate 71. Allow'd to be made to begging Friers ibid. 118. A Canon made between the Begging Friars and Bishops about Confessions 96. The Duty of Priests in them 110. Allow'd to Priests to choose whom they please for it 109. A Question about the Secresy of Confession 68 Confessors Ought not to require any thing for doing their Duty 94 Conradus Arch-Bishop of Saltzburg renews several Constitutions in a Council ibid. Councils The Celebration of them 47 116. The Authority of a General Council 60 County of Burgundy why seized on by Philip the Fair 3 Court of Rome Reform'd by Benedict XII 30. Its Exactions oppos'd in France 40 42 43 44 Cramault Patriarch of Alexandria His Remonstrance to the Assembly of Paris 40. Opposes the disanulling of the Substraction 41 Criminals In matters of Faith may be proceeded against without Counsel or Advocate 16. When such as are Condemn'd to Death may have the Sacrament administred to them 86 100 Croisado Against the Colonni in Italy 4. Against the Florentines 32. Against the Turks under Clement VI. 31 Cur Mundus Militat c. The Author of that Prose 51 Cures The Collation of them 92 93 95 D DAtary of Rome By whom made 38 Dead Prayers for Dead Bishops and others 97 Decretâ—ls of Popes The Compilers of them 48 Dionysius Soulechat a Grey Fryar His Errors and their Condemnation 114 and 115 Deposita Or things put into the keeping of the Church a Canon in their favour 93 Diet. A Rule about the Diet of the Clergy 93 Discipline of the Church A Canon about it 92 divers Points of it 117 118 sequ to 111 Dispensations Their Grant 47. 60. The common use of them abolish'd 30 Dulcinus de Novara His Errors and Tragical Death 112 Charles of Duras See Charles E Ecclesiastical Revenues See Revenues Eckard a Preaching Friar His Errors 79 113 Edward II. King of England His Quarrels with Philip the Fair 2. His Ambassaâ—ors deliver'd to the French 30. He refuses the Empire of Germany 31 Edward III. His Institution of the Order of the Garter 118 Elections Rules about them 92. Why restor'd in France 40 43 44. Rules about them in France during the Neutrality 47 Emperors of the Greeks Their Succession in the 14 Century 82. Their disposition to Unite the Greek and Latin Churches 83 84 Empire of Germany Contended for between Lewis of Bavaria and Frederick of Austria 23 Engelbert Arch-Bishop of Colen His Canons confirm'd by his Successors 102 Entrance into the Monastick Life A Prohibition to take any thing for it 95 Epistles and Gospels Who are to Read them in the Church 94 Essence A Dispute about Essence and Operation amongst the Greeks 84 85 86 Eucharist A Dispute Whether the Three Persons of the Trinity are in the Eucharist 76. John of Paris the Dominican's Opinion about it 50 as also of John de Latona and Bonagetus 115. Indulgeâ—ces granted those that attend it when carry'd to the Sick 102. Ought to be under Lock and Key 97 Excommunication Forbidden for Money-Matters 98. Absolution from it reserv'd to the Pope by whom given 47. Rules concerning Excommunications 117 Excommunicate Persons Rules against them 92 93 94 105. Of their Burial when they remain a Year 98 107 Extreme Unction Who are to Administer it 110 F THe Faculty of Divinity at Paris It s â—…wisdom and constancy to its Decisions 15. It s power to maintain the Faith 114 115. False Coiners A Canon against them 92 Festivals The Institution of the Feast of the H. Sacrament confirm'd 96. Christians exhorted to Fast on its Vigil 100. Those of the Apostles and four Evâ—ngelists Commanded 104 and also of St. Martha ibid and St. Ildefonsus 105 and of the Conception 110. The solemnity of the Feasts of Patrons 97 Favours See Gratiae Expectativae 7 8 First Fruits Their Establishment 37 116. Forbidden in France during the Schism 43 44 Flanders The Pope's Bull in favour of the Count of Flanders against the King of France 4. That King refuses to set the Count and his Children at Liberty ibid. Florentines Their Revolt from Gregory XI 32 St. Flour made a Bishoprick 22 France Its Privileges oppos'd by Pope Boniface and maintain'd by King Philip the Fair 5 Francis Baroncelle's Attempts at Rome and his Tragical End 32 Francis de Pistorio a Grey Friar Burnt at Venice and why 30 Francis Pregnano Nephew of Urban VI. The Design of that Pope to Advance him 35. The Estate he procur'd him 36 The effects of his Dissoluteness in Naples 37 Francis Thebaldesches call'd Cardinal of St. Peter How acknowledged Pope 34. His Death 35 Fratricelli A sort of Monks abolish'd 28 Frederick Duke of Austria His Election to the Empire 23. Confirm'd by the Pope ibid. Defeated and taken Prisoner by his Competitor Lewis of Bavaria Ibid. Frederick Marquess of Misnia Refuses the Empire 31 Free-Will According to Bradwardin 70 Friars Minors or Grey Friars Divided into Two Parties and how Nam'd 24. The causes of that Division ibid. A Canon made by John XXII of the Form of their Habit 25. The Prosecution and Condemnation of such as disobey'd it ibid and 32. A Dispute about what they spent 25 26 27 Friars Spiritual Their Errors 24 25 32 112 Friars of the Common Life Their Institution 118 Frerots Their Errors 112 Fulcranus or Fulcaldus de Rochechouart Arch-Bishop of Bourges A Council held under him 106 G GAllican Church See Church of France Garter The Order of that Name when Establish'd in England 118 Geneva The Ancient Race of its Counts extinct by the Death of Clement VII 39 Gentilis de Monâ—flore Cardinal Some Canons which he Publish'd in a Council in Hungary 94 Geofrey See Jeffrey Gerhard Minister General of the Grey Friars is Pope JohnIId's Legate to Paris 28. The scandal his Doctrine about the Saints Happiness caus'd ibid. Gerhard Sagarel His Errors 112 Gerlac Arch-Bishop of Mentz Succeeds Henry Depos'd 31. Much forwarded the Election of Charles of Moravia to the Empire ibid. Gerson See John Gerson Giles D' Albernoz Arch-Bishop of Toledo His Constitutions in divers Councils 166 167 Giles Alvarez Cardinal The effects of his Legateship in Italy 32 Giles Des Champs Doctor of Paris Refuses to go to Clement III. 38. Publishes the Act of Substraction 40 Gonsalvus III. Arch-Bishop of Toledo A Council held under him 105 Gontherius Count of Thuringia His Election to the Empire and his Death 31 Grace Of Grace and Free-Will 70 Gratiae Expectativae Reform'd by Benedict XII 30. Abolish'd in France 41 44 Gregory XI Pope By whom advised to leave Avignon and Reside at Rome 32. He follows the Advice
by the Son and we are all united in this unanimous Profession of Faith This Profession of Faith being read in the Assembly of the Greeks was approv'd by some of them and rejected by others But at last having pass'd by Plurality of Voices it was sent to the Popâ—… who demanded still several Explications The Greeks were divided among themselves 〈…〉 of Nice and the Archbishop of Russia maintain'd that it might be said That the Holy Spirit proceeded from the Father and from the Son as the Latins said or from the Father by the Son according to the Expression of the Greeks provided it were acknowledg'd That he proceeded from the Father and the Son as one only Principle and Cause That this was a means of reconciling the Sentiments of the Fathers which seem'd to contradict one another and of coming quickly to an Union Mark of Ephesus the Archbishop of Heraclea and many others were of a contrary Opinion and maintain'd That there was a great deal of difference between saying that the Holy Spirit proceeded from the Father by the Son and that the Holy Spirit poceeded from the Father and the Son After they had for a long time disputed both on this Subject in the private Congregations the Emperor call'd them all together to give their Opinion on the 2d of June The Patriarch said That since the Fathers taught in some places that the Holy Spirit proceeded from the Father and the Son and in others That he proceeded from the Father by the Son and that these Terms from the Son or by the Son were equivalent without making use of this Expression That the Holy Spirit proceeds from the Son he said That he proceeds from the Father by the Son Eternally and Substantially as one sole Principle and one sole Cause the Preposition by signifying in this place that the Son is the Câ—… the Procession of the Holy Spirit He added That he would receive those of the West who said That the Holy Spirit proceeds from the Father and from the Son provided they would not add it to the Creed and that the Greeks would unite with them without changing their Rites The Emperor said only in general That he did not believe this Council inferiour to other General Councils That he would follow its Decision being persuaded that the Church cannot Err provided the Latins would not oblige the Greeks to add any thing to the Creed nor change any thing in their Rites After the Emperor Isidore Archbishop of Russia who represented the Patriarch of Antioch said That he believ'd also we must approve the Doctrin of the Occidentals That the Holy Spirit receiv'd his being from the Son and that the Father and the Son were one sole Principle of the Holy Spirit Bessarion was of the same Opinion and made a long Discourse to prove it But Anthony Arch-bishop of Heraclea one of the Vicars of the Patriarch of Alexandria was of another Opinion for he plainly rejected the Procession of the Holy Spirit from the Son But the * Magnus Primicerius Protosyncelle second Vicar of the same Patriarchat was of a contrary Opinion to him and approv'd the Union with the Latins altho' some Days before he had maintain'd That the Baptism of the Latins was of no validity because it was done by Sprinkling Mark of Ephesus Dositheus Bishop of Monembase Vicar of the Patriarch of Jerusalem and Sophrone of Anchiala would not acknowledge That the Son was the Cause of the Holy Spirit in the Sense that the Greeks took the Word Cause for a Principle and deny'd that it might be said That the Holy Spirit proceeds from the Father and the Son as one only Principle Scyropulus Grand Ecclesiarch was of the same Opinion altho' he gave not his Vote for it Dorotheus Bishop of Mitylene and The Arch-bishop of Trebizonde being Sick would not send his Vote the Bishops of Lacedemon of Rhodes of Nicomedia Distra Drama and Melenique approv'd the Procession of the Holy Spirit from the Father and the Son and concluded for the Union and so did Gregory the Penitentiary and the Abbot Pacomus All the Ministers of the Emperor applauded the Union except Prince Demotrius the Emperor's Brother who would not give his Opinion because he was contrary to the Union The Ambassadors of the Princes and People of Greece who were then present approv'd also the Union except those of the Iberians The Bishops of Cyzicum Trebisonde Heraclea and Monembase came over at last to the Opinion of the others so that there were not any among the Bishops who persisted in a contrary Opinion but only Mark of Ephesus and Sophronius of Anchiala The Emperor having thus dispos'd Matters towards an Union thought it now high time to treat with the Pope about the Succors he wanted He sent to him the Archbishop of Russia to enter upon the Negotiation and this Archbishop brought to him three Cardinals who agreed upon the following Articles First That the Pope should furnish to the Greeks the Expences of their Return Secondly That he should maintain every Year 300 Soldiers and two Gallies to Guard the City of Constantinople Thirdly That the Gallies which carried the Pilgrims to Jerusalem should go to Constantinople Fourthly That when the Emperor had occasion for 20 Gallies for six Months or for 10 for a Year the Pope should furnish him with them Fifthly That if there was occasion for Land-Forces the Pope should earnestly sollicit the Christian Princes of the West to furnish him with them The next Day being the 3d of June the Emperor caus'd all the Greeks to come to the Assembly and to repeat their Suffrages The Patriarch said That since the Latins did not say of their own Heads but according to the Scripture That the Holy Spirit proceeds from the Father by the Son he was of their Opinion and that he thought this Preposition by denoted That the Son was the Cause of the Holy Spirit and thus they would unite with them and embrace their Communion All the Greeks except Mark of Ephesus follow'd the Opinion of the Patriarch and acknowledg'd That the Holy Spirit proceeds from the Father and from the Son as one Principle and one Substance That he proceeds by the Son being of the same Nature and the same Substance and that he proceeds from the Father and the Son by one and the same Spiration and Production On the 5th of the same Month the Definition was put in Writing and three Copies were made of it the first which was carried to the Pope the other to the Emperor and the third to the Patriarch of Constantinople The next Day it was carried to the Pope and Cardinals who agreed to it and there were Ten Persons appointed on each side to put the last Hand to it This being done on the 8th of the same Month it was read in Greek and Latin and approv'd by the Greeks and Latins The next Day the Archbishops of Russia Nice Trebisonde and Mitylene being
Venice to take up some Gallies there After he had said this he would have given a Writing to the Emperor who refus'd to receive it The Pope being angry at this Refusal withdrew but he caus'd tell the Emperor by the Cardinal Julian that after the Affair was concluded he might return that he would defray his Charges as far as Venice and give him assistance to go to Constantinople The Greek Prelats having examin'd a-new the Articles propos'd by the Latins found them reasonable and pass'd even the Article of Purgatory On the 17th of June the Emperor call'd together the Greek Prelats who were all found to be of the same Opinion about the Union except Mark of Ephesus who remain'd unmoveable The next Sunday they examin'd the Privileges of the Pope and approv'd them all adding to them two Conditions First That the Pope could not Call an Oecumenical Council without the Emperor and the Patriarchs Secondly That in Case of an Appeal from the Judgment of the Patriarchs the Pope could not call the Cause to Rome but he must send Judges to sit in the Places where the Fact is committed The Pope being unwilling to pass these two Articles the Emperor was ready to break off the whole Negotiation but the Greek Prelats some Days after drew up the Article concerning the Pope in these Words As to the Pope's Supremacy we confess That he is the High-Priest and the Vicar of Jesus Christ the Pastor and Teacher of all Christians who governs the Church of God saving the Privileges and Rights of the Eastern Patriarchs viz. of Constantinople who is next after the Pope and then of Alexandria of Antioch and lastly of Jerusalem This Project was agreed to by the Pope and Cardinals and all Parties consented to labour from the next Day in composing the Decree of Union The first Difficulty which presented it self was to fix upon the Name that should be put at the Head the Latins would have it to be that of the Pope and the Emperor pretended to the contrary that it should be his At last it was order'd That the Pope's Name should be put there but then it should be added with the Consent of the Emperor the Patriarch of Constantinople and the other Patriarchs There was another Difficulty about the manner of expressing the Pope's Privileges The Latins would have it put thus that he should enjoy them as was determin'd in Scripture and the Writings of the Saints This Expression pleas'd not the Emperor for says he If any Saint has made honorary Complements in a Letter to the Pope shall this be taken for a Privilege And therefore he said That he would not pass this Article as it was thus express'd The Pope consented but with Difficulty that it should be amended and that in stead of saying according to the Writings of the Saints it should be put according as was contain'd in the Canons The Archbishop of Russia and Bessarion would have an Anathema pronounc'd against those who did not approve this Decree but the Archbishop of Trebizonde and the Protosyncelle oppos'd it and the Emperor was of their Opinion At last all the Words of the Decree having been for a long time weigh'd and examin'd on both sides it was fairly written out in Greek and Latin and a Day was set for Signing it and then concluding solemnly the Union The manner of expressing this Decree is as follows The Title of it is The Definition The Decreâ— of Union between the Greeks and the Latins of the Holy Oecumenical Council celebrated at Florence of Eugenius the Servant of the Servants of God to serve for a perpetual Monument with the Consent of our dear Son John Palaeologus the Illustrious Emperor of the Greeks and of those who supply the place of our most venerable Brethren the Patriarchs and of the other Prelats representing the Greek Church The Preface is a kind of an Hymn which contains the joyful Thoughts and Thanksgivings for the Union of the two Churches after which the Definition is express'd in these Words The Greeks and Latins being Assembled in this Holy Oecumenical Council have us'd all Care to examine with the greatest exactness possible the Article which concerns the Holy Spirit and after the Testimonies of Holy Scripture and the Passages of Greek and Latin Fathers were related whereof some import that the Holy Spirit proceeds from the Father and the Son and others that he proceeds from the Father by the Son it was acknowledg'd That they had all the same Sense tho' they make use of divers Expressions That the Greeks by saying that the Holy Spirit proceeds from the Father did not intend to exclude the Son but in regard the Greeks thought that the Latins by affirming The Holy Spirit proceeds from the Father and the Son admitted of two Principles and two Spirations therefore they abstain from saying that the Holy Spirit proceeds from the Father and the Son The Latins on the contrary affirm'd That by saying the Holy Spirit proceeds from the Father and the Son they had no design to deny that the Father was the Fountain and Principle of the whole Divinity viz. of the Son and of the Holy Spirit nor to pretend that the Son does not receive from the Father that wherein the Holy Spirit proceeds from him nor lastly to admit two Principles or two Spirations but that they did acknowledge there was one only Principle and one only Procession of the Holy Spirit as they had always held And forasmuch as these Expressions came all to one and the same true Sense they did at last agree and conclude the following Union with unanimous consent Therefore in the Name of the Holy Trinity Father Son and Holy Ghost by the Advice of this Holy Oecumenical Council Assembled at Florence we Define that the truth of this Faith be believ'd and receiv'd of all Christians and that all profess that the Holy Spirit is eternally from the Father and the Son that he receives his Substance and his Subsisting Being from the Father and from the Son and that he proceeds from these two eternally as one only Principle and by one only Procession declaring That the Holy Doctors and Fathers who say That the Holy Spirit proceeds from the Father by the Son have no other Sense which they discover by this That the Son is as the Father according to the Greeks the Cause and according to the Latins the Principle of the Subsistence of the Holy Spirit and by this That the Father has Communicated to the Son in his Generation all that he has except that he is the Father and also has given him from all Eternity that wherein the Holy Spirit proceedeth from him We define also That this Explication and of the Son was added lawfully and justly to the Creed to clear up the Truth and not without necessity We declare also That the Body of Jesus Christ is truly consecrated in Bread-Corn whether it be Leaven'd or Unleaven'd and that the Priests
forbear to repeat some part of his Office that he might have more time to read and study and about the Books which he should read answers this Regular in Eighteen Propositions whereof the Twelve first tend to shew that the Design of this Regular is dangerous and irregular and the Six last to inform him in the Studies he should follow Upon this occasion he refers him to his Book about the Examination of Doctrins advises him to read Spiritual Books as most agreeable to his Profession among the rest the Works of St. Bernard the Morals of St. Gregory the Spiritual Works of Richard and Hugo of St. Victor and of Bonaventure In another Tract he notes the Books which must be read with Precaution among which are the Works of the Abbot Joachim of ' Ubertin of Casal of Raimund Lully and among the Ancients the Ladder of John Climacus In another Treatise he gives the Signs for discerning between true and false Visions the First is Humility the Second Submission the Third Patience the Fourth the Truth of all the Predictions and Things which are said to be reveal'd and the Fifth Charity The Trilogue of Astrology Theologiz'd is a Dogmatical Work wherein he treats of the Heaven the Stars their Influences of the Angels and establishes Principles for confuting Judicial Astrology In the next Treatise he opposes the superstitious Opinions of those who believ'd certain Days to be happy or unhappy and in two other Treatises the Superstition of two Physicians of Montpelier whereof one made use of a Medal whereon was engraven the Figure of a Lyon for curing Diseases and the other would not make use of his Remedies but on certain days In a fourth Treatise about this Matter he confutes the Errors of the Magical Art by very solid Principles and proves that this Art is equally false and criminal He relates at the end of this Treatise a Censure of the Theological Faculty at Paris made the 19th of September 1398. against 27 Propositions which tend to justifie the Practice of Magick A Regular of the Order of Friars Preachers nam'd Matthew Grabon of the Convent of Weimar in the Diocese of Mersbourg in Saxony having asserted some Propositions which advanc'd the State of the Regulars so far above that of the Seculars that he affirm'd there could be no Perfection out of the Religious Orders and that the Evangelical Counsels and the Vertue of Poverty could not be practis'd in the World This Doctrin was condemn'd by the Cardinal of Cambray about which Gerson relates his own Opinion and founds it upon six Propositions First That the Christian Religion can only be properly call'd a Religion Secondly That it does not oblige Men to the Observation of the Evangelical Counsels Thirdly That it may be perfectly observ'd without a Vow which obliges to the practice of these Counsels Fourthly That particular Rules are not necessary for the more perfect Observation of the Christian Religion Fifthly That 't is an improper Speech to say That Religious Orders instituted by Men are a State of Perfection Sixthly That the Pope Cardinals and Prelats ought to observe the Christian Religion more perfectly than the Regulars From these Principles he draws Conclusions contrary to the Propositions of Friar Matthew Grabon This Affair being examin'd in the time of the Council of Constance this Regular was forc'd to Retract and his Retractation follows afterwards in the Treatise of Gerson against these Errors The next Treatise is against the Sect of Whippers and the publick Whippings He observes at first that the Law of Jesus Christ ought not to be burden'd with servile Works nor mingled with Superstitions that its Vertue proceeded from Mercy and the Grace which is produc'd by the Sacraments from whence he concludes that the Whippers who maintain that Whipping is of more Vertue for Remission of Sin than Confession and who equal it to Martyrdom are in an Error He says 't is to be fear'd lest this Effusion of the Blood of Ecclesiastical Persons and in holy Places should make the former fall into Excommunication or some Irregularity and profane the latter that when it is forbidden to impose publick Penance upon Clergy-men it is much less lawful to chastise them publickly with Whippings which are contrary to Modesty and Decency that to make these Whippings lawful they should be impos'd as a Penance by some Superiour that 't is convenient they should be us'd by the hand of another with Moderation without Scandal without Ostentation and Effusion of Blood as it is practis'd in some approv'd Convents and by devout Persons that publick Whippings are a dangerous Novelty condemn'd by the Church and are the cause of infinite Mischiefs as the contempt of Priests and Sacraments the Idleness the Robbery the Lewdness c. From whence he concludes That a stop must be put to this Practice lest it should revive and prevail by opposing it with Preaching with Laws and by Chastising the Disobedient and besides as it is not lawful to cut off any Member unless it is for the Health of the Body so neither does it seem to be lawful to draw Blood out of the Body by Violence unless it be by the way of Medicine After this Treatise follows a Letter address'd to St. Vincent Ferrier of the Order of Friars Predicants which does not so vigorously oppose this Usage but rather recommends the Care of it to him and desires him to come to Constance there to procure the Condemnation of this Sect of Whippers These things were written in the Year 1417. The next Treatise against the Proprietors who make Profession of the Rule of St. Austin is falsely attributed to Gerson This is the last Piece of the first part of his Works The second part consists of Moral Writings The first is entitled Moral Rules and is a Collection of many Axioms and Maxims upon different Subjects which appear not to have Gerson's Style as neither has the next Treatise which is an Abridgment of Speculative and Moral Theology The Tripartite Work wherein he treats of the Precepts of the Decalogue of Confession and the Art of dying well was found so useful that the Bishops of France made choice of it in their Synods to serve for an Instruction to Priests and to the Faithful of their Diocesses recommended it to the Curates to be read in their Exhortation and inserted into the Rituals The first part contains an easie Exposition of the Articles of Faith and a very useful Explication of the Precepts of the Decalogue the second the different Sins of which one may accuse himself in Confession and the third Exhortations and Prayers to assist a Man at the time of Death These things are handled in this Piece after a plain but solid and instructive manner The Treatise of the Difference between Venial and Mortal Sins was written in French by Gerson and translated into Latin by some Person at the same time To distinguish between these two Sins he lays down as a Principle That
and after that Nicholaus Tâ—deschus Panormitanus Arch-bishop of Palermo makes it appear First That the Council of Basil is an Oecumenical Council Secondly That this Oecumenical Council being above the Pope has the Power to proceed against Eugenius Thirdly That the Council has done nothing against him but what is just This Author handles the Question of the Superiority of the Council above the Pope and gives a very solid Decision of it â—…wers Objections according to the Principles of Canonisâ—â— themselves and omits nothing in the Questioâ—… of Fact and Right which may serve to strengthen the Cause which he defends This excellent Treatise well known and esteem'd by the Learned has been lately translated into our Language and publish'd by Monsieur Gerâ—ais Doctor of the Sorbon whose Version makes Peopleâ— to read it with as much pleasure as profit All the Works of Panormitan were printed together about the Year 1500. at Lyons in 1547. at Venice in 1592. and 1617. Aeneas Sylâ—… of the Family of the Picolomini was born in the Year 140â— at Pienza in the Aeneas Sylvius or Pius II. Pope Territory of Siena where his Father was in Banishment After he had studied at Siena he went in 143â— with the Cardinal of Capranica to the Council of Basil and was for the space of Ten Yeaâ—… one of the most Zealous Secretaries to the Council and afterwards in favour with Pope Foelix He was call'd in the Year 144â— to be near the Emperor Frederick and sent some time after to Pope Eugenius whom he acknowledg'd at last in the name of the German Nation in the Year 1â—46 After the Death of Eugenius he was made choice of to take care of the Conclave and â—aving done his Duty well in that place he was made Archbishop of Sinea In the Year 14â—2 he waited upon the Emperor Frederick to Rome and was appointed Legat of Bohemia and Austria At last being sent in 1456. by the Emperor into Italy to treat with Pope â—…stus II. about a War with the Turks he was then appointed Cardinal and aâ— length chosen Pope August the 10th 1458. under the Name of Pius II. Immediately after this he made a Bulâ—… wherein he retracted all that he had written formerly in favour of a Council and forbadâ—… to Appeal from the Pope to this Tribunal During his Pontificat he made great Preparations for an Expedition against the Turks but he died at Ancona whither he went to see his Army Embark August the 14th 1464. He wrote before he was made Pope two Books of Memoirs of the Transactions at the Council of Basil after the Suspension of Eugenius until the Election of Foelix printed in the Collection of Gratius and a-part at Basil in 1577 together with a Letter about the Coronation of Foelix the History of the Bohemians from the Original until the Year 1458. printed at Rome in 1475. at Basil in 1532. and 1575. at Hanover in 1602. and in other places An Abridgment of the Decads of Blondus Elavius printed at Basil in 1â—33 two Books of Cosmography printed at Paris in 153â— and 1543. and at Colen in 1â—73 Two Discourses in Praise of Alphonsus King of Arragon and some Notes upon the History of the Prince written by Anthony a Poet of Palermo printed at Wittemburg in 1585. a Poem upon the Passion of our Lord Tracts of the Education of Children of Grammar of Rhetorick and a Topography of Germany printed at Rome in 1â—84 a Treatise of the Authority of the Roman Empire in the Second Tome of the Monarchy of Godaâ—stus two Answers to the Ambassadors of the French in the Assembly of Mantua related in the Thirteenth Tome of the Councils a Treatise of bad Women Printed at Strasburg in 1â—07 a Collection of 43â— Letters whereof man are Tracts upon different Subjects and some upon Questions of Theology on Ecclesiastical Discipline as the 130th which is a Dialogue written against the Taborites and Bohemians about Communion in one kind the 188th of the Duties of the Pope and his Officers the 3â—9th which is an Excuse against the Complaints of the German Nation the 396th of the 〈◊〉 of Christians and the Vanity of the Sect of Mahomet and the 131st 397th 398th and 399th which are Discourses upon the War against the Turks This Collection of Letters was printed at Nuremberg in 1481. at Lovain in 1483. and at Lyons in 1497. The Bull of Retractation which he made when he was Pope and that about Appeals are to be found in the Council There are also some Constitutions and some more Letters of his His Secretary John Gobelin wrote his History in Twelve Books or according to some 〈◊〉 his Name to this John Gobelin Secretary to Pius II. Pope who compos'd them himself It was printed at Rome in 1584. and 1589. and at Frankfurt in 1614. together with Seven Books of Memoirs written by James Picolomini a Cardinal who had been Secretary to Callistus III. and Pius II. who made him Cardinal which contain James Picolomini a Cardinal the History of the Transactions in Europe from the Voyage of Pius II. to Ancona until the Death of Cardinal â—… i. e. from the Year 1464. to the Year 1469. John Canales of the Order of Friars Minors flourish'd at Ferrara about the middle of this Century He wrote some Books of Piety viz. a Treatise of a Heavenly Life a Treatise of John Canales a Friar Minor the Nature of the Sâ—… and its Immortality a Treatise of Paradise and the Happiness of the Soul 〈…〉 of Hell and its Torments These Works were printed at Venice in â—494 About the same time flourish'd William Vorilong a Flemish Regular of the same Order who was sent for to Rome under the Pontificat of Pius II. to maintain the Dispute of the Cordeliers Galielmus Vorilongus a Friar Minor against the Dominicans about the Blood of our Lord. He died there in 146â— He wrote a Commentary upon the four Books of Sentences printed at Lyons in 148â— at Paris in 1503. and at Venice in 151â— an Abridgment of Theological Questions Entitled Wade 〈◊〉 printed at Strasburg in 1507. Nicholas de Orbellis a Franciscan Regular of the same Order flourish'd about the same time Nicholas de Orbellis a Friar Minor at Poiticrs He wrote also an Abridgment of Theology according to the Doctrin of Scotus printed at Haguenaw in 1503 and at Paris in 1511 1517 and 1520. There are also some Sermons of his upon the Lent-Epistles printed at Lyons in 1492. and divers Treatises of Philosophy James of Clusa who according to most Writers is not different from James of Paradise James of Clusa a Carthusian after he had spent some part of his Life in the Order of Cistercians entred into that of the Carthusians because he would not be made Abbot of his own Order After this he spent Twenty Years in the Carthusian Monastery at Erford and died there Aged Eighty Years in 1465. The Treatise of
Fragments in his Book of Purgatory George Gemistius Plethon a Celebrated Platonick Philosopher did no less oppose the Union George Gemistius Plethon a Greek Philosopher than Mark of Ephesus he set himself against the Proposal which was made of beginning a Conference with the Latins he gave Advices contrary to the Union in the Council of Florence he derided it when it was made and stood up against it after he was return'd to Constantinople he liv'd a long time and wrote against the Latins Allatius mentions two Treatises which he wrote about the Procession of the Holy Spirit which are in Manuscript in the Vatican Library Bessarion who had been his Scholar writing to his Children after his Death gives a fine Encomium of him There are many Historical or Philosophical Works of this Author in Print To Gemistius we must joyn another Philosopher Nam'd Amirutzes of Trebizonde who was Amirutzes a Greek Philosopher present also at the Council of Florence disallow'd the Union and wrote against it after he return'd to Constantinople his End was unhappy for he Apostatiz'd and became a Mahometan We must not forget to place among the rest Silvester Sguropulus or Scyropulus Grand Ecclesiarch Silvester Sguropulus the Grand Ecclesiarch of the Church of Constantinople who came with the Patriarch to the Council of Florence was present there was always against the Union and yet Sign'd it but he was no sooner return'd to Constantinople but he declar'd openly against it and wrote the History of the Council of Florence after such a manner as was little to the advantage of that Council This has been Translated and Publish'd by Robert Creighton a Doctor of the Religion in England and afterwards Bishop of Bath and Wells and Printed at the Hague in 1660. It is written by way of Memoirs but with much fineness and purity the Translation of it is not faithful in some places * Here Dupin should have mention'd the Places and the Translator speaking of the Ceremonies of the Church does often make use of Contemptuous and Reproachful terms which do not at all agree with those which are in the Original We must place in the number of those who were Enemies to the Latins George Scholarius a George Scholarius Enemy to the Latins Monk who is different from that George Scholarius who wrote for the Latins in the Council of Florence for this of whom we speak was a Scholar and Friend to Mark of Ephesus and is the Author of a Treatise against the Council of Florence Printed in Greek at London without the Date of the year He wrote many Letters which Allatius saw and quoted Lastly we must add to these Authors Manuel or Michel Apostolius a Learned Man but Poor Manuel or Michel Apostolius whom Cardinal Bessarion maintain'd a long time but he being mov'd by Envy against those Learned Men who deserv'd Praise and Commendation from him set himself to Write against them and so drew upon his head the Rebukes of Bessarion who abandon'd him insomuch that he was forc'd to retire about the end of this Century into the Isle of Crete where he got a livelyhood by Writing Books and teaching Children Then it was that he wrote a Treatise against the Doctrine of the Latin Church contain'd in the Decree of Union made by the Council of Florence which is publish'd by Monsieur Le Moine in his Collection of Pieces He wrote also a Treatise of the Procession of the Holy Spirit against Plethon wherein he Reprimands that Philosopher because he did not found his Doctrine upon Principles of Divinity but upon Arguments of Philosophy whereof Allatius makes mention Among the Greeks who sincerely embrac'd the Union and maintain'd it to the last there was none Bessarion a Cardinal more Illustrious than Bessarion who from being a Monk of the Order of St. Basil was advanc'd to be Archbishop of Nice that he might assist and speak in behalf of the Greeks at the Conferences with the Latins He behav'd himself worthily in this Employment and spoke with a great deal of Eloquence in the Council of Florence After he had Disputed earnestly for the Greeks he came to a Temper and was the chief promoter of the Union By this means he became odious to the Greeks who were displeas'd with it and therefore he stay'd in Italy and was honour'd with the Dignity of a Cardinal or rather he honoured the Purple which he wore by his Learning Wisdom and Piety He deserv'd to have been Pope and should have been so if he would have made some advances to obtain that Supream Dignity but he preferr'd Retirement Study and Repose before the Pontifical Dâ—◠〈◊〉 and thought that he could not in Conscience seek after it He died in 1472. Aged 77 years after his return from his Embassie into France whither he had been sent by the Pope The Works of Bessarion which now remain are these which follow a Treatise of the Sacrament of the Eucharist and of the words of Consecration wherein he proves that the Bread and Wine are chang'd into the Body and Blood of Jesus Christ by vertue of the words of our Lord and not by Prayer and answers the Objections of the Greeks by explaining their Liturgy according to the Doctrine of the Greek Fathers a Dogmatical Discourse about the Causes of Schism and another about Union in the Acts of the Council of Florence a Treatise address'd to Alexis Lascaris concerning the Procession of the Holy Spirit and in Defence of the Definition of the Council of Florence related in the 13th Tome of the Councils p. 1228. A Letter of the Procession of the Holy Spirit an Apology for Veccus together with a Confutation of the Treatise of Palamas a Letter to those of the Patriarchate of Constantinople and an Answer to 4 Arguments of Planudes about the Procession of the Holy Spirit which works were publish'd by Arcadius and printed at Rome in 1630. These are all the Theological Works of Bessarion not to mention those of Philosophy which discover that he was as great a Philosopher as Divine He defends the Philosophy of Plato in 4 Books against George of Trebizonde who attack'd it he wrote about that Philosophers Books of Laws and a Treatise of Nature and Art address'd to George of Trebizonde he Translated the Metaphysicks of Aristotle and Theophrastus which Works were printed at Venice in 1503. and 1516. He wrote a Letter to the Governour of the Children of Prince Thomas Paleologus about their Education which is publish'd by Pontanus in his Notes upon the History of Phranza printed at Ingolstat in 1504. and by Meursius at Leyden in 1613. There was also printed at Islebon in 1603. An Exhortation to Christian Princes to make War against the Turks and Bzovius has inserted into his History a Discourse which Bessarion made upon the death of the Emperor Manuel Paleologus There are also some Letters of his in Print and in Manuscript There is no Greek
another Manuscript from Mr. Sluse which had at the end the Name of John Gersen which was examin'd judg'd unalter'd and 200 Years old by the Messieurs Du Cange Herouval Baluzius Valesius Launoy Cotelier and by Father Cointe according to the Act which they publish'd bearing Date August 23d 1674. The Canons-Regular put forth in 1677. an Answer to the Dissertation of Father Delfau under the Name of Vindiciae Kempenses written by Father Testellette a Canon-Regular which was quickly confuted by some Observations At last the Canons-Regular that they might oppose an Authentick Instrument to that of the Benedictines made a Collection also of the Manuscripts and Titles upon which they grounded their Opinion and having examin'd them in Order in the Presence of the Archbishop of Paris by the Messieurs Faure Baluzius Vion of Herouval du Cange and by the F. F. Gardiner and Hardouin Jesuites F. Du Bois of the Oratory and F. Alexander a Jacobin a Process in writing was drawn up of this Matter March 4th 1681. At last F. Dom John Mabillon and F. Dom Michael having brought with them at their Return from their Journey into Italy the Famous Manuscript of Arona together with a Manuscript of the Monastery of Bobio and another of the Church of St. John of Parma wherein the Name of John Gersen was found assembled on the 28th of July 1687. the Messieurs Faure Du Cange D' Herouval and many other able Men well vers'd in these Matters who did me the Honour to receive me into their Number who having examin'd these three Manuscripts judg'd That the Name of Gersen was written in them by the first Hand That the Writing of the first Manuscript did not appear less ancient than 300 Years Non videtur inferior trecentis annis That the second was of the same Antiquity and that the third contain'd before the Book of Imitation the Rule of St. Benedict which had been fully written and finish'd according to the Date which is at the end August the 8th in the Year 1466. Thus you see what is the State of the Controversy which remains undecided to this Day altho' the Process was wholly drawn up and the Cause ripe for a Sentence from the Books and Reasons which have been produc'd and alledg'd on both sides and were at first examin'd own'd and verified by Persons of Probity and Ability as all must acknowledge Let us now therefore make an Extract out of the Writings and Exhibits of the Parties and let us then see if there be any way left to give a Decision and in whose Favour Justice and Truth require it should be given SECTION II. The Authors to whom the Book of the Imitation of Jesus Christ has been ascrib'd Proofs that it is by no means St. Bernard's THERE are but four Authors who can have any Pretension to the Book of the Imitation of Jesus Christ St. Bernard John Gerson the Chancellour of the University of Paris Thomas a Kempis and John Gessen or Gersen an Abbot For I will not mention Ludolphus the Saxon to whom it has been ascrib'd in a Manuscript and under whose Name an ancient Translation of it has been printed because he has so slender a Claim that he cannot with any Congruity be join'd with the rest in their Pretensions St. Bernard seems to have been the first who was in Possession of it at least it was under his Name that the first Edition appear'd that we now have of the Book of the Imitation of Jesus Christ which was printed in 1485. at Brescia and taken without doubt from a Manuscript more ancient which went under his Name Incipit Opus D. Bernardi saluberrimum de Imitatione Christi contemptu omnium Vanitatum Mundi quod Joanni Gersoni Cancellario attribuitur It was also under his Name that the first Version of the Imitation was made For in the Inventory of the Books of John Count of Angoulesme and Perigueux which was made in 1467. and is in the Court of Exchequer we find it under this Title The Inventory of the Books which are found in the Closet of the deceas'd Monseigneur on the 1st Day of January in 1467. For towards the end we meet with it in these Words The Imitation of St. Bernard with many Prayers and Devotions in common Letter and Paper which are very much perished Observe these last Words which shew that this Manuscript was then very old in 1467. and consequently That this Version had been made a long while before from a Manuscript which went under the Name of St. Bernard Wherefore in the first Frenâ—h Edition of the Imitation at Paris by Lambert in 1493. 't is observ'd That till that time this Book had been ascrib'd to St. Bernard or Gerson Here begins the most wholsom Book Entitled De Imitatione Christi which has hitherto by every one been ascrib'd to St. Bernard or Mr. John Gerson And in another Edition at Paris by Lenoix about the Year 1500. we have this Title The Book of the Imitation of our Lord ascribed to St. Bernard or John Gerson translated out of Latin into French Lastly There are still some Manuscripts in which it is ascribed to St. Bernard among the rest there is one in the Library of St. Genevieve M. Numb 413. In the mean time it is impossible to maintain That it is St. Bernard's and the Book it self affords a demonstrative Proof that it is not for St. Francis is quoted in it in the 50th Chapter of the third Book A Man is only of so much worth as he is in your Eyes Lord and nothing more says the humble St. Francis Now St. Bernard died in 1153 and St. Francis was not born till 1226. Besides the Style of the Book of the Imitation is much more plain and the Discourse more unpolish'd than that of St. Bernard's We must therefore say That it was by the Fault of Transcribers or Printers that this Work has been ascrib'd to him for they finding it without the Author's Name join'd to some Work of St. Bernard's as it is still to be found in some Manuscripts thought that it must certainly be the same Author's and so boldly put his Name to it This plainly shews that we must not always trust to the Inscriptions of Manuscripts and the most ancient Editions This is all that concerns St. Bernard If the three others had no more Claim than he or the Reasons were no less convincing for taking it away from them this Enquiry would quickly come to an end But the Case is not the same for they produce many more Proofs and Testimonies and there can be no Reason without some Reply to them either to establish or destroy their Claim And this is what we intend to do in the following Paragraphs wherein we shall first examine the Manuscripts which each produces for himself 2dly The ancient Editions which they produce that are almost equivalent to the Manuscripts because Printing begun a little time after the Publication of this Work