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
any but that of the Judges of the Provinces That if a Monk go from one Monastery to another his Possessions shall remain with the first Monastery That the Abbots ought not to receive the Monks of another Monastery That if a Monk enter into Orders he is forbidden to marry That the Bishop must choose an Abbot without respect to his Age but only to his Merit The sixth Novel is about the Qualifications which those Persons ought to have who are Ordained It contains That he who would be ordained Bishop should be of a good Life and good Reputation That he should be one that was never engaged in the Military Service of the Governours or the Palace That an ignorant Lay-man ought not to be promoted all on a sudden to this Dignity That he must be one who was never married but once and also one who was not espoused to a Widow that he must have been for some time a Monk or a Clergy-man that he must be one who did not purchase his Ordination That if any oppose his Ordination and make any Objection against him the Accusation shall be examined before he be Ordained That a Bishop cannot be longer then one year out of his Diocese upon any pretence for any Business whatsoever That none can come to Court unless he be permitted by his Metropolitan or if he be a Metropolitan by the Patriarch and that he cannot desire Audience of the Emperor unless he give an account to the Patriarch of Constantinople or to the Surrogates of the Diocese whereof he is of the occasion of his Journey That the same Precautions shall be observed proportionably in the Ordination of inferiour Clergy-men That such shall be chosen as are able Men of a good Life who have not been married but once who have no Concubine and are not espoused to a Widow-woman That Diaconesses shall be Ordained only of Virgins or of Widows who were never married but once and who have passed the fiftieth year of their Age. That if it happen that any younger are Ordained they shall enter into a Monastery That as to others they shall dwell alone or only with their Father their Son or their Brethren That 't is forbidden not only for Priests and Deacons but also to Sub-deacons and Readers to quit their Station under pain of serving in the Militia That there shall not be too great a number of Clergy-men The seventh Novel contains many Regulations for preventing the Alienations or Prejudicial Exchanges of the Possessions of the Church The eight grants to the Bishop of Justinianaea being the place of Justinian's Birth the title of Metropolitan and also of Archbishop or Exarch of the two Dacia's of the second Maesia of Dordania of the Province of Prevala of the second Macedonia and of the second Pannonia The vast number of useless Clergy-men was so great a charge to the Churches and People and it was so difficult to prevent it that Justinian was forced to make another Novel wherein he forbids to Ordain Clergy-men for the great Church in the room of those who die willing them to take of those who are supernumerary in the other Churches This Novel is the sixteenth The 22th is of Marriages There Justinian treats first of the Causes of the Dissolution of Marriages He distinguishes them into two sorts The first are those which he calls ex bona gratia because it is to be presumed that both Parties are willing 1. When one of the two who are joyned together makes a Vow of Chastity 2. When the Husband is impotent for the space of three years 3. When he is a Captive or absent for the space of five years without hearing any tidings of him but not when he is a Slave or condemned to the Mines or exiled and banish'd for ever 4. That nevertheless if a Woman be espoused who is found to be a Slave the Marriage shall be null for the future unless he was her Master who married her as a Free-woman in which case she shall continue free 5. Constantine had permitted a Woman whose Husband had been four years in the Wars without writing to her or giving her any Marks of his Affection to marry another Justinian repeals this Law and ordains that a Woman cannot marry again till the end of ten years and also till she has sollicited her Husband to return and presented her Petition to his Captain or his Colonel whereby it may be evident that he has no mind to return to his Wife These are the Causes of the Dissolution of Marriages which Justinian calls ex bona gratia The other Causes are those which are Rigorous As if a Man or a Woman are convicted of Adultery or Murder or Poisoning or Theft or Treason or Robbery or any other Crime and if it happen that the Woman is found guilty of these Crimes she shall continue five years without being capable of marrying again and also if it be she who convicts her Husband of them she shall at least continue one year before her second Marriage Justinian adds also three Causes for which Women may be Divorced If they make themselves Miscarry If they bathe with other Men If they speak of Marriage to others while their Husband is alive The other Titles of this Novel concerns Civil Effects The 40th Novel permits the Church of the Resurrection at Jerusalem to sell the Houses which it had in the City The 42th is the Edict against Anthimus Severus Peter and Zoaras related in the fifth Council The 43th grants to the great Church 1100 Shops free from Taxes and deprives all others of the same Priviledge The 46th is of the Alienation of the Possessions of the Church and of the Payment of Debts The 55th confirms the preceding and permits the Exchanges of Possessions and the long Leases of Lands among the Churches The 56th forbids to exact any thing for the Registring of Letters of Ordination but it allows to receive what had been the Custom to pay for it in the great Church In the 57th its Ordained That when Clergy-men quit the Church which they serve others shall be put in their places who shall enjoy the Revenues In it 't is forbidden that Founders should place Clergy-men in the Churches by their own Authority only they are allow'd the Right of presenting them to the Bishop The 58th forbids the Celebration of the Holy Mysteries in private Houses The 59th regulates Ecclesiastical Fees chiefly for Funerals The 65th contains a particular Order about the Revenues of the Churches of Mysia The 67th forbids to make Chappels without the Bishops ' leave It orders those who build them to furnish them with things necessary It forbids Bishops to forsake their Churches and regulates the manner of making Alienations of the Possessions of the Church The 76th is an Interpretation of the Law which forbids Monks to dispose of their Possessions in favour of those who were entred into a Religious House before this Law was publish'd The 77th
understanding this sent Lucifer Calaritanus with Pancratius a Priest and Hilary a Deacon to carry a Letter to the Emperour Constantius wherein after he had given an Account of what we have already said concerning every thing that had been done since the Beginning of his Pontificate in the Cause of St. Athanasius he prays him to Order the Examination of this Affair in a Free Council upon Condition that they should begin with Confirming the Nicene Creed He gave to the same Deputies a Letter of Recommendation address'd to Eusebius Vercellensis and indeed he wrote two other Letters to him one of Recommendation and another of Thanks About the same time He wrote also to Hosius and to other Bishops concerning the Lapse of Vincentius of Capua Immediately after the Council of Milan held in the Year 355 which was not more favourable to St. Athanasius than that of Arles had been before Liberius wrote an Elegant Letter to Eusebius Vercellensis Denys and Lucifer then in Banishment wherein he praises them for their Constancy and testifies to them That he was ready to suffer the same Persecution for the same Cause He says He knew not whether he should be griev'd for their Absence or rejoyce for their Glory which he observes to be greater than that of former Martyrs because these suffer'd only the Torments of their Pagan Persecutors but they endur'd the Injuries of their false Brethren He prays them to assist him with their Prayers That God would give him Grace to bear with Patience and Constancy the Tryals that he was threaten'd with And indeed a little after Constantius perceiving that there was none almost left but Liberius who justified the Innocence of this Saint and desiring to confirm his Condemnation by the Authority of the Bishop of Rome sent an Eunuch thither who urg'd him to Subscribe to the Condemnation of St. Athanasius to no purpose for all the Answer he could get from him was That he should call a Free Council in some place that was distant from the Court where there should be neither Guards nor Officers That this Council should begin with making a Profession of the Faith as it had been explain'd in the Council of Nice That it should drive away all the Arians and anathematize their Error and then afterwards should examine the Cause of St. Athanasius The Emperour having receiv'd this Answer sent an Order to the Governour of Rome to surprize Liberius and send him to Court which Order was executed And when he was in the Emperour's presence he spoke to him with no less Constancy than he had done at Rome to his Eunuch We have his Answers in Theodoret in B. II. of his Hist. Ch. 16. wherein he discovers an unconceivable Firmness of Mind in refusing to Subscribe to the Condemnation of St. Athanasius Constantius objected to him That he had been condemned by all the World and says he You are the only Bishop in the World that justifies an impious Disturber of the Peace to which he answered with great Constancy Tho' I were alone yet the Cause of Faith is nevertheless Good for at another time there were found but three young Men that disobey'd the Orders of the King After this he pray'd him That he would call a Synod but withal desir'd That before they should proceed to examine St. Athanasius's Cause He would make all the Bishops Subscribe the Nicene Creed Constantius being enrag'd against St. Athanasius as supposing him the cause of that Enmity which his Brother Constans had against him Liberius as to this answer'd him wisely You ought not Sir to make use of Bishops to revenge your Quarrels for the hands of Ecclesiasticks ought not to be employ'd but only to Bless and to Sanctify At last Constantius threatning him with Banishment I have already says he bid adieu to my Brethren at Rome for the Ecclesiastical Laws are to be preferr'd before my Living there Three Days time were given him to consider of it and because he did not change his Opinion in that time he was Banish'd two Days after to Beraea a City of Thrace The Emperour the Empress and the Eunuch Eusebius offer'd him Money to bear the Expence of his Journey but he refus'd it and went away chearfully to the place of his Banishment The Clergy of Rome having lost their Head took an Oath to chuse no body in the Room of Liberius as long as he was alive But Constantius by the management of Epictetus Bishop of Centâ—…cellae in Italy procur'd one Felix a Deacon to be ordain'd Bishop who was himself also one of those that had sworn not to chuse a Bishop in the Room of Liberius St. Jerom says That Acacius had a hand in this Ordination St. Jerom and Socrates accuse this Felix of Arianism but Theodoret and Ruffinus say That he was not an Arian in Doctrine but only communicated with that Party However all the Ancients agree That this Ordination was not lawful a However all the Ancients â—gree That this Ordination was not lawful St. Athanasius in his Epistle to those that lead a Monastick Life says that he was ordain'd in the Palace without the Consent of the People or the Election of the Clergy by Epictetus in the Presence of Three Eunuchs and Three Bishops who were rather Spies than Bishops that the People would not permit him to enter into the Church and withdrew themselves from his Communion St. Jerom says that he was an Antipope Optatus and St. Austin in the Catalogue of Popes make no mention of Felix but place Damasus immediately after Liberius And certainly Liberius being a lawful Bishop another could not be ordain'd in his Room And whereas 't is suppos'd that after his Lapse he fell from his Bishop-rick This can never make the Ordination of Felix valid which was null from the Beginning Besides Liberius was not depos'd after his Fall but on the contrary was always acknowledg'd as a lawful Bishop and continued in the Possession of his See with the Consent of all the Bishops of the Catholick Church and some laâ—e Authors are very much to be blam'd for putting this Man in the Catalogue of Popes and yet they have far less Reason to place him among the Holy Martyrs in very many Martyrologies b They have far less Reason to place him among the holy Martyrs in very many Martyrologies His Festival is kept on August 4th Mombritius was the first that publish'd his Life and after him Bâ—lusius put forth a more correct Edition of it There was a Dispute about the Saintship of Felix among the Correctors of the Roman Martyrology in the Time of Gregory and 't is said there was then found an old Inscription in the Church of St. Cosmus and St. Damian express'd in these words The Body of St. Felix Pope and Martyr by whom Constantius was Condemn'd But the Life of this Felix and these Monuments are apochryphal For first they suppose that Constantius put him to Death But 't is evident by
all the Earth Now this Prayer convicts you of a Lye for how can you offer Sacrifice for one only Church since you have divided it into two How can you offer for the whole Church since you are not within the Catholick Church Parmenianus objected to the Catholicks That they had exercis'd Violence and Persecution against them and concluded from thence that they could not be the true Church because that ought never to be cruel nor to feed it self with the Flesh and Blood of the Saints Optatus answers him That the Church had never Persecuted them and that he could Name none of the Church that had done it He retorts this Charge upon the Donatists by observing that in the time of the Emperour Constantine the Church enjoy'd a profound Peace and all its Members liv'd in wonderful Union That then Pagans were forbidden to exercise their Sacrilegious Ceremonies then the Devil groan'd in their Temples where he was shut up and then the Donatists were banish'd into Foreign Countries lest they should disturb the Peace of the Church But no sooner was Julian declar'd Emperour but they begg'd his leave to return into their own Country which he granted them very willingly knowing that they were most fit to trouble the Peace of the Church He observes That the same Edict by which he open'd the Pagan Temples he also restored Liberty to them That they had not so soon obtain'd it but that they exercis'd horrible Violences in Africk He accuses the Donatists of tearing the Members of the Church of driving away the Bishops of invading the Churches of committing Murders of killing two Deacons at the feet of the Altars of rending Mens Garments of dragging the Women stifling the Children and in fine of violating every thing that was most Sacred â—our Bishops says he cause the Eucharist to be thrown to the Dogs and presently the Tokens of God's Anger appear for the Dogs being enrag'd turn'd upon their Masters and tore them as if they had been Thieves whom they never knew the Justice of God making use of their Teeth to revenge this Sacrilege They also caus'd a Bottle full of holy Oil to be thrown out at a Window on purpose to break it But though it was cast down from a very high place yet being supported by Angels it fell upon the Stones without breaking He accuses also a Bishop of their Party nam'd Felix of abusing a Virgin to whom himself had given the Veil and of having afterwards depriv'd an ancient Catholick Bishop 62 Years old of his Bishoprick and put him under Penance Here he makes a Digression about the Vanity of the Donatists who boasted themselves to be Holy and Innocent Whence comes this Sanctity of yours says he which the Apostle St. John durst not attribute to himself seeing he says If we say that we have no Sin we deceive our selves and the truth is not in us He that speaks after this manner does prudently referr himself to the Mercy of God for a Christian may desire Good and endeavour to walk in the way of Salvation but he cannot be perfect of himself For though he does run yet there will always remain something to be done by God to perfect him and 't is necessary that he should help a Man in his Weakness for he is Perfection and there was never any but Jesus Christ the Son of God who was perfect all other Men are imperfect It belongs to us to will and to run but God only can give Perfection Jesus Christ has not given us perfect Holiness but has only promis'd it Optatus afterwards returns to his Subject and goes on to charge the Donatists with the Crimes and Sacrileges which they had committed and accuses them of exorcising and washing the Walls of Churches of breaking down the Altars of throwing the Eucharist to Dogs of making the People Swear by their Name of shaving the Bishops and putting them under Penance of sparing neither Priests Deacons nor the Faithful of reproaching the Innocent and putting Christians against their will under Penance and in fine of doing an infinite number of things against Piety and Christian Charity In the Third Book Optatus vindicates the Church from those Violences of which it was accus'd In the first place he says That if some of those Violences were committed by Macarius's Order the Predecessors of the Donatists gave occasion to them because their Seditious Behaviour oblig'd the Governour to call for Aid which they no sooner saw come to him but they presently fled of themselves and that none but those that were most obstinate had been Banished But then he maintains That the Church did not contribute to this Persecution in the least and that there was nothing of all this done by Her Advice that she neither wish'd for it nor knew of it nor contributed any thing towards it but the Justice of God alone had sent this Persecution upon the Donatists to revenge the Dishonour they had done to the Waters of Baptism Here Optatus makes a very obscure Digression concerning Baptism and the Church And afterwards returning to his Subject he says That Paul and Macarius were not sent by Constantine to Persecute the Donatists but to carry Alms That Donatus being transported with Rage demanded of them with unsupportable Pride what the Emperour had in common with the Church That from that time he carried on a Design of doing Injury to the Kings and Princes of the Earth contrary to the Precept of St. Paul who commands us to pray for them that we may lead a quiet Life For says Optatus the State is not in the Church but the Church in the State that is in the Roman Empire Thus St. Paul had reason to say That we must pray for Kings even when they made Profession of Paganism But how much more reason have we to show respect to a Christian Prince one that is Religious and Fears God and has sent Alms to the Poor Wherefore then was Donatus transported with Fury Wherefore did he refuse the Alms which the Emperour sent His Officers said That they were come to distribute Alms in all the Provinces to those that would receive them and Donatus told them That he had written to all places forbidding them to receive them Does this look as if he took Care of those that are in Misery or would relieve the Necessities of the Poor God hath said 'T is I that make Rich and Poor Can he not then give Riches to the Poor Yes but if he had given them to all the World then sinners had wanted the means of expiating their Faults for 't is written That as Water quenches Fire so does an Alms expiate Sin This being so What Judgment should we give of him that would give to the Poor and him that would hinder the giving What would Donatus answer if God should ask him O Bishop What do you think of Constantine Do you take him for an Innocent Man or a Sinner If you believe him to
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
River He subjoyns the Example of St. Sotera who was of his own Kindred and concludes from these Examples that this Zeal is no ways forbidden Here the Third Book of Virgins ends in all the Manuscripts tho' in the printed Editions there are many Pages added that have no relation to this Treatise which St. Ambrose concludes with these Examples as appears by the beginning of this last Chapter The Treatise of Widows was written soon after that of Virgins as St. Ambrose declares at the beginning of it It was the Inconstancy of a Widow which made him undertake this Work St. Ambrose had Comforted her after the Death of her Husband and had Exhorted her to lay aside her Mourning but she abusing his Advices had made use of them to gain Authority to her Design of marrying again The Holy Father being unwilling that it should be thought he had counsell'd her to do so wrote this Treatise of Widows wherein he exalts the State of Widows as approaching near to the Perfection of Virgins For proof of this he not only alledges the Testimony of the Apostle St. Paul but he relates also the Examples of many Widows of the Old and New Testament He exhorts Widows to continue in their Widow-hood and in his Address to this Widow who had occasion'd his writing this Book he shows her That all the Reasons which she alledg'd for proceeding to a Second Marriage were weak yet he does not condemn either First or Second Marriages on the contrary he rejects the Opinion of the Hereticks who had forbidden them but he preferrs the State of Virgins and Widows before that of married Women and refutes with sharpness the Reasons which Women use for running into Second Marriages Altho' he would not openly declare his Opinion of their Conduct who use the Knife and Fire to Check the Motions of the Flesh yet he speaks of it after such a manner as plainly discovers that he did not approve it and observes that it is contrary to the ancient Canons This Treatise is cited by St. Ambrose in his Commentary upon St. Luke by St. Jerom in Letter Fifty to Pammachius and so there can be no doubt but it is this Father's There is in this Edition a little Treatise of Virginity which in the former Editions had been plac'd at the end of the Second Book about Virgins but it is parted from it in all the Manuscripts and is evidently a distinct Treatise The Treatise of Widows which is there cited was written after the Two Books of Virgins This little Piece is not very coherent In it he praises the famous Judgment of Solomon he blames the Action of Jephtha and then he defends himself against those who accus'd him of giving excessive Praises to the State of Virginity and demonstrates the Excellency and Advantages of it He occasionally answers those who said That the great numbers of Virgins would lessen the Race of Mankind and he maintains that there are no places more populous than those where there are most Virgins For Proof of which he observes that tho' at Alexandria in the East and in Africa there are an infinite number of Virgins yet these Countries are very well peopled He adds that if this Reason were good they must also advise Women to be lewd because so they would have more Children After this he examines the Reasons of those who find no fault with the Consecration of Virgins but only say That we should wait till they be of sufficient Age before they receive the Veil He confesses that a Bishop ought to beware of giving the Veil with too much precipitation but then he ought not so much to regard their Age as the ripeness of their Parts nor to consider so much the number of their Years as the Disposition of their Hearts that every Age can follow Jesus Christ and embrace the perfection of a Christian Life This gives him occasion to speak of the way which Virgins ought to hold in following of Jesus Christ and of the Life they ought to lead to imitate him He concludes with comparing the Instructions of the Ministers of Jesus Christ who exhort Virgins and Widows to live in Continence to the miraculous Fishing of St. Peter and he prays the Lord that he would make his own fishing successful to the catching of many This Piece was compos'd of many Sermons and was made soon after the Treatise of Widows The following Treatise is entituled in the printed Copies Of the Instruction of a Virgin address'd to Eusebius but in the Manuscripts its Title is A Discourse of the perpetual Virginity of the Virgin Mary And indeed the principal part of this Treatise is against the Error of Bonosus who had oppos'd the perpetual Virginity of Mary But that which gave occasion to St. Ambrose to compose this Discourse was the Profession of a Maid call'd Ambrosia Niece to Eusebius a Citizen of Bolonia to whom St. Ambrose had made an Exhortation when he gave her the Veil He committed the same to Writing afterwards according to his custom and address'd it to Eusebius with a Preface wherein he discourses of the chief Duties of Virgins that are consecrated to God which are Silence and Prayer After this he gives an account of a Discourse which he made when he gave the Veil to Ambrosia There he says many things in praise of Women and undertakes the Defence of that Sex against those who blam'd it He proves that they are unjustly accus'd as being the cause of Man's Falling and Offending and he extolls their Piety by proposing the Vertues of many Women He shows that if Eve gave occasion to the Condemnation of Mankind this Loss was fully compensated by Mary who is the Honour of her Sex and of the Church St. Ambrose wonders that there have been Christians who durst oppose her perpetual Virginity He adds that this Error deserv'd to be buried in Eternal Silence but because it had been maintain'd by a Bishop he means Bonosus he thought himself oblig'd to discover and refute it which he does in the following part of this Discourse where he establishes the perpetual Virginity of the Virgin Mary and refutes the Objections of Bonosus which were the same with those of Helvidius The First Objection which he proposes is taken from the Word Mulier or Woman which is attributed in the Holy Scripture to the Virgin St. Ambrose shews that this Word is general and is given to Virgins as well as Married Women and Widows The Second Objection is founded upon this Passage of the Gospel Before they came together and upon that other He knew her not before she had brought forth her First-born Son He answers that these ways of speaking do not intimate that St. Joseph had afterwards any carnal Knowledge of the Virgin but only that he had not before and that the Design of the Evangelist is to discover the principal Mystery viz. That a Virgin conceiv'd Jesus Christ by the Operation of the Holy Spirit and not
the Discipline of that time than what is said of the Fall of Marcellinus is contrary to the History 'T is said That Marcellinus at first denied his Fault That the Synod declar'd to him he should be his own Judge That the Bishops durst not judge him because it was not lawful for any body to judge the First See I say nothing of the Impertinences which some of the Bishops are made to say that are unworthy of the Gravity and Simplicity of the Christians of the First Ages Lastly he who forg'd these Acts says that Dioclesian was inform'd of the Condemnation of Marcellinus when he was at War with the Persians which yet further discovers that these Acts are not ancient since the Persian War was ended before the Persecution of Dioclesian from whence it follows that he who fell into so gross a Fault in Chronology is a modern Author unworthy of any Credit Of the COUNCIL of Cirtha THE Violence of the Persecution being a little abated in Africk in the Year of Jesus Christ 305 some Bishops of Numidia assembled at the beginning of the Month of May in the City of Of Cirtha 305. Cirtha in the House of one Donatus because the Churches were not yet restor'd The occasion of this Synod was the Ordination of a Bishop into the See of this City of Numidia in the room of Paul The Bishops which were present there were Secundus of Tigisis Donatus of Mascula Marinus of Aquae Tibilitanae Donatus of Calama Purpurius of Limata Victor of Garbis Felix of Rotarium Nabor of Centurio and Secundus the younger A Bishop call'd Menalius would not be present for fear of being accus'd and convicted of having sacrificed to Idols These Bishops who were afterwards the Heads of the Donatist Faction accus'd one another mutually in this Council and all of them fearing lest they should be convicted of the Crimes of which they had accus'd one another they The Councils pardon'd one another referring themselves to the Judgment of God After which they ordain'd Silvanus Bishop of Cirtha You have the Acts of this Council in St. Austin in his Third Book against Cresconius Chap. 27. Of the COUNCIL of Alexandria under Peter Bishop of that Church IN the Year 306. Peter of Alexandria held a Council wherein he deposed Meletius being convicted Of Alexandria 306. of having sacrificed to Idols We have not the Acts of this Council and we know nothing more in particular of it Of the COUNCIL of Eliberis or Elvira THE place a The place The Name of this Council is very various Some call it Libertinum others Elibertinum others Heberitanum and some Eliberinum but the more common Name is Eliberitanum or Illiberitanum The ancient Geographers mention only Two Cities call'd by this Name whereof one was in Gallia Narbonensis and the other in Boetica 'T is thought that the first is Perpignan and the other in all probability is the City of Granada The First was destroy'd in the time of Pliny and Mela and 't is no wise probable that the Bishops of Spain should come so far to hold a Council Wherefore it is much more probable that this Council was held at the Spanish Elvira i. e. Granada and time b The time Those who said that this Council was held after the Year 400 affirm'd what is manifestly false since at that time the enjoining Penance for those who had sacrific'd to Idols was not debated The same Reason proves that there is no probability that it was assembled after the Council of Nice It seems to have been called before that of Arles but I do not believe that it was called before the Persecution of Dioclesian There is more probability that it was assembled when the Persecution ended in the West and when Dioclesian had abdicated the Empire in the Year 304. of the Council of Eliberis are very uncertain Some have thought that Of Eliberis or Elvira 305. this Council was assembled in a City of Gallia Narbonensis others say that this City was in Boetica and the most Learned think that this City of Eliberis was the same with Granada As to the time some Authors have placed it at the end of the Third Century others have remov'd it unto the end of the Fourth but the most probable Opinion is that it was assembled at the beginning of the Fourth Century before the Councils of Arles and Nice about the Year 305. The little Order that is observed in the Canons of this Council the great variety of Rules that are to be found in it and the multitude of Canons about different Matters make some Learned Men think probably enough that the Canons attributed to this Council are an ancient Code or an ancient Collection of the Councils of Spain However this be it cannot be doubted but these Canons are very Ancient and very Authentick The Discipline which they establish is very rigorous In the 1st Canon they are depriv'd of Communion i. e. of Absolution even at the point of Death who have voluntarily Sacrificed to Idols after they were baptized The 2d establishes the same Penalty against those who taking upon them after their Baptism the Office of Priests to False Gods were obliged to offer up Sacrifices to Idols by themselves or others and who have also encreased their Guilt by Murders or Adulteries The 3d. moderates this Penalty to those who have only caused profane shows to be represented and grants them Communion at the point of Death provided they put themselves under Penance and that they do not afterwards fall into Adultery The 4th is That if the Catechumens cause themselves to be chosen Priests to false Gods and act in profane Shows their Baptism shall be delay'd for three Years The 5th imposes Seven Years Penance upon a Woman that shall beat her Servant-Maid in such a manner that she dies within three Days after if the Woman had a design to kill her and Five Years Penance if she had no such design She is acquitted if the Maid dies more than Three Days after In the 6th Canon it is ordain'd That Absolution shall be refus'd even at Death to him who shall kill another by Treachery The 7th is That those who relapse into Adultery after they have undergone Penance shall not be received even at Death The 8th subjects a Woman to the same Penalty who has forsaken her Husband without cause to marry another The 9th declares That 't is not lawful for a Woman tho' she has forsaken her Husband because of Adultery to marry another and that if she does it she ought not to be admitted to Communion till he whom she has married be dead or at least till the extremity of Sickness make it necessary to grant it her The 10th allows Husbands to be baptiz'd who have forsaken their Wives and Wives who have forsaken their Husbands for Adultery while they were Catechumens But if a Christian Woman marries a Man who has forsaken his Wife without
of it self a good Thing but one of those good Things which we should not look after but in order to a greater Good or to avoid a great Evil. That before Christ the most Continent might marry to multiply that People from whom the Messiah was to be born but now as many as are able to contain do well not to marry That for this Reason Men were permitted formerly to have several Wives and never Women to have several Husbands but now no Man is to have more than one Wife That the Gospel-Purity is so great in this Point That a Deacon was not to be ordained who had ever had more than one Wife He approves their Opinion who understand this Maxim in its whole Extent and without Restriction as St. Jerom doth by excepting those who contracted a former Marriage before Baptism For saith he Baptism doth indeed remit Sins but here the Question is not concerning a Sin And as a young Woman that hath been defiled when she was a Catechumen cannot be consecrated as a Virgin after Baptism even so it hath been thought reasonable that the Man who hath had more than one Wife whether before or after Baptism should be looked upon as wanting one necessary Qualification for Orders In answer to Jovinian's Objection he distinguishes the Habit from the Action of Vertue This being Premised he saith That the old Patriarchs had an Habit of Continency but did not practise it because it was not convenient to do it in their time and so when the Question is put to a Man that is not married Are you more perfect than Abraham he ought to answer No but Virginity is more perfect than conjugal Chastity Now Abraham was endu'd with both these Vertues for he had the Habit of Continency and exercised conjugal Chastity He adds That Persons are to be distinguished from Vertues One Person may have one Vertue in a higher Degree than another and yet be less Holy because he hath not other Vertues in the same Degree Thus a disobedient Virgin is less to be esteemed than a married Woman with the Vertue of Obedience Last of all he exhorts Virgins not to be lifted up because of the Excellency of their Condition but to be constant in Humility The Book Of Holy Virginity came out presently after that Of the Advantage of Matrimony St. Augustin shews there That Virginity is one of the most excellent Gifts of God and that Humility is necessary to preserve it He exalteth the Excellency of Virgins consecrated to God by the Example of the Virginity of the Mother of God who according to him had made a Vow of Continency before the Angel appeared to her He refutes those that condemn Matrimony and those that compare it with Celibacy He does not think that Virginity is of Command but of Advice It should not be chosen as a thing necessary to Salvation but as a state of greater Perfection And this he proves by several Passages of Scripture and explains a Passage of St. Paul from which some concluded that he recommended Virginity merely upon account of the Advantage of this present Life He asserts also That Virgins shall have a particular Reward in Heaven At last he exhorts them to Humility proposing several convincing Reasons and powerful Motives to inspire them with it Then he recommends to them above all things the Love of their Divine Spouse and speaks of him in a very moving manner Behold saith he to them the Beauty of your Spouse Think that he is Equal with his Father and yet he was willing to submit himself to his Mother He is a King in Heaven and a Slave upon Earth He is the Creator of all things and yet he ranked himself among the Creatures Consider both the Greatness and the Beauty of that which the Proud look upon with Contempt Behold with the Eyes of Faith the Wounds which he received upon the Cross the Blood of the dying God who is the Price of our Redemption and the Cause of our Salvation ... He seeketh only the inward Beauty of your Soul He gave you the power to become his Daughters He desires not the Handsomness of the Body but Purity of Manners None can deceive him nor make him be jealous of you and you may love him without fear of ever displeasing him upon account of false Suspicions Both this and the fore-going Books were written in the Year 401. They did well to joyn unto this the Book that treats Of the Advantages of Widowhood which Erasmus and others had inconsiderately rejected as a Work that was none of St. Augustin's St. Augustin indeed takes no notice of it in his Retractations but that 's not to be wonder'd at because it is only a Letter to Juliana which Possidius put into his Catalogue * Who this Philo is I don't know it seems to be a Fault of the Press Philo Carpathius mention'd in the last Volume dy'd several Years before St. Augustin wrote this Letter to Juliana Philo and Bede quote it as St. Augustin's and in the 15th Chapter some other Pieces of St. Augustin's are quoted This Book is an Instruction for Widows He asserts there That Widow-hood is to be preferr'd before Marriage Yet he doth not condemn Second Marriages nor Third and Fourth but only says That it is a great Crime to Marry after the Vow of Virginity though he judges those Marriages to be good and valid and blames those who look upon them as adulterous The Practice of the Church at that time was To put them under Penance who Married after vowing Virginity but their Marriages were not yet declared void as is plain by the Sixteenth Canon of the Council of Chalcedon and by several other Testimonies of the Ancients The rest of this Letter is full of Instructions to Juliana and her Daughter Demetrias who had already made Profession of Virginity as it is observed in the 19th Chapter And so this small Treatise is of the Year 414. He bids them beware of the Pelagian Errors In both the Books Of Marriages which cannot be excused from Adultery St. Augustin handleth this nice and Difficult Question Whether it be lawful either for the Man or the Woman to Marry after Divorce on the Account of Fornication Pollentius to whom these Books are directed believed That the Exception of the Case of Adultery which we find in St. Matthew's Gospel was no less to be understood of a Permission to Marry again than of a Separation of Bodies so that a Husband might not only leave his adulterous Wife but also take another when he was divorced from the first St. Augustin affirms on the contrary That a Woman thus divorced ought never to Marry again no more than the Husband who caused her to be divorced This whole Dispute depends upon the Sence of that Passage in St. Matthew which excepteth the cause of Fornication and upon that of St. Paul 1 Cor. 7. which saith That the Bond of Matrimony is indissoluble but by the
the Clergy 85 Charity ought to be the sole end of all our Actions 142. The Duties of Christian Charity cannot diminish and the more we perform the more we have to do 159 Children A Father that brings up his Son ill is more cruel than if he had put him to Death 47 Chromacius Bishop of Aquileia 58 S. John Chrysostom Native of Antioch 6. Baptized by Meletius 7. Hides himself and flie to avoid being Ordain'd Bishop ibid. Ordained Deacon by Meletius and Priest by Flavianus ibid. Elected Bishop of Constantinople and ordain d by Theophilus Bishop of Alexandria his Enemy ibid. His strict Discipline caused him to be hated ibid. His pastoral Vigilance ibid. Reunites the Eastern and Western Churches 8. Assembles a Synod at Ephesus ibid. The Empress Eudoxia enraged against him urges Theophilus to come to Constantinople 9. He holds a Synod in the Suburbs of Chalcedon against S. Chrysostom who refuses to be judged by that Council his Enemies being the principal Judges ibid. He was there deposed ibid. The Emperor orders him to be banish'd and he was accordingly conducted to a little City in Bithynia 10. His return to Constantinople ibid. Another Discontent of Eudoxia ibid. A new Council confirms the first Sentence of Deposition against this Saint ibid. Violences and Edicts against S. Chrysostom ibid. He Surrenders himself into the hands of those that had Orders to Arrest him and is conducted to Nice and from thence to Cucusus the place of his Exile ibid. Calamities at Constantinople after the removal of S. Chrysostom ibid. He writes to Pope Innocent and to the Bishops of the West to implore their help 11. The Pope sends him Letters of Communion ibid. And also obtains Letters from Honorius to his Brother Arcadius in his Favour ibid. Violence offer'd to the Persons that brought those Letters ibid. S. Chrysostom remov'd from Cucusus to Pityus a City upon the Euxin Sea and dies in this Journey ibid. Peace restored after his Death 12. Critical Remarks upon his Works ibid. The Church consists not in the Walls of it but in the Holy Union with the Members of Jesus Christ 13. It 's perpetuity is an invincible proof of the truth of Religion 34. The Church mixes the good with the bad till the day of Judgment 198 Clinicks Those who receive Baptism in their Bed at the point of Death 36 Comedies It is a kind of Adultery to go to Comedies 46 Communion The forgetting of Injuries and Reconciliation is a condition Essentially necessary to the worthy receiving the Sacrament 21. The Revengeful is as unworthy of the Holy Communion as the Blasphemer and Adulterer 41. Disposition for worthy receiving 43 Council of Carthage of the Year 403 P. 218 Council of Carthage of the Year 404 ibid Council of Carthage of the Year 405 ibid Council of Carthage of the Year 407 ibid Two Councils of Carthage of the Year 408 p. 219 Council of Carthage of the Year 409 ibid Council of Carthage in the Year 410 ibid The First Council of Carthage against Coelestius in the Year 412 p. 221 Council of Carthage in the Year 417 p. 222 Councils of Carthage in the Year 418 ibid Council of Carthange in the Years 418 and 419 concerning the Cause of Apiarius 224 Council of Carthage in the Year 420 Council of Carthage in the Year 427 against Leporius Council in the Suburbs of Chalcedon at the Oak in 403 p. 217 Council of Cirta or Zerta in the Year 412 p. 221 Councils held by S. Chrysostom at Constantinople and at Ephesus in 400 and 401 p. 217 Council of Constantinople in the Year 426 Council of Constantinople in the Year 428 Council of Diospolis in the Year 418 p. 221 Council of Milevis held in the Year 402 p. 217 Council of Milevis against Coelestius and Pelagius in the Year 416 p. 222 Council of Ptolemais in Pentapolis in the Year 411 p. 220 Council of Ravenna in the Year 419 Council of Tella or Zella c. of the Year 418 p. 224 Concupiscence and an Inclination to evil are the Consequents of the Sin of the first Man 35 Conference of Carthage in the Year 411 p. 220 Conference of Jerusalem in the Year 415 p. 221 Continence True Continence consists in the suppressing all the Passions 180 Conversion It is never too late to be converted 78 Correction Ecclesiastical Princes have submitted to it as well as others of the Faithful 38 Covetousness a kind of Idolatry 45. Consists in the desire of having more than we ought to have Other Vices diminish in time but Covetousness encreases as we grow in years 55 Custom is a bad Reason where it is sinful 17 Customs of Churches ought to be observed 82 139 141 Cross. The Efficacy of the Sign of the Cross 5 Curiosity will not make us discover Mysteries but it will make us lose the Faith that must carry us to Salvation and eternal Life 60 D DEad Oblations for the Dead received in the Church 138. When the Eucharist is administred or Alms made for all the Dead that have been baptized they are Thanksgivings for those that have been extremely Good they are Intercessions for those that have not been great Sinners and as for those that have been very bad if these things bring no Comfort to them they serve at least for Consolation to the living 178 179. The Dead not to be lamented but to rejoyce that they have left this unhappy Life to enjoy an eternal Blessed one 48. Their Relations ought to give Alms for them 38 Death A Christian instead of fearing ought to desire it 48 Decentius Bishop of Eugubium a City of Umbria in Italy 67 Devotion Women ought not to give any cause of Discontent to their Husbands by an indiscreet Devotion 167 Diadochus Bishop of Photice a City of the ancient Epirus 5 Diadorus Superior of the Monks in the Suburbs of Antioch 7 Dioscorus a Monk of Egypt 8 Divinity impossible to define it 2 Donatus S. Jerom's Master 73 Drunkenness is of all Vices the most dangerous and the most to be hated 45 E ECclesiasticks their Dignity 75 76 their Duties ibid. Their Habits 77 Education of Children 79. Mothers are not less charg'd with the Education of Children than Fathers 12 18. Education of Daughters 78 80 S. Epiphanius Bishop of Cyprus a great Enemy to Origen 9 Evagrius Three of that Name Evagrius Ponticus Evagrius of Antioch Evagrius Scholasticus 1 Eucharist Sacrament 105. Eucharist explained 59 60. Disposition fit to partake of it ibid. To receive it Fasting 142. Dispositions requisite to worthy Communicating 37 Eudoxia Empress of Constantinople enraged against S. Chrysostom 9 10 Evodius Bishop of Uzala in Africa 122 Eusebius Bishop of Valentinople in Asia 8 Eusebius Father of S. Jerom. 73 Eusebius an Ecclesiastical Author of the Fifth Century 123 Euthymius a Monk of Egypt 8 Excommunication unjust does more Injury to him that Pronounces it than to him against whom it is pronounced 167 Exuperius Bishop of Tholouse to whom
is said about the end that five days after they will meet to treat of the Doctrine of S. Leo's Letter which was done on the 17th in the 4th Act. Lastly The Bishops of Illyria at the conclusion of the Action which is commonly thought to be the Second desire that Dioscorus might be brought into the Synod again and restored to his Church Dioscorum Synodo Dioscorum Ecclesiis Now would they have done it if his Deposition had been pronounced in the Council and signed by themselves These Reasons seem to render the Common Order to be most probable But on the other side Dioscorus being cited before the Council in the Session wherein he was Deposed answered twice That in the first Session the Commissioners of the Emperor were present and that they Summoned him to a Second Session where they were not It is then very hard to know the true order of these two Sessions However that be we will not remove the Act wherein the Question concerning the Faith was debated from the second place The same Commissioners and Bishops who were present at the first Action were also at this and in the same order except those who had been declared unworthy of the Priesthood in the first Action The Commissioners having represented that what concerned the Judgment of Flavian and Eusebius Bishop of Dorylaeum being judged in the former Session they ought to take the subject of our Faith into Examination because that was the principal matter for which the Council was Assembled That the Emperor had no other Faith than that of the Council of Nice all the Bishops declared that they had no other and that they would not undertake to explain it nor add any thing to it Cecropius said that to confute the Error of Eutyches S. Leo's Letter was sufficient The Bishops said That they would follow it and Subscribe it The Commissioners said That it was necessary that the Patriarchs should choose one or two of the Bishops of their Dioceses who were most Learned that they might treat and agree concerning the Faith All the Bishops said That they would not endure any new Exposition of Faith in Writing because they had a Canon that forbad it Florentius Bishop of Sardis shewed That it was no easie thing to make an Exposition of Faith so quickly and demanded time for it Cecropius required that they should read the Nicene Creed and Saint Leo's Letter The Judges ordered it should be so wherefore they read the Nicene and Constantinopolitan Creed Saint Cyril's Second Letter to Nestorius his Letter of Union to John Bishop of Antioch S. Leo's Letter to Flavian and the passages of the Fathers annexed to it All the Bishops by their reiterated Acclamations approved the Creeds of Nice and Constantinople The Bishops of Illyria and Constantinople scrupled some places in S. Leo's Letter but to satisfie them they proved that there were the like in S. Cyril's Writings This made them all consent and all the Synod approved S. Leo's Letter But since there were some Bishops who had some further Objections about it they put off the Action five days longer that they might make the point clearer and they desired Anatolius to choose out some Bishops from among them who had signed this Letter who were most able to explain it to the rest This Action was ended with Acclamations in which the Eastern Bishops desired pardon for them of their side and the Banishment of Dioscorus On the contrary the Illyrians demanded that he should be still continued in his Church and have a place in the Synod In the Third Action October 13. the Bishops being assembled without the Commissioners Eusebius Bishop of Dorylaeum presented a New Petition against Dioscorus accusing him to be of the Act. III. same Opinion with Eutyches to have condemned Flavian unjustly for putting into the Acts of his Council such things as were never spoken and for forcing the Bishops to sign a Blank Paper Whereupon he besought the Council to declare all that was done in the Synod of Ephesus under Dioscorus Null and to pronounce an Anathema against Eutyches He prayed the Council to Summon Dioscorus to appear before them The Arch-Deacon Actius said that he had been with Dioscorus and the other condemned Bishops That Dioscorus had answered that they were the Guards which had hindred him from coming to the Council They sought for him abroad and because they could not find him they sent to cite him He answered them that went That he was under Guard and they must ask them if they would let him go That in their return they had met with the Master of the Offices and returning again with him to bring Dioscorus He answered them That upon second Thoughts he had resolved not to go to the Synod lest the Judges should be forced to examine again what they had resolved They told him That they did not call him to weaken what had been decreed but only to invite him to the Council Having refused to go they summoned him a Second time but he replyed That he was Sick and that he would not go to the Synod unless the Commissioners were there He demanded whether Juvenal Thalassius and Eustathius were also Summoned thither They said That it did not concern him that Eusebius Bishop of Dorylaeum had accused him only and as to what he required that the Commissioners should be present that was needless because it was a Matter purely Ecclesiastical where the Commissioners or Lay-men ought not to assist Nevertheless he still refused to go They resolved to cite him a Third time In the mean time Aetius told the Council that there were at the Door some Clergy-men and Lay-men of Alexandria who desired to be permitted to prefer their Complaints against Dioscorus They received them and read their Petitions The first was Theodorus's a Deacon of Alexandria who complained that Dioscorus thrust him out of the Clergy without Cause not bringing any Accusation nor forming any Complaint against him He accused him for being an Enemy to all S. Cyril's Relations for having used them ill for being of Origen's Opinions for being guilty of Murther Theft making Disturbances and Debaucheries for having impelled 10 Egyptian Bishops to sign an Excommunication against S. Leo and offered to prove all these Facts The second was Ischyrions who also accused Dioscorus for having exercised several Cruelties plundering Houses rooting up Trees forcing private Men from their Estates for buying the Corn which the Emperor sent to the Churches of Lybia to make bread for the Holy Sacrament and to support the Poor and Strangers for disposing certain Monies which * Peristeria a Noble Lady a Lady left to the Poor and Hospitals of Egypt to scandalous Persons for familiarly conversing with †But more particularly Pansophia a scandalous Harlot Lewd Women He added that Dioscorus had thrust him out of the Clergy for no Cause although he had done much service for the Church of Alexandria in S. Cyril's time
allows to Bishops the Knowledge and Decision of the Causes which concern Religious Men and Women The 81st exempts him from Paternal Power who is made a Bishop The 83d ordains That if any one has any Civil Affair with a Clergy-man he shall first apply himself to his Bishop That if the Bishop cannot be Judge of it either because of the nature of the Business or for some other Difficulty then he may apply himself to the Judges That if it be a Criminal Cause then the Civil Judges shall take Cognizance of it and if they judge the Party accus'd to be guilty then he shall be Degraded by his Bishop before he be Condemned by the Secular Judge That if it be an Ecclesiastical Fault which deserves only an Ecclesiastical Penalty the Cognizance of it shall belong to the Bishop only The 86th Empowers the Bishops to oblige the Judges to do Justice to Parties and also to judge them when the Judges are suspected The 111th grants the Prescription of forty years to Churches The 117th contains the Reasons for which a Divorce may be granted A Man may divorce his Wife if she has conspir'd against the State if she is convicted of Adultery if she has attempted her Husband's Life if she has dwelt or wash'd with Strangers against her Husband's will if she be present at Publick Sports in spite of him The Woman may also be parted from her Husband if he be a Criminal to the State if he has attempted her Life if he would have prostituted her if he cohabits with other Women after his Wife has admonish'd him to forsake their Company He forbids the Dissolution of Marriages which are made with the Consent of both Parties unless it be for a reasonable Cause as to preserve Chastity Justinian repeals here what he had Ordain'd concerning Persons who were in the Army and Ordains That it shall never be lawful for a Woman to marry again unless she has sufficient Proof or Witnesses whereby it may appear that her Husband is dead The 120th contains many Orders concerning the Revenues of the Church The 123th is one of those which contains most Regulations of Ecclesiastical Discipline The first concerns the Ordination of Bishops Justinian ordains That the Clergy and Great Men should choose three Persons after they have taken an Oath upon the Holy Gospels that they shall not make this Election with respect to any Promise or Gift or to favour their Friend That these three Persons must be capable and have the necessary Qualifications that they must at least be 35 years old That they may choose of those who are in Publick Offices Curialis aut Officialis provided they have been 15 years in a Monastery and even one of the Laity on condition that he shall not be ordain'd Bishop till he has been three years in Inferior Orders He allows That if three Persons cannot be found who have the necessary qualifications that they choose one or two of them He adds That it these to whom the Election belongs do not choose in six Months time he that has a Right to Ordain the Bishop may do it by choosing one Person who has the necessary qualifications When any of the Persons chosen is accus'd his Cause ought to be heard and 't is forbidden to Ordain him until he has purg'd himself from the Accusation T is forbidden to offer or give any thing for the Election or Ordination But a Bishop is allow'd to give his Estate or part of it to his Church 'T is allo allow'd to Patriarchs or Metropolitans to take a certain Sum of those who are Ordain'd provided it exceed not that which it is the Custom to give and that is here expresly set down The following Titles contain divers Priviledges of Bishops as deliverance from Bondage exemption from Tutelage and publick Offices discharging them from the Obligation to appear before Judges to make Oath and exempting them from the Jurisdiction of Secular Judges After which Bishops are forbidden to abandon their Churches 'T is ordain'd That Archbishops and Patriarchs shall hold Synods once or twice in a year As to what concerns the Clergy the Novel forbids to Ordain them unless they have studied and understand their Religion and be of a good Life They must have no Concubine nor Natural Children but they must be Virgins or such as are married only once to one Woman Those who are ordain'd Priests ought to be 30 years old the Deacons and Sub-deacons 23 the Clerks 18 and the Deaconesses 40 years old If any Person be accus'd who is design'd for the Clergy before he is Ordain'd he must be clear'd from this Accusation If he who is to be Ordain'd has not a Wife then before he is Ordain'd he must engage to live in Celibacy but he who Ordains a Deacon or Sub-deacon may permit him to marry after his Ordination That if a Priest or Deacon or Sub-deacon happen to espouse a Woman after his Ordination he is to be turn'd out from the Clergy That a Reader may marry but if he contract a second Marriage or espouse a Widow he cannot ascend to a higher Dignity among the Clergy 'T is forbidden to Ordain those as Clerks who are engag'd in Offices for the Publick Curialis aut Officialis at least unless they have been 15 years Monks That if any marry after they have been among the Clergy they shall return to their first Condition 'T is forbidden also to give any thing for Ordinations or Benefices If a Slave be Ordain'd with the consent of his Master he becomes free if it be without his Master's knowledge he may redeem him in a year but however this be if he be of the Clergy he shall be restor'd to his Master When any Person founds a Chappel and endows it with Revenues necessary for the Maintenance of the Clergy it is allow'd to Him and his Heirs to name the Clergy that shall serve in it and those whom he names ought to be Ordain'd if they be worthy and capable if not the Bishop may place there such as he shall judge more worthy Liberty is given to all Clergy-men to dispose of their Estates Penalties are appointed against all those who bear false witness 'T is order'd that those who have any business against a Clergy-man a Monk a Deaconess a Religious Man or Woman do first apply themselves to the Bishop who shall judge them if the Parties acquiesce in his Judgment it shall be put in execution if not the matter shall be examin'd before a Secular Judge If he confirms the Bishop's Sentence there shall lye no further Appeal but if his Sentence be different there shall be room for an Appeal If it be a Criminal Cause and the Bishop has been inform'd of it he shall Degrade the guilty Person and after that the Secular Judge shall Condemn him If a Civil Judge has been inform'd of it he shall communicate the Informations to the Bishop If the Informations be found just and the
they should not be baptiz'd before Lib. 7. Ep. 24. As to the Validity of the Baptism of Hereticks and the manner of receiving them into the Church he says as it follows here when he was consulted by Quirinus and the Catholicks of Iberia That according to the Tradition of the Church those who have been baptiz'd by Hereticks in the Name of the Trinity are receiv'd into the Church either by Unction with Chrysm or by Imposition of Hands or by a bare Profession of the Faith That in the West the Arians are receiv'd into the Church by laying Hands upon them that in the East this is done by Unction with Chrysm that the Manophysites and other Hereticks are receiv'd there by making only a sincere Profession of the Catholick Faith That the Bonosians who did not believe in Jesus Christ and the Cataphrygians who did not believe as they should in the Holy Ghost but thought Montanus to be him and the Hereticks like them are baptiz'd when they re-enter into the Church the Baptism which they have receiv'd not being true since it was not given in the Name of the Trinity Book 9. Ep. 61. The Monks must not be Sponsors B. 3. Ep. 40. When it is uncertain whether a Person has been baptiz'd or confirm'd we must baptize or confirm them rather then suffer them to perish in this doubt B. 12. Ep. 32. Of the Unction that is used at Baptism or Confirmation HE writes to the Bishop of Calaris that Priests are forbidden to use the Unction of Chrysm on the Front of the Baptiz'd but they may use it upon the Breast leaving it to the Bishops afterwards to use it upon the Front Book 3. Ep. 9. Afterwards speaking of this Prohibition he says That it was made because such is the Custom of his Church but if this be troublesome to those that have another Custom he does not find fault with the Priests that shall use this Unction in the absence of the Bishop We have already related another place concerning the Unction which is us'd in the East for receiving Hereticks B. 9. Ep. 61. Of the Consecration of the Eucharist JAnuarius Bishop of Calaris being very aged and infirm was subject to be indispos'd by saying Mess and after he returned he knew not the place of the Canon where he had left off And many Persons doubted whether they should receive the Communion of the Hosty thus Consecrated St. Gregory declares That they ought not to make any scruple of it and that they may receive it with assurance because the infirmity of him that Consecrates does not change nor divert the Benediction but he says that this Bishop should be admonished not to do the Office when he finds himself in this Condition B. 11. Ep. 59. About Penance ST Gregory has written a Letter expresly against those who believ'd that after a Penance of three years one might take his ease and commit the same Crimes with impunity There he lays down this excellent Maxim That true Penance does not only consist in bewailing sins past but in abstaining from them for the future Poenitentia est coâ—…ssa flere iterum plangenda declinare The Clergy who had committed any Crimes were put under Penance and shut up in Monasteries to receive there Corporal Punishment B. 1. Ep. 18. B. 2. Ind. 11. Ep. 28. B. 3. Ep. 9. A Clergy-man who being depos'd did perform the Duties of his Function was to be put under Penance all the rest of his Life yet it was lawful for the Bishop to receive him to Lay-Communion after a long Penance B. 4. Ep. 5. A Clergy-man falling into sin and being put under Penance can never hope to enter again into the Clergy B. 1. Ep. 18 43. B. 3. Ep. 26. There is not the same reason of an Abbot who is a Priest who after his Penance may be restor'd to his Dignity of Abbot but not to that of Priest B. 4. Ep. 4. One who is only an Abbot and not a Priest shall continue depos'd for ever Ib. Ep. 16. A Priest deposed may be made an Abbot and have the Care of Monasteries Ib. Ep. 17. About the Indissolvableness of Marriage ST Gregory proves in the 39th Epistle of the 9th Book that Marriages are not dissolv'd by the Entrance of one of the married Persons into a Religious House altho Human Laws permit the Man to part from his Wife or the Woman from her Husband for that end that they may go into a Monastery He adds in the 44th Letter of the same Book where he handles also the same Question That the Law of God does not allow a Man to forsake his Wife for any Cause but that of Adultery Nevertheless he permits married Persons to part from one another that they may enter into a Religious House when this is done with the consent of both Parties B. 5. Ep. 49. B. 9. Ep. 39. In the 32 Letter of Book 8. he determines a particular Case about this Subject A married Woman had parted from her Husband and was become a Nun because she suspected him of Adultery but she could not convict him of it and the married Man purg'd himself by Oath affirming that he was not guilty Hereupon the Woman return'd to him which mov'd her Bishop to Excommunicate her and all her Family St. Gregory wrote to this Bishop That he must immediately restore her Family to Communion and as to the Woman he must not suffer her to continue a long time Excommunicate if it were notorious that she had no Proofs that her Husband had committed Adultery and if the Suspicion she had of him was remov'd by his Oath Of the Vacancy of an Episcopal See WHen a See is vacant it must be fill'd quickly with a worthy Person Book 1. Ep. 18 76 79. B. 6. Ep. 1. 'T is forbidden to leave it vacant more then three Months B. 6. Ep. 39. During the Vacancy the Custom of the Church of Rome as to the Suffragan Bishops of her Metropolis was to name a Deputy And St. Gregory gives us many Forms of commissioning these Deputies B. 1. Ep. 15 51 75 76. B. 2. Ep. B. 19. 20 26 27. 5. Ep. 21. B. 3. Ep. 39. B. 11. Ep. 16 17 18 19. These Deputies made an Inventory of the Goods of the Church chiefly of the Moveables B. 3. Ep. 11. B. 2. Ind. 11. Ep. 22. They cannot appropriate to themselves any of the Possessions and Revenues of the vacant Church but they should keep them B. 2. Ep. 27 38. Yet a Recompence may be given to any for their trouble B. 3. Ep. 11. The Deputy should be present at the Election B. 12. Ep. 19. Prayers were made for the Future Election of a Bishop B. 1. Ep. 56. A Church is not to be look'd upon as vacant when the Bishop is seiz'd with a Disease which hinders him from performing his Office In such a case he must not be depos'd but have one given him for his Assistance Dispensatorem He
of this last to the Bishop The eighth forbids Bishops to Ordain a Clergy-man of another Bishop without his leave in writing The ninth Ordains That for the future Deacons shall wear their Stole upon their Shoulders and not hide it under their Tunick that they may be distinguish'd from Sub-deacons The tenth forbids Readers who are not Ordain'd Sub-deacons to carry the holy Vessels The eleventh forbids them to sing in the Church in a Secular Habit and to suffer their Mustuche's to grow The twelfth declares That they must not sing any Hymn in the Church but only the Psalms and Passages of the Canonical Books of the Old and New Testament The thirteenth forbids Lay-men to enter into the Sanctuary to receive the Communion The fourteenth to remove all suspicion of being Priscilianists Ordains the Clergy-men who eat no meat to taste of the Herbs which are boil'd with Meat The fifteenth is That none shall communicate with a Clergy-man excommunicated by his Bishop The sixteenth That no Commemoration shall be made of those who lay violent Hands on themselves and that their Corpse shall not be conducted to Burial with singing of Psalms That the same shall be observ'd as to those who are condemn'd to death as Criminals The seventeenth That no Commemoration shall be made no Psalms shall be sung for the Catechumens that die without Baptism The eighteenth That none shall be interr'd in the Churches but without them and round about the Walls The nineteenth forbids Priests to bless the Chrysm or to consecrate the Altars The twentieth ordains that none shall be promoted to the Priesthood who has not been at least one year a Reader The one and twentieth That the Alms of the Faithful and the Offerings for the Dead shall be collected by a trusty Clergy-man who shall divide them equally amongst the Clergy once or twice The Council held at Santones a year The two and twentieth forbids to violate the ancient Canons and those that are made in this Council The Council held at Santones GRegory of Tours relates that Leontius Archbishop of Bourdeaux held a Council at Santones wherein he depos'd Emerius who had taken an Order from King Clotarius to get himself ordain'd Bishop without the consent of the Metropolitan Heraclius was made choice of to succeed him but Charibertus maintain'd him who was ordain'd by his Father's order This was done in 563. The second Council of Lyons THis Council was compos'd of the Archbishops of Lyons and Vienna and twelve Bishops and was held under the Sons of Clotarius in the year 567. It made six Canons By the first it is order'd That the Differences of the Bishops of one Province shall be determin'd The second Council of Lyons by the Judgment of the Metropolitan and the Bishops of that Province and that if the Bishops who are at odds be of different Provinces then two Metropolitans shall accommodate the matter The second orders that all the Donations made to Churches shall continue good tho they be not drawn up with all the Formalities which the Laws require The third declares That those who take or detain Freemen by force shall be Excommunicated The fourth That he who is Excommunicated by his Bishop shall not be receiv'd into Communion until he be Absolv'd The fifth That Bishops shall not take away from the Clergy the Revenues that are given them by their Predecessors The sixth That Letanies shall be said in all the Churches and Parishes in the first Week of September as before Ascension-day The second Council of Tours in the Year 567. THis Council was not very numerous for it consisted only of seven Bishops and the Archbishops of Tours and Roan but it made seven and twenty great Canons The second Council of Tours 567. The first renews the Order for holding Provincial Synods twice every year It decrees Excommunication against those Bishops who shall not come to them when they shall be Summon'd The second ordains Bishops who are at difference to determine them amicably by Judges which they shall choose These are the words of the third Ut Corpus Domini in Altari non imaginario ordine sed Crucis titulo componatur To this Canon different senses are given That which seems to me most natural is That the Parcels of the Eucharist which are upon the Altar shall not be rang'd according to the fancy of him that Celebrates but in the form of a Cross as is to be seen in the ancient rangings of them Some think that the Council ordains that the Body of Christ shall not be plac'd upon the Altar in the rank of Images but under the Cross. This sense does not appear to me so natural The fourth forbids Lay-men to place themselves behind the Altar with the Clergy while the Office is a Reading but allows them to enter into the Sanctuary and even the Women to pray in private and receive the Communion The fifth orders that every Parish shall maintain its own Poor The â—…th That no Leâ—… of Râ—… 〈◊〉 〈◊〉 be receiv'd bad Foâ—… the Bishops The seventh 〈◊〉 the Bishop cannot depose an Abbot now an Aroâ—â— Priest without an Assembly of Priests and Abbots The eighth That a Bishop who 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exâ—…â—…ed when he was advertis'd of it shall be Excommunicated until the meeting of the Synod The ninth forbids to ordain a Britain or a Roman in Britany without the consent of the Metropolitan The tenth renews the Prohibitions so often made to Clergy-men of keeping strange Women in their Houses The eleventh ordains that the Bishops who shall neglect to put this Canon in execution shall be Excommunicated until the meeting of the â—…od The twelfth That the Bishop shall live with his Wife as with his Sister without giving any cause of Suspicion The thirteenth That the Bishop who has no Wife shall not suffer any Woman in his House The fourteenth forbids Priests and Monks to take any Person to bed with them It orders that Monks shall not lye two or three in several Câ—… but in 〈◊〉 common Hall where some shall watch while others take their rest The fifteenth is against Monks who go out of their Monastery to marry 'T is ordain'd that they shall be parted and put under Penance The sixteenth forbids to suffer Women to enter within the Precincts of Monasteries The seventeenth regulates the Fasts of Monks They shall not fast after Easter till Whitsunday except on the Rogation-days They shall fast all the Week after Whitsunday From that time till the first of August they shall fast three times a Week In this Month they shall not fast because the Office of Saints is said every day In the Months of September October and November they shall fast three times every Week In the Month of December they shall fast every day till Christmas After Christmas until Epiphany they shall not fast because of the great number of Festivals except the three first days of January on
Action 30. It is necessary to Conversion 7 St. Gregory His Family 72. His Employs ibid. His Voyage to Constantinople ibid. His Ordination ibid. His Conduct and Actions in the Pontificate ibid. 104. His Works 73 c. His Death 73. Supposititious Letters attributed to St. Gregory 91. His Morals 95. The Pastoral 96. Homilies 98. Dialogues ibid. Other Works dubious or supposititious 100 101. An Explication upon the seven Psalms of Gregory VII 101. Fabulous History concerning the Soul of Trajan 102. Judgment upon his stile ibid. Editions of his Works ibid. The last Edition ibid. Gregory of Tours His Works 63. Judgment upon his stile ibid. Gondobald Conference of Avitus with the Arians in the Presence of the King Gondobald 7 H HAbitation of Clerks with strange Women forbid 111 Hallelujah In what times it is to be sung 88 Harmony of the Gospels published by Victor 55 Heraclianus his Treatise against the Manichees 106 Hereticks Methods to oppose them 68. How they must be received 48. If the Arian Bishops that are Converted must be let perform the Functions of their Dignity The Bishops of Africa and Agapetus were of Opinion not 32. Clerks that were Hereticks being Converted may be allowed their station 113. Those that fall into Heresie after Baptism received after Penance 116. It is forbidden to use the Churches of Hereticks 117. Clerks of the Church are forbidden to eat with them 116. The Priest may apply to them the Chrysm if being sick they are willing to be converted 116. Clerks converted may perform the Functions of their Ministry having received the Benediction 160. In what Hereticks are to be received 5. An Heretick Bishop who is converted may be raised to the Priesthood ibid. It is never permitted to the Catholicks to make use of the Churches of Hereticks 4 Holy Ghost Mission of the Holy Ghost explained 15 Homicides Penitence imposed on Homicides 117 118 〈◊〉 Abboâ— of Fâ—â—â—i 〈◊〉 â—â—ich 〈◊〉 〈◊〉 â—8 〈◊〉 Hiâ— Lifâ— 10. His Lâ—… ibid. Hospitality A Câ—â—holick Bishop in what place 〈◊〉 〈◊〉 〈◊〉 ouâ—… 〈◊〉 to â—e esteemed a stranger 14 Hâ—… 〈◊〉 Catholick Bishop dispuâ—â—â— againâ—â— the â—eâ—erians 124 J JAnuarius Bishop of Calarâ—â— cited to Rome 77 Januariâ—â— Bishop of Malâ—ga unjustly Deposed and established by the Coâ—â—issary of St. Grâ—gâ—ry ibid. 〈◊〉 The Letter of Iâ—â— forbidden â—3 Proofs against him 142. Judgment upon the Letter 146 St. 〈◊〉 the Apostle That he is not dead any more than Eliâ— and Enoch 34 Joâ—â— I. Bishop of Rome His Ordination 29. His Legation into the East ibid. Two supposititious Letters attributed to him ibid. John II. His Life and Letters 30 John of Biclarum His Writings 67 Johâ— Priest of Chalcedon Absolved by St. Gregory 78 St. John Climacus His Life 69. Abstract of his Scale 70 John the Faster Circumstances of his Life His Writings 67 John of Raithu Friend to St. John Climacus 72 Joannes Scholastious of his Ordination and of his Collection of Canoâ—s 63 John of Scythopolis Judgment upon his Work 28 John Talaia His Ordination 132 Images They ought not either to be adored or beaten down 87 Incarnation Doctrine of the Church concerning that Mystery against the Errors of the Nestorians and Eutychians 60 68. The Question of the two Natures discussed with the Sevâ—rians â—24 Scholastical Explication of that Mystery by Boâ—tius 26. If it may be said that One of the Trinity was crâ—cified 13 16 20 23 28 30 31 34 52. If the Soul of Jesus did perfectly know the Divinity 20. If we may say that the Father or the Divine Nature was Incarnate 20. If the Flesh of Jesus Christ is Corruptible or Incorruptible ibid. Divers Questions concerning the Incarnation 34 Iâ—â—â—nts exposed Precautions concerning them 112 Intriâ—guing and Canvassing for Bishopricks forbidden 108 Last Judgment It was believed near in St. Gregory's time 89 Ecclesiastical Judgments Form of Judgments according to St. Gregory 77 Junilius His Writings 57 Justinian the Emperor His Edicts and Letters against Origen and upon the Affair of the three Chapters 136 137 139. Letter of Justinian against Vigilius 144. He sends a Profession of Faith to John II. 30. He writ also to Agâ—petus 31. Life of Justinian 37. Novels or Laws of that Emperor that concern Religion 37 Justinian and Justus The Writings of these two Bishops of Spain 51 K KYrie Elâ—isoâ— Use of that Prayer among the Latins 88 L LAâ—… Anti-Pope I. Ordained Bishop of Nocâ—ra ibid. Another Lawrence His Writings 25 St. Leander of Sevil Friend to St. Gregory Upon what occasion he knew it 95. His Life and Writings 103 Leo. His Letter 50 Leontius His Profession 60. His Writings ibid. Leontius of Arabissa Author of a Homily of the Creation and of Lazarus 107 Lent The Fast of Lent commanded 111 114. There ought to be three Litany days before it 151. The Priest ought to Inform themselves from the Bishop when it begins 151 Liberatus Memorial of this Author 58 Lioinianus Letters of this Bishop of Spain 104 Liberty is not taken away by the Prescience of God 26. Man is free to do well or ill 8 Life Precepts to lead a Christian Life 68 70 Lombards Pelagius II. demands Succours against the Lombards 65 Lord's-day It is forbidden to Travel on the Lord's-day and to Bathe for Pleasure 88. To assist at the Divine Office on the Lord's-day 112. It is forbidden to draw with Oxen or to do other work on the Lord's-day 152 154. Exhortation to Celebrate it holily 154. A Bishop ought to assist at the Holy Office in the nearest Church to the Place where he is 114. It is forbidden to Ecclesiasticks to judge on the Lord's-day ibid. M MAnicheâ—s Writings against them 107 Mappinius Bishop of Rhemes complains of Nicetus of Triers 131 Marcellinus Author of a Chronicle 25 Marriage That Marriage is not forbid 19. Not even the second or third Marriage ibid. The indissolvableness of Marriage 74. A particular Case of a Woman who being separated for Adultery was afterwards return'd to her Husband ibid. Lawfully contracted cannot be dissolved without consent of both 125. Against married Persons who separate upon light occasions 112 125. Causes of the Dissolutions of Marriages according to the Novel of Justinian 39 42. Reasons of Divorce 39. Degrees forbid between Kindred 93 117 123 127 147. Those to be tolerated that have contracted unlawful Marriage before their Conversion 93. It is forbidden to demand of the Primean Order to have a young Woman 147. The Wife of a Deacon or Priest shall be put to Penance with him she marries till they separate 113 117. Incests Punishment of Stephen accused of Incest 117 118. Incests condemned ibid. Marriage with the Widow of his Brother forbidden 114 117. and with his Stepmother 117. It is not permitted to marry the sister of his Wife 4 48. Unlawful Marriages condemned 131. The Use of Marriage is not permitted but upon the Prospect of having Children 15. The Duties of married People ibid. Mary She-remained a Virgin after she had brought
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
Service all Ravishers and Man-slayers till they shall submit to a course of Penance The Fifth enjoyns all wandring Clergy-men and Monks which are out of employ because their Churches or Monasteries are burnt by the Normans to betake themselves to their Duties and submit themselves to their Abbots or Bishops We have spoken about the contest between the two Hincmarus's concerning these Canons the Arch-bishop of Rheims mantaining that they were not made by a Council and that he did not sign them the Bishop of Laon affirming the contrary It is probable that Hincmarus Arch-bishop of Rheims composed the Large Letter but that not being liked some others digested the Five Canons which were signed by several of them This Council order'd Hincmarus to Write to the Arch-bishops of Bourges and Bourdeaux and Bishops of their Provinces about the Affair of Earl Raimond which we have explained in the History of Hincmarus's Work And because we have also spoken of the Councils of Aix la Chapelle Metz and Rome held about the Divorce of Lotharius and Thietberga we shall pass them over here as also those held about the business of Rothadus Hincmarus of Laon Ebbo Wulfadus of which we have spoken in the History of the Controversies in which Hincmarus was chiefly concerned The Council of Worms IN 868 in June Lewis King of Germany Assembled a General Council of his Kingdom at The Council of Worms Worms in it the Bishops first of all composed a Confession of their Faith in which they asserted the Procession of the Holy Ghost form the Father and the Son and rejected the Opinion of those who affirmed That it proceeded from the Father by the Son or from the Son onely They deliver That the Resurrection shall be in the same flesh in which we live and that the Catholick Church shall Reign with Jesus Christ for ever After they had made this Confession of Faith they composed or rather revived several Canons The 1st Imports that Baptism shall be solemnly Administred onely at Easter and Whitsuntide The 2d that it belongs to the Bishop onely to Consecrate the Chrism The 3d that a Bishop shall not require any Present for the Consecration of Churches and that they shall use nothing but Bread and Wine mingled with Water in the Sacrament of the Altar The 5th contains a Rule of S. Gregory's about Dipping once or thrice in Baptism The 6th that the Disposal of the Church Revenues belongs to the Bishops and not to the Founders The 7th that they shall divide the Church Revenues into four parts The 8th is an Extract of the Seventh Canon of the 2d Council of Seville The 9th contains a Law of Caelibacy for all in Sacred Orders The 10th concerns a Bishop accused of a Crime The 11th declares that Priests who have been guilty of carnal sins ought not to enjoy their Dignity The 12th that they that are accused of that crime but can't be convicted shall clear themselves by their Oath The 13th that Bishops shall not Excommunicate any Man for small faults The 14th that if they do their neighbouring Bishops shall not communicate with them till a Synod shall meet The 15th orders that if there be any Robbery done in any Monastery and the Author is not known all the Brethren shall communicate at one Mass that by that means it may be known that they are innocent The 16th Excommunicates the Bishops that refuse to come to a Synod or withdraw before 't is ended The 17th forbids Clergy-men keeping Hunting-dogs or Hawks The 18th orders that strange Clergy-men shall not be suffer'd to exercise their Ecclesiastical Functions unless they have a Letter from their Bishop The 19th says that those that will not obey their Bishops nor execute their Ministery diligently in the Church which shall be allotted them shall be Excommunicated and Degraded The 20th appoints that those Women who are devoted to God by the Sacred Veil and fall into any carnal crimes shall not leave their profession but shall be put to severe penance The 21st obliges those Widows who have taken the Veil and have Prayed in the Church among the professed Nuns offer'd Oblations with them and promis'd to continue in that Estate never to leave it The 22d holds that it is not lawful for them who have by their Parents been put into the Monasteries in their Infancy and have been brought up in a Regular Discipline to leave or forsake that sort of Life when they are come to a Riper Age. The 23d Revives that Maxim of the Councils of Spain That a Man may be made a Monk either by the Devotion of his Parents or by his own proper Profession and declares That both ways equally oblige and those that are made so either way may not return to a Secular Life The 24th is against them that doe any Injury to Clergy-men or Churches The 25th Commands Priests to impose penances proportionable to Mens Crimes and agreeable to the Laws of the Church The following Canons contain the punishments of different sorts of Manslaughter The 31st gives Lepers a liberty of receiving the Sacrament of the Body and Blood of Christ but not with those that are in perfect health The 32d says that the number of Children which a Man may have can't be determin'd yet no Man may Marry his near Relations The 33d forbids Marrying Two Sisters The 34th a God-mother or God-daughter The 35th condemns to the penance of Murtherers those Women who cause Abortions in themselves and those to something less punishments who smother their Children in their sleep though not thinking of it The 36th subjects to penance and separates him from his Wife who hath layn with his Wife's Daughter by another Husband The 37th imports that Marryed persons though under penance are not to be parted The 38th and 39th impose penance upon those that kill their Slaves The 40th appoints that a Bishop who ordains a Slave knowing him to be such without the consent of his Master shall pay double the worth of him to his Master but if he were ignorant of it the Sum shall be paid by them who were Witnesses for him The 41st orders that they shall be Excommunicated who live in Enmity and will not be reconciled The 42d constitutes that no Man shall be Condemned who is not formally Convicted The 43d sentences them to Deprivation of their Goods and Excommunication till Death who side with the Enemies of the State The 44th condemns Adulterers to a Seven years penance These are the 44 Canons which are all but the 40th in an ancient MS. under the Name of the Council of Wormes There are also 36 other Canons that bear the Name of this Council But since they are not to be found in any ancient MS. and some of them are already among the 44 preceeding and Labbé hath assured us that the order of the first is very different in a MS which he hath consulted And there are some Canons cited by Ivo Caarnutensis under the Name
final Sentence Lastly By the Three and twentieth of the sixth Book dated March the 5th 1079. he acquaints the People of Orleans that he approv'd of the Election of Sanzon but that he could not confirm him in Form till such time as he should send Legats upon the place Robert Abbot of S. Euphemia in Calabria had been nominated by the King of France to The Cause of Robert nominated to the Bishoprick of Chartres the Bishoprick of Chartres Gregory VII who lik'd not such sort of Nominations and look'd upon them as Simonaical charg'd him by his Legat to quit his Bishoprick But Robert was not very forward to obey whereupon the Pope declar'd him to have forfeited his Title to it order'd the People of Chartres to elect another Bishop and enjoyn'd Richerus Arch-bishop of Sens and his Suffragans to see this Order put in Execution You may consult the Fourteenth and Fifteenth Letters of the Fourth Book dated March the 4th 1077. However by a Letter directed to Hugh of Dia which is the Eleventh of the Fifth Book he gave that Bishop orders to examine into that business and to make his Report thereof to him Stephen Bishop of Annecy had the same fortune Hugh of Dia the Pope's Legat excommunicated The Cause of the Bishop of Annecy him and Gregory ratified his Sentence by two Letters the one written to the Clergy of Annecy and the other to the Bishops of France which are the Eighteenth and Nineteenth of the Fourth Book dated March the 23d in the Year 1077. The Arch-bishop of Roan being grown infirm and uncapable of governing his Diocess Gregory VII sent him one Hubert a Subdeacon to enquire whether things were so or no and to perswade him to give his Consent that another be put in his place if he were capable The Cause of the Arch-bishop of Roan of giving such a Consent and in case he were wholly infirm to cause another to be elected This is what he acquaints the King of England with by the Nineteenth Letter of the fifth Book dated April the 4th 1078. The Canons of the Castle of S. Paul and S. Omer having sent Deputies to Rome to complain The Cause of the Canons of S. Omers of the Counts Hubert Guy and Hugh who had seiz'd upon some Revenues which belong'd to them the Pope wrote to these Counts ordering them to make Restitution according as it had been enjoyn'd in a Council held at Poitiers by Hugh of Dia or else to justify their Pretensions to these Revenues before that Legat within the space of forty Days If they would not obey he order'd the Defenders of the Church to re-enter upon the Premisses and the Canons of Terrouanne to see that this Sentence be put in Execution This is the Subject Matter of the Eighth and Ninth Letters of the sixth Book dated November the 25th 1079. In the Seventh and Eighth Letters of the sixth Book he approves of the Election which Cardinal Richard elected Abbot of Marseilles The Letters of Gregory VII concerning Discipline the Monks of Marseilles had made of Cardinal Richard for their Abbot He declares to them that he wish'd that that Monastery were united to the Monastery of S. Paul We will conclude the Account of the Letters of Gregory VII with several Points of Ecclesiastical and Monastical Discipline which he decided and of which we have had no opportunity of speaking In the Fifth Letter of the first Book directed to Rainier Arch-bishop of Florence he determines that a Woman who had Marry'd one of her Kinsmen and was become a Widow ought not to receive her Dowry from any part of her Husband's Revenue nor to have any advantage of that Marriage which was in its own nature Null In the Four and twentieth Letter of the first Book he recommends to the Bishop of Verona a constant Submission to the Holy See and promises him the Pall provided he would come in his proper Person to Rome Because his Predecessors had order'd that the Pall should be bestow'd only on Persons who were present This Letter bears date September the 24th 1073. In the Four and thirtieth Letter of the same Book directed to the Bishop of Lincoln he determines that according to the Opinions of the Fathers a Priest who had been guilty of Homicide ought no longer to attend at the Service of the Altar but he is willing that in case he be truly Penitent a Subsistence should be allow'd him out of the Ecclesiastical Contributions Afterwards he gives that Bishop Absolution of all his Sins In the Seven and fortieth of the same Book he exhorts the Princess Matilda to frequent Communion and to bear a due Respect and Devotion to the blessed Virgin In the Eight and fortieth he enjoyns that a Woman accus'd by her Husband of Adultery shall be admitted to justify her Innocence In the Sixty fifth he reproves the People of Ragusa for having first apprehended Vitalius their Bishop and then elected another in his room He enjoyns them to set him at Liberty and to suffer his Cause to be try'd by the Arch-bishop of Siponto whom he had Commission'd for that very purpose with a Charge that if it could not be determin'd upon the place they should send to Rome their old Bishop and him whom they had newly elected that so he might decide the Controversy between them In the Seven and fortieth of the second Book he acquaints the Lord Rainier that he had order'd the Bishop of Chiusi to turn out of the Provostship of a Church a Priest who had been Condemn'd by his Predecessor Alexander and whom that Bishop would re-establish in defiance to the Authority of the Holy See In the Eight and fortieth he orders two of his Legats to prevent a Man who had kill'd his Brother from Marrying till he had done Pennance By the Fiftieth he determines that one who is not Born in lawful Wedlock cannot be advanc'd to the Episcopacy because 't is contrary to the Canons He likewise therein declares that he would not accept of the Resignation of the Bishop of Arragon who had desir'd to relinquish his Bishoprick because of his Infirmities He says that he had advis'd him to make use of an Ecclesiastick to take care of the Temporalities of his Diocess and to apply himself wholly to Spiritual Affairs with the assistance of his Neighbouring Bishops and that if his Infirmities continu'd upon him longer than an Year and he were no longer capable of discharging his Episcopal Functions one might with the Consent of the Clergy of that Church accept of his Resignation and ordain in his stead the Person who should be elected to assist him in the Government of his Diocess if he were fit for that Dignity This Letter is directed to Sancho King of Arragon and bears date January the 25th 1075. In the Seventy seventh Letter of the same Book directed to Gebehard Arch-bishop of Salzbourg he advertises that Arch-bishop that he ought not to detain
were sincere in his desires of the Peace it was requisite he should remit the Investitures but that he would not thereby diminish the least of his Prerogative because then the Case would be the same as it was in France where though the Bishops neither before nor after Consecration received their Investiture from the King yet they were not thereby dispens'd from discharging their Duties to him whether in paying Taxes or contributing towards the Soldiery or any other Dues whatsoever The Emperor said that he desired nothing more provided the Pope would do him Justice and restore to his Subjects the Lands which they had lost during the War These two Deputies having gain'd this Concession from the Emperor went to wait upon the Pope who was hard by Paris and propos'd the Business to him He immediately sent the Cardinal Bishop of Ostia and another Cardinal to finish the Treaty with him They met the Emperor between Metz and Verdun and agreed with him in Writing about the same things and for a compleat consummation of this Affair the Emperor promis'd to meet the Pope at Mouzon on the 24th of October The Council of Rheims open'd on the 21st of October The Pope and Lewis King of France were personally present at it and it consisted of fifteen Arch-Bishops above 200 Bishops of France Spain The Council of Rheims in the Year 1119. Germany and England and a great many Abbots and other Ecclesiasticks The Pope made a Discourse on the Gospel for the Day and Conon made another upon the Pastoral Care In this Council King Lewis preferr'd several Complaints against Henry King of England Geofrey Arch-Bishop of Roan undertook to answer him but was forc'd to be silent by the Noise that arose in the Assembly Afterwards Hildegarda Countess of Poictiers appear'd in the Council and complain'd that her Husband had left her and marry'd another Woman The Bishop of Saintes and other Prelates of Aquitain undertook the Defence of their Prince and excus'd him for not appearing because he was sick The Pope accepted of this Excuse and put off the Tryal of this Cause till another time The Contest which afterwards was started between Audin Bishop of Eureux and Amaury who had turn'd him out of that Bishoprick rais'd a great Heat between the French and the Normans The Pope to lay it made a Discourse on the Advantages of Peace and Unity and declar'd that the Emperor had propos'd an Accommodation and that he was to meet him at Mouzon to put an End to it that he desir'd the Prelates to stay till his Return which should be very speedy The Cardinals who had waited upon the Emperor the Bishop of Chalons and the Abbot of Clugny gave an Account of their Negotiation to the Council On the morrow the Pope took his Leave of the Assembly recommended them to put up their The Negotiation between the Pope and the Emperor Prayers and Wishes for the Peace and the next day set out for Mouzon He arriv'd there on the Thursday and after he had conferr'd with the Prelates whom he had brought along with him and read over again the Projects of the Accommodation he sent the Deputies who had already commenc'd this Negotiation to the Emperor That Prince at first deny'd that he had made any such promise afterwards they debated how the Pope should receive him in giving him Absolution but could come to no agreement On the morrow the Emperor desir'd farther time and the Pope perceiving that he sought to procrastinate the Business retir'd to a Castle belonging to the Count of Troyes with an Intention of returning back again The Emperor desir'd time till Munday but the Pope would not grant it and after he had order'd him to be told that if he were sincerely intent upon Peace he was ready to grant it him either in or after the Council He set out on Sunday Morning and return'd with all expedition to Rheims The next day being fatigued by his Journey he could not stay long in the Council he only gave them an Account of his Proceedings at Mouzon On Tuesday he was not there at all but on Wednesday he appear'd At first they debated of a great many private matters and afterwards the Pope publish'd five Canons The first was against the Simoniacal who either bought or sold any Ecclesiastical Goods The second was against Investitures The Third against those who either seiz'd or detain'd the Revenues of Churches The Fourth against those who left them to their Heirs by way of Succession and against the Priests who exacted Money for the Administration of the Sacraments or for Burial And the fifth against the Priests Deacons and Sub-deacons who had Wives or Concubines The Canon concerning Investitures made a great Noise in the Council It was drawn up in these Terms We absolutely forbid the receiving the Investiture of Churches or any other Ecclesiastical things from the hands of Laicks Several were of opinion that this Canon thus express'd took away from the Ecclesiasticks the Tenths and Benefices which they held or receiv'd from Laicks so that the Contest arising upon this Article hinder'd the Council from determining any thing about it that day On the Morrow the Pope remov'd this Difficulty by mending the Canon and drawing it up in these Terms We absolutely forbid the receiving the Investiture of Bishopricks and Abbeys from the hands of Laicks Afterwards they brought in 427 Candles which were given to the Assistants who rose up and held them Lighted whilst the Pope solemnly Excommunicated the Emperor Henry the Anti-pope Burdin and all their Adherents He likewise declar'd all the Emperor's Subjects dissolv'd from their Oath of Alliegance to him and forbad them to obey him till he return'd to his Duty and had made the Church satisfaction Thus the Council broke up The next year Calixtus went into Italy with a Design of going to Rome He was joyfully receiv'd Calixtus Il. is receiv'd into Rome and Burdin shamefully divested every where and enter'd Rome as in Triumph The Anti-pope Burdin being drove out of that City retir'd to Sutri from whence he made several Excursions to the very Gates of Rome Calixtus to rid himself of this Enemy went into Apulia to desire assistance from Duke William and having rais'd a Considerable Army he march'd to invest Sutri The Inhabitants of this City perceiving they should be taken by Storm siez'd upon Burdin and deliver'd him up to the Normans who by way of derision cloath'd him with a Goat's-Skin made in the form of a Cope set him on a white Camel with his face towards the Tail which serv'd him for a Bridle and in this manner led him through the whole City heaping affronts upon him Afterwards he was shut up in a Castle and confin'd in a Monastery of Cava where he spent the rest of his days in a forc'd Penance After this Victory the Pope becoming absolute Master of Rome where he caus'd the Forts of the The Treaty between
yet was Preached foolishly indiscreetly and did no ways tend to the Benefit and Edification of the People and ought not at all to have been Preach'd and as to the second part if he compares the Virgin to the Humanity of Jesus Christ and his Soul as to Glory it is false and Erroneous in Faith and ought to be retracted The Second Proposition It is a Problem viz. whether the Virgin Mary was Corporally more Beautiful than Eve The Qualification This Proposition is rash derogatory from the Honour and Dignity of the Virgin false contrary to the Doctrin of the Saints suspected of Heresie and therefore ought to be retracted The Third Proposition It is Apocryphal to say that Jesus Christ was before the Virgin in his Assumption The Qualification this Proposition is false contrary to the Writings of the Doctors favours of Impiety and is offensive to pious Ears The Fourth Proposition We are not obliged to Believe under pain of Mortal Sin that the Virgin A Censure against the Propositions of Moreel was taken up into Heaven in Body and Soul because this is not an Article of Faith The Qualification this Proposition as it is express'd is rash scandalous impious tending to diminish the Devotion of People towards the Virgin false and Heretical Many People will find that there is some Extravagance in these Qualifications On the Month of January in 1498. the Faculty being Consulted by King Charles VIII about The Answer of the â—aculty to the King about the Celebration of a General Council the necessity of Celebrating General Councils decided the Questions which his Majesty had proposed to them after this manner First That the Pope was bound to call together every tenth year a General Council chiefly upon the account of any Notorious Corruption in the Head and Members of the Church Secondly That if the Pope being desired did refuse or delay to do it the Ecclesiastical and Secular Princes might call it together Thirdly That in this Case those who make up the Assembly might Celebrate the Council and provide for the Necessities of the Church This Conclusion is dated February the 10th About the end of the same year the Faculty was Consulted concerning Sixteen Extravagant A Censure of 16 Extravagant Propositions of John Vitrier an Observanâ—ine Propositions which were Preached at Tournay by John Vitrier a Regular of the Order of Friars Minors of the Observance which it Censured and qualified by its Conclusion dated October the 2d First It would be better to Cut a Child's Throat than to place it in a Religious Society which is not Reform'd Secondly it would be better to take your Daughter by the hand and lead her to a Lewd place than to place her in a Nunnery that is not Reform'd These two Propositions are Censured as Scandalous Seditious savouring of the pride of the Pharisees as false and contrary to good Manners Thirdly Whosoever hears Mass said by a Priest who has a Wife at home sins mortally Fourthly whosoever makes a Priest that keeps a Wife at home Celebrate Mass sins mortally and by giving him Mony you put a halter about his neck Fifthly If your Parish-Priest or any other Priest keep Women in their Houses you ought to go and pull them out by force and drive them out of their House These Propositions are Condemn'd as Scandalous Seditious False c. Sixthly The Musick which is Sung at Notredam is nothing but Lewdness and a provocation to Lewdness The Qualification which the Faculty gave of this Proposition was this Altho' we approve not Lascivious and Theatrical Songs if any such be Sung in the Church yet we commend and approve the Singing of Musick which is usually done in the Church because it excites the People to Devotion Seventhly The King never gave the Privilege of so much Wine Custom-free at Tournay to Les malles Tantes de vin a Tournay maintain the Lewd Canons and Ecclesiasticks This is Censur'd as Scandalous and Reproachful Eighthly No Mony is due to Churches for Pardons Ninthly Pardons are never given for Lewd Places Tenthly Pardons come from Hell These Propositions are Censur'd as Scandalous False and Heretical c. Eleventhly When you hear Mass you ought to say nothing and when the Holy Sacrament is Elevated you ought to look towards the ground and not upon the Holy Sacrament This General Proposition is declared false and contrary to the practice of the Church Twelfthly The Hours of the Virgin ought not to be said by the Seculars Thirteenth The Saints ought not to be pray'd to These Propositions are Censur'd as False and Heretical Fourteenth There are some who say certain Prayers of the Virgin Mary to the end that at the hour of death they may see the Virgin Mary thou shalt see the Devil and not the Virgin Mary The Qualification of this Proposition is thus If the meaning be that it is not lawful to repeat certain devout Prayers to the end that the Virgin may assist at the death of him who prays devoutly This Proposition is false But if the meaning be to Condemn the Superstitious Credulity of some who think that by vertue of certain Prayers rather than other the Virgin will appear to them visibly at the hour of Death we do not Condemn this Sense Fifteen It would be better for a Married Woman to break her Vow of Marriage than to break her Fast. Sixteenth I would rather be the Cause of a Man's death than lie with a Woman These two Propositions are Censured as False Scandalous c. We may also rank among the Errors that were started in the Fifteenth Century the Propositions The Errors of Grabon of Matthew Grabon against the Poverty of those who were not Regulars which are Condemn'd in the Council of Basil whereof we have already spoken and the Reveries of Augustin of Rome of the Order of Friars Hermits of St. Austin who wrote a Treatise of the Church divided into three parts whereof the first was Of the Union of Jesus Christ and his Church or of Jesus Christ entire the second Of Jesus Christ as Head and of his Illustrious Dominion the third Of the Charity of Jesus Christ towards the Elect and of his Infinite Love He carried this matter so high in this Work of the Union of the Human Nature with the Divine that he advanc'd some Propositions wherein he attributes to the Human Nature in Christ what agrees only to the Divine as That the human Nature in Jesus Christ is truly naturally and properly God that the two Natures in Jesus Christ are equally amicable that the Soul of Jesus Christ sees God as perfectly as his Divinity And concerning the Union of the Members with Christ that the Union of Charity is not sufficient to make a Member of Jesus Christ but a Man must be of the number of the Elect and Predestinate These Errors and the Book of this Author were Condemn'd in the Council of Basil Sess. 22. only his