that she might see and discourse with him but staying with her but a little while he returned to Alexandria and fell again to work upon the Holy Scripture with the Assistance of his Friend Ambrose who furnished him with Copyers He continued there till the Year 228 when he departed from thence with Letters of Recommendation from his Bishop to go into Achaia about some Ecclesiastical Affairs h About some Ecclesiastical Affairs This Business was without doubt to confute Heresies which were at that time very numerous in Achaia as S. Hierom and Ruffinus relate 'T is probable it was in this Voyage that he wrote whilst he was at Nicomedia as he himself observes his Letter to Africanus concerning the History of Susanna It was likewise at this time that he convinced two Hereticks of falsifying the Conferences which he had with them and of making him say what he never said Ruffinus relates this in the Book de Adul lib. Orig. It was in this Voyage as he passed through Palestine that he was ordained Priest by the Bishops of this Province being 42 years old This Ordination of Origen by Foreign Bishops extreamly incensed his Diocesan Demetrius against him it having been done without his Permission He wrote every where Letters against him upbraiding him for the Action which he had committed in his Youth However Origen returned to Alexandria where he continued to write his Commentaries upon the Sacred Scripture It was then that he published his five Books of Commentaries upon the Gospel of S. John eight Books upon Genesis Commentaries upon the first Five and twenty Psalms and uopn the Lamentations of Jeremiah his Books de Principiis and his Seromata All this while the Bishop of Alexandria was not at all appeased but continued to persecute him And in a Council which he assembled in the Year 231 it was ordained That Origen should go out of Alexandria that he should not be permitted to teach there any longer nor so much as to live there but that nevertheless he should not be deprived of his Dignity of Priesthood Origen being banished from Alexandria retired to Caesarea his ordinary Place of Refuge where he was very well received by Theoctistus Bishop of that City and by Alexander Bishop of Jerusalem who undertook to defend him and commissioned him to expound publickly the Scripture hearing him as if he had been their Master But Demetrius not being satisfied with the first Judgment given against Origen accused him in a Council of the Bishops of Egypt i Accused him in a Council of the Bishops of Egypt Photius Cod. 118. makes mention of these two Councils and S. Hierom. Lib. 2. in Ruff. c. 5. aand having caused him to be Deposed and even to be Excommunicated according to S. Hierom wrote at the same time to all Parts against him to procure his being thrust out of the Communion of the Catholick Church For when once a Priest was excommunicated and deposed by his Bishop by the Consent of the Bishops of the Province he could not be any longer received in any Church There was no need of examining whether it was justly or unjustly that he had been condemned in his Province So that it is no wonder if all the Bishops of the World excepting those of Palestine Arabia Phoenicia and Achaia who were particularly acquainted with Origen and with whom he had a most familiar Intimacy should consent to his Condemnation and if Rome its self having assembled its Senate against him says S. Hierom that is to say its Clergy did condemn him after the Example of his own Bishop We believe says S. Augustin upon a Subject almost like this whatsoever we are informed of by Letters from a Council and we must not do otherwise For those who had not any particular Knowledge of Origen ought to believe him guilty and those who knew him that they might not violate that Order of Discipline ought to consent to his Excommunication after it was once signified to them by his own Bishop And so it was that Marcion being excommunicated by his Father and his Bishop and being come to Rome desiring to be received there into Communion received this Answer from the Clergy of that Church We cannot receive you without the Consent of your Father for as there is in the Church but one and the same Faith so there ought to be therein but one and the same Spirit and one and the same Discipline Therefore by a great Number of Canons and Ecclesiastical Constitutions it was absolutely prohibited to any Bishop whatever and even to the Bishop of Rome himself to receive into Communion those Priests who had been excommunicated by their Bishops upon any Pretence whatever Nevertheless Origen found as we have said some Protectors especially in Palestine where he continued to explain the Scripture at Caesarea with great Reputation both in the Life-time and after the Death of Demetrius who lived not long after he had condemned Origen All sorts of Persons not only from that Province but even from remote Countries came to be his Disciples The most famous were Gregory Sirnamed afterwards Thaumaturgus who was Bishop of Neocaesarea and his Brother Athenodorus But though after Demetrius's Death the Persecution which he had raised against Origen abated a little yet he was always looked upon as a Person excommunicated by all the Egyptians and the Sentence which was given against him by Demetrius continued under his Successors l The Sentence which was given against him by Demetrius continued under his Successors Gennadius says That Theophilus reports that Heraclas drave Origen out of the Church and the Author of the Life of St. Pachomius says the same thing as well as Peter of Alexandria cited by Justinian in his Letter against Origen It is most certain that the Sentence given against him was not revoked and that not one of the Egyptians would have any thing to do with him Heraclas and Dionysius though the first had been Origen's Disciple and the second had a great Esteem for him In this time he went on with his Commentaries upon S. John and he began to compose some upon Ezekiel and Isaiah After the Death of Alexander under whose Reign all this hapned his Successor Maximinus stirred up a Persecution against the Church in the Year 235. Ambrose Origen's Friend and Theoctistus Priests of Caesarea having been taken and brought before this Emperor upon the account of the Christian Religion Origen sent then an Exhortation to Martyrdom Nevertheless he concealed himself during this Persecution and retired for some time to the City of Athens where he finished his Commentaries upon Ezekiel and went on with the Commentaries upon the Song of Solomon which he finished when he returned to Caesarea in Palestine from whence he went afterwards to Caesarea in Cappadocia where he remained some time with Firmilian who invited him thither Under the Reign of Gordianus which began in the Year 238 Beryllus Bishop of Bostra in Arabia fell into
a Jew for this Treatise is intituled of Isaac's Faith who had been a Jew It contains those things whereof Gennadius hath made an Extract There are very subtil Reasonings upon the Mysteries of the Trinity and of the Incarnation PAULUS OROSIUS PAULUS OROSIUS a Spanish Priest of Tarracon S. Augustin's Disciple flourished under the Emperors Arcadius and Honorius Paulus Orosius S. Augustin sent him into Palaestine in the Year 415 to desire S. Jerom's Opinion concerning the Original of the Soul He brought from thence S. Steven's Relicks The City of Rome having been taken in the Year 410 by Alaric King of the Goths the Heathens willing to render the Christians odious accused them of being the cause of that misfortune and of all the other calamities that oppressed the Roman Empire To defend them against that reproach Paulus Orosius at S. Augustin's request undertook to write the History of the greatest Events that occurred from Jesus Christ to his own Time to show that great Calamities had happened from time to time in the World and that the Roman Empire had never been so free as since the Nativity of Jesus Christ. This Work is intituled Hormesta in some Manuscripts and is cited under that Name by some Authors the Original and Explication of which Title is very uncertain It is a kind of Universal History divided into Seven Books which may be of some use It is not ill written but not exact It has many faults against History and against Chronology He had not read the Greek Historians and easily credited whatsoever might help his Subject without examining whether it was well attested or not This Author hath written besides a small Treatise intituled An Apology for Free-will against Pelagius which was Printed with his History in the Colen Edition of the Year 1582. By a mistake they inserted several Chapters of S. Augustin's Treatise of Nature and Grace which were separated by Andreas Schottus in his Edition of it in the Bibliotheca Patrum There is also among S. Augustin's Works before the Treatise against the Priscillianists and Origenists a Letter of Orosius to S. Augustin concerning these Hereticks Some upon the credit of certain Manuscripts ascribe to him a Commentary upon the Book of Canticles which is amongst Origen's Works and a Treatise of Illustrious Men but this was because they put Orosius's Name for Honorius's S. Augustin in his 166th Letter saith That Orosius had great liveliness of spirit a wonderfull facility of speaking and a servent zeal Vigil ingâ—nio promptus eloquio flagrans studio His Style is close and his Language pure enough Orosius's History was Printed at Paris in 1506 by Petit. The Apology for Free-will was Printed by it self at Louvain in 1558. The best Edition of both these Works is that of Colen of the Year 1582. The latter is found in the Bibliotheca Patrum and the former in the Collections of Historians LUCIANUS AVITUS EVODIUS SEVERUS THese four Authors are to be joyned with Orosius because they writ concerning a particular Circumstance of his Life that related to the Relicks of S. Steven Lucianus Avitus Evodias Sâ—veras The First is a Grecian Priest one Lucianus who writ an History of the finding of S. Steven's Relicks His Book was Translated into Latin by Avitus a Spanish Priest Orosius's friend the Second of those Authors we are now speaking of The Third is Evodius Bishop of Uzala in Africa One of the Five that writ to Innocent the First the 95th Letter in S. Augustin he wrote a small Treatise concerning the Miracles of S. Steven's Relicks which Orosius had brought into the West He is likewise the Author of a small Treatise of Faith or the Unity of the Trinity against the Manichees which is in the Eighth Volume of S. Augustin's Works as Sirmondus proves upon the credit of MSS. S. Augustin mentions Evodius's Book touching S. Steven's Miracles in the 8th Chapt. 1. 22. Of the City of God and Sigebert placeth Evodius amongst the Ecclesiastical Writers The last Author here named is one Severus a Bishop of the Island Minorca who wrote a Circular Letter of the Jew's Conversion in that Island and of the Miracles wrought in that place by S. Steven's Relicks which Orosius left there Lucianus's Book and Avitus's Letter are printed by Surius upon the Third day of August Both these Books attributed to Evodius are none of his since they doe not bear his Name as the Author but only because they are directed to him Baronius published Severus's Letter from a MS. in the Vatican Library These Relations are so incredible that were they not authorized by the Testimonies of S. Augustin and Gennadius we should scarce give any credit to them They are all at the end of the Seventh Volume of the new Edition of S. Augustin MARCELLUS MEMORIALIS THis Author wrote the Acts of the Conference held at Carthage betwixt the Catholicks and the Donatists in the Year 1411. Part of them were printed by Papirius Massonus and printed Marcellus Memorialis with Optatus and in the last Collection of the Councils but Baluzius printed them more exactly in his new Collection of Councils EUSEBIUS THis Eusebius is not much known Gennadius doth not tell us whence he was nor what he was but only observes that he writ a Treatise of the Mystery of the Cross and of the Constancy Eusebius which the Apostles and particularly S. Peter had by virtue of the Cross. He places this Author among those that flourished in the beginning of the Fifth Century URSINUS URSINUS the Monk wrote a Treatise against those who affirm That Hereticks are to be re-baptized wherein he teacheth That those ought not to be baptized again who were baptized Ursinus in the Name of Jesus Christ or the Father the Son and the Holy Ghost though they that baptized them were in an error because it is enough to have been baptized either in the Name of Christ or in the Name of the Trinity to give a right to receive the Imposition of hands from the Bishop This Treatise is among S. Cyprian's Works I am apt to believe that the Author of it is more ancient than to agree to this place MACARIUS GEnnadius mentions one Macarius a Monk who writ a Treatise against Astrologers in Rome Wherein saith he he sought the help of the Scripture by the labours of those of the East This Macarius Macarius is he probably to whom Rufinus addresses his Apology and his Translation of the Books of Origen's Principles of whom S. Jerom saith in his Second Apology Had you not returned from the East this able Man would yet have been among the Astrologers His Book is not extant HELIODORUS HELIODORUS a Priest of Antioch wrote an excellent Book of Virginity grounded upon Scripture-testimonies Gennadius Chap. 29. Heliodorus PAULUS PAULUS a Bishop saith the same Gennadius Chap. 31. wrote a small Treatise of Repentance wherein he maintains That Sinners are not so to afflict themselves for
Tom. IX p. 718. It was first publish'd by Lambeck Com. Lib. 2. C. 8. p. 645. who likewise gives us a Diploma of this Benedict concerning the priviledges of the Monastery of Gemblours anno Dom. 983. which is to be met with in Lambeck's Book p. 901. John XV. THey give the Title of the Letters of John XV. to a Treaty of Peace between Etheldred The Letters of John XV. King of the West Saxons and Richard Duke of Normandy to a Monitory which this Pope sent to Arnold and Baldwin Counts of Flanders admonishing them to make Restitution of the Revenues belonging to the Abbey of S. Riquirer and to another such like Monitory sent to the Bishops of Picardy exhorting them to procure the said Restitution to be made These three Letters are extant Concil Tom. IX p. 731. Gregory V. GRegory V. restor'd to John Archbishop of Ravenna the Church of Placentia which had The Letters of Gregory V. been rais'd by his Predecessor to an Archbishoprick and put that of Monferrat under its Jurisdiction This is the subject of the first Letter of this Pope By the second he grants the Pall to Gerbert Archbishop of Ravenna and confirms and grants several priviledges to that Church The third letter of this Pope is a Priviledge which he grants to the Abbey of S. Ambrose of Millan The fourth is directed to Queen Constantia the Wife of Robert King of France whom he exhorts to punish those who had pillag'd and burnt the Demeans of a Bishop of France called Julian These four Letters are extant Concil Tom. IX p. 752. Baluzius publish'd another Letter of his concerning the priviledges of the Abbots of Mons major This is all we have remaining of the Writings of the Popes which were in possession of the Holy See during the Tenth Century Ratherius Bishop of Verona AMong the famous men who flourish'd in Italy during this Century none was of Ratherius Bishop of Verona greater Repute than Ratherius Bishop of Verona His life has something in it extraordinary upon the account of the many cross Accidents which he met with He was a Monk in the Abbey of Lobbes where he grew into great esteem for his Learning Happy had he been had he stay'd quietly in that peaceable Harbour and not expos'd himself as he did to the Waves of a tempestuous World But whether he was called to another Post because of his Abilities or whether he had some other motive to incline him to it he follow'd the fortune of that Hilduin who had usurp'd the Bishoprick of Liege and was afterwards turn'd out of it Hilduin retir'd into Italy and after the Death of Notger Bishop of Verona he was put into the possession of that Bishoprick by King Hugh who promis'd to advance him to a more considerable See when occasion should offer and then to bestow that of Verona on Ratherius A while after that Prince having determin'd to translate Hilduin to Milan sent Ratherius to Rome to procure Pope John XI to approve of this Translation Whilst Ratherius was upon this Negotiation at Rome King Hugh alter'd his mind and design'd to bestow the Archbishoprick of Milan upon some other person However Ratherius brought a Letter from Rome whereby the Pope approv'd of the Instalment of Hilduin in the Archbishoprick of Milan and granted him the Pall and another Letter whereby he requir'd in his own Name and in the name of the Church of Rome that Ratherius should be made Bishop of Verona This displeas'd King Hugh who had other designs in his head however he could not tell how to deny the Requests of the holy See and of the Lords that were about him He was the more inclin'd to grant it because Ratherius being then sick he believ'd he would quickly march off to the other world But he recover'd of his distemper and was ordainâ—d Bishop in the year 931. Hugh being very much enrag'd against him swore that he should be never the better for his Ordination and would oblige him to be contented with only a part of the Revenue of his Church and to swear that he would not require any more of it during his Reign and his Son's Reign Ratherius was not willing to submit to such an unreasonable proposition whereupon this Prince caus'd him to be persecuted and sought for pretences of turning him out The War of Arnulphus furnish'd him with a favourable opportunity of doing it for Arnulphus becoming master of Verona Ratherius was accus'd of being one of his party and when Hugh had re-taken the Town he sent him Prisoner to Pavia where he was under confinement two years and an half Being releas'd thence he was oblig'd to go into exile where he spent five years after which he returns into Italy in hopes of being restor'd to his Bishoprick In his return he fell into the hands of Berenger who kept him in prison three months and an half by the Advice of Manasses afterwards he was brought to Verona and receiv'd by Milo Count of that City He stay'd there two years under the Government of that Count who would not allow him any liberty In the mean time Manasses Archbishop of Arles being translated to Milan bethought himself of ordaining a person for the Church of Verona and some time after Ratherius receiv'd an Order from the Emperor Lotharius to withdraw He did very willingly he says in obedience to that Order that which he would have done of himself if he had not been forbidden by the Gospel to relinquish his Flock He takes no notice whither he retir'd at this time but the Abbot Fulcuin tells us that he stay'd some time at Provence with a Nobleman's Son call'd Roesteing that afterwards he return'd to Lobbes where he was very kindly receiv'd by Riquier who was still living and that at last he was sent for by the Emperor Otho who plac'd him near the person of his Brother Bruno This Bruno having been made Archbishop of Cologne in the year 953. bestow'd on Ratherius the Bishoprick of Liege vacant by the death of Farabert who had succeeded Hugh the Successor of Riquier But bad Fortune always attended him for he was oppos'd by a prevailing party who turn'd him out two years after and put up in his place one Baudrey a person of Quality in that Country Spite of these crosses he had a mind to be re-enstated in his Bishoprick of Verona and attempted it when Otho came into Italy a second time At first he met with some difficulty because the place was filled by Milo's Grandson whose ordination had been ratified by the Holy See However he insisted upon it wrote very powerfully to Pope John XII and to the Bishops of France and Germany cited them to a Council and prevailed so far as to be re-establish'd in a Synod held at Pavia But he was no sooner re-enstated in his See but he had new controversies between himself and his Clergy so that he took up a Resolution to retire About the year
forthwith to Rome with some Forces and retook from Guilbert that part of the City of Rome which he was possess'd of and the Castle of S. Angelo Within a while after the Romans who favour'd that Antipope being got together assaulted the Church of S. Peter on the Vigil of that Apostle's Festival and oblig'd those who held out for Victor to throw themselves into the Castle of S. Angelo The two Parties continued these Acts of Hostility for several Days together But at last Victor desisted and retired to his Monastery from whence he went out in August to hold a Council at Benevento compos'd of the Bishops of The Council of Benevento under Victor III. Apulia and Calabria wherein he made a Speech against Guilbert and issu'd out a fresh Anathema against him He therein likewise excommunicated the Arch-bishop of Lions and Richard Abbot of Marseilles renew'd the Prohibitions against receiving Benefices from the Hands of Lay Patrons and the Penalties inflicted on those who were guilty of Simony and prohibits the receiving the Communion from the Hands of excommunicated and simonical Persons Victor fell Sick during this Council which oblig'd him to return immediately to Mount Cassin where he died September the 16th 1087. after he had recommended Otto Bishop of Ostia for his Successor Otto was a French Man of Chatillon upon the Marne in the Diocess of Rheims He had Urban II. been taken out of the Monastery of Cluny to be Cardinal and had done signal Services for Gregory VII who had sent him Legat into Germany against King Henry He could not be Elected immediately after the Death of Victor because the Cardinals and the Bishops were dispers'd The Countess Matilda conven'd them again at Terracina the beginning of Lent in the Year ensuing whither John Bishop of Porto brought the Consent of the absent Cardinals and Benedict Prefect of Rome brought a Commission from the People of that City to acknowledge him who should be elected Pope by the Assembly Otto was proclaim'd by the Cardinal Bishops of Porto Frescati and Albany and the Choice confirm'd by the whole Assembly They gave him the Name of Urban II. and plac'd him on the Papal Chair Upon his departure from Terracina he went to Mount Cassin where they say that he was miraculously Cur'd of a Pain in his Side by S. Benedict who appear'd to him and who assur'd him that his Body was reposited in that Monastery Roger and Beaumont the Counts of Apulia and Calabria waited upon him in that Place and carry'd him along with them into Apulia He was almost constantly resident on their Territories or in Campania and went now and then to Rome which sometimes favour'd Guilbert and sometimes Him For Guilbert was at first turn'd out by the Romans and oblig'd to renounce the Popedom Afterwards he was receiv'd there in the Year 1091. retook the Castle of S. Angelo and continued Lord of that City so long as the Emperor Henry had the better of it But his Son Conrad revolting in the Year 1093. and in League with Welpho Duke of Italy whom Urban had got to Marry the Princess Matilda Guilbert's Faction began to grow weaker and Conrad whom that Pope favour'd in his Revolt caus'd Urban to be acknowledg'd in Lombardy and to be receiv'd in Placenza where he held a famous Council in the Year 1095. He went from thence into France where he call'd a Council at Clermont in Auvergne wherein he gave in the Project of the grand CROISADE which was perform'd under his Popedom in the East When he return'd into Italy he at last became Master of Rome tho' Guilbert had a great many Favourers in that City He dy'd there July the 29th in the Year 1099. The Register of this Pope's Letters is lost Those that are left us are as follow Urban's first Letter is a Privilege granted to the Monastery of Bantino which the Pope The Letters of Urban II. had founded at the Instance of the Dukes Roger and Beaumont The Second and Third are directed to the Arch-bishops of Toledo and Tarragon about their Primacy In the Fourth he prescribes to the Arch-bishop of Milan the method he ought to use in reconciling those who had been ordain'd during the Schism Which is to order them to come at the time wherein he gives the Blessing and the Imposition of Hands that is at the time of Ordination and to perform all the Ceremonies with relation to them except the Unction By the Fifth he confirms to the Arch-bishop of Bari or Canosa the dignity of Metropolitan and grants him the Pall. In the Sixth he exhorts the Dukes Roger and Beaumont to protect the Abbot and Monks of Bantino against the Lords who persecuted them and seiz'd upon their Estates In the Seventh he grants the Arch-bishoprick of Tarragon to the Bishop of Vich which Berenger Count of Barcelona had lately re-establish'd and Peopled with Christians In the Eighth he sent word to the Clergy and People of Chartres that he approv'd of the Choice which they had made of Yves for their Bishop in the place of Geofrey who had been depos'd and that he would send him to them after he had Consecrated him By the following Letter he acquainted Richerus Arch-bishop of Sens with the same thing who had refus'd to Consecrate him and injoyns him to receive him and to use him kindly This Letter is follow'd by a Discourse of that Pope which contains a great many Instructions in a few Words directed to Yves of Chartres after his Consecration The Tenth is a Privilege granted by the Pope and Duke Roger to the Monastery of Cave The Eleventh and Twelfth contain the Confirmation of the Privileges granted to the Canons of S. Martin of Tours The Thirteenth is a kind of Declaration which the Pope made to Roger Count of Calabria and Sicily that he would not send any Legat into his Dominions without his Consent That he and the Princes his Successors shall be the innate Legats of the Holy See in their own Territories And that when the Pope shall send for any Bishops or Abbots of their Country he gives them leave to send whom they pleas'd and retain those whom they should think fit In the Fourteenth he advertises the Count Radulphus that the Clerks ought to be Subject to none beside their Bishops and that secular Persons have no Jurisdiction over them In the Fifteenth he interdicts a Priest of Salerno who held a Church as the Patronage of a Laick and pronounces the same Penalty against all those who receiv'd the Investiture of Benefices from any beside their Bishops By the Sixteenth he acquaints Alexius the Emperor of Constantinople of the great number of those engag'd in the CROISADE for the Relief of the Christians of the East and exhorts him to assist them in their Expedition In the Seventeenth he replies to Lucius Provost of S. Iuvensius of Pavia upon several Questions which he had proposed to him In this Letter he proves
by the Son and we are all united in this unanimous Profession of Faith This Profession of Faith being read in the Assembly of the Greeks was approv'd by some of them and rejected by others But at last having pass'd by Plurality of Voices it was sent to the Popâ—… who demanded still several Explications The Greeks were divided among themselves 〈…〉 of Nice and the Archbishop of Russia maintain'd that it might be said That the Holy Spirit proceeded from the Father and from the Son as the Latins said or from the Father by the Son according to the Expression of the Greeks provided it were acknowledg'd That he proceeded from the Father and the Son as one only Principle and Cause That this was a means of reconciling the Sentiments of the Fathers which seem'd to contradict one another and of coming quickly to an Union Mark of Ephesus the Archbishop of Heraclea and many others were of a contrary Opinion and maintain'd That there was a great deal of difference between saying that the Holy Spirit proceeded from the Father by the Son and that the Holy Spirit poceeded from the Father and the Son After they had for a long time disputed both on this Subject in the private Congregations the Emperor call'd them all together to give their Opinion on the 2d of June The Patriarch said That since the Fathers taught in some places that the Holy Spirit proceeded from the Father and the Son and in others That he proceeded from the Father by the Son and that these Terms from the Son or by the Son were equivalent without making use of this Expression That the Holy Spirit proceeds from the Son he said That he proceeds from the Father by the Son Eternally and Substantially as one sole Principle and one sole Cause the Preposition by signifying in this place that the Son is the Câ—… the Procession of the Holy Spirit He added That he would receive those of the West who said That the Holy Spirit proceeds from the Father and from the Son provided they would not add it to the Creed and that the Greeks would unite with them without changing their Rites The Emperor said only in general That he did not believe this Council inferiour to other General Councils That he would follow its Decision being persuaded that the Church cannot Err provided the Latins would not oblige the Greeks to add any thing to the Creed nor change any thing in their Rites After the Emperor Isidore Archbishop of Russia who represented the Patriarch of Antioch said That he believ'd also we must approve the Doctrin of the Occidentals That the Holy Spirit receiv'd his being from the Son and that the Father and the Son were one sole Principle of the Holy Spirit Bessarion was of the same Opinion and made a long Discourse to prove it But Anthony Arch-bishop of Heraclea one of the Vicars of the Patriarch of Alexandria was of another Opinion for he plainly rejected the Procession of the Holy Spirit from the Son But the * Magnus Primicerius Protosyncelle second Vicar of the same Patriarchat was of a contrary Opinion to him and approv'd the Union with the Latins altho' some Days before he had maintain'd That the Baptism of the Latins was of no validity because it was done by Sprinkling Mark of Ephesus Dositheus Bishop of Monembase Vicar of the Patriarch of Jerusalem and Sophrone of Anchiala would not acknowledge That the Son was the Cause of the Holy Spirit in the Sense that the Greeks took the Word Cause for a Principle and deny'd that it might be said That the Holy Spirit proceeds from the Father and the Son as one only Principle Scyropulus Grand Ecclesiarch was of the same Opinion altho' he gave not his Vote for it Dorotheus Bishop of Mitylene and The Arch-bishop of Trebizonde being Sick would not send his Vote the Bishops of Lacedemon of Rhodes of Nicomedia Distra Drama and Melenique approv'd the Procession of the Holy Spirit from the Father and the Son and concluded for the Union and so did Gregory the Penitentiary and the Abbot Pacomus All the Ministers of the Emperor applauded the Union except Prince Demotrius the Emperor's Brother who would not give his Opinion because he was contrary to the Union The Ambassadors of the Princes and People of Greece who were then present approv'd also the Union except those of the Iberians The Bishops of Cyzicum Trebisonde Heraclea and Monembase came over at last to the Opinion of the others so that there were not any among the Bishops who persisted in a contrary Opinion but only Mark of Ephesus and Sophronius of Anchiala The Emperor having thus dispos'd Matters towards an Union thought it now high time to treat with the Pope about the Succors he wanted He sent to him the Archbishop of Russia to enter upon the Negotiation and this Archbishop brought to him three Cardinals who agreed upon the following Articles First That the Pope should furnish to the Greeks the Expences of their Return Secondly That he should maintain every Year 300 Soldiers and two Gallies to Guard the City of Constantinople Thirdly That the Gallies which carried the Pilgrims to Jerusalem should go to Constantinople Fourthly That when the Emperor had occasion for 20 Gallies for six Months or for 10 for a Year the Pope should furnish him with them Fifthly That if there was occasion for Land-Forces the Pope should earnestly sollicit the Christian Princes of the West to furnish him with them The next Day being the 3d of June the Emperor caus'd all the Greeks to come to the Assembly and to repeat their Suffrages The Patriarch said That since the Latins did not say of their own Heads but according to the Scripture That the Holy Spirit proceeds from the Father by the Son he was of their Opinion and that he thought this Preposition by denoted That the Son was the Cause of the Holy Spirit and thus they would unite with them and embrace their Communion All the Greeks except Mark of Ephesus follow'd the Opinion of the Patriarch and acknowledg'd That the Holy Spirit proceeds from the Father and from the Son as one Principle and one Substance That he proceeds by the Son being of the same Nature and the same Substance and that he proceeds from the Father and the Son by one and the same Spiration and Production On the 5th of the same Month the Definition was put in Writing and three Copies were made of it the first which was carried to the Pope the other to the Emperor and the third to the Patriarch of Constantinople The next Day it was carried to the Pope and Cardinals who agreed to it and there were Ten Persons appointed on each side to put the last Hand to it This being done on the 8th of the same Month it was read in Greek and Latin and approv'd by the Greeks and Latins The next Day the Archbishops of Russia Nice Trebisonde and Mitylene being
The Doctrine of S. Polycarp as well as one called The Doctrine of S. Clement since it is cited by Maximus Bede Ado Usuardus Metaphrastes Pachyâ—…eres Honorius and Nicephorus Calistus M. Daillé perceiving thâ— weakness of his objection against the Epistle of S. Polycarp is obliged to assert that tho the first part is genuine yet the second wherein he mentions those of S. Ignatius iâ— supposititious And to prove this he shews that the Epistle was concluded with the Invocation of Jesus Christ and that which follows ought to be esteemed as an addition made afterwards being of no authority But M. Daillé cannot maintain this Hypothesis without rejecting the Testimony of Eusebius and Photius who cite this second part and more especially that which relates to the Letters of S. Ignatius neither doth it signifie any thing to urge that the Epistle was concluded before because it is evident that the Invocation of Jesus Christ is frequently inserted in the middle of an Epistle which is nevertheless continued after this sort of conclusion this is very often to be found in S. Paul's Epistles particularly in the Fifteenth Chapter of his Epistle to the Romans The only objection alledged by M. Daillé that hath any manner of probability is this It is manifest says he that the Author who wrote that part wherein S. Ignatius is mentioned supposeth him to be yet living since he requires the Philippians to inform him concerning the transactions of S. Ignatius and of those that were with him De ipso Ignatio de iis qui cum eo sunt g Qui cum eo sunt It is expressed in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say they that had been with him and who followed him when he passed through Philippi quod certius agnoveritis significate But if we observe these words it will appear that they might as well be written after the death of S. Ignatius as when he was alive and that S. Polycarp only desired an account of the particular Circumstances of the Life and Martyrdom of that eminent Bishop which were not unknown to the Christians of Philippi through which City he had passed in his Journey to Rome This Epistle being full of admirable Counsels Precepts and Exhortations taken from the Holy Scriptures is written with a great deal of elegancy and simplicity as Photius has observed already It was Printed in Latin together with the Epistles of S. Clement and S. Ignatius in the years 1498 1502 1520 1536 and 1550 at Basil in 1579 at Colen in 1530 at Paris in 1569 with the Works of S. Ireneus at Ingolstadt in 1546 at Paris in 1562 and at several other times it is likewise inserted in the Bibliotheca Patrum set forth by La Bigne Besides it was Printed at Colen in 1557 of the Translation of Perionius with the Works of Dionysius the Areopagite and in 1585 with them and the Epistles of S. Ignatius Halloixius first published part thereof in Greek from a Manuscript which Sirmondus had transcribed from a Copy written by Turrianus Usher hath Printed it in Greek and Latin afterwards with the Epistles of S. Ignatius in the year 1644. Cotelerius put it into his Collection of the ancient Records of the Fathers Moderus hath likewise procured it to be reprinted at Helmstadt and lastly it was Printed in Holland in 1687 with a Dissertation concerning the Life and Writings of S. Polycarp in a Collection of Treatises entituled Varia Sacra set forth by M. Le Moine There are several other Works attributed to this ancient Bishop as an Epistle to S. Dionysius the Areopagite quoted by Suides and a Treatise concerning the Union of S. John which is pretended to be kept in the Abby of Fleury some Passages or Notes on the Gospels are likewise produced for his which are taken from the Catena of Feuardentius under the name of Victor Capuensis But it is very probable that these Tracts are fictitious S. Jerome in his 28th Epistle to Baeticus declares that it was commonly reported in his time that the Authentick Works of Josephus Polycarp and Papias were brought to him but that it was a false rumour PAPIAS PApias Bishop of Hierapolis a Hierapolis There are several Cities of that Namâ— but this lies between Phrygia and Lydia near Laodiceâ— being famous for Springs of hot Water a City of Asia was a Disciple either of S. John the Evangelist b A Disciple of S. John the Evangelist S. Irenaeus Lib. 5. cap. 33. Hac Papias Joannis auditor Polycarpi contubernalis S. Jerom Ep. 29. Ad Theodorum Refert Irenaeus vir Apostolicorum temporum Papiae auditoris Evangelistae Joannis Discipulus In the Martyrologies of Beda Usuardus and Ado as also in the Roman in the Works of Trithemius and Andreas Casariâ—… in Anastas Sinait Lib. 7. in Hexamer Oecumen in Act. cap. 2. he is called The Disciple of S. John the Evangelist Eusebius on the contrary reciting a Passage of Papias in Hist. Lib. 3. cap. ult wherein he speaks of two Johns observes that the Master of Papias was not John the Evangelist but the other John called the Elder His Reason or rather Conjecture is that this Author in the beginning of his Books doth not assure us that he was the Disciple of the Apostles or that he had learn'd any thing from them but only that he had received that which he declares from those that were familiar with the Apostles and who knew them However in the Passage alledged by Eusebius to prove his Assertion Papias only affirms that he interrogated the ancient Men who had seen the Apostles demanding of them What says Andrew What says Philip What says S. John What says John the Elder Therefore if it may be inferred from thence that he was not the Disciple of S. John the Evangelist because he informs us that he enquired of those that had seen him what were the Opinions of this Apostle it may as well be inferred that he was not the Disciple of John the Elder However the words of Papias may be interpreted after such a manner as to signifie nothing else but that he was carefull whensoever he happened to meet with any one that had familiarly conversed with the Apostles to desire of them a particular account of their Doctrine or Judgment Which makes me believe that he was the Disciple of the Evangelist and this is confirmed by the Authority of S. Irenaeus who certainly means S. John the Evangelist for S. Polycarp was his Disciple and he asserts that Papias was the Companion of Polycarp Polycarpi contubernalis or of some other Person who bore the same name He wrote five Books entituled The Explications of our Lords Discourses which were extant even in the time of Trithemius Papias but at present we have only some few fragments in the Writings of the ancient and modern Authors He was the first that promoted the famous Opinion or rather Dotage of Antiquity c The
truly the Church had no reason to complain of his Conduct till the latter end of his Life when he gave ear to the Accusations that were brought to him against St. Athanasius by those Bishops that favour'd Arius's Faction For they being offended with him because he would not appear at a Council held at Caesarea whither he had been cited to come mov'd the Emperour to Summon a Synod in the City of Tyre to Judge his Cause There St. Athanasius appear'd and finding that his Enemies had injuriously oppress'd him he had recourse to the Emperour and went to him at Constantinople Constantine although prejudic'd against him yet heard him favourably and commanded the Bishops of the Council of Tyre who had called another afterwards at Jerusalem to come to him and render an account of their Proceedings They deputed Six Bishops to go to the Emperour and accuse St. Athanasius but those Deputies durst not alledge the Facts of which they had accus'd him at the Council of Tyre for fear lest the Emperour being a lover of Justice should discover their Falsity and declare him Innocent They consult therefore how they might charge him with a Crime against the State by saying that he threatned to hinder the Transportation of Corn from Alexandria to Constantinople This Accusation made such Impression upon the Emperor's Mind and so stirred him up against St. Athanasius that he immediately Banish'd him to Triers a City of Gaule The Enemies of St. Athanasius having thus procur'd his Banishment who was the great Opposer of Arius they call'd back again this Heretick and us'd all the Endeavours to restore him to the Communion of the Church But Constantine would not hear of it till after he had drawn up a Confession of Faith which appear'd contrary to his Errors and had Sworn and Protested that this was his Doctrine yet even after he had done this the Emperour being always jealous of the Man said to him If thy Faith be right as thou would'st make us believe thou hast done well to Swear but if not then let God condemn thee to some Punishment for this false Oath Which words were follow'd with a suitable Effect for in a little time after Arius perish'd miserably the day before he should have been admitted to the Communion of the Church at Constantinople The Reader no doubt may wonder that I have not spoke a word all this while of the Baptism of this Emperour for it seems very strange that one who took so great care of the Affairs of Christians one who was convinc'd of the Truth of their Religion and was ignorant in no Point of their Doctrine should continue so long a time without initiating himself into the Church by the Sacrament of Baptism And yet this was certainly so either because he waited to receive Baptism when he should be near his Death that by this Sacrament he might throughly expiate his Sins and so appear Innocent before God or else because he had some other reason for this delay However it came to pass he never thought of preparing himself for Baptism until he felt himself Sick nor had he ever the Imposition of the Bishops hands to make him a Catechumen till the Year 337 d To make him a Catechumen till the Tear 337. Eusebius says expresly That Constantine then first received Imposition of Hands and that he assisted at the Solemn Prayers of the Church which plainly shews that he was not a Catechumen before Neither does the Title of the First Book Chap. 32. of the Life of Constantine contradict this Observation for there it is only said that Constantine was Catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of which is only that he was instructed in the Christian Doctrine which does not prove that he was a Catechumen and we never read before this time that he assisted at the Publick Prayers of the Church a few days before his Death being then at Helenopolis as Eusebius observes in the Fourth Book of this Emperour's Life Chap. 61. After this he receiv'd Baptism from the hands of Eusebius of Nicomedia in the Suburbs of that City as Eusebius of Caesarea St. Athanasius St. Jerom and St. Ambrose Socrates Sozomen Theodoret Evagrius and all the rest of the Ancients unanimously affirm e All the Ancients unanimously affirm Eusebius B. I. Of the Life of Constantine Ch. 32. St. Jerom in his Chronicle says Constantinus ultimo vitae suae tempore baptizatus est St. Ambrose in his Funeral Oration upon Theodosius says of Constantine Cui licet baptismatis gratia in extremis constituto omnia peccata dimiserit The Fathers of the Council of Ariminum in a Letter written at the beginning of that Synod say That he died a little after he was baptiz'd which is certainly spoken of Constantine the Great after they had mention'd in the same place his assisting at the Council of Nice I might add to this many other unquestionable Witnesses such as Socrates B. I. Ch. 39. Sozomen B. II. Ch. 34. Theodoret B. I. Ch. 32. Evagrius B. III. Ch. 42. the Author of the Alexandrian Chronicle c. It is therefore a fabulous Story which is related in the Acts falsly attributed to Pope Sylvester That the Baptism of Constantine was celebrated at Rome And indeed nothing can be more fabulous than the Account set down in those Acts For there it is feign'd that Constantine being an Enemy to the Christian Religion and desiring to Persecute it was smitten with Leprosie That the Soothsayers said unto him the only way to cure him was to bath himself in the Blood of New-born Infants That many of them were sought out to have their Throats cut but Constantine being mov'd by their Tears and the Cries of their Mothers restor'd them again without putting them to Death That he was afterwards admonish'd in a Dream by St. Peter and St. Paul that he should be cur'd if he were baptiz'd by Sylvester which having done he was presently Purified by Baptism both from his Sins and from his Leprosie What Forgeries what Fables are here What inconsistent Ravings of Madmen Constantine was never an Enemy to the Christian Religion he did never Persecute it he was always a Christian from his heart before he came to Rome There is no Historian that speaks of his having a Leprosie or that he was cur'd of it by Baptism How came Eusebius to forget so considerable a Miracle in the Life of Constantine With what Face could Julian the Apostate object to the Christians that Baptism never cleans'd any person from the Leprosie if his own Grandfather had been cur'd by it St. Cyril to confute this Falshood never alledg'd an Example so Illustrious as this of the Emperour had been But I forbear to mention any more of the many Absurdities and Impertinencies which are contain'd in those Acts f I forbear to mention any more of the many Absurdities and Impertinencies which are contain'd in those Acts. There 't is said That St. Sylvester
The Conjectures for this Opinion are these That the Emperour Constantine resided in this City that he honour'd it with many Privileges and particularly to be the Place for the meeting of a Council That there is a Law of Honorius and Theodosius which Ordains that every Year an Assembly of the Seven Provinces should be held in the City of Arles in the presence of the Praefect sub Illustri praesentia Praefecturae That Agricolaus the Praetorian Praefect of the Gauls to whom this Law was address'd received it at Arles That in the Petition which those Countries presented to Pope Leo they establish the Dignity of the Ecclesiastical Metropolis of Arles upon the Privileges which had been granted to this City by Valentinian and Honorius which made it be look'd upon as the Mother of all the other Cities and upon the Honour which it had to serve for the Residence of the Praetorian Praefect 'T is added That Honoratus writes in the Life of Hilary of Arles That the Praetorian Praefect came to see this Bishop when he was reduc'd to Extremity That St. Prosper in his Chronicle speaks of a Praetorian Praefect call'd Exuperantius who resided at Arles That Liberius Praetorian Praefect of Gaul who confirm'd the Second Council of Orange dwelt at Arles That Faustus Rhedonensis writing to Felix the Praefect of Gaul says That he resided in a City where he profited by the Instructions of Eonius and this Man was Bishop of Arles All these Proofs plainly shew that in the Fifth Age the ordinary Residence of the Praetorian Praefects of Gaul was in the City of Arles but they do not prove that it was also in the time of St. Ambrose One may rather believe that it was the City of Lyons which at first was the ordinary Residence of the Praetorian Praefect of Gaul For First This City was look'd upon as the Chief City of Gaul Secondly Strabo assures us That the Praefects and Governours of Gaul commonly resided there and coyn'd Money there of Gold and Silver Now there is no probability neither is there any Proof that Constantine changed this Custom in favour of the City of Arles And therefore there is nothing very certain upon this Subject 'T is reported that while he St. Ambrose was sleeping one day with his Mouth open in the Court of this Palace a Swarm of Bees came and flew about his Cradle and having many times crept in and out to rest themselves upon his Mouth at last they mounted up into the Air so high till they quite vanish'd out of sight which was look'd upon by his Father as a Prodigy and a Presage of the future Greatness of this Infant Profane Antiquity relates the same thing of Plato and affirms That it was a Presage of the Sweetness of his Eloquence but there is more Reason to believe what the Author of the Life of our Saint says That this swarm of Bees form'd those Hony-combs in his Mouth which should one Day make us relish the Sweetness of Heavenly Gifts and raise our Hearts up to Heaven The Father of St. Ambrose dying sometime after his Widow left Gaul whether she was come to dwell only upon the account of her Husband's Office and return'd to Rome which was their Country Thither she carried St. Ambrose who was yet very Young together with Marcellina his Sister and Satyrus his Eldest Brother and she took special Care of the Education of her Children Her Daughter profess'd Virginity and received the Veil from the Hands of Pope Liberius St. Ambrose profited very much by the Domestick Examples of the Piety and Vertue of his Mother his Sister and the Virgins that were with them they inspir'd into him from his tender Youth the love of Vertue and secured him from the Corruptions of the Age and he joyn'd Learning to his Piety His Works discover how vigorously he applied himself to humane Learning Having finish'd his Studies he acquir'd by his Merits the Friendship of Anicius Probus and of Symmachus two very Honest and Learned Men tho' of different Religions The First was the Praetorian Praefect of Italy in whose Court St. Ambrose pleaded Causes with so much renown that Probus made choice of him to be his Assessor Afterwards he made him Governour of Liguria and Emilia that is of all that Country which comprehends at this Day the Archbishopricks of Milan Liguria Turin Genoa and Bolonia 'T is reported that Probus said to him at parting Go thy way and Govern more like a Bishop than a Judge which Words were a Prediction of what happened afterwards For a little while after Auxentius Bishop of Milan who was of the Arian Faction being dead the Bishops of the Province of Italy assembled to place one in his room according to the Orders of the Emperour Valentinian who would not himself interpose in the Election and upon this Occasion there arose a great Contention among the People because the Arians and the Orthodox on each side did all that laid in their Power to choose a Bishop of their own Party This Quarrel being like to raise a Tumult St. Ambrose thought it the Duty of his Office to come into the Church and prevent it whither being come he made an Oration to the People with much Discretion and Mildness exhorting them to proceed in their Choice with the Spirit of Peace and without Tumult While he was yet speaking the People unanimously proclaim'd him Bishop of Milan This unexpected Choice surpriz'd him he presently 〈◊〉 and made use of all the Artifices he could to shun this Bishoprick He ascended the Bench of Justice and affecting to seem cruel and unworthy of the Priesthood he caused the Criminals to be brought before him loaded with Chains and commanded them to be rackid with great severity This 〈◊〉 failing he contrived another by making Women of lewd Lives come into his House But the People perceiving all this to be attested continued still in their Choice Whereupon he stole out of the City by Night with a design to retire to Ticinum but missing his way he wandred up and down all Night and found himself next Morning at the Gates of Milan His Flight being known a Guard was set about him and a Relation of all that had pass'd was sent to the Emperour St. Ambrose wrote also to him on his own behalf that he might be excus'd from that Office But the Emperour being wonderfully pleas'd with this Choice of the People did 〈◊〉 only confirm the Election but gave Order to the Lieutenant of Italy to see the thing effectually done In the mean Lieutenant St. Ambrose once more made his escape and hid himself in the House of one 〈◊〉 But the Lieutenant of Italy having published the Order against all those that knew wheâ—â—â— he was and did not discover him Leontius by an Innocent kind of Treachery declared where â—he was and then St. Ambrose finding it was in vain to resist any longer was first baptized and some time after made Bishop
the Clergy 85 Charity ought to be the sole end of all our Actions 142. The Duties of Christian Charity cannot diminish and the more we perform the more we have to do 159 Children A Father that brings up his Son ill is more cruel than if he had put him to Death 47 Chromacius Bishop of Aquileia 58 S. John Chrysostom Native of Antioch 6. Baptized by Meletius 7. Hides himself and flie to avoid being Ordain'd Bishop ibid. Ordained Deacon by Meletius and Priest by Flavianus ibid. Elected Bishop of Constantinople and ordain d by Theophilus Bishop of Alexandria his Enemy ibid. His strict Discipline caused him to be hated ibid. His pastoral Vigilance ibid. Reunites the Eastern and Western Churches 8. Assembles a Synod at Ephesus ibid. The Empress Eudoxia enraged against him urges Theophilus to come to Constantinople 9. He holds a Synod in the Suburbs of Chalcedon against S. Chrysostom who refuses to be judged by that Council his Enemies being the principal Judges ibid. He was there deposed ibid. The Emperor orders him to be banish'd and he was accordingly conducted to a little City in Bithynia 10. His return to Constantinople ibid. Another Discontent of Eudoxia ibid. A new Council confirms the first Sentence of Deposition against this Saint ibid. Violences and Edicts against S. Chrysostom ibid. He Surrenders himself into the hands of those that had Orders to Arrest him and is conducted to Nice and from thence to Cucusus the place of his Exile ibid. Calamities at Constantinople after the removal of S. Chrysostom ibid. He writes to Pope Innocent and to the Bishops of the West to implore their help 11. The Pope sends him Letters of Communion ibid. And also obtains Letters from Honorius to his Brother Arcadius in his Favour ibid. Violence offer'd to the Persons that brought those Letters ibid. S. Chrysostom remov'd from Cucusus to Pityus a City upon the Euxin Sea and dies in this Journey ibid. Peace restored after his Death 12. Critical Remarks upon his Works ibid. The Church consists not in the Walls of it but in the Holy Union with the Members of Jesus Christ 13. It 's perpetuity is an invincible proof of the truth of Religion 34. The Church mixes the good with the bad till the day of Judgment 198 Clinicks Those who receive Baptism in their Bed at the point of Death 36 Comedies It is a kind of Adultery to go to Comedies 46 Communion The forgetting of Injuries and Reconciliation is a condition Essentially necessary to the worthy receiving the Sacrament 21. The Revengeful is as unworthy of the Holy Communion as the Blasphemer and Adulterer 41. Disposition for worthy receiving 43 Council of Carthage of the Year 403 P. 218 Council of Carthage of the Year 404 ibid Council of Carthage of the Year 405 ibid Council of Carthage of the Year 407 ibid Two Councils of Carthage of the Year 408 p. 219 Council of Carthage of the Year 409 ibid Council of Carthage in the Year 410 ibid The First Council of Carthage against Coelestius in the Year 412 p. 221 Council of Carthage in the Year 417 p. 222 Councils of Carthage in the Year 418 ibid Council of Carthange in the Years 418 and 419 concerning the Cause of Apiarius 224 Council of Carthage in the Year 420 Council of Carthage in the Year 427 against Leporius Council in the Suburbs of Chalcedon at the Oak in 403 p. 217 Council of Cirta or Zerta in the Year 412 p. 221 Councils held by S. Chrysostom at Constantinople and at Ephesus in 400 and 401 p. 217 Council of Constantinople in the Year 426 Council of Constantinople in the Year 428 Council of Diospolis in the Year 418 p. 221 Council of Milevis held in the Year 402 p. 217 Council of Milevis against Coelestius and Pelagius in the Year 416 p. 222 Council of Ptolemais in Pentapolis in the Year 411 p. 220 Council of Ravenna in the Year 419 Council of Tella or Zella c. of the Year 418 p. 224 Concupiscence and an Inclination to evil are the Consequents of the Sin of the first Man 35 Conference of Carthage in the Year 411 p. 220 Conference of Jerusalem in the Year 415 p. 221 Continence True Continence consists in the suppressing all the Passions 180 Conversion It is never too late to be converted 78 Correction Ecclesiastical Princes have submitted to it as well as others of the Faithful 38 Covetousness a kind of Idolatry 45. Consists in the desire of having more than we ought to have Other Vices diminish in time but Covetousness encreases as we grow in years 55 Custom is a bad Reason where it is sinful 17 Customs of Churches ought to be observed 82 139 141 Cross. The Efficacy of the Sign of the Cross 5 Curiosity will not make us discover Mysteries but it will make us lose the Faith that must carry us to Salvation and eternal Life 60 D DEad Oblations for the Dead received in the Church 138. When the Eucharist is administred or Alms made for all the Dead that have been baptized they are Thanksgivings for those that have been extremely Good they are Intercessions for those that have not been great Sinners and as for those that have been very bad if these things bring no Comfort to them they serve at least for Consolation to the living 178 179. The Dead not to be lamented but to rejoyce that they have left this unhappy Life to enjoy an eternal Blessed one 48. Their Relations ought to give Alms for them 38 Death A Christian instead of fearing ought to desire it 48 Decentius Bishop of Eugubium a City of Umbria in Italy 67 Devotion Women ought not to give any cause of Discontent to their Husbands by an indiscreet Devotion 167 Diadochus Bishop of Photice a City of the ancient Epirus 5 Diadorus Superior of the Monks in the Suburbs of Antioch 7 Dioscorus a Monk of Egypt 8 Divinity impossible to define it 2 Donatus S. Jerom's Master 73 Drunkenness is of all Vices the most dangerous and the most to be hated 45 E ECclesiasticks their Dignity 75 76 their Duties ibid. Their Habits 77 Education of Children 79. Mothers are not less charg'd with the Education of Children than Fathers 12 18. Education of Daughters 78 80 S. Epiphanius Bishop of Cyprus a great Enemy to Origen 9 Evagrius Three of that Name Evagrius Ponticus Evagrius of Antioch Evagrius Scholasticus 1 Eucharist Sacrament 105. Eucharist explained 59 60. Disposition fit to partake of it ibid. To receive it Fasting 142. Dispositions requisite to worthy Communicating 37 Eudoxia Empress of Constantinople enraged against S. Chrysostom 9 10 Evodius Bishop of Uzala in Africa 122 Eusebius Bishop of Valentinople in Asia 8 Eusebius Father of S. Jerom. 73 Eusebius an Ecclesiastical Author of the Fifth Century 123 Euthymius a Monk of Egypt 8 Excommunication unjust does more Injury to him that Pronounces it than to him against whom it is pronounced 167 Exuperius Bishop of Tholouse to whom
French but retracted it in Africa In the Second and Third Book he proves That Jesus Christ is God and Man and the Virgin may be called the Mother of God In the Fourth he endeavours to shew That there is but only one Hypostasis or Person in Jesus Christ. In the Fifth he comes to a close Examination of the Error of Nestorius He confutes his Theses and shews That the Union of the Two Natures in one Person alone makes it lawful to attribute to the Person of Jesus Christ whatsoever agree to both Natures In the Last Place he proves That the Union of the two Natures is not a Moral Union only nor a Dwelling of the Divinity in the Human Nature as in a Temple as Nestorius asserts but it is a real Union of the two Natures in one Person In the Sixth he falls upon Nestorius with the Creed of the Church of Antioch where he was brought up taught and baptized Some have needlessly enquired by what Council of Antioch that Creed was made Cassian speaks of the Creed which was usually recited in the Church of Antioch and not of a Creed composed by any Council of Antioch But we must not forget here what Cassian observes That the Creed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn together c. Symbolum is so called because it is a short Collection of all the Doctrine contained in Holy Scripture He urges Nestorius extreamly with the Authority of the Creed of his Church which contained the Faith which he had embraced when he was baptized and which he had always professed If you were saith he to him an Arrian or a Sabellian and I could not use your own Creed against you I would then convince you by the Authority of the Testimonies of Holy Scripture by the Words of the Law and by the Truth of the Creed acknowledged by all the World I would tell you That tho' you had neither Sense nor Judgment you ought to yield to the Consent of all Mankind and that it is unreasonable to preferr the Opinions of some particular Men before the Faith of the Church That Faith say I which having been taught by Jesus Christ and preach'd by the Apostles ought to be received as the Word and Law of God If I should deal thus with you what would you say what would you answer You could certainly have no other Evasion but to say I was not brought up in this Faith I was not so instructed my Parents my Masters taught me otherwise I have heard another thing in my Church I have learned another Creed into which I was baptized I live in that Faith of which I have made Profession from my Baptism You would think that you had brought a very strong Argument against the Truth upon this Occasion And I must freely own 'T is the best Defence that can be used in a bad Cause It discovers at least the Original of the Error And this Disposition were excusable if it were not accompanied with Obstinacy If you were of the same Opinions which you had imbibed in your Infancy we ought to make use of Arguments and Perswasions to bring you from your Error rather than severity to punish what is passed but being born as you were in an Orthodox City instructed in the Catholick Faith and baptized with a true Baptism we must not deal with you as an Arian or a Sabellian I have no more to say but this Follow the Instructions you have received of your Parents depart not from the Truth of the Creed which you have learned remain firm in the Faith which you have professed in your Baptism 'T is the Faith of this Creed which hath gained you admittance to Baptism 't is by that that you have been regenerated 't is by this Faith that you have received the Eucharist and the Lord's Supper Lastly I speak it with Sorrow 'T is that which hath raised you to the Holy Ministery to be a Deacon and Priest and made you capable of the Episcopal Dignity What have you done Into what a sad Condition have you cast your self By losing the Faith of the Creed you have lost all the Sacraments of your Priesthood and Episcopacy are grounded upon the Truth of the Creed One of these two things you must do either you must confess That he is God that is born of a Virgin and so detest your Error or if you will not make such a Confession you must renounce your Priesthood there 's no middle way if you have been Orthodox you are now an Apostate and if you are at present Orthodox how can you be a Deacon Priest or Bishop Why were you so long in an Error Why did you stay so long without contradicting others Lastly he exhorts Nestorius to reflect upon himself to acknowledge his Error to make Profession of the Faith into which he was baptized and have recourse to the Sacraments That they may regenerate him by Repentance they are Cassian's very Words as they have heretofore begat him by Baptism With this Discourse he mingles Arguments against the Error of Nestorius whom he undertakes to confute in the last Book by answering the Objections which he proposed and by alledging the Testimonies of the Greek and Latin Church against him He concludes with a Lamentation of the miserable Condition of Constantinople exhorting the Faithful of that Church to continue stedfast in the Orthodox Faith which had been so learnedly and eloquently explained to them by S. Chrysostom He seems to be much troubled for the Misery of that Church Altho' I am very little known saith he am of no worth and dare not rank my self with the great Bishop of Constantinople nor assume the Title of a Master I have the Zeal and Affection of a Scholar having been Ordained and Presented to God by S. John of blessed Memory And altho' I am far distant from the Body of that Church yet I am united in Heart and Spirit which makes me to sympathize in her Grief and Sufferings and pour out my self in Complaints and Lamentations This and the foregoing Place teach us That this Treatise of Cassian's was composed before the Deposition of Nestorius or at least before it was known in the West They also give us ground to conjecture That the Reason why S. Leo imposed this Task upon him to write against Nestorius was this That being known at Constantinople to be S. Chrysostom's Scholar his Work might have more Weight and be more effectual than if any other had written on the same Subject The Institutions of Cassian saith the learned Photius are very useful especially for those who have embraced a Monastick Life It may likewise be said That they have something so Powerful and Divine that the Monasteries which observe that Rule are flourishing and make themselves eminent for their singular Vertues but they that do not observe it have much-a-do to uphold themselves and are always near a Dissolution And indeed of all the Rules for Monks there are
so is because they mind outward Sins only not considering that there are infinite Temptations and Spiritual Sins which encounter us as well in Privacy as Cities The Reason which S. Nilus brings for his Opinion is That those who are in Cities are exposed to Danger and can with more difficulty preserve their Vertue being continually assaulted with irregular Passions and Motions He supports this Opinion with Comparisons and Examples The * Tractatus Asceticu First Treatise to Eulogius is a Discourse of an uncertain Argument which contains useful Counsel and Advice for Monks The †De vitiis quae sunt virtutibus opposita Second is an Opposition of Vices to Vertues The Treatise of the Eight Vices is of the same Nature There are two that bear that Title both attributed to S. Nilus The First is that which is meant here which was translated by Zinus and hath been published by F. Combefis and M. Bigotius who hath joyned to it a very ancient Version which he found at Florence The other Treatise which is translated into Latin by Billius among the Works of S. John Damascene hath been published by Cotelierius in Greek in his Last Volume of the Monuments of the Greek Church I believe that the First is the Original of S. Nilus and that this Last was made by some other who hath taken his Sence and Expressions from this Saint and several others To these Treatises may be joyned the Discourse of Evil Thoughts or of the Temptations of the Devil where he prescribes the Means of conquering them Photius makes mention of a Treatise of S. Nilus concerning Prayer divided into One hundred fifty and three Chapters or Sentences They are very useful Directions or Maxims to learn to pray well They were put out in Latin by Turrian The greatest part of the Sentences from page 543 to 575. are rather Evagrius's than S. Nilus's or perhaps both of them for these ancient Monks had such particular Sentences and Thoughts which they would often repeat which were common to them with many others Moreover the greatest part of these Collections of Sentences for the use of the Monks were made by mean and obscure Monks who writing down the Sentences which they had learned from their Masters or taken from their Works did put in one Collection the Sentences and Maxims of several Persons insomuch that we cannot tell exactly to what Author the greatest part of these Sentences belong There are also in the Bibliotheca Patrum Two hundred twenty nine Sentences in Greek and Latin attributed to S. Nilus which are of the same nature with those before-mentioned published by Turrian and printed at Florence in 1578. in Greek and at Antwerp in 1590. in Latin and in several other Places as at Colen Basil Hamburg in 1614. at Naples in 1604. with the Commentaries of Paul Minerva a Dominican who attributes these Sentences to another Nilus a Bishop and Martyr but he gives us no proof of it This Volume of S. Nilus's Treatises concludes with a Sermon of this Author 's upon these Words of the Gospel But now he that hath a Scrip let him take it c. To which may be added some large Fragments of Two Sermons upon the Feast of Easter and Three other Sermons upon Pentecost recited by Photius in the Two hundred seventy and sixth Volume of his Bibliotheca These are all the Works of S. Nilus contained in the Edition printed at Rome in 1683. 1673. To which we must add the Seven Narrations of the Persecutions of the Monks of Sinai published by F. Poussinus and printed at Paris in 1639 Quarto with a Discourse of the same Author in the praise of one named Albinianus There is a Commentary upon the Albianus a Monk of Nitria Cave Canticles which is said to be taken out of S. Nilus Gregory Nyssen and Maximus but these sort of Works are of no great Authority S. Nilus hath written a Book Of Contrition of which he speaks in the Eleventh Epistle of the Third Book of his Letters And he observes in the beginning of his Book Of Repentance That he had spent some Labour upon the Psalms Sixtus Senensis saith That he made a Commentary upon Job but I can find no Body else that makes mention of it There are also some other Treatises about the Monastick Life in the Libraries bearing S. Nilus's Name which are not yet published as the Manual of Repentance The Monk's Dial c. The Seventh Council Act. 4. cites some of his Letters which the Iconoclasts had alledged for themselves Some of his Sentences also are to be seen in the Scala Paradisi of S. John Climacus and in other modern Greek Authors Only the Letters of S. Nilus remain to be spoken of which are very numerous F. Poussinus hath published 335 355. Cave of them out of the Florentine Library which were printed in Greek and Latin in Quarto at Paris in 1657. And since that Time Allatius hath put out a far greater number from the Manuscripts of the Vatican Library He hath divided them into Four Books turned them into Latin and caused them to be printed at Rome in Folio anno 1668. with a Dissertation of Nilus The greatest part of these Letters are Papers which contain Moral Sentences Precepts Instructions Reproofs and Explications of the Doctrines of the Church and of some Texts of Holy Scripture They are written with much Ingenuity the Sentences are Witty and Noble and the Style is very fine He speaks to the Persons of Quality and Dignitaries of the Church tho' his Superiors with a great deal of Freedom He instructs his Inferiors with much Love He reproves Sinners with a Constancy that hath nothing sharp and cruel He says nothing disagreeable to the Condition of the Person to whom he writes or to the things he treats of He is serious when he ought to be so He derides handsomely when the Subject requires it He uses pleasant or smart Terms according as the Persons are with whom he has to do In a Word He never recedes from the Character which he ought to have but all-a-long a free Air and a wonderful Readiness of Speech is discernable in him There are a great many of his Letters which manifest his Learning and Knowledge He explains the Mysteries of Religion very elegantly He confutes the Hereticks neatly He relates ancient Histories and gives very Spiritual Explications to some Places of Scripture He makes many curious and solid Remarks Lastly it may be said That his Letters are as a Magazine of an infinite number of excellent and fine Thoughts upon all sorts of Subjects He explains the Mysteries of the Trinity against the Arians and Macedonians and of the Incarnation against the Apollinarists in several of his Letters In some of them he derides the Error of the Valentinians In others he scoffs at the Vanity of Paganism He saith in the Forty fourth Epistle of the First Book That the Bread and the Wine of the Sacrament
That the Son of God did not begin to pour down his Graces upon Men but from the time of his Incarnation That Sins are not entirely forgiven by Baptism That the Saints of the Old Testament are dead in a State of Sin That Man is necessitated to Sin That Sin cannot be avoided even with Grace Lastly he condemns the gross Errors of the Pelagians viz. Those who said That Men can avoid Sin without the help of God That Infants ought not to be baptized or that other Terms ought to be used in baptizing them That they who are born of baptized Parents have no need of the Grace of Baptism That Mankind died not by Adam and is not raised by Jesus Christ. In the last part the Bishops in whose name this Profession was written declare to Zosimus That if he still persists to molest them they will appeal to a fuller Synod That they could not sign a condemnation passed against the absent but were ready to suffer the worst rather than forsake Justice and Truth He ends with a Passage of S. Chrysostom's Sermon to the Novices The Letter of Julian and other Bishopâ— to Rufiâ—us of Thessalonica is recited almost entire in the 3 last Books of S. Austin to Boniface It contain'd the Heads of the Accusations which we have delivered in speaking of that Treatise of S. Austin The first Book to Turbantius is recited entire in the second Book of S. Austin of Marriage and Concupisence There are â—ragments of 3 other Books in the 6 Books of S. Austin against Julian Lastly all the 5 Books of Julian to Florus are copyed out whole in the 6 Books of S. Austin's imperfect Work Beda makes mention also of three Books of Julian * This is a kind of Prefatory Discourse to the Commentary upon Canticles and so not a distinct Book A Treatise of Love A Commentary upon the Canticles and A Book of †De bâ—no Constantiae Constancy It appears by the Fragments which Beda hath taken out of those Works That he delivers the same Principles in them as in his other Books That we are absolutely free to do good or evil That the love of Man inclines him naturally to do good and That Man is not born in Sin He cites in his Last Book a little Treatise of S. Chrysostom which bears this Title No Man is Hure but by himself Lastly some attribute to Julian the Translation of the Profession of Faith which bears the Name of Rufinus but they bring no proof of it NESTORIUS NESTORIUS born at Germanicia a City of Syria brought up and baptized at Antioch withdrew himself into the Monastery of Euprepius which was in the Suburbs of that Nestorius City He was ordain'd Priest by Theodorus and in a little time acquired a very great Reputation by his way of living and by his Sermons Sisinnius Archbishop of Constantinople being dead in 4â—7 the Ambition which the Clergy of that City had to obtain the Government of that Church made the Emperour resolve not to suffer any of them to be chosen Bishops and to cause a Clergy-man of some other Church to be chosen notwithstanding the Pains that were taken to procure it by some for Philip of Sida and by others for Proclus He cast his Eyes upon Nestorius chose him * It seems abâ—urd when 't is said the People desired others And Sâ—crates says That Sisinnius was chosen by consent orall but not Nestorius for he was chosen rather against than by the consent of all by common consent caused him to come from Antioch and 3 Months after his Election he was ordained and put in possession of the See of Constantinople in the Month of April in the year †A great Mistake in Chronology for Atticus died Octob. 427. Sisinnius was Arch-bishop almost 2 years as Socrates tells us l. 7. c. 28. Nestorius was ordained 〈◊〉 Months after Sisinnius's death so that he could not be in possession of the Patriarchate till near 430. and yet Dr. 〈◊〉 agâ—…s 〈◊〉 Duâ—in 428. In his first Sermon which he made in the presence of the Emperour he declared the design he had to make War with the Hereticks speaking boldly to the Emperour Sir Free the Earth from Hereticks and I will give you Heaven joyn in the War against them with me and I will assist you against the Persians Altho' the hatred which many of the People had for the Hereticks made them approve of this Discourse yet the wiser sort saith Socrates condemned the Pride and Fierceness of it and were amazed to see a Man before he had tasted as he says the Water of the City declare That he would persecute those who were not of his Opinion These Threatnings were followed with a suitable effect for 5 days after his Consecration he attempted to demolish the Church where the Arians tho' secretly celebrated their Assemblies and reduced them to so great despair that they set it on Fâ—â—â— themselves which being consumed the Flame took the Neighbouring Houses This Fire stirred up an unusual Disorder and from that time he was called An Incendiary He did all he could to vex the Novatians but the Emperour stopt his Fury He exercised also so great Severities against those People of Asia Lydia and Caria who kept the Feast of Easter upon the xiv day of the Moon that many Murthers happened by them at Miletum and Sardis He persecuted also the Macedonians and took their Churches from them He did not spare so much as the Pelagians but at length prevailed with the Emperour to make a Law against all Hereticks He brought the Memory of S. Chrysostom into Veneration He lived in a very regular and strict manner and applyed himself diligently to the Duties of his Ministry In a word he might have passed for a great Saint if he had not engaged himself to maintain an Opinion which made him condemned as an Heretick Which came this way to pass He had brought from Antioch a Priest called Anastasius for whom he had a very particular esteem and whom he made use of in all Affairs of Importance This Anastasius preaching one day in the Church ventured to say Let no Man call Mary the Mother of God Mary wâ—â— a Woman and God cannot be born of a Woman This Proposition gave great offence among the People who accused this Priest of Impiety A Bishop called Dorotheus confirmed the Opinion of Anastasius by saying Anathema to all that call the Virgin the Mother of God and Nestorius himself discoursing upon this Question in his Sermons took his Priest's part and always rejected the Name of the Mother of God The People being accustomed to hear this Expression were much inflamed against their Bishop being perswaded That he revived the Error of Paulus Samosatenus and Photinus and believed That Jesus Christ was a meer Man The Monks declared themselves openly against him and separated themselves from his Communion The People and some more considering Men followed their
Hilary was intended Now it is evident that this Life cannot be his since the Author says that Ravennius was sent to Rome by S. Hilary and that afterward he was his Successor It is certain that it was written by one of S. Hilary's Scholars and why should it not be Honoratus since it is manifest he wrote one and this is very worthy of him It is excellently well written and full of very useful Maxims There is nothing in it Mean or Childish and the Marks of Truth and Sincerity are visible quite thro' it it gives us a full Idea of S. Hilary's Person and lays before us a Platform of a Life becoming a Bishop The Author proves what he says by the Testimonies of those who had seen and written to S. Hilary He recites their very words as also S. Hilary's Lastly It may be said That it must needs be he that wrote the Lives of the Saints I say no more here because I have made an Extract of it when I spoke of Hilary Bishop of Arles It is Extant in Surius on May the 5th SALONIUS and VERANUS SALONIUS and VERANUS the Sons of S. Eucherius were brought up in the Monastry of Lerins under the Government of Honoratus and Hilary and instructed afterward Salonius Veranus by Vincentius and Salvian They were Bishops in France but it is not well known of what City a It is not well known c. There is no doubt but that they were Bishops Salvian says That after they had been his Scholars they became Masters of the Church Gennadius also says That they were Bishops and the Letter written to S. Leo as well as the Answer of Pope Hilarius are Authentick Testimonies of their Dignity but none of the Ancients have taken notice of what City they were Bishops Sidonius Apollinaris in Letter 15. Lib. 7. directed to Salonius tells us That they Inhabited a Country near Vienna which makes some think that Salonius was Bishop of Vienna but he was not then Bishop when Sidonius wrote that Letter to him Ado who hath made a Catalogue of the Bishops of Vienna doth not put Salonius among them Others have believed Salonius and Veranus Bishops of Lyons successively after their Father S. Eucherius This Opinion is grounded upon the Catalogues of the Bishops of Lyons which are manifestly faulty for after Eucherius his Sons Salonius and Veranus are placed and after them Desiderius who was Bishop of Vienna and not of Lyons Besides Salonius subscribed the Council of Orange in 441 as a Bishop where S. Eucherius was present Wherefore he was Bishop of some other City in his Fathers life-time The 4th Letter of Pope Hilary informs us That Veranus had written in favour of Ingenuus Arch-Bishop of Ambrun in the Province of the Sea Alps and that he was in Commission for the affairs that concerned the Bishopricks of that Province which gives reason to conjecture that he was a Bishop of that Province This agrees also with an Ancient MS. of the Monastry of Lerins where Veranus who is entitled Bishop of Vincium is reckoned among the Saints of that Monastery This is the Judgment of Baralis in his Chronology of Lerins where he attributes the same Bishoprick to Veranus It is probable that Salonius was Bishop of the same Province as well as Ceretius since they have all three written to S. Leo together and they seem to have done it distinctly from the other French Bishops for fear only least they should prejudice the Rights of their Metropolitan and their Province by joining with other Bishops who would have them depend on them It is likewise very probable that Salonius was Bishop of Geneva and 't is of him that it is observed in Usuardus's Martyrology on Septemb. the 28th Civitate Januis Sancti Salonii Episcopi Confessoris And in other Martyrologies Geneva Civitate depositio Sancti Salonii This Name hath been altered in Bede's Martyrology and hath been made Salomon Of Salonius is made Salomus as we find in some Manuscripts and Salomus hath been changed into Salomon as it is in the Roman Martyrology Genua or Januis is taken for Gennes and that is Geneva In the Subscriptions of the Council of Lyons held in 570 under King Guntheram we find Episcopus Ecclesiae Genevensis If that Subscription be true there must have been Two Bishops of Geneva of the same Name There was also at that time another Salonius Bishop of Ambrun famous for his Crimes but it is very probable that they were Bishops in the Province of the Alps bordering upon the Mediterranean Sea of which Ambrun was the Metropolis They wrote with Ceretius a Letter to S. Leo to thank him for sending them a Copy of his Letter written to Flavian Their Letter is found among S. Leo's Letters Veranus wrote also to this Pope in defence of the Rights of Ingenuus Arch-Bishop of * Ebredunum Ambrun and received an Answer from Hilary S. Leo's Successor Salonius was present at the Council of Orange held in 441 and Veranus was Commissioned by Pope Hilary to put S. Leo's Orders in execution touching the Uniting the Castle of Nyssa to the Church of Cemele We have under the Name of Salonius an Explication of the Proverbs of Solomon in the form of a Dialogue between himself and his Brother Veranus which clears by Question and Answer the Text of this Book of Solomon He hath also a Mystical Exposition of the Book of Ecclesiastes composed in the same way The Stile of these Dialogues is plain and neat the greatest part of his Explications are inclining to Morality They are extant in Biblioth Patr. Tom. 8. PAULINUS PETROCORIUS THERE are many Paulinus's in this Age for besides the Bishop of Nola and Paulinus Scholar of S. Ambrose Bishop of Biterrae who wrote a Letter of which Idacius makes Paulinus Petrocorius mention in his Chronicon upon the Year 420 there was also Paulinus Nephew of Ausonius the Author of a Poem of Thanksgiving to Ausonius and this Paulinus who hath made Six Books in Verse concerning the Life and Miracles of S. Martin In the Manuscripts he is called Petricordius i. e. of Perigueux as it is now called F. Sirmondus affirms that it is Petrocorius and that Petrocorium signifies Besancon and so thinks that this Paulinus is that Rhetorician who dwelt in that City of whom Sidonius Apollinaris speaks L. 28. Ep. 11. But this Conjecture is not well supported This Poem hath nothing Elegant nor Sublime in it the Terms are Harsh and Barbarous and the Verses are pitiful and Story very troublesome It is Published by Juret at Paris in 1585 under the Name of Paulinus of Nola and in the Biblioth Patr. Printed at Paris In his own Name it hath been Printed at Leipsick in 1686 Octavo and Biblioth Patr. Tom. 6. MUSAEUS MUSAEUS or MUSSAEUS a Priest of Marseille was a Man mighty in the Holy Scriptures who by continual Exercise had accustomed himself to find out unusal sences Musaeus
as they thought fit with the five Bishops deposed in their first Session viz. Juvenal of Jerusalem Thalassius of Caesarea Eusebius of Ancyra Basil of Seleucia and Eustathius of Berytus The Council required that they should be admitted and the Commissioners ordered it so After they were come in they declared them Orthodox and received them into their number The Commissioners then informed the Council that some Bishops of Egypt had presented a Petition to the Emperor the day before in which they explained their Doctrine They admitted them and read their Petition where it was contained That they had no other Faith than that which they received from the beginning of the Church from the Evangelist S. Mark and were taught by S. Peter the Martyr and their Holy Fathers Athanasius Theophilus and S. Cyril That they held the Faith of the Fathers of the Council of Nice and that of S. Athanasius and that they Anathematized all the Heresies of Arius Eunomius Maniâ—… and 〈◊〉 and of those who affirm That the Flesh of Jesus Christ came down from Heaven or that he did not assume it in the Womb of the Virgin Mary the Mother of God as all other Men do This Petition was signed by 30 Bishops of Egypt The Bishops of the Council were offended that they had not condemned Eutyches not approved S. Leo's Letter They demanded by several Acclamations that they should pronounce an Anathema to Nestorius and Subscribe S. Leo's Letter They declared that they did condemn Eutyches and approve S. Leo's Letter but could not Subscribe any thing unless they had a Patriarch They demonstrated in a very affecting way that it was not Lawful for them to do any thing without him that if they signed any thing they should be torn in pieces in their own Country The Bishops did not much regard these excuses but cryed out incessantly against them But the Commissioners being more Moderate declared That since the impediment which kept the Egyptian Bishops from Subscribing was not that they were of a different Judgment but only a Custom establshed among them by which they were forbidden to do any thing without the Consent and Order of their Patriarch and that they desired to be born with no longer than till they had one It was just and reasonable that nothing should be done against them till they had a Patriarch ordain'd and therefore should remain at Constantinople till that time Pascasimus consent â—ed to this Proposition upon Condition that they would give security not to go from Constantinople till they had a Patriarch The Commissioners ordered That they should give security for it or at least should engage themselves to it by an Oath Then the Monks of Egypt were brought in who had presented a Petition to the Emperor to beg of him that they might not be compelled to sign any thing They met with a bad Reception and some body espying among them Bursumas they cryed out that it was he that slew Flavian that it was he that commanded he should be put to Death They presented another Petition to the Synod in which they required that Dioscorus and the Bishops of his party should come to the Synod That they would annul all things that had been done against him and declared That if they did not do it they would separate themselves from the Bishops of the Council When this Petition was read the Arch-Deacon Aëtius read the 5th Canon of the Council of Antioch against such Monks as did cause any Schism Then they Questioned them about their Faith They protested That they held the Faith of the Councils of Nice and Ephesus but would not Aâ—â—thematize Eutyches Other Monks presented a Petition against the former and declared That they condemned them desiring leave to punish them who would not Subscribe They then asked Carosus and Dorothâ—us who were the heads of those obstinate Monks but they boldly affirmed That they would neither sign S. Leo's Letter nor condemn Eutyches They gave them two or three days to consider what they would do After this Action there was a Private Session Octob. 20. against Carosus and Dorothaeus to whom they had given two or three days time and another of the same day about a difference that happened between Eustathius Bishop of Berytus and Photius Bishop of Tyre Neither Evagrius nor Liberatus make mention of these two Sessions nor do we meet with them in the Old Translations of the Council not that they are not real for there is mention made of the Judgment given by the Council about the affair of Photius in the 10th Action but because they concerned private matters of small Consequence or such as had no relation to the Council for that which respects Carosus Dorothaeus and Barsumas and the other Monks contains nothing remarkable They had time given them only till Nov. 15. to consult whether they would submit themselves to the Council which time being passed if they would not do it they declare them deprived of their places and Excommunicated The Action concerning the difference between Photius Bishop of Tyre and Eustathius of Berytus is more considerable but it had no relation to the business for which the Council was called and for that reason it is that Evagrius and Liberatus have not spoken of it and that it is not described in several Copies of the Council The subject of this Action was this The Emperor had made the City of Berytus into a Metropolis this gave Eustathius an Occasion to assume the title of a Metropolitan likewise and to seize upon the Cities of the Province which before were subject to the Metropolis of Tyre He also made Photius Bishop of Tyre consent to this encroachment and Subscribe an Instrument although against his will Photius desired to be released from this Obligation got the Emperor's Letter for that purpose and presented his Petition to the Council in which he prayed that what he had done might not be prejudicial to him but setting it aside be established in his Ancient Rights and Privileges Eustathius asked Photius whether he would have this business treated on according to the Formalities of the Emperor's Council or according to the Laws of the Church Photius answered That he addressed himself to the Emperor to obtain the Ancient Rights which the Church of Tyre hath enjoyed yet he did not reject the Laws of the Church The Commissioners ordered That they should determine this business by the Canons and the Bishops were of the same Opinion Photius accused Eustathius for having taken * Biblon Botrys Tripolis Orthosias Arias Antaradâ—n six Cities from him and prayed them that they would restore them to him Eustathius made this Defence that it had been so decreed by a Synod held at Constantinople whose Constitution he had brought them signed by Anatolius and Maximus Bishop of Antioch He added That he had never requested the Emperor to make his City a Metropolis but it was the Custom for the Emperor to make Metropolis's that it was
other Moiety shall be distributed among the Clergy and that the Bishop shall have the Disposal of the Revenues of Lands The fifteenth adds That he shall also have the disposal of all that the Faithful offer to Parishes in Lands in Vineyards in Slaves or in other things and that the third part of all that is offer'd at the Thâ— Council of Tarraco Altar shall be given to him The sixteenth orders the Bishop to clothe and maintain the poor the weak and all those who cannot earn their Livelyhood The seventeenth gives the Bishop Jurisdiction over all the Churches which are built within his Territory The eighteenth forbids a Man to marry his Brother's Widow The nineteenth subjects Abbots to the Jurisdiction of the Bishop and orders them to come once a year to the place which he shall appoint them He enjoyns the Abbot to fetch back the vagabond Monks who are gone out of his Monastery with all that have been able to get together The twentieth forbids a Monk to make use of his Handkerchief in his Monastery The one and twentieth declares that a Monk who quits the Monastery and marries can never enter into Holy Orders The two and twentieth forbids Monks to retire from a Monastery that they may build a Cell without the leave of the Bishop and the consent of the Abbot The three and twentieth declares That if the Bishop gives the Lands of the Church to Clergy-men or Moâ—â—s to enjoy them for a time those who do enjoy them cannot acquire any Prescription against the Church The four and twentieth ordains that a Fast of forty days and not of fifty shall be observ'd before Easter The five and twentâ—eth That it shall not be lawful for any Citizen to celebrate the Feasts of Easter and Whitsontide in the Country The six and twentieth That the People shall not go forth in the time of Divine Service until it be finished and they have received the Bishop's Blessing The seven and twentieth That the Rogations or Litanies shall every where be used before Ascension-day and that during the space of the three days which precede this Feast besides Fasting and Abâ—tinence neither Slaves nor Servants shall be obliged to work that so all the People may assemble together The eight and twentieth That the Clergy who shall neglect to assist at this Holy Prayer shall be punish'd as the Bishop shall judge convenient The nine and twentieth renews the ancient Canons against the Familiarity of Clergy-men with strange Women The thirtieth is against those who meddle with Divination The one and thirtieth declares that the Bishop ought to be present on Sunday at Divine Service in the Church which is nearest to the place where he is unless he be hindred by some sickness The Council of Tarraco THis Council was assembled at Tarraco on the sixth of November in the Year 516 and consisted of ten Bishops or Arch-bishops of Spain who made thirteen Chapters or Canons whereof here follows an Abridgment The first is That Ecclesiasticks or Monks who are oblig'd to assist their Kinsfolk shall give them what they stand in need of and may go and see them but they shall return after they have saluted them and make no long stay at their Houses when they go to see them They shall carry along with them an ancient Person of known probity to be a witness of their Actions Whosoever does not observe this Canon if he be a Clergy-man he shall be depriv'd of his Office if he be a Monk he shall be shut up in a Cell of the Monastery where he shall live upon Bread and Water The second is The Ecclesiasticks who meddle with buying at a cheap rate that they may sell things at another time when they are dearer shall be turn'd out of the Clergy 3. An Ecclesiastick who has lent Money shall take Wine or Corn for his Money at the season after what manner he pleases But if he to whom he has lent it has not wherewithal to pay what he owes him then he shall be satisfied with receiving what he lent him without any Encrease 4. Bishops and Priests are forbidden to sit in Judgment on Sunday they may do it on other days yet they must not meddle in Criminal Matters 5. A Bishop who was not ordain'd by the Metropolitan himself but by another Bishop with his leave ought in two Months time to go and wait upon his Metropolitan 6. A Bishop who neglects to come to a Synod and is not detain'd by any sickness ought to be depriv'd of the Communion of his Bâ—â—thren until the next Council 7. In Country Parishes a Priest and a Deacon shall stay there by turns each in their week and on Saturday all the Clergy of these Churches shall be ready to read Divine Service on Sunday Every The Council of Gerunda day Mattins and Vespers shall be there said also 8. The Bishops shall visit every year the Country Churches shall cause to repair those that are any ways decay'd and take care that Divine Service be read in them 9. If any Reader or Porter will continue with an adulterous Woman he shall be turn'd out from among the Clergy In the 10th the Clergy are forbidden to take any thing for the Protection they have given unless some Free-will Offerings be made to them in the Church The 11th forbids Monks to go out of their Monastery to do the Office of Clergy-men without the leave of their Abbot It forbids them also to undertake Secular Business unless it be for the Good of the Monastery and by the Command of their Abbot The 12th ordains That after the death of Bishops an Inventory shall be made of all their Goods by the Priests and Deacons and that if any one be found who has taken any thing he shall be oblig'd to restore it 13. The Metropolitan when he cites the Bishops to a Council ought to advertise them to bring thither with them the Priests of the City of the Country and the Officers of the Church The Council of Gerunda THis Council which was held at Gerunda on the 18th of June in the Year 517 was compos'd of the Metropolitan of Tarraco and six Bishops of that Province who made ten Canons in this Assembly By the first it is ordain'd That the same Order of Celebrating Mass and Divine Sevice which is observ'd in the Church of the Metropolitan shall be follow'd in all the Provinces of Tarraco By the second That in the Week which follows the Feast of Pentecost Abstinence shall be us'd and Letanies shall be said from Thursday until Saturday By the third That the second Letanies shall begin on the first day of November provided that if that day happen to be Sunday they shall be put off to Thursday next and then they shall end on Saturday and that during this time there shall be Abstinence from Flesh and Wine By the fourth That Baptism shall be administred only at Easter and Whitsuntide and that at the
that had confirmed Constantine were burnt After this Pope Stephen fell down prostrate with the Bishops and those of the People who had communicated with Constanstine and having confessed their fault and ask'd forgiveness with Tears they imposed a Penance on them The Council caused the Canons forbidding to Elect Lay-Men to be read and made several Constitutions Concerning the Bishops Priests and Deacons Ordain'd by Constantine it was declared that their Ordination was Null and that they should remain in the same degree of the Clergy in which they were before unless they should afterwards think it fit to Ordain them anew and as to the Lay-Men which had been Ordain'd Deacons and Priests by Constantine that they should wear the Religious Habit during the rest of their Life Lastly All that Constantine had done was declared Null except Baptism and Confirmation Consequent to this Decree the Bishops Ordain'd by Constantine having got themselves to be chosen by the Clergy and the People were re-ordain'd by Stephen The Council treated also of Images and maintain'd the Worshipping of them against the Council holden in Greece Things being thus ordered Stephen remain'd in the quiet possession of the Holy See But he had some difference with the King of the Lombards about the Arch-Bishoprick of Ravenna which became vacant by the Death of Sergius The King of the Lombards had put one Named Michael in his room Stephen would have deprived him as an intruder and he was at last deposed and sent to Rome by the Order of Charles King of France But Desiderius caused Christopher and Sergius to have their Eyes put out for summoning of him in the Pope's Name to restore to the Church what belong'd to her yea and put Christopher to Death This Pope wrote three Letters The 1st is directed to the Queen or to King Charles He thanks the King there for the good Turns Itherius his Envoy had done him and desires him to give him a Reward The 2d is to Charles and Carloman He congratulates their Reconciliation and desires them to force the Lombards to restore what they had taken from the Church's Patrimony The 3d directed to the same is to disswade them from marrying Desiderius's Daughter or from bestowing their Sister upon his Son This Letter is very earnest and vehement There be two Letters more of this Pope in the Carolin Code the 1st which is the 46th of this Collection is directed to Bertrade and is written against Sergius Christopher and those others who would have assassinated Stephen The other is a Letter of Thanks to Carloman There is also found there two Letters of Constantine directed to Pepin In the 1st of which he acquaints him with Paul's Death and promises to be obedient to him In the 2d he assures him He was chosen against his Will and tells him That he hath received a Letter from the East about Images of which he sends him a Copy Stephen died the last Day of January 772. ADRIAN I. ADRIAN was elected and consecrated Bishop of Rome by the unanimous Consent of the whole Clergy and People of Rome ann 772. Feb. 9. In the beginning of his Pontificate Adrian I. Desiderius King of the Lombards sought his Friendship But seeing that King had been perjur'd all-a-long he would not at first give Ear to his Embassadors yet he was prevailed with at last by their Oaths and sent Deputies to him but they were hardly got out of Rome when News was brought that Desiderius had invaded the Dukedom of Ferraria and the Exarchate of Ravenna and that he was ready to besiege that City The Pope having sent to demand those Countries back again he promised to restore them if he would come to him But Adrian would not put himself into his Hands and therefore declared That he would not go to him before he had restored what he had taken from the Church Desiderius seeing he could do nothing by Fraud and Cunning attack'd him openly and prepared himself to besiege the City of Rome In this Extremity the Pope applied himself to Charles King of France and sent to intreat him to help the Romans after the Example of his Father Pepin He would have done it immediately had not Desiderius born him in hand by his Envoys That he had restored all to the Church of Rome at that very Time when he was drawing near to Rome to besiege it Charles hearing of it came into Italy with an Army summon'd the King of Lombardy several times to give the Church of Rome her Right The King always denied it but at last his Men being taken with a panick Fear he was forced to withdraw into Pavia and his Son Adalgisius to Verona During this Time the Pope recovered the Dukedom of Spoleto and great part of the Country which the Lombards had taken On the other side Charles besieged the Cities of Verona and Pavia the first yielded presently he left his Army before the other and went to Rome where he was receiv'd by the Pope and the Romans in a manner suitable to so signal a Service as that he did them He confirmed the Donation his Father had made to the Holy See of the Towns and Territories taken by Conquest from the Lombards and promised to preserve them to it From Rome he returned to the Siege of Pavia which he took soon after He took Desiderius Prisoner and conquered the whole Kingdom of the Lombards From this time Adrian continued in the peaceable possession of the Roman Church and of the Countries the Kings of France had bestowed on him He laid out his Wealth in Building Adorning and Beautifying the Churches of Rome He was Pope 23 Years 10 Months and a few Days This is the Sum of this Pope's Letters to Charles the Great which are found in Manuscript of the Vatican and have been put out by Gretser but without observing any Order of the Times The first Numbers note the Order of the Vatican Manuscripts and the second the Number of the Caroline Book I. 88. He congratulates Charles's Conquest of Bavaria and gives him notice That Arichisius Duke of Beneventum hath sent to Constantinople to demand Aid with the Dukedom of Naples and the Patrician Dignity upon promise to obey the Greek Emperor to be clad after the Grecian Way and to follow their Usages But the Embassadors sent by the Emperor found Arichisius dead But the People of Beneventum had promised the Greeks to perform these Conditions since Charles has granted them Grimoaldus for their Duke and they had led their Embassadors to Naples He desires Charles to take his Measures accordingly and discovers to him the Snares laid by the Neopolitans and the People of Benevent for those whom he had sent II. 87. He grants the Pall to Ermembert Archbishop of Bourges at Charles's Request III. 86. He gives him notice of the Snares the Greeks had laid for him he prays him to keep his Armies always in readiness He complains That his Envoys have not fully
Iconoclasts HEre are some Authors of whose Works we will speak more at large when we treat of the Acts of the seventh Council Some Greek Authors Tarasius Photius's great Uncle who from the Emperor's Secretary was made Patriarch of Constantinople anno 785. and died in 806. wrote a Circular Letter about Images two Letters directed to Pope Adrian and an Apologetick Oration upon his Election Epiphanius Deacon of Catana in Sicily recited a Panegyrick in the seventh Council Basil of Ancyra offered a Confession of Faith to the same Synod Theodosius Bishop of Ammorium made a Writing upon the same Subject ELIAS Cretensis THis Author made some Commentaries upon S. Gregory Nazianzen's Works which are printed in the second Volume of that Father's Works He hath done the same also upon the Works Elias of some other Greek Fathers which are found Manuscript in Libraries He wrote Answers to Dionysius the Monk's 8 Questions which are extant in Greek and Latin in the fifth Book of the Greek and Roman Law l. 5. p. 194. GEORGE SYNCELLUS and THEOPHANES GEORGE SYNCELLUS of the Patriarch Tarasius made a Chronicon from the Creation of the World to the Reign of Maximinus and Maximinianus anno 300 which hath George c. been continued by Theophanes a Monk to the Reign of Leo Armericus anno 813. they are printed the one at Paris 1652. and the other 1655. Councils held in the Eighth Century The Assembly of Barkhamstead in the Kingdom of Kent WIGHTHRED King of Kent held an Assembly Anno 697. which Birchwald Bishop of Canterbury assisted at and Gebmond Bishop of Rochester with Assembly of Barkhamstead several of the Clergy and Laity which made some Ecclesiastical and Civil Laws The 1st ordains That the Church shall be free and enjoy her Courts of Justice Revenues and Pensions that they shall pray for the Prince and voluntarily submit to his Orders The 2d That the Fine for infringing the Justice of the Church shall be 50 Pence as that of the King's Justice is The 3d ordains That the Adulterers of the Laity shall be put to Penance and they of the Clergy shall be deposed The 4th That Foreigners guilty of that crime shall be expelled the Realm The 5th and 6th That those of the Nobility overtaken in that sin shall be fined in 100 Pence and the Peasant in 50. The 7th permits an Ecclesiastical Person guilty of Adultery if he break off that habit to continue in the Priesthood provided that he have not maliciously refused to administer Baptism or that he be not a Drunkard The 8th imports That if one with the Tonsure that is a Monk do not keep his Rule he shall retire into an hospitium with permission The 9th That the Slaves affranchised before the Altar shall enjoy their liberty and be capable of Succession and of the other Rights of Free Persons The three next Canons punish with pecuniary Mulcts those who set their Slaves to work or to go a Journey on a Sunday The four following appoint Corporal Punishments or Fines against those who sacrifice to Devils The 17th imports That the Bishop's and the King's word ought to be believed without any Oath The 18th That Abbots shall swear as Priests do and that the Priests shall swear before the Altar by saying simply I speak the truth in Jesus Christ and I lie not that the Deacons shall take the same Oath The 19th That other Clerks shall take four persons more with them to clear themselves by Oath and that they shall lay one of their hands upon the Altar The 20th That strangers shall not be obliged to bring other persons with them The 21st That the Peasants shall present themselves with four persons more and shall bow the head before the Altar The 22d declares That the Causes of the Bishops Clients belong to the Ecclesiastical Court The 23d ordains That if any body impeach a Slave his Master may purge him with his bare Oath provided he take the Eucharist but if he taketh it not he must put in Bail or submit to the Penalty The 24th That a Clergy-man shall purge his Slave with his bare Oath The 25th That he that kills a Robber is not liable to pay any Sum for that Death The 26th That he that shall be catched carrying something away shall be punished with Death Banishment or Fine according to the King's will That he that got hold on him shall have half the Fine but if he kills him he shall be fined in 70 Pence The 27th That he that helps the flight of a Slave who hath robbed his Master shall be fined in 70 Pence and he that killeth him shall pay the worth of him The 28th That the Strangers and Vagabonds which run up and down the Country without blowing the Horn or crying aloud shall be used as High-way-men These Laws are followed with some Canons concerning the Pecuniary Compensation of the Wrongs done to the Church or the Priesthood They were found in the same Monument but it is not known whose they are nor at what time they were written Councils held in England about the matter of Wilfrid FEW Men have been more molested and cross'd in their Life than Wilfrid Abbot of Rippon and afterwards Bishop of York He was a Native of Northumberland born towards the year Councils of England 634. He left his Country to go to Rome where he was instructed in the discipline of that Church Thence he returned to Lyons and there he received the Tonsure from Delphin Bishop of that City who was murder'd soon after by Ebroin's order After his death Wilfrid was called home by Alfrid eldest Son of Oswi King of Northumberland who gave him the Monastery of Rippon founded by him in the Bishoprick of York He was ordain'd Priest by Hagilbert Bishop of Dorcester He was present at the Conference held at Streneshall before the King about the difference between the Church of Rome and the ancient British and Irish Churches about Easter-day and there he maintain'd the usage of the Roman Church against Colman an Irish Man Afterward he was nominated to the Arch-bishoprick of York and passed over into France to get himself ordain'd there being then but one Bishop in England He was consecrated by Angilbert Bishop of Paris and Eleven Bishops assisted at that Ceremony During his absence they that stood for the usage of the Irish Churches perswaded King Oswi to put into the Church of York Ceadde Abbot of Listinguen who was consecrated by one English and two British Bishops S. Wilfrid after his return did immediately retire into his Monastery and after that he was called out into Mercia where the King gave him Lichfield to erect a Bishoprick or a Monastery there After the death of Adeodatus Bishop of Canterbury he perform'd for some time the Episcopal Functions in that Church till Theodorus obtained that See This Man re-established S. Wilfrid in the Arch-bishoprick of York and deprived Ceadde who did very patiently bear
upon to Subscribe to the Form against Photius But they would not so much as hear of it and so were turned out of the Council This is the Sum of what passed in this Session In the Fifth held Octob. 20th Paul the Emperour's Charter-Keeper had ordered Photius to be brought before the Council Some Lay-men being sent to know of him Whether he was willing to appear He answer'd That he came not willingly but was carry'd by force The Bishops however order'd That he should come in He protested against it refused to Answer the Questions made unto him and would by no means acknowledge his Fault Pope Nicholas his Letters containing the Sentence passed against him were Read and the Deputy of the Church of Jerusalem protested again That the Patriarchs of the East had never owned him exhorting him to do Penance This done the Pope's Legates declared him Excommunicated and the Council did approve of it He was exhorted to do Penance and to acknowledge his Fault there being no Refuge left for him now that Rome and the East had declared against him To which he Answer'd That his Plea was not of this World He was again warned to think seriously of his Case and had time given him for it The Emperour himself was present at the Sixth Session which was held Octob. 25th Metrophanes Metropolitan of Syria made him a Compliment After which a Memoir of the Pope's Legates was Read containing the substance of what had passed against Photius Then were called in the Bishops Ordained by Photius and Pope Nicholas his Letter to Michael the Emperour was Read Upon which the Council told them That they ought to forsake Photius and submit to their Judgment who had declared his Ordinations void They endeavour'd to defend Photius his Ordination and their own against the Decree of Pope Nicholas by some Instances of Bishops Condemned or Rejected by the Popes who notwithstanding were owned to be lawful To which the Emperour himself gave this Answer That those Bishops had been owned and defended by other Patriarchal Sees whereas Photius was forsaken by all that he pitied their Case and exhorted them to submit themselves to the Mercy of the Council The Pope's Legates told them That if they would subscribe to the Form and doe Penance they should be received into the Church-Communion and at the same time Answered to the Instances by them alledged to shew that the Pope's Decisions concerning Condemned Persons had not been always followed After this the Emperour caused a long Exhortation to be Read directed to those who were of Photius his Faction whereby they were exhorted to submit themselves and had Seven days time to consider of it The Seventh Session was held Octob. 29th in the Presence of the Emperour The Time allowed to Photius to consider what he would do being elapsed he was called in with Gregory Bishop of Syracuse Marinus the Deacon one of the Legates caused his Crosier to be taken away from him and the rest of them advised him to subscribe unto the Form that he might be received as a Lay-man into the Church-Communion In stead of returning them an Answer he directed his Speech to the Emperour wished him a long Life and declared he had no Answer to give to the Legates Being asked by Bahanes Whether he had any thing else to say he answer'd That Question might have been spared had they but minded what he had told them a few days since and that he exhorted them to doe Penance themselves The Council was Incensed at this Answer of Photius whereupon the Bishops Ordained by him or who adhered still to him were immediately called in and the Form brought from Rome offered unto them to set their hands to it But all the Arguments which the Bishops and the Emperour himself did make to induce them to it proved insignificant Pope Nicholas his Letter to the Bishops of the Patriarchate of Constantinople and the Clergy of that City containing the Sentence passed against Photius and his Adherers was Read unto them together with Adrian's Letters to the Emperour to Ignatius the Patriarch and the Acts of the Synod held at Rome under that Pope against Photius in the presence of the Deputies sent from Constantinople Which Acts begin with three Discourses of the Pope to the Council the first containing a Compendious History of the Intrusion and Attempts of Photius In the second the Pope requires the Condemnation of the Acts of the pretended Council of Photius against the Holy See And the third contains a Complaint of his Presumption in passing a Judgment against the Pope whom he pretends to be liable to the Judgment of no Man which he proves by the Instance of Symmachus And in answer to the Example of Honorius who was Anathematiz'd by the Eastern Bishops after his Death he says That he was Accused of Heresy for which cause onely 't is lawful for Inferiours to resist their Superiours and forsake their Errours and that neither the Patriarchs or Bishops could have set up for his Judges if the then Bishop of Rome as first Bishop had not himself consented to it To which he adds That the Council of Ephesus had Censured and Condemned John of Antioch for his attempting to pass Judgment against S. Cyril Patriarch of Alexandria whose See precedes that of Antioch Which Maxim was approved of and confirmed by this Council praying the Pope to Pardon those who should acknowledge their Fault and return to their Duty and to regulate that Matter in the presence of the Deputies sent from Constantinople Upon which the Pope declared That all the Acts of the Council held by Photius against the Authority of the Holy See ought to be utterly destroyed and thrown into the fire That all the Assemblies he held against Ignatius ought likewise to be had in detestation That he reiterates and confirms the Sentence passed against him by his Predecessor yet willing to admit him as a Lay-man into the Church-Communion if he will but consent to all the proceedings of the Holy See against him and condemn his own against his Predecessor That he grants Communion to all such as have given their Consent or Approbation to that Council provided they approve of what was done by the Holy See And whereas the Name of Basilius the Emperour is put into the Acts he declares That it was falsly put in being assured that Prince had always had a great Respect for the Holy See For which reason he declares him a most Orthodox and Religious Prince Lastly That he Excommunicates all Persons that shall in time to come adhere to or approve of the Acts of that Council and that shall not approve of the Decrees of the Holy See Which Judgment was Signed by more than Thirty Bishops of Italy Nine Cardinal-Priests the Arch-Deacon of Rome and Four Deacons These Acts of the Roman Synod being Read over in the Council of Constantinople Nicetas said That seeing Photius refused to submit he thought it fit that the
hath been spoken of elsewhere The 252d is also to King Charles he acquaints him that he waits his Arrival with Impatience and complains that he had not sent him Commissioners according to his desire and that an Excommunicated Person called Georges being come from him had seized upon certain Revenues in the Possession of the Church pretending they belonged to him and also that he very much molested his Neighbours He desires him to remedy this disorder and to remove the Enemies of the Holy See this and the following Letters are written in the XIVth Indiction which begins at the Month of September 880. By the 253d he Summons the Arch-Bishop of Ravenna to the Synod which had been Prorogued to November to determine with other Bishops some Ecclesiastical Affairs He acquaints him That in this Assembly they will go upon the Affair of Count Deus Dedit whom the Arch-Bishop of Ravenna had Excommunicated for Contracting Marriage with one of his Relations adding that tho' indeed it was in his Power to absolve him yet since the Council was so nigh he thought it convenient to defer the Conclusion of it to the Synod where he would be present He tells him That the Earls Wife had presented a Petition to him wherein she says that he was made Privy to her Marriage and soon after she was Married he had admitted and invited them to his Communion he also gives him an account of another Affair The 254th is a Circular Letter to the Bishops of Italy to call them to the Synod which was to be held the seventh of November The 255th is addrest to King Charles he acquaints him that the Sarazens were defeated by the Greeks but that those Barbarians were yet very troublesome and desires his Succours against them It appears by Letter the 256th Directed to Anspert Arch-Bishop of Milan that John the VIIIth did once pardon him and received him into his Communion but that the Arch-Bishop having again offended him by Apprehending two Monks of the Roman Church and putting them in Prison The Pope commands him to release them In the next Letter he threatens the Proctor of Pavia that had Arrested them By the 258th he absolves the Marquesse Adelbert because he found him faithful to the Church of Rome and his Subjects provided they make satisfaction to the said Church within fifteen days In the next he writes that he hath sent Legates with Instructions to treat with him and Exhorts him to Compliance with his desires and not to come to Rome In the 260th to Anspert Arch-Bishop of Milan he approves of the Ordination of Joseph to the Bishoprick of Ast tho he had been before Ordained Bishop of Vercelli But his Ordination being found faulty he was deprived and put in the same State and Condition he was before In the 261st he threatens the Arch-Deacon of Milan with Excommunication unless he submits to his Arch-Bishop and return to his Church The 262d is to a Private Church-man of Milan whom Anspert had Excommunicated for raising troubles in the Church and detaining some of his Goods he Exhorts him to his Duty and to give full satisfaction to his Arch-Bishop or else he Confirms the Excommunication against him In the 263d he Entreats Lewis and Carloman to joyn their Consent with Charles that Engelberga may retire to Rome where he promises to have such an Eye over her Actions that she shall undertake nothing against them nor the Emperour for the future The 264th is a Bull by which he puts under the Protection of the Holy See the Monasteries and other Benefices belonging to one Harderick In the 265th he complains of the Bishop of Naples for not breaking the Treaty with the Sarazens The two following Letters are about a difference between the Bishop of Trent and Verona about some Ecclesiastical Revenues he writes about it to the Bishop of Trent in Letter 266th and appoints them Judges in Letter 267th The 268th is Directed to Methodius Arch-Bishop of Sclavonia he comforts him under some Persecutions which he suffered from a certain Bishop assuring him that he had neither Contributed to it nor Privately Written against him He Exhorts him to be Zealous for Religion and promiseth him Justice against his Enemy By the 269th he begs a speedy Relief of Charles the Emperour against the Sarazens In the 270th he Pronounces Athanasius Bishop of Naples Excommunicate for not breaking the Treaty made with the Sarazens The 271st is to the Arch-Bishop of Ravenna who had brought Aldericus into his City from the Emperour He blames his Carriage and pretends 't is contrary to his Oath He promises him that returning from Naples he will come to Ravenna and do Justice to that Church He injoyns him to Ordain Dominicus Arch-Deacon Bishop of Fayance whom he had nominated to that end In the 272d written likewise to the Arch-Bishop of Ravenna he reproves him for having obliged a married Woman to leave her Husband and marry her Ravisher and Accuses him of Disobedience to the Church of Rome Therefore forbids him Ordaining any till he had appeared at the Synod to be held at Rome in October In the 273d he commands the same Arch-Bishop to dismiss the Clerks belonging to the Bishop of Playsance that had retired to Ravenna whom the Arch-Bishop had received without Letters of leave from their own Bishop and commands him to Absolve the Clerks of Playsance whom he had Excommunicated We see by these Letters that this Arch-Bishop had frequent Contests with Rome This more plainly appears by the following Letter which sheweth that this Prelate had Ordained another Person Bishop of Fayance than him whom the Pope had nominated The Pope by this Letter Excommunicates him and forbids him taking Possession of this Bishoprick or exercising any Function till he had presented himself to the Synod at Rome He Cites a second time the Arch-Bishop of Ravenna by Letter 274. intimating to him That he stands Accused of several Crimes and chiefly of Perjury In the 276th he determines the Affair of one Deus Dedit an Inhabitant of Ravenna His Arch-Bishop had Excommunicated him as Convicted of Incest He appeals to the Holy See and came to Rome to clear himself but no Body appearing from the Arch-Bishop the Pope would not Absolve Deus Dedit till he had written to the Arch-Bishop to send Accusers and Witnesses to Rome He sent a Priest and a Deacon with an Accusation in writing Deus Dedit answer'd and proved his Marriage to be according to Ecclesiastical and Civil Laws The Pope and the Synod declar'd him Absolved and confirmed his Marriage In the 277th he writes to Charles the Emperour to send him two Legates that he might regulate the Wrong and Injustices the Church suffers under his Reign The Arch-Bishop of Ravenna not appearing at the Synod was Excommunicated The Pope Advises those of Ravenna by Letter 278 and forbids them to Communicate with him By the 279th Letter he Congratulates the Emperour Charles his intended Journey into
they took without being perjur'd 12. Against quarrelsome Persons who took delight in Law-Suits and vexatious Prosecutions 13. Against Homicides and Lyars 14. Against the Abuse which then prevail'd of rifling the Goods of Bishops after their Decease Upon this he advises that two or three of the neighbouring Bishops upon the News of the Death of their Brother should go and perform the last Offices over him In the Conclusion he exhorted the Bishops to refute the Errors of Phetius Lastly He sums up in a few words what Christians ought to believe and practice and exhorts them faithfully to discharge their Duties In the Year 921. Herveus held another Council at the same place wherein he took off the Excommunication The Council of Trosly in the Year 921. issued out against Count Ertebold who had seiz'd upon some of the Church Revenues This Archbishop assisted Charles the Simple in his Expedition against the Hunns who ravag'd Lorrain and was the only Man who continued Loyal to that Prince when he was abandon'd by the French Lords In the Year 920. he brought him back to Rheims and adjusted Matters betwixt him and his Lords and re-establish'd him in his Kingdom But within a short time after the Lords revolted again and being met at Rheims they elected King Robert and Herveus was constrain'd to crown him He did not survive this Coronation but four days and dy'd in the Year 922. having presided over the Church of Rheims Two and twenty years lacking four days Robert caus'd Seulfus to be elected in his room who was then Archdeacon of that Church He had been the Disciple of Remy of Auxerra who had instructed him in the Sciences both Divine and Seulsus Archibishop of Rheims Prophane He was ordain'd by Abbo Bishop of Soissons and by the other Bishops of the Province of Rheims Eudes the Brother of Herveus and a Nephew of that Name were cited before him being accus'd of Disloyalty to Robert and they not justifying themselves were strip'd of all the Revenues of the Church of Rheims in their possession and cast into Prison the former in the Custody of Hebert Count of Vermandois and the latter at Paris In a Provincial Council held in the Year 923. he impos'd a Pennance on those who had born Arms in the War between Robert and Charles and in another Council held in the Year 924. at Trosly he put an end to the Difference which was between Count Isaac and Stephen Bishop of Cambray the former paying an hundred pounds to the latter for the wrong he had done to his Church 'T is said that Seulfus agreed with Hebert to resign the Arch-bishoprick to the Son of that Count. However the case was Seulfus did not enjoy this Dignity long being prison'd in the Year 925. by the order of Hebert as it is supposed Presently after his death that Count came to Rheims and having called thither Abbo Bishop of Soissons and Bauvo Bishop of Chalons he caus'd his Son Hugh who was not then above five years old Hugh Archbishop of Rheims to be elected by the Clergy and People of Rheims Afterwards he procured the Confirmation of this Election by King Radulphus who committed the Temporalities of this Diocess to Hebert till his Son came of Age to take upon himself the Government thereof The Spiritualities were conferr'd by Pope John X. on Abbo Bishop of Soissons so that Hebert became absolute Master of that Church and drove out of it all the Clergy whom he suppos'd to be against his Interests and among others Flodoard as he himself informs us In the Year 927. King Radulphus and Count Hebert fell out upon the account of the Earldom of Laon which Hebert would have had given to his Son Odo and which the King desir'd to keep for The Wars between Hebert and Radulphus himself Hebert willing to rely on a Power which might support his Pretensions had an Interview with Henry King of Germany and struck up an Alliance with him He caus'd a Council to be conven'd the same Year at Trosly notwithstanding the Prohibition of King Radulphus which consisted of six Bishops of the Province of Rheims Afterwards he deliver'd Charles the Simple out of Prison brought him to S. Quintin and procur'd an Interview between him and Radulphus Duke of Normandy from whence he brought him to Rheims and writ to Pope John X. for the restablishing of that Prince This attempt oblig'd Radulphus to quit the City of Laon to Hebert and to adjust Matters with him Radulphus Duke of the Normans would not restore to Hebert his Son Odo till he had set Charles at liberty and promis'd to obey him At the same time Hebert invited to Rheims Odalric Archbishop of Aix who had been turn'd out of his Church by the Saracens that he might there discharge his Episcopal Functions and to reward him he gave him the Abby of S. Timotheus with the Revenue of a Prebend France was then as it were parted between the great Lords and the Regal Authority was extreamly cramp'd Hugh the White Count of Paris and Hebert were two of the most powerful The State of France Radulphus had the Title of King and that little of the Regal Authority which remain'd For Charles was the sport and pastime of all three As soon as Hebert was reconcil'd to Radulphus he threw Charles again into Prison and Radulphus afterwards returning to Rheims gave him a seeming sort of Liberty which he did not long enjoy dying on the Seventh of October in the Year 929. After his Death Hugh and Hebert fell out the Umbrage of which quarrel was that the Latter had given Entertainment to several Vassals belonging to the former and among others to Herluin Count Artaldus Archbishop of Rheims of Monstreuil Radulphus sided with his Brother-in-law Hugh and there was a warm War between them but Radulphus having taken the City of Rheims in the Year 931. caus'd Artaldus a Monk of S. Remy to be ordain'd Archbishop of the place who the year after receiv'd the Pall from Pope John XI This Archbishop held a Council in the Year 934. at Chatteau-Thierry where he ordain'd Hildegarius Bishop of Beauvais and in the same year he ordain'd Fulbert Bishop of Cambray The year after he held another Council at Fismes wherein he Excommunicated those who had made an unlawful Seisure on the Revenue of the Church King Radulphus being dead Hugh the White recall'd out of England Lewis Charles the Simple's Son call'd upon that account Lewis dâ—Outremer and caus'd him to be crown'd at Laon by Artaldus Archbishop of Rheims who continued in the peaceable possession of his Archbishoprick for some time and ordain'd Bishops in all the Churches of his Province except Chalons and Amiens But Hebert would not endure that any other but himself should be in the possession of so considerable a Post and thereupon sent several of his Troops to take and rifle the Castles and Villages which
the account of his being a Retainer to the King Lotharius his Uncle he had engag'd himself for the Fidelity of Arnulphus that he might be made Archbishop of Rheims in hopes that he would not let him suffer any prejudice for this Act of Kindness That Arnulphus was so far from making his due acknowledgments that he had begun to persecute his Friends and had put him in danger of his Life that he had to no purpose warranted that he would not break the Oath of Fidelity which he had taken to King Hugh that there was sufficient Evidence of his Treachery because the Authors of that Rebellion were his most intimate Friends and such as he esteem'd very highly As to that which was alledg'd that care ought to be taken that the Offender should not lose his Life he answer'd that there was no need to fear any such thing under Princes so merciful as theirs were but that it was more to be fear'd whilst they endeavour'd after the Safety of one Man that the whole Ecclesiastical Order would be expos'd to danger At last it was concluded that the Priest who had deliver'd up the Gates of the City to Duke Charles should be brought in Whilst they staid for his coming they read over the Oath of Fidelity which Arnulphus had taken to King Hugh and King Robert Afterwards the Priest nam'd Adalger appearing declar'd that it was Arnulphus who gave him the Keys of the City Gates with orders to deliver them up to Duke Charles After this Evidence was given they read the Decree which Arnulphus had made against those who made an unlawful Seizure of the Revenue of the Church of Rheims which prov'd that himself was Excommunicated because he was the Author of that Depredation and went shares with thóse who committed it To this was joyn'd the Sentence of the Bishops of the Province of Rheims pass'd at Senlis much about the time wherein they began to suspect Arnulphus of Treason After the reading of these Papers and the Canons of the Council of Carthage against Persons Excommunicated who partake of the Sacrament and against Bishops who do any thing contrary to the Oath which they have taken in their Ordination leave was given to all who were minded to vindicate Arnulphus to say freely what they could in his behalf The Clergy of his own Church would neither accuse nor defend him But John Scholasticus of Auxerre Ranulphus Abbot of Sens and Abbo Superior of the Monastery of Flewry undertook to defend him and produc'd a great many Passages extracted out of the false Decretals of the Ancient Popes to prove that Arnulphus ought to be re-establisht before they proceeded to judge him and that they might not judge him till he had been cited several times and the Holy See made acquainted with the Business It was answer'd them that he had sufficient Notice given him That they ought not to re-establish him till he had receiv'd such a Sentence as declar'd him Absolv'd since he had been already Condemn'd That Hildemare Bishop of Beauvais and Abbo Archbishop of Rheims charg'd with the same Crime as Arnulphus was had been judg'd by the Synods of the Province That the Holy See had been already inform'd of this Affair by the Letters of King Hugh and of the Bishops of the Province of Rheims which had been carry'd to Rome by Deputies which the Pope at first had pretty well entertain'd but that since Count Hebert had presented his Holiness with a fine white Steed and several other things he deny'd to give them any further Audience The Deputies which Bishop Bruno had sent to Rome for his Releasment added that having requested the Pope to Anathematize those who were guilty of his Confinement the Clerks of the Pope had demanded Mâ—…y of them for it and that they not being willing to give them any on that account the Pope â—â—d told them as his final Answer That the Person for whom he had been Apprehended might release him if he thought fit from whence they concluded that the Holy See did not hinder them from proceeding upon the Spot to the Judgment and Determination of that Affair But they carried the Point higher yet and Arnulphus Bishop of Orleans remonstrated that they might go on in the Trial without waiting for what Rome should say in the Case And after he had made Protestation that all due Respect ought to be paid to the Holy See and its Decisions without offering prejudice to the Canons of the Councils he gave them to understand that there are two things of which great care ought to be taken which were not to permit that the Silence or the new Laws or Institutions of the Popes be any prejudice to the Ancient Laws of the Church Because this would be to overthrow all order and to make every thing depend on the Will and Pleasure of one single Man That this did not derogate any thing of the Privileges of the Pontifex Maximus because if the Bishop of Rome were a Man of Worth for his Learning and his Piety there was no fear of his Silence or of his Altering the Constitutions of the Church That if on the contrary either out of Ignorance or Fear or Passion he should swerve from Justice his Silence and his new Decrees were the less to be fear'd because he who acts contrary to the Laws cannot prejudice the Laws From thence he took an occasion to lament the sad Estate of the Church of Rome and gave a brief account of the Popes from Octavian to Boniface and shew'd his abhorrence of their Irregularities He asked whether Bishops noted for their Sanctity and Piery were oblig'd to submit themselves blindly to such Infamous Monsters who had no Learning neither Divine nor Prophane He complain'd that they should advance to the highest Post of the Church the meer Scuâ— and Refuse of the Clergy Pastors who more deserv'd the name of Walking Statues than of Reasonable Men. Upon default of excellent Popes he was for consulting Metropolitans and took notice that there were a great many such in Gallia Belgiea and in Germany very well skill'd in Matters of Religion and that it was more proper to ask their Opinion if the War which happens between Princes did not hinder it than to go to seek it in that City which at present declares in favour of him who gives most and weighs its Judgments by the Number of Crowns which are presented He adds that if any one should alledge with Pope Gelaâ—… that the Church of Rome is the Judge of all Churches and can be judg'd by none this is a Proposition which the African Bishops would not consent to and which could not be true at this tim wherein there was scarce one at Rome who had so much as studied Humane Learning if common Fame were to be credited therein That Ignorance was more excusable in other Bishops than in the Bishop of Rome who ought to be Judge of the Faith of the Life of the
and bring back all that were stray'd from the Church of Rome St. Bernard took also along with him Geofrey Bishop of Chartres to Advise with upon occasion The Milaneze who had long desir'd St. Bernard should come among them met him before he came to the City and receiv'd him with all imaginable Respect and Honour so that by his means the Church of Milan was soon brought over to the Obedience of the See of Rome After this St. Bernard return'd into France but he was no sooner got there but he was forc'd to leave his Monastery to go to Guienne with the Pope's Legate to reduce the Duke of that Province to the Obedience of the Holy See and to re-establish the Bishops of Poictiers and Limoges who had been Expuls'd He Overcame the Obstinacy of this Prince by an Action of surprizing Boldness for when he saw the Dukes resolution not to restore the Bishop of Poictiers was inflexible he went to perform the Divine Office and as soon as the Consecration was over he plac'd the Wafer upon the Chalice walk'd out of the Church and with Eyes full of fury and a terrible Meen he accosted the Duke after this manner Hitherto Quoth He We have Pray'd and Pray'd and you have still slighted us Several Servants of God who were present at the Assembly have Join'd their Prayers with ours yet you have never minded them Now therefore the Son of God who is the Lord and Head of that Church which you persecute is come in Person to See if you will Repent Here is your Judge at whose name every Knee bends both in Heaven Earth and Hell Here is the Just revenger of your Crimes into whose hands this Obstinate Spirit of yours shall one day fall Will you despise and flout at him Will you be able think you to slight him as you have done us his Servants Will you Here the Duke not being able to hear any more fell down in a Swoun whereupon St. Bernard took him up and commanded him forthwith to be reconcil'd to the Bishop of Poictiers which the poor Astonish'd Prince immediately condescended to so that the Bishop was quickly after restor'd and all Schism abolish'd in that Province In the year 1137. he was recall'd into Italy by the Pope to quell the remaining Party of Peter of Leon. He went thither and after having brought over several to Pope Innocent's side he was deputed to Roger Duke of Sicily who was then the only Prince that continu'd to support Peter of Leon there to Defend his Master Innocent against Cardinal Peter of Pisa who was to Oppose him He enter'd into a Conference with this Cardinal and soon made him change his Opinion and Party After Peter of Leon's Death the Person that was intended to succeed him in his Attempt came to beg of St. Bernard that he would Intercede to Pope Innocent for his Pardon Peace by these means being restor'd to the Church of Rome and Schism entirely extirpated St. Bernard return'd to his Monastery of Clairvaux and after his arrival sent the Pope some of his Monks to Inhabit the Monastery of St. Anastasius newly re-built One of these call'd Bernard formerly Official of the Church of Pisa was chosen for their Abbot who afterwards came to be Pope under the name of Eugenius III. after the Death of Celestine and Lucius successors to Innocent II. botâ— who liv'd no long time It was about this time that St. Bernard disputed with Abaëlard a Famous Philosopher of the University of Paris at the Council of Sens in the year 1140. He had often sent to him privately to correct his Errors maintain'd in his Books but this Obstinate Author neglecting so to do and Appealing to the Arch-Bishop of Sens St. Bernard was sent to the Council held there whither he went though against his will Abaëlard not daring to support his Errors Appeal'd to the Pope but his Doctrine being condemn'd by this Council he retir'd to Cluny where after having renounc'd his sentiments he Dy'd in the Communion of the Church of Rome Under the Pontificate of Eugenius III. St. Bernard was desir'd to Preach up the Croisade at the Request of Lewis the Younger who had thoughts in his Head to undertake a Voyage into the Holy-Land St. Bernard acquitted himself in his Duty with so much zeal that great numbers of people resolv'd to accompany Lewis in that Expedition He was present at three Councils held in the Year 1147. at Etampes Auxerre and Paris The same Year he was sent into Aquitaine by Alberic Cardinal-Bishop of Ostia to Combat the Heresies which Henry had promulg'd there He quickly confounded them as well by his Preaching as a great many Miracles which he perform'd In the Year 1148. Gillebert of la Porrée Bishop of Poictiers being Convinced by St. Bernard at the Council held at Rheims retracted his Errors and came over to the Church At length St. Bernard having been chosen towards the end of his days to be Mediator between the people of Mentz and some Neighbouring Princes after having happily and Prudently concluded all differences between them on his return he fell Sick of a weakness in his Stomach and Dy'd the 20th of August in the Year 1153. He left near 160 Monasteries of his Order Founded by his Care Divers Churches desir'd to have him for their Bishop Those of Langres and Chalons Courted him excessively and those of Genoa and Milan offered him their Arch-Bishopricks And lastly Rheims earnestly requested him for its Pastor but notwithstanding all these Solicitations he persevered in his Resolutions never to be Advanc'd to the Episcopacy St. Bernard did not oâ—ly render himself worthy of Esteem by the Piety of his Life and his many Illustrious Actions His Works also speak high in his behalf in which he discovers as much Wit and Elegancy as Knowledge and Piety We shall proceed to give an exact History and Abridgment of them as we find them rank'd in the last Edition Publish'd not long since by Father Mabillon The First Volume Contains all his true Works and begins with the Letters which Compose the first Tome The First Letter was written to his Son Robert to exhort him to return to the Monastery of Clairvaux The Letters of St. Bernard which he had left for that of Cluny The Author of St. Bernard's Life says that this Letter was dictated to William who was afterwards Abbot of Riévaux in the middle of a Field while it Rain'd hard yet the Paper was never wet This Letter is full of Professions of Love and Charity towards his Son which shews how extreamly St. Bernard was griev'd at his Absence I have long and impatiently expected says he My Dear Son Robert That God in his Mercy would please to touch thy Heart and mine at the same time inspiring thee with a hearty Compunction and giving me the Pleasure of seeing thy Conversion But having hitherto been all along frustrated in my hopes I can no longer conceal my Grief contain my
up whom one might rather stile Beasts than Men because they led a Life wholly Brutal who detest Marriage abominate Baptism deride the Sacraments and Abhor the Name of Christian. In Italy there were likewise Hereticks of the same Nature who went under the Name of The Hereticks of Italy call'd Cathuri Cathari Bona-cursus who had been formerly one of their Teachers at Milan has given us a Tract of them after his Conversion publish'd by Father Luke Dachery in the Thirteenth Tome of his Spicilegium He therein lays that some of them maintain'd that God created all the Elements that others say It was the Devil who created them but that they all believ'd that it was the Devil who separated and rang'd them in their Order That they likewise believ'd that it was he who fram'd the Body of Adam out of the Clay of the Earth and that he therein infus'd an Angel of Light that he likewise made Eve and lying with her begat Cain of her Body That they assert that the Fruit which Adam was forbidden to Eat was the Carnal Knowledge of Eve That they maintain that all the Bodies which are in the Air on the Earth and in the Water were made by the Devil That it was the Devil who appear'd to the Patriarchs and who is the God of the Old Testament whom they reject That they likewise condemn St. John Baptist That they Teach that Jesus Christ had not a Body animated with a Soul and that he neither drank or Eat or did any other humane Action really but only in appearance That they did not believe either his descent into Hell or his Resurrection or his Ascension That they do not believe him to be Equal to the Father That they affirm that the Cross is the Character of the Beast That Saint Silvester is Antichrist that ever since the Pontificate of that Pope the Church had been extinct and that no person could be say'd in a Marry'd State That they condemn the Holy Fathers That they forbid the Eating of Flesh Eggs Milk and every thing else that proceeds from Animals That they do not believe that the holy Spirit is conferr'd by the Baptism of Water nor that the Visible Substance of the Bread and Wine is â—hang'd into the Body and Blood of Jesus Christ and that they assâ—rt that all those who swear shall be damn'd That they say that no man can be sav'd but by Imposition of Hands which they Stile Baptism That they assert that the Sun is the Devil that the Moon is Eve who â—y together as Man and Wife once a Month That all the Stars are Daemons and Lastly that no man can be sav'd unless â—e be of their Sect. The same Author speaks of other Heâ—â—eâ—icks whom he calls Passagians who Taught that one The Passagians ought to observe the Law of Mâ—ses even in the Literal Sense and that the Sabbath Circumcision and the other Ceremonial practices of the Law ought to be still in force That Jesus Christ was not equal to his Father That the Father Son and Holy Ghost were distinct Substances Lastly he speaks of the Arnoldists the Disciples of Arnold Native of Bresse who went The Heresy of Arnold of Bresse from Italy into France where he was the Scholar of Peter Abaelard Upon his Return to his own Country he took upon him the Habit of a Monk and his head was full of this thought that neither the Pope nor the Clergy ought to hold any Demeans Upon this Footing he set himself to preach that the Clerks who held any Demeans as their own Property the Bishops who wâ—re possess'd of Royalties and the Monks who enjoy'd any Lands could not be sav'd that all those things appertain'd to Princes Beside this he taught the same Errors as other Hereticks about Infant Baptism and the Sacrament of the Altar He was forc'd out of Italy by Pope Innocent II. and obâ—ig'd to retire into Switzerland After that Pope's Death he return'd into Italy and went directly to Rome where he stirr'd up a Sedition against Pope Eugenius III. and afterwards against Adrian IV. who interdicted the People of Rome till such time as they had drove out that Heretick and his Followers This Menace had its Effect the Romans siez'd upon the strong Houses which those Hereticks kept in and forc'd them to retire to Otricoli in Tuscaâ—y where they were kindly receiv'd by the People who look'd upon Arnold as a Prophet However he was apprehended sometime after by Cardinal Gerard and in spight of the Endeavours of the Vicounts of Campania was brought to Rome and condemn'd by the Governor of that City to be ty'd to a stake and burnt to Ashes for fear the People should pay any Honour to his Relicks Thirty of those Hereticks cross'd over from France into England about the year 1160. where they would likewise willingly have sown the same Doctrine But they were apprehended and exterminated and communicated that Error only to one Woman who recanted The Author which makes mention of this takes notice that they were call'd Poblicans or Publicans William of Malmsbury the Historian who did not live much after this time says that those Hereticks being examin'd anâ—wer'd pretty well about the Nature of the Heavenly Physician namely Jesus Christ but that when they were told of the Remedies which he has left us namely the Sacraments they then reply'd very ill and declar'd that they condemned Baptism the Eucharist and Marriage and that they despis'd the Catholick Unity All that we have hitherto related concerning the Hereticks of the Twelfth Century is taken out of Cotemporary Authors and shews that two sorts of Errors were predominant at that Time One sort common to all those Hereticks and others were Peculiar Their Common Errors regarded the Sacraments the Practices of the Church and the Hierarchical Order against which they had all conspir'd The particular Errors were such as had some relation to Manichaeism to Arianism and other Impieties into which many had been led by a strange sort of Blindness The Condemnation of the Hereticks in the Council of Toulouse in the year 1119. These Hereticks were condemn'd in several Councils The first which pass'd a Law against them was that of Tolouse in the Year 1119. held in the presence of Calixtus II. the third Canon whereof runs thus We Condâ—mn and turn out of the Church of God as Hereticks those who under pretence of Religion reject the Sacrament of the Body and Blood of Jesus Christ Infant Baptism Priesthood Holy-Orders and Lawful Mâ—…ages We enjoyn that they be suppress'd by the Secular Powers We subject their Defenders under the same Commendation if they do not repent This Canon was repeated in the same Words and confirm'd in the second general Lateran Council held under Innocent II. in the year 1139. in the 23d Canon Those who went into England were convicted and Condemn'd in an Assembly of Bishops held at Oxford in the Reign of Henry II. King of England
he sought for after the example of his Predecessours who had long ago form'd a Design to bring the Church of Rome under subjection to their Dominion and upon that account favour'd the Schismaticks and excited Divisions in that City That Octavian had absolutely made him the Master of his Fortune that he laid the Marks of the Pontifical Dignity at his Feet and that he afterwards receiv'd from him the Investiture of the Church of Rome by the Ring and Staff causing the Imperial secular Power to triumph over the Priesthood That the Emperor call'd a Council to confirm that Choice and compell'd the Bishops by force to sign a Writing by which they own'd Octavian as lawful Pope That that Writing was full of manifest Untruths and that the Bishops could not by their definitive Sentence render an Election valid that was null in its Original Besides that the Gallican Church which always had the good fortune to maintain Justice and Truth and to afford a Sanctuary to the Popes when persecuted by the German Princes after having examin'd the Elections of Alexander and Octavian in a Council call'd by the King's Order for that purpose had determin'd in favour of the former but that the King had prudently defer'd the Publication of that Resolution by reason of the union between him and the King of England to the end that they might act jointly together That the latter had in like manner sufficiently declar'd on Alexander's behalf in regard that he receiv'd his Letters and more especially protested that he would not own any other Pope having also rejected those of Octavian In the mean while he admonish'd them to take care that Injustice might not prevail over the Truth through the sinister practices of some English Noble-men who gave it out that they were related to Octavian and exhorted them when ever they met together strenuously to maintain the Truth without fear of offending those Opponents In another Letter written to the Cardinals he gives a particular account of divers remarkable Circumstances of the Elections of Alexander and Octavian viz. That the Bishop of Frascati who was the first of the three Electors of the latter being a voluptuous Man took great delight in Feasting and soon retir'd from the Conclave because Dinner-time drew near That one of the two others took it ill that he was deny'd the Office of Chancellor and that the third was Octavian's Kinsman That as soon as those three had given their Votes for him he himself took the Cope and thrâ—w it over his Shoulders with so great Precipitation that that part which ought to lie on the Neck fell to the Ground that he got upon the Papal Throne in that Equipage and that having causâ—d the Doors of the Church to be set open it was immediately fill'd with his Guards who conducted him to the Palace That the King of France call'd an Assembly of the Estates of the Realm as well of the Clergy as of the Nobility to determine which of the two Elections ought to be ratify'd That some were of Opinion that nothing should be done in a hurry about an Affair of that importance and that it ought to be deferr'd for some time longer because it was dangerous to excite a mis-understanding between the King and the Emperor upon that account That they also added that the Church of Rome was always burdensome to Princes that 't was requisite to shake off the Yoke since so fair an Occasion offer'd it self to that purpose that the Death of the two Competitors would put an end to the Contest and that the Government of the Bishops might be sufficient till God should more clearly make known his Will Lastly that the Respect due to the Emperor's Ambassadors who were present and to the King of England whose Sentiments the King of France declar'd himself ready to follow caus'd those Measures to be taken in the Assembly Arnuâ—phus in the end of this Letter advises the Cardinals not to exasperate the King of England by their Threats but to pacifie him since the Obedience of the Kingdoms of England France Spain Ireland and Norway depended on his Declaration Although Arnulphus had done such notable Services to Alexander III. nevertheless that Pope upon the Accusations brought against him by Sylvester Treasurer of his Church and by John Nephew to the Bishop of Seez did not forbear to nominate the Bishops of Mans and Avranches Commissioners to take cognizance of that Cause Arnulphus appear'd before them and William Bishop of Paris and Cardinal was present at the Tryal The Treasurer own'd before the Judges the Falshood of the Complaints that he had made against his Diocesan and promis'd that he would not renew them for the future John still maintain'd what he had averr'd but the Sentence not being favourable to him he appeal'd from that Court to the See of Rome although the Pope gave Commission to the two Bishops to pass Judgment without any Appeal However Arnulphus who upon that account might have exempted himself from going to Rome and might have refus'd to suffer his Cause to be tried again there after having inform'd the Pope of the manner of the Proceedings assur'd his Holiness that he would repair to Rome as soon as it was possible and entreated him to detain John till he arriv'd to shew how that Person and the Bishop of Seez his Uncle have committed a Trespass against the Church and the Holy See He explains this in the following Letter directed to Alexander One of his Relations was sometime Bishop of Seez who substituted Regular Canons in that Church in the room of Secular This Reformation was approv'd by the Popes Honorius II. Eugenius III. and Adrian III. and by Henry II. King of England who made them a Donation These Canons were to have all their Goods in Common according to their Original Institution and the Bishops his Successors were likewise oblig'd before they were install'd to maintain that Settlement The Bishop then incumbent design'd to ruine it or at least to obtain a License of the Pope to confer the Arch-deaconries on Lay-men that he might have wherewithal to bestow on his Nephews and Relations Arnulphus sent word to the Pope That that Bishop palliated his Carnal Affections with the pretence of Piety giving it out That there was not any Person in that Diocess capable of performing those Functions as if the Simplicity of the Canons were not to be preferr'd to the worldly Wisdom of others or in case there were none to be found at Seez worthy of possessing those Benesices some might not be taken out of the Church of St. Victor and St. Rufus He adds that having been Arch-deacon of Seez and educated in that Church he thought himself oblig'd to maintain its Rights and Privileges and that for that reason he judg'd it expedient to certifie his Holiness thereof by a Letter Notwithstanding this Information the Pope granted to the Bishop of Seez a License to Secularize his Arch-deaconry but
by Honorius III. the Successor of Innocent Frederick crown'd Emperor by Honorius III. and for an acknowledgment he gave to the Holy See some Lands in Italy and engaged himself anew to go the Holy Voyage but within a while after he and the Pope fell out about two Earls of Tuscany whom he had rob'd of their Lands and who were fled to Rome for relief The City of Bologn and some other places in Italy rising against him he came to Scuffles between the Pope and Frederick Rome and broke entirely with the Pope by attempting to turn those Bishops out of the Churches which the Pope had put in and to put in some of his own pretending it to be a right of the Kings of Sicily which Pope Innocent III. had encroach'd upon during his minority The Pope rebuk'd him soundly for his boldness and threatned him with Excommunication if he did not let things continue as they were Frederick not minding to hearken to The Sentence of the Pope against Frederick him Honorius the Third darted the Thunderbolt of Excommunication upon him declar'd him to have forfeited all his Kingdoms and freed all his Subjects from the Oath and Allegiance they had sworn to him Which was afterwards the occasion of a multitude of Misfortunes to the Church and Empire This Sentence nevertheless did then little or no execution not any one thereupon revolting from Frederick but on the other side in an assembly of the Princes of Germany held at Wirtzburg in the year 1222 Frederick got his Son Henry then but twelve years old chosen King of Germany and crown'd at Aix la Chapelle by Engelbert Archbishop of Cologn Honorius the Third died before he could push the Sentence home against Frederick Gregory Frederick's departure for the Holy Land the IX who in the month of April in the year 1227 succeeded him contented himself to warn Frederick of his Journy to the Holy Land as he fear'd an Anathema Henry King of Germany call'd a General Assembly of all the Princes of the Empire at Aix la Chapelle at the beginning of the year 1227 where the Expedition for the Holy Land was resolv'd upon Upon this all that belong'd to the Croisade repair'd to Brines ready to embark where Frederick who had engag'd himself to command them made them wait a pretty while pretending himself very ill At last he makes shift to come to them by August and embarks to go into Asia but he was no sooner there but he was back again The Pope having notice Gregory the IXth's Excommunication of Frederick of his return rubs up the old Sentence that his Predecessor had set out against him yet with a Promise of Absolution if he would undertake the Voyage to the Holy Land Frederick hereupon published four Manifesto's against the Popes and Cardinals the first he addressed to all Kings the second to the Cardinals and the third to the People of Rome in all which he complains of the Excommunication which the Pope had thrown at him and a fourth is presented to all Princes giving them advice against Churchmen For all this not Frederick's Voyage to the Holy Land long after Frederick took a Resolution of going into Syria and put it in execution in August 1228. When he went he sent Ambassadors to the Pope to demand the Absolution But the Pope absolutely refus'd him gave order to the Knights Templars and Hospitalers to cross him in all his Designs as a profest Enemy of the Church and forbid all that were upon the same Expedition in Lombardy and Apuleia to join him In the mean while Renaud Son of the Duke of Spoletto whom Frederick had left Regent of the Kingdom of Sicily during his absence had entred into the Marquisate of Ancona and the Valley of Spoletto against whom the Pope rais'd his Troops on the other side and sent them into Apuleia under the command of John de Briennes King of Jerusalem who made himself Master of many Towns Frederick receiving this News in Syria where he had successfully taken some Towns from the Saracens was obliged to clap up a Treaty with the Sultan the Conditions of which were advantageous enough to the Christians viz. That the Sultan should deliver into their hands the City and all the Kingdom of Jerusalem except the Temple and some Castles and that there should be a Truce of ten years between the Christians and Saracens In pursuance of this Treaty Frederick took possession of Jerusalem and made himself be crown'd King therof in the Lent of the year 1229. He gave notice to the Pope that he had made such a League with the Sultan at which the Pope shewed no small dissatisfaction and accused Frederick of having treated with an Infidel still stirring up his Subjects what he could against him Frederick hearing of this made a quick return into Apuleia where bringing in an Army from Germany he recover'd all the Towns that were taken or had revolted from him and made a reprisal upon the Church by taking the Dutchy of Spoletto the Marquisate of Ancona and the City of Benevento This Frederick's Peace made with the Pope success did not make him so high but that he was willing to sue for the Pope's friendship to gain which he dispatched the General of his Army with the Archbishop of Messina to the Pope to desire his Absolution which the Pope still refused to agree to but upon condition that he should pay 26 thousand Ounces of Gold to the Church of Rome for the damage he had done it and should restore all the Lands that belonged to it Frederick's Deputies being returned he himself went to meet the Pope at Anagni where he received his Absolution was reestablished in his Empire and declar'd King of the two Sicilies and of Jerusalem The Pope and the Emperor seem'd to be very well reconcil'd upon the occasion they eat together and one would have hoped here had been a firm Peace establish'd between them yet 't was not long before they broke again for the Romans rebelling against the Pope and Frederick coming to assist him with his Troops there happen'd a misunderstanding between them the Pope accusing Frederick for underhand dealing with his Enemies and Frederick again reproaching the Pope for secretly treating with the Romans and telling them that it was without his consent that Frederick set upon them near Viterbo Howsoever it was Frederick left the Pope retir'd to Pisa and from thence pass'd into Germany but the Pope drew good part of his Soldiers from him by promising those that would come into his Camp good Entertainment Frederick found himself crossed in Germany by the Factions of the Princes and suspecting Frederick's Son Henry revolts against his Father his Son Henry he deprived him of the Government and sent him into Sicily which very much displeas'd most of the Princes of Germany but yet he made shift to keep Germany in Peace and having gathered his Troops together he returns
is a Story without Ground This Pope after his Election took the Name of John XXII was Crowned at Lyons Sept. 25. and immediately went from thence to take up his Residence at Avignon where he Arrived Octob. 2. Queen Clemence was brought to Bed of a Son Nov. 15. who dying Eight days after Philip was Crowned Jan. 6. 1317. Some time after that Pope John XXII was arrived at Avignon he discovered that Hugh Giraldi Bishop of Cahors had contrived to Poison him and was Guilty of divers other Crimes He thereupon had him Examined before the Cardinals caused him to be formally Degraded and Condemned to perpetual Imprisonment in April the same Year and having delivered him to the Secular Power he was Condemn'd to be Flea'd Drawn through the City and Burned which Sentence was Executed upon him in August of the same Year At the same time John XXII endeavoured to make a new Archbishoprick and several Bishopricks Pope John Erects new Archbishopricks and Bishopricks in France The Diocese of Tholouse was of a great Extent and very considerable for its Revenue Clement V. had some Thoughts to make it a Province and John XXII being resolved to put his Design in Execution made Tholouse a Metropolis taking it from the Jurisdiction of the Archbishop of Narbonne and preferr'd John de Cominges who had been Bishop of Magalona to be Archbishop of it having deprived Hugh de Pressac Pope Clement Vs. Nephew of that Bishoprick He divided the Diocess of Tholouse into Six Bishopricks and placed their Sees in Six small Cities viz. Montalbanum which was before partly in the Diocess of Cahors S. Papoul Rieux Lombez Lavaur and Maripoix to which he added the Bishoprick of Pamiez then newly Erected He also Created two new Bishopricks in the Archbishoprick of Narbonne viz Alet and S. Pons He took away Castres from the Diocess of Albi to make a Bishoprick of it Toul from that of Limoges Surlac from that of Perigueux S. Flour from that of Clermont Vabres from that of Rhodes and made two of that of Poictiers Maillezais and Luçon He also Erected several Colleges in the Province of Tholouse and in the Diocess of Albi. In the following Year he divided the Province of Tarragon into two Parts made Saragosa a Metropolis and Subjected the five Suffragans of Tarragon to it Some say he also made a Bishoprick of the Abby of Mont Cassin but we find before his Pontificate Bishops of that Title While John XXII lived in Peace at Avignon Italy was distrubed with the Factions of the The Stare of the Empire and Italy Guelphs and Gibelines who continually maâ—â— War one against the other and put the City of Rome into strange Confusion The Emperors of Germany had no Authority almost in Italy Apuâ—ia and all the Kingdom of Naples were under the Dominion of Robert the Son of Charles II. King of Sicily who maintained the Party of the Guelphs against the Gibelines The Empire was then under Contest between Lewis Duke of Bavaria and Frederick Duke of Austria for after the Death of Albert Duke of Austria who was Slain in the Year 1308. by one of his Nephews Henry Earl of Luxemburg was chosen Emperor and his Election was Confirmed by Clement V. who had favoured him privately by breaking his word with Philip the Fair who would have had his Brother Charles de Valois chosen Emperour Henry who was the Seventh Emperor of that Name spent the Year 1311. in Italy to appease the Troubles of that Country and to cause himself to be Crowned Emperor as he had promised the Pope he required the People of Florence and Aretium that they would entertain him and his Army but they refused yet he kept on his March seized on Milan where he was Crowned brought the greatest part of the Cities of Italy into Subjection to him marched directly to Rome where he was received in spite of the Contrary Faction and was Crowned there by the Cardinals Notwithstanding the Opposition of Clement V. and took an Oath of the People of Rome but presuming to impose a Tribute upon them they revolted and by the Assistance of Robert King of Apulia constrained Henry to retire to Tivoli from whence he went to Pisa where he began the Quarrel with King Robert against whom he declared War and departing from thence to go into Apulia with his Troops to invade that Kingdom he fell Sick by the way Aug. 15. at the Castle of Benâ—ovent where he died the 24th of the same Month being Poisoned as our Historians relate by a Dominican Friar called Peter de Chasteau-Renaud who gave him a Poisoned Host. Nevertheless the Dominicans obtained a Letter several Years after dated May 17. 1346. from John King of Bohemia in which that Prince declares That the Reports which have been spread abroad against these Monks were False and Groundless The Electors of Germany being Assembled at Franckfort in the Year 1314. were divided in Two Emperors Elected in Germany their Choice of an Emperor to Succeed him The Archbishop of Mentz and Treves John King of Bohemia and Wolemarus Marquess of Brandenburg gave their Votes for Lewis Duke of Bavaria but the Bishop of Colen and Rodolphus of Bavaria Count Palatine gave their Votes for Frederick Duke of Austria Lewis was Crown'd at Aix la Chapelle by the Archbishop of Mentz and Frederick at Bonne by the Archbishop of Colen The Cities of Germany took part some with Lewis and others with Frederick The first was Acknowledged by the Cities of the Lower Rhine as far as Strasburg and by the Cities of Suabia and the other by the Cities of the Higher Rhine and Suitzers Lewis of Bavaria apply'd himself to Pope John XXII to have his Election confirmed as the only Lawful One since he had the greatest Number of Votes but the Pope refused to do it not only because 't was contested but because he had attempted to do some Things which he affirmed to be above his Power whereupon he declared the Empire vacant and that the Administration of Affairs belonged to the Holy See and upon that account Deposed the Governors and Deputies which the Emperor had set up in Italy This was the beginning of the Quarrel between John XXII and Lewis of Bavaria These two Competitors for the Empire made War against each other while Italy was troubled with the Factions of the Guelphs and Gibelines Matthew Viscount of Milan being in League with the Gibelines Besieged Genoa The Genoeses having put themselves under the Protection of Pope John XXII and Robert King of Apulia this last came to relieve them and the Pope thundered out Excommunications against Matthew and invited Philip of Valois to Succour Genoa but that Prince being retired without doing any thing the Pope published a Crusado against Matthew and begged of Frederick Duke of Austria to furnish him with some Troops promising him to confirm his Election to the Empire and make his Brother Archbishop of Mentz Frederick allured
JESUS CHRIST who shall bring the Clergy to live after the Ancient Way of the Apostles shall Convert the Jews and Turks and purifie the whole Earth Innocent VI. ordered also his Inquisitor in Germany to banish all the Begards and Beguines and condemned an Heresie risen in England concerning Original Sin and the Merit of good Works This Pope died Sept. 12. 1362. A Register of his Letters is preserved in the Vatican Library several of which are published His Writings The Election of Urban and his Actions by Rainaldus Bzovius and Waddingus in their Annals Octob. 28. following the Cardinals being Assembled in the Conclave chose William Grimoardus a Native of Grisac in the Diocess of Menda Doctor of Law and Abbot of S. Victor at Marseilles who assumed the Name of Urban V. and was Consecrated and Crowned Pope at Avignon Nov. 6. After he had had a Conference at Avignon in the Year 1365. with the Emperor Charles he took up a Resolution to go to Rome to set in Order the Affairs of Italy and accordingly departed from Avignon the last day of April 1367. and taking Ship at Marseilles May 20. he Arrived four days after in Italy Having stayed some time at Viterbo He made his Entry into Rome Octob. 6. and was there received with great Joy by the Romans He had the honour to receive two Emperors there viz. Charles the Emperor of Germany who came in 1368. with an Army to bring the People and Cities of Italy into Obedience to the Pope and Joannes Palaeologus Emperor of the Greeks who came to Rome the next Year and united himself to the Roman Church Urban having put the Affairs of Italy in order resolved to return to Avignon under a Pretence of endeavouring to make a Peace between the Kings of France and England He left Italy Sept. 5. 1370. came the 16th of the same Month to Marseilles and the 24th to Avignon where he died Decemb. 19. of the same Year This Pope had several great Accomplishments and was very Noble very Zealous to do his His Character and 〈◊〉 Duty and a lover of Justice He erected divers stately Buildings Reformed many Abuses in the Court of Rome punished Irregular Clergy-men very severely prosecuted Usurers and Persons guilty of Simony and such as used Unlawful Trades forbad Plurality of Benefices favoured Learning established several Publick Universities and entertained 1000 Students at his own Charge He was Liberal and Charitable to the Poor made a good Use of the Revenues of the Church forbad Ecclesiastical Immunities and Privileges and preferred only two of his Relations to Ecclesiastical Dignities because they were worthy of them His Constitution against Plurality of Benefices is in the 11th Tome of the Councils The Annalists Bzovius ad an 1365. and Waddingus ad an 1363. have published several of his Letters and there is a Volume of them in the Vatican Library After the Death of Urban the Cardinals chose Petrus Rogerius Nephew to Clement VI. being The Election of Gregory XI about Forty Years old He was a Native of Maumont in the Diocess of Limoges He took the Name of Gregory XI and was Consecrated and Crowned at Avignon Jan. 4. 1371. Italy was afflicted with Wars under the Pontificate of this Pope and the Florentines revolted and drew away Bononia and several other Cities After the Pope had thundred out his Excommunications he published a Croisado and Levyed an Army against them which he sent into Italy under the Command of the Cardinal of Geneva And lastly resolved to go and make his Residence in Italy and fix his See at Rome Some affirm That he did this by the Perswasion of Baldus the Lawyer who had been his Master Others say That it was done upon the Reflection of a Bishop who was reproved by him for Non-residence Others say That he did it by the Advice of St. Catharine of Sienna However that be he left Avignon without the Knowledge of the French Sept. 13. 1376. being accompanied with all the Cardinals except five who would stay there and made his Entrance into Rome Jan. 7. in the next Year His Arrival did not at all alter the state of Affairs the Revolt continued the Romans themselves would not submit to him and kept up their Magistrates Their Governor invaded Viterbo and some other Cities belonging to the Patrimony of St. Peter which obliged Gregory to retire to Anagnia under a Pretence of avoiding the heat of the Weather He returned to Rome in November and having accommodated things with the Governor of Rome he treated with the Florentines and the other Revolters about a Peace During the time of this Negotiation Gregory died March 27. 1378. Gerson says That this Pope made a Declaration when he died in which he exhorted all present not to believe the Visions of Private Persons because he had himself been deceived by the advice of one of these Enthusiasts and upon that Account had like to have created a dangerous Schism in the Church but that he foresaw the ill Consequence of it This he said with a respect to the Advice which Catharine of Sienna had given him to go to Rome However that be the Death of Gregory made a Way to a Schism of which we shall speak in the following Chapter The greatest part of the Letters of this Pope are published by Waddingus in his Annal. Minor ad an 1371. and by Bzovius in his Annales ad an 1372. CHAP. IV. The History of the Schism of the Popes of Rome and Avignon and of what passed in Christendom on that Account till the Council held at Pisa. GRegory the XIth being Dead at Rome the Romans were desirous to take this Opportunity The Election of Urban VI. made by sorce of resettling the Pope's Court in their City by promoting the Choice of a Roman or at least of an Italian There were at that time Sixteen Cardinals at Rome Four Italians which were Peter of Corsinis a Florentine Bishop of Porto styled Cardinal of Florence Simon of Brossana a Milanese Cardinal-Priest of the title of St. John and St. Paul Francis of Thebaldeschis Cardinal-Priest of the title of St. Sabina commonly called the Cardinal of St. Peter James Des Ursini a Roman Cardinal-Deacon of the title of St. George and Twelve Ultramontanes i. e. of the Nations beyond the Alps to wit the Cardinals John of Grosso a Limoisin Bishop of Praeneste called Cardinal of Limoges Robert of Geneva Cardinal-Priest of the title of the Twelve Apostles Gerard du Puy Abbot of Marmoutier Cardinal-Priest of the title of St. Clement Peter Flandrini Cardinal-Priest of the title of St. Eustace Willam of Aigrefeüille Cardinal-Priest of St. Stephen in Monte Coelio Bertrand Larger of Glandeva Cardinal-Priest of the title of St. Cecily Hugo of Montelais of Nants of the title of the four Crowns Guy of Malesicco Cardinal-Priest of the title of the Holy-Cross in Jerusalem styled Cardinal of Poictiers Peter of Sortenac Cardinal-Priest of the title of St.
preceding Popes but these Letters were not Registred in Parliament till the Month of June in the Year following The University being met after some Debates resolved at last to do as the King desired on condition Benedict should perform what he promised but there lay the difficulty to make Benedict agree to it Ambassadors were dispatched to him for that purpoâ—e to whom he gave no Positive Answer and the Duke of Orleans himself going to him was a long time without being able to obtain any thing of him Insomuch that the King was forced on the 19th of December to set forth a Declaration wherein he ordered all such as had been provided of Benefices in his Kingdom during the Substraction should be maintain'd in Possession without paying any Imposition Nevertheless Benedict willing to make it appear that he was well inclined to the Peace of the Proposals of Union made to Boniface Church sent to Rome in the Year 1404. the Bishop of St. Pons and other Ambassadors unto Boniface to propose an interview together with their Cardinals in a place to be agreed on to the intent they might consult of means of Union and procuring the Peace of the Church The Cardinals of Boniface were very much inclined to hearken to this Proposal but Boniface received it with disdain and answer'd these Ambassadors That their Master was an Anti-Pope with whom he would not treat The Ambassadors offended with this foul Language which he gave them told him That their Master was no Simonist thereby insinuating the shameful Traffick Boniface made of Benefices This reply incensed him and he commanded them to depart from Rome and these Ambassadors having made answer That they had a Passport whose Date was not as yet expired Boniface was enraged to that degree that he fell Sick and died in The Death of Boniface three days after on the First of October The Captain of the Castle of St. Angelo a Kinsman to Boniface Arrested the Ambassadors of Benedict and suffered them not to depart but at the entreaty of the Cardinals and upon the Payment of a great Ransom These Ambassadors before they departed conjured the Cardinals to forbear an Election assuring them that if they did it they should quickly hear good News from their Master and that the Peace of the Church might easily be re-established But these Cardinals without regarding their Demand entred into the Conclave to choose a Successor to Boniface and on the 12th of October in the Year 1404. chose Cosmatus Melioratus of Sulmo Cardinal-Priest of the title of the Holy Cross The Election of Innocent VII at Rome and his Actions of Jerusalem having taken an Oath That whoever of them were elected Pope he should yield up the Papacy to attain to a Union in case that Peter de la Lune likewise renounced his right The new Pope took the Name of Innocent VII He was very much crossed in the beginning of his Papacy by the Faction of the Gibelines which were at Rome who were desirous to re-establish the freedom of their City and restore the Government of it to Magistrates nominated by the People as it had been practised before they yielded it up to Boniface The Guelphs on the contrary maintained That it was more Advantageous for the People to be governed by the Church than by the Citizens This Quarrel occasioned a Civil War in Rome The Gibelines drew to their Aid Ladislaus King of Apulia who willing to make Advantage of this Opportunity called upon the Pope to Surrender the Temporal Dominion of the City of Rome together with the Castles and Fortifications to the Roman People Innocent to bring him over to his Side gave him the Government of Campania and made him Umpire of his Quarrel with the Gibelines who ordered it so that the Gibelines were put in Possession of the Capitol and the Government of the City yielded to the Magistrates who were to be nominated by the Pope to whom he reserved the Bridges and the Gates whereof he was in Possession After this Agreement Innocent was Crowned The Peace lasted not long for the Magistrates who governed the City of Rome secretly encouraged by Ladislaus who had a Mind to make himself Master of this City made divers Attempts against the Pope contrary to the Treaty The Nephew of Innocent named Lewis Melioratus to revenge himself surrounded them one day as they went out of Rome and having Taken them put them to Death This barbarous Action caused a general Revolt of the People which obliged the Pope the Cardinals and the whole Court forthwith to leave Rome and escape to Viterbo Ladislaus on his part presently sent an Earl to seize the Supream Power of Rome but the Romans would not suffer it took up Arms to defend their Liberty besieged the Capitol and in a short time drove out the Partisans of this King recalled Innocent and received him gladly While these things were acted in Italy Benedict pretended continually to desire Union and Projects of Union between the two Adversar es offered in order to obtain it to go into Italy He granted in shew to the King the Propositions which the Duke of Orleans had made for him who brought back Bulls in manner and form which implied the Confirmation of them in consequence of which the King in the Month of June 1405. published a Declaration whereby he confirmed afresh the restitution of the Obedience and revoked his Patents of the 19th December of the preceding Year He also sent to Benedict the Archbishop of Ausch and the Archdeacon of Paris to assure him in his Name and the Name of the Queen and the Dauphin his Son of his Friendship Some time after Benedict took up a resolution to go to Genoa but to enable him for this Journey he levied the tenth Penny on the Revenues of the Gallican Church and on the other Churches under his Obedience The University of Paris zealously opposed him in it and it alone was exempted The King nevertheless by his Letters Patents of 28th of February in the Year 1405. forbid the Payment of First Fruits and other Impositions which the Officers of Benedict levied in the Kingdom Innocent on his part wrote into France that it was not his Fault that the Peace of the Church is not settled that his Predecessor and he had never rejected the way of Cession but that the Ambassadors of Benedict had never offer'd it Ambassadors were sent to him who found him well enough inclined to Peace nevertheless Benedict passed into Italy and came to Genoa from whence he sent Cardinal Challant Legate into France to contradict the Design of the Princes who had resolved upon the way of Cession The University perceiving that Benedict acted not sincerely for the Union demanded the Substraction The University procures the Substraction to be renewed afresh that the Letter of those of Tholouse should be Condemned as Injurious and that the Gallican Church be deliver'd from the Exactions introduced
de Columna It is credible that he did Compose a Book of that Title but there is no reason to believe it that which is printed in the Name of Aegidius About the same time flourished John of Paris an Englishman and Canon-Regular of S. Victor John of Paris a Canon-Regular at Paris who Composed an History Intituled Historical Memoirs or the Flowers of History to the Year 1322. which is found in a MSS. in the Library of S. Victor and in some Libraries in England particularly in Bennet-College Library Mr. Duchesne hath published some Fragments of it in the First Tome of the French Historians and Miraeus has put several Parts of it into his Chronicon Thomas Joisius or Joyce an Englishman a Monk of the Order of Friars-Preachers and a Thomas Joyce Cardinal Scholar of Albertus Magnus Confessor and Counsellor of State to King Edward and at last promoted to be a Cardinal by the Title of S. Sabina in the Year 1305. by Pope Clement V. died at Grenoble Decemb. 1310. as he was going in an Embassy to the Emperor Henry We have observed in the last Age that there are several Commentaries upon Holy Scripture printed under the Name of S. Thomas which belong to this Author Besides these there is a Work printed under his own Name Intituled Opus Aureum a Golden Work upon Seven Psalms C. 27. at Venice in 1611. and a Commentary upon S. Augustine De civitate Dei or the City of God printed at Tholouse 1488. Some other Commentaries upon the Holy Scripture and other Treatises are found with his Name in the Libraries of New-College Cod. 90. Magdalen-College Cod. 47. Merton Cod. 200. and Exeter-College Cod. 25. in Oxford and Pembroke Hall Cod. 46. Peter-House Cod. 87. 99. and the Publick Library Cod. 179. at Cambridge in England Joannes de S. Geminiano a Monk of the Order of the Friars-Preachers flourished in the beginning Joannes de S. Geminiano a Monk of this Age and gave himself particularly to Morality and Preaching His chief Work is The Summ of Examples and Comparisons printed at Venice in 1577 and 1582. at Antwerp in 1583 and 1599. at Lyons in 1585. and at Cologne 1670. He also Composed some Funeral Sermons printed at Lyons in 1510. and at Paris in 1511. and some Sermons upon Lent printed at Venice in 1584. and at Cologne in 1612. Altamura in his Biblioth Praedicat reckons up other Writings of his Jacobus de Benedictis a Native of Todi in Italy of a good Family being entred into the Jacobus de Benedictis Franciscan Order of S. Francis propounded it as a Design to himself to pass for a Fool and Madman in the Eyes of Men and make himself despised which he brought to pass by delivering several strange Revelations and by publickly reproving the Life of Pope Boniface who put him in Prison in the City of Praeneste where he died in the Year 1306. He cannot be accounted an Ecclesiastical Writer but upon the account of some Hymns both in Verse and Prose which he Composed in a very uncouth Stile divided into Seven Books which have been published by Francis Fresatus a Grey-Friar who caused them to be printed at Rome in 1558. and since at Venice 1617. Some attribute to him a Piece of Prose beginning with these words Stabat mater dolorosa and another Hymn De contemptu Mundi which begins thus Cur mundus militat sub variâ gloriâ Raderus hath inserted some Sentences and wholsom Admonitions attributed to this Author in his Viridarium Sanctorum Justus an Abbot of the Cistertian Order who flourished in the beginning of this Age is the Author Justus a Cistertian of a Sermon pronounced in an Assembly of his own Order printed by it self at Paris and in the 14th Tome of the Bibliotheca Patrum put out at Cologne Joannes Duns Surnamed Scotus and called commonly Doctor Subtilis or the Subtle Doctor Joannes Duns Scotus a Grey-Friar was the Author of a New Sect of Schoolmen and taught Principles different from those of S. Thomas which were followed by the Divines of the Order of Grey-Friars of which he was himself It is disputed whether he was an Englishman Scotchman or Irishman They who hold him to have been an Englishman say he was of Dunston in Northumberland but they who make him an Irishman lay the place of his Nativity at Down a City in Ulster in Ireland and they who will have him a Scotchman make him a Native of Duns a Village Eight Miles distant from the Confines of England He entred very young into the Convent of the Grey-Friars at Newcastle in England and attended his Studies at Oxford where he taught Divinity afterward He went into France in the beginning of the Fourteenth Age and read Lectures at Paris after he had taken his Degrees Some have written That he there maintained the Immaculate Conception of the Virgin Mary in a Publick Conference and that he defended it so strongly that the University of Paris being convinced of it made an Order that all her Members should maintain that Doctrine and engaged them by Oath so to do But this is a false Story for it is evident that the Decree of the University was not made till the Year 1496. after the Meeting of the Council of Basil and besides Scotus did not propound the Opinion of the Immaculate Conception as the certain Doctrine of his time but with some doubt about it For after he hath put the Question in his Third Distinction upon the Thirteenth Book of the Sentences viz. Qu. 1. Whether the Virgin was conceived without Original Sin He answers in Three Propositions 1. That God could have caused her to be Born without Original Sin 2. That he could have caused that she should not continue in Original Sin one moment 3. That he could have caused that she should have remained in it for some time and then in the last instant of that time have purified her from it After he has proved these three Propositions he concludes That none but God can know which of these three Things are possible to be done that it seems nevertheless most probable to him that that which is most perfect be attributed to the Virgin provided that it be not contrary to the Authority of the Church nor Holy Scripture In this manner did Scotus propound his Sentiments of the Immaculate Conception From Paris he went to Cologne where he died a little after of the Falling Sickness or rather of an Apoplexy Nov. 8. 1308. in the 43d Year of his Age according to some but 34 according to others What some write concerning him that he was Buried in a Fit of the Falling Sickness and being recovered and come to himself had turned himself in his Grave is a Fable that hath His Works in Twelve Volumes no likelihood as Waddingus hath proved who hath published his Life and Works and printed them in Twelve Volumes at Lyons in 1639. The First Tome
also Composed an History of the Patrons and Bishops of Aichstat published by Gretser and printed at Ingolstads in the Year 1617. Hugo Pratensis sive de Prato Florido Born at Pratum a Town near Florence a Dominican Hugo Pratensis Monk died in the Year 1322. He was one of the most famous Preachers of his time His Sunday-Sermons upon the Gospels and Epistles for the whole Year and upon the Festivals of the Saints have been printed at Lyons in 1528. and those of Lent at Venice in 1578. and 1584. 8 Joannes de Neapoli or John of Naples a Friar-Preacher flourished in the beginning of this John of Naples Age and died about the Year 1323. He taught some time at Paris and there are printed at Naples 42 Questions of Philosophy and Divinity which he explained at Paris His other Works which are a Commentary upon the Sentences his quodlibetical Questions and his Sermons are mentioned by Altamura in Bibl. Praedic but were never printed Petrus Aureolus a Native of Verberie upon Oise a Grey-Friar after he had taught Divinity Petrus Aureâ—lus for a time at Paris was made Archbishop of Aix in 1321. The Year of his Death is not known but some believe that Jacobus de Concos succeeded him the next Year and if that be true 't is not like that he lived ' long or we have the Comment of this Author upon the Four Books of the Sentences of which the First Book was printed at Rome in 1596. and the Three other with his Quodlibetical Questions in 1605. He also made an Abridgment of all the Bible according to the Literal Sense printed at Venice in 1507. and 1571. at Strasburg in 1514. at Paris in 1565. and 1585. This Author also hath some Sermons upon the Immaculate Conception printed at Tholouse in 1514. He Composed also several others upon the whole Year which are not yet made Publick no more than his Writings Intituled The Distinctions of the Rose and his Treatise of Poverty and the poor use of things which is said to be in MS. in the Monastery of the Grey-Friars at Seez He is commonly Sirnamed Doctor facundus The Eloquent Doctor Nicholas Triveth or Trivet the Son of Sir Thomas Trivet of Norfolk was brought up at London Nicholas Trivet among the Dominicans and entred into their Order He received the Drs. Cap at Oxford and went to Paris where he compleated his Studies Being returned to London he was made Prior of the Dominicans in that City where he died in 1328. being 70 years of Age in great Reputation for his Holiness F. Dacherius in the Eighth Tome of his Spicilegium has published a Chronicle of this Author from 1136. to 1307. In every Year he observes the Years of the Popes Emperors of the West Kings of France and England and relates the Accidents at large particularly those that related to the History of England and his own Order There is also another Work of this Author printed at Tholouse in 1488. and at Venice in 1489. which is a Commentary upon the Books of S. Austin De Civitate Dei Divers MS. Treatises of this Author are found in the Libraries in England and among others an History of the Acts of the Emperors Apostles and Kings in Magdalen-College Library at Oxford Cod. 138. A Commentary upon the Book of Boethius de Consolatione in the Publick Library at Cambridge Cod. 236. Flowers upon the Rule of S. Augustine in the Lumleian Library Cod. 291. and a Treatise upon the Mass in Merton College Library in Oxford Cod. 147. No. 1. and in the Archbishop of Canterbury's Library at Lambeth and elsewhere Augustinus Triumphus of Ancona an Hermite of the Order of St. Augustine flourished from the Augustinus Triumphus Year 1274. when he was present at the Council of Lyons to 1328. when he died at Naples April 2. in the 85th Year of his Age. He Composed a Summ concerning the Ecclesiastical Authority dedicated to Pope John XXII and printed at Augsburg in 1473. and at Rome 1479. and 1582. He first began a Book called Milleloquium out of the Writings of S. Augustine which was after finished by Bartholomew Urbinas Some attribute to him certain Commentaries upon the Lord's-Prayer the Angelical Salutation and the Magnificat printed at Rome in 1590. and 1592. which some impute to Steuchus de Eugubio But Trithemius makes mention of the last of these Commentaries in his Catalogue of the Works of Augustine of Ancona and of certain Commentaries of the same Author upon Ezekiel upon the New Testament upon the Four Books of the Sentences a Book of Quodlibetical Questions a Treatise of the Spirit against the Greeks a Work upon the entrance into the Land of Promise a Treatise of the X Strings and a Book of the Powers of the Soul Sermons upon all the Sundays in the Year and the Saints Days But we have none of these Works They are kept close in some Libraries viz. at Ancona and in the Vatican Albert of â—adua an Augustine Hermite the Scholar of Aegidius Romanus and a Dr. of Paris Albert of Padua died in that City in the Year 1323. or 1328. He Composed a Commentary upon the Books of the Sentences and others upon the Pentateuch Gospels and St. Paul's Epistles which are kept in MS. at Padua His Sermons only are printed at Paris in 1544. and 1550. and at Venice in 1584. and his Explication of the Gospels upon all the Sundays of the Year at Venice in 1476. Joannes Bassolis a Grey-Friar a Scholar of Scotus's commonly called Doctor Ordinatissimus Joannes Baâ—â—olis the most Orderly Doctor flourished about the Year 1420 and taught at Rheims and Mechlen He has a Comment upon the Four Books of the Sentences printed at Paris in 1517. where also some Miscellanies of his in Philosophy and Physick were also printed when he died is not known Jacobus de Lausanna a Monk of the Order of the Friars-Preachers a Dr. of Paris and after Jacobus de â—ausanna the Provincial of his Order is the Author of a great Work of Morality divided into Twelve Books and printed at Limoges in 1528. and of several Sermons which are also printed The time and quality of this Author are not very certain Some have written that he was a Licentiate at Paris in the Year 1317. others make him Bishop of Lausanna about 1320. but there is no certainty of it for it is more probable that he took his Name from Lausanna because he was Born in that City Henry de Carret a Grey-Friar made in the Year 1300. Bishop of Lucca by Boniface VIII Henry de Carret and driven from his Bishoprick in the Year 1326. by Lewis of Bavaria hath Composed a Treatise upon the Prophet Ezekiel which is in MS. in Mr. Colbert's Library Dominicus Grenerius a Doctor of Paris a Preaching-Friar Apostolick-Penitentiary was Dominicus Grenerius made Mr. of the Holy Palace by Pope John XXII in the Year 1326. and promoted the
Council of Toledo Oct. 1. Joannes Tharlerus Petrus Bercherius Alphonsus Vargas flourished Philotheus is chosen Patriarch of Constantinople in the room of Callistus who was put out about the end of this Year 1356 IV. X. XV.   Nicholas Oresmius is made Head of the College of Navar. Nicholas Eymericus is appointed Inquisitor General by the Pope about this year 1357 V. XI The Death of Alphonsus IV. K. of Portugal He left Peter the Cruel his Son Heir of his Kingdom Cantacuzenus leaves the Empire to John Palaeologus and retires into a Monastry I. Richard Archbish. of Armagh in Ireland opposes the Begging Friers about the Offices of the Clergy and their Begging and went to Avignon about it where he delivered a discourse upon that Subject Nov. 8. before the Pope and Cardinals  Gregorius Ariminensis is chosen General of the Augustine Monks May 24. in the room of Thomas of Strasburg who dyed this year Richard of Armagh Robert Conway flourished Ralph Higden finished his Chronicon which was continued by John Malverne 1358 VI. XII II.   The Death of Callistus Patriarch of Constantinople The Death of Gregorius Ariminensis The Death of Adam Goddam 1359 VII XIII III. Amurath succeeds his Father Orcham Bertholus de Rorbach is condemned to be burnt at Spires for his Erroâ—s Jenovez of Majorca foretells that Anti-christ shall come at Pentecost in 1360.  The Death of Alphonsus Vargas Oct. 1â— as some say but as others Dec. 26. 1366. 1360 VIII XIV IV. Martin Gonsalvus calls himself the Angel St. Michael and is condemned by the Archbishop of Toledo and burnt His Scholar Nicholas of Calabria declares himself the Son of God and is burnt at Barcelona Gerhardus Groot institutes the Order of the Friers of a Common Life The Jesuits are instituted at the same time The Order of S. Saviour is erected by St. Bridget  Bernard Dapifer wrote his History of St. Gothalmus Fortanerius Vassalli is made Cardinal and dyes the next Year in October Joannes Calderinus Bartholomew Glanvile Jordanus Saxo. Joannes Cyparissota Manuel Calecas flourished The Death of Robert Conway The Death of Richard Archbishop of Armagh Decemb. 16. 1361 IX XV. V.   John Scadland begins his Treatise of the State of the Cardinals Nicholas Oresmius is made Treasurer of the Chappel at Paris The Death of Joan. Thaulerus May 17 1362 X. Innocent VI. dyed Sept. 12. and Urban V. was chosen Octob. 28. and crowned November 5. I. XVI VI.  The Council of Maxfeild The Council of Lambeth Peter Boherus Jacobus de Altâ villâ John Imenheusen flourished The Death of Peter Bercherius 1363 II. XVII VII A Recantation of certain Doctrines of Mr. John Chaleur made by the Order of the Faculty of Divinity at Paris  Nicholas Oresmius delivers his Discourse against the Irregularities of the Court of Rome before the Pope and his Cardinals The Death of Ralph Higden 1364 III. XVIII John King of France died in England April 8 and Charles V. his Son Sirnamed the Wise was Crowned May 19. VIII The Condemnation of the Doctrins of Dionysius Soulechat a Grey Fryer concerning Poverty by the Faculty of Divinity at Paris with a Prohibition to him to teach Soulechat Appeals to the Pope   1365 IV. XIX IX The Recantation of Suolechat at Avignon judged Insufficient The Council of Anger 's March 12.  1366 V. XX. X.   Philip Cabassolas made Titular Patriarch of Jerusalem He is appointed a Legate and Created Cardinal Sept. 22. the next Year John de Tambachis made Master of the Sacred Palace by the Pope 1367 VI. Urban leaves Avignon to go to Rome Apr. 20. and Arrived there October 6. XXI XI  The Council of York held in September  1368 VII The Emperor Charles went into Italy and brought the Cities of Italy into Subjection to the Pope The Death of Peter the Cruel King of Portugal to whom his Son Ferdinand Succeeds XII The Business of Saclechat referred to John Bishop of Beauvais Cardinal Chancellor of the Church of Paris and of the Faculty of Divinity The Condemnation of divers Errors by Simon Langham Arch-bishop of Canterbury The Council of Lavaur June 1 Hugolnus Malebranchius chosen General of the Augustâ—nes Philip Ribot made Provincial of the Carmelites 1369 VIII Peter I. King of Castilles Slain Henry XI Succeeds him The Emperor John Palaeologus came to Rome Signan Union with the Roman Church He was Arrested some time after by the Venetians and released by Maoug his 3d Son who paid his Debts The Recantation of Soulichat made at Paris in the Church of the Jacobins on the Sunday Quasimo do or Low-Sunday  Robert Gervais is made Bishop of Senez 1370 IX Urban V. returns to Avignon Sept. 24 and died December 19. Gregory XI is chosen December 18 and Consecrated and Crowned Jan. 4 of the next Year XXIV XIV The Sect of the Turlupins settle themselves in Provence Matthew of Cracovia Gallus Abbot of Konigsaal S. Bridget S. Katherine of Sienna Flourished Hugolina Malebranchius is made Bishop of Ariminum  1371. I. XXV XV.   Joannes Rusbrokius John Balistari John of Hildisheim Joannes Golenius Flourished The Death of Philotheus Patriarch of Constantinople 1372 II. XXVI XVI  The Opinion of John de Latona concerning the Eucharist Condemned by two Cardinals appointed by the Pope Arnoldus de Pucierda a Grey Fryer is Condemned for his Errors Henry de Rebdorf â—inishes his Annals Henry of Dolendorp John Fustgin Flourish 1373 III. XXVII XVII   Arnoldus de Terrenâ wrote about this Year Thomas Stubs finished his Chronicon Isaac Argyra Composed his Kalendar S. Bridget died July 23. 1374 IV. XXVIII XVII   Francis Petrarch died July 14. The Death of John Balistari 1375 V. The Florentines revolt engage Bononia and other Cities of Italy to their Party XXIX XIX Wickliff began to divulge his Doctrins The Order of Hieronymites is approved by the Pope The Order of S. Ambrose is confirmed by the Pope  Radulphus de Praelles Philip de Meserius Flourished 1376 VI. Gregory XI went to Rome September 13 arrived there Jan. 7 in the next Year XXX Wâ—nceslaus K. of Bohemia the Emperor Charles his Son was chosen K. of the Romans  The Doctrins of Wickliffe Condemned by the Arch-Bishop of Canterbury   1377 VII Pope Gregory retires to Anagnia and returns to Rome in November XXXI The Death of Edward IIâ— King of England XXI Peter King of Arragon Wrote to the Pope to Revoke his Censure passed on the Works of Raimundus Lullus  Matthaeus Florilegus Nicholas Oresmius is made Bishop of Lisseux The Death of John Schadland 1378 Gregory XI died March the 27th The Cardinal entred the Conclave at Rome Apr. 7. The Romans require a Roman or an Italian Pope The Archbishop of Paris chosen in a Tumultuous manner Apr. 9 and Crowned 17 under the Name of Urban the VI. The Cardinals fly into Anagni in
Utrâ—cht and Earls of Holland by John Becanus Canon of that City With Additions The History of the Bishops of Liege from 1247 to 1348. by Hortensius The History of S. Gothalmus by Bernard Dapifer A Chronicle of the Arch-Bishops of York by Thomas Stubbs The Life of Bartholus Bishop of Strasburg by Albert de Strasburg A Catalogue of Saints by Petrus de Natalibus The Mirrour of Carmelites by Ribot The Viridarium of that Order and their Illustrious Men by John Grossius The History of the Abbots of Canterbury by Thorn The History of the three Bishops of Liege by Radulphus de Rivo The Letters of Lucius Colutius Stignano The Lives of the Popes at Avignon by Peter Herentals The Passion of S. Cordatus by Nicephorus Gregoras Works of Morality A Summary for Confessors by John de Friburg A Treatise of the Poison of Mortal Sins and their Cure by Malachias A Moral Mirrour by Vitalis de Furno A Treatise of the Seven Estates of the Church by Ubertinus de Cassalis Some Treatises of Franciscus Mayronius A Summary of Cases by Astesanus A Summary of Cases call'd The Golden Summary by Monaldus A Summary of Cases by Bartholomew de S. Concordia Two Books of the Remedies of both Fortunes Two Books of a Solitary Life Two Books of the leisure of Monks Two Books of the Contempt of the World A Paraphrase upon the Penitential Psalms A Treatise against Avarice Some Letters By Petrarch An Addition to the Mirrour of Durantus by John Andreae A Treatise of Usury by Gregory Ariminens Nineteen Books of Morality by Bartholomew Glanvile A Treatise of the Care of a Common-wealth and the State of Sovereign Princes by Philip de Loydis The Consolation of Divinity or the Mirrour of Wisdom by John de Tambach Sophologia by Jacobus Magnus Two Letters of Morality by Baralam Works of Morality by Manuel Palaeologus the Greek Emperor Works of Piety and Mortification Hymns and Proses by Jacobus de Benedictis A Commentary of Augustinus Triumphus upon the Lord's Prayer and Angelical Salutation The Tree of a Crucifyed Life by Ubertinus de Casalis Five Treatises of Franciscus Mayronius The Works of Ludolphus a Carthusian A Treatise of the four Instincts And Sermons of the Passion by Henry de Urimaria A Treatise of the Actions of Jesus Christ and a Treatise of the Virgin by Simon de Cassia The Treatise of Richard Hampole The Mirrour of the Monks of S. Benedict by Bernard Abbot of Mount Cassin The Pomegranade by Gallus Abbot of Konigsael The Revelations Sermons and Rules of St. Bridget The Letters of St. Catharine of Sienna A Treatise of Providence by her as also A Discourse of the Annunciation of the Virgin The Divine Doctrine of the Eternal Father to the Holy Spirit by Raimundus de Vignes Three Works of Gerhard Groot The Works of Piety of Ruysbrokius The Mirrour of the Virgin by Bonaventure of Padua The Ascetick Treatises of Gerhard de Zutphen The Works of Raimundus Jordanus The Angelical and Christian Life of Fr. Ximenius The Mystical Divinity of Henry de Palma The Conformity of Jesus Christ and St. Francis by Bartholomew Albicius The Treatises of Piety of Manuel Palaeologus A Discourse of the Contempt of Death by Demet. Cydonius Six Books of the Praises of the Virgin by Barthol Albicius Sermons and Works about Preaching A Summary of Examples and Comparisons for Preachers by John de S. Geminiano Funeral Orations and Sermons for Lent by him A Sermon of Justus in a Chapter of the Carthusians A Summ for Preachers by John of Friburg Bishop of Osmo Sermons upon Sundays Lent and the Festivals of the Saints by Hugh de Prato Sermons upon the Immaculate Conception by Petrus Aureolus Sermons and Explications of the Gospel by Jacobus de Lausanna The Sermons of Franciscus Mayronius An Abbridgment of Sermons by Philip de Montcalier The Sermons of Peter de Palude Historical Morals for Preachers by Robert Holkot Sermons in commendation of the Virgin by Richard of Armagh The Sermons of Thaulerus The Dictionary Reductory and Inductory of the Bible by Petrus Bercherius A Summ of Sermons by Jordanus Saxo. Sermons for all the Year by Nicholas Gorham A Summ for Preachers by John Bromiard The Sermons of Bartholomew Glanvile The Sermons of Bartholomew Albicius The Sermons of Planudes upon the Burial of Jesus Christ. His Sermon upon St. Peter and St. Paul The Funeral Oration of Theodorus by Gregorius Metochita A Homily upon the Exaltation of the Cross by Callistus Patriarch of Constantinople The Sermons of Philotheus The Panegyrick of Theodorus by Manuel Palaeologus Commentaries upon the Books of the Fathers A Commentary upon the Books of St. Augustine De civitate Dei by Tho. Joisius Another Commentary upon the same Work by Nicholas Trivet A Milleloquium of St. Augustine begun by Triumphus and finish'd by Bartholmew Urban who also made the Milleloquium of St. Ambrose A Translation of St. Augustine's Books De Civitate Dei by Radulphus de Praelles A Treatise of Franciscus Mayronius upon St. Augustine De Civitate Die Philosophical Works A Commentary of Joannes Scotus upon Aristotle and other Treatises Some Treatises of Raymundus Lullius The Commentaries of Antonius Andreas the Scholar of Scotus upon the Books of Aristotle and Boethius The Philosophical Treatises of Ockam The Philosophical Treatise of John de Gaunt The Treatises of Franciscus Mayronius The Treatises of Walter Burley A Treatise upon the Eight Books of Aristotle's Physicks by John Canon A Commentary upon the Ten Books of Aristotle's Morals by Gerhard Odonis The Questions of Alphonsus Vargas upon the Three Books of Aristotle De Anima An INDEX of the Principal Matters contained in this Volume A ABbots Of their Election in France c. 47. They ought not to part those Goods which are common with their Monks 94 The Act of the Sorbonne first Introduc'd 62 Publick Acts. A Clause observ'd by the Apostolick Notaries 40 Adam de Valencour 17 Adulterers Excommunicated 93. And depriv'd of Christian Burial 98 Aleth made a Bishoprick 22 Amanaeus Arch-Bishop of Ausche His Constitutions 94 100 Appeals A Rule concerning them 47 Aquileia A Council held there by Gregory XII 46 Arch-Bishopricks Erected by Pope John XXII 22 Arch-Bishops How Elected in the Neutrallty for the Schism 47 Arch-Deacons Not to exact in their Visitations 93 Armenians United to the Church by Clement VI. 31 Arnoldus de Canteloup His Constitutions 105 Arnoldus de Montanier His Errors 115 Arnoldus de Villa Nova His Errors 113 Avignon The Popes that resided in that City 21 22 29 30 31 32. Asylum The Right of Churches to be Asyla 93 105 Attributes Some Propositions concerning the Divine Attributes recanted as Erroneous 114 B BAns of Marriage Necessary 95 97 110 Baptism The necessity of it 95. Its effects ibid. Forbidden to be administred out of the Church 96. The People to be instructed in its Form 97 98. Errors about it condemn'd in England 115 Barlaamites The subject of their contests with the
a Profession of Faith and declar'd to the Council that he believ'd it In the third Session which was held the 21st a Report was made to the Assembly of all that Benedict had done since his advancement to the Papal Dignity and the Progress he had made towards obtaining the Peace of the Church The Council was then made up of the Bishops of Castile Arragon and Navar and some Prelats of France Gascony and Savoy being in all about 120 besides the 4 Arch-bishops honour'd with the Titles of Patriarchs and the Archbishops of Toledo Sarragosa and Tarragona They spent 5 Sessions in examining the Account of what had been done by Benedict for restoring Peace and the extirpation of the Schism In fine in the Session held the 5th of December Benedict desir'd their Advice as to the Means which were most proper to obtain Union and to remove the Scandal Errors and Schisms It was not easy for them to decide this Question in their present Circumstances and the Bishops of the Council were perplex'd and divided into several Opinionâ— about it Some were of Opinion That Benedict should immediately grant Power to his Legats to renounce the Papal Dignity others thought that it were better to delay it for some time longer a third sort proposed other Expedients After thâ—s Difference arose which lasted a long while the greatest part of the Bishops withdrew from Perpignan and the Council was reduc'd to the number of 18 but at last the Patriarch of Constantinople and the Prelats that remained gave him their Opinion on February the first of the following Year viz. That the Council did hold and acknowledge him for the true Pope the Catholick and lawful Vicar of Jesus Christ That they did believe him to be very far from being a Heretick or Schismatick or a Favourer of Hereticks or Schismaticks That they thank'd him for the Offers his Holiness had made towards an Union and prâ—y'd Gâ—… to direct him and make the Design successful for his own Glory But withal they huâ—bly besâ—…h'd his Holiness and â—…is'd hiâ— 1. To pursue effectually in spâ—te of all manner of Hâ—…drance â—or Persecutions the Design of â—niting the Church by the way of Renunciation which they preferr'd to all other ways yet without excluding any 2. To enlarge the Offer he had made of Renouncing if the Intruder should renounce or happen to die to this Case further If the Intruder should be really and actually depos'd with the consent of those of his own Obedience 3. To send Nuncio's in his Name to the Intruder to the Anti-Cardinals and the Cardinals at Pisa with full Power to treat and agree upon the Place where his Holiness himself may be present in Person to execute what shall be agreed upon or to send some Persons tâ—…ther authoriz'd by Deputation from him to dâ— iâ— and even to resign the Papal Dignity if there shall be occasion 4. To draw up this Instrument of Deputation in the largest and best Form that can be contriv'd 5. To make Provision in case he should happen to die that no stop be put to the Design of Union nor any new Schism be suffered to arise 6. To make Constitutions forbidding all Persons under certain Penalties to raise a new Schism This Writing sign'd by the Prelats who were still at Perpignan was presented by the Patriarch of Constantinople to Pope Benedict who agreed to it and accepâ—ed the Conditions contain'd in it and promis'd to make choice of fit Persons for execuâ—ing this Agreement in a solemn Session helâ— February 12th And accordingly he nam'd sâ—veh Lâ—gats on the 9th of March whom he sent to Pisâ— to see on what Conditions a Peace might be concluded While these Things were transacted in Arragon the Cardinals of the two Colleges being assembled Prepaâ—atives of the Council of Pisa. at Pisa were labouring earnestly to persuade all Christian Princes to acknowledge their Council and approve what they should do The King of France of his own accord was very well affected towards them and had already congratulated them by Letters in the Design they had in hand a He had withdrawn his Obedience from Benedictus by a Decree of the Parliament of Paris forbidden all the Pope's Servants to gather any First-Fruits and when two of them brought Bulls which thunder'd Excommunication against the King and his Princes they were crown'd with Mitres of Paper and disgracefully dragg'd about the City in a Dung Cart. Carol. Molin de Monarch Franc. n. 140 141 c. and exhorted them to choose a Pope for all Christendom assuring them that he should be acknowledg'd by all Christian Princes and that for his own part he would not only acknowledge him and cause him to be acknowledg'd in his Kingdom but that he would employ his whole Power and Authority to support him England also was very much inclin'd to own the Pope that should be chosen by the Council of Pisa and the Cardinal of Bourdeaux who was sent thither by the Cardinals found no Enemies there b Henry IV. of England had withdrawn his Obedience from Gregory XII after his Cardinals were forc'd to fly to Pisa for promoting the Union who wrote into England that the vast Sums of Mony which were yearly brought thence was the greaâ— cause why the Cardinals were so ambitious of the Papal Dignity and so â—eâ—acious of it when once they were advanc'd to it whereupon by the King's Command it was decreed in a Synod-held this year 1408. at London That no Mony should be raised out of Bishopricks or Benefices to be paid into the Exchequer of Rome Spelman's Councils Vol. 2d There remain'd only Germany where Gregory was supported by Robert Duke of Bavaria King of the Romans and thither the Cardinals sent in the beginning of the Year 1409 Landolph Cardinal of Bar who came to Frankfort to hold there an Assembly of the Prelats and Princes of Germany that he might persuade them to come or send Deputies to the Council of Pisa and his Cardinal was kindly received by the Princes Gregory also sent the Cardinal Anthony his Nephew who being present with the Cardinal of Bar at the Assembly of Frankfort endeavour'd to justify his Uncle and made bitter Invectives against the Cardinal of Bar which displeas'd the greater part of the Princes But the King of the Romans who favour'd Gregory would suffer no other Resolve to be taken hereupon but the Ambassador should be sent into Italy to labour after an Union Robert chose for this Embassy the Arch-bishop of Riga and the Bishop of Worms then newly elected to the Bishoprick of Ferden Gregory persuaded this latter to go to Pisa in the Name of his Master for there were already a great number of Prelats assembled and to present unto them some Articles which contain'd among other Things That if the Cardinals would make choice of another place that was secure for Gregory and themselves Gregory himself would come thither and whether Peter de Lima should come
there falling into the Acquaintance of John Galeas he was made by his Interest Bishop of Vicenza and afterwards Archbishop of Milan then Cardinal and at last Pope He was of a generous and liberal Disposition and lov'd to make good Entertainments at his Election he was Seventy Years Old Balthazar Cossa the Cardinal Deacon who held the City and Country of Bononia in the quality of Legat from the Holy See had a greater share than any Man in all the Transactions at the Council of Pisa by his Interest he procur'd him to be chosen Pope but did himself really in effect govern during his Pontificat He made no Reformation but on the contrary he granted extraordinary Favours to all sorts of Persons created new Officers in his Court gave Dispensations contrary to Order united and disunited a great many Benefices and permitted some to possess a great many of them tho' they were incompatible Theodorick de Niem who gives us this Testimony of him adds That he was not a fit Man for Business or managing Affairs and upon that account he scarce ever heard the Advocates plead in the publick Consistories as the Popes had usully done That he had such a fondness for the Clergy that were about him that instead of distributing the Petitions among the ordinary Officers of Chancery to make an Abridgment of them he gave them to these Clergy-men that they might have the profit of them and because they understood nothing of these Matters many Errors were committed during his Pontificate which threw the Dataries Office into great Confusion The same Author observes also That this Pope favour'd the Friars Minors after an extraordinary manner by giving them publick and gainful Offices and bestowing upon them vacant Bishopricks and Benefices as much as he could He renew'd in their Favours the Priviledges of Preaching and Confessing granted to the Mendicant Orders by Boniface the 8th and John the 22d and condemn'd some Propositions that prejudic'd and diminish'd their Power by his Bull dated October the 10th 1409. which made a great noise in the University of Paris who threatned to cut off the Mendicant Orders from their Body unless they would renounce this Bull against which Gerson made a publick Discourse at a General Procession Alexander V. was acknowledg'd for Pope by all Christendom except Apulia and some part of Italy which had not yet abandon'd Gregory and the Kingdoms of Arragon Castile and Scotland and the States of Count Armagnac who acknowledg'd Benedict Germany was divided for Robert King of the Romans oppos'd the owning of Alexander for Pope because in many of his Letters he gave the Title of King of the Romans to Wenceslaus King of Bohemia tho' he himself had Possession of the Estate But Alexander V. found a means to gain the Archbishop of Mayence by making him Legatus Natus * i. e. One whose Legantine Power was annex'd to his Office of Archbishop to the Holy See in his own Province and the other Prelates of Germany he gain'd to his side by granting them all the Favours and Benefices they desir'd of him as also the German Lords by granting them any Dispensations for Marriage that they had a mind to As to Italy Rome was still under the Power of Laodislaus when Alexander V. was chosen but Balthazar Cossa having sat down before it with an Army in September 1409. strengthned the Party of Paul of Ursini gain'd the Governor of the Castle of St. Angelo and so order'd Matters That the Officers of Laodislaus were driven away and the City of Rome in appearance was reduc'd to the Obedience of Alexander but in effect was under the Government of Paul of Ursins The Court of Pope Alexander was then at Pistoya and he thought himself oblig'd to go to Rome where the Romans expected him But Balthazar Cossa would carry him to Bohemia under pretence that he was oblig'd to bring him thither but really upon Design as 't is thought that himself might be chosen Pope after his Death which he foresaw would quickly happen the Cardinals being then in a City whereof he was Master Howsoever this was 't is certain the thing happen'd after this manner for Alexander V. dying at Bohemia May the 3d 1410. Balthazar Cossa who besides his own Interest had a Recommendation from John the 23d Pope Louis of Anjou King of Sicily was chosen Pope a few Days after and took upon him the Name of John XXIII This Pope was of a considerable Family in Naples he had been Cardinal and was appointed Legate of the Holy See at Bohemia by Boniface the 9th He amass'd together great Riches in this Employment by the Exactions and Tyrannies which he exercis'd in the City and Country of Bohemia which he govern'd as an absolute Sovereign He contributed very much to the Meeting of the Council of Pisa and the Election of Alexander V. and govern'd in his Name during his Pontificate The first Design which John XXIII undertook after he was advanc'd to the Holy See was War between Laodislaus and John the 2â—d to deprive Laodislaus of the Kingdom of Naples which he had had a great mind to do for a long time because Laodislaus had been the cause of condemning his Brethren to Death and to put Louis Duke of Anjou in Possession of that Kingdom For this end he rais'd an Army and having join'd it with the Troops of this Prince he march'd towards Capua Laodislaus met them with an Army and gave them Battle in May 1411. The Forces of Laodislaus were beaten but the Conquerors being diverted with gathering the Spoil and Booty gave an opportunity to Laodislaus to escape into a Castle and to the remainder of his Forces to make a Retreat In the mean time John XXIII returning Triumphantly into Rome and to show his Contempt of his Enemies he caus'd their Ensigns which he had taken to be dragg'd thro' the Dirt after a Solemn Procession which he made But Louis of Anjou was no sooner return'd into France than Laodislaus repair'd his Losses and strengthned his Interest by gaining to his Party the principal Commanders of the Pope's Army and then he sent an Army in the time of Harvest to the very Gates of Rome which was beat back at the first Onset But John XXIII despairing of reducing Laodislaus by force resolv'd to gain him by Money And therefore he entred upon a secret Treaty with him which being concluded Laodislaus gave Order to Angelus Corarius to depart out of his Dominions He was forc'd to obey and therefore he fled to Marca Ancona to shelter himself under the protection of Charles Malatesta who was the only Person that continued faithful to him The War being quickly kindled again between Laodislaus and John XXIII the former John the 23d driven from Rome came with an Army to the Gates of Rome in May 1413. which meeting with no Resistance entred into the City for the Romans hated the Pope who had drawn great sums of Money
inferior to the Council since the preceding Words That every Person of whatsoever State or Dignity he be even the Pope himself is oblig'd to obey it are alone sufficient to establish this Doctrin In fine tho' there were some difficulty in this Session about this Clause that is fully taken away in the next where this Decree was read again and repeated with this Addition as Schelstrate agrees and which is prov'd by the Manuscript Acts which he himself has produc'd The Second Article publish'd in the fourth Session contains That John XXIII cannot change the Officers of the Court of Rome nor constrain them to follow him without the leave and consent of the Council and that all which he can do against them upon this account shall be Null The Third That all Processes made or to be made by the Pope or his Officers to the prejudice of the Council shall be Null The Fourth That three Deputies shall be chosen out of each Nation to examine the Causes of those who shall have a mind to Retire and to proceed against them who shall depart without leave The Fifth That the better to promote the Union there shall be no new Creation of Cardinals and to prevent the Antedating of any such Creation none shall be acknowledg'd for Cardinals but those who were publickly known to be such before the Pope Retir'd from Constance These Articles were approv'd by the Cardinals and the Prelates of the Nations by the Emperor the other Princes present and the Ambassadors of those that were absent Towards Night Renaud de Carnet Archbishop of Rhemes reported to the Council that being sent by the Ambassadors of France to Schafhausen to enquire of the Pope the reason of his Retreat the Pope had told him That he would not return until he had receiv'd an Answer by the Cardinal of Challant who came to him some time after and he gave him four Briefs the first address'd to the Emperor the second to the Cardinals the third to the Ambassador of France and the fourth to the Deputies of the University of Paris That upon his return to Constance he had put them in the Hands of those to whom they were address'd and at the same time told them That the Pope had order'd him to declare that he was not forc'd to Retire from Constance by violence or by fear or by any fault of the Emperor but only upon the account of his Health and that he offer'd to perform what he had promis'd in the Council That he had a love for the Emperor and desir'd to have a Conference with him if he would go to Nice and meet Peter de Luna to consider of the means to promote Peace That 't was true he had not receiv'd this Order from the Pope's own Mouth but the Cardinal of Challant had deliver'd it to him in the Pope's Name This Cardinal being present acknowledg'd the thing to be so and that the Pope had given him this Order but that he was to tell him That the Pope did not retire for fear of any Violence from the Emperor but for fear of some great Men in his Court. The Saturday following being the 6th of April if we may believe the Manuscript Acts publish'd by Schelstrate there were some Debates between the Cardinals and the Nations concerning the manner in which the Articles of the fourth Session were drawn up but at last they came to an Agreement upon this Point Only some Cardinals absented themselves and others made a Protestation because they hop'd that John XXIII would in good earnest make a Resignation and they thought it would be convenient to wait some time longer until the Intention of John XXIII were more fully discover'd But notwithstanding this Remonstrance the Session was held and many Cardinals were present at it The Cardinal of Ursins presided at it and the Articles decreed by the four Nations were read by Andrew Bishop Elect of Posnania The first is a Repetition of the first Article of the preceding Session The second imports That those who would not obey the Ordinances and Statutes of this General Council or any other whatever State Condition or Dignity they were of even the Popes themselves not excepted shall be put under Penance and punished according to Law The third and fourth are a Repetition of the second and third Articles of the fourth Session The fifth is a Declaration that the Pope and the other Prelats of the Council had been and were now perfectly free The sixth That the Pope was bound to renounce the Pontificate not only in the Cases express'd in his own Declaration but in all other Cases wherein his Renunciation might bring great Benefit to the Church and procure the Union and that in such Cases the Pope was bound to agree to the Declaration and Definition of the Council The 7th That if the Pope being requir'd by the Council to Renounce the Pontificate for the Peace of the Church would not or should delay to do it he ought to be look'd upon as one that had faln from the Pontifical Dignity to whom no Obedience was due The eighth That the Retreat of the Pope from the City of Constance was unlawful and prejudicial to the Peace and Union of the Church and that he ought to be summon'd to return and perform his Promise with a Declaration that if he did not return within the time appointed by the Council they would proceed against him as a Favourer of Schism and suspected of Heresy The ninth That if the Pope would return and effectually perform what he had promis'd Assurance should be given him That he should neither be arrested nor imprison'd nor molested in his Person or Goods before or after the Renunciation but that he should enjoy perfect Freedom and Security After this some preparatory Articles were read concerning the Errors of John Huss and then it was resolv'd to write to all Princes in the Name of the Council concerning the Flight of John XXIII and that the Emperor should be entreated to endeavour his Return to Constance that he might perform what he had promis'd to the Church and Council provided still that he were left at Freedom and treated with Honour The Emperor answer'd That he knew the Pope was in the Castle of Laufemberg in the Hands of the Duke of Austria but he did not know whether he would return or if the Duke would permit him to come that however it might happen he was ready to do what the Council desir'd to write unto him and pray him to return and send to him a safe Conduct or if that would not do to go himself in Person and bring him to the Council either with his consent or against it The Council approv'd this Resolution The Emperor added That he had sent some Troops to the City of Schafhausen and order'd them to offer safe Conducts to the Cardinals and Officers of the Court of Rome that were there who made Answer That they would not return nor
Churches In the twenty second Session held the 15th of October the Book of Austin of Rome Arch-bishop of Nazaret was condemn'd which is divided into three Treatises The First of the Sacrament of the Unity of Jesus Christ and the Church The Second of Jesus Christ as he was Head and of his Dominion The Third of the Charity of Jesus Christ to his Elect and his infinite Love as containing a Doctrin erroneous and particularly this scandalous Proposition That Jesus Christ sinn'd every Day in his Members anâ— those other Propositions condemn'd in the Council of Constance That the Elect only are the Members of Jesus Christ and his Church That to make a Man a Member of Jesus Christ it was not sufficient to be united to him by Charity but there must be another Union That the Human Nature in Jesus Christ is the Person of Christ That the Personality is not really distinguish'd from the Nature it self and some other Propositions which are deduc'd from this In the twenty third Session held the 25th of March 1436. the Council publish'd their Regulations concerning the Election of the Pope the Profession of Faith which he is bound to make his Duty and his Conduct the number of Cardinals which they reduc'd to twenty four and their Titles the manner of choosing them â—y the Votes of the College Cardinals their Obligation and Duty the restoring of Elections and abolition of Reservations and of all Promises of Benefices Gratiae expectativâ— when they shall be vacant In the twenty fourth Session on the 16th of April the Project between the Ambassadors of the Council and the Greeks was propos'd and approv'd the safe conduct which the Council granted to them was read and the Bulls of the Emperor and of the Patriarch of Constantinople to the Council and the Decree wherein the Council granted Indulgences to all those that should labour for the Re-union of the Greeks These Inâ—…ents being carried to Constantinople the Greek Emperor obtain'd Procurations of The Negotiations of the Council and the Pope with the Greeks the Patriarchs and Metropolitans of the Eastern Churches for sending Persons in their Name to the Council in the West and in the mean time the Council on their part put things in a readiness for performing what they had promis'd the Greeks by treating with Nicolas de Montana who lent the Sum of 30800 Ducats and oblig'd himself to equip four Gallies and 300 Archers that were promis'd to the Greeks All the difficulty was to agree upon the place where the Council should be held which they consulted about in many Congregations and at last in a general Congregation it was decreed by the Votes of more than two thirds of the Prelats that the Council should be held at Basil if the Greeks would accept of this City but if not that all endeavours should be us'd to make them agree to the City of Avignon or whatever happen'd that they would confine themselves to Savoy which was one of the Places which the Greeks had propos'd The Council sent two Ambassadors to Pope Eugenius to communicate to him this Resolution and observ'd to him that he himself had propos'd the City of Avignon and conjur'd him to come in Person to the Council that they might Labour by consent in expediting the Indulgences and imposing the Tenths for furnishing the necessary Expences Eugenius would not make a Bull about these Things but he said that he would signify his Intentions to the Council by the Arch-bishop of Tarente who was to be there present the first Day At the same time two other Deputies of the Council concluded a Treaty with those of Avignon who had already advanc'd 6000 Ducats to the Commander of the Gallies and agreed with them that before they furnish'd the other 70000 which they had promis'd the Council should make a Decree for fixing the place where the Council was to be held at which the Greeks should be present and that they should be permitted to name Receivers of the Profits that should arise as well from Indulgences as from the Imposition of Tenths to whom they should be made over until such time as they were wholly reimburs'd the Sâ—ms they should advance The Greek Emperor being resolv'd to come into the West with the Patriarch of Constantinople and the Eastern Bishops sent back his Ambassador John to give the Pope and the Council assurance of his Intention that they might get ready the Gallies This Ambassador came to Basil at the beginning of February 1437. and desir'd that the Council would agree of the place and furnish the Gallies they had promis'd The President of the Assembly answer'd him That the Council had nam'd a Commander to conduct the Gallies and that they had chosen for the place of the Assembly the City of Basil or that of Avignon or the Savoy John made many Difficulties about this Choice and said that when he propos'd the Savoy he meant only those Places which the Duke of Savoy had in Italy and insisted upon this That the Pope must be present in Person at the Council When they shew'd no regard to his Remonstrances he made Protestation as well in writing as viva voce notwithstanding which it was resolv'd That Ambassadors should be sent into Greece who should pass by Avignon and that in case this City could furnish within 30 Days the Sums agreed upon the Council should make a Decree 8 Days after for confirming the choice of the City of Basil Avignon or the Savoy That the Council would authorize by a Decree the Imposition of Tenths for the Security of the Sums that should be lent That Power should be given to the Ambassadors to agree upon a Port in Italy where the Greeks should land and that in case the Greeks would not come into the West those of Avignon should be reimburs'd the Sums they had advanc'd This Instrument was agreed upon by Plurality of Voices in spite of the opposition of the Pope's Legats Some Days after the Archbishop of Tarente being sent by Eugenius to the Council declar'd That the Pope intended not to grant Indulgences nor the Imposition of Tenths until they had agreed upon a City in Italy which started another Dispute in the Council but the News being brought that the City of Avignon had furnish'd 30000 Ducats and was ready to furnish the rest more than two thirds of the Prelats remain'd firm 〈◊〉 their first Resolution insomuch that in the 25th Session held the 7th of May the Decree was read by order of the Council in the place where Decrees were wont to be read but at the same time the Legats and some other Prelats caus'd to be read in a lower place a private Decree wherein Florence or Udine were nam'd for holding of the Council which was repeated with much Precipitation and was not heard at all When the Session rose the Question was put concerning sealing the Decree the Box in which the Seal was kept being in the Hands