there would be no other credible â—…ess of the trâ—… of this business the Fathers having talked of them only upon the relation of these Authors Secondly these Criticks pretend that this History does not in any manner agree with the Chronology of those times and they demonstrate it thus All those Authors say they who speak of this subject 〈◊〉 that it was Demetrius Pâ—aâ—ereus who had â—een formerly a great Man at Athens that took the pains to make the Jews come to translate the Books of the Bible and in the mean timâ— they pretend that this Version was composed under the Reign of Ptolomy Philadelphus Now Demetrius could not be in reputation under Ptolomy Philadelphus nor could he be alive at that time when they suppose that this Version was made For it is certain that Demetrius lived in Egypt under the Reign of Ptolomy the Son of Lagus and that having counselled this Prince to name for his Suâ—… the Children which he had by Eâ—ridice he incurred the disgrace of Ptolomy Philâ—…s who â—â—nished him the Court immediately after the death of his Father and ordered him to be kept close in a certain Province where he died soon after as Hermippus cited by Diâ—genes Lâ—ertâ—â—s testifies All which makes it evident that in the first place Demetrius was never in any credit with Pâ—â—lomy Philadelphus and consequently that he was not Supervisor of his Library nor ordered to bring the Jews to translate the Bible Secondly that the Version of the Septuagint being made as we are obliged to suppose some years after the beginning of Philadelphus's Reign Demetrius could not be employed in that affair since he was dead before 'T is commonly answered that Ptolomy Philadelphus reigned some time along with his Father as 't is observed in Eusebius's Chronicon and that in this time he took care of the Library and got the Version of the Bible to be made 'T is likewise urged that this is the reason why some Authors place this Translation in the time of Ptolomy the Son of Lâ—gus and others in the time of Ptolomy Philadelphus But in my Opinion this answer does not clearly remove the difficulty since Aristeas and Josephus tell us in express words that it happen'd under the Reign of Ptolomy Philadelphus and that he was the King who took so much care â—o compleat his Library without making the least mention of his Father 'T was to him alone that Demetrius address'd himself to procure his Letters to the Jews he was the only Man that wrote them In a word all Authors who say this matter happen d under his Reign speak not one word of Ptolomy the Son of Lâ—gus and those that affirm that it happen'd under the first Ptolomy don't mention a syllable of Philadelphus Vitruvius in the Preface to his 7th Book tells us that Ptolomy Philadelphus made a Library in imitation of the Kings of Pergamus and that Aristophanes an Athenian Grammarian was his Library Keeper from whence it follows that Demetrius never managed that Office and that the Library was not begun till after his death For that King of Pergamus in imitation of whom Ptolomy Philadelphus erected his Library was Eumenes who could not possibly do it till after the death of Demetrius and therefore Suidas says the Version of the Septuagint was not made till the 33d year of the Reign of Philadelphus and he observes that Zenodotus was his Library Keeper This still discovers another contradiction in Chronology that is to be found in Aristeas's and Josephus's Narration for they say that the Seventy came into Egypt when Ptolomy made a solemn Festival occasioned by a Naval Victory which he obtained over Antigonus This Sea-Fight ought to be the same which Diodorus mentions in his 20th Book and happen'd in the third year of the 118th Olympiad Now at that time Demetrius was not come to Egypt where he came not till after the death of Cassander which happen'd in the second year of the 120th Olympiad according to the Testimony of Hermippus And though one should still maintain that he came thither at that time yet it is certain that Eleazer was not then the High Priest since according to Eusebius he did not begin to be so till the 123d Olympiad They observe also another Solecism in Chronology and that is in the Epistle attributed to Demetrius by Aristeas For Hecatâ—us of Abdera that was Demetrius's Contemporary is there cited as a Man that had been dead a long while ago Thirdly 't is urged against the truth of this Story that it is notoriously full of the fictions and inventions of the Hellenist Jews It is supposed there that Eleazer chose Seventy two Men by taking six out of every Tribe Now all the World knows that at this time some of the Tribes were not to be found there as having been carried away out of Judea by Shalmanezer after the taking of Samaria To this it may perhaps be replied that there were still remaining amongst the Jews some Persons descended from all those Tribes that were concealed in the Tribe of Judah but that Eleazer should find just Six and no more in every Tribe who were able to do such a business seems as they say to look a little too fabulous It is certain says a modern Critick that if we reflect a little upon the History of Aristeas and read it with never so little Application we shall be convinced that an Hellenist Jew wrote this Book under the name of Aristeas in favour of his own Nation The Miracles that are related there and the very manner in which it is written give us a true Idea of a Jewish Genius which always and especially at that time delighted to publish Forgeries that contained scarce any thing but extraordinary things He tells us that some Persons having formed a design to Translate these Sacred Volumes were deterred from their bold resolution by a signal punishment from Heaven that Theopompus having determined to insert some part of their Law into the body of his History became mad That the same Theopompus having pray'd to God during the intermission of his Distemper to discover to him the cause of this unfortunate accident God answered him in a Dream that it happened to him for his great presumption in endeavouring to make common those sacred things that ought to be kept private and that he was restored to his former health after having desisted from this Enterprize We read in the same place that Theodectus a Tragick Poet lost his sight for having presumptuously attempted to insert a passage of the Bible into his Works but that he recovered his sight upon acknowledgment of his fault and begging pardon of God After all the Authors of the Books attributed to Aristeas and Aristobulus say nothing but what is great and pompous and extraordinary Aristeas for example does not content himself with saying that the Seventy carried a Copy of the Law but he adds that they brought one written in Characters of Gold He
make use of the Parable of Lazarus and Dives S. Cyril maintains That the Judgment ought not to be passed till after the Resurrection and that it is absurd to say That the Good or Sinners have received their Reward already And that what is said of Lazarus and Dives is a Parable which signifies only that Merciless Rich Men shall one Day be grievously punished This doth not at all agree with the particular Judgment and Blessedness of Souls after Death The Sixteenth How the Angels if they have no Bodies can have any Carnal Knowledge of Women as it is said in Genesis S. Cyril answers That they are not Angels which are spoken of in Genesis but the Posterity of Enos who had Commerce with the Daughters of Cain And for this Reason it is that Four Interpreters who have translated this Place after the LXX have rendered it Sons of the Mighty or Princes and not Sons of God That in Sum it is a great Weakness to think That the Angels can have Children The Seventeenth and Eighteenth are against those who affirm That the Person of the Son being made Man and descending to the Earth was not united to his Father nor did inhabit in Heaven In the Nineteenth S. Cyril explains his Opinion about the Incarnation and holds That it may be said That the Flesh of Jesus Christ did Miracles because the Word and Man being united in the same Person and in the Son only both the Divine and Humane Operations may be attributed to him In the Twentieth it is said That Jesus Christ is ascended into Heaven with the Flesh which was united to him but for all that it cannot be said that the Body of Jesus Christ was mingled with the Trinity In the Twenty first he treats also of this nice Question In what Sence the Flesh of Jesus Christ may be said to do Miracles and explains it by this Example although it be the Soul that moves the Body in all its Operations yet we call it the Action of the Body as well as of the Soul The same â—…ay be said of the Miracles which the Word doth by his Humanity In the Twenty second he says That the Humane Nature in Jesus Christ was subject to Sin certainly because he came to deliver Man from Sin The Twenty third Question is this Why the Word was not made Man at the beginning of the World Why staid he till these last Times S. Cyril answers That he acted the part of a good Physician who does not undertake the Cure of a Disease in its beginning but waits till the Disease plainly discovers it self So did the Word wait till the Sins and Wickedness of Man had fully manifested themselves The Twenty fourth imports That the Head of the Infernal Dragon shall not be entirely broken till after the Resurrection This puts me in mind of the Title of a very fantastical Book A Treatise of the broken Head of the Infernal Dragon I believe the Author had not read this Place of S. Cyril The Twenty fifth is a very obscure Comparison between the Flame that appeared to Moses in the Flaming-Bush and the Mystery of the Incarnation In the Twenty seventh he saith That Zacharias was slain between the Temple and the Altar for suffering Mary to enter into that Place where the Virgins only had a Right to enter The last explains in a few Words the Causes of the Joy which the Angels shewed at the Birth of Jesus Christ. The following Treatise about the Holy Trinity is written by an Author more modern than S. Cyril although it comes very near his Doctrine and his Method and Principles but it is easy to discern that he lived after the Rise of the Heresy of the Monothelites for he throughly discusses this Question Whether there are Two Wills and Two Operations in Jesus Christ. He confutes those that hold the contrary and explains the Sence of the Ancients who taught That there was in Jesus Christ but one incarnate Nature and one Operation as God-man The Collection of Expositions upon the Old Testament is not wholly taken out of the Works of S. Cyril only but also of S. Maximus and several other Interpreters So that it must not be looked upon as S. Cyril's Work Balthazar Corderius published 19 Homilies upon Jeremiah printed at Antwerp in Greek and Latin in 1648 Octavo which bear the name of S. Cyril * But are found to be Origen's Care As for the Moral Fables put out by the same Author in 1631. under the name of S. Cyril they belong to a Latin Author The 16 Books upon Leviticus which were heretofore among S. Cyril's Works are Origen's It is nothing to the purpose that some have doubted whether the Treatise of the Adoration in Spirit be S. Cyril's since it is his Style and Photius attributes it to him Nor is there greater reason to doubt of the Letter to Coelosyrius nor of the other Works of which we have spoken He made Commentaries upon all the Prophets but they were never yet printed His Commentary upon S. Matthew cited several times in the 6th and 7th General Councils and that upon the Epistle to the Hebrews cited by Theodoret are lost If we may believe Cassiodorus he made Commentaries upon all the Books of Holy Scripture Gennadius mentions two Treatises of S. Cyril's which we have not viz. A Treatise of the Defect of the Synagogue And a Book of Faith against the Hereticks The same Author assures us That he composed divers Treatises upon various Subjects and a great number of Homilies which the Grecian Bishops got by Heart to preach to the People So that tho' the Works of S. Cyril which we now have make up at present 7 great Volumes yet we should have several others if we had all that he hath written It is very wonderful That a Bishop of so great a See as that of Alexandria busied with so many Affairs and engaged in so great a Contest as that with the Eastern Bishops was should have time to compose so many Works But S. Cyril was wonderfully ready at Composing and applyed himself to a way of Writing which it is easie to furnish out for either he copyed out Texts of Scripture or made large Discourses or expounded Allegories It is easie to make great Works of this Nature in a little time especially when we bestow no time to polish our Discourse nor keep it within certain bounds and we resign up our Hand and Pen entirely to all the Notions that come into our Heads After this manner did S. Cyril write and he was so much accustomed to this way of Writing that he had as Photius observes a Style altogether particular which seemed contrary to others and in which he extreamly neglected the exactness and cadency of his Expressions He had a Subtle and Metaphysical Genius and readily spake the finest Logick His Wit was very proper for subtle Questions which he had to do with upon the Mystery of the Incarnation He
which cannot be understood of the Son of Jehoiada yy Malachi whose Name in the Hebrew signifies My Angel And this has made Origen and Tertullian believe that he was an Angel Incarnate He is called an Angel by the greatest part of the Fathers and in the Version of the Septuagint but he was Angel by Office and not by Nature as he himself calls the Priests Angels Some Persons as Jonathan the Chaldee Paraphrast St. Jerome and several Jews believed that it was an Appellative Name which Ezrah assumed and that he was Author of this Book but this Opinion is established upon very weak Conjectures and besides Ezrah is no where in Scripture called a Prophet St. Jerome proves his Opinion in the first place because Malachi and Ezrah lived at the same time Secondly Because what is in Malachi is very like what we find in Ezrah And lastly Because in chap. 2. vers 7. he seems to point at Ezrah by these Words Verba Sacâ—rdotis custodiunt Scientiâ—m c. â—ut these Conjectures are light and frivolous For the first only proves that Malachi and Ezrah lived at the same time not that they were one and the same The second is not true and if it were it would prove just nothing The Words quoted in the third ought to be understood of Levi and all the Priests of the Law He adds that in Ecclesiasticus chap. 49. where mention is made of all the Prophets the Name of Malachi is not to be found To this it is answered That we ought not to be surprized because he is not Named there since in the same place there is no mention made of Daniel and several others zz The difference of the Style of the Chronology and of the History make it appear The first Book of Maccabees was written by an Hebrew the second by a Greek the second begins the History a great deal higher than the first One follows the Jewish Account the other that of Alexandria which begins Six Months after Some Persons attribute the first to Josephus others to Philo others to the Synagogue and others to the Maccabees The Phrase of the first is Jewish and St. Jerome tells us he had the Hebrew Copy of it It was Intituled The Scepter of the Rebels against the Lord or rather The Scepter of the Prince of the Children of God The second was Written by Jason as it is observed in the Preface Huetius believes that the third and fourth Chapter as well as the two last don't belong to Jason because it is said in chap. 2. vers 20. that he wrote down all that passed under Antiochus and Eupator but then the remainder which is the end and the beginning of that History ought to be understood aaa From a Sentence in Exodus This Sentence is in Hebrew Mi Camacha Be Elim Jehovah Who is like to the Lord amongst the Powers Now taking the first Letters of each Word we make Maccabee Others give a different Etymology of this Name but this is the most probable SECT II. The Canon of the Books of the Old Testament of Books Doubtful Apocryphal and Lost that belonged to the Old Testament WE call the Books of the Bible Canonical Books because they are received into the Canon or the Catalogue of Books that we look upon as Sacred a Opposite to these are those Books we usually call Apocryphal b which are not acknowledged as Divine but rejected as spurious The first Canon or Catalogue of the Holy Books was made by the Jews 't is certain they had one but 't is not so certainly known who it was that made it Some Persons reckon upon three of them made at different times by the Sanedrim or the great Synagogue of the Jews c But 't is a great deal more probable that they never had more than one Canon d or one Collection of the Holy Books of the Old Testament that was made by Ezrah after the rebuilding of Jerusalem and was afterwards approved and received by the whole Nation of the Jews as containing all the Holy Books Josephus speaking of this business in his first Book against Appion says There is nothing in the World that can boast of a higher degree of certainty than the Writings Authorized amongst us for they are not subject to the least Contrariety because we only receive and approve of those Prophets who wrote them many years ago according to the pure Truth by the Inspiration of the Spirit of God We are not therefore allowed to see great numbers of Books that contradict one another We have only Twenty two that comprehend every thing of moment that has happen'd to our Nation from the beginning of the World till now and those we are obliged firmly to believe Five of them are Written by Moses that give a faithful Relation of all Events even to his own Death for about the space of Three Thousand years and contain the Genealogy of the Descendants of Adam The Prophets that succeeded this admirable Legislator in Thirteen other Books have Written all the memorable Passages that fell out from his Death until the Reign of Artaxerxes the Son of Xerxes King of the Persians The other Four Books contain Hymns and Songs composed in the Praise of God with abundance of Precepts and Moral Instructions for the regulating of our Manners We have also every thing Recorded that has happen'd since Artaxerxes down to our own Times but because we have not had as heretofore a Succession of Prophets therefore we don't receive them with the same Belief as we do the Sacred Books concerning which I have discoursed already and for which we preserve so great a Veneration that no One ever had the boldness to take away or add or change the most inconsiderable thing in them We consider them as Sacred Books and so we call them we make solemn Profession inviolably to observe what they Command us and to Die with Joy if there be occasion thereby to preserve them Origen St. Jerome the Author of the Abridgment attributed to St. Athanasius St. Epiphanius and several other Christian Writers do testifie That the Jews received but Twenty two Books into the Canon of their Holy Volumes The Division that St. Jerome has made of them who distributes them into three Classes is as follows The first comprehends the Five Books of Moses which is called The Law The second contains those Books that he calls the Books of the Prophets which are nine in number namely the Book of Joshuah the Book of Judges to which says St. Jerome they use to joyn the Book of Ruth the Book of Samuel which we call the first and second Book of Kings the Book of Kings which contain the two last These Books are followed by three great Prophets viz. Isaiah Jeremiah and Ezekiel which are three different Books and by the twelve minor Prophets which make up but one Book The third Class comprehends those Books that are usually called the Hagiographa or Holy Scriptures the first
groundless which are yet less probable But this is rather to divine than to give the Reasons of Tertullian's Change Which are no where grounded upon the Testimony of any ancient Writer That which has the most likelihood is what is related by S. Jerom that the Envy which the Roman Clergy bore him and the Outragious manner wherewith they treated him exasperated him against the Church and induced him to separate from it And besides the extraordinary Austerity which appeared in the Sect of the Montanists suited very well with his violent and severe Temper which caused him to carry every thing to Extremities And it was for this reason that he was so enraged against the Catholicks and that he treated the Church with such Fury after his Separation from it It does not appear by his Books that he ever afterwards returned from his Error and none of the Ancients have affirmed it but on the contrary they have all spoken of him as of a dead Man out of the Communion of the Church It would therefore be a thing altogether against common Sense to imagine as some have done that he at last returned into the Bosom of the Church And this is an exact Abridgment of Tertullian's Life let us now proceed to his Writings and begin by examining the Order according to which they were Composed that so we may afterwards make a more exact Judgment of them And by considering them in this manner with relation to the order of Time they may be divided into two Classes The first comprising those which he composed whilst he was still a Catholick And the second those which he wrote after he was a Montanist They are easily distinguished because he never fails in his later Books of speaking of the Holy-Ghost of Mâ—ntanus of the Prophecies of the Montanists and of their Extraordinary Fasts of declaiming against Second Marriages and against the Absolution which is granted by the Catholioks to those who fall into Sin after Baptism or lastly of Railing against the Catholicks whom he calls Psychici that is to say Carnal and Sensual But we must consider them more particularly and examine in what Years the several Books were written It is evident that Tertullian wrote his Book Of Pennance whilst he was yet a Catholick for therein he expresly confutes one of the Principal Errors of the Montanists by proving that those who have committed Sins after their Baptism may obtain Absolution from the Church provided they do Penance Erasmus questions whether this Book be Tertullian's or no because it is written more politely than his other Books and the Authority of Erasmus has made Rhenanus reject this Discourse though since 't is quoted under Tertullian's Name by S. Pacianus an Author of the Fourth Century there seems no reason to question its being Tertullian's Besides the difference of the Style is not very considerable and it is no wonder that Tertullian when he was a young Man and newly Converted should write a Book upon which he bestowed so great pains more politely than usual His Book of Baptism was written about the same time For it is not only free from all the Errors of the Montanists but even what he says That Baptism is reserved to the Bishops and that it is never permitted to Women to Teach or to Baptize is expresly contrary to their Discipline Besides we have no reason to doubt but that he composed the Discourse of Prayer whilst he was yet a Catholick For speaking therein concerning Fasts he says That there is no Solemn Fast among the Christians but that which is before Easter which is contrary to the Discipline of the Montanists who observe several Lents Besides he cites in this Treatise the Book of the Pastor which he rejected after he was a Montanist We cannot exactly tell in what Year these Books were written nor which of the three were Composed first His Apology for the Christian Religion was wrote about the year 200 p His Book of the Apology for the Christian Religion was written about the Year 200 from the Birth of Christ. It is very likely that it was Composed about this time M. Allix pretends that it was not written till the Year 211 but his Reasons are but weak He says that he alludes in the 47th Chapter to the Book of Praescriptions but though he here makes use of the term Praescribe it does not thence follow that this Book was Composed after that of the Praescriptions The second Reason is taken from an Eclipse seen at Utica in the Year 210 to which says he Tertullian alludes in the 20th Chapter but he does not speak at all in this place of any particular Eclipse The last and principal Reason of M. Allix is that in the 4th Chapter of the Apology he speaks of Severus as if he were dead Severus says he A Prince of great Constancy has he not lately abolish'd by his Authority the Papian Law which ordains that one should have Children before the Age in which the Julian Law gives permission to Marry But this might be said of Severus whilst he was yet living and it is likely that he abolished this Law if yet he did abolish it at all for it was rather Constantine that did it in the beginning of his Reign But what we read in the 5th Chapter Who are those that have made Laws against the Christians 't is neither Adrian nor Vespasian nor Antoninus nor Severus might prove that he wrote after the Death of Severus but we must read Verus as it is in the later Editions and not Severus in the beginning of the Persecution under the Emperor Severus It is commonly believed that he wrote it at Rome and Address'd it to the Senate But it is more probable that it was composed in Africa q It is more probable that it was composed in Africa Pamelius and several Authors are of Opinion that he wrote his Apology at Rome and that he addressed it to the Senate But there is not one Passage in this Book that gives any ground for this Conjecture On the contrary this Book is Addressed to the Chief Governours of the Cities Tertullian speaks of Rome and the Romans as not being in their City nor with them In Chap. 21 24 35 and 45. he speaks of the Proconsul and there was not any at Rome As to what we say that it was not Addressed to the Senate but to the Governors of the Provinces the beginning of the Apology does evidently shew Which is this Si non licet vobis Romani Imperii Antistites in aperto in ipso vertice civitatis Praesidentibus ad judicandum palam dispicere coram Examinare quid sit liquidum causa Christianorum si ad hanc solam speciem Auctoritas vestra de Justitiae Diligentiâ in publico aut timet aut erubescit inquirere Si denique domesticis indiciis nimis onerata sectae hujus infestatio obruit viam defensioni c. Those which he calls
The Churches are guarded by the Martyrs as by so many Soldiers The afflicted make Addresses to them and with Confidence implore their Intercession It cureth Diseases comforteth in Poverty and appeaseth the anger of Princes Finally the Churches of Martyrs are an Harbour in a Storm and a refuge in all Miseries The Father whose Child is sick prayeth unto God for his Cure by the intercession of a Martyr saying You Holy Martyr that suffered for Jesus Christ interceed for us You who can Address to God with greater Boldness carry this word for your fellow Servants Tho' you are no longer in the World yet you know the Pains and Afflictions of this Life Your selves have formerly pray'd to the Martyrs before you were Martyrs they heard you when you intreated them now that you can hear us grant â—s our Requests But least ignorant Persons should yield to Martyrs the Honour which belongs only to God he adds We doe not adore the Martyrs but we Honour them as God's Servants We Honour not Men but admire them VVe lay up their Relicks in beautified Shrines and we build magnificent Churches to their Memory to render them the same Honour in the Church that is given in the VVorld to those that have done famous Actions He goeth on to establish this Principle in the rest of this Discourse where he speaks so strongly of the worship of Saints and Martyrs against such as despise them that it gives occasion of Suspicion whether this be not of a younger Age than that of Asterius Amasenus The Eleventh Sermon is a Panegyrick upon S. Euphemia cited in the Seventh general Council Act. 4. and by Photius It seemeth not to me to be of Asterius Amasenus his Stile The Author relateth the History of that Saint and observes that she was represented upon a VVinding-sheet that was near her Grave After these Sermons come those Extracts produced by Photius Vol. 271. The first is taken out of a Sermon of Penance upon the sinful Woman among the Works of Gregory Nyssen to whom he ascribed it in the Second Volume of his Bibliotheca but after serious reflection I have found that it is more likely to be written by Asterius Amasenus The Second Extract is taken out of the Sermon upon S. Steven among Proclus's Sermons It differs from that which S. Gregory Nyssen made upon that Subject tho' I confounded them in the Second Volume The Third is taken out of the Homily upon the Parable of the Traveller who going to Jericho was taken and wounded by Thieves Luk. 10. He supposeth that this Accident was real and that Jesus Christ makes use of it to inform the Jews of the Greatness of his Charity and Mercy This wounded man going down to Jericho is the Figure of Adam who by his Sin fell from the happy State wherein he was created and at the same time caused the Fall of all mankind The Levite and the Priest are Moses and S. John who finding this Man that is all mankind destitute of Grace Vertue and Piety and wounded by his Enemies did indeed look upon him with Compassion but could not cure him That the Samaritan is Jesus Christ who carries a Treasure of Grace hidden till the time of the New Law This Exposition of the Parable is pretty exact so far but the Comparison he makes afterwards betwixt the Body of Jesus Christ and the Horse that carried this Samaritan is hardly tolerable Because saith he the Body of Jesus Christ is as it were the Vehicle of the Divinity The Fourth Extract of Photius is taken out of an Homily upon the Prayers of the Pharisee and of the Publican spoken of Luk. ch 18. Here is an excellent Definition of Prayer Prayer is a conference with God a forgetting of earthly things and an Ascension into Heaven He that prayeth standing with his hands lifted up to Heaven doth by this posture of his Body represent the Cross and if he prayeth with the Heart and his Prayer is acceptable to God he hath the Cross in his Heart For Prayer extinguishes in him the Desires of the Flesh the love of Riches and puts off from his Spirit the thoughts of Pride and Vanity He addeth That Vain-glory corrupts the best Actions as Prayer Fasting and Alms c. and renders them improfitable The Fifth Extract is out of the Homily upon the History of Zacchaeus it containeth nothing considerable The Sixth is upon the Parable of the prodigal Son He saith that the Father spoken of in that Parable represents the Father of Eternity That the two Sons are two sorts of Men That the prodigal Child is a Figure of those that have lost the Grace of Baptism That the Portion of Goods which he desires of his Father is the Grace of Baptism and the Participation of the Body of Jesus Christ That this Child doth indeed ask it well but does not keep it but goes into a foreign Countrey that is he departeth from God's Commandments That the Devil is that Citizen and Prince who commandeth the Swine that is debauched Persons That this Sinner at last acknowledging his Fault cometh back to God his Father but with fear and confessing his unworthiness That the Father full of Compassion and Mercy receiveth him embraceth and puts upon him new Robes That these new Robes cannot be Baptism which cannot be received a second time but Repentance which is instead of Baptism and which blotting out our Sins with tears makes us clean and acceptable to God That the Ring afterwards given to this prodigal Child is the Seal of the Holy Ghost which is given in Repentance as well as in Baptism The Seventh Extract is of a Sermon upon the cure of the Centurion's Servant Photius saith that Asterius upon occasion of that History treateth of the Duties of Masters and Servants That he adviseth Servants to obey their Masters readily and heartily and exhorteth their Masters to use them with Meekness and Bounty looking upon them as Brethren For saith he they are made of the same Mould with us they have the same Creator the same Nature the same Passions they have a Body and a Soul as we have c. The Homily at the beginning of the Fast from which Photius hath taken out the Eighth Extract is in Latin among the Works of S. Gregory Nyssen I now Confess that it rather belongs to Asterius than to that Father The Ninth Extract is of the Homily upon the Man born blind which we have entire The Tenth is upon the Woman having an Issue of Blood There he speaks of the History of the Statue which that Woman caused to be set up in Honour of Jesus Christ in the City of Paneas This is all that F. Combefis hath collected of the Works of Asterius Amasenus but since that Cotelerius in the second Volume of his Ecclesiastical Monuments hath given us three Homilies upon Psalm 5 6 and 7. which he ascribeth to Asterius Amasenus upon the Authority of two Catenae upon the Psalms
low esteem he had of the Septuagint He finds fault with his contemptuous rejecting the Story of their 70 Cells He blames him for not owning the History of Susanna for Canonical Lastly he makes it Criminal in S. Jerom to Translate the Bible a-new This Invective is written with much address and vehemence He composed it in the Year 399. Sometime after he writ his Apology to Pope Anastasius wherein having expounded his belief of the Trinity the Resurrection the last Judgment and the Torment of Eternal fire for the Devils in a very Catholick manner he declares that he was uncertain of the Origination of Souls having observed that Ecclesiastical Authors were not agreed upon that Subject That some with Tertullian and Lactantius believed that they were formed with the Bodies That others as Origen were of opinion that they were created with the World and that God infused them into Bodies and Lastly That others affirmed that God both created and placed them in the Bodies at the same time and so not knowing which of these Opinions was the truest he remitted the decision to God not being able to be positive concerning any more than what the Church teaches That God is the Creator of Souls and Bodies Having thus given an account of his Doctrine he justifies himself of the Objections made against him for Translating Origen's Books He saith that it is very plain that it was Envy only that made them condemn that Undertaking That if there is any thing displeasing in the Author the Translator is not to be charged therewith who has barely delivered the Sence of the Author That he had prevented the inconveniency that might have happened by striking out the Errors which he conceived to have been added in Origen's Books That he had given notice of it in his Preface so that they were much to blame to accuse and calumniate him upon that Subject For saith he when will Simplicity and Innocency be secured against Envy and Slaundering if they be not upon this occasion I neither justifie nor approve Origen but I Translated him and so did many others before me I am the last and that at the request of my friends If such a Translation is not acceptable be it so I will Translate no more He concludes by assuring the Pope That he neither has nor ever had any other Sentiments than these he hath now declared and which are those of the Church's of Rome Alexandria and Aquileia telling him withall That such as through Envy or Jealousie against their Brethren do occasion Scandals and Divisions shall give an account at the Judgment-seat of God The Exposition of the Creed directed to Laurentius which is found amongst the Works of S. Cyprian and of S. Jerom is likewise Rufinus's Work Gennadius who was one of the most zealous Defenders of this Author saith he hath done extremely well in this piece and that all other Expositions of the Creed are not to be compared with it and indeed it would be hard to find a more compleat Treatise upon the Creed than this He observes in the beginning the difficulty of that Undertaking because it was very dangerous to speak of Mysteries That some famous Authors had already written but very succinctly upon that Subject That Photinus had chosen that way to establish his Heresie but his design was to expound the Creed with simplicity by keeping to the very terms of the Scripture so to supply what had been omitted by those that writ before him Then he declares that the Apostles had Conference together to compose the Creed before they divided that so they might teach all whom they should convert by the same common Creed That it is called Symbolum either because it is the result of a Conference betwixt several Persons or because it is the Mark of distinction whereby Christians are known Afterwards he examines all the Articles and observes the several ways of repeating them in different Churches He clears their Sence in a very plain manner and confirms it by the most opposite passages in the Holy Scripture In explaining the Article of the Catholick Church he gives a Catalogue of the Canonical Books of the Old and New Testament and admits into the Canon of the Old Testament none but the Books owned by the Hebrews But he says That there are other Books read in Churches which are not made use of to confirm Articles of Faith and he calls them Ecclesiastical Books These Books in the Old Testament are Wisdom Ecclesiasticus Tobit Judith the Maccabees and in the New Testament the Book of Hermas and S. Peter's Judgment He observes further upon the same Article that there is but one Church and in few words he condemns most of the Sects that have separated from it He enlarges much upon the last Article concerning the Resurrection of the Body observing again in this place that the Church of Aquileia had added of this Body and that they made the sign of the Cross in the Conclusion of the Creed The Exposition of Jacob's Blessing is the first Book that is Printed under Rufinus's Name in the Collection of his Works This Treatise was written at Paulinus's request which made Isidore to attribute it to Paulinus tho' it be composed by Rufinus as Gennadius assures us It is divided into two Books In the first he explains Judah's Blessing and in the second that of the rest of Jacob's Children He particularly keeps to the Historical Sence without neglecting either the Mystical or the Moral He shews That this Patriarch's Prophecies are fulfilled either in the Church or in the Jewish Tribes He follows the same method in his Commentaries upon the Prophets Hosea Joel and Amos. These Commentaries are clear and neat He expounds his Text after an elegant but natural way without intangling himself with Allegories hard Questions or long Digressions He tells us in the Preface That he had made some Commentaries upon Solomon's Books and that he designed to do the like upon all the lesser Prophets He desires the Reader to take Notice That he made use of the-last Translation which is conformable to the Hebrew Text but that he had but little help from other Men's Works in his Commentaries For saith he the Latins seem to have been agreed to write nothing upon the Minor Prophets Some Greek and Syrian Authors indeed have endeavoured to expound their Prophecies and I confess I have read upon those Books some Commentaries of S. John Bishop of Constantinople but his Custom was he composed them rather for Exhortations to his Auditors than for Expositions of the Scripture Text. Origen after his peculiar way entertained his Readers with delightful Allegories but takes no pains to give the Historical Sence which is the only thing that is solid S. Jerom a Man of vast Parts and throughly learned hath written Commentaries upon those Prophets but he so much insisted upon the Jewish Traditions that he took no pains to find out the Sence of the Prophecies by their
the Spirit of God as Sampson was He concludes with a Description of the Depravation of the Romans and the Disorders of their Manners at that time In the Second Book he affirms That the corruption of Manners which is the greatest of Mischiefs was always reigning in Rome and that the Gods they Worshipped were so far from prescribing them Laws for the Reformation of their Manners that on the contrary they encouraged them to Vice by their Examples and by the Ceremonies that were used in their Worship In the Third Book he goes back as far as the Siege of Troy and then takes a view of the principal Events which happened to the People of Rome to convince the most Stubborn That their Gods preserved them not from the same Disasters and Calamities which the Heathen now imputed to the Christian Religion In the Fourth Book he shews That the encrease of the Roman Empire can be attributed neither to all the Divinities which they adored nor to any one in particular That however no Empire is to be called Happy which is encreased only by War as the Roman Empire was That great Empires without Justice were but great Robberies and that the true God alone is the sole Dispenser of the Kingdoms of the Earth He prosecuteth the same Subject in the Fifth Book and proves in the beginning That the greatness of Empires depends not upon Chance nor upon a particular Conjunction of the Stars Which gives him occasion to speak of Destiny and to refute judicial Astrology at large He acknowledges a Destiny if by this Term is meant a series and concatenation of all Causes which God foresaw from all Eternity but he advises Men rather not to use that word which may have an ill Sence He endeavours to make God's Fore-knowledge and the infallibility of those Events which he foresees to agree with Man's Free-Will Then from this Disposition of Things he comes to enquire into the Causes of the Roman Victories and he meets with none more probable than their Honesty He confesses That God rewarded their moral Vertues with those sorts of Recompences adding That thereby God made the Inhabitants of the eternal City to know what Recompence they were to expect for their Christian Vertues Since the counterfeit Vertues of the Heathen were so well rewarded that he set this Example before their Eyes to teach them how much they ought to be in love with their Heavenly Country for an immortal Life since the Inhabitants of an Earthly Country were so much in love with it for an humane and a mortal Glory and how hard they were to Labour for that Heavenly Country since the Romans had taken such great Pains for their Earthly One. He examineth afterwards wherein consists the true Happiness of Christian Kings and Princes And he shews That they are not Happy for having reigned long for dying in Peace and leaving their Children successors of their Crowns nor for the Victories which they obtained because such Advantages are common to them with ungodly Kings But that Christian Princes are said to be Happy when they set up Justice when in the midst of the Praises that are given them and the Honours that are pay'd unto them they are not swell'd with Pride when they submit their Power to the Sovereign Power of God and use it to make his Worship to flourish When they fear love and worship God when they preferr before this which they now enjoy that wherein they are not afraid to meet with any Competitours when they are slow to Punish and ready to Forgive when they punish only for the good of the Publick and not to satisfie their Revenge and when they forgive purely that Men may be Corrected and not that Crimes may be Countenanced when being obliged to use Severity they temper it with some Actions of Meekness or Clemency when they are so much the more temperate in their Pleasures by how much they have a greater Liberty to exceed when they affect to Command their Passions rather than all the Nations of the World and they do all these Things not out of Vain-Glory but to obtain eternal Happiness and in short when they are careful to offer unto God for their Sins the Sacrifice of Humility Mercy and Prayer These saith St. Augustin are the Christian Princes whom we call Happy Happy even in this World by Experience and really Happy when what we look for shall come Finally he proposes the Examples of some Christian Emperours and particularly of Constantine and Theodosius whose Greatness and Prosperities he extols and sets forth In the Sixth Book St. Augustin proves by the Authority of Varro that the fabulous Divinity of the Heathen is ridiculous he makes the same Conclusion concerning their civil Theology and grounds what he saith of it upon Seneca's Authority He goes on in the Seventh to discover the Falshood of the Heathen civil Theology shewing That their chiefest Divinities or select Gods do not deserve to be called Gods and that the Christian's God alone governs the World The Eighth Book refutes the natural Theology of their Philosophers He preferrs the Platonists before all other Philosophers and owns that they knew the True God shewing withall that they were deceiv'd by honouring Daemons as subaltern Deities and Mediators betwixt God and Men He shews That the Christians never committed this Mistake and that they are so far from adoring the Daemons which are evil Spirits that they do not worship the Angels nor the Holy Martyrs that they do indeed Honour and Reverence them as the Servants of God but that they did not build Temples for them nor consecrate Priests nor offer Sacrifices unto them For saith he who among Christians ever saw a Priest before an Altar consecrated to God upon the Body of a Martyr say in his Prayer Peter Paul or Cyprian I offer you this Sacrifice It is offered to God though it be upon the Monuments of Martyrs and these Ceremonies were appointed to be performed upon their Monuments for no other end but to give the True God Thanks for the Victories which they had obtained and at the same time to stir up Christians to imitate their Courage and to make themselves worthy to have a share in their Crowns and Rewards So that all the Acts of Piety and Religion which are done at the Tombs of the Holy Martyrs are Honours pay'd to their Memory and not Sacrifices offered to them as Divinities But forasmuch as they owned Two sorts of Daemons some good and some bad St. Augustin examines that Distinction in the next Book where he shews by the Principles both of Apuleius and of the Chief of Heathenish Authors that all Daemons are Evil. Whence he concludes That they cannot be Mediatours between God and Men. He doth not believe That Angels deserve that Title affirming That it belongeth to none but Jesus Christ alone In the Tenth Book he treateth at large of Angel Worship He saith That they are Creatures whose Felicity is all
Truth But in a doubtful Case it is better to leave things as they are As to the Chapter concerning the Letter of Ibas there is no doubt but that it is reproachful against St. Cyril and even against the Council of Ephesus but then we must not condemn it as Heretical upon that account The Council of Chalcedon did not formally approve it but tolerated it and look'd upon it as a Proof of the Orthodox Faith of Ibas since at the same time that he did most oppose St. Cyril he made this Profession That there was but one Person and two Natures in Jesus Christ. As to the Writings of Theodoret they ought not to be condemn'd as Heretical For tho this Author did never approve the Anathematisms of St. Cyril and had defended the Person of Nestorius yet he always rejected his Error And therefore the most that he can be accus'd of is his being too partial his not understanding aright the Sentiment of St. Cyril but he cannot be accus'd of being an Heretick And indeed if John of Antioch and the Orientalists were not oblig'd to approve the Anathematisms of St. Cyril if they were not forc'd to retract what they had said and written before the Union why is Theodoret treated more harshly Lastly The Council of Chalcedon having never requir'd Theodoret to retract his Writings it was needless to condemn them Nevertheless it must be confess'd That the fifth Council having condemn'd the three Chapters and the greatest part of all the Bishops in the World having subscrib'd this Condemnation it was convenient for Peace-sake to agree to it and that those behav'd themselves very ill who did not only obstinately refuse to subscribe this Condemnation but also separated from the Communion of those who sign'd it For nothing is more to be desir'd then Peace and many times it is very fit to sacrifice out private Interests for the Repose and Tranquality of the Church The fifth Council of Arles The fifth Council of Arles SApaudus Bishop of Arles held this Council at the end of June in the year 554 wherein were made seven Canons The first That in the Province there should be a Conformity as to the Ceremony of Offerings to the usage of the Church of Arles The second That the Monasteries and Jurisdiction over the Monks shall belong to the Bishop in whose Territory the Monasteries are situate The third That the Abbots shall not remove from their Monastery without leave from their Bishop The fourth That a Priest cannot Depose a Deacon or a Sub-deacon without the Bishops knowledge The fifth That Bishops shall take care of the Nunneries that are in their City and the Abbess can do nothing against the Rule The sixth That the Clergy cannot leave the Revenues of the Church in a worse condition then they found them The seventh That a Bishop shall not Ordain the Clergy-men of another Bishop The second Council of Paris in the Year 555. THe same Sapaudus held another Council the next year consisting of six and twenty Bishops at The second Council of Paris 555. Paris wherein the Deposition of Saffaracus Bishop of Paris was confirm'd The third Council of Paris THe Archbishops of Bourges of Roan and of Bourdeaux were present at this Council together with thirteen Bishops It was held under King Childebert towards the year 557. It made ten The third Council of Paris Canons The first is a long Canon against those who detain the Possessions belonging to the Church The second is against those who invade the Possessions of the Church The third is against those Bishops who seek after the Possessions of another The fourth forbids to marry the Widow of his Brother his Father or his Uncle his Wives Sister her Daughter-in-law her Aunt the Daughter of her Daughter-in-law c. The fifth is against those who take away by force or desire in marriage Virgins consecrated to God The sixth forbids to desire of the Prince to grant Maids or Widows against the Consent of their Kinsfolk The seventh renews the Prohibition of receiving any Person Excommunicated by his Bishop The eighth forbids to constitute any one Bishop over the People against their will It Ordains that there shall be a Choice made with perfect freedom by the People and the Clergy that he shall not be appointed by the Order of the Prince nor ordain'd against the Judgment of the Metropolitan The ninth Ordains that the Children of Slaves to whom Liberty has been granted on condition that they pay some Service shall be oblig'd to Discharge this Office to which they were design'd The tenth is That these Canons shall be sign'd by the Bishops The Edict of Clotharius The Edict of Clotharius BY this Edict the King grants to the Bishops the Power of hindring the Execution of unjust Judgments given by the Judges It forbids any to use his Authority for taking away by force or marrying Maids and Widows It forbids also to marry Virgins consecrated to God It secures to the Church the Donations that are made to it and grants it Exemption from Taxes It exempts Clergy-men from Publick Offices and confirms all the Grants made to the Church by his Predecessors The first Council of Bracara LUcretius Metropolitan of Bracara held this Council of seven Bishops on the first day of May in the year 563 under King Ariamirus Father L'abbee reckons it the second but that which he places first is a Forgery The first Council of Bracara The Bishops begun with rejecting the Errors of the Priscilianists by causing the Letter of St. Leo to Turribius and the Canons of the first Council of Toledo to be read and by making seventeen Propositions against the Errors of Manichaeus and Priscilian They read afterwards a Letter from the Holy See address'd to Profaturus and made two and twenty Canons concerning Discipline The first is That the same way of singing the Mattins and Vespers shall be every where observ'd and that the private Customs of Monasteries shall not be mix'd with the Usage of the Church The second That on solemn days the same Lessons shall be read The third That the Bishops shall not salute the People after a different manner from the Priests and that they shall only say The Lord be with you That the People shall answer And with your Spirit That this is the Practice of the whole East which is of Apostolical Tradition The fourth That in Divine Service that Order shall be observ'd which Profuturus has receiv'd from the Holy See The fifth That the Usage of the Church of Bracara shall be observ'd in the Ceremonies of Baptism The sixth That the Bishops of the Province shall be rank'd according to their Antiquity The seventh That the Revenues of the Church shall be divided into three Parts That the first shall be for the Bishop the second for the Clergy and the third for maintaining the Church and the Light That the Arch Priest or Arch-Deacon shall give an account
Sisenand and decrees that they shall be subject to King * Suintilla the 2d Cinthila his Successor The 3d Pronounceth Anathema against those that shall endeavour to usurp the Crown against the consent of the whole Nation and without being chosen by the Nobility The 4th Forbids consulting Diviners about the Death of the Prince The 5th Prohibits speaking ill of him The 6th Decrees That the favours of Princes shall continue and be enjoyed after their Death The 7th That in all Councils shall be read the Constitution made in the 4th Council for the safety of Kings The 8th Confirms the Princes power to grant Favours The 9th Contains a Thanksgiving to King Cinthila and some Prayers and Vows in his behalf This Council is backed with King Cinthila's Declaration confirming the Decree of the Council about the Publick Prayers of December accompanied with Fastings and ordering that during that time there shall be a cessation from Work and Business Council VI. of Toledo of the Year 638. THIS is a National Council composed of above Sixty Prelates of Cinthila's Kingdom They begin with a Confession of Faith pretty long which is contained in the first Council VI. of Toledo Canon The 2d Confirms the use of the Litanies or Publick Prayers appointed in the preceding Council In the 3d They give the King thanks for driving the Jews out of his Kingdom and for suffering none but Catholicks in it They order That the succeeding Kings shall hereafter be bound to take Oath That they shall Tolerate no Infidels and pronounceth Anathema against those that shall break that Oath The 4th Delareth That persons guilty of Simony are unworthy of being advanced to Holy Orders and those that shall be found in Orders to be fallen from their Degree as well as those that have Ordained them The 5th Decrees That those that shall receive any thing of the Church Revenue shall hold it but by a precarious Title and shall subscribe an Instrument testifying the same that they may not plead prescription The 6th Is against Men Maidens and Widows leaving the Religious Habit to lead a Secular Life they are ordered to be shut up in Monasteries In the 7th the same thing is ordered against those who submitted themselves to publick Penance The 8th Explains a Constitution of S. Gregory's whereby they suppose he gave leave to a Young Man who underwent Penance upon fear of Death to Cohabit with his Wife till he was come to an Age in which it were easier to live Chastly They say that if he or she who hath not received Penance Dieth before he or she which submitted to Penance have practised Continence it shall not be lawful for the surviver to Marry but if he or she that was not put to Penance survive he may Marry again The 9th Ordains That such as are made Free by the Church shall at the Death of every Bishop renew the Declaration that they depend on the Church The 10th That these Free-Men shall do Service to the Church The 11th Forbids receiving Accusations before Examination had whether the Accusers be persons to be allowed of as such The 12th 13th and 14th Are against Rebellious Subjects and in the behalf of the good Loyal Servants of the Prince The 15th Maintains the Donations of Princes to Churches The 16th Provides for the Security of the Life and Estate of King's Children The 17th Provides for the Safety of the Prince himself and forbids all attempts against his Person and Crown as long as he lives and orders that after his Death none shall invade the Kingdom by Tyranny and none but a Noble Goth and worthy of that Dignity shall be advanced to the Sovereignty The 18th Canon does yet renew the Inhibition of attempting against the person of the Prince The 19th Is but a Conclusion of the Council Council VII of Toledo THIS Council was held in 646 under King * Vidisuindus Chisdavind and composed of Twenty Five Bishops Council VII of Toledo The 1st Constitution is against Perfidious and Disloyal Clerks By the 2d A Bishop or a Presbyter is permitted to finish the Celebration of a Mass begun if he that is Officiating falls ill and is not able to hold out to the end but it forbids Presbyters upon pain of Excommunication to leave the Holy Mysteries imperfect or to Celebrate after having taken the least Food The 3d Renews the Canon of the Council of Valentia about the Bishops Funerals The 4th Is against the greediness of some Bishops of Gallicia oppressing the Parsons of their Diocess They are forbidden by that Canon to take above two Pence per Annum of each Church in their Diocess to bring along with them in their Visitations more than Five persons and to stay above a Day in any Church The 5th Canon appoints That Hermits or Recluses that are ignorant or whose Life is not Vertuous enough shall be shut up in Monasteries that those only shall be let alone who are commendable for their Holiness and that for the future none shall be admitted to that Profession but such as have learned the Religious Life in Monasteries The last Canon imports That the next Neighbouring Suffragans of the Arch-Bishop of Toledo shall come every Month into that Town except in Vacation and Vintage-times Council of Lateran against the Monothelites under Martin I. THE Mystery of Christ's Incarnation which since Nestorius's Quarrel had always afforded matter of dispute between the Bishops produced a new one in this 7th Century which for a time divided the Eastern and Western Churches The business was no more Council of Lateran about the Question of the Two Natures and One Person in Christ the Authority of the Councils of Ephesus and Chalcedon which had decided those Two Points was received by all the Patriarchs and they that would not agree upon those Truths were look'd upon as Hereticks both in the East and the West But about the Year 620 they stirred up another Question whether they should say That there were Two Operations and Two Wills in Christ as Two Natures are said to be in him Theodorus Bishop of * A City of Arabia Petrâ—a Pharan was the first who expressing himself upon that Question maintained that the Manhood in Christ was so united to the Word that tho' it had its Faculties it did not Act by it self but the whole Act was to be ascribed to the Word which gave it the motion Cyrus Bishop of Phasis embraced that Opinion and expressed himself about it in the same manner denying there were Two Operations in Christ and affirming that they were reduced to one principal Operation Not that they denied that Human Actions and Passions were in Christ but they affirmed that they were to be attributed to the Word as to the principal Mover whose Instrument only the Man was As for instance they confessed It was the Manhood of Christ that suffered Hunger and Thirst and Pain but they asserted that Hunger Thirst and Pain
The 10th Grants the Right of the Sanctuary to those who escape into Churches or within Thirty Yards about provided nevertheless that they shall be delivered back into their Hands who shall promise with an Oath not to hurt them The 11th Canon does severely punish Superstitions and Idolatry The 12th Renews the Law for holding a Council every Year The 13th Contains Wishes and Prayers for the Prince These Canons are confirmed by a Declaration of King Ervigius Council XIII of Toledo THIS Council was also holden under King Ervigius An. 683. The same Metropolitans assisted at it together with Forty Four Bishops Twenty Four Deputies of other Bishops Council XIII of Toledo Eight Abbots and Twenty Six Lords They read the Memoir sent to them by King Ervigius containing the Heads of such matters as he would have to be regulated by them Then they made a Confession of Faith and recited the Creed according to the custom The Three first Canons respect Secular Affairs and confirm what the Prince had done The 1st Is a Pardon in favour of those who had formerly conspired with Paul against the State The 2d Is a determination of the manner how to proceed against the Lords of the Court accused of Capital Matters and how to judge them And the 3d Is about the remitting of the extraordinary Taxes granted to Ervigius These Three Canons are all of the First Day The next Day the Bishops being desirous to shew their gratitude to their Prince for the favours he had bestowed upon them provided for the Security of his Children and Family By the 4th Canon and by the 5th They forbid any person Marrying his Widow The 6th Prohibits advancing the Offices of the Court-Slaves or Free-Men unless they belong to the Exchequer The 7th Forbids to uncloath the Altars take away the Wax-Candles Adorn the Church in a Mournful manner or to cease to Offer the Sacrifice without great necessity The 8th Orders Bishops to come when sent for by their Metropolitan to be present at some Festival The 9th Confirms and repeats compendiously the Canons of the 12th Council of Toledo The 10th made in the 3d Meeting of the Council Is concerning a difficult case proposed by Gaudentius Bishop of Valeria or Villareo who being fallen Sick had subjected himself to the Laws of Penance He desired to know whether in case he recovered he might Execute his Function and Celebrate the Holy Mysteries The Council ordains That he may after he is reconciled because the Canons permit those who being at the point of Death have indeed received Penance but yet have confessed no Crimes to be admitted into the Clergy Upon this Principle they make a general Law that the Bishops who have received Penance without confessing any Mortal Sins being reconciled by their Metropolitan may return to their Functions Notwithstanding if they had been convicted of any Crimes before they were put to Penance or if they have confessed some capital Sins upon their receiving of it they shall abstain from their Functions as long as the Metropolitan shall think fit But if in submitting themselves to Penance they confessed no Mortal Sin tho' they have committed some which they conceal in their own Conscience they have the liberty to examine themselves in their own Conscience whether they should offer the Sacrifice or not But this depends upon their own Will and not upon Men's Judgment The 11th Canon prohibits keeping or entertaining another Bishop's Clerk or helping his escape or affording him means of hiding himself It is observed there that those ought not to be reckoned among Fugitives who go to their Metropolitan about their own business It is ordained contrary-wise by the 12th Canon That a Clerk who having some business with his Bishop betakes himself to the Metropolitan ought not to be Excommunicated by his Bishop before the Metropolitan hath judged whether he deserve Excommunication Likewise If a Clerk pretending himself to be wrong'd by his Metropolitan betaketh himself to another Metropolitan or if both the Metropolitans refusing to do him Justice he hath recourse to the Prince he shall not be Excommunicated before his Cause be Judged Yet if he who appeals to the Synod to the next Metropolitan or to the King be found to have been Excommunicated before he brought his Matters before them he shall remain Excommunicate till he hath cleared himself The 13th Contains Thanksgiving to King Ervigius and some Petitions to Heaven for him This Prince set out an Edict whereby he confirmed these Canons after the recitation of them Council XIV of Toledo THIS Council was called by King Ervigius Anno 684. to approve what had been done against the Error of the Monothelites which they call the Doctrine of Apollinaris Council XIV of Toledo He intenâ—… to call a General Council of his whole Kingdom for this purpose but time not permitting it the Bishop of Toledo assembled his Suffragans and the Metropolitans of Tarragona Narbone Merida Braga and Sevil sent their Deputies thither In this Council they approved the Acts of that of Constantinople and added an Exposition of Faith wherein they did acknowledge Two Wills in Jesus Christ. Council XV. of Toledo THIS Council was held under King * â—lias Egypca Egica Ervigius's Successor and Son-in-law An. 688. and composed of Sixty Bishops In this Council they justifie themselves about Council XV. of Toledo some Articles of the Exposition of Faith which the Spanish Bishops had sent to Rome by Peter a Presbyter which Articles Pope Benedict had found fault with The First is about their saying That the Will had begotten a Will They defend this Expression because the Eternal Will of God is common to the Three Persons as well as Wisdom and other Divine Attributes so that as Wisdom may be said to have begotten Wisdom the Will likewise may be said to have begotten a Will they also defend this Expression by some Testimonies of S. Athanasius and S. Austin The Second is about their saying That there were Three Substances in Jesus Christ. They maintain that Jesus Christ being composed of a Body a Soul and the God-head he may be said to be of Three Substances in this sense though the Body and the Humane Soul being taken but for One Nature and One Substance Two Natures and Two Substances only may be said to be in him They shew that S. Cyril and S. Austin did speak as they did They do not enlarge upon the other Two Articles thinking it sufficient to observe that they are taken out of S. Ambrose and S. Fulgentius Afterwards they treat of the Oaths taken by King Egica He had made one to King Ervigius to defend and protect his Children against all persons whatsoever and another at his Consecration to administer Justice to his People It was demanded that in case these Two Oaths should be found to interfere with one another and that Ervigius's Children were to be protected against Right and Justice and to be rescued from
the Punishment due to them for Wrongs done by them whether the King be bound to keep the first or the last Oath The Council Answers He is more strictly bound to keep the last as being more just more solemn and necessary This Council is Signed by the Metropolitans of Toledo Narbone Sevil Braga and Merida by Fifty Six of their Suffragans in person by the Deputies of Six among whom Iva the Arch-Bishop of Tarragona by Eleven Abbots by Seventeen Lords and confirmed by the King's Declaration Council of Saragosa THIS Council was assembled under King Egica 691. It made Five Canons By the 1st Bishops are forbidden to Consecrate Churches but on Sundays Council of Saragosa The 2d Orders the Bishops to enquire of their Metropolitan or Primate about Easter-Day and to keep it upon the Day he shall appoint The 3d Forbids Monks to admit Secular Persons into their Cloysters The 4th Ordains that the Church-Slaves freed by their Bishop shall be bound to exhibite to their Successor their Letters of Freedom within a Year after the Death of the Bishop that set them at Liberty provided they have been warned to do so The 5th Renews what had been Decreed by the Council of Toledo that the King's Widow should not Marry again and ordains moreover that she shall withdraw into a Convent and take the Religious Habit immediately after the Prince's Death The Council ends with Thanksgivings to and Prayers for the King Council XVI of Toledo THIS Council was kept in 693 under the same King Egica After the reading of the Memoir containing the proposal of what was to be treated in the Council the Bishops Council XVI of Toledo made a long Exposition of Faith which is followed with Twelve Canons The 1st Is in the behalf of the Jewish Converts to exempt them from the Tribute which they paid to the Exchequer The 2d Is against the remainders of Idolatry The 3d Appoints very severe Punishments against the Sodomites and excludes them from the Communion until the time of Death when they have not done Penance being in health The 4th Is against them that fall into some Fit of Despair The 5th Forbids Bishops to take above the Third part of the Churches Revenues and orders them to lay it out in Repairs It prohibits also giving the Government of many Churches to one Priest and ordains that small Churches shall be united to greater ones The 6th Forbids an Abuse crept in among some Spanish Priests who at the Sacrifice upon the Altar did not Offer clean and decent Loaves nor prepare them carefully but did only Consecrate a Crust of their own Bread cut round The Council to stop this Abuse Ordains That the Bread to be Consecrated upon the Altar shall be whole decent made on purpose that it shall not be a very great Loaf but of a reasonable bigness Modica oblata the remainders of which may easily be preserved and which may not load the Stomach The 7th commands That Bishops shall call their Clergy and the People together for the promulgation of the Canons of Councils within Six Months after the holding of the Councils The 8th Contains several Constitutions for the safety of King's Children and Ordains that every Day Sacrifices shall be Offered up for the Health and Prosperity of the King and the Royal Family except the Day of the Passion when Altars are uncovered and no Body is permitted to say Mass. The 9th Is against Sisbert Bishop of Toledo who had broken his Oath to King Egica by Conspiring against his Person and Family They Depose and Excommunicate him for his whole Life they declare his Goods to be confiscated to the Prince and condemn him to perpetual Imprisonment They Decree the same Punishment against all that are guilty of the same Crime The 10th Pronounces Three times Anathema against them that attempt against the Life of Kings and Plot against them and the State and reduces them and their Posterity to the condition of Slaves The 11th Contains some Prayers for King Egica's Prosperity By the 12th They put Felix Bishop of Sevil into the room of Sisbert newly deposed and Faustin Bishop of Braga into Felix's room and to Faustin they substitute another Bishop The 13th ordains That a Council shall be held at Narbone to approve the Canons of this because the Bishops of this Province could not come to it by reason of a Sickness This Council is confirmed by the Prince's Edict and Signed by Five Metropolitans viz. those of Toledo Sevil Merida Tarragona and Braga by Fifty Two Bishops Three Bishop's Deputies Five Abbots and Sixteen Counts or Lords Council XVII of Toledo held in 694. THIS Council hath the same Form with the preceding King Egica presented a Memoir which the Bishops of the Council having read they recited the Creed and made the Council XVII of Toledo following Canons 1st That they shall Fast Three Days in Honour of the Holy Trinity before they begin any Conference in Councils 2dly That in the beginning of Lent the Bishop shall shut the Font and Seal it with his Ring till Holy Thursday to let People know that no Body ought to be Baptized during that time but in case of extream necessity 3dly They Ordain That the Ceremony of washing of Feet shall be used on Holy Thursday 4thly They renew the prohibition of putting Sacred Vessels to Prophane Uses 5thly They condemn to Excommunication and perpetual Imprisonment those Priests that say the Masses of the Dead for the Living out of a conceit that this Sacrifice will bring them to their Death 6thly They re-establish the ancient custom to make Litanies or Publick Prayers every Month for the Church the King's Health the good of the State and the remission of Sins 7thly They provide for the Security of the King's Children that no Body may attempt against their Life or Estate after his decease 8thly They Ordain That the Jews who being Baptized remained in their Religion yea and Conspired against the Prince shall be made Slaves and all their Estates confiscated that they shall be hindred from using their Ceremonies and their Children shall be taken away from them to be brought up in the Christian Religion Lastly They return their Thanks to King Egica who confirms their Canons by his Edict Council held at Constantinople Anno 692 called Quini-Sextum or In Trullo THE Fifth and Sixth General Councils having made no Canons about Discipline Justinian the Second thought fit to call a Council to renew the old Canons and to make a Council of Constantinople kind of a Body of the Canon-Law for the Clergy of all the East This Council was held in 692 at Constantinople in the Tower of the Emperor's Palace called Trullus The Four Patriarchs of the East were present at it together with 108 Bishops of their Patriarchats This Council was called Quini-Sextum because it was look'd upon as a Supplement to the Fifth and Sixth Council It took the Name of General Council and
hitherto silent He attempted a Commentary upon St. Matthew's Gospel when he was yet a Monk that is before the year 844. being chosen Abbot the Duties of his Place made him discontinue it Yet he began the Fifth Book where he had left off and proceeded as far as the Ninth while he was yet Abbot Having eased himself from the Burden of that Station he went on with the rest more undisturbed However he suspended it yet a while his Time being taken up with other Works And then it was he Writ a Commentary upon the Lamentations of Jeremy and an Explication of the 44th Psalm But he took in hand the Eleventh Book again at the latter end of his Life so that the Letter to Fridegardus was not Written by Paschasius till about that Time Paschasius his Commentary upon St. Matthew's Gospel is very large In it having explained the General Sence of every particular Place he makes long Moral Reflexions taken for the most part out of the Works of the Holy Fathers The first four Books are Dedicated to Gontlandus a Monk of S. Riquier and the last to the whole Body of Monks in that Abbey The Explication of the * 'T is with us the 45th 44th Psalm is Dedicated to the Nuns of our Lady of Soissons in Acknowledgment of the Benefits he had received from them The same is divided into Three Parts The first is upon the Title of the Psalm as in the Septuagint For the Beloved and in the Hebrew For the Lilies or For the Flowers Whence he takes occasion to inlarge upon the Praise of Virgins In the Second Part he Expounds that part of this Psalm which exalts the Beauty of the Bride-groom and applys it to Christ. In the Third he applys to the Church what is there said of the Bride To expound the Letter he makes use of the Commentary attributed to St. Jerom often comparing together the Hebrew Text Symmachus his Version and that of the Septuagint His Commentary upon the Lamentations of Jeremy is much more Allegorical than the former Here you will find Mysteries upon the Hebrew Characters the Use of which is onely for Distinction 'T is a tedious Work divided into Five Books and Dedicated to a Monk called Odilmanus Severus Therein he deplores the Vices and Licentiousness of his Age as amongst others Simony the Covetousness of several Priests the Corrupt Lives both of the Regular and Secular Clergy who minded too much the Concerns of this World the Usurpation of Church-Lands and Grinding of the Poor With Grief does he mention likewise in the Fourth Book an Invasion made by Pirates who had committed great Depredations to the very Gates of Paris Which ought to be understood of the Normans who in the year 856 or 857. burnt the Church of S. Germain in the Fields These are Paschasius his Works which have been collected and published by Father Sirmondus and Printed at Paris in 1618. Since which time Father Dacherius has published in the 12th Volume of his Spicilegium a Treatise of our Saviour's Nativity Dedicated to Theodrada Abbess of the Abbey of our Lady of Soissons who died in 846. In which he asserts That our Saviour coming into the World came out of the Virgins Womb by penetrating her Substance and without any Opening To Conclude Father Mabillon has put out two Books of Paschasius containing the Life of S. Wala Abbot of Corbey The first he composed when he was a Monk towards the year 856 And the second after the Decease of his Friend Severus about the year 859. By this we learn several Particulars of the unjust Deposing of Lewis Surnamed the Godly and the State of the Church of France The Life of Adelardus is also attributed to him Paschasius was a Man of great Piety and Learning He Writes in a clear neat and elegant Style He was well-read both in Ecclesiastick and Prophane Authors He had withall pretty good Parts of his own onely it may be said perhaps that he was a little too Mystical His Book upon the Eucharist is an accurate and elaborate Piece His Encomium was made in Verse by Eugemoldus and is to be seen in the beginning of his Works He died upon S. Riquier's Day towards the year 860. CHAP. IX The History of the Contest betwixt Photius and Ignatius about the Patriarchal See of Constantinople IGnatius was Son of Michael Curopalata the Emperour Surnamed Rengabis and of Procopia Daughter of Nicephorus the Emperour Michael who succeeded his Father-in-Law Anno Ignatius his Birth 811. had not sat full two years upon the Throne when he was forced to resign the Empire into the hands of Leo the Armenian He had Three Sons Theophilactus Stauratius and Nicetas The first two he had admitted to Govern with him but Stauratius happened to die before he had quitted the Empire Theophilactus was shaven and turned with his Father into a Monastery and so was Nicetas his youngest Brother then but Fourteen years of Age. Theophilactus upon his coming into the Monastery had his Name changed into Eustratus and Nicetas into that of Ignatius the Prince we now speak of Leo the Armenian being resolved to secure unto himself the Empire he had got by Treachery Banished Michael his Wife and Children and sent them into several Islands parting them from one another and keeping them under a strict Guard and his Two Children he made Incapable of Raising Issue to the Family to which the Imperial Crown did of Right belong He declared against the Use of Images and turned Nicephorus the Patriarch out of his See of Constantinople to make room for Theodosius an Enemy of Images Leo having quietly enjoy'd the Empire some Months above Seven years was slain by Michael Surnamed Balbus or the Stammerer who raised to the See of Constantinople after the Death of Theodosius Anthony Surnamed Byrsodepsa who was Metropolitan of Perga Theophilus Son of Michael the Stammerer succeeded his Father Anno 819. and raised John Iconomachus to the See of Constantinople in the room of Anthony At last Theophilus dying in the year 841. the Government fell into the hands of Theodora as the Guardian of Michael Son to Theophilus This Princess expelled John from his See of Constantinople and caused Methodius to be Ordained again who was Four years possessed of that See After his Death Ignatius who till that time had lived a Monastick Life in the Isles of Hiatres and Terebinthus by him Peopled with Monks was raised to that Dignity in 847. He had been ordained Priest by Basil Bishop of Perâ—a At that time there was a Brother of Theodorus Unkle to Michael called Bardas who had a great share in the Government This Man was desperately in Love with his Daughter-in-Law with whom he held a secret Commerce Ignatius offended at so great a Lewdness Rebuked him for it with a freedom suitable to his Character And observing Bardas still persisting in his Wicked Course he refused to give him the Sacrament
same Nature in all Men though the inequality of Organs hinders it from acting every where alike He Treats afterwards of the Principal Vertues of the Soul of the Form of the Body and of the Senses The Treatise of the Rise Life and Manners of Anti-Christ contains a Description of his Life and Actions framed out of what is said of him in the Holy Scriptures That he should be of the Race of the Jews and of the Tribe of Dan That he should be born according to the order of Nature of a Father and Mother That at the very Minute of his Conception the Devil should enter into his Body and always dwell there That he should be born in Babylon That he should extend his Dominion to a great distance That he should do Signs and Prodigies That he should stir up a great Persecution against all Christians That when he should come the Roman Empire would be entirely ruined and Judgment would be at hand That he should call himself Christ and draw all the Jews after him That he should also sit in the Temple of God that is to say the Church That he should have Elias and Enoch for his fore-runners That they should be killed after three Years and a half 's Preaching That the great Persecution of Anti-Christ should commence from their Death and that it should continue three Years and an half but that although the Anger of God should be enflamed against him and that he should be slain by Jesus Christ or the Angel Michael armed with his Power That 't is thought this shall be on the Mount of Olives That the Judgment shall not follow his Death immediately but that God should grant some time to those that have been seduced to Repent and acknowledge their Transgressions At the end of these Works we find Rabanus's Verses in which he confesses that his Writings are only Collections and Composures out of others Writings The Martyrology attributed to Rabanus is very short and seems to be a Genuine Piece It has already been published by Canisius Antiq. Lect. Tom. VI. We owe to the Jesuit Brouverus the Collection of Rabanus's Poetry where there is Sence and Wit although it is every where full of Barbarous Terms and have neither Elegance nor Politeness The Commentary upon the Rules of St. Benedict attributed to Rabanus belongs to the Abbot Smaragdus as we have noted before The List of some Latin words rendred into High Dutch Terms and the Figures of the Letters or Characters of the Hebrew Greek Latin and Tutonick Tongues are taken from the Second Tome of the History of Germany composed by Goldastius which are such Ancient Pieces that they may very well be attributed to Rabanus These are the whole Contents of the Six Tomes of this Author Printed at Antwerp in the Year 1626. bound in Three Volumes in Folio And by the Care of Georgius Colvenerius at Colen 1627. Fol. Vol. 3. There have been since published some other Works of Rabanus For without reckoning the three Letters of Predestination and Grace written against Gotescalcus and published by Sirmondus at Paris 1647. Octavo of which we have spoken M. Balusius has given us in the last Edition of the Works of M. de Marca two Treatises which without doubt do belong to Rabanus and which are most elaborate useful and best Written than any of his other Works The first is Dedicated to Drogo Bishop of Mets which is concerning Suffragans Opinions were then divided in the Gallican Church about the Dignity and Power of Suffragans some affirmed they were real Bishops by their Ordination and that they might ordain Priests and Deacons Confirm Consecrate Altars and do all the Office of a Bishop But others denied this and affirmed that their Ordinations and Confirmations were null and void Charles the Great consulted Pope Leo the Third upon this Question who Answered That he was certain that Suffragans had not this Power and that all they had done belonging to Bishops was ipso facto void and that they ought to be deprived of any such Power The Council of Ratisbon followed the Popes Advice and ordered them to remain in the rank of Priests This Decision did not hinder but that there were yet Suffragans in many Diocesses and that the Bishops did still allow them Privileges which belonged only to them There has always been many Churches and chiefly in Italy and Spain where Suffragans have been esteemed no more than Ordinary Priests where they Re-ordained such as were made Priests or Deacons by them Confirmed anew those they had been Confirmed by and Consecrated anew such Churches as they had Consecrated Rabanus having understood this undertook to defend the Suffragans He says that their Order had its Original from the times of the Apostles and that they had such Assistants who could Ordain and do the same Offices with them He believes that St. Linus and St. Cletus were Suffragans to St. Peter and St. Paul in the Church of Rome He accuses those Bishops that undervalue Suffragans and who look upon them no more than Ordinary Priests of overthrowing the Order by their Ambition He endeavours to prove by the Canons of the Councils of Ancyra and Antioch that Suffragans might Ordain thro the permission of their Bishops and that they have received the Episcopal Consecration and Ordination He asserts that if Suffragans had not this Right they would be of no use to the Bishops as they now are And upon what was objected against him that it is said in the Acts that the Apostles themselves had been sent into Samaria to bestow the Holy Ghost on those that were newly Baptiz'd He answered that the Apostles were sent thither because there was then no Suffragan at Samaria but only the Deacon Philip who had Baptiz'd them The rest of the Treatise contains some Admonitions to the Bishops about Humility The other Treatise of Rabanus Publisht by M. Balusius is concerning the respect Children owe to their Parents and Subjects to their Prince It was writ upon the occasion of the Conspiracy of Lewis the Godlie's Children against their Father Rabanus there quotes several places in the Scripture which prove that every one ought to obey his Prince and his Parents He confirms these Truths by Examples and shows in particular that it was never permitted to a Subject to take Arms against his Sovereign upon what account soever He mightily condemns those children who would deprive their Parents of their Estates He speaks against unjust and rash Judgments openly blaming that which the Bishops pronounc't against Lewis the Godly He shows plainly that Clergy-men ought not to meddle with Secular or Temporal Affairs He maintains that none can Condemn or put to publick Penance a Sinner that accuses himself unless he be otherwise Convicted He adds that those that are sorry for their Sins and are converted deserve forgivness At last addressing himself to the Emperour he exhorts him to despise the false Judgments given against him
Son that they were forc'd to lay down their Arms and submit to Otho whom they went to wait upon in Germany He having given them an Oath of Allegiance and fealty restorâ—d their Kingdom to them only excepting the Veronese and Friul which he gave to his Brother the Duke of Bavaria During all these Revolutions in Italy Rome was very quiet under the Government of Alberic who would not suffer Otho to enter the place though the Pope Agapetus had invited Pope John XII him thither The Death of Alberic which happen'd in the year 954 made no alteration in Rome for his Son Octavian not above 16 years old having taken his place continuâ—d the same form of Government and not satisfied with the Temporal power he was minded to annex to it the Spiritual Authority by getting himself advanc'd to St. Peter's Chair after the Death of Agapetus which happen'd in the year 955. He was not at that time above 18 years of age at most and was the first Pope that changed his Name by assuming that of John He was truly the Twelfth of that name tho several count him the Thirteenth being led into that mistake by the fabulous story of Pope Joan. This Man was so far from having any of those qualities requisite for so great a Dignity that he was a Monster in Debauchery and Irregularity He began with making War against Pendula Prince of Capua in order to turn him out of his Estates but his design did not succeed and he was forc'd to retire and to sue for Peace The Power of Berenger and Adalbert became The Wars of Berenger and Otho so great that they began to be a Terror both to the Pope and the Romans Ever since Otho had re-establishâ—d them in the Kingdom of Italy they had continued to conspire against him and cruelly to oppress their Subjects Otho willing to bring them to Subjection had sent his Son Luitolf into Italy to give them Correction This young Prince had almost chas'd them out of their Dominions when he dy'd in the year 958 not without suspicion of being poison'd and so left his Conquest imperfect After his Death Berenger and Adalbert were re-established in their Kingdom and continued to exercise their Tyranny not only to the other Italians but also to the Romans This was the reason why John XII sent two Legats to Otho praying him ardently for the Love of God and the Apostles St. Peter and St. Paul they are Luitprand's words to come and deliver the Church of Rome from the incroachments of these Tyrants and to restore it to its primitive health and liberty Walbert Archbishop of Milan turn'd out of his Church by that Manasses we formerly mention'd and Waldon Bishop of Cumae turn'd likewise out of his Bishoprick and several other Lords 〈◊〉 of their Demeasns went at the same time to prefer their complaints to Otho who being affected with the miseries of Italy march'd thither after he had crown'd his Son Otho at Aix-la-Chapelle though a lad of but about seven years of Age. Upon his Arrival Berenger his Wife and his Son being abandon'd by his Subjects withdrew from the Towns and the open Country and betook themselves each of them to a 〈◊〉 Otho was every where râ—… with great Acclamations recovers Pavia was crown'd King of Lombardy at Milan by the Archbishop and from thence he march'd to Rome where he receiv'd the Imperial Crown in the beginning of the year 962 at the hands of John XII with the Universal Otho crown'd Emperor by Pope John XII Acclamations of both Clergy and Laity He spent some time there with the Pope and having restor'd to the Church of Rome that which of right belong'd to it according to his promise he made Pope John and the principal men of the City to swear by the Body of St. Peter that they would bear true Allegiance to him and never furnish Berenger or Adalbert with any Supplies After this he return'd to Pavia with a full design of putting an end to the War by taking those Castles which still held out for Berenger He began with taking the 〈◊〉 of St. Jula whither Berenger's Wife was retir'd and restor'd it to the Church of Novar In the mean time Adalbert seeking for assistance in every place retir'd at last to the Saracens and under hand solicited Pope John to come over to his Party This Pope whose inclinations and intentions did not suit with those of The disloyalty of Pope John XII the Emperor Otho being as much a Slave to Vice and Debauehery as that Prince was a Lover of Goodness and Virtue This Pope I say that he might have the liberty of indulging his Lusts made privately a League with Adalbert and invited him to Rome promising upon Oath to aid him against Otho The Emperor being informed of it sent several of his Attendants to Rome to know what were the reasons which induc'd the Pope to enter into an Alliance with Adalbert And when the Romans could give no other account than that it arose only from the contrariety of Pope John s Morals and Conduct to those of the Emperor that Prince return'd this prudent Reply The Pope is as yet but a Child he may be better'd by the Examples of good men I hope to reclaim him from his extravagancies by a good honest reproof and by wholsom Advice and then we will say with the Prophet Behold the Change made by the Hand of the most High So without troubling his head much with the secret practices of the Pope he laid Siege to the Castle of Leo in Umbria whither Berenger and his Wife was retir d. Thither the Pope sent Leo chief Secretary of the Church of Rome and Demetrius one of the principal Roman Lords to excuse his falling into the follies incident to youth promising that for the future he would be another kind of man He gave them likewise orders to complain of the Emperor's retaining Bishop Leo and Cardinal John a Deacon who had failed in their Duty towards him and of his not keeping the promise he had made him because he caus'd those whom he took to take the Oath to himself but not to the Pope The Emperor return d this Answer That he was glad of the promise which the Pope had made of reforming and becoming a better man for the future That for his part he had religiously observ d his promise that he had indeed promis'd to restore to the Church of Rome all the Territories which of right did belong to it but before he could do that he must first take them and render himself Master of them That he had neither seen the Bishop nor the Cardinal whom they charg d him with entertaining but that he had heard that being sent from the Pope to the Emperor of Constantinople on a Negotiation against him they had been taken at Capua together with others whom the Pope sent to the Hunns to engage them to fall upon him That these proceedings
that all manner of Selling Ecclesiastical Things is Simony And as to what that Provost had demanded whether the Ordinations and Sacraments administred by the Simoniacal by the Adulterous or by any other notorious Offenders were valid He replies that in case they be not separated from the Church by Schism or Heresy their Ordinations are valid and their Sacraments Holy and Venerable That however his Predecessors Pope Nicholas II. and Pope Gregory VII had prohibited the assisting at the Mass of such Priests as were guilty of these Irregularities in order to bring them to Pennance But as to Schismaticks and Hereticks that they have indeed the Form of the Sacraments but not the Power and Efficacy of them and that they do not produce their Effect till those who have received them are reconcil'd to the Church by the imposition of Hands The Eighteenth is a confirmation of the Privileges granted to the Arch-bishop of Salerno In the Nineteenth he acquaints two Abbots of Fossombrona that he had excommunicated and depos'd Guezilon Arch-bishop of Maience who was Consecrated by excommunicated Persons In the Twentieth directed to the Arch-bishop of Sens and other Bishops of France he declares that no Bishop has any power of absolving the King of France whom he had excommunicated In the One and twentieth he wrote to the Arch-bishop of Lions to use his utmost Endeavours to oblige an Abbot to return to his Abbey who was withdrawn to lead an heremitical Life The ancient Collection of Urban's Letters contains only these One and Twenty There have been several others added since of which a new Collection is made under other Heads The first of these is a Letter directed to Gebehard Bishop of Constance about the Difficulties he met with in executing the Excommunications thunder'd out by Gregory VII He therein determines 1. That Guilbert and King Henry are Excommunicated 2. That all those who assist them are Excommunicated likewise 3. That those who Communicate with these Excommunicated Persons to the third Degree ought not to be admitted into the Communion of the Church till they have been Absolv'd 4. That he will make an Order in a general Council concerning the Clerks who have been ordain'd by excommunicated Bishops but that in the mean time they ought to hold their Orders who have been ordain'd without Simony by Catholick tho' excommunicated Bishops after they had been enjoyn'd Pennance But yet they should not be permitted to take upon them any higher Order without urgent Necessity 5. That he ought to turn out of the clerical Order all those who are guilty of a Crime which deserves to be punish'd according to Law whether they have committed it before or after their Ordination Lastly he makes that Bishop as well as the Bishop of Passaw Vicar of the Holy See for the Ecclesiastical Affairs of Germany The Second is directed to Robert Count of Flanders whom he exhorts to suffer the Church to enjoy the Revenues which belong to it Notwithstanding this Remonstrance that Prince continu'd to rifle the Revenues of the Church whereupon the Clergy of Flanders preferr'd their Complaints against him to the Arch-bishop of Rheims who order'd in a Council held in the Year 1092. that Robert should restore to the Churches what he had taken away from them under the pain of Excommunication That Prince obey'd and dy'd within a short time after The next Fourteen relate to the re-establishment of the Bishoprick of Arras In the Seventeenth directed to Pibo Bishop of Toul he renews the Decrees of Gregory VII against the Simoniacal and those who kept Concubines and the Decree which prohibits the Children of Priests from entring into Holy Orders He repeats what he had said in his Letter to Gebehard concerning Ordinations which were perform'd by excommunicated Persons He excommunicates the Simoniacal and declares that the Churches which they Consecrate ought to be Consecrated over again by a Catholick Bishop He leaves to the pleasure of Bishops the receiving or rejecting those who are ordain'd without a Title Lastly He renews the Law which forbids Holy Orders to those who were guilty of Bigamy In the Eighteenth he permits Richerus Arch-bishop of Sens to bestow some Livings on some Regular Canons In the Nineteenth he answers Hugh Arch-bishop of Lions that he may if he thinks fit admit of the Ordinations of the Clerks of his Diocess who have receiv'd Orders from the Hands of another Bishop if there be no other defect in their Ordination In the Twentieth he admonishes the Bishop of Laon not to take away from the Monks of S. Remy of Rheims a Church which they had in his Diocess and determines in the general that all the Churches which the Monks have been in Possession of for Thirty or Forty years together shall still be Theirs In the One and twentieth he recommends to Count Raimond and the People of Narbonne their Arch-bishop Dalmatius and orders them to cause Restitution to be made to the Church of Narbonne of all the Revenues which belong to it In the Two and twentieth he orders the Abbot of Tomeri to restore several Revenues which he had taken from the Church of Narbonne and the Monastery of S. Cucufato of Barcelona By the next Letter he refers that Affair to Rainier his Legat upon the place The Nine next Letters concern the Primacy of the Church of Toledo The Thirty third contains an Agreement between the Monks of S. Aubin of Anger 's and the Monks of Trinity of Vendome By the Four and thirtieth he enjoyns the Count of Poitiers to restore several Revenues which he had taken away from the Monastery of Vendome In the Five and thirtieth he upbraids the Arch-bishop of Rheims and the Bishops his Suffragans for having permitted the King of France to part from his Wife and to Marry one of his Kindred and for that the Bishop of Senlis had bless'd him upon the Marriage He exhorts them to reprove the King to prevail upon him to turn to his Duty to set at Liberty Ives of Chartres and if he did not obey to excommunicate him and interdict his Kingdom These Letters are follow'd by a Collection of several Letters of Reginald Arch-bishop of Rheims of Pope Urban of Lambert Bishop of Arras and of several others written about the Ordination of that Bishop of Arras who having been elected by the Clergy and Laity of that City had been deny'd Ordination by the Arch-bishop of Rheims Pope Urban being inform'd thereof enjoyns that Arch-bishop to ordain him Instead of doing it he sent him to Rome where the Pope ordain'd him himself The Arch-bishop of Rheims was oblig'd to approve of this Ordination and he wrote to Robâ—… â—ount of Flanders in his behalf The Pope when he went into France sent for Lambert 〈◊〉 â—he Council of Clermont That Bishop was taken Prisoner as he was going through Provence and set at Liberty afterwards at the Pope's desire who gave him a very kind reception confirm'd the Privileges of the Church of
to endure all manner of hardship in his Service The Fifty third is a Circular Letter to all the Bishops of England written in the Name of Richard Arch-bishop of Canterbury and Primate of the Kingdom in which he enjoyns them not to suffer Persons whose Ordination is not valid to exercise the Episcopal Functions in their Diocesses and to denounce a Sentence of Excommunication against those who forge the Pope's Bulls or counterfeit the Seals of the Bishops In the Fifty fourth he advises the Arch-deacon of Poitiers not to compel Adelicia his Niece to become a Nun because the Monastick State ought not to be embrac'd with less freedom than that of Marriage In the Fifty fifth he congratulates Adelicia upon the desire she express'd to take the Vail and in regard that she had actually made a Vow to that purpose and exhorts her to put so laudable a Design in execution with all convenient speed In the Fifty sixth he endeavours to divert Walter Bishop of Rochester from the strong Inclination he had to Hunting In the Fifty seventh Letter directed to one of his Friends a Monk of the Abbey of Aulnay in Normandy who expected to be deliver'd from Temptations immediately after his admittance into a Religious Order he treats of the continual Conflict between the Flesh and the Spirit and sends him a Prose or Sermon on that Subject In the Fifty eighth he complains to Renaud Bishop of Bath by reason that the latter had suspended his Vice-Arch-deacon without dispatching any Canonical Monitions before-hand and to the prejudice of a Privilege that was granted him in the Council of Lateran that he should not be excommunicated nor any Person that belong'd to him by any Bishop and declares that he had so much the greater reason to take it ill in regard that that which gave occasion to those rigorous Proceedings was only a small sum of Money that was due to the Bishop and that he had already given Orders for the payment of it In the Fifty ninth he exhorts that Bishop to be reconciled with a certain Person nam'd Henry and to turn one Simon out of his Company who was a dangerous Flatterer and a Sycophant In the Sixtieth he approves the Complaints made by one of his Friends who was much offended that the Bishops should enrich their Nephews with the Church-Revenues instead of maintaining the Poor He observes that that was no new Disorder and that Poverty ought to be preferr'd before Riches In the Sixty first he disswades an Arch-Deacon from the exercise of Hunting In the Sixty second he writes in the Name of Geffrey Bishop of Lincoln to one Le Blond whom he reproves for his Disobedience in leaving that Bishop to follow divers Employments and forbids him to oppose the Interest of the Arch-bishop of Canterbury The Sixty third is a Letter of Thanks to Peter Bishop of Arras The Sixty fourth is written in the Name of Gautier Arch-bishop of Roan and of the Bishops of Normandy to Pope Celestin III. to entreat his Holiness to use his utmost endeavours to procure the deliverance of Richard King of England who was taken Prisoner at his return from the Holy Land by the Duke of Austria The Sixty fifth is written against the Superstitions of those who pretend to fore-tell future Events by Dreams or by other means of the like nature In the Sixty sixth he congratulates Gautier Arch-bishop of Palermo upon his promotion to that Dignity He gives that Prelat a Character of Henry II. King of England and clears him from the Murder of Thomas Becket Arch-bishop of Canterbury In the Sixty seventh he proves by many Reasons to King Henry II. that he ought to cause his Son to apply himself to Study The Sixty eighth is written in the Name of Richard Arch-bishop of Canterbury to Pope Alexander III. against the Abbot of Malmesbury who endeavour'd to withdraw himself from the Jurisdiction of his Bishop He declames in that Letter against the Privileges that are granted at Rome to the Abbots for Money which gives them occasion to insult over their Primates and Diocesans to lose the Respect they ought to have for them and by degrees to shake off the Yoke of Obedience which was formerly the only means to reclaim them and to restrain their Ambition The Abbots says he cannot endure to have a Superior set over them to reform the Abuses committed by them They would willingly have an absolute power to do every thing with impunity and neglect the Monastical Discipline to gratify their unruly Passions Upon which account it is that almost all the Revenues of the Monasteries are left at Rack and Manger and are liable to be pillag'd by every Invader For on the one side the Abbots mind nothing else but following their Pleasures and are intent only on making good Cheer and on the other side the Monks being as it were destitute of a Head spend their Life in Idleness and continual Quarrels The mischief adds he requires a speedy remedy for if it be not timely apply'd 't is to be fear'd lest as the Abbots shake off the Yoke of the Bishops so the latter should throw off that of the Arch-bishops and the Deans and Arch-Deacons should likewise find means to exempt themselves from the Jurisdiction of their Diocesans Alass what form of Justice is this or rather what manner of deformity of the Law to hinder Pupils from hearkening to their Tutors Children from obeying their Parents Soldiers from serving their Prince and Servants from submitting to their Masters What is it to free Abbots from the Jurisdiction of their Bishop unless it be to authorize Disobedience and Rebellion and to arm Children against their Father 'T is their Office who sit as supreme Judges to determine this Case and to take care lâ—st unjust Actions should take their rise from the Courts of Judicature where application is made for the redressing of Grievances In the Sixty ninth Letter directed to Radulphus Bishop of Anger 's he laments the Failings of the Inhabitants of that City who had abandon'd King Henry II. in the War that he maintain'd against his Son In the Seventieth he advises John Bishop of Chartres rather to bestow Benefices on his Nephews who were upright and poor Men than on Foreigners who are not so worthy of them The Two following Letters contain nothing remarkable The Seventy third written in the Name of Richard Arch-bishop of Canterbury to all the Bishops of England is against a Custom that prevail'd in that Kingdom only to punish with Excommunication those who assassinated Bishops and other Clergy-men whereas capital Punishments were inflicted on other Murderers The following Letters to the Eighty second comprehend nothing very remarkable relating to Church-Discipline In the Eighty second directed under the Name of Richard Arch-bishop of Canterbury to the Cistercian Monks after having commended that Order he takes notice of one Fault committed by them which is their refusing to pay Tithes to Clerks and Monks He
Palaeologus but upon Condition that the Young Emperor John should have the Preheminence That afterwards perceiving that this Agreement was not put in Execution and that Michael did many things irregularly he retir'd and that Michael set up in his stead Nicephorus a Bishop of Ephesus who dying within a Year after Michael recall'd him That the City of Constantinople being re-taken that Prince had us'd all his Endeavours to bring him over to own that the Arch-bishop of Ephesus had been lawful Patriarch and to make him admit of those whom he had Promoted to Holy Orders but that he would not consent to either That notwithstanding this Palaeologus Re-establish'd him in his Patriarchial See but withal continu'd to Persecute him That after this the Young Emperor's Eyes were put out that having understood that Michael had committed that Crime he had Excommunicated him for it That he hop'd he Writers in the Greek Church would have been sensible and repented of his Fault and merit Absolution by remitting a Part of the Taxes But that Prince having not chang'd his Mind he had Three Years after absolutely Excommunicated him in a Council compos'd of the Bishops Clergy and Senate That ever since that Prince had persecuted him and drove him out of his Church under a pretence that he had Administred the Communion to the Sultan's Children tho' it was evident that it was the Metropolitan of Pisidia who had Administr'd to them Baptism and the Eucharist That afterwards he had sent him into Exile after he had caus'd him to be Excommunicated in a Synod and had often us'd him unkindly in the place of his Exile Arsenius being turn'd out Joseph was put up in his Place in the Year 1266. but several would not acknowledge him and adher'd to the Interests of Arsenius which caus'd a division betwixt the Greeks of Constantinople that lasted till the Death of Joseph After Joseph was Depos'd in the Year 1274. John Veccus was set up so that there were at that time Three Patriarchs of Constantinople Arsenius Joseph and Veccus Arsenius dy'd first in Exile Veccus was in Possession of the Patriarchship during the Reign of Palaeologus but after his Death he was immediately Depos'd and Joseph Re-establish'd who dying a while after the Patriarchship was bestow'd in the Year 1284. on George of Cyprus Sirnam'd Gregory who wrote very warmly against Veccus and the Latins He had nevertheless many Adversaries so that perceiving himself despis'd and growing infirm and sick he retir'd into a Monastery where he dy'd after he had been Patriarch Five Years The Greek Church in this Century produc'd a great many Famous Men who Wrote about the Contests between the Greeks and Latins and have given us an History of the great Revolutions of the Eastern Empire An Account of the most Considerable of these Authors we here give you NICHOLAS d'OTRANTES flourish'd at Constantinople the beginning of this Century He made use of an Interpreter in the Conferences which Cardinal Benedict sent in the Year 1201. to Constantinople Nicholas d'Otrantes by Pope Innocent III. had with the Eastern Bishops about the Differences in Religion He compos'd divers Treatises against the Latins among the rest a Treatise concerning the Procession of the Holy Ghost against Hugh Etherianus A Treatise to prove That Jesus Christ made use of leaven'd Bread in the Last Supper and a Treatise concerning Saturday's Fast concerning the Marriage of Priests and the other Controverted Points between the Latin and the Greek Church Those Tracts are cited by Allatius who produces some Fragments of them in his Works About the same time flourish'd NICETAS who from being Librarian of the Church of Constantinople Nicetas Arch-Bishop of Thessalonica was advanc'd to the Arch-Bishoprick of Thessalonica He has compos'd a Treatise concerning the Procession of the Holy Ghost against Hugh Etherianus divided into Six Dialogues Leo Allatius has quoted some Fragments of it We have likewise in the Jus Greco-Romanum an Answer of this Author to the Queries of Basil the Monk NICETAS ACOMINATUS Sirnam'd CHONIATES from the Place of his Nativity after he Nicetas Acominatus Choniates Logothetes had spent his Youth with his Brother Michael Arch-bishop of Athens was made Secretary of State to the Emperors Alexius and Isaac Angelus and afterwards Advanc'd to the Chief Posts in the Government Viz. to be Lord Treasurer Secretary of State and Lord High Chamberlain to the Emperor When Constantinople was taken by the Latins in the Year 1204. he retir'd with his Wife and Children to Nice in Bithynia where he dy'd in the Year 1206. He has compos'd One and twenty Books of History which begin at the Death of Alexius Comnenus which Zonaras has continued to the Year 1203. Vossius and Lipsius commend his Style his Genius and his manner of Writing and observe that he has affected to imitate the Style of Homer and the Ancient Poets The same Author has compos'd a Tract Intitul'd A Treasure of the Othodox Faith divided into Twenty seven Books the Five first of which are Translated into Latin by Morellus and to be met with in the Bibliotheca Patrum and a Fragment of the Twentieth Book has been likewise Publish'd concerning the Order which ought to be observ'd in admitting the Saracens when they turn Christians The History of Nicetas was Printed in Greek with the Latin Version of Wolfius at Basil in the Year 1557. at Paris in the Year 1566. at Francfort in the Year 1568. at Geneva in the Year 1593. and at Paris in the Body of the Byzantine History in the Year 1647. The Five Books of the Treasure of Othodox Faith were Printed at Paris in the Year 1580. and at Geneva in the Year 1592. The Fragment of the Twentieth Book is to be met with in Greek and Latin in the Second Volume of the Additions to the Bibliotheca Patrum Printed in the Year 1624. MICHAEL ACOMINATUS CHONIATES Arch-bishop of Athens surviv'd his Brother for Michael Acominatus Choniates Arch-Bishop of Athens some time whose Panegyrick he made Printed with the Works of Necetas He has likewise Compos'd several other Tracts and among the rest One upon the Cross which is to be met with in Manuscript in the French King's Library About the same time one JOEL made a Chronological Abridgment from the beginning of the World to the taking of Constantinople by the Latins which was Translated by Leo Allatius Joel and Printed in Greek and Latin at Paris in the Byzantine History in the Year 1651. with the History of GEORGE ACROPOLITA LOGOTHETES This George was promoted George Acropolita Logothetes in the Court of the Emperor John Ducas at Nice and apply'd himself to the study of the Sciences He was afterwards made Lord High Treasurer and Employ'd in the most important Affairs of the Empire Theodore Lascaris made him Regent of all the Western Provinces of his Empire He was taken Prisoner by Michael Angelus but set at Liberty by the Emperor
Routiers That he would maintain the Persons and the Privileges of Ecclesiasticks That he would cause the Sentences of Excommunication to be duly Executed That he would shun the Excommunicate and oblige them to Re-enter into the Bosom of the Church That he would set up Judges unsuspected of Heresy That he would restore to Churches and Church-men all the Estates which belong'd to them before the Croisado that he would cause the Tithes to be paid to the Churches That he would give Seventeen Thousand Marks for the Dammages done to the Churches of which Ten Thousand should be distributed by the Direction of the Legate Four Thousand to the Abbeys of Cisteaux Clairvaux Grand-Selve and Candeil Six Thousand to Fortify the Castle of Narbonne and the others which shall be put into the King's Hands Four Thousand to Found an University at Toulouse That after he had receiv'd Absolution he would take the Cross from the Hands of the Legate and depart within two Years to make War against the Saracens for Five Years That he would give his Daughter in Marriage to the King's Brother upon Condition That after the Death of the Count the City of Toulouse and the Diocess thereof should belong to that Prince and that in case he should Die without Heirs that Country should be annex'd to the Crown and no other Children or Heirs of Count Raymond to make any Pretensions thereto That they would likewise leave him the Diocesses of Agen and Cahors and part of that of Albi but that the King shall retain the City of Albi and what is on the other side the River Tarn towards Carcassonne That he would do Homage to the King for the Territories left him and that he would quit all his Pretences to the Country on this side the Rhone That he would stand by what had been done by the Count of Montfort that he would make War against the Count of Foix and the other Enemies of the Roman Church that he would demolish the Fortifications of the City of Toulouse and Thirty other Castles that for a Guarantee of this Treaty he would put into the King's Hands the Castle of Narbonne and several others which the King should detain for Ten Years and keep at the Charges of the Count. This Treaty was Concluded at Paris on April 18. 1228. Afterwards the Count and those of his Retinue who had been Excommunicated went into the Church of Notredame at Paris on Good Friday bare-foot in a Sheet to receive Absolution from the Legate This done the Count remain'd Prisoner at Paris till the Conditions of the Treaty were performed About the Feast of Pentecost the King sent him into his own Country whither the Legate accompanied him and held a Council at Toulouse in the Year 1229. wherein he set up the Inquisition and made several Orders for the Extirpation of Hereticks Count Raymond was not at first so violent against the Albigenses for which the Pope's Legate upbraided him in the Year 1232 in an Assembly held at Melun where he was resolv'd that this Count should make Laws against them according to the Instructions of the Arch-Bishop of Toulouse and of a Lord who should be Nominated by the King The Arch-Bishop drew up the Heads according to which the Count in the Year 1233 made a very large Declaration against the Hereticks which he Publish'd at Toulouse on the 14th of February This last Bâ—â—w put an end to the Contest of the Albigenses who were afterwards left to the Inquisitors who totally destroy'd the Unhappy Remainder of those Hereticks This Sect being as has been already obâ—erv'd compos'd of several other particular Sects 't is hard The Errors of the Albigenses to determine what Errors were common to all the Sect and what were only taught by particular Sects The following are such as are charg'd upon them by Alanus Monk of Cisteaux and Peter Monk of Vaux de Cornay who wrote against them at that time They accuse them 1. Of owning Two Principles or Two Creators the one Good and the other Bad the former the Creator of Invisible and Spiritual things the latter the Creator of Bodies and the Tutor of the Old Testament 2. Of admitting Two Christs the one Bad who appear'd upon Earth and the other Good who never liv'd in this World 3. Of denying the Resurrection of the Flesh and of believing that our Souls are Demons confin'd to our Bodies for the Punishment of their Sins 4. Of Condemning all the Sacraments of the Church Of rejecting Baptism as useless Of Abominating the Eucharist Of Practising neither Confession nor Pennance and of believing Marriage to be Unlawful 5. Of Ridiculing Purgatory the Prayers for the Dead Images Crucifiâ—…s and the other Ceremonies of the Church These are the Heads to which the Principal Errors charg'd upon the Albigenses may be reduc'd As to their way of Living There were two sorts of People among them the Perfect and the Believers the Perfect boasted of living Continently did neither Eat Flesh nor Eggs nor Cheese abhorr'd Lying and never Swore The Believers liv'd as other Men and were as Irregular in their Manners but were perswaded That they were sav'd by the Faith of the Perfect and that none of those who receiv'd the Imposition of their Hands were Damned Luke Bishop of Tuy in Spain has Compos'd a Work against the Albigenses divided into Three Parts The Treatise of Luke of Tuy against the Albigenses In the First he refutes their Errors about the Intercession of Saints Purgatory the Prayers for the Dead the State of departed Souls by Passages taken out of the Dialogues of Saint Gregory and Saint Isidore In the Second he refutes their Erroâ—s about the Sacraments and Sacramental things Benedictions Sacrifices the Authority of the Holy Fathers the Worship of the Cross and Images In the third Part he detects the Fallacies which the Hereticks were guilty of whether in denying of Truths or by dissembling their Sentiments or by spreading of Fables and setting up false Miracles or in imposing on the Church or in corrupting the Writings of the Catholick Doctors or by affecting to suffer with Constancy Among all the Sects which started up during the Thirteenth Century there was none more detestable The Stadings then that of the Stadings which shewâ—d it self by the Outrages and Cruelties which it exerâ—…s'd in Germany 1â—30 against the Catholicks and especially against the Church-Men Those Imâ—ious Persons Honour'd Lucifer and inveigh'd against God himself believing That He had unjustly Condemn'd that Angel to Darkness that one Day he would be re-establish'd and they should be â—â—ved with him Whereupon they Taught That till that time it was not requisite to do any thing that â—as pleasing to God but the quite contrary They were perswaded that the Devil appear'd in their Asâ—â—mbly They therein committed Infamous things and utter'd strange Blasphemies 'T is said that â—…er they had receiv'd the Eucharist at Easter from the Hands of the Priest they kept
Benefices and particularly on Curacies 100 115 119 121 Personats A Constitution in Favour of those who are provided with them 122. The having two in one and the same Church forbidden 100. Chose of the Church of Arles at the Disposal of the Arch-Bishop 30 Perusa Rules for that Church 13 S. Peter's Abbey at Corbie The Confirmation of the Privileges of this Abbey against the Bishop of Tournay 30 The Church of S. Peter at Rome A Privilege granted to the Canons of that Church 32 Peter Cardinal Bishop of Albania One of the Presidents of the Council of Valenza in the Year 1258. 115 Peter Bishop of Exeter His Synodal Statutes 134 Peter Amelli Arch-Bishop of Narbonne Constitutions which he Publish'd in a Council 110 Peter of Chateauneuf One of the Legates of the Holy See against the Albigenses 150. Assassinated by the Orders of Raymond Count of Toulouse Ibid. Punishments inflicted on his Murderers 91 Peter of Corbeil Arch-Bishop of Sens. Constitutions which he Publish'd in a Council 103 Peter of Lambale Arch-Bishop of Tours Constitutions which he Publish'd in the Council of Saumur in the Year 1253 115 Peter Mason Deputed by the Waldenses for their Union with the Calvinists 149 S. Peter Nolascus Founder of the Order of S. Maria of Mercia 157 Peter of Roscidavalle Arch-Bishop of Bourdeaux Constitutions which he Publish'd in Councils 118 119 Peter Waldo Author of the Sect of the Waldenses 147 Philip Bishop of Fermo Legate in Hungary c. Constitutions which he Publish'd in a Council 129 Philip Duke of Suabia and Emperor His Contests with Otho Duke of Saxony for the Empire 2 45. His Election rejected by the Pope and that of Otho confirm'd 47. His Advantages over Otho who is oblig'd to yield him the Empire 2 47 His Tragical Death 2 47. Philip Augustus King of France The Pope's Remonstrances concerning the Divorce of this Prince and his Wife Queen Isemburga 25 43. Invests Simon Count of Montfort with the County of Toulouse 152 Philip the Fair King of France Of the Legitimation of this Prince's Children by the Pope 45 Physick The Monks forbidden to study it 193 Physitians Of their Duties towards the Sick 99 Pilgrimages Of those of Clerks 129 Pilgrims Exempt from paying Taxes 107 Pilicdorf The Errors of the Waldenses related by this Author 149 Pisa. The Privileges of Primacy and Metropolitanship confirm'd to this Church 13 Plays Ecclesiasticks forbidden to see any 98 Pleadings Forbidden to be held on Holydays 136. In Churches or Church-Porches 115 124. Or in the Cloysters of Monasteries 117 Bishoprick of Poitiers Contested between Ademar of Peyrat and Maurice of Blason Bishop of Nantes 14 Portugal A Tribute exacted of that Kingdom by the Holy See 15 29 The Papal and Imperial Power Of the Union which ought to be between those two Powers 47 Poor Indulgences granted to those who maintain them 132. Advocates allow'd to Plead their Causes 113 Poor Catholicks An Order of Religious Mendicants Founded in this Century 157 Poor of Lions Why the Waldenses were so call'd 147 Poverty Whether 't is Lawful to give all one's Estate to the Poor and reduce one's self to Beggery 141 143 Popes Of their Authority in this Century 155 Preachers The Marks which William of S. Amour sets down to discover the false Preachers 153 Preachings By whom they are to be perform'd 129. That they ought to be gratuitous 92 118. Of the Rights of Ordinaries with regard to the Power of Preaching and administring the Sacraments 143. Punishments to be inflicted on false Preachers 97 Prebends The dividing of them Prohibited 19 115 Predicants Schismaticks of Germany and their Errors 153 Prelates A Constitution for the Number of Servants which Prelates may carry along with them in their Visitations 17 Order of Premontie The Approbation of this Order 24. Privileges granted in its favour 19. Confirm'd 24 Preseription That a Possession of 40 Years makes a Prescription 33 Presentation The Bishop's Sewer when the Right of Presentation is contested 31. An Abuse in the Presentation of Benefices condemn'd 113 Priests The â—…ctions which they may not do without the Approbation of the Ordinaries 34 138 whether a Marry'd Priest may perform his Functions 12 Oblig'd to Confess themselves every Week 131. Those who Abuse them Excommunicated 19 Priories Prohibited to give them to Secular Clerks 127 Prison A Case wherein breaking of Prison deserves Excommunication 125 Priviledg'd or Exempt Persons Subject to the Ordinary 110 Procession of the Holy Ghost Oppos'd by the Greeks and maintain'd by the Latins 82 83 Processes Canons against those who excite or foment them 132 Procuration-Dues When forbidden or allow'd to demand it 92 100 115 820 124. Prohibitions against receiving it in Money 108. All Churches oblig'd to pay it to the Legates of the H. See 33 Monastical Profession Order'd to make it after one Year of Probation 112 Prophecies Of those of Abbot Joachim 54 Purgatory The Greeks oblig'd to believe Purgatory 50 Q QUerbus a City of Languedoc Supplies granted for the Siege of that City 117 Questors Of the Right of Nominating them 131. Forbidden to admit of any without the leave of the H. See or the Bishop 102 117 129 Quodlibetical Questions Most of the Works of the Authors of this Century Compos'd under this Title 53 R RAimond Arch-Bishop of Arles Assists at the Council of Narbonne in the Year 1235. Raymond Count of Toulouse Why Excommunicated and afterwards Absolv'd 150. The Assassination of which he was the Author ibid. The satisfactions he was oblig'd to make for it and the Protection he gives to the Albigenses 151. Why Excommunicated afresh ibid. The Mediation of the King of Arragon for to get this Count restor'd to his Lands which the Croisado-Men had taken from him ibid The King of Arragon declares himself for him and is Kill'd by the Croisado-Men in Besieging a Town ibid. The Estates of this Count given to the Count of Montfort ibid. The Count of Toulouse Re-establish'd in part of his Estates 152. His Son of the same Name who succeeded him reconcil'd to the Pope Ibid. He is Excommunicated in a Council and his Estates given to the King of France 105 152. Makes his Peace with the Pope and the King ibid. The Conditions of this Accommodation ibid. After what manner Absolv'd in the Church of Notre-Dame ibid. Sets up the Inquisition at Toulouse and declares himself absolutely against the Albigenses ibid. 153 Ravenna It s Exarchat restor'd to the Holy See by the Emperor Rodolphus 10 Ravishers Excommunitated 106 Rector Of the Quality of the Rector in the University of Paris 155 Regalia This Right reserv'd to Princes Ibid Reginald Abbot of St. Martin at Nevers Accus'd of Heresy and Condemn'd in a Council 89 Reginald of Montbason Arch-Bishop of Tours Constitutions which he Publish'd in a Council 136 Registers Of those in Monasteries 122 Religion Of being admitted into a Religious House 92 93 94 105. The Age prescrib'd to be Admitted 105 113 Relicks Of the Worshipping
he draws 42 Conclusions from the Principles laid down in the Two former Books of which these are some of the Principal 1. That only the Doctrine contained in the Divine and Canonical Scripture or that which is deduced from thence by the Interpretation of a General Council is true and necessary to believe in order to Salvation 2. That General Councils only can settle such Articles of Faith as oblige us to believe them as necessary to Salvation 3. That the Gospel does not appoint to Compel Men by Mulcts and Temporal Punishments to observe the Commandments of the Law of God 5. That no Mortal Man can dispense with the Commands of the Gospel and nothing but a General Council can forbid what the Gospel permits 7. That the Popes cannot Condemn to any Secular or Temporal Punishment 14 15. That Bishops as Bishops have not any compulsive Jurisdiction but it belongs to Princes only 16. That Bishops can't execute their Excommunications or Interdicts but by the Authority of the Magistrates 17. That all Bishops are equal by Divine Right 18. That Bishops may excommunicate the Bishop of Rome as well as he excommunicate them 19. That they cannot give a Dispensation to celebrate such Marriages as are forbidden by the Law of God and it belongs to Princes to dispense with such as are forbidden by Human Laws to Legitimate Children and make them capable not only to inherit but to be promoted to Ecclesiastical Orders 23. That it belongs to Princes to bestow Ecclesiastical Offices and Benefices 27. That Magistrates for the Publick Good may make use of the superfluous Revenues of the Church 29. That it belongs to them to allow or hinder the Erecting of Colleges or Monasteries 30. That it belongs to them only to Punish Hereticks with Temporal Punishments 32. That a General Council can Erect a Metropolis only 33. That it belongs to Princes to call a General Council 34 35 36. That none but a General Council or a Prince can appoint Fasts or new days of Abstinence canonize Saints or make Rules of general Discipline 38. That Evangelical Perfection requires a Poverty which consisteth in having no Moveables and enjoying Goods without Dominion and without a design of defending them or recovering them before a Secular Judge 39. That Maintenance and Provision is due to Bishops and Ministers of the Gospel but Men are not obliged to pay them Tythes if they have a Subsistence otherwise 41. That it belongs only to a Prince or a General Council to raise or depose the Bishop of Rome These Conclusions plainly demonstrate That Marsilius designing to defend the Rights of the Empire against the Attempts of the Popes fell into the Opposite Extream and that he rather wrote as a Lawyer than as a Divine although in the Second Part he quotes many excellent Passages of the Fathers Councils and Ecclesiastical Writers The same Author composed another Treatise after the former concerning the Translation of the Empire in which he gives us an History of the Ancient State of the Roman Empire the Translation of the Greek Empire to the French and of the French to the Germans and of the Institution of Electors and a Consultation about the Divorce of Jane the King of Bohemia's Daughter and Margaret Dutchess of Carinthia in which he proves the Right of a Prince about Marriages These three Treatises are inserted in the Second Tome of Goldastus's Monarchy and the first was printed by it self at Basil in 1522. and at Francfort in 1612. John XXII condemned this Treatise by an express Decree recited in Rainaldus He was also opposed by Alvarus Pelagius in his Book De Planctu Ecclesiae by Alexander de S. Elpidio by Peter de Palude and by Cardinal Turrecremata The same Question concerning the Supream Power of Kings was also debated in France under Charles V. and the Pretences by which the Popes endeavoured to raise themselves above the Temporal Jurisdiction of Kings mightily opposed Several other Treatises were made to defend the Soveraignty of Princes and to prove that the Pope's Power did not extend to Temporal Things We have two considerable Ones of them still extant The first is Radulphus de Praelles a Counsellor and Master of Requests to the French King Radulphus de Praelles who Composed a Treatise in Latin and after translated it into French by the said King's Order The Other is a larger Treatise in Latin Composed also by the Order of the same Prince Intituled Somnium Viridarij or the Dream of the Orchard in the form of a Dialogue between a Clergyman and a Soldier The Author of it conceals himself under the Name of Philotheus Achillinus a Counsellor of the King But some Attribute it to Philip Mazerius or De Mazeriis Philip Mazerius a Soldier who was heretofore a Chancellor of the Kingdom of Cyprus and after Secretary to Pope Gregory XI and last of all put himself into the Service of Charles V. from which he retired into the Monastery of Caelestines at Paris where he died These two Treatises are in the First Tome of the Monarchy of Goldastus The other was printed in French at Paris in 1491. and in Latin 1503. and with the Imprimatur of the Parliament in 1516. Radulphus de Praelles Composed another Treatise Intituled Rex Pacificus of which he makes mention and translated the Books of S. Austin De Civitate Dei into French printed at Abbeville in 1486. and at Paris in 1531. The Soldier Mazerius wrote also the Life of S. Thomas or Petrus Thomasius Archbishop of Crete published by Bollandus on Jan. 29. Ubertinus de Cassalis a Grey-Friar was one of the Chief of the Spiritual part of the Monks Ubertinus de Cassalis against the Community and maintained before Clement V. the Writings of Petrus Oliva He also Composed several Books in defence of that Party before and after the Council of Vienna of which one of them begins with these words Sanctitati Apostolicae i. e. To the Apostolick Holiness and the other with these words Super tribus sceleribus i. e. Concerning Three Wickednesses and the last which he Composed since the Council of Vienna with these words Nè imposterum i. e. Lest for the future He defended himself before Pope Clement V. and obtained a Bull of Absolution But he was accused anew by Friar Bonagratia under the Papacy of John XXII who assigned him for his Judge William Cardinal-Bishop of S. Sabina to whom the Friar presented a Writing in 1321. against the Behaviour and Writings of Ubertinus de Cassalis in which he quotes the Writings of which we have spoken In the Year 1322. Ubertinus being asked his Opinion by the Pope concerning the Poverty of Jesus Christ he answered in Writing That Jesus Christ and his Apostles as Heads of the Church had Goods to distribute to the Poor and Ministers of the Church but if they be considered as private Persons who attained and practised a Perfection in Religion
Adam Goddam flourished in England from 1330. and died 1358. He Composed a Commentary upon the Books of the Sentences printed at Paris in 1512. RADULPHUS or RALPH HIGDEN or HIKEDEN a Benedictine Monk of Chester is the Author Ralph Higden of a large Historical Work Intituled Polycronicon from the Creation of the World to the Year 1357. which was translated into English in 1397. by John de Trivisi and continued in Latin by John Malvarne a Monk of Winchester who also Composed a Treatise of Visions about the Year 1342. There are abundance of MSS. of the Original of this Polychronicon in the Libraries of England and a Version printed in 1482. by William Caxten the first Printer in England with a Continuation to 1460. Higden also Composed some Theological Distinctions The Mirrour of Curates a Commentary upon Job and the Canticles and some Sermons He died in 1363. having lived a Monastick life 64 Years JOANNES THAULERUS a German a Dominican of Cologne was one of the famousest Preachers Joannes Thaulerus of his time Surius has translated his Sermons into Latin and caused them to be printed at Cologne in 1548. with some other Small Treatises of Piety gathered from the Writings of Thauler and some others They have been also printed in the same City in 1572. and 1603. This Author died in 1361. May 17. There is a great deal of Piety in his Works PETRUS BERCHERIUS a Native of Poictiers a Benedictine Monk and Prior of S. Eligius at Petrus Bercherius Paris died there in 1362. He Composed a Moral Dictionary of all the Bible which contains the principal Words of the Bible with Moral Reflections on them His Moral Reductory of the Bible in which he rehearses all the Histories in a Moral Sense and his Moral Inductory divided into Three Parts have been printed at Paris in 1521. in Four Volumes which is the best Edition at Basil the same Year at Venice in 1583. and 1589. in Three Volumes and at Cologn in 1620. also in Three Volumes BERNARDUS DAPIFER a Monk of Melch in Austria wrote about 1360. the History of S. Gotholinus Bernard Dapifer published by Lambecius in Tome II. of his Biblioth Vindob p. 618. JOANNES CALDERINUS a Lawyer of Bononia the Scholar and Adopted Son of Joannes Andreae Joannes Calderinus flourished about 1360. and has left us divers Works of Civil and Canon Law and among others his Commentaries upon the Decretals which were never printed A Treatise of Ecclesiastical Interdicts printed at Venice in 1584. A Table of all the Passages of Scripture cited in the Decretals printed in 1481. at Spires His Councils printed at Lyons in 1536. and at Venice in 1582. and his Repetitions of Civil Law printed at Lyons in 1587. BARTHOLOMEW de GLANVIL an Englishman of the Family of the Earls of Suffolk a Grey-Friar Bartholomew de Glanvil applied himself to search after and discover the Morals hidden under the outward Appearance of Natural Things of which he Composed a large Work divided into Nineteen Books The First is Of God The Second Of Angels and Devils The Third Of the Soul The Fourth Of the Body and the Rest of the other Creatures and some Person hath added a Twentieth Of Accidents as Numbers Measures Weights Sounds c. A Treatise of the Properties of Bees This Work hath been printed at Nuremberg in 1492. at Strasburg in 1505. and at Paris in 1574. under the Title of Allegories and Tropes upon the Old and New Testament We have some Sermons printed under the Name of this Author at Strasburg in 1495. He flourished about the Year 1360. ALPHONSUS VARGAS a Native of Toledo an Hermit of the Order of S. Austin after he had Alphonsus Vargas professed Philosophy and Divinity in the University of Paris Ten Years was made Bishop of Badajos and then of Osma and lastly Archbishop of Seville where he died Decemb. 26. 1366. as some relate but Octob. 13. 1359. as others He Composed a Commentary upon the First Book of the Sentences printed at Venice in 1490. and some Questions upon the Three Books of Aristotle De Animi i. e. Of the Soul printed at Venice in 1566. and at Vincentia in 1608. MATTHEW or MATTHIAS de CRACOVIA a Pole Professor of Divinity at Prague and a Friend Matthew de Cracovia of S. Bridget's flourished about 1370. Trithemius attributes these following Works to him A Treatise of Predestination by way of Dialogue between Father and Son which he Intitles A Rationale of the Divine Works A Treatise of Contracts a Work about the Celebration of the Mass and some Letters There is in a College-Library at Cambridge in England a Treatise of this Authors Intituled The Conflict between Reason and Conscience about Receiving the Body of Jesus Christ or Abstaining from it GALLUS a German a Cistertian Monk and Abbot of the Monastery of Konigsaal near Prague Gallus Composed a Book which he calls Pomegranade in the form of a Dialogue between Father and Son for the Instruction of his Monks It is divided into Three Books In the First of which he treats of the State of Beginners In the Second of the Estate of Improvers And in the Third of the Estate of the Perfect A Work full of Ingenuity and of great use for Monks as Trithemius hath observed It was printed in Germany in 1481. Trithemius says he Composed some Sermons for the Use of his Monks He flourished about the Year 1370. HENRY or HAINRICUS a German Monk of Rebdorfe hath Composed certain Annals which Henry contain the History of the Emperors Adolphus Albert I. Frederick III. Lewis of Bavaria and Charles IV. from the Year 1295. to the Year 1372. they are published by Marquardus Freherus in his Collection of German Historians printed at Francfort in 1600. Tom. 1. p. 411. HUGOLINUS MALEBRANCHIUS an Hermit of S. Augustin a Doctor of Paris and the Successor Hugolinus Malebranchius of Gregorius Ariminensis in his Divinity Chair was chosen General of his Order in 1368. made Bishop of Ariminum by Urban V. in 1370. and last of all dignified with the Title of Patriarch of Constantinople has Composed Commentaries upon the Books of the Sentences a Treatise of the Trinity and another of the Communication of Idioms which are yet in MS. in the Libraries of the Augustin-Friars at Bononia and Cremona He was alive in the Year 1372. THOMAS STOBAEUS or STUBBS an Englishman of Yorkshire a Preaching-Friar wrote the Thomas Stubbs Lives or a Chronicle of the Archbishops of York from the Foundation of that See to the Year 1373. This Chronicle was printed at London in 1652. with other English Historians The Authors that speak of him attribute to him several Books of Divinity which have never yet been published S. BRIDGET a Princess of the Family of the Kings of Sweden the Wife of Wulfo Prince of S. Bridget Nericia after she had had Seven Children by her Husband engaged him to become a
and after that Nicholaus Tâ—deschus Panormitanus Arch-bishop of Palermo makes it appear First That the Council of Basil is an Oecumenical Council Secondly That this Oecumenical Council being above the Pope has the Power to proceed against Eugenius Thirdly That the Council has done nothing against him but what is just This Author handles the Question of the Superiority of the Council above the Pope and gives a very solid Decision of it â—…wers Objections according to the Principles of Canonisâ—â— themselves and omits nothing in the Questioâ—… of Fact and Right which may serve to strengthen the Cause which he defends This excellent Treatise well known and esteem'd by the Learned has been lately translated into our Language and publish'd by Monsieur Gerâ—ais Doctor of the Sorbon whose Version makes Peopleâ— to read it with as much pleasure as profit All the Works of Panormitan were printed together about the Year 1500. at Lyons in 1547. at Venice in 1592. and 1617. Aeneas Sylâ—… of the Family of the Picolomini was born in the Year 140â— at Pienza in the Aeneas Sylvius or Pius II. Pope Territory of Siena where his Father was in Banishment After he had studied at Siena he went in 143â— with the Cardinal of Capranica to the Council of Basil and was for the space of Ten Yeaâ—… one of the most Zealous Secretaries to the Council and afterwards in favour with Pope Foelix He was call'd in the Year 144â— to be near the Emperor Frederick and sent some time after to Pope Eugenius whom he acknowledg'd at last in the name of the German Nation in the Year 1â—46 After the Death of Eugenius he was made choice of to take care of the Conclave and â—aving done his Duty well in that place he was made Archbishop of Sinea In the Year 14â—2 he waited upon the Emperor Frederick to Rome and was appointed Legat of Bohemia and Austria At last being sent in 1456. by the Emperor into Italy to treat with Pope â—…stus II. about a War with the Turks he was then appointed Cardinal and aâ— length chosen Pope August the 10th 1458. under the Name of Pius II. Immediately after this he made a Bulâ—… wherein he retracted all that he had written formerly in favour of a Council and forbadâ—… to Appeal from the Pope to this Tribunal During his Pontificat he made great Preparations for an Expedition against the Turks but he died at Ancona whither he went to see his Army Embark August the 14th 1464. He wrote before he was made Pope two Books of Memoirs of the Transactions at the Council of Basil after the Suspension of Eugenius until the Election of Foelix printed in the Collection of Gratius and a-part at Basil in 1577 together with a Letter about the Coronation of Foelix the History of the Bohemians from the Original until the Year 1458. printed at Rome in 1475. at Basil in 1532. and 1575. at Hanover in 1602. and in other places An Abridgment of the Decads of Blondus Elavius printed at Basil in 1â—33 two Books of Cosmography printed at Paris in 153â— and 1543. and at Colen in 1â—73 Two Discourses in Praise of Alphonsus King of Arragon and some Notes upon the History of the Prince written by Anthony a Poet of Palermo printed at Wittemburg in 1585. a Poem upon the Passion of our Lord Tracts of the Education of Children of Grammar of Rhetorick and a Topography of Germany printed at Rome in 1â—84 a Treatise of the Authority of the Roman Empire in the Second Tome of the Monarchy of Godaâ—stus two Answers to the Ambassadors of the French in the Assembly of Mantua related in the Thirteenth Tome of the Councils a Treatise of bad Women Printed at Strasburg in 1â—07 a Collection of 43â— Letters whereof man are Tracts upon different Subjects and some upon Questions of Theology on Ecclesiastical Discipline as the 130th which is a Dialogue written against the Taborites and Bohemians about Communion in one kind the 188th of the Duties of the Pope and his Officers the 3â—9th which is an Excuse against the Complaints of the German Nation the 396th of the 〈◊〉 of Christians and the Vanity of the Sect of Mahomet and the 131st 397th 398th and 399th which are Discourses upon the War against the Turks This Collection of Letters was printed at Nuremberg in 1481. at Lovain in 1483. and at Lyons in 1497. The Bull of Retractation which he made when he was Pope and that about Appeals are to be found in the Council There are also some Constitutions and some more Letters of his His Secretary John Gobelin wrote his History in Twelve Books or according to some 〈◊〉 his Name to this John Gobelin Secretary to Pius II. Pope who compos'd them himself It was printed at Rome in 1584. and 1589. and at Frankfurt in 1614. together with Seven Books of Memoirs written by James Picolomini a Cardinal who had been Secretary to Callistus III. and Pius II. who made him Cardinal which contain James Picolomini a Cardinal the History of the Transactions in Europe from the Voyage of Pius II. to Ancona until the Death of Cardinal â—… i. e. from the Year 1464. to the Year 1469. John Canales of the Order of Friars Minors flourish'd at Ferrara about the middle of this Century He wrote some Books of Piety viz. a Treatise of a Heavenly Life a Treatise of John Canales a Friar Minor the Nature of the Sâ—… and its Immortality a Treatise of Paradise and the Happiness of the Soul 〈…〉 of Hell and its Torments These Works were printed at Venice in â—494 About the same time flourish'd William Vorilong a Flemish Regular of the same Order who was sent for to Rome under the Pontificat of Pius II. to maintain the Dispute of the Cordeliers Galielmus Vorilongus a Friar Minor against the Dominicans about the Blood of our Lord. He died there in 146â— He wrote a Commentary upon the four Books of Sentences printed at Lyons in 148â— at Paris in 1503. and at Venice in 151â— an Abridgment of Theological Questions Entitled Wade 〈◊〉 printed at Strasburg in 1507. Nicholas de Orbellis a Franciscan Regular of the same Order flourish'd about the same time Nicholas de Orbellis a Friar Minor at Poiticrs He wrote also an Abridgment of Theology according to the Doctrin of Scotus printed at Haguenaw in 1503 and at Paris in 1511 1517 and 1520. There are also some Sermons of his upon the Lent-Epistles printed at Lyons in 1492. and divers Treatises of Philosophy James of Clusa who according to most Writers is not different from James of Paradise James of Clusa a Carthusian after he had spent some part of his Life in the Order of Cistercians entred into that of the Carthusians because he would not be made Abbot of his own Order After this he spent Twenty Years in the Carthusian Monastery at Erford and died there Aged Eighty Years in 1465. The Treatise of
Monopanton i. e. all the Epistles of St. Paul rang'd according to the Order of their Subject-matter printed at Lyons in 1547. and at Paris in 1551. and 1631. A Commentary upon the Books attributed to St. Denys the Areopagite printed at Colen in 1536. A Commentary upon the Book of Sentences printed at Venice in 1584. The Marrow of the Sum of St. Thomas and of the Sum of William Auxerres a Treatise upon Boethius of the Consolation of Philosophy an Explication of the ancient Hymns printed with the Commentaries upon Scripture a Commentary upon the Ladder of John Climacus and upon the Works of Cassian printed at Colen in 1605. and 1640. Divers Works of Philosophy an Abridgment of Theology two Books of the Christian Theory printed at Antwerp in 1569. and at Venice in 1572. and Books of the Catholick Faith against the Gentiles printed at Venice in 1568. Four Books against the Perfidiousness of Mahomet printed at Colen in 1533. A Dialogue betweeen a Christian and a Saracen upon the same Subject printed at the same place a Letter to Catholick Princes exhorting them to make War against the Turks at the same place a Treatise against the Art of Magick and the Errors of the Vaudois a Treatise against Superstitions divers Treatises of the Essence and Perfections of God four Books of the Gifts of the Holy Spirit Hours upon the Mystery of the Trinity and the Passion of our Lord Meditations upon the Passion an Explication of the Passion of our Lord according to the four Gospels an Exposition of the Mass a Dialogue about the Celebration of the Sacrament of the Altar a Treatise of frequent Communion printed in many Places six Sermons about the holy Sacrament of the Altar eight Books of Praises and of the Dignity of the Virgin Mary of the mutual Knowledge of the Saints in Heaven of the Veneration of Saints and their Relicks and of the manner of making Processions for them These are the Dogmatical Treatises what follow are concerning Discipline Of the Cause of the Diversities of Events of the Disorders and Reformation of the Church this Treatise and those which follow upon the same Subject were printed at Colen in 1559. Of the Authority and Duty of the Pope of his Power and Jurisdiction of the Authority of General Councils of the Life and Administration of Prelats and Arch-deacons printed at Antwerp in 1532. Of the Office of Legats of the Life and Condition of Canons Priests and other Ministers of the Church a Dialogue between an Advocate and a Canon printed at Louvain in 1577. A Treatise of the Life and Administration of Parish-Priests of the Vertuous Conversation of the Clergy of the Doctrin of the School-men of the Life of Noble-men of the Administration of Princes two Dialogues between Jesus Christ a Prince and a Princess of a Military Life of the Life of Merchants and of the just Price of Things of Political Administration of the Life of married Persons of the Life of Virgins two Dialogues of Jesus Christ one with an old Man the other with a Child of the Life and Example of the ancient Fathers an Encomium of the Order of the Carthusians an Explication of the Rule of the third Order of St. Francis of the Reformation of the Regulars of the Life of Hermits of the Life and End of a Hermite an Encomium of a Solitary Life of the Life of Recluses The third Classis contains the Works of Morality four Collections of Sermons two for Seculars and two for Regulars many of which are printed at Collen in 1542. A Summary of Vertues and Vices some Treatises against the Plurality of Benefices against Simony against Covetousness against Ambition against the Propriety of Monks against Distractions in repeating the Divine Service of the manner of Singing devoutly of the manner and order of Fraternal Correction of the heinousness and enormity of Sin of the Conversion of Sinners of the strait Way of Salvation and Contempt of the World the Mirror of the Lovers of this World these three last Treatises were printed at Besanzon in 1488. The Institution of Novices of the Vows and Profession of Regulars of the means of spending Time usefully two Books of the Purgative Life a Discourse of quickning Mortification and of internal Reformation of the Fountain of Light and the Path of Life printed at Louvain in 1577. of the Remedies of Temptations of the Discernment of Spirits of the Passions of the Soul of the Purity and Happiness of the Soul the Cordial printed at Louvain in 1577. of keeping the Heart and making Spiritual Progress of Spiritual Joy of internal Peace of the Elevation of the Mind to God of Prayer of Meditation and Contemplation the Sound of him that appoints a Festival incentives to the Love of God printed at Collen in 1605. Two Dialogues of Charity a Treatise of the Rules of a Christian Life a Discourse of a particular Judgment at the death of every Person a Treatise of the four Last Things of a Man printed at Delf in 1487. Wherein he maintains that the Souls which are in Purgatory are not certain whether they are in a State of Salvation or Damnation Two Conferences one for the General Chapter of the Carthusians and the other for that of the Friars Minors Twelve Letters some Poems a great number of Discourses of Conferences and Decisions of Cases The Apocalypse or the Revelations which God made to himself This is the Catalogue which Denys the Carthusian has given us of his own Works at the end of which he reckons up the Authors and Books which he had Read for the space of Forty Six years while he was in his Order and by which his mind was improv'd We have added to the Catalogue of his Works their Editions Those to which we have not added any are either such as have not seen the light or such as are not to be found This Author wrote with much ease but his Stile is plain and has nothing Polite or Sublime in it he had Read and Studied much and wanted not Learning in common things His Judgment was very good and he had a great happiness in applying passages of Scripture he is sober and wise in his Devotion and full of wholsom Maxims and Instructions In fine there is scarce any Mystical Author whose Works are Read with more profit and pleasure particularly those which he wrote about Reforming the Life of all the several States of the Church James of Gruytrode a German and a Carthusian of the Monastery of the Holy Apostles near James of Gruytrode a Carthusian Liege is the true Author of the Mirror of the Five sorts of States which is Attributed to Denys the Carthusian for Trithemius has put it among the Works of Gruytrode whereof he has given us a Catalogue This Authordied in February 1472. Roderic Sance of Areval a Spaniard Doctor in Law of Salamanca Bishop of Palantia and afterwards Rodericus Sancius de Arevalo Bishop of Calahorra
Year as also the Honour and Dignity that he had conferr'd upon him in setting the Imperial Crown on his Head He declares at the same time That he does not repent of having given him Satisfaction and that he should be very glad to find an opportunity to bestow on him greater Favours if it were possible This Letter being deliver'd to Frederick by Bernard Cardinal of St. Clement and by Roland Cardinal Priest of St. Mark whom the Pope had sent on purpose to bear it That Prince at first entertain'd them very honourably but at the second Audience having read that Passage of the Letter in which it was express'd That the Pope had conferr'd on him the notable Benefit of the Crown he fell into so great a Passion that he could not forbear reviling the two Legates who had brought it ordering them immediately to retire out of his Dominions After their departure he prohibited all his Subjects to go to Rome and set Guards on the Frontiers to stop those who were about to travel thither Adrian having heard this News wrote the Third Letter to the Bishops of France and Germany in which after having related the Matter as it happen'd he entreats them to use their utmost endeavours to oblige Frederick to return to his Duty At the same time he wrote to him in the Fourth Letter That it was not his meaning that the Word Beneficium should be taken for a Fee but for a good Action that in that sense it might well be said That he had done him a Favour in conferring on him the Imperial Crown because he perform'd an Act of Kindness in so doing and that when he wrote that he gave him the Imperial Crown Giving denotes no more than that he set it upon his Head That they who had otherwise interpreted those Terms were spiteful Persons that only sought for an opportunity to disturb the Peace of the Church and of the Empire Lastly if that Expression were offensive to him he ought not nevertheless to have acted as he had done nor to forbid all his Subjects in general to go to Rome but he might have given him notice of it by his Ambassadors He gives him to understand that he sent two other Cardinals by the advice of Henry Duke of Bavaria and entreats him to receive them favourably to the end that the Business might be accommodated through the Mediation of that Duke The Letter in which Frederick desires the confirmation of Guy the Son of the Count of Blandrata chosen Arch-bishop of Ravenna follows the former It is written in very respectful and submissive Terms The Pope denies him that favour in the Fifth Letter under pretence that he was unwilling to remove Guy from the City of Rome and in the Sixth complains of Frederick's Letter because he set his own Name before that of the Pope exacted Homage and Fidelity of the Bishops refus'd to admit his Legates to Audience and hinder'd his Subjects from going to Rome The Seventh is written to the Arch-bishop of Thessalonica whom he exhorts to be reconcil'd with the Church of Rome and to procure the Re-union of the Greek Church The Eighth is a Confirmation of the Treaty made with William King of Sicily The Fifteen following are taken out of the fourth Tome of the Historians of France by Du-Chesne The Ten first and the Twenty Fourth are written in favour of Hugh Chancellor of that Kingdom to whom he grants an Arch-deaconry of Arras and the Revenues of a Prebend in the Cathedral of Paris He likewise wrote to the Bishops of Arras and Paris and to some other Persons on the same Subject The Three other Letters are directed to King Lewis and in the Twenty first he advises him to bring the Inhabitants of Veze'ay under subjection to the Abbots of that place and to oblige them to restore what they had taken from him The Twenty fifth twenty sixth Twenty seventh and Twenty eighth relate in like manner to the Abbey of Vezelay By the Twenty ninth he renders the Abbey of Baune in the Diocess of Besanson subject to the Jurisdiction of that of Cluny as a Priory that ought to depend on it The Six following relate to the Primacy of Toledo and the Affairs of Spain The Thirty sixth Thirty seventh Thirty eighth Thirty ninth and Fortieth treat of Matters concerning the Primacy Patriarchate and Rights of the Arch-bishop of Grado In the Forty seventh and last publish'd by M. Baluzius and directed to Berenger Metropolitan of Narbonne he confirms the Declaration made by Ermengarda Lady of the Mannor of Narbonne by which she prohibitted the Alienation of the Revenues and Estates of the Arch-bishop of that Province after his decease and denounces an Anathema against those who should presume to do it Father Dachery has inserted in the first Tome of his Spicilegium a Privilege granted by Pope Adrian IV. to the Monastery of Casaure The First Letter of Alexander III. is written to the Canons of Bononia about his Election Alexander III's Letters The Second to Arnulphus Bishop of Lisieux on the same Subject and about the Assembly of Pavia The Third is the Bull for the Canonization of Edward I. King of England The following relate to the Affair of Thomas Becket Arch-bishop of Canterbury except the Thirty second which is an Instruction to the Sulâ—â—n of Iconium who was desirous to embrace the Christian Religion The Forty fifth Forty sixth and Forty seventh are the Letters which were written by him concerning the Treaty of Peace that he made at Venice with the Emperor Frederick In the Forty eighth he recommends to a certain Indian King commonly call'd Prester John the Legate whom he sent into his Country In the Forty ninth he returns thanks to Hugh for a Book which he had sent to him and entreats him to endeavour to procure the Reconciliation of the Emperor of Constantinople with the Church of Rome The Fiftieth is the Letter for the calling of the General Council at Lateran The Fifty first is a Letter about the Opinion of Peter Lombard who maintain'd That Jesus Christ quatenus Man is not a Thing The Fifty second is a Confirmation of the Rights and Privileges of the Arch-bishop of Colen The Two following relate to the Erection of the Bishoprick of Alexandria della Paglia a City newly built in the Milanese Territory He nominated the first Bishop but to the end that that Nomination might not be prejudicial to the Inhabitants he left them the liberty of proceeding to an Election for the future The Fifty fifth Fifty sixth and Fifty seventh contain the Confirmation of the promotion of John to the Bishoprick of St. Andrew in Scotland against Hugh who was nominated by the King By the Fifty eighth directed to Casimir Duke of Poland he ratifies certain Constitutions made by that Prince for the preservation of Church Revenues The Fifty ninth is a circular Letter directed to all the Christian Princes in which he exhorts them to afford succours
to the Christians of the Holy-Land and renews to those that do so the Privileges and Immunities granted by Urban and Eugenius his Predecessors and puts their Estates Wives and Children under the protection of the Holy See The Sixtieth is directed to all the Bishops of Christendom on the same Subject to the end that they might publish the preceding Letter in their respective Diocesses and induce the Princes and People to so pious an Undertaking In the Three following Letters directed to certain Prelates of England he gives them an Account after what manner he concluded a Treaty of Peace with the Emperor at Venice These are the Letters of Pope Alexander III. that are contain'd in the first Collection to which three Additions have been since annex'd the first of those Additions comprehends Fifty six Letters publish'd by Father Sirmondus in the end of the Works of Peter Abbot of Celles In the first Eighteen which are almost all directed to Peter Abbot of St. Remy at Rheims he nominates him in a Commission with others to determine divers particular Affairs The Nineteenth directed to the Arch-bishop of Upsal in Sweden and his Suffragans contains several Constitutions against Simony and against the Privileges of Clergy-men taken out of the Councils and the Decretals of the Popes In the Twentieth he recommends to the Charity of the Northern Christians Fulcus Bishop of the Estons a People of Sweden In the Twenty first he exhorts the Northern Kings and Potentates to perform the Duties of Christian Princes to endeavour to procure the advancement of the Church by encountering its Enemies In the Twenty second directed to the Arch-bishop of Upsal and his Suffragans he specifies the Pennances that they ought to impose for the Crimes of Incest and Uncleanness and inveighs against two Abuses that prevail'd in their Country viz. the first That the Priests were wont to celebrate Mass with the Lees of Wine or with Crums of Bread steept in Wine and the second concerning clandestine Marriages that were contracted without the Benediction of the Priest The following relate to many particular Affairs of Churches or Monasteries which he himself decides or for the determination of which he grants a Commission to other Persons in the respective places In the second Addition are compris'd 109 Letters directed to Lewis VII King of France or to the Prelates of his Kingdom the greatest part of which relate to the Affairs of the Churches of France as also some to the Contest between Alexander and Victor and others are only recommendatory Letters or full of Compliments They are taken out of the Collection of the Historians of France by Du-Chesne The last Addition contains 22 Letters of which the six first are written on the Schism rais'd by Victor the two following treat of the Privileges of the Canons of Challon In the Ninth he acquaints Henry Arch-bishop of Rheims after what manner he was receiv'd in Rome The five following were written in favour of the Church of Vezelay In the Fifteenth he commends Hugh Bishop of Rhodez for establishing a general Peace in his Diocess The Seventeenth and Eighteenth are the Bulls for the Canonization of Edward King of England and St. Bernard The Twentieth Twenty firâ—… and Twenty second are Acts of Approbation of the Order of the Knights of St. James in Spain of that of the Monks of the Abbey of St. Saviour at Messina and of that of the Carthusians and of their Constitutions There are also in the Addition to the Tenth Tome of the Councils five other Letters attributed to Alexander III. of which the four first relate to the Immunities of the Schools and Chapter of Paris and the last to those of the Chapter of Anagnia Lucius III. having possess'd the See of Rome but a little while has left us only three Lucius III's Letters Letters By the First he takes off the Excommunication of William King of Scotland and the Suspension of his Kingdom denounced by the Arch-bishop of York in Pope Alexander's Life-time for opposing the Consecration of John elected Bishop of St. Andrew The Second Letter is directed to Henry II. King of England in which he exhorts that Prince to permit a Tax to be rais'd in his Kingdom for the Relief of the Holy-Land The Third is a Decree against the Hereticks of that time in which he pronounces a perpetual Anathema against the Cathari the Patarins those that style themselves the Humbled or the poor People of Lyons the Passagians the Josepins and the Arnoldists and prohibits all sorts of Persons to profess Divinity or to Preach publickly unless they have obtain'd a License from the Holy See or from the Diocesan Bishop He likewise condemns all those who presume to maintain any Doctrines or Practices different from those of the Church of Rome concerning the Sacrament of the Body and Blood of Jesus Christ Baptism the Remission of Sins Marriage or the other Sacraments with their Abetters and Adherents He ordains That Clergy-men convicted of those Errors shall be depos'd and Laicks deliver'd up into the Hands of the Secular Judges to be punish'd unless they immediately abjure them without allowing any Pardon to Relapses He enjoyns the Arch-bishops and Bishops to make a Visitation every Year either Personally or by their Arch-deacons in order to discover such Miscreants He exhorts the Counts Barons Lords and Magistrates vigorously to aid and assist the Clergy-men in the Prosecution of those Hereticks under pain of Excommunication and Privation of their Dignities And in that Case he grants a peculiar Jurisdiâ—…n to the Arch-bishops and Bishops over such Persons as enjoy certain Immunities and are subject only to the Holy See provided they be obey'd as the Pope's Delegates notwithstanding all manner of Privileges Urban III. gave notice to all the Bishops of his Election by a circular Letter dated January Urban III's Letters 11. A. D. 1186. which is the first of his Letters The Second dedicated to William King of Scotland relates to the Contest between the Bishops of St. Andrew and Dunckell the Tryal of which was referr'd to the See of Rome in the time of his Predecessor but could not be deterâ—…d till the Popedom of Urban who entreats the King in this Letter to take the Bishop of Dunckell into his Protection and makes the same Request in the following to Jocelin Bishop of Glasco In the Fourth he writes to Baldwin Arch-bishop of Canterbury about the building of a new Church in Honour of St. Stephen and St. Thomas In the last he approves the Foundation of a House of Hospitallers at Bononia and ratifies their Constitutions and Privileges Gregory VIII was no sooner advanc'd to the Papal Dignity but he wrote a Circular Letter Gregory VIII's Letters to all the Faithful to exhort them to relieve the Holy Land He gives a lively description of the most deplorable Calamities that befel the Christians when the City of Jerusalem was taken by Saladin and earnestly presses the Faithful to undertake