and prays him to take care to carry himself unblamably because he had taken Notice of some failings in him when he was obliged to rehearse the Name of Dioscorus at the Altar This Letter is dated March 13. 478. He wrote also the same time the 10 Letter to the Emperor Zeno in which he thanks him for settling Timotheus and prays him to eject entirely P. Mongus In the next Letter to Acacius he tells him that Timotheus had excused himself for reciting the Name of Dioscorus at the Altar and that he was satisfied by him as to that particular In the 12th He also desires the Emperor Zeno to defend Timotheus and Banish Petrus Mongus and in the thirteenth Letter he Commands Acacius to contribute his Assistance in it These Letters are dated Oct. 478. The Church of Antioch was in no less disturbances than that of Alexandria Petrus Sirnamed Fullo having slain Stephen who was the Lawful Bishop got possession of it by force The Emperor Zeno did not let this Crime go unpunished but made those seditious Persons suffer the Punishment they deserved and Banished Petrus Fullo But because the Spirits of the People were extreamly heated he thought it would be hard to get a Bishop Ordained quietly in the City of Antioch he resolved to have the Ordination performed at Constantinople by Acacius Pope Simplicius believed as indeed it might well enough be that it was only Pretence and that the Bishop of Constantinople would by this means enlarge his Jurisdiction over the East though the Emperor wrote to him that it should be so for this once only and that for the future the Bishop of Antioch should be Ordained according to the Custom by an Eastern Synod The Pope makes Answer to him by Letter 14 dated Ju. 22. 479 in which having commended his Justice which he had Executed in punishing those who had Murthered the Bishop of Antioch he tells him That this Mischief would never have happened if he had followed his Councels and banished out of the Empire as he had written to him Petrus Mongus and the other Enemies of the Faith and disturbers of the Publick Peace Lastly He approves the Ordination of the Bishop of Antioch made by Acacius but upon Condition that the Bishop of Constantinople shall not attempt the like for the future and the Bishop of Antioch shall be Ordained by the Bishops of his own Country according to the Ancient Custom He says almost the same thing to Acacius in the next Letter He whom Acacius had Ordained Bishop of Antioch dyed in 482 in the third Year of his Pontisicate and Calendion was Ordained in his place 'T was Acacius himself who Ordained him if we may believe the Record of the Acts of the Condemnation of Acacius However that be it is evident That Calendion had his Ordination approved by a Council of Eastern Bishops This did plainly displease Acacius who was never friends with this Patriarch At the same time Timotheus Bishop of Alexandria being dead John Talaia was chosen in his palace and wrote to Pope Simplicius under the Title of the Bishop of Alexandria But the Emperor told him at the same time That he was a perjur'd Person and unworthy of the Priesthood This hindered the Pope for some time from acknowledging him but when he understood that he had designed to put in P. Mongus into that See against whom he had written several Letters he opposed him with all his force and received John Talaia who escaped into the West All these things were done with the Consent of Acacius or at least without his Opposition This made Simplicius after he had written Letter 16. in favour of Calendion to urge him earnestly in Letter 17 and 18. to oppose the attempts of P. Mongus and to represent them to the Emperor that he may not continue in the possession of the See of Alexandria These Letters are dated Anno. 482. This was the Cause and beginning of the Discontent which the Holy See had against Acacius which broke out fully under Faelix the Successor of Simplicius These Epistles are extant among the Councils Tom. IV. p. 1067. FAUSTUS Bishop of * Reium Rhegium Ries FAustus a An Englishman or Britain Avitus in his 4th Letter says that he was ortu Britannus habitatione Riensis Sidonius Epist. 9. l. 9. writing to Faustus says Britannis tuis Facundus calls him a Frenchman in his Book against Marcion Faustus Gallus but he evidently respected the place he dwelt in F. Sirmondus says that he was of the Province of Aremorica I am rather of Usher's judgment who thinks him an Englishman an Englishman or Britain a Priest and Monk of Lerins was chosen Abbot of that Monastry when St. Maximus removed to the Government of the Church of Ries While Faustus Bishop of Ries he was Abbot there he had a Controversie with Theodorus Bishop of Frejus about the Exemption which was decreed in the Council of Arles which is called the III held in 455 which Ordained That the Bishop should perform all Ordinations confirm Novices if there be any in the Abby and that no strange Clergy-men should be admitted but with his Consent but that the Care of the Lay-men of the Monastry belongs to the Abbot That the Bishop hath no Jurisdiction over them and that he cannot Ordain any one without consent of the Abbot After the Death of Maximus Faustus was chosen to fill his place So that he was his Successor twice once in his Abbacy and the second time in his Bishoprick This gave occasion to Sidonius to address these Verses to him Fuerit Quis Maximus ille Urbem tu cujus Monachosque Antistes Abbas Bis Successor agis He was present at the Council of Rome held under Pope Hilary in 462. Being returned into France he composed several Books Governed the Church unblameably lived a very Holy Life was Commended and Honoured by the Greatest Men of his time and dyed at last in Peace and in the Communion of the Church Gennadius gives us a Part of the Catalogue of this Author's Works He hath Written saith he on the Occasion of Explaining the Creed a Book concerning the Holy Spirit wherein he proves agreeably to the Doctrine of the Holy Fathers that he is of the same Substance with the Father and the Son and is as well Eternal as both the other Divine Persons in the Holy Trinity He hath also Composed an Excellent Work about Saving Grace in which he teacheth that the Grace of God always allures precedes and assists our Will and that all the reward which our Free-will obtains by its Labour is not merited by it but is the Gift of Grace I have read also saith the same Person a little Book of his written against the Arians and Macedonians in which he shews That the three Persons of the Trinity are of the same Essence and another Treatise against those who say That there are Incorporeal Creatures in which he pretends to prove by
to observe are to be set down with the Name of the Arch-bishop on whom he depends and of the other Bishops in the Province The Tenth imports that after the Death of a Bishop the Tenth part of his Estate shall be distributed to the poor or to pious Uses and that Prayers shall be said for him throughout his whole Diocess that he may obtain the Kingdom of Heaven and dwell with the Saints The Eleventh orders the Bishops to do nothing in the Diocesses of their Brethren without their leave The Arch-bishop is excepted because he is the Head of the Bishops It charges the Priests not to perform any other Functions than such as are left to them by the Bishops as that of Baptizing and giving the Extreme-Unction It establishes some Penalties against those that did neglect to administer Baptism and finally it orders that this Sacrament shall not be perform'd by Sprinkling but by Dipping The Council of Aix la Chapelle in the year 817. IN the following year Lewis the Godly held an Assembly of Abbots and Monks at Aix la Chapelle and caused some Constitutions for Monks to be prepar'd by Benedict of Aniane charging The Council of Aix laChapelle that Abbot to see them kept These Constitutions are Eighty in all An account of Abbeys and of what they were to pay to the Crown was also drawn up in that Assembly The Council of Thionville IN the year 821 there was an Assembly at Thionville which made some I aws against those The Council of Thion-ville who should offer to Misuse or beat a Clerk and the time of their Penance is fixed These Ecclesiastical Laws were confirm'd by an Edict of Lewis the Godly which is at the end of them The Capitularies or Sanctions of Lewis the Godly LEwis the Godly following his Father 's Pious Example made several Laws and Wrote some The Capitularies of Lewis the Godly Letters about Ecclesiastical Matters In the First year of his Empire he pass'd an Edict in Favour of the Spaniards who fled into France from the Persecution of the Saracens Another Edict made in his Third year on the same Subject is extant In the year 816 he Confirmed the Constitutions that were made at the Council of Aix la Chapelle and gave Orders that they should be follow'd by Letters to Magnus Arch-bishop of Sens to Frotarius Arch-bishop of Bourdeaux to Arnoldus Arch-bishop of Salsburgh and to other Metropolitans In the same year he also made Twenty nine Capitularies on the Discipline of the Church In the first he takes care to secure to the Church those Revenues that belong to it In the Second he leaves to the Clergy and the People the Liberty of choosing their own Bishops In the Third he confirms the Rules of Prebendaries In the Fourth he orders that a good use be made of the Oblations given at Church In the Fifth he leaves to the Monks the power of chusing their own Abbots In the Sixth he forbids the conferring Holy Orders on Slaves In the Seventh he enjoyns the Clergy not to receive such Oblations as might cause the Children or Relations of those that make them to be depriv'd of their Inheritance In the Eighth the Priests are forbidden to give the Tonsure to any Person with a Design to get a part of his Estate In the Ninth the Laity are charg'd not to turn the Priests out of their Churches or Install any there without the Bishop's consent In the Tenth he orders that every Church have a piece of Ground belonging to it and that no Priests apply their Revenues but to the Service of the Church In the Eleventh that every Church have its Priest That the New Villages where New Churches shall be built pay Tythes to those Churches The Thirteenth forbids to Pawn the Holy Vessels unless it be for the Redemption of Captives The Sixteenth is against the Simoniacal Exactions that were practis'd by some Bishops of Italy The Seventeenth renews the Canon which forbids Priests to dwell with Women In the Eighteenth 't is ordered that the Bishop shall send the Chrism to such Rectors of Parishes as are remote by one of those in their Neighbourhood but that all those who dwell but a League or a League and a half out of Town shall come to fetch it as usually In the Nineteenth the Bishops are exhorted not to be a charge to the People when they go either to Preach or to Confirm In the Twentieth 't is decreed that none presume to make young Maids Nuns or Boys Monks i. e. without the consent of their Relations The One and twentieth obliges Widows not to take the Veil till Thirty days after their Husbands decease The Three following Canons are concerning Ravishers The Five and twentieth renews Gelafius's Canon against those that either debauched any of the Virgins who had been Consecrated to God or ran away with them In the Six and twentieth 't is enjoyn'd that no Maid shall receive the Veil before she be Five and twenty years of Age according to the Canons of Africa The Seven and twentieth forbids the Tryal by the Cross. In the Eight and twentieth the Bishops are charg'd to Instruct the people of their Diocess The last forbids Marriages between Relations and the sharing of Churches between Co-heirs and promises to take care to prevent this and many other things In the year 817 this Emperour published some Constitutions for the Monks which Orders were drawn up at Aix la Chapelle by Benedict of Aniane Some mention an Edict of Confirmation made by Lewis the Godly which they say he confirmed in favour of Pope Paschal II. the pretended Donations made by his Father to the Roman Church but that Piece plainly appears to be supposititious and does not deserve the least credit The Capitularies of the year 819 are almost all of them Civil Laws Some of them nevertheless relate to the Church particularly in the last Capitulary published by Baluzius page 619. In the year 821 he Wrote a Letter to the Monks of Aniane to exhort them to follow the Rules that had been established in their Monastery by their Abbot Bennet He promises them his protection on the account of the Love he had for him and confirms their Abbey in a Free Tenure and the liberty they had of chusing their Abbot In the year 822 at the Request of the Bishops Conven'd at Thionville he made some Laws by which he enjoyned very severe punishments for those who calumniate revile misuse or put to death any Clergy-man In the same year he made a Capitulary in favour of the Nuns of S. Crosse at Poictiers In the year 824 he caused some Instructions to be composed for Jeremiah Arch-bishop of Sens and Jonas Bishop of Orleans his Deputies at Rome in the Affair of Images according to the prescription of the Council of Paris and he Wrote a Letter to Pope Eugenius the Second on that Subject In the year 826 there was an Assembly at Inghilheim where some
Verses are not altogether contemptible but that Fredigod intermixes so many Greek words and Phrases which render them unintelligible At the same time Lanfrid a Monk of Winchester wrote the Life of S. Swithin and a Relation Lanfrid and Wulstan Monks of Winchester of the Miracles that happen'd at his Translation and after him Wulstan Monk of the same Monastery compos'd in Verse the History of that Translation and the Life of S. Ethelawld Thus we have given an Account of almost all the most remarkable Circumstances that occur in the Ecclesiastical History of England in the Tenth Century CHAP. VI. Observations on the Ecclesiastical Affairs of the Tenth Century THERE were no Controversies in the Tenth Age of the Church relating to Articles Controversies about Doctrinal Points of Faith or Doctrinal Points of Divinity by reason that there were no Hereticks nor other Inquisitive Persons who refin'd upon Matters of Religion or undertook to dive into the bottom of its Mysteries The Sober Party contented themselves only in yielding an implicite Faith to whatever the Church-men thought fit to deliver from the Pulpit and the profligate Wretches abandon'd themselves to gross Sensualitles which gave Satisfaction to their bruitish Appetites rather than to the Vices of the Mind to which only ingenious Persons are liable Therefore in this Age of Darkness and Ignorance the Church not being disturb'd upon account of its Doctrines had nothing to do but to put a stop to the Enormities of Discipline and Manners There were nevertheless in England some Clergy-men who positively affirm'd that the Bread and Of the Eucharist Wine on the Altar retain'd the very same Substance after Consecration and that they were only the Representation of the Body and Blood of Jesus Christ and not his Real Body and Blood Odo Archbishop of Canterbury being desirous to oppose this Opinion pray'd to God one day as he was Celebrating Mass solemnly in the presence of a multitude of People to shew the very Substance of these Mysteries which happen'd in the breaking of the Consecrated Bread out of which as it s reported issued forth several Drops of Blood which Miracle being seen by his Clergy and by those who doubted of the Real Presence of the Body of Jesus Christ in the Eucharist they abjured their Error Thus Osborn a Writer of those times relates the Matter in the Life of that Saint The same Author in the Life of S. Dunstan says that that Saint returning to the Altar chang'd the Bread and Wine into our Saviour's Body and Blood by the Prayer of Consecration but when he had given the Benediction to the People he left the Altar a second time to preach and that being altogether transported with the Divine Spirit he discour'd after such a pathetical manner concerning the Real Presence of the Body of Jesus Christ of the Future Resurrection and of Life Eternal that one would have thought that a glorified Saint was then speaking Ratherius Bishop of Verona stifly maintains the same Opinion in one of his Letters and Fulcuin Abbot of Lobes in discoursing of the Eucharistical Table says That it is the Table on which the Sacred Body of our Lord is consum'd These Authors express themselves after the same manner as Paschasius Rathertus nevertheless this did not hinder some others who liv'd in the end of the same Century to take part with Retramnus to make use of his Expressions and to oppose those of Paschasius This is apparently done by Alfric Archbishop of Canterbury and Heriger Abbot of Lobes altho' they do not impugn the Real Presence as we have made it appear in the preceding Century These are all the remarkable Circumstances in the Tenth Century relating to Points of Doctrine for the Errour of the Anthropomorphites confuted by Ratherius in one of his Sermons was peculiar to certain Clergy-men of Italy and those of the Greeks mention'd by Pope Formosus in one of his Letters to Fulcus are ancient and not modern Heresies We read in a Chronicle of the Abbey of Castros that Durandus Abbot of that Monastery in the year 953. confuted one Walfred who gave it out that both the Soul and Body perish'd after death but it is not known whether this Error continu'd long neither is there any part of Durandus's Piece now extant The Contests that arose about the validity or invalidity of Ordination made by Intruders were soon silenc'd Some Persons were of Opinion that one might Feast on Fridays but their Infatuation was not of long continuance Upon the whole there was no Council held in this Century that either debated or made any Decisions with respect to any Point of Doctrine which shews that there was no Error in Matters of Faith that prevail'd long or made any Disturbance in the Church Howsoever enormous the Irregularities of the Popes might be at that time nevertheless a great Of the Popes Authority deal of Respect was shewn to their Authority and the Christians distinguishing according to Auxilius's Remark the Holy See from the Person of those who possess'd it had as much veneration for the Dignity of the One as aversion to the Extravagancies of the others and upon this account they yielded Obedience to the Equitable Laws and Just and Lawful Ordinances proceeding from the Authority of the Holy See and oppos'd the Enterprizes of the Popes which intrench'd upon the Liberty of the Churches and the Intention of the Canons This may be observ'd in the conduct of the Bishops of Germany and in the Letters they wrote concerning the Erections of Bishopricks which the Pope attempted to make in Moravia to the prejudice of their Rights in that of the Bishops of France assembled in a Council at Rheims against Arnulphus in the Discourse made by the Bishop of Orleance in that Council and in the Judgment they pass'd with respect to the Legats Attempt who presum'd to Consecrate a Church without the consent of the Ordinary Neither were the Bishops of Italy of a different Opinion as appears from their Deposing of Pope John XII S. Dunstan shew'd the same Resolution in Refusing to Absolve a Person altho' the Pope had expresly enjoyn'd him to do it and the like constancy is observable in Ratherius who did not think himself oblig'd to obey the Order of a Pope who was about to deprive him of the Disposal of the Ecclesiastical Revenues of his Diocess However Magnificent Titles were given to the Popes and their Primacy and Jurisdiction was acknowledg'd They had not as yet assum'd the Right of Ordaining Bishops or Metropolitans nay John X. and Stephen VIII plainly own'd that it did not belong to them but they granted the Pall not only to Archbishops but also to several Bishops which Practice Fulques or Fulco Archbishop of Rheims censures as an Abuse which sullied the Splendor of the Hierarchical Order They were desirous that the Archbishops should come in Person to Rome to receive the Pall which was usually done by the Archbishops
he would not but left it with one of the Monks This Conduct of Peter Damien's being perfectly free from any partiality sufficiently clear'd him from the Accusation of these Chaplains but in his turn he reprov'd them for two Errors First because they taught that Priests might Marry and then because they maintain'd that it was no Simony to give Mony for the Presentation of a Living provided nothing was given for Ordination The Fourteenth and Fifteenth are directed to the Clergy of the Church of Milan who maintain'd the Truth and Purity of Discipline he exhorted them to persevere with Constancy and Stedfastness The Two next are part one of the Forty second and the other of the Eighth of his Opuscula In the Eighteenth he returns an Answer to a Priest who had ask'd his Advice about two Ceremonies relating to Baptism and the Celebration of the Mass And after he had intimated that no new Customs ought to be introduc'd he determines That only the Holy Chrism ought to be put into the Water of Baptism and not any Oyl or Wine and that in the Celebration of the Mass the Ablution of the Chalice ought not to be omitted but when it was to be celebrated twice in a Day The Nineteenth is among the Opuscula of which it makes the Twenty eighth The Sixth Book contains such Letters as are written to Abbots and Monks The First is referr'd to the Forty third of his Opuscula The Second is directed to Hugh Abbot of Cluny the Monks of that Abby as an acknowledgment of the Love which Peter Damien had for them and of the Services which he had done them had promis'd him that they would say an Office for him every Year on the Day of his Death He prays the Abbot of Cluny that this might be perform'd not only in that Abby but likewise in others which were of the same Order The Third directed to the same Abbot is only a Letter of Compliment for the kind Entertainment he had given to one of Peter Damien's Nephews In the Fourth he recommends to him again the Prayers which he had promis'd to offer up for him after his Death In the Fifth directed to the Monks of that Abbey he commends the Discipline and the good Order which was observ'd in their Monastery thanks them for the acknowledgment they made of the good Services he had done them and conjures them to pray to God for him after his Death The Two next contain nothing in them very remarkable The Eighth is among the Opuscula of which it makes the Twenty first In the Ninth he reproves a Monk whom he had made Superior of an Hermitage for having quitted it to be an Abbot of another Monastery and orders him either to return to the Charge committed to him or else to live only as a Monk in that Monastery In the Tenth he retracts what he had said of St. John the Baptist's being conceiv'd during the Feast of Tabernacles The Eleventh is among the Opuscula of which it makes the Forty fourth In the Twelfth he answers to the Reproaches cast upon him by an Abbot for having entertain'd a Monk who came out of another Monastery which seem'd contrary to the Rule of St. Benedict He makes it appear that this Rule ought only to be understood of the Monasteries of the Coenobites and not of the Hermits whose Life is most perfect He pretends that St. Benedict was at first an Hermit and that he always preferr'd the Life of the Hermits before that of the Coenobites The Thirteenth is directed to the Monks of a Monastery of Constantinople but contains nothing in it remarkable The Fourteenth is among the Opuscula of which it makes the Twenty ninth In the Fifteenth he admonishes an Abbot not to detain one of his Monks who had deserted him and was excommunicated promising withal That if that Monk would return he would use him kindly The Three next make the Forty fifth Forty sixth and Fifty ninth of his Opuscula In the Nineteenth he gives a description of the Distempers under which he labour'd of the Patience wherewith he endur'd them and of the extremity to which he was brought which was such That they administred the extreme Unction to him and laid him upon Ashes and Hair-cloth as the Custom then was He takes notice that his Remedy was communicated to one of his Monks in a Vision and procur'd by Alms and that he had much ado to perswade himself to eat Flesh. In the Twentieth he advises a Monk not to engage himself upon every turn to expiate the Faults of others and readily to perform those Pennances with which he was engag'd He moreover relates an Instance of another Monk who had suffer'd great Punishments in the other World for having not done Pennance for another according as he undertook The Twenty first is among his Opuscula of which it makes the Forty seventh The Twenty second is to his Nephew Damien whom he exhorts to be zealous in the Exercises of the Monastical Life and reproves for having gon from an Hermitage to a Monastery and exhorts to return thither again In the Twenty third he reproves a Monk who delay'd turning Hermit upon the account that he had much ado to perswade himself not to drink Wine The Twenty fourth and Twenty sixth are referr'd to the Forty eighth and ninth of his Opuscula In the Twenty fifth he makes it appear That it was upon some Grounds that he had a design of quitting his Church he thereupon relates two extraordinary Events The Twenty seventh is directed to the Monk Cerebrosus who had with some sharpness blam'd the practice of Discipline Peter Damien maintain'd it by the same Arguments which he had already alledg'd He pretended that it was a sort of Martyrdom that it was what was very well known to the Ancients that it is founded upon the Canons and that it was in use before his Time in the Religious Mona asteries wherein it was Customary to buy off a whole Year's Penance by a Thousand Stripes of a Rod. That Monk did not find fault with the Discipline which was us'd during the reading of a Chapter for light Faults but he blam'd those severe and long Disciplines of so many Hundred Stripes Peter Damien says That if one approves the lesser Discipline one ought not to Condemn that which was more severe and mortifying In the Twenty eighth he illustrates two Passages out of St. Gregory In the Twenty ninth he advises a Monk every day to say the Rosary and to read the Holy Scriptures The Two next make the Fifty first and the Fifty third of his Opuscula In the Thirty second he reproves the Hermits of a Monastery near his for having neglected the Rule which he had given them for being too much in love with Mony and too much given to Ease and Luxury For their Instruction he relates the Punishments of several Monks who had not liv'd up to that strictness which they ought and the
re-establishes Pope John who was expell'd The death of Robert King of V. The death of Burchard Archbishop of Lyons Odilo Abbot of Cluny refuses to accept that Archbishoprick and the Pope blames him for it in a Letter Bruno Uncle by the Father's side to the Emperor Conrad is ordain'd Bishop of Wurtsburg   in his room France July 20. Henry I. his Son succeeds him     1034 I. XI Romanus dies April II. being poison'd and afterward strangl'd by the Order of Zoe his Wife who causes Michael the Paphlagonian her Favourite to be plac'd on the Throne I.    1035 II. XII II. The death of Simeon of Syracuse a Monk of Trier   1036 III. XIII Conrad marches into Italy III. Drogon is made Bishop of Terouane  The death of Godehard Bishop of Hildesheim 1037 IV. XIV IV.    1038 V. XV. V. Pandulphus Duke of Capua is oblig'd to submit to the Emperor Conrad   1039 VI. Conrad dies June 5. and Henry III. his Son succeeds him VI.   Eugeâ—ippus Bruno Bishop of Wurtzburg 1040 VII I. VII  Divers held this year in France Glaber Radulphus a Monk of Cluny Arnold Canon of Herfeldt Campanus of Lombardy 1041 VIII II. VIII Michael dies in the Month of Decemb. and Zoe causes Michael Calephas to be put in his place Lanfranc receives the Monastick Habit from the hands of the Abbot Herluin in the Abbey of Beâ— Â Â 1042 IX III. I. Michael      Calephas is expell'd and Constantin Monomachus being substituted in his room marries Zoe    1043 X. IV. I. Alexius Patriarch of Constantinople dying Michael Cerularius is chosen in his stead   1044 The Romans expel Benedict accused of divers Crimes and put Sylvester III. Bp. of St. Savine in his place Benedict acknowledging himself unworthy of the Papal Dignity resigns it in favour of Gregory VI. on condition that he should enjoy the Revenues which the See of Rome receiv'd from England V. II.    1045 II. VI. III.    1046 Henry Emperor of Germany deposes Gregory 6th and causes Suidger Bp. of Bamberg to be chosen Pope on Christmas-Eve who takes the name of Clement II. Gregory VI. voluntarily abdicates the Popedom in a Synod and is banish'd Sylvester III. is sent back to his Bishoprick of St. Sabina VII Henry is crown'd Emperor by Pope Clement II. IV.  Councils held at Rome for deposing the Popes Benedict IX Sylvester III. and Gregory VI.  1047 I. Clement II. dying Oct. 2. Benedict IX got Possession of S. Peter's VIII V. Hildebrand accompanies Gregory VI. in his Exile and retires to Cluny Eusebius Bruno made Bishop of Anger 's A Letter written by Pope Clement II. to John nominated Archbishop of A Council at Rome against Persons guilty of Simony  Chair a 3d time and kept it 8 months longer   Salerno in which he approves his Translation to the Bishoprick of Pesti as also to that Archbishoprick and grants him the Pall.   1048 The Emperor sends from Germany Poppo Bishop of Brescia who is made Pope under the name of Damasus II. but he dies 23 Days after his Consecration XI VI. Theoduin is ordain'd Bishop of Liege Geffrey Count of Anjou and Agnes his Wife give the Church of all Saints in the Suburbs of Anger 's to the Abbey of Vendome Hildebrand leaves the Abbey of Cluny of which he was Prior and accompanies Bruno Bishop of Toul to Rome   1049 Bruno Bp. of Toul who assum'd the name of Leo IX was chosen Febr. 13. 5 months after the death of Damasus I. X. VII Pope Leo confirms by a Bull the Privileges of Cluny Abbey He causes the Body of St. Remy of Rheims to be translated to the Church of that Abbey which was also dedicated by him He approves in a Letter the Translation of John from the Bishoprick of Frescati to that of Porto Arnold Abbot of Poitiers accused of Incontinency by the Bishop of Langres was depos'd in the Council of Rheims Hugh Bishop of Langres charged with divers Crimes was likewise depos'd and excommunicated in that Council but having attended the Pope to Rome and having done Pennance he was restor'd to his former Dignity some time after Rudicus Bishop of Nantes was also degraded for succeeding his Father in his Bishoprick by the means of Simoniacal Practices The Contest between the Archbp. of Rheims and the Bp. of Toul about the Abbey of Monstier-Rendy was determin'd in favour of the former in the same Council A Council at Rome against Simony A Council at Pavia A Council at Rheims Octob. 3. A Council at Mentz held in the end of this year or in the beginning of the next  1050 II. XI VIII Berengarius or Berenger is accus'd and condemn'd in divers Councils hel this Year He and his Followers are constrain'd to retract their Opinions under pain of death in the Council of Paris Lanfranc is oblig'd to give an account of his Doctrin in the Council of Rome and he there makes a Confession of Faith His Doctrin is approv'd in the Council of Verceil A Confirmation of the Privileges of Corbey Abby by the Pope A Council at Rome A Council at Brionne A Council at Verceil Septemb. 1. A Council at Paris Nov. 19. A Council Coyaco A Council Anselm Dean of Namur Hermannus Contractus a Monk of Richenau Theophanes the Ceramean Nilus Doxopatrius Gualdo Monk of Corbey Drogo Bishop of Terouane Helgaud Monk of     at Rouen A Council at Siponto Fleury Wippo the Emperor's Chaplain Ebervin Abbot of St. Maurice Evershelm Abbot of Aumont Guibert Arch-deacon of Toul Anselm a Benedictin Monk 1051 III. XII IX Pope Leo's Letter confirming to John Archbishop of Salerno the Right of a Metropolitan  Berenger's Letter to Lanfranc and his Treatise against him Theoduin Bp. of Liege's Letter against Berenger Adelman a Clerk of Liege and afterward Bishop of Brescia writes to Berenger about his Opinion Reciprocal Letters between Ascelin and Berenger John Archbishop of Euchaita 1052 IV. XIII X. The Pope confirms the Privileges of the Abbey of St. Sophia at Benevento John sirnam'd Jeannelin is nominated Abbot of Erbrestin by the Emperor Henry III. Marianus Scotus turns Monk A Council at Mantua disturb'd by a popular Tumult John Jeannelin Abbot of Erbrestein Hepidannus a Monk of St. Gall. The death of Hugh Bishop of Langres 1053 V. Leo IX makes war with the Normans of Apulia who take him Prisoner and convey him to Benevento XIV XI A Letter written by Michael Cerularius Patriarch of Constantinople in his own Name and under that of Leo Archbishop of Acris against the Latin Church This Patriarch causes the Churches of the Latins in Constantinople to be shut up and takes away from all the Latin Abbots and Monks who refus'd to renounce the Ceremonies of the Church of Rome the Monasteries which they had
XVIth upon Palm-Sunday The XVIIth upon Maundy-Thursday The XVIIIth upon Easter-day The XIXth upon our Saviour's Ascension The XXth upon Whitsunday The XXIst upon the day of St. Peter's being made Bishop of Rome as is suppos'd The XXIId upon the Lord's Prayer The XXIIId upon the Apostle's Creed The XXIVth of the indecent apparel of Men and Women THere is also a short Chronicle of the Kings of France from Pharmond to Philip the first reckoned by some to be written by Ivo Bishop of Chartres but neither does this seem to be his nor another much larger ascrib'd to him by some from Ninus King of Assyria to Loüis le Debonnaire which was written by Hugo Floriacensis The Pannormia of Ivo Bishop of Chartres was printed at Basil in 1499. and at Louvain in 1557. The Decretum was printed at Louvain in 1561. And at Paris in 1647 with the Letters and Sermons correctly published by Father Fronto a Regular Canon of St. Genevieve In which Edition are added the Learned Notes of Juretus Canon of Langres and of Souchet Canon of Chartres upon the Letters of our Bishop CHAP. II. The History of the Church of Rome under the Popedom of Paschal II. Gelasius II. and Calixtus II. Containing the Rise Progress and Conclusion of the Contests between the Holy See and the Empire about the Right of Investitures PAschal II. call'd before he was Pope Rainier was a Tuscan the Son of Crescentius and Alsatia The Election of Paschal II. He embrac'd the Monastick Life and practis'd it in the Abbey of Cluny under the Abbot Hugh He was Created Cardinal Priest of St. Clement by Gregory VII and made Abbot of the Monastery of St. Stephen and St. Lawrence of Rome After the Death of Urban II. the Cardinals cast their Eyes upon him to advance him to the Papal Chair When he had intimation of this he absconded for some time but being afterwards discovered he was Proclaimed Pope by all the Cardinals with the loud Acclamations of the People and Consecrated the 14th day of August in the Year 1099. The first thing he did was entirely to drive out the Anti-pope Guibert He declar'd War against The Death of Guibert The Anti-popes who succeeded him him and forc'd him to fly to the Mountains of Abruzzo where he Died in the Year 1100. His Death did not put an end to the Schism which had lasted 20 Years already for after him came three more Anti-popes who succeeded one after another but fell within a short time The first was Albert of Acella whom Richard Duke of Campania the great supporter of Guibert caus'd to be Elected in his stead At the end of four Months he was taken by Pope Paschal's Friends and shut up in the Monastery of St. Lawrence After this the people of Cava a small Town near Palestrina undertook to bestow the Pontificate on a Roman nam'd Theodoric who enjoy'd the Title of Pope only three Months and thought himself very happy in relinquishing it and becoming an Anchoret Maginulphus who was Elected at Ravenna by the name of Silvester IV. seem'd to have a greater interest but he Dy'd within a short time after By this means Paschal being freed from all his Rivals retook Castellano and Benevento from the Prince of Capua and the Town of Cava on which Peter Collona Abbot of Farfa had seized and driven Stephen Corso out of Rome who having seiz'd upon St. Paul's Church annoy'd the Romans by his continual Incursions Having thus quieted Italy his designs were aim'd against the Emperor Henry Conrad the Son of that Emperor who was Governor of Italy Dying in the Year 1101. Henry had a design of passing The Designs of Paschal II. against the Emperor Henry into Italy going to Rome and holding a Council there the beginning of the Year 1102. to adjust the differences that had been between him and the Holy See The Pope made no open opposition to it nay he invited the Emperor thither But forasmuch as they could not trust each other the Emperor would not venture to rely on the Italians and Paschal was not very sorry that Henry did not come into Italy However he held a very large Council at Rome about the end of Lent where Henry not appearing The Council of Rome under Paschal II. against the Emperor Henry in Person nor having sent any Ambassadors thither was Excommunicated with all his Adherents And because several maintain'd that there ought to be no regard had to such kind of Anathema's the Pope in this Council drew up a Form in these Terms I Anathematize all Heresie and chiefly that which disturbs the State of the present Church which teaches and maintains that no regard is to be had to Anathema's and that one may lawfully contemn the Ecclesiastical Sanctions I promise to obey Pope Paschal and his Successors I approve and condemn what the Holy Catholick Church approves and condemns The Pope exacted this Oath of all that assisted at the Council and on Holy-Thursday published the Excommunication against Henry drawn up in these Words Whereas Henry has not ceased from rending the garment of Jesus Christ that is has not ceas'd from ravaging the Church by Fire and Sword from dishonouring it by his Perjuries Incontinence and Homicides he has been Excommunicated and Condemn'd for his Contumacy and Disobedience by Pope Gregory of Blessed Memory and by our Predecessor Urban II. and we also have anathematiz'd him for ever in our last Synod by the Judgment of the whole Church which we desire may be notified to the whole World and especially to the people residing beyond the Mountains that they may have no hand in his Iniquity Henry to avoid the stroke of this Excommunication about the end of that Year order'd publication to be made that he intended to resign the Empire to his Son Henry and to Travel to the Holy-Land The Rebellion of Henry V. against his Father He not only caus'd this to be published by Bishop Eginard but likewise engag'd himself by a Vow to undertake this Journey This proposal engag'd the affection of the Princes and Clergy of the Empire to him and several of his Subjects made preparations to accompany him in this Expedition But when they perceiv'd that he had no design to perform his Vow they began to change their inclination towards him which gave his Son Henry an occasion of Rebelling against him when by his Father's stay he saw his hopes of very suddenly enjoying the Empire frustrated Having enter'd upon this Design by the wicked Counsels of three great Lords he left his Father at Mentz where he had spent the Christmas Holy-days in the Year 1104. and withdrew to Bavaria Religion being the cloak to cover this unatural Disloyalty He began by anathematizing the Heresie of his Father and by promising Obedience to the Pope The Nobless of Austria Germany and the Eastern parts of France declaring for him he enter'd into Saxony where he was very well received and having
establish'd in 1158. by Roger who was the first Abbot since the Reformation Stephen succeeded him in that Office but the Abbey of Genevieve being vacant in 1177. by the Death of the Abbot Aubert he was chosen in his Place He was promoted to the Bishoprick of Tournay in 1192. and govern'd it to the Year 1203. which was that of his Death This Author wrote a Commentary on Gratian's Decretal with divers Sermons and Letters All his Works are extant in Manuscript but Father du â—â—ulinet did not judge that the Commentary on the Decretal and the Sermons were wâ—â—…o be brought to light and therefore he only publish'd the Preface to that Commentary â—…e first Sermon and the Texts of Scripture on which the Thirty others were compos'd with his Letters which he divided into three Parts the First of which contain the Letters which he wrote being as yet Abbot of St. Everte from A. D. 1163. to 1177. The First is a very pathetical Complaint which he recited in the Synod of the Bishops of the Province held at Sens concerning the Murder committed on the Person of John Dean of Orleans by a certain Lord out of whose Hands he endeavour'd to wrest some Revenues belonging to the Chapter of Orleans which he had usurp'd He was enjoyn'd by the same Assembly to write to the King to demand Justice for that execrable Fact He did it after such a manner as was capable of exciting him to take vengeance for so heinous a Crime However the King did not approve that Letter and conceiv'd much Displeasure against Stephen upon that account which gave occasion to his Enemies to persecute him and to threaten to pillage his Estate and to cause him to be put to Death unless he desisted from the prosecution of that Suit Whereupon he had recourse to William Bishop of Chartres the Son of Thibaud or Theobald Count of Champagne who appeas'd the King's Anger and restor'd Stephen to his Favour as the latter had entreated him to do in his second Letter The Third is a Letter written by Ponce Bishop of Clermont in which he desires Maurice Bishop of Paris and Stephen Abbot of St. Everte to give a resolution of a Case of Conscience touching the validity of the Baptism of Infants that are dipt in the Water these Words being recited viz. In the Name of the Father of the Son and of the Holy Ghost without expressing the Action by these Terms I baptize thee A certain Father had Baptiz'd his Child after that Manner and it was customary to do so in case of Necessity Maurice returns an Answer in the fourth Letter that that Baptism is null and determines the matter with a great deal of assurance in a few Words Stephen replies on the contrary in the fifth Letter that that Baptism is valid provided the three Persons of the Trinity be invok'd and that 't is not absolutely necessary to add these Words I Baptize thee because it is not said in the Gospel Go and Baptize the Nations saying I Baptize you in the Name of the Father c. but only Baptize them in the Name of the Father c. He confirms his Opinion by divers Passages of the Fathers which only require the Invocation of the Holy Trinity for the validity of Baptism He affirms that these Terms I Baptize thee are added by the Church that they only have regard to the solemnity of the Action and do not belong to the substance of the Sacrament de solemnitate Ministerii non de substantia Sacramenti He adds that if a different Opinion were admitted an infinite number of Children must unavoidably be Damned who were Baptiz'd by Laicks in case of Necessity by reason that the greatest part of those ignorant People were wont to Baptize only saying En nome Patres Files Espirites Santos However he declares that those Priests ought to be censur'd and put to Penance who thro' negligence or ignorance omit any thing that relates to the solemnity of the administration of Baptism But he maintains that a Child which was once Baptiz'd in the Name of the Trinity ought not to be Baptiz'd again altho' the Father did not express the Action by these Words I Baptize thee Lastly he says that he who Baptizes a Child contracts a spiritual Affinity with the Mother which renders him uncapable of Marrying her or of co-habiting with her as his Wife if they were Marry'd before The other Letters contain'd in this first Part are either recommendatory in favour of divers Persons or relate to particular Affairs as the rebuilding of the Church of St. Everte which was burnt by the Normans to which purpose he desires supplies of the Chapter of St. Martin at Tours and of his Friends The restauration of a Prior who had wasted the Revenues of his Monastery The Contest between the Church of St. Samson and the Chapter of St. Croix c. In the second Part are comprehended the Letters written by Stephen of Tournay whilst he govern'd the Abbey of St. Genevieve from A. D. 1177. to 1192. The greatest part of these Letters are complimental or recommendatory and contain nothing very remarkable There are several written in favour of the Arch-bishop of Tours about the Contest that he had with the Bishop of Dol as the Fortieth the Hundred and seventh the Hundred and eighth the Hundred and tenth and the Hundred and fortieth Others against the Regular Canons of St. John des Vignes who were desirous to enjoy their private Estates and who being provided of good Livings endeavour'd to withdraw themselves from their Obedience to the Abbot to depend only on the Jurisdiction of the Bishop He maintains That they ought always to be subject to the Abbot and to submit to his Will according to the Custom which as he says was always put in practice otherwise all manner of Regular Discipline would be entirely abolish'd and there would be as many Abbots as Curates See the Sixty first the Ninety fifth and the Hundred sixty second Letters In the Seventy first he proves That those who have made a Vow to pass from the Order of Grandmont to that of Cisteaux ought to perform that Vow and in general that Translations from a remiss Order to a more austere are lawful and expedient In the Hundred forty third he relates a Sentence pass'd by the King in favour of certain Clerks of the Order of Grandmont against the Prior and some Lay-brothers of the same Order and writes to the Pope in his own Name in that of the Abbots of St. Germain des Prez and of St. Victor and even in that of his Clergy to confirm that Sentence In the Hundred forty first he advises the Dean of the Church of Rheims to hinder the Canons of that Cathedral from abrogating what was left of their ancient Rule viz. to eat always in common in the same Refectory and to live together in the same Cloister The Hundred forty sixth the Hundred forty seventh the Hundred
make his escape is seiz'd and convey'd laden with Fetters to Thoulouse and deliver'd into the Bishop's Custody The Abbey of Baume is chang'd into a Priory by the Pope by reason of the contempt that the Monks of that Abbey had shewn of the Authority of the See of Rome nevertheless this Title is restor'd some time after A Council at Etampes held on Septuagesima-Sunday concerning the Expedition of the Holy Land and the Regency of the Kingdom of France which is given to Suger Abbot of St. Denis A Council at Auxerre held in the beginning of the Year A Council at Paris held on the Festival of Easter The Death of Waselinus Momalius Prior of St. Laurence at Liege 1148 IV. The Pope after having held several Councils in France returns to Italy X. VI. Lucas Chrysobergius according to some Writers is advanc'd this Year to the Patriarchate of Constantinople but as others will have it not till An. 1155. Eon de l'Etoile a Visionary Heretick is brought before Pope Eugenius in the Council at Rheims who condemns him to close Confinement so that he dies in Prison a little while after Gillebert de la Porrée being convicted by St. Bernard in that Council retracts his Errors The Pope performs the Ceremony of the Dedication of the Church of Toul He writes to St. Hildegarda Abbess of Mount St. Robert commending her Spirit of Prophecy St. Malachy who undertook a second Journey to Rome in order to obtain the Pall of the Pope dies by the way at Clairvaux November the 2d A Council at Rheims held in the Month of March against Gillebert de la Porrée Bishop of Poitiers A Council at Triers held in the presence of Pope Eugenius which approves the writings of St. Hildegarda  1149 V. XI The King of France returning from the Holy Land invests Henry the Son of Mathilda Countess of Anjou with the Dutchy of Nomandy VII Henry the Brother of the King of France and Monk of Clairvaux is made Bishop of Beauvais Gilbert Foliot Abbot of Leicester in England is ordain'd Bishop of Hereford  St. Bernard writes his first Book Of Consideration The Death of Amedeus Bishop of Lausanna 1150 VI. Eugenius after his return to Italy having sustain'd many shocks at last makes himself Mafter of St. Peter's Church XII Lewes the Young King of France divorces his Wife Eleonor the Daughter of William Duke of Guienne whom he had marry'd in 1137. VIII Hugh Abbot of Trois-Fontaines in Champagne is created Cardinal Bishop of Ostia Henry and Roland Monks of Clairvaux are likewise made Cardinals at the same Promotion Philip Arch-Deacon of Paris the Son of King Lewes the Gross is chosen Bishop of that City but he resigns this Bishoprick to Peter Lombard sir-nam'd Master of the Sentences Godeschalcus Abbot of St. Martin succeeds Alvisius in the Bishoprick of Arras Philip who had been depos'd from the Bishoprick of Taranto A. 1139. and who had afterward retir'd to Clairvaux there to take the habit of a Monk is made Prior of the same Monastery by St. Bernard John a Monk of the Isle of Oxia is advanc'd to the Patriarchate of tioch this Year Peter de Celles is made Abbot of Celles in the same Year  St. Bernard writes his second Book Of Consideration and sends it to Pope Eugenius Arsenius a Monk of Mount Athos makes his Collection of the Canons Otho Bishop of Frisinghen Serlo Abbot of Savigny Lucius Abbot of St. Cornelius Bartholomew de Foigny Bishop of Laon. Peter Lombard Bishop of Paris Falco Henry Arch-Deacon of Huntington Hugh Cardinal Bishop of Ostia Constantinus Manasses Constantinus Harmenopulus Robert Pullus Cardinal dies this Year The Death of William Abbot of St. Thierry in the same Year 1151 VII XIII IX The Pope confirms the Rights and Privileges of the Church of Colen Jourdain des Ursins Cardinal is sent Legate into Germany St. Bernard wrote his 190th Letter against this Prelate Geffrey Arthur Arch-Deacon of St. Asaph is ordain'd Bishop of the the same Church Bartholomew Bishop of Laon after having govern'd his Church 38 Years retires to the Abbey of Foigny and there turns Monk Gauterius Abbot of St. Martin at Laon succeeds him in that Bishoprick but he leaves it three Years after and becomes a Monk at Premontré Turoldus is chosen Abbot of Trois-Fontaines in the room of Hugh made Cardinal in the preceding Year The Death of Hugh who of Abbot of Pontigny had been ordain'd Bishop of Auxerre Whereupon many Contests arise about the Succession to that Bishoprick A Council at Beaugency held on the Festival of Easter which approves the Divorce between the King of France and his Wife Eleonor by reason of their being too near of kin Gratian compleats his Collection of Canons John Patriarch of Antioch Germanus Patriarch of Constantinople Andronicus Camaterius George Arch-bishop of Corfu Lucas Câ—rysobergius Patriarch of Constantinople Robert Arch-Deacon of Ostrevant Theobaldus a Monk of St. Peter at Beze Gauterius Canon of Terouane Herbert a Monk Haimo Arch-Deacon of Châlons Herman a converted Jew of Colen Nicetas Constantinopolitanus Teulfus a Monk of Morigny 1132 VIII The Death of Conrad FREDERICK I. succeeds him I. Stephen K. of England being deceas'd the Kingdom returns to Henry II. Duke of Normandy X. Odo Abbot of St. Cornelius at Compeigne is chosen Abbot of St. Denis in the place of Suger The Pope orders the Bishop of Saintes to permit a new Church to be built at Rochel He confâ—… the Primacy of â—â—â—â—do and enjoyns the Bishops of Spain to acknowledge it He likewise ratifies the Constitutions and Privileges of the Cistercian Order  The Death of Suger Abbot of St. Denis January 15. St. Bernard finishes his other Books Of Consideration John Monk of Marmoutier Alexander Abbot in Sicily Radulphus Niger Monk of St. Germer St. Elizabeth Abbess of Schonaw St. Aâ—â—â—ed Abbot of Reverby 1153 IX Eugenius dies July 8th at Tivoli ANASTASIUS IV. is chosen in his place two days after I. II. XI Pope Eugenius grants by a Bull to the Canons of St Peter at Rome the fourth part of all the Offerings that were made in that Church Alanus a Native of Burg de Reninghen near Ypres in Flanders and Abbot of Larivoir is ordain'd Bishop of Auxerre Henry Archbishop of York being dead this Year William his Competitor who had been Chosen and Consecrated Archbishop of that Church in 1140. but before whom Henry was preferr'd by Pope Innocent takes a Journey to Rome where he obtains of Pope Anastasius the confirmation of his Archiepiscopal Dignity and the Pall. However he does not long enjoy this Archbishoprick dying in the next Year The Cardinals Bernard and Gregory the Pope's Legates in Germany depose Hâ—â—â—y Archbishop of Mentz Robert Abbot of Dunes succeeds St. Bernard in the Abbey of Clairvaux  The Death of St. Bernard August 〈◊〉 1154 II. Anastasius dies Decemb. 4th having for his Successor ADRIAN IV. Reign of Henry II. his Successor according to the truest Opinion III. The
Death of Stephen K of England and the beginning of the XII Gauterius of Mauritania is ordain'd Bishop of Laon in the place of another Gauterius the Successor of Bartholomew of Foigny Pope Anastasius confirms the Statutes of the Regular Canons of St. John at Lateran takes into the Protection of the See of Rome the Order of the Knights of St. John of Jerusalem and ratifies their Privileges  The Death of Gillebert de la Pâ—… Bishop of Poitiers 1155 I. Arnold of Brescia excites Commotions in Rome against Pope Adrian who suspends the City from Divine Service till the Romans should expel that Heretick and his Followers These last are forc'd to escape by flight to Otricoli in Tosâ—any where they are well receiv'd by the People But some time after Arnold of Brescia is taken Prisoner and deliver'd up to the Prefect of Rome who causes him to be burnt and his Ashes to be cast into the River Tiber lest the People shou'd shew any honour to his Relicks The Pope pronounces Anathema against William King of Sicily who had refus'd to receive his Letters because he did not give him the Title of King and had taken possession of some Territories belonging to the Patrimony of the Church of Rome IV. Frederick is crown'd Emperor at Rome by the Pope XIII The Contest that arose An. 1132. between the Abbey of Cluny and that of Cisteaux as to the Affair of Tithes is at last terminated by an Accommodation  Basil of Acris Archbishop of Thessalonica returns an Answer to the Letter which was writ to him by Pope Adrian to induce him to be reconcil'd to the Latin Church 1156 II. The Pope concludes a Treaty of Peace with William King of Sicily and grants him the Title of King of both Sicilies V. The Emperor being offended at the Letter which the Pope had writ to him drives the two Legates who brought it out of his Dominions forbids all his Subjects to take any Journeys to Rome and sets Guards upon the Frontiers to hinder the passage of those that shou'd attempt to enter XIV A Difference arising between Adrian IV. and Frederick concerning the Terms of a Letter writ by this Pope to the Emperor which imported that Adrian had conferr'd upon that Prince the notable Favour of the Imperial Crown The Pope is oblig'd to give another Explication of the Terms of his Letter to afford satisfaction to the Emperor but takes an occasion to complain that Frederick had prefix'd his own Name before that of the Pope in one of his Letters that he exacted Fealty and Homage of the Bishops that he refus'd to receive his Legates and that he prohibited his Subjects to go to Rome Otho Bishop of Frisinghen quits his Bishoprick and retires to the Abbey of Morimond where he liv'd a Monk before his advancement to the Episcopal Dignity and dies there in the Month of September in the same Year Philip formerly Bishop of Taranto and afterwards Prior of Clairvaux is constituted Abot of Aumône of the Cistercian Order  Hugh of Poitiers a Monk of Vezelay begins to write his History of that Monastery The Death of Peter the Venerable Abbot of Cluny on Christmass-day 1157 III. VI. XV.   The Death of Luke Abbot of St. Cornelius 1158 IV. VII XVI Thomas Becket is made Lord Chancellor of England by King Henry II. The Reformation of the Regular Canons of St. Victor at Paris is establish'd in the Monastery of St. Everte at Orleans by Roger its first Abbot   1159 V The Death of Adrian The greatest part of the Cardinals chuse ALEXANDER III. Octavian is Elected Anti-pope by others and maintain'd by the Emperor He takes the Name of Victor III. VIII The Emperor being present at the Siege of Cremona the two Competitors for the Papal Dignity present themselves before him to be supported He appoints 'em to come to Pavia there to be judg'd by a Council XVII    1160 I. Alexander who refus'd to appear in the Council of Pavia having been inform'd of what was there transacted against him excommunates the Empereror Frederick IX XVIII Thirty Persons the Followers of Arnold of Brescia call'd Publicans having taken a resolution to pass into England to divulge their Doctrine are there seiz'd on publickly whipt stigmatiz'd with a hot Iron on their Fore-heads harrass'd and at last starv'd to death with hunger and cold Arnold Bishop of Lisieux is sent Legate into England A Council at Pavia held in the Month of February which declares the Election of Alexander to be void and Excommucates him with his Adherents but confirms that of Victor A Council at Oxford in which the Publicans or Vaudois are convicted and condemn'd Hugh a Monk of Cluny Hugh Arch-bishop of Roan Michael of Thessalonica condemn'd for the Heresy of the Bogomiles retracts his Errors and makes a Confession of his Faith Philip Bishop of Taranto Odo de Deuil Gilbert Abbot of Hoiland 1161 II. X. Lewes the Young King of France marries Adella or Alix Daughter of Theobald Count of Champagne who died in 1152. XIX Alanus abdicates his Bishoprick at Auxerre and retires to Clairvaux The Kings of Denmark Norway Hungary and Bohemia as also six Archbishops twenty Bishops and many Abbots write as 't is reported Letters by way of excuse to the Assembly at Lodi by which they own Victor as lawful Pope The Death of Theobald Archbishop of Canterbury He has for his Successor in that Archbishoprick Thomas Becket Chancellor of England who is Consecrated on Whit-Sunday Dr. Gilbert Foliot is translated from the Bishoprick of Hereford to that of London An Assembly at New-Market in the Month of July in which the Election of Alexander III. is declar'd Legitimate and that of Victor Illegal An Assembly at Beauvais at the same time which passes alike Judgment with that of New-Market in favour of Pope Alexander An Assembly of the Prelates of England and France in which both Kings assisted where were present the Legates of Alex-and Victor and Deputies from the Emperor Frederick Alexander is there own'd as lawful Pope and Victor Excommunicated with his Adherents An Assembly at Lodi held June 20. in the presence of the Emperor Frederick which confirms what was transacted in that of Pavia the preceding Year in favour of Victor Peter de Roy a Monk of Clairvaux Enervinus Provost of Stemfeld Ecbert Abbot of St. Florin Bonacursius Ebrard de Bethune Michael of Thessalonica Odo a Regular Canon 1162 III. The Pope who had fled for Refuge to the Territories of William K. of Sioily waiting for a favourable opportunity to pass into France arrives there at last on the Festival of Easter and is receiv'd by the Kings of France and England who go before him upon the River Loire as far as Torey land to meet him and conduct him on the Road each holding one of the Reins of his Horse's Bridle XI An interview between the King of France and the Emperor at Avignon where the Anti-pope
Epistle to the Corinthians which had been for a long time constantly read in the Church of Corinth as he testifies in these Words We have even now passed the Lords Day when we perused your Epistle which we shall hereafter read continually as we do that of St. Clement that we may be replenished with Precepts and wholsom Instructions Afterward he observes that his Letters were corrupted by Falsifiers in these Words I wrote several Epistles at the Entreaty of the Brethren but the Ministers of the Devil have filled them with Tares by retrenching and adding many things they may well expect this terrible Sentence Cursed be he that adds or diminisheth any thing from my Words Wherefore it is not to be admir'd that some have presumed even to corrupt the Sacred Writings since they have done it in Books of much less Authority Besides these Epistles there is another Extant written to Chrysophora his faithful Sister to whom he gave Instructions suitable carefully nourishing her with spiritual Food These are the Contents of this passage of Eusebius concerning the Epistles of St. Dionysius which I have set down entire because he hath made use of the same Method as we should have done in case those Epistles had been still Extant Moreover Eusebius in his 2d Book Chap. 25. recites another Fragment of his Epistle to the Romans wherein it mention'd the Death of St. Peter in the City of Rome in these Words Thus says he as I may so say by your Exhortations you have mixed the Grain that sprung from the Seed of St. Peter and S. Paul that is to say the Romans and the Corinthians for these two glorious Apostles entring into our City of Corinth instructed us in dispersing the spiritual Seed of the Gospel afterwards they passed together into Italy and having given you also the like Instructions they suffered Martyrdom with you at the same time This is all that we certainly know concerning the Life and Writings of Dionysius Bishop of Corinth In the Menologium of the Greeks he is reckoned among the Martyrs a He is reckoned among the Martyrs On the 29th of November 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this day Dionysius Bishop of Corinth died by the Sword Glycas affirms that he suffered Martyrdom under the Reign of Antoninus Pius and yet it is certain that he lived under Marcus Aurelius but since neither Eusebius nor S. Jerom take any Notice of the matter I am apt to believe that the Latin Church hath done more prudently in placing him in their Martyrology in the Rank of the Confessors Pinytus Philippus Modestus Musanus and Bardesanes AT the same time lived Pinytus Bishop of Gnossus in the Island of Crete who replyed as we have even now observ'd to S. Denys of Corinth in an Eloquent and Learned Epistle Philippus Pinytus c. Bishop of Gortyna mentioned likewise by the later wrote a Treatise against Marcion as well as Modestus a As well as Modestus S. Jerom affirms that in his time there were other Tracts extant under the Name of Modestus but that they were rejected by the learned as Supposititious but less accurate Among these may be reckoned Musanus who wrote a Work against the Encratites and Bardesanes b Bardesanes Porphyritis Lib. de Abst. cites one Bardesanes a Babylonian who he says lived in the time of his Fore-fathers and writ concerning the Brachman and Indian Philosophers But he must needs have been another Person the Syrian who Composed two Tracts translated into Greek by his Disciples the First against Marcion and other Hereticks and the Second concerning Fate this last was dedicated to the Emperour Antoninus c Was Dedicated to the Emperor Antoninus It is asserted by S. Jerom that he presented it to him but it is more probable that being Translated it was afterwards delivered by others for since he wrote in Syriack it is not credible that he presented or even Dedicated his Book to the Emperor on the contrary he Composed it at the Entreaty of his Friends and in the form of a Dialogue Besides he wrote other Treatises upon the Persecution that was then raised against the Christians of Syria Eusebius observes that this Author having been engaged in the Sect of the Valentinians tho' he had acknowledged and retracted the most part of his Errors yet he retained some of them wherefore he is accused by S. Jerom of being the Deviser of a new Heresie Tho' he owns that Bardesanes was endued with a very quick Apprehension and was extremely vehement in his Disputes S. Epiphanius likewise makes him to be the Ring-leader of an Heresie Bardesanes says he in Haeres 56. is the Author of the Heresie of the Bardasianites he was a Native of Mesopotamia and an Inhabitant of the City of Edessa moreover he was a very good Christian d A very good Christian. S. Epiphanius is deceived for it is otherwise affirmed by Eusebius that he was at first a Valentinian and that his Errors were the remainders of this Heresie and wrote many useful Books being well skill'd in the Greek and Syriack Tongues e Being well-skilled in the Greek and Syriack Tongues He did not understand Greek since as Eusebius assures us his Disciples Translated his Works He was intimately acquainted with Abgarus Prince of Edessa and assisted him in his Studies he lived until the time of Antoninus Verus and Collected many things concerning Fate against the Astronomer Abidas There are also other Works written by him agreeable to the Faith He Courageously withstood Apollonius the Friend of Antoninus f The Friend of Antoninus Neither is there much certainty in this Relation who advised him to deny that he was a Christian and undauntedly replyed that he did not fear Death which he could not avoid tho' he should do that which the Emperor required But at last this Man adorned with so many Vertues fell into Heresie suffering himself to be infected with the Errors of the Valentinians inventing divers Aeones and denying the Resurrection of the Dead He acknowledged indeed the Law and the Prophets together with the whole New Testament but then he admitted several Apocryphal Books along with them Eusebius in Lib. 6. Praeparat Evangl produceth an excellent Fragment of the Writings of this Author against Fate whereby it is evident that it was written in the Form of a Dialogâ—â— He proves in this Fragment that Men are not Conducted by Nature and Necessity as brute Beasts but by Reason and with Liberty because altho' the Nature of all Men be the same yet there are infinite numbers of Manners Customs Laws and Religions among them that are different even in the same Country and under the very same Climate which cannot proceed but from the different Choice that is made by them Afterwards having alledged many Examples to evince this Truth he adds What shall we say of the Society of Christians who are dispersed throughout all the Cities of the World and who cannot
strict sence In the Third he says That the Word dwells in the Humane Nature as in its Temple an Expression which Nestorius often made use of In the last he says That the Scepter which God prepar'd for his Son does not agree to the Father nor to the Word but only to the Man Christ Who is says he the Lord of all the Creatures because of the Mixture of the Divine Word 'T is evident that these Expressions are not exact but then we ought not for this to accuse him of Error for 't is easie to excuse him not only because of the time when he wrote but also because 't is common enough with those that liv'd a long time after him to make use sometimes of Expression very like this to distinguish the Humanity of Christ from his Divinity to which it is united To which we may add That 't is plain from the passages related by Theodoret that he was far enough from the error of the Nestorians But his Doctrine must not be anathematiz'd says Facundus upon the account of some Expressions that are less exact which he made use of at a time when he spoke simply and without precaution because the Error of Nastarius did not yet appear The Passage of Eustathius which Theodoret gives us in Greek Hist. B. I. Ch. 8. is much more considerable than those which are cited by Facundus It is taken out of the same Work against the Arians and probably out of the two First Books Take it whole as Monsieur Cousin has Translated it A very numerous Council being Assembled about this Matter in the City of Nice where 270 Bishops or thereabouts assisted for the Number was so great that I cannot precisely set it down and besides I took no great care to inform my self of it When they first began to enquire into the Faith a Libel of Eusebius's was produc'd which contain'd a convincing Proof of his Blasphemies The reading of it caus'd a sensible Grief in all that heard it and great Confusion in its Author The Malignity of Eusebius's Associates being discover'd and the Impious Writing being publickly tore in pieces some under pretence of the Peace which they proposed impos'd Silence upon those that used to speak better than others The Arians apprehending that they should be cast out of the Church by the Judgment of so great an Assembly condemn'd the Impious Doctrine and sign'd the Confession of Faith But having secur'd by their Cabals the principal Dignities to themselves instead of suffering Canonical Penance as they ought they maintain'd the Doctrine that was Condemn'd sometimes in private and sometimes in Publick by several Arguments which they had invented for that purpose The desire they had to sow the Seeds of Division made them shun meeting with the Learned and attacquing the Defenders of the Faith but we do not think that these Atheists can overcome God for whatever Efforts they make will be vanquish'd according to the authentick Testimonies of the Prophet Isaiah Theodoret adds See here what Eustathius has written of the Arians There is also another passage in Greek taken out of this Work related by Anastasius in his Collections wherein Eustathius maintains That Jesus Christ cannot be said to be Created and Begotten according to the same Nature for if he was Created he was not Begotten and if he was Begotten he was not Created The same Theodoret citeth in his Dialogues many passages of Eustathius about the Incarnation taken out of his Book upon the Soul and his Discourse upon these words of the Proverbs God hath created me in the beginning of his ways out of his 15th and 92d Homilies upon the Psalms and out of two other Treatises upon the Inscriptions or Titles of some Psalms k Upon the Inscriptions or Titles of some Psalms The First is taken from the Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Second from the Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 6th Psalm which is our 5th has for its Title in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Inscription of a Title for David and the 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an Inscription to David or to David for an Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly an Inscription upon a Pillar The Psalms 57 58 and 59. have the like titles The Treatise which Theodoret cites in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was compos'd upon these Inscriptions as the Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was compos'd upon thâ—…â—nscriptions of the Psalms of Degrees St. Gregory Nyssen has since made a Treatise upon the Inscriptions of the Psalms This Observation I owe to the Learned Cotelerius All the passages of Eustathius reported by Theodoret l All the Passages of Eustathius reported by Theodoret. In the Passages cited from the First Second Dialogue he asserts That Christ had a Body and Soul of the same Substance with ours and there he calls the Flesh of Christ the Temple in which the Divinity dwelt He observes in the last passage of his Second Dialogue that Christ had no need of the legal Sacrifices to purifie himself because he purifies himself and sanctifies all things but he voluntarily submitted to the Law to deliver us from that Bondage us who were enslav'd under and liable to the Malediction of Sin In the Passages recited out of the last Dialogue he proves That the Divinity of Jesus Christ was not subject to any Pains or Sufferings but only his Humanity There he affirms That Jesus Christ had a Soul That he truly suffer'd though voluntarily and that the Word dwelling in the Body of the Man as in a Temple restor'd by the Resurrection that Temple which Death had destroy'd In a word he shows that all the Properties of the Humane and Divine Nature were found in Christ but that we must not attribute to the Divinity that which agrees only to the Humanity or deny because of his Divinity the Properties which agree only to the Humane Nature prove That there are two Perfect Natures in Jesus Christ the Divine and the Humane Nature That He has a Body and a Soul like us That He is passible according to the Humane Nature and That the Humanity is not chang'd into the Divinity From whence it appears that Eustathius did more formally reject the Error of the Eutychians than that of the Nestorians although there are some Expressions in the same Passages which plainly enough show that he was perswaded That these two Natures were united in one and the same Person But the Oriental Writers have always more applied themselves to remark the distinction of the two Natures in Christ than their intimate Union whereas on the contrary the Egyptians are more addicted to discourse of their Union than their Distinction Which thing afterwards was the Subject of the great Disputes that were amongst them about the Mystery of the Incarnation The Treatise of Eustathius concerning the Pythoniss m The Treatise of Eustathius concerning the Pythoniss
Tapsensis's Book against Vurimadus and even in the Third Book the Three first Chapters contain these Propositions Deus Pater Deus Filius Deus Spiritus Sanctus Dominus Pater Dominus Filius Dominus Spiritus Sanctus Omnipotens Pater Omnipotens Filius Omnipotens Spiritus Sanctus which are word for word in the Creed These are the Conjectures of Father Quesnel to which one may adhere so much the rather while there is nothing to be had more certain about this Matter Be it as it will 't is certainly the Work of a Latin Author which has been since translated into Greek which is the reason why the Greek Copies differ among themselves pass'd a long time without any Contradiction as a Work which was truly this Father's and yet now all the World agrees that 't was none of his but some Authors that liv'd a long time after him 'T is not certainly known whose it is some have attributed it to some French others as Father Quesnel think that 't is written by Vigilius Tapsensis who liv'd towards the End of the Fifth Age of the Church Howsoever this be 't is certain that 't was compos'd after the Council of Chalcedon because it rejects so formally the Errors of the Nestorians and Eutychians that 't is evident it aims at these two Heresies St. Cyril of Alexandria in his Book address'd to Queens and his Defence of the Eighth Anathematism cites a Confession of Faith under the Name of St. Athanasius about the Incarnation of Jesus Christ which is still found among the Works of this Father in the Second Vol. P. 30. St. John Damascene B. III. Of the Orthodox Faith Ch. 6. and Theorianus attribute it to St. Athanasius Basil of Seleucia in the First Act of the Council of Constantinople says 'T was reported that St. Athanasius was the Author of an Expression which is found in this Confession of Faith viz. That the Word had but one Nature Incarnate But Leontius in his Book of Sects denies that St. Athanasius was the Author of this Sentence and the Catholick Bishops at a Conference held at Constantinople against the Severians in the Year 533 have also rejected it as being falsly attributed to St. Athanasius And truly the Doctrine and Expressions of this Confession of Faith about the Incarnation do not at all agree with those of St. Athanasius in his Books of the Incarnation in which he does not only say nothing which may favour the Error of the Eutychians but also he formally rejects it and rather favours the contrary Opinion The other Works attributed to St. Athanasius are yet more manifestly Supposititious and no body almost has acknowledg'd them for Genuine The Dispute against Arius ff The Dispute against Arius 'T is evident that 't is not a Conference-made in the Council but only a fictitious Dialogue made by some body under the Names of St. Athanasius and an Arian and not of Arius for the Catholick says That his Adversary is a Monster come out of the Sect of Arius The Author of this Dialogue is so ignorant that he thinks the Council of Nice was held in the Year 310. which is in the First Volume is a Dialogue compos'd under the Names of St. Athanasius and Arius by some body that liv'd long after This is plain and all the World is agreed in 't but 't is not known who is the Author of it Some have attributed it to Vigilius Tapsensis but for my part I rather believe that 't is the Work of a Greek than a Latin Author and that it may well be attributed to Maximus The Letter of Liberius to St. Athanasius and the Answer of this Saint to Liberius gg The Letter of Liberius to St. Athanasius and the Answer of this Saint to Liberius These Letters neither agree with St. Athanasius nor with Liberius The last to St. Athanasius is so written as if there were some doubt of his being a Catholick He requires him to Anathematize Arius and Sabellius that I says he may obey your Commands The Letter of Liberius and the Answer of St. Athanasius are written as if they were Confessions of Faith and they favour the Error of Nestorius The Stile of these two Letters is Childish and mean The Letter attributed to Liberius begins with a Then agree not at all with the History of these two Bishops and have no resemblance of their Stile The Explication of these words of Jesus Christ to his Apostles Go to the Village that is over against you and there ye shall find a Colt tied hh The Explication of these words of Jesus Christ Go to the Village that is over against you and there ye shall find a Colt tied This Homily is a Fragment of some Commentary upon the Gospel It is not the Stile of St. Athanasius He explains all the passages of Scripture in a mystical sence and draws from thence Allegories which have more of subtilty than solidity It is very different from the Air of St. Athanasius which is grave and serious and besides he generally interprets the Scripture in its natural sence the Homily upon the Passion ii The Homily upon the Passion This also is not written in the Stile of St. Athanasius for though it be something more Sublime than the former yet it comes not near the Gravity of this Father's Stile There are ridiculous things related in it of the Fear of Christ. 'T is said that he counterfeited the Fear of Death lest the Devil should not withdraw and that when the Devil heard him cry out Eli Eli he had the boldness to attack him But on the contrary St. Athanasius in his Fourth Dialogue against the Arians does expresly deny that Jesus Christ counterfeited any Fear and assures us that as Man he was really afraid The Author of this Homily disallows all Oaths whereas St. Athanasius approves them upon several occasions of Jesus Christ and that upon the Seed kk And that upon the Seed Or rather upon the Action of the Disciples who ate the Ears of Corn upon the Sabbath-Day 'T is found only in one Manuscript and it has nothing excellent nor is it written in the Stile of St. Athanasius which are found at the End of the First Volume have neither the Stile nor the Air of St. Athanasius and contain many things unworthy of him The Discourse against all Heresies which is the last Work of the First Volume of St. Athanasius is confus'd and the Stile mean as is observ'd in an Ancient Manuscript He opposes in a few words all Heresies contrary to the Custom of St. Athanasius who refutes very largely all those he takes in hand The Oration upon the Ascension of Jesus Christ is of a Stile more florid than that of St. Athanasius the Phrases are forc'd and tumid whereas St. Athanasius writes in a Simple and Natural Stile The Oration of Melchisedeck cannot be St. Athanasius's since the Author mentions the Fathers of the Council of Nice as dead
This is First of all to persuade those that are present that the Souls of the Dead are still alive and that they are not annihilated Secondly To make us apprehend that there is good hopes of those that are dead Moreover Prayers are not only useful to the Living but also to the Dead tho' they do not blot out all their Sins yet they serve to expiate some of those which they committed in this Life We mention Sinners and Righteous Men Sinners to implore the Mercy of God for them Righteous Men such as the Fathers the Patriarchs the Prophets the Apostles the Evangelists the Martyrs the Confessors the Bishops the Hermites and all Christians that Jesus Christ may be distinguished from all his Creatures and that we may learn to give to him the Worship that is due to him only being persuaded that we ought not to equal Mortal Men to the Lord whatsoever Righteousness and Holiness they have After this he distinguishes Two Sorts of Saints those that are on Earth and those that are in the Heavenly Jerusalem and he adds that the Church does well to observe a Custom which she has received by Tradition That the Laws of our Fathers cannot be subverted nor the Commands of our Mothers despised without impiety according to the Words of Solomon Hearken my Son to the Commands of your Father and do not reject the Admonitions of your Mother Jesus Christ our Father has taught us his Doctrine by Writing and by Tradition The Holy Church our Mother has Laws which cannot be destroyed nor abrogated Nothing is greater nor more admirable than those Laws and all those who would oppose them are self-convicted of an Error Can there be any thing more agreeable to the Doctrine of the Church or more contrary to the principal Errors of the Innovators But says Scultetus these Arabian Women who offered Sacrifices to the Virgin did not believe her Eternal or Infinite But tho' these Women did not it may be think so yet they gave her that Worship which is due only to a sovereign and infinite Being by offering Sacrifices unto her and placing all their Religion in doing so The Second Objection of Scultetus is about the use of Images which St. Epiphanius condemns in his Letter to John of Jerusalem and which he seems also to reject as contrary to the Law of the Gospel We have already answered this Objection by saying That indeed St. Epiphanius seems to have disallow'd the use of Images because this Custom was not then established in his Country But 't is certain and Baillee himself does not deny it that 't was then establish'd in other Churches Moreover we must not wonder that St. Epiphanius speaks of it as a Practice contrary to the Gospel For 't is well known that those who speak against Customs that were not established in their own time do sometimes make use of Expressions too vehement in rejecting them as for Example St. Cyprian condemning the practice of those who did not put Water into the Chalice makes no scruple to say that their Custom was contrary to the Law of Jesus Christ. Many other Examples may be brought of this nature and the Calvinists themselves must acknowledge that the same is to be said of the Words of St. Epiphanius since they cannot affirm that the use of Images whereof St. Epiphanius speaks in this place is This Excuse is not defensible The New Testament is as severe against Idolatry as the Old was and more if we consider upon how much nobler Foundations it is constituted Neither is this only a Matter of Discipline or if it is yet it is not an indifferent thing The Church of Rome was very sensible of this when she removed the Second Commandment out of the Catechisms by which she orders her People to be instructed If the Abuses occasioned by placing of Images in Churches had never been more dangerous than they were in St. Epiphanius's time this Plea might have been valid for those Churches which still desired to retain them or if the Church of Rome in her Offices Catechisms and Directions to her Priests to guide them in their Sermons and Exhortations to the People had taken all possible care to obviate all Objections whatsoever which could have been raised she could then have justly urged it But Mr. Du Pin knows very well that her constant connivance if not Command has long ago precluded her from all Pretences of this nature She knows also that the Laiety in all Countries of the Communion of the Church of Rome where they have not been over-aw'd by a promiscuous conversation with Protestants have without check paid as gross Acts of Worship to senseless Images of sometimes fictitious Saints as ever the Heathens of old paid to the Images of Jupiter or Apis and lastly he knows that his Church is in this Point wholly inexcusable because it has establish'd and still maintains a Custom not mentioned at least if not expresly forbidden in Scripture unknown to the purest Ages of Christianity opposed as contradictory to the Law of God at its first appearance by Men eminent for Piety and Learning in the Time when they lived and received as Saints by the Catholick Church after their Deaths and abused by the ignorant People to the basest Idolatry and Superstition in all Countries where-ever it has been allowed contrary to the Gospel The Third thing which Scultetus pretends to find in the Books of St. Epiphanius contrary to the Doctrine of the Church is the condemnation of the Sacrifice of the Mass. He endeavours to prove that St. Epiphanius never taught it because he says in Heres 55. and 42. That Jesus Christ came to abolish the Sacrifices of the Old Law by one Sacrifice only The meanest Writer of Controversies would easily answer this Objection by saying First That St. Epiphanius in this place speaks only of the Sacrifices of the Old Law to which he opposes that of Jesus Christ upon the Cross and that he does no ways exclude the unbloody Sacrifice of the Eucharist Secondly That the Sacrifice of the Eucharist properly speaking is not different from that upon the Cross and that it is always the same thing which is offered tho' after a different manner Thirdly That St. Epiphanius acknowledges that the Priesthood of Melchisedeck and consequently the Sacrifice continued under the New Law The Fourth Objection of Scultetus is about Purgatory He affirms that St. Epiphanius did not own it because he says in Heres 59. That no Man can change his Condition after his death and that then there is no more room for any one to repent and to merit Glory But does it follow from this Proposition which all Catholicks acknowledged that those who died in a State of Damnation could no longer hope for Salvation Does it follow say I that those who died in the Guilt of some small Sins could not be purified from it after their deaths All the Catholicks deny this Consequence and St. Epiphanius
reason the Canon ordains That the Communion of the Church shall be refus'd her even at the point of Death The 11th Ordains That Baptism shall be delay'd for the space of Five Years to a Catechumeness who has married a Husband that had divorc'd his Wife without cause The 12th Canon denies Communion at death to Women who prostitute their Daughters The 13th subjects to the same Penalty the Virgins consecrated to God who spend their Life in Licentiousness but it grants Absolution at the Point of Death to those who do Penance for their Fault The 14th treats Virgins with much moderation who have lost their Virginity if they marry those who have abused them for it ordains That they should be restored to Ecclesiastical Communion at the end of One Year without being oblig'd to do Penance but then it imposes Five Years Penance if they have had to do with other Men. The 15th and 16th forbid the Faithful to bestow their Daughters in Marriage upon Pagans Jews or Hereticks how great soever the number of Virgins be among Christians and it Ordains That the Fathers who do it shall be separated from Communion for the space of Five Years The 17th denies Absolution even at the Point of Death to those who give their Daughters in Marriage to the Priests of False Gods The 18th forbids Bishops Priests and Deacons to leave their Churches to exercise Merchandise and go to Fairs but it allows them to Traffick in their own Province and to send their Children their Friends and their Servants to trade in Foreign Countries The 19th ordains That Communion shall be refused even at the Point of Death to Bishops Priests and Deacons who have committed Adultery The 20th declares That a Clergyman who is discovered to take Interest should be deposed and removed That the same Crime should be pardoned in a Layman if he promises to amend it but if he relapses he is to be cast out of the Church The 21st Canon is That if any Inhabitant in a City shall be absent from the Church for three Sundays together he shall be separated from Communion for some time to signify that he has been punished for his Fault The 22d declares That he who has abandoned the Church to go over to a Sect of Hereticks shall not be received back into the Church again till he has done Penance for Ten Years As for those who were Children when they were entred into an Heretical Sect and return to the Church the Canon Ordains That they shall be Received without any delay The 23d declares That the ordinary Fasts shall be observed except in the Months of July and August because of the weakness of some of the Faithful The 24th forbids those to be admitted to Sacred Orders who have been baptized out of their own Country because their Life is not known The 25th declares That Credit shall not be given to the Letters of a Confessor but only to Letters of Communion The 26th forbids Fasting on Saturdays The 27th forbids Bishops and Clergymen to have in their Houses strange Women The 28th forbids Bishops to receive Presents from those that are not in the Communion of the Church The 29th forbids to recite at the Altar the Names of those that are possess'd and does not permit them to make any Offering themselves in the Church The 30th Ordains That the Orders of Subdeacon shall not be given to those who have committed Adultery in their Youth lest they should rise to a higher Degree and that those who have been Ordained shall be degraded The 31st declares That those may be admitted to Communion who have committed Adultery after Baptism provided they have fulfilled their Canonical Penance The 32d declares That when any Persons fall sick they ought to be received into Ecclesiastical Communion by the Bishop but yet if the sickness be violent the Priest may grant them Communion and even the Deacon if the Bishop command him The 33d Canon prescribes Celibacy to Priests and Deacons The 34th Canon is very obscure It declares That Wax-Candles are not be lighted in the Coemiteries because we must not disturb the Spirits of the Saints Some understand by the Spirits of the Saints the Souls of the Dead I think that it is more natural to understand by it the Repose of the Spirits of the Faithful that are alive and may be troubled with a great multitude of Lights in the day-time The 35th redresses a dangerous Abuse it is set down in these Words We have thought fit to hinder Women from spending the Night in the Coemiteries because oftentimes under pretence of praying they commit in secret great Crimes The 36th has very much exercis'd Divines Thus it is expressed We would not have Pictures placed in Churches lest the Object of our Worship and Adoration should be painted upon the Walls Many Explications have been given of this Passage but to me it seems better to understand it in the plainest Sence and to confess that the Fathers of this Council did not approve the use of Images no more than that of Wax-Candles lighted in full day-light But these things are Matters of Discipline which may be used or not without doing any prejudice to the Faith of the Church The 37th Canon permits Baptism to be given at the Point of Death to those who are acted by an Evil Spirit and to Catechumens and does not deprive them of Communion if they be faithful Provided adds the Canon That they do not publickly light Lamps This Addition is very obscure and there is no great necessity of explaining it The 38th declares That a Christian who is neither Penitent nor Bigamist may baptize in a case of Necessity those who are on a Journey being at a great distance from a Church upon Condition that he present him to the Bishop if he survive to be perfected by Imposition of Hands The 39th ordains That Imposition of Hands shall not be deny'd to Pagans who desire it after they are fallen into some Disease provided they have led an honest Life This Canon must be understood of that Imposition of Hands by which Pagans were plac'd in the Rank of Catechumens which this Council calls making them Christians The 40th forbids Land-Lords to allow their Farmers or Receivers what they have given for Idols and if they do it it imposes upon them a Penance of Five Years The 41st declares That the Faithful must be admonished not to suffer Idols in their Houses The 42d ordains That those who give in their Names to be entred into the Church shall be baptiz'd two Years after if they lead a regular Life unless they are obliged to relieve them sooner upon the account of any dangerous Sickness or that it is judg'd convenient to grant them this Grace sooner because of the fervor of their Prayers The 43d forbids the Celebration of the Feast of Whitsunday before Easter The 44th allows a Woman to be received who has formerly led a lewd Life when she is
converted and would be made a Christian after she has renounc'd her Sins The 45th allows Baptism to be given a Catechumen tho' he has been long absent from Church The 46th imposes 10 Years Penance upon one of the Faithful who has lived long in the practice of the same Sin which it looks upon as an Apostacy The 47th ordains That if one of the Faithful who has a lawful Wife has committed many Adulteries fall Sick and promise to commit this Sin no more Communion shall not be deny'd him but if after his Recovery he relapse into his Sin it shall never more be granted to him In the 48th it is ordain'd That the baptiz'd shall not put any more Money into the Boxes or Basons as was commonly done lest it should be thought that the Priest gave for Money what he had freely received It adds That not the Priests but the Ministers shall wash the Feet of the Baptiz'd The 49th forbids those who possess an Estate in Land to suffer the Fruits of it to be bless'd by the Jews The 50th Ordains That those who eat with Jews shall be separated from the Church The 51st forbids to admit into the Clergy those who return from Heresy and pronounces the Sentence of Deposition against such if they are Ordain'd The 52d declares those worthy of an Anathema who publish Deformatory Libels The 53d declares That a Person excommunicated cannot be received but by the Bishop who excommunicated him and forbids all others to receive him into Communion without the consent of his own Bishop The 54th Ordains That those Pagans shall be separated from the Church for Three Years who have violated their Promise of Espousals unless one of the Parties contracted be found guilty of some Crime which hindred them from Marriage The 55th declares That they shall be received into Communion at the end of Two Years who were Priests of False Gods who have carried a Crown but have not sacrific'd nor laid out any Money to the Honour of Idols The 56th separates from the Church a Pagan Magistrate during the time that he discharges his Office The 57th excommunicates for Three Years those Christian Women who lend their Garments for a profane show The 58th Ordains That those who bring Letters of Communion shall be examined in all the Churches and chiefly in that where the First Episcopal Throne is settled that is in the Metropolitical Church The 59th forbids Christians to ascend into the Capitol to Sacrifice there or to see sacrificing there and imposes Ten Years Penance upon those that fall into this Fault The 60th deprives those of the Title of Martyrs who are kill'd for overthrowing Idols publickly because the Gospel commands us not to do any such thing and we never read that it was practis'd by the Christians in the times of the Apostles The 61st imposes a Penance of Five Years upon him that Marries his Wife's Sister unless the extremity of Sickness oblige us to give him the Peace of the Church sooner The 62d declares That an Actor of Plays or a Comedian who would be made a Christian shall not be received till he has renounced his Profession The 63d denies Communion even at the Point of Death to such Women as being guilty of Adultery have murder'd their Infants The 64th treats with the same Rigor those Women who have continued all their Life-time in the habitual practice of the Sin of Adultery but as to those who acknowledg'd their Crime before they were sick and forsook the Man with whom they had committed this Sin it grants them Communion after Ten Years Penance The 65th declares That if a Clergy-man knows that his Wife commits Adultery and sends her not away he is unworthy of the Communion of the Church even This Canon is an authentick Evidence of the Marrying of the Clergy of the Church of Spain at this time at the Point of Death lest it should be thought that those who ought to be a Pattern of a regular Life show an example of Licentiousness The 66th declares That he who marries his Daughter-in-law shall not receive the Communion even at Death The 67th forbids Women that are of the Faithful or Catechumens to have Footmen or Pages that are beautiful and well-shap'd The 68th delays the Baptism of a Catechumeness to the Hour of Death who having committed Adultery murder'd her Child The 69th imposes but Five Years of Penance upon those who have faln but once into the Sin of Adultery The 70th declares That if a Woman commit Adultery with the consent of her Husband he is unworthy of the Communion at the Point of Death nevertheless if he divorces her he maybe received after Ten Years Penance The 71st denies Communion even at the Point of Death By infamous Crimes here is meant abusing their Bodies with Mankind to those who have committed most infamous Crimes The 72d declares That if a Widow commit Adultery and afterwards marries the same Man with whom she had committed this Sin she shall be discharg'd for Five Years Penance but if she marry another she cannot be reconcil'd even at the Point of Death and that if he to whom she marries be one of the Faithful he shall be put under Penance for Ten Years The 73d denies Communion even at the Point of Death to those who have been the cause of the Condemnation or Death of any Man by their false Accusations and imposes Five Years Penance if the Matter be of less consequence The 74th Ordains That a false Witness shall be punish'd proportionable to the greatness of the Crime of which he testified falsly That if the Crime did not deserve Death and he proves That he gave testimony with reluctancy and that he continued long before he was willing to say any thing he shall be acquitted for Two Years of Penance But if he does not prove that he was constrain'd to give this false Testimony he shall not be receiv'd into the Communion of the Church till Five Years after The 75th deprives those of Communion even at the Point of Death who have falsly accus'd a Bishop a Priest or a Deacon The 76th Ordains That if a Deacon being guilty of a Crime suffers himself to be Ordain'd he shall be put under Penance for Three Years if the Crime be discover'd by his own Confession and Five Years if it be detected by the testimony of another The 77th declares That if a Deacon who governs a People baptize any Catechumens without a Bishop or without a Priest the Bishop ought to consummate as one may say the Baptism by his Benediction but if they die before this be done they may be saved by the Faith which they had The 78th imposes upon him who commits Adultery with a Pagan or Jewish Woman a Penance of Three Years if he himself confess his Sin and one of Five Years if he be convicted of it The 79th forbids playing at Games of Chance and declares that if any of the Faithful
the Divine Nature is so high and unsearchable that it is not possible to comprehend it and pursues this Reasoning so far that he sticketh not to say that Seraphims and Angels themselves do not see the Substance of God but only an Emanation of his Divine Light This passage Ib. Orat. 1 hath made some modern Greeks suppose that the Saints do not see the Substance of God but only a Corporeal Light such as they say appeared upon Mount Tabor This also hath exercised the Subtilty of our Divines who constitute Happiness in the Vision of the Substance of God And yet S. Chrysostom hath respect in this passage neither to that Light of the Modern Greeks not to the Disputes of the Schoolmen his only design is to shew against Aetius that the Divine Nature is not to be comprehended and that evident Reasons of the Mysteries are not to be given It is not necessary to inlarge upon the Opinions of S. Chrysostom concerning the Mystery of the Trinity it is certain that he maintained the Faith of the Council of Nice and that he proved the Divinity both of the Son and of the Holy Ghost yet it ought to be observed that he was of Meletius's opinion concerning the Signification of the word Hypostasis and that he owned Three Hypostases and one Nature in God As to the Mystery of the Incarnation tho' he was equally contrary to the Errour Ep. ad Caesarium Homil. de Consub in lib. Quod Christus sit Deus V. Theodor. in Dialog of those who distinguished two Persons in Christ and that of those who confounded the two Natures and their Properties yet he in several passages of his Writings declared against the latter Opinion very eagerly In his Panegyricks of the Saints he ascribeth to them all manner of Felicity Homil de B. Philog Hom. de S S. Homil. 39. in ep 1. ad Cor. Hom. 28. in ep ad Hebr. Hom. 29. Matth. he places them in Heaven in the same Rank with Angels and Archangels of Prophets and Martyrs and yet in other places he seems to affirm that their Happiness is referred to the Day of Judgment but these may agree well enough if we say that he spake in the latter of a perfect and consummated Happiness Angels if we believe S. Chrysostom are so called because they declare the Will of God unto Men for which cause the Scripture representeth them with Wings Homil. 3. de Incompreh Hom. 3. in ep ad Coloss. Hom. 14. in ep ad Hebr. They take care of Men are present at Divine Services and every Christian hath his Guardian Angel The Devil is not wicked of his own Nature but is become such by Sin God permits him to tempt Men for their good It is a Childish thing to believe that Hom. de Diabolo tentatore Hom. 22. in Genesim those are Angels which the Scripture calleth the Children of God in Genesis and of whom it is said that they conversed with the Daughters of Men since they are of a spiritual and incorporeal Nature He Confesses in several places that the Fall of the first Men was prejudicial to the whole Race which ever since is become subject to Pains Sicknesses and Death from which it was free before Sin He acknowledgeth that an inclination to Evil and Lusts are Consequences of the first Man's sin but he seemeth not to have owned Original sin after the same manner that S. Austin doth at least it cannot be denied that he hath given another Sence to those places of S. Paul which seem to prove it most As for Example when he expoundeth that famous passage Rom. 5. 12. By One man sin entred into the World c. He understandeth of Death what S. Paul saith of Sin because it is the Wages of Sin and upon those other words of the same Chapter As by the disobedience of one many are become Guilty c. This Sentence saith he seems to have much of Difficulty for how can it be that one only Man having sinned many should be made guilty by his sin We may easily conceive that the first Man being become mortal it was necessary that his Off-spring should be mortal likewise but what Likelihood and what Reason is there that a man should be a Sinner because of anothers disobedience ... What then signifyeth the word Sinner In my Opinion it signifyeth nothing else but a condemned Man subject to Pain and Death This is a way of speaking which does not agree with S. Augustin's Doctrine Tho' it is not hard to defend S. Chrysostom by saying That tho' he spake thus yet he admitted all that Divines own concerning Original sin For what is Original sin according to them It is either a Privation of Original righteousness or Lust with the guilt of Sin or pain and Guilt together But S. Chrysostom acknowledges all these for in the first place he Confesseth that by the first Man's sin all men were deprived and spoiled of the State of Innocence that they are become not only mortal and subject to Pain and Grief but also inclined to Evil. Thus in his Opinion Lust is an effect of the first Man's sin and that Concupiscence in men makes them unworthy of eternal Life if the Grace of Jesus Christ saveth them not by Baptism He ascribes much to the strength of Free-will He always speaks as if he believed that it depends upon our selves to do good or evil and affirms that God always gives his Grace to those De verbis Jer. Hom. 1. Hom. 2. in 1. ad Cor. Hom. 41. in Genesim Hom. de tribus pueris Hom. 12. in ep ad Hebr. 8. in ep ad Phil. 19. ibid Hom. 17. in Joan. Hom. 18. in ep ad Rom. 12. in ep 1. ad Cor. In Matth. Hom. 83. Hom. 45. in Joan. In orat de S. Pelagia Serm. de Zachaeo Hom. 34. in Matth. Hom. 80. in ep ad Rom. Hom. 16. 18. in ep ad Rom. Hom. de obscur Prophet Serm. 5. de Lazaro Hom. 45. in Matth. who on their side doe all they can That we must begin and God makes an end That he followeth the motions of our Wills and giveth them their Perfection yet he owns the necessity of Grace to do good but submits it still to our Will So that according to him We are to will and chuse the good and God gives us the necessary Grace to fulfil the same he prevents not our Will that our Liberty may not be prejudiced he worketh good in us but that is when we are willing when our Will is determined he draweth to himself but only those who do all their endeavours to come near to him Those Principles about foreknowledge and Predestination agree very well with these Conclusions God did not predestinate men but as he foresaw their merits foreknowledge is not the cause of the event of things but God foresaw them because they shall happen He calls all men Jesus Christ died
against him which he directed to Peter himself He affirmed in that Book That nothing was easier than the decision of that Question and that he was sure that God did every moment create new Souls but added to this Principle several erroneous Consequences He confessed indeed That the Soul was no part of God's Substance but he would not say that he created it of nothing He asserted That it had a Body and so that Man was made up of a gross Body of a Soul that was a more subtil Body and of a Spirit He said That the Soul deserved to be placed in the Body to contract some Pollution by conversing with Flesh but that it was also Purified by the Flesh. That those Children whom God predestinated to Baptism were saved though they were not baptized That their Souls went into Paradise until the Day of Judgment and that after the Resurrection they should enter into the Kingdom of Heaven That Sacrifices were to be offered for them And last of all That the reason why some were Saved and others Damned was the knowledge which God had of the Good or Evil which they should have done if they had lived These Notions being very dangerous and Vincentius having maintained them with a great deal of Wit and Eloquence when St. Augustin had received these Books from Renatus a Monk of Caesarea he thought himself obliged to Answer them He wrote therefore a Treatise to this Renatus who had sent them wherein he refuteth the particular Opinions before-named and among the rest That of Childrens Salvation who die without Baptism He showeth That they cannot be saved but by that Sacrament and that the Eucharist is not to be offered for those that died before the Use of Reason and unbaptized For saith he The Body of Jesus Christ is not to be offered but for such as are Members of Jesus Christ But none can be a Member of Jesus Christ but by Baptism in Jesus Christ or by dying for Jesus Christ Nisi Baptismate in Christo aut morte pro Christo. He answereth the Example of the good Thief in whom Faith supply'd Baptism and that of Dinocrates Brother to St. Perpetua a Child of Seven Years of Age to whom God granted Salvation through the Prayers of that Saint as it is related in the Acts of her Martyrdom As to this latter Example St. Augustin saith at first That being not taken out of a Canonical Book he can ground no Doctrine upon it and that it is uncertain whether that Child was baptized or no. After this he answers Vincentius's Notion That Children were either Saved or Damned for the Good or Evil which they would have done if they had lived This he says is a foolish Opinion For how can a Person be punished or recompensed for Evil or Good Actions which are not and which shall never be were this true no Man that is baptized can be secure for who knows whether he should not have Apostatiz'd had he lived And how can this be made to agree with what the Scripture saith of a Man that is taken away lest the Wickedness of his Sin should corrupt him Having refuted Vincentius's false Consequences he shews That those Passages of Scripture which he alledgeth to prove the daily Creation of Souls do indeed prove nothing and that he takes almost all of them in a wrong sence yet he condemns not this Opinion provided that Testimonies of Scripture be not abused to prove it and that nothing be alledged contrary to the Doctrine of the Church to uphold it provided likewise that it be not said 1. That God created sinful Souls 2. That Children dying before Baptism are saved 3. That Souls sinned before their entrance into Bodies 4. That they are punished for future Sins that shall never be St. Augustin was not contented to write this Book to Renatus but he writ besides a second Treatise upon the same Subject to Peter the Spanish Priest who had given the occasion of this Controversie to disabuse him concerning Vincentius's Opinions And last of all he dedicates two Books to Vincentius himself In the first he refuteth these Errors which he reduces to these Eleven Propositions 1. That the Soul is not created of Nothing 2. That God creates Souls in infinitum 3. That the Soul loses its Merit by being united with the Body 4. That it is renewed by the same Flesh which caused it to lose its Merit 5. That it deserved to be sinful before it entred into the Body 6. That original Sin is remitted in Children that die without Baptism 7. That some Children whom God hath predestinated to be baptized do not receive that Sacrament 8. That one may say of them He was taken away lest Wickedness should corrupt him 9. That there are Habitations for them in the Kingdom of Heaven 10. That the Eucharist ought to be offered for them 11. That their Souls go into Paradise after Death and that after the Resurrection they shall enter into the Kingdom of Heaven In the Second St. Augustin defends those things which Vincentius found fault with in his Book They are Three 1. His Doubts of the Original of the Soul 2. His denying it to be a Body 3. That he distinguished not the Soul from the Spirit He said touching the first Point Is it credible that a Man does not know himself if that be Wherein doth he differ from Beasts St. Augustin answers That Man ought to confess his Ignorance not only as to what relates to the Divinity but also as to many things that concern his Body and Soul And he produces several Examples of them Upon the Second his Question was What the Soul is if it be not a Body but as he confessed at the same time that God is not a Body St. Augustin asketh him the same Questions concerning the Nature of God which he had started about the Nature of the Soul He refuteth their Opinion who believed the Soul to be Corporeal and particularly Vincentius's fancy That the Soul being entred into the Body was diffused into all the Parts and by a kind of Congelation had received the figure thereof He answers the Argument which Vincentius had raised out of the Parable of Dives and Lazarus and from Apparitions observing That the Soul feels and represents Bodies though it be not a Body and though there be no Body present As for what is said of Lazarus's Finger and of the parts of a Soul he retorts the Argument upon Vincentius because he spake likewise of the Finger of God and Scripture ascribes Members to him though he be a meer Spirit At last St. Augustin saith to the last Point That when the Spirit is distinguish'd from the Soul the word Spirit is taken in a special manner for Intelligence or Understanding but not for Spirit as it is a Nature opposed to Body Lastly He exhorteth Victor to lay aside the Sur-name of Vincentius because being entred into the Church he could no longer without condemning himself
the Africans had good Success for the Emperor Honorius made an Edict against Pelagius and Coelestius the last day of April 418. And shortly after Pope Zosimus published as we have said his Sentence against them The Council of Carthage in the Year 418. THe African Bishops willing to confirm what they had done against Pelagius and Coelestius Council of Carthage in ccccxviij Assembled upon the First day of May of the Year 418. and made Eight Canons against the Pelagian Errors and some other Orders about the Business of the Donatists The First pronounceth an Anathema against any who dares affirm That Adam was created Mortal so that he must have died whether he had sinned or not because his Death was not an Effect of Sin but a Law of Nature The Second likewise declares an Anathema against such as deny That Children ought to be baptized as soon as they are Born or such as own that they may be baptized and yet affirm That they are born without Original Sin In some places there is a Third Canon which is an Addition to this wherein those that affirm That there is a particular place where Children dead without Baptism do live happily are condemned and to this Notion is opposed what our Saviour saith That none can enter into the Kingdom of Heaven except he be regenerate of Water and the Holy Spirit Photius citeth this Canon in his Collection It is found in another Manuscript and in the Code of the Romish Church published by Father Quesnel And lastly St. Augustin seems to own it when he says That the difference which the Pelagians made betwixt Eternal Life and the Kingdom of Heaven had been condemned in an African Council yet this Canon is not found in the ancient Code of the African Church The Collectors of this Canon have not own'd it and in the Chapters about Grace attributed to Pope Coelestine the 3d 4th and 5th Canons are cited which should be the 4th 5th and 6th if this were the Third Perhaps this Canon was added or look'd upon as an Explication of the foregoing The Third Canon in the common Editions pronounces Anathema against all that should say That the Grace which justifies Man through Jesus Christ our Lord doth only remit Sins committed but that it is not given to succour Man that he may Sin no more The Fourth expounds the Nature of this Grace by condemning those who should say That it doth no further help us than as it gives us the knowledge of what we ought to do but not by enabling us to fulfil the Commandments which it gives us the knowledge of The Fifth is against those that hold That Grace is given only that we may do that which is good with less difficulty because one may absolutely accomplish the Commandments by the Power of his Free-Will without the help of Grace The Sixth declares That St. John did not say merely out of Humility If we say that we have no Sin we deceive our selves The contrary Truth is confirmed in the Seventh Canon by these words of the Lord's Prayer Forgive us our Trespasses c. And they are condemned who affirm That the Righteous do not say this Prayer for themselves but for others In the Eighth there is a Condemnation of another way of eluding the force of these words by saying That the Righteous pray out of Humility but not truly It is said That God would never endure that Man who in his Prayers should lye not only to Men but to God himself by asking with his Mouth That God would forgive his Sins and saying in his Heart that he had none After these Eight Canons concerning Grace some Orders are set down The First Is to reform the Fifth Canon of the Council of Carthage in the Year 407. whereby it was Enacted That those Bishops who converted any Donatists should have the Jurisdiction over them This Order having bred some Disputes it was thought fit here to reform it and it is enjoyn'd That in what place soever any Donatists are reconciled they shall be of the same Diocess with the Catholicks of that place When there were two Bishops in the same place namely The ancient Catholick and the reconciled Donatist it might occasion several Difficulties which the Council prevents in the next Canon which enjoins That the junior Bishop shall make a division of those places where there were many Catholicks and Donatists and that the senior shall have his choice That if there is but one place where the Catholicks and Donatists were intermixt that Place shall belong to that Bishop of the two the place of whose residence is the nearest That if they prove equally distant the Choice shall be left to the People And if the ancient Catholicks desire to have their own Bishop and the reconciled him they had before then the Majority of voices shall carry it but if they be equal then the senior shall have the Precedency Lastly If the Places cannot be equally divided As for example if the number of Divisions should be odd then two equal Divisions shall be made and the Place over and above shall bedisposed of as is said just before In the Third Rule it is provided That whosoever hath enjoy'd a place Three Years shall remain in quiet Possession if there be a Bishop in the Church of that Diocess where naturally he ought to have been The Fourth is against those Bishops who violently took Possession of the Jurisdiction of such places as they pretended to be of their Diocesses without having the matter in Dispute adjudged by Bishops The First ordains That those that shall neglect to procure the Re-union of places dependent from their Diocesses shall be put in mind of it by the Neighbouring Bishops That if they are not converted within Six Months after such Admonition they shall belong to the Diocess of that Bishop that can convert them if it appears that the Bishop of the place hath neglected it It is added That if a Contest happens betwixt two Bishops of different Provinces the Metropolitan of the Province where the place in dispute is situated shall appoint Judges or the Parties shall choose one or three This gives occasion for renewing the Canon which forbids any Appeal to be made from the judgment of Judges thus chosen It is enacted by the Seventh Order That a Bishop neglecting to reconcile the Donatists that are in his Diocess shall be admonished and if they be not reconciled in Six Months they shall not communicate with him until he hath reconciled them Provided always That he who had the execution of the Emperor's Orders was in his Province It is added in the Eighth That if it be proved that any Bishop affirmed that these Donatists were come into the Communion of the Church and it was not so he shall lose his Bishoprick The Ninth enjoins That if the Priests Deacons and other Clerks complain of their Bishop's Judgments they shall be judged by the Neighbouring Bishops with
the Provinces of Vienna and Narbonne He tells them in the beginning of this Letter That he could wish that he had cause to rejoyce with them for the good Order he did observe in their Churches rather than be obliged as he is to tell them the Grief that he hath because they did things contrary to the Discipline of the Church but being appointed by God to watch over his Church he is obliged by his Charge to restrain all evil Practices and order what ought to be observed for his Pastoral Care ought to have no Bounds but is extended to all Places where the Name of Jesus Christ is known The First Practice which he reproves is that of some Bishops who apparelled themselves after a particular manner in wearing a Cloak and a Girdle The thing seems in it self to be indifferent but S. Coeestine finds the finest Arguments in the World to condemn that Usage We must saith he make our selves remarkable for our Wisdom Prudence and Purity not by our Garo and Cloathing We must teach the Faithful and give them a good Example by our Lives and not impose upon them by outward Shews We ought not to seek how to please their Eyes but to fill their Minds with Divine Precepts Nevertheless he doth not blame those who cloathed themselves so in the Places where such a Custom was settled but those who through a Superstitious Affectation would change and alter the manner of Cloathing which was then in use The Second Disorder concerns the Administration of Penance There were among the French some severe Rules of the ancient Church Discipline which obliged them to deny Absolution to Sinners who requested it at the Point of Death S. Coelestine condemns that Rigor and maintains that they ought not to deny Absolution to Sinners at any time when they demand it The Third respects the Qualifications of those who may be ordained Bishops S. Coelestine complains That Lay-men were made Bishops not having passed through the inferior Orders Which tho it was contrary to the Rule and against all Reason yet he adds That they were contented to ordain Lay-men but it happened likewise that they did chuse such Persons for Bishops as were guilty of open Crimes He gives an Example of one named Daniel who having been Head of a Monastery of Virgins in the East was come to retire himself in France All the Monastery where he lived accused him of scandalous Crimes and sent the Informations of them to S. Coelestine who dispatched a Letter by Fortunatus the Deacon to the Bishop of Arles in which he summoned this Man to his Council to answer to the Heads of Accusation brought against him But at the same time that the Pope cited him he was ordained Bishop S. Coelestine discovers how much that Business troubled him He blames him that had ordained him and scruples not to say That he had lost his Episcopal Dignity himself by bestowing it upon a Person so unworthy Lastly he exhorts the Bishops to whom he writes To observe the Discipline of the Church exactly which was not unknown to them because many among them had lived sometime at Rome But to put them in mind he prescribes them some Laws which he thought most necessary The First That every Province should suffer it self to be governed by its Metropolitan and that no Bishop attempt any thing out of his own Province The Second That when a Bishop is to be chosen the Clergy of the same Church whose Deserts are known and who have already merited well be preferred before Clergymen who are Strangers and unknown The Third That a Bishop be not imposed upon any Persons against their Consent but that the Votes and Agreement of the Clergy People and Magistrates be followed The Fourth That no Clergyman be chosen out of another Diocess when there is any in the same Church which may fitly be ordained The Fifth That none be ordained Bishop who hath been married twice nor hath married a Widow which he ordains as a Rule not only for the future but he requires That the Ordinations already made in prejudice of this Law be looked upon as unlawful Ordinations which may not be allowed in Force As to that Daniel whom we mentioned above he commands That he shall be separated from the Communion of the Bishops until he be freed from his Accusation before him And as to the Bishop of Marseille who was accused of being an Accessary in the Death of his Brother he leaves the Judgment of him to the Bishops to whom he directed that Letter The Third Letter of S. Coelestine written to the Bishops of Apulia and Calabria begins with a general Advertisement to all Bishops which imports that it is not allowable for any Bishop to be ignorant of nor do any thing contrary to the Laws of the Church for saith he In what a Case shall we be if Liberty be allowed to private Men to change the Form of the Holy Decrees according to the Will and Fancy of the People Upon this Ground he forbids them to ordain â—uch Lay-men Bishops as the People demand He advises the Bishops not to follow the People's Judgment in this but to oppose themselves courageously against what they desire when 't is contrary to the Rules This Letter is dated July 19th in the Year 429. This Pope writes in an earnest and close way His Style is full of Sentences and intricate S. CYRIL Patriarch of Alexandria S. CYRIL Nephew a Nephew Socraies l. 7. c. 5. Theodoret. l. 5. c. 35. Isidore of Damiata l. 1. ep 310. Alypius in a Letter which he wrote to him 〈◊〉 3. Conâ— p. 788. say That Theophilus was his Uncle Nicephorus thinks it was by his Father's-side but Facundus c. 2. l. 4. and Epiphanius scholasticus hist. trip c. 25. say That S. Cyril was his consobritus i. e. the Son of Theophilus's Sister of Thcophilus Bishop of Alexandria was ordained in his Place b Ordained in his Place After the Death of Theophilus which happened Octob. 13. 412. There was a great Contest about the Election some stood for Timotheus the Arch-deacon others named S. Cyril this last carried it although the * Abudatius dux militum Aegypti Captain of the Army in Aegypt was against him three Days after his Death Octob. 16. anno 412. The Bishop of Alexandria had already S. Cyril of Alexandria gotten a great Authority and Power in the City and exercised it with a great deal of Majesty S. Cyril was so far from remitting any thing of this Authority that he sought all Opportunities to confirm and enlarge it He was no sooner made Bishop but he banished the Novatians and deprived their Bishop Theopemptus of all he had A little Time after the Jews having committed some Outrages upon the Christians of Alexandria S. Cyril having put himself at the Head of his People went to assault the Synagogues of the Jews took them away from them and drove them out of the City and
commands Julian to have a greater regard to the order of the Universal Church than the personal Friendship of Anatolius and not desire a favour of him which he cannot obtain without making him that requests it and him that should grant it guilty of a great sin The 82d Letter is directed to Rusticus Ravennius Venerius and other French Bishops S. Leo relates the definition of the Council of Chalcedon and sends them a Copy of the Sentence which Paschasius and Lucentius had pronounced in the Council of Chalcedon It follows this Letter but is something different from that which is found in the Council of Chalcedon The 83d Letter is directed to Theodorus Bishop of Frejus and dated June 10. Anno 452. S. Leo having been consulted by this Bishop without communicating it to his Metropolitan he admonisheth him That he ought first of all to address himself to him for the obtaining an Explication of his Difficulties and if he were also ignorant of the Solution they might join together to consult the Holy See because there ought to be no question made saith he of any things which concern the general observation of all the Churches without the Authority of the Primates i. e. the Metropolitans Notwithstanding he doth not forbear to instruct this Bishop about that which he demanded of him concerning the discipline of the Church towards Penitents He says That Repentance is the only Remedy for Sins committed after Baptism That Jesus Christ hath given power to Priests to impose Penance upon Sinners and to admit them when they are purified by a proportionable satisfaction to admit them I say to the participation of the Sacrament by the door of Reconciliation He adds That Jesus Christ comes between the action of the Priest as I may insomuch That if the effect follow the action we must believe that it is by the Vertue of the Holy Spirit That if any Penitent die before reconciliation he can't be reconciled after Death but must be left to the Judgment of God but he assures us That it is very profitable and necessary that Sins be remitted before the day of Death by the Prayer of the Priest He will not have reconciliation denied to those who demand Penance when they see them in danger of death but he admonishes Sinners not to trust or depend upon that Pardon nor put off their Repentance till the hour of death He saith That it is a sufficient Reason to grant reconciliation to those who are in manifest Danger that they shew their desires of it by some Signs or there are some to witness that they have required it Lastly He commands this Bishop to inform his Metropolitan of these Answers The 84th Letter is written to the Emperor Marcian S. Leo in the first place congratulates the re-establishment of the Catholick Doctrine He then signifies to him That he had had some suspicion of Anatolius and upon that account it was that he had not for some time sent him Letters of Communion but in consideration of the Emperor's Testimony and the Profession of Faith which he had made he had receiv'd him to his Communion yet having advertised him That he would not communicate with those who had persecuted Flavian and that the Defender of the Eutychian Party should be deposed That he was throughly satisfied by his Letter in which he signifies to him what had been decided in his Synod but that he was surprized to hear That after he had begun so well he had deposed Aetius the Arch-Deacon who was always an opposer of the Eutychians to put into his place Andrew an Eutychian which was done with so great Precipitancy that he was ordained upon a Friday contrary to the common Usage and to Apostolick Tradition and that in degrading the former they had given him the charge of the Coemetery condemning him by that means to a kind of Exile He prays the Emperor to take Aetius into his Protection and to compel Anatolius to revoke what he had done This Letter is of March 10. 453. He wrote also at the same time the 85th Letter to the Empress Pulcheria It is upon the same Subject and contains almost the same things He therein observes That tho' Andrew had abjured the Error of the Eutychians yet he ought not to be preferred before those who have always preserved the Faith in Purity He wrote also the next Day the following Letter about the same business to Julian Bishop of Coos his Agent in the East It appears by that Letter That Anatolius had taken away the Arch-Deaconry from Aetius by Ordaining him Priest for a Priest not being capable of an Arch-Deaconry under the pretence of raising him to a greater Dignity he had really deprived him of the Office of Arch-Deacon which was more Honourable S. Leo complains of these proceedings and so much the more because he had put a Person that favoured the Eutychians into his place He commands Julian to observe diligently in the Name of the Holy Apostolick See what passes in the East and speak freely to the Emperor about those things that respect the good of the Church He would have him write to him about such matters as may administer Debates He enjoins him to reprove Anatolius smartly because he had put an Heretical Arch-Deacon into the place of an Orthodox One. He accuses this Patriarch of having no Zeal for the Faith He desires Julian to let him know what it was that disturbed the Monks of Palaestine whether they are Eutychians or whether they are at odds with their Bishop Juvenal because he is a favourer of that Party He observes That they ought to be punished according to the Nature of their fault for there is a great deal of difference saith he between opposing the Faith and being a little too hot for the Faith He requires him also to give him intelligence of the Monks of Aegypt and the Affairs of Alexandria In the last place he tells him That he had not received the Form of Faith which he had sent him It is not known what Form of Faith this is which S. Leo speaks of in this place and which Julian sent him F. Sirmondus hath Published One which he pretends is this but F. Chiffletius assures us That he found it in that MS. of F. Sirmondus attributed to Alcuinus F. Quesuel believes That the Form of Faith which Julian sent to S. Leo was nothing else but the definition of Faith which is in the Fifth Action of the Council of Chalcedon S. Leo also desires Julian to send him a Translation of the Acts of the Council of Chalcedon at large which were not understood at Rome because they were written in Greek The Eighty Seventh Letter is directed to the Bishops who were present at the Council of Chalcedon In it S. Leo approves of the Decisions of that Council concerning Matters of Faith but declares at the same time that he will never consent to what hath been done there contrary to the Canons
Men do is evil The light of Nature is not sufficient to believe Faith is the Gift of Grace it is Grace which increaseth it 't is Grace which preserves it Having laid down these Principles he gives Four Rules for the Explaining of such general Expressions of Holy Scripture as concern the Salvation of Men. 1. That the Holy Scripture speaking of the Good and Evil the Elect and Reprobate uses such general terms in speaking of these Two sorts of Persons as if it would comprehend all Men in particular under this Universal Expression 2. That the Scripture speaking of the Men of one and the same Nation useth such general terms altho' it intends to speak some time of the Elect and sometime of the Reprobate 3d. Rule That the Scripture speaks of Men of divers times as if they were the same Men and of the same time The 4th That the word All is often taken for all sorts of Persons of all Ages Sects and Countries and that it is in this sence that these words of the Apostle may be understood God will have all Men to be saved As to the general Prayers of the Church he observes that that 's the reason of Praying for all Men but that these Prayers are not heard with respect to every particular altho' they be with regard to others that the reason of this difference depends on the secret Judgments of God and that it cannot be said that it is the Merit of the Will which is the cause of this distinction That Grace is given to the Good and denied to Sinners That the Examples of Infants and of such Wicked Men as are Converted at the Hour of Death prove the contrary In fine That Grace is an Act of the Divine Liberality That we ought not to enquire into the Reason why God gives it to some and denies it to others Why he chooseth some and doth not choose others That this Question is unsearchable and that we ought not to have recourse to Free-will for the Explication of it After he hath rejected in the first Book that which was the subject of the Contest he finds out Three Truths which he Establishes in the Second 1. That God Wills that all Men should be Saved and come to the knowledge of the Truth 2. That we cannot come to that knowledge but by Grace and that Merits contribute nothing to it 3. That the Mind of Man cannot comprehend the Judgments of God Let us now see the Consequences which he draws from these Principles That we cannot give the Reason why he puts off the Calling of some and gives not his Special Grace to all those whom he Calls That all Men have had a part in the general Calling the Gentiles by Nature the Jews by the Law but they who have pleased God have been separated from others by Faith and Grace which altho' more rare and secret was not denied in the first times That at present 't is not equally disposed to all the World That those to whom it is given have not Merited it That he that hath received it must expect all his growth and proficiency from the same Grace That nevertheless Man doth Merit by persevering because he hath power to fall away That one convincing Proof That Men are beholding to God's Special Grace for their Conversion and not to their Natural Goodness is this That since the Flood God hath continually Called Men by Miracles Signs and Prophecies and that nevertheless no Man hath turned himself That on the contrary The Apostles have Converted all the World by their Preaching Were Men better in the times of the Apostles than before Nay Do we not know that Iniquity then was greater This is it that shews the Efficacy of Grace That when it is said That Jesus Christ Died for all Men i. e. for all Nations it was for that end that God had permitted that the Roman Empire was so very much enlarged that the Christian Religion might spread it self the more easily that it so happened and that Rome was become more Glorious by Religion than Temporal Power Amplior arce Religionis quam solio potestatis That all other Nations have been or will be Called every one in their time That in the Old Testament the Grace of Jesus Christ was hidden from the Gentiles and yet it is not a whit less true to say That God will have all Men to be Saved in all times But if God will have all Men Saved Why are so many Damned Our Author Answers 1. That that is a Question which depends upon the secret Judgments of God which are unsearchable to Men. 2. That all Men deserve Damnation upon the account of Original Sin 3. That no Man may complain that he Dies too soon because it is the property of Humane Nature ever since Adam sinned to be subject to Death 4. That God exempts from this general Misery those whom he pleaseth and that he by that means moderates the Punishment which all the Posterity of Adam have deserved That others cannot complain that God hath not delivered them out of a State of Damnation because he owes that Grace to no Man 5. That he hath imparted to all Men certain general Graces which consist as we have said in outward helps That Infants themselves are not deprived of it because God hath given them to their Parents who ought to be serviceable to them to procure them Salvation That it is true that beside this general Grace there is a special Grace both for the Adult and for Infants who are of the Number of the Elect but God owes it to no Man 6. That this special Grace doth not exclude the Will or consent of Man but produces it in him makes him to Will Believe and Love That it doth not nevertheless take away the changableness of the Will for if it did then no Man could fall That those that will and do come are called by this Grace and they that do not come resist it by their own Will That those that Perish are inexcusable and those that are Saved have no cause of boasting of their own Abilities 7. That in all times there have been general Graces for all the World and special for the Just That among these last some have more some less yet no Man may complain of the Mercy of God since he owes nothing to any Man Nor can we more reasonably complain of his Justice since all that Perish deserve Damnation 8. That the particular Election of some doth not render our Labour Prayers or Good-works needless because God hath ordained them from all Eternity because this Grace is given for Prayer and because Election is perfected by Prayer and Good-works 9. That it ought not to be said of any Man before he is Dead that he shall certainly be of the Number of the Elect and that we ought not to despair of any Man's Salvation because the more Holy may yield to Temptation and the greatest Sinners be Converted That
Altorf in 2 Vol. Octavo to which he added long Comments Pitthaeus's Edition was again Printed in 1645 and in 1640 at Paris Lastly M. Baluzius having reviewed them by Four Manuscripts published them with short Notes This Edition which is the last and the best was Printed for Muguet in 1663 at Paris where it was reprinted again in 1669 Octavo Besides these Editions they were Printed at Norimberg in 1623 at Rouan in 1627 Twelves with Brassicanus his Notes At Oxford in 1633 with the aforesaid Notes ARNOBIUS junior THE Author of the Commentary upon the Psalms Dedicated to Laurentius or rather Leontius and Rusticus commonly bears the Name of Arnobius It is hard to say Whether Arnobius junior it be the true Name of this Author or some feigned Name but however that be we must not confound him with Arnobins the Apologist for Religion this last having lived after the Heresie of Pelagius in the time when there were such hot Disputes about Predestination He took part and ranked himself on the side of the Priests of Marseille against the Scholars of S. Austin which makes me think he was a French Man brought up in the Monastery of Lerins The Bishops to whom he writes are without doubt Leontius of Arles and Rusticus Bishop of Forum-Julii It appears by what he says upon the 105th Psalm that he was in the Priesthood His Commentary is extreamly short He applies himself to the Allegorical Sence and referrs all the Text of the Psalms to Jesus Christ and his Church He doth it with a great deal of Wit and Elegancy and mixes now and then some Moral Observations but his chief design is to find in the Psalms the whole Oeconomy of the Incarnation of Jesus Christ and particularly the benefits of the Redemption He seems to favour the Error of Pelagius in his Commentary upon the 50th Psalm where he says That Man is born Subject to the Sentence passed upon Adam without partaking in his Sin Qui nascitur sententiam Adae habet peccatum vero non habet Nevertheless he acknowledges That the Nature of Man is decayed thro' the Sin of the First-Man He owns the effects of Original-Sin and the Necessity of Redemption and he observes all along that we can do nothing without the Divine help That it is he that delivers us from our Irregular Motions who instills into us the knowledge of Good who makes us love it and practise it He goes yet further and will not have Man attribute any Good-Work to himself nor presume upon the strength of his Free-Will because the Will says he upon Psalm 117 may be over-powered but God cannot The Freedom of Man cannot say I have Conquered my Enemies for no Man ever overcame either his visible or invisible Enemies without the help of God To God then we owe our Victory his Almighty Arm works that little Goodness that we have in us he hath the power of Life and Death he makes us sing his Divine Praises But altho' he extolls the strength of Grace so much yet he opposes those that Teach Predestination or as he says on Psalm 109 those that have Predestined some to Good and others to Evil and deny Free-Will He maintains That Grace doth not expel Freedom but that we may request pray knock at the Gate for it and God will not deny his Grace to those Persons who do so That there is an Universal preventing Grace which Jesus Christ hath diffused upon all Men which goes before all their desires and by the help of which they have recourse to God for his Special Graces That their Freedom is not utterly destroyed but yet they must impute all the Good they do to God God commands nothing impossible Men never are guilty of Sin but when they have no Will to do that thing which they are able to do God never rejects them who have recourse to him Read the Commentaries upon Psalm 37 77 91 109 117 118 and 146. In his Commentary upon the 138th Psalm he opposes the Novatian Heresie In the 139th Psalm he notes That Excommunication is to terrifie not destroy because it excludes from Eternal Life He adds That Hereticks can have no place in the Kingdom of Heaven because they corrupt the Word of God and he says further That Bishops who have no care to feed their Flock with this Divine Word shall be punished in the same manner He speaks of Guardian-Angels in his Commentary upon the 37th Psalm and asserts That they with-draw themselves from Men when they run into Sin This Commentary is not the Stile of the Ancient Arnobius nor written with so much clearness as it might but yet the Stile is not bad It hath been Printed alone at Basil in 1522 and by Erasmus at Cologne in 1532 Octavo and more correct at Paris in 1639. 'T is extant also in Biblioth Patr. Tom. 8. We have also under the Name of Arnobius a Dialogue about the Trinity and Incarnation first Printed by Feuardentius at the end of his Edition of S. Irenaeus at Cologne in 1596 and since with all Irenaeus's Works 'T is also in Biblioth Patr. Tom. 8. and some Notes upon the Gospel Printed at Basil in 1543 Octavo and reviewed and amended by Schottus at Paris in 1639. HONORATUS Bishop of Marseille GENNADIUS says That this Bishop was Eloquent and that he had an excellent faculty of making Sermons Extempore for being filled with the Fear of God and well skilled in Ecclesiastical Matters as soon as he opened his Mouth Divine Instructions flowed Honoratus of Marseille from it as from a Magazine He composed several Homilies in which he set himself especially to Explain the Mysteries of Religion and Confute the Hereticks The People and Clergy came in throngs to hear him and the other Bishops desired him often to come and Preach in their Churches Pope Gelasius acknowledges under his Hand That he was sound in the Faith and shews the great Esteem he had for him in a Letter He composed the Lives of the Saints for the Edification of the Faithful and chiefly insists upon the Life of S. Hilary to whom he was obliged for his Education He often joined devoutly with his People in the Litanies to implore the Mercy of God This is what Gennadius or some other Author of the same time says in Commendation of Honoratus I say Gennadius or some other Author because this Clause is not to be found in some Manuscripts of Gennadius's Treatise of Ecclesiastical Authors and it seems not to be his Stile But however that be it is not to be doubted but that it was written by some Author of that time We have the Life of S. Hilary Bishop of Arles but it is questionable whether it be Honoratus's because in the Manuscript of the Church of Arles where it is found 't is attributed to Reverentius Hilary's Successor There never was a Bishop of Arles of that Name but perhaps the Name of Ravennius who was immediate Successor to
the Disposition of him that demands it which shews That the Church did grant to Penitents who were at the point of Death the Communion of the Church without giving them the Sacrament with an Injunction to perform their Penance when they are recovered In the fourth Canon it is decreed That if a Clergy-man shall desire to undergo Penance he shall not be denied This was Ordained because it was forbidden by several Canons of the Church to put the Clergy to publick Penance This Council excepts those who desire it themselves through Devotion or otherwise In the fifth it is declared That they ought not to deliver up those who fly to the Churches for security but they ought to be as in an Asylum because of the respect which is due to that Holy place The sixth is against those who detained the Bond-Servants of Clergy-men in their Service by way of Reprisal instead of their own who were fled into the Church The seventh is against those who used them whom the Church had made free as Slaves The eighth forbids a Bishop to Ordain a Clergy-man who dwells in another Diocese It orders him to make him continue sometime in his Diocese and then not to ordain him till he hath first consulted his own Bishop In the ninth it saith That if a Bishop hath Ordained any Persons belonging to another Church if he hath nothing to object against them he ought either to send them back again or obtain leave of their own Bishops The tenth shews That if a Bishop hath built a Church in the Territories of another Bishop for his own profit or conveniency after he hath obtain'd leave of the Bishop of the place who ought not to refuse him he ought to reserve the Consecration of it to the Bishop of the place who shall grant to the Bishop that built the Church a liberty of Ordaining such persons Clerks to serve there as he shall present to him or of approving such persons who are already Ordained as he shall choose Lastly He adds That if any Lay-man build a Church he ought not to take any other Bishop to Consecrate it than the Bishop of the Place That which is said in this Canon concerning a Bishop that hath built a Church in anothers Territories that he shall present or choose the Clerks whom he is bound to Ordain or approve for the service of that Church may discover to us the Original of Patronages It appears plain enough that the Bishop who builds a Church in another's Territories hath right to the Presentation but it doth not appear that it held good to the Successors in the Bishoprick or to those in his Family The 11th Canon forbids Bishops to receive Persons Excommunicate by the Bishop before he hath reconciled them and it orders that the Examination of the Justice or Injustice of their Excommunication shall be reserved to the next Synod In the 12th Canon the Bishops of this Council declared that they ought to baptize or accept their Repentance who have lost their Senses on a sudden provided that they do give or have given any Marks that they did earnestly desire it In the 13th it is said that we must grant to the Insensible Quaecunque pâ—etatis sunt which is not clear 'T is not probable that it means the Eucharist I rather think it to be meant of pious Assistance and some other Ceremonies Timotheus of Alexandria observes Can. 13. that we may pray for a Fool that hath slain himself The 14th Canon prescribes that the Energumeni should be accepted to the Communion who do what they can to cure themselves and who are guided by the Counsels and Admonitions of their Clergy because the Sacrament can fortifie them against the Assaults of the Devil and purifie them In the 15th it is Ordained that the poffessed Catechumens be baptized The 16th forbids conferring Orders upon such Persons as have been openly troubled with an Evil Spirit and deprives those of their Function to whom it happens after their Ordination The 17th is almost unintelligible Thus it is Cum Capsa Calix Offerendus è admixtione Eueharistiae consecrandus We must offer the Chalice with the Patin and Consecrate it by mingling the Eucharist The only sense it is capable of is this that when they Consecrate the Chalice or * Plate they must celebrate the Sacrament in those Vessels The 18th commands that the Gospels be read hereafter to the Catechumens in all Churches The 19th imports that the Catechumens shall not be suffered to go into the Baptistery The 20th that it shall not be allowed them to receive the Benediction with the Faithful no not in Domestick or private Prayers and they shall be admonished to come by themselves to receive the Blessing and the Sign of the Cross. In the 21st it is decreed that if two Bishops Ordain a Bishop alone without the concurrence of other Bishops if the Bishop were Ordained against his Will he shall be put into the place of one of them who Ordained him and another shall be Ordain'd in the place of the other Bishop but if he that was Ordained was voluntarily Ordained he also shall be deposed The 22d orders that for the future no Married Persons shall be Ordained Deacons unless they make a profession of living in Chastity The 23d orders that if it be found out that one of those Deacons do not abstain from his Wife he shall be deprived The 24th excepts from this Law those who have been Ordained heretofore The only Penalty it inflicts on them is that they cannot obtain any higher Orders The 25th appoints that such Persons as have been twice Married although never so worthy shall be admitted to no other Orders than that of a Sub-Deacon The 26th forbids the Ordinations of Deaconesses for the future and orders those that are already Ordained to receive the Blessing with the mere Laicks Nevertheless the Council of Nice ranks them among the Clergy Can. 19. De Deaconessis omnibus qui in Clero censentur S. Epiphanius witnesses that they were Ordained and the Council of Chalcedon says it expresly Can. 15. as well as the Council of Epaâ—â—a Can. 21. and Justinian's Novels Chap. 6. The 27th Canon is concerning Widows professing Chastity the Council requires that it be done before the Bishop and that it be discovered by their Widows-Garments or by a kind of Vail put upon them as it is the Roman Custom and is decreed by the Council of Toledo Can. 4. and by the Council of Carthage Can. 104. The Council of Orange adds that the Ravishers of these Widows and such as broke their Profession shall be punished The 28th Canon Ordains that such as break their Vow of Virginity whether Men or Women shall be made to do Penance In the 29th Canon the Bishops of the Council confirm the Decrees that they had made and require that they be observed by themselves and their Brethren They reprove them that neither come themselves nor send their Deputies in
Monks that Marry subjected to Penance 85. ought not to preach 98 99. no more than Lay-men ibid. Parents ought to give their Estates to those Children whom they have made Monks 147. the exemption of the Monks of Lerins determined by the Council of Arles 248. the condition of Monks and their Ceremonies of their Consecration 189. they are subject to their Bishops 241. ought not to leave their state ib. they are exempted from the Jurisdiction of the Bishops ib. ought not to have Cells by themselves 342. Morses Abbot of Scete his Discourses 11. Multitude their Judgment not always to be followed 44 45. Musaeus or Mussaeus a Priest of Marseille a censure upon his writings 149. N. NAture there are not two different Natures in Man 123. Nemesius his Opinion about the nature and duration of the Soul 187. Neonas Bishop of Ravenna S Leo's Letter to him 104 Nestorius Abbot his discourse about Spiritual knowledge and the Miracles of the Anchorites 13. Nestorius his Birth Baptism and Education 40. by whom ordained Priest ib. his Election and Ordination to the See of Constantinople ib. his first Sermon before the Emperor approved and disapproved ibid. he attempts to beat down the Church of the Arians who set it on Fire ib. he persecuted the Hereticks and caused the Emperor to make a Law against them 41. why he was condemned as an Heretick ib. his contest with Cyril ib. he went into his Monastery at Antioch after his Condemnation at the Council of Ephesus ib. he was banished to Oasis ibid. a Catalogue of his Works ib. his Doctrine 42. his Judgment upon his style and Character 43. the beginning of the Nestorian Heresie 191. the course of this Affair ib. Nestorius's Letters Writings and Sermons ib. his Condemnation at Rome 194. and at Ephesus 197. he defends himself ib. is forced to retire 204. is forsaken by John Bishop of Antioch 207. wherein his error consisted 215 217. Nice the Council of Nice was held under Silvester and not Julius 54. the coâ—test of the City of Nice for the right of a Metropolis 239. Nicetas or Niceas Bishop of Aquileia S. Leo's Letter to him 103. S. Nilus his Life Writings and Death 17. and the Edition of his Works ib. his Genius 19. Nisibis by whom Besieged and by whom preserved 64 65. Nonnus a Christian Poet his Genius a description of his Works and the Edition of them 52. Novatus the Opinion of Novatus and the Novatians about the Pacification 2 3. Novatians Socrates judgment concerning them 54. O. ORange a Council held in that City in 441 the number and abridgment of its Canon 243 247. Ordinations the Qualifications of such a person as may be chosen Bishop 27. cautions to be observed in Ordinations 83. the condition of such as are ordain'd Bishops ib. Persons twice Married and Slaves ought not to be admitted into Holy Orders 86. Times for Ordination 91 at what time and on what day they ought to be celebrated ib. a Priest ought to say the Psalter by heart 156. Ceremonies of Ordination 189. S. Hilaries rules about Ordination 158. no Man may be ordain'd against his consent 159. the Penalties inflicted upon Bishops for ordaining against the Canons ib. the Qualifications of a Bishop 167. several Rules about Ordination made by Pope Gelasius 177. the Qualifications of Bishops and Ministers ib. Ordinations ought to be celebrated three Months after the Death of the Bishop 176. Ordinations without the Metropolitan by two Bishops only are unlawful 242 246. a Canon concerning Ordinations 247 248 249. Orders conditions necessary for entring into Holy Orders 83. Orestes Governour of Alexandria he quarrels with S. Cyril 27. is assaulted and wounded by the Monks ib. Origen his Opinion concerning the Pre-existence of the Soul from Eternity confuted 5. P. PEace the Bishop wisheth Peace in the Sacrament and all the People answer and unto thee also 6. Palladius a Monk ill used by S. Isidore 7. Panopolis a City of Thebais 41. Panople a City of Egypt 52. Pansophius the Arch-Deacon accused of many Crimes by S. Isidore 7. Paphnucius the Abbot 11 12. Pope his Judgment subject to correction but not the Judgment of a General Council 99. Paschasius a Deacon of Rome his Writings 182. Pastor his Writings upon the Creed 152. Patronage the Original of it 244. S. Paul an Explication of his words The Evil which I hate that do I 14. Paul Bishop of Emesa his Negotiations and Sermons 43 44. Paul Bishop of Pannonia a censure of his Writings and Style 146. Paulinus Bishop of Perigueux a censure of his Writings 149. Paulinus's several of that name in the same Age ib. Pelagius the History of his and his followers Condemnation 35 c. Pelagius a Patrician put to Death by the Emperor Zeno 143. a Work attributed to him ibid. Pelagians condemned and found out by the care of S. Leo 87. condemned also by Gelasuis I. 176. Penance the Properties of true Repentance 13. it ought not to be denied them that desire it 26. conditions required to perform it aright 72. Penance ought to be proportioned to the greatness of the Crime ib. Clergymen ought not to be put to publick Penance according to S. Leo but they may according to the Council of France 84. it ought not to be refused at the point of Death 85. yet may not be denied them that desire it ib. a Penitent ought not to plead nor trade ibid. they that die without being reconciled to the Church ought to be left to the Judgment of God but not be received into Communion ib. the Discipline of the Church concerning Penance 97. it ought to be proportioned to Devotion and Age c. 103. a custom concerning Penance 104. the Administration of Penance 184. publick Penance necessary for great Sinners 186. Clergymen may be put upon publick Penance if they deserve it 244. to what publick Penance obliges us The punishment of those that leave it 247. Penance granted to dying Persons that desire it and with what conditions 244 245 247. Persecution in matters of Doctrine condemned by Eutherius Bishop of Tyana 44. Petronius Author of some Lives of the Egyptian Fathers 144. Petronianus S. Leo's Letter to him dubious 95. Philip the Deacon and Apostle confounded often by many 5. Philip Sidetes a censure of his History 51. Philip a Scholar of S. Jerom his Moral Letters 144. Philostorgius an Historian his Impious Doctrine 52. the Falshoods he hath taught ib. the profitable observations he hath made ibid. a Character of his History ib. the Editions of his Works ibid. Photinus a Deacon of Cappadocia informs Serapion of his Error 12. Photius his Judgment upon Cassian's institutions 15. Photius Bishop of Tyre his Petition for the rights of his Bishoprick 138. his dispute with Eustathius in the Council of Chalcedon 234. Piammon an Abbot 13. Peter a Monk his Life and Miracles 65 66. S. Peter the Keys were given to all Bishops in the person of S. Peter 108. S. Petrus Chrysologus
his Design and he seems to be more vers'd in Profane then Ecclesiastical History But he has one Advantage above the Ecclesiastical Historians that went before him that there is no occasion to upbraid him with being engag'd in some Sect or with falling into some Error about the Faith or Discipline of the Church Robert Stephens publish'd the Original Greek of this Historian from one Manuscript only of the King's Library Valesius revis'd it since by two Manuscripts and has made a new Version of it after those of Musculus and Christopherson Besides this History he wrote two other Pieces which are lost viz. two Books of Epistles Orations c. and a Panegyrical Oration to Mauricius the Emperor upon the Birth of Theodosius both which are mention'd by himself towards the latter end of his History Cave p. 433 434. St. JOHN CLIMACUS ST John surnam'd Climacus because of his Work entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Scale was born about the Year 525. The ancient Author of his Life tells us That he could not certainly affirm in what place it pleased God he should be born nor in what Country he was educated The Title of St. John Climacus Sholasticus which some Authors give him would make us believe that he had sometime frequented the Bar but having retir'd from the World at the Age of sixteen years there is no probability that he follow'd the Profession of an Advocate The place of his Retreat upon Mount Sina is famous for the great number of Monks which dwell there He himself entred not into a Monastery but put himself under the Conduct of an ancient Hermit call'd Martyrius He continued nineteen years with this holy old Man in an humble and faithful Obedience to him After his death St. John retir'd into the Solitude of Thola about five Miles from the Church which was upon Mount Sina whither he came on Sundays and Saturdays to a assist at Divine Service and to receive the Communion There was a Solitary who put himself under his Conduct Towards the end of the sixth Age he was chosen Abbot of the Monks of Mount Sina and govern'd this Monastery for some years but finding himself near his End he quitted the Government of this Monastery and retir'd into the Solitude leaving his Brother Georgius in his room He died of a great Age at the beginning of the next Century While he was Abbot he compos'd his Scale of the Cloyster at the desire of John Abbot of Raithu This Book was very famous among the Greeks but the Latines had no knowledge of it for the space of 600 years This Scale contains 30 Degrees which are so many Christian and Religious Vertues which the Author explains by holy Maxims and teaches the Practice of them by wiâ—e Counsels The first is of Renouncing the World the second of the Abaracting from the Things of the World the third of Pilgrimage or a Retreat out of the World To these three Degrees he subjoyns some Reflexions to show that we must not give credit to Dreams affirming that the Devil makes use of them to deceive the Solitary The fourth Degree is of Obedience He thinks that it is one of the Effects of this Vertue that a Monk should confess his sins to his Superior who is the true and proper Judge and to him only He would also have a Monk ready to Confess them to all the World if his Superior does order him Upon this Occasion he relates the publick Penance of a Robber who publickly confess'd most enormous sins by the Order of an Abbot of a Monastery near the City of Alexandria whither he had retir'd From hence he takes occasion to describe the admirable Vertues of the Monks of this Monastery and the Penance of one nam'd Isidore whom this Abbot had oblig'd to kneel down before all those who should enter into the Monastery and to continue this Practice for the space of seven whole years He relates also many other Examples of the Patience Humility and Obedience practis'd by the Monks of this Monastery whom this Abbot humbled either by sharp Rebukes or rude Treatment altho they had not deserv'd them But nothing is more horrible then the Examples of Penance which our Saint relates in this Degree and the next which is of Penance and the Representation he makes of the Monastery of Penitents which was but one mile distant from that of which we have now spoken and govern'd by the same Abbot it was call'd The Prison and it did really resemble a Prison for its darkness its stench and filthiness In it were shut up many Monks who having fall'n into some Crimes desir'd to be shut up there that they might expiate their Crimes by voluntary Torments which exceeded all that can be imagin'd Some pass'd Nights and Days standing expos'd to the Injuries of the Weather others were bound and manacl'd others had their Feet in Fetters others were lying upon Ashes Some were beating their Breast with their Fist others were tearing their Face They had all a sadness visible in their Countenance some made dreadful Lamentations others shed abundance of Tears the greatness of Grief hindred others from speaking and they are almost nothing at all Lastly having practis'd all these kind of the Austerities during their Life they desir'd that after their Death the honour of Burial should be deny'd them The sixth Degree is of the Meditation of Death After he has made some Reflexions upon the Usefulness of this Practice he proposes some Examples of the wonderful Effects it has had upon the Minds of some Hermits The seventh is of the Grief of Penance and the Necessity of Tears There he relates as a great wonder the History of a Solitary who on the Eve of his death had a Rapture wherein he imagin'd that he saw Men who demanded an Account of his Life to whom he answer'd with a loud voice telling them what he had done and what he had not done The eighth Degree is of Meekness which should overcome Anger There he describes the deadly Effects of this Poison and prescribes Means for subduing it The ninth teaches the Solitaries to forget Reproaches The tenth condemns Evil-speaking and rash Judging The eleventh recommends Silence The twelfth is against Lying The thirteenth blames Envy and Sloth and chiefly that which a Man is guilty of in the time of Prayer The fourteenth disswades from Intemperance The fifteenth contains the Praises of Chastity There he shows the Consequence of this Vertue and the Enormity of the Crime which is opposite to it He observes that it is more punish'd in the Church then Heresie it self he condemns it even to the Motions of Lust which happen in the time of sleep He prescribes for a Remedy that they should clothe themselves with Sackcloth and cover themselves with Ashes that they should pass the night standing that they should suffer hunger and thirst that they should lodge in the Tombs and be humble and charitable The
Persons of great Piety and consecrated by Reparatus Bishop of the Proâ—…ar Province that as long as the Church of Carthage had Bishops they had always recourse to it without impairing their Liberty That they still pray'd the Bishop of that City to take care of them and to deliver them from the Bondage which some would impose upon them That this was warranted by the Examples of many Monasteries which were subject to other Bishops then those in whose Territory they were situate and lastly That they had Testimonies of the Holy Fathers ready who defend the Liberty of Monks For proof of this they cite two places of St. Austin but they prove nothing which they alledge To this they subjoyn a Letter of Boniface who permits the Nuns to choose what Priest they would They alledge the Canon made in France concerning the Monastery of Lerius This is all there is of this Council for the â—est is not in the Vatican Manuscript from which Holstenius extracted this But in another Manuscript there is found the Decree which says That all the Monasteriâ—s shall be as they always have been free and exempt from the Jurisdiction of Bishops It appears by the Acts of this Council that the Monks did not desire to be wholly exempt from the Jurisdiction of Bishops but that they might have power to choose such a Bishop as they would nor did they desire that themselves should have as it were Episcopal Jurisdiction to take care of their Monastery and to send to them Priests and Clergy-men This appears by the Examples of the three Monasteries which they produce and by the Exemption granted by Boniface to a Nunnery So that these Examples regarded only their own Persons and their Monastery and did not give them any Right or Jurisdiction over any part of the People of the Diocese In the first Session of this Council there are the Subscriptions of sixty Bishops The second Council of Orange The second Council of Orange CAesarius of Arles and twelve other Bishops being present in the year 529 at the Dedication of the Church which Liberius a Noble-man and Prefect of Gauls had caused to be built in the City of Orange entred into a Conference about the Questions of Grace and understanding that there were some People who had Sentiments which seem'd not to them altogether Catholick they thought themselves oblig'd to approve and publish some Articles which had been sent to them by the Holy See extracted out of the Holy Fathers and Councils The first is against those who maintain that the Sin of the first Man made no change but in one part of a Man viz. his Body and that it did no hurt to his Soul but left him as free as he was before and only made his Body liable to death The second is against those who say that the Sin of Adam hurted himself only or that nothing but the death of thâ— Body pass'd upon his Posterity The third is against those who affirm that Grace is granted upon the Prayers of Men and deny that Grace is necessary to make us desire it The fourth is against those who say that God waits upon our Will to purifie us from our sins and that he does not by his Spirit make us willing to be purified The fifth is against those who say that the beginning of Faith and the desire to believe is not a Gift of Grace but is naturally in us The sixth is against those who say that God shows Mercy to those who will who desire who do their endeavours who pray and search and that they do not know what that Mercy of God is which makes us to will desire c. The seventh is against those who believe that Man may have some saving thought for his own Salvation or make some good choice without the aid of the Spirit The eighth is against those who say that some come to the Grace of Baptism by their own Free-will and others by Grace Every one of these Propositions is confirm'd by some passage of the Holy Scripture after which do follow many Sentences of the Fathers and chiefly of St. Austin about Grace which tend all to establish the necessity of Grace to all our good Thoughts and Actions In the Conclusion they add three Propositions The first is That all those who are baptiz'd may and ought if they will to labour for their own Salvation The second That they do not believe that God has predestin'd Men to Damnation nay they pronounce an Anathema against those who shall be of this Opinion The third That God inspires us by his Grace with the beginning of Faith and Love and is the Author of our Conversion These Decrees of this Council are sign'd not only by the Bishops but by Liberius a Noble man and other Persons of Honour The second Council of Vasio CAesarius held also the same year on the fifth of November another Assembly at Vasio at which were present ten Bishops who did almost all take the Title of Sinners Five Canons about Discipline The second Council of Vasio were made in this Council The first is That Priests of Parishes shall make the young Readers who have no Wives to dwell in the House with them and that they maintaining them like good Fathers shall teach them to sing Psalms and cause them to read and study the Holy Scripture that so they may prepare them to be fit Persons to succeed them that nevertheless those who will marry shall have liberty to do it The second is That a Priest may preach in his Parish and if he be sick the Deacons shall only read some Homilies of the Fathers The third That Kyrie eleison shall be frequently said at Mattins at Mass and at Vespers and that Holy Holy Holy shall be recited at every Mass even at those of Lent and of the Dead The fourth That there shall be a Commemoration of the Name of the Pope who is in the Holy See The fifth That As it was shall be sung after Glory be to the Father at the end of all the Prayers The Council of Rome under Boniface the Second The Council of Rome under Boniface the second THe Acts of this Council were publish'd by Hâ—â—steniâ—â— from a Manuscript of the Vatican Library This was an Assembly of four Bishop's and forty Priests of that City held at Rome in the Month of December in the year 531. to receive and judge of the Complaints of Stephen Bishop of Larissa Metropolitan of Thessaly who pretending that he was unjustly depriv'd and turn'd out of his Bishoprick by Epiphanius Patriarch of Constantinople implor'd the aid of the Holy See In the first Session which was held the seventh day of December he presented two Libels address'd to Pope Boniface wherein 〈◊〉 â—â—clares That he was chosen Bishop of Larissa after the death of Proclus his Predecessor by the Election of the People and Clergy and ordain'd by the Metropolitan and by those whose Presence
the Separation was neither for the love of Continence nor for publick and certain Adultery but only on meer Suspicion and that this Matter should have first have been examined by Lay-Judges and then the Bishops should have done their Duty and used the Authority of the Church He brought an Example of a Case that happened in the Reign of Lewis the Kind how a Woman of Quality Named Nothilda presented to a General Assembly of the Estate a Petition against her Husband Argembert This Prince bid her apply her self to the Bishops who should put her over to the Lay-men that they might judge of that Matter and enjoined her to follow their Judgment reserving to themselves a Power of putting either her or him to Penance who should be convinced of any Crime After the Judgment by hot Water was found favourable to the Princess Theutberga they that accused her said that these sort of Proofs were forbidden Hincmarus endeavours to maintain them by Authority and Use and affirms That the Man named by the Queen to undergo the Proof of hot Water not being so much as burnt or scalded it was a Miracle that could not be done to Authorize a Lye He adds That since this Judgment was not certain and they could not accuse the Person so cleared they ought not to make use of a secret Confession for that end It was also asked Hincmarus if it were not possible that the Queen might have to do with her Brother and conceive by him without losing her Virginity He laughs at this Proposition and says That if she were a Virgin when she was Married it was foolish to accuse her of being Defiled and imagine that she had conceived before her Marriage He sent back this Question to the Lay-Judges with another viz. Whether if a Woman who hath not lived honestly before Marriage but after lives honestly with her Husband deserves to be condemned to Death for her former Lewdness and whether it be not more fit to Pardon her They also asked Whether the King having had to do with another Woman after he heard that his Wife had committed this Crime was not guilty of Adultery He answers That he could not deny it but that he was guilty altho' at last his Wife were found guilty of the Crime for which he suspected her because he had done it before the Sentence of Divorce was passed He adds That tho' a Man be engaged by Oath to live with another Woman besides his Wife or a Woman with another Man besides her Husband they ought not to observe that Oath They also asked him If it were true that Sorcerers could make a Man and his Wife to hate each other Mortally He affirms that they can and proves by several Relations that there were such Magicians and Sorcerers and that the Devils could by the permission of God possess Men make them Mad and torment them He owns that if it were found that according to the Civil and Ecclesiastical Laws the Marriage of Theutberga were invalid she might be Divorced and the King Marry another but he maintains that till his Wife be declared unworthy to be so by the Judgment of the Lords and Advice of the Bishops he ought not to think of Marrying his Concubine Lastly After he hath confuted several pretences alledged for the maintenance of the Divorce of Lotharius and Theutberga he concludes that the Bishops ought to oppose such disorderly proceedings and if they did it not or did encourage them they were highly blameable before God Notwithstanding this opposition made by Hincmarus there was a Synod held in 862 at Aix la Council of Metz. Chapelle in which the Bishops assembled allowed Lotharius to Marry another Woman whereupon he immediately Married 〈◊〉 This business made a great noise and being carried to Rome Pope Nicolas wrote about it 〈◊〉 Charles who desired an opportunity to Quarrel with Lotharius and deprive him of his Kingdom but Lewis of Germany endeavoured to compose the Matter and Lotharius referred it to the Judgment of the States Then having Appealed to the Pope two Legats were Named to hold a Council where two Bishops of Lewis's and two of Charles's Kingdom met them that they might judge of this Matter This Council was held at Metz June 863. In it Lotharius went about to confirm his Marriage by the Artifices of Gonthierus and Thietgaldus and by corrupting the Popes Legats Gonthierus and Thietgaldus had the boldness to bring the A Council at Rome Sentence to Rome but Pope Nicolas instead of confirming it called a Council in which he declared the Judgment of the Synod at Metz null and void Deposed Gonthierus and Thietgaldus and declared That all the Bishops which concurred in that Sentence had incurred the greatest Punishment which he resolved to inflict on them unless they changed their Opinion Gonthierus and Thietgaldus stoutly defended themselves and sent a Letter against Pope Nicolas's Sentence to all the Bishops with a Protestation That they had signified it to him in which they declare him Excommunicate because he had as they said gone contrary to the Canons favouring persons Excommunicated and separating himself from the Society of other Bishops meerly through Pride But the other Prelates of Lotharius's Kingdom excused themselves to the Pope Thietgaldus also begged Pardon but could not obtain Absolution so long as Pope Nicolas lived but Gonthierus Archbishop of Cologne could never be brought to beg Pardon Lotharius himself did all he could to appease the Pope who desired that Waldrada should come to Rome in Person and receive Absolution She promised him and went twice into Italy but repenting as often of her submission returned back again wherefore the Pope having called a Synod Excommunicated her and wrote several sharp Letters to Lotharius the Younger Afterward he sent a Legat into France Named Atsenius who addressing himself to Lewis of Germany called a Synod in which Lotharius was forced to take his former Wife but as soon as the Legat was gone he began to use her ill and to enter a Process against her for Adultery so that she was forced to put her self under the Protection of King Charles The Pope was very much concerned at it and Excommunicated Waldrada a-new At the same time there were two other Matters of like nature Debated between Hincmarus the Bishops of the Kingdom and Charles on the one part and Gonthierus and the Bishops of The Business of Judith and Baldwin Lotharius's Kingdom on the other The one was about Judith the Daughter of K. Charles the Widow * Ethelbald whose Father Ethelwolfe had had her to Wife before of the King of England who was taken away from Senlis by Earl Baldwin who was fled into the Kingdom of Lotharius and the other concerning Ingeltrude the Wife of Boson who had left her Husband and was fled into the Diocess of Gonthierus As to the first of these it was soon ended by the intercession of Pope Nicolas for Earl Baldwin whom
Monastery but the enjoyment of them only in common with the other Monks In the 53d Epistle he presses King Charles vigorously to restore him this Revenue and the better to engage him to it he informs him That his ancient Monks have observed and heard of their Predecessours that all that have ever done any considerable damage or wrong to their Monastery have been punish'd either by the loss of their Estates their Health or their Lives He exhorts him to perform the Vows he has made and moreover threatens him with the Judgments of God if he doth not In the 55th Letter to Marcuadus Abbot of Provins he entreats this Abbot to come to Court to assist him in obtaining the Restitution of the Revenue of S. Josse He informs him that he came thither the last of November and has continued there with a great deal of expence and trouble That the King endeavours to elude his Demands and always delays him because that Odulphus who then was possest of St. Josse was absent and sick as he was inform'd but not very grievously says he so that this sickness may serve to humble and correct him Nor so dangerously as to be the cause of his death for which he should be sorry because 't is certain he would be damn'd if he should die in the unjust possession of the Revenue of the Church At length Lupus after many delays and put offs obtain'd the Restitution of the Revenue of S. Josse as it appears by the 61st and 62d Letters The 64th Letter is an Instruction to King Charles concerning his duty The 79th contains an Extract of a Letter written to Hinomarus by which he recommends his Kinsman Hilmeradus to him who was named by the King to be Bishop of Amiens affirming that tho' he had not much Learning yet he might be made serviceable to the Church by following his directions And that if he was not well fitted for Teaching the Word of God yet he might do Works that might save him and those that should imitate him M. Balusius in his Notes declares himself of a different Opinion with his Author and says That in this he has hearkned more to the Sentiments of Nature than the Principles of Reason The 81st Letter is written in the name of Wenilo Archbishop of Sens and Count Girard who were sent to Amolo Archbishop of Lions by the King's Orders to command him to Ordain Bernus Bishop of Autun They represent to him That 't was not a new thing for the King to make Courtiers Bishops of the principal Churches That Pepin had had in the like Case the Consent of Pope Zachary in a Synod where Boniface Bishop of Mayence assisted They also desired the same thing of him for Godeseldus named by the King Bishop of Chalons The 82d Letter is written to Wenilo in favour of a Priest Accused and Suspended from the Exercise of his Function Lupus desires Wenilo to give him liberty to exercise his Duty till a Synod were call'd in which he hoped to clear himself of the Charge brought against him The 84th is a Synodical Epistle of a Council held in the Year 849 consisting of the Metropolitans of Tours Rheins Rouen and about twenty of their Suffragans whose names are set down at the beginning of this Letter directed to Nomenoius Duke of Breton about the Disorders he had committed They reprove and blame him for having laid waste the Lands belonging to the Christians for having destroy'd pillag'd and burnt several Churches together with the Reliques of Saints for seizing upon the Revenues of the Church which are the Vows of the Faithful the Satisfaction of Sins and the Patrimony of the Poor for having taken away rich Mens Estates and kill'd and enslaved a great number of Christians Of driving the Bishops from their Churches and robbing them of their Goods c. But principally for having slighted the many Letters of Leo the 4th Successor to S. Peter to whom God hath given Supreme Power over all the Church Of having entertained Lambert Count of Nantes a Rebel against the King They exhort him to do Penance and to satisfie that which the Pope write to him about And finally they declared those Excommunicate that shall Communicate with Lambert The 93d is an Instruction to King Charles to whom he proposes Trajan and Theodosius as two Patterns worthy of his Imitation In the 94th he shows That Afflictions and Sufferings are advantageous to good men The 98th is a Letter written in the name of the Cathedral Church of Paris of the Abbies of S. German S. Dennis S. Geneva S. Maurus des Fossez and other Monasteries to Wenilo Archbishop of Sens and to the other Bishops of that Province acquainting them that after the death of their Bishop Ercanradus they had chosen Aeneas who had been nam'd to them by King Charles whom they desired them to Ordain as soon as they could This Letter is followed by an Answer written in the name of the Bishop of Sens and his Suffragans testifying their approbation of their Election of Aeneas The 100 Letter is an Admonition to the People wherein they are exhorted to do Penance to avoid Rebellions and Factions to embrace a Peace to sorbear Robberies and Plunder to think of nothing but Publick Good and to live in Union with one another The 101st is a Letter of Recommendation written in the name of Wenilo to the Bishops of France and Italy in favour of two Monks of Ferrara who went to Rome desiring them to afford them an Hospitable Reception by the way This is followed by a Letter written in the name of Lupus upon the same account By the 103d Letter he recommends these two Monks to Pope Benedict to whom he sent them He entreats him to Instruct them in the Customs of the Church of Rome and to send him the Commentaries of S. Jerom upon Jeremiah from the sixth Book to the end being not able to find them any where in France He adds to this the Book of Cicero's Book of Oratory Quintilian's Institutions and Donatus's Commentaries upon Terence c. In the 105th he promises to receive and deal mercifully with a Monk that had quitted his Habit and Order provided he would amend and behave himself better for the future In the 108th he thanks Lotharius for sending him this converted Monk And excuses himself for not letting him be his Secretary because there was no likelyhood that a Monk who had not all imaginable diligence would ever be able to do his duty in the midst of the affairs and hurries of the World Quoniam propositum nostrum vix mediocriter intrà Claustra Monasterii custoditur ne dum inter tumultus Mundanos à quolibet praesertim non satis cauto valeat adimpleri The following Letter is also about the return of this Monk It is to be noted that Lupus says in the first Letter upon this Subject that he could not receive him without the consent of his Brethren In the
by his Enemies And whereas some were pleased to raise a Report that Charles was not the Son of Lewis the Lisper he says that the very sight of him would be a sufficient Evidence to convince them of the contrary because any one might easily discern in him the very Air and Features of his Father Lastly he intreats Arnulphus to do Justice to this innocent King and his own Kinsman To consider that the Kingdom of France had alway been an Hereditary Kingdom and to believe that the French had no other design than that Charles should be lead by his Counsels and bound to him in a firm Bond of Amity and Alliance In the fourth Letter which is likewise directed to Arnulphus he assures him of the Fidelity wherewith King Charles and himself had observed the Treaties made with that Prince He informs him that this King being minded to Attack Eudes had writ to Guy and the Pope to engage them on his side The fifth was written to King Eudes He intreats him to grant the Church of Laon liberty to choose a Bishop in the room of Didon lately Deceas'd The sixth was directed to Charles whom he very sharply reproves for his intention of making a League with the Normans and of making use of them to reinstate him in his Kingdom He remonstrates to him that it was a piece of Idolatry thus to enter into the Alliance and Interest of Pagans That the Kings his Predecessors were Servants of the true God and that he had renounced him by joyning with Infidels that this was not the way to reascend the Throne of his Ancestors but rather to loose it by pulling on his Head the Wrath of an angry God That those who gave him this advice were his Enemies and that if he followed it he knew not how to continue Loyal to him nor how to prevent himself from drawing off as many as he could from obeying him but that he must be forced to Excommunicate him and condemn him with a perpetual Anathema He adds that he wrote these things with extreme grief and concern because it was his desire that he might be had in honour both with GOD and Man and that he might regain his Throne by the help of the Lord and not by the Assistance of the Devil because the Kingdoms which God bestows are firm and lasting whereas those which are acquir'd by Injustice and Rapine are uncertain and of a short standing The seventh was directed to the Emperour Lambert whom he Congratulated upon the Popes Declaration that he would look upon him as his own Son He exhorts him always to bear a due respect and honour to the Holy See because that was the only way of securing himself an Interest in Heaven and of obtaining a superiority over all his Enemies He wish'd him to remember that his Uncle Lambert who had been an Enemy to the Holy See Perish'd miserably and he intreated him to intercede with the Pope for their Kinsman Rampon who had been Excommunicated The eighth was Dedicated to Albrade or Alfrede the King of Great Britain whom he Congratulates for the choice he made of a worthy Person to fill the See of Canterbury because he heard that in his Country they advanced such a sort of Men as permitted the Bishops and Priests to have Women among them and the Laicks to Marry their Kindred as well as those Virgins who were Dedicated to God's Service and to have a Wife and a Concubine at the same time The ninth was directed to Richilda a Queen or Empress whom he inform'd of the ill Reports which went about of her Conduct and exhorts her to lead a Life more conformable to Christianity and to her state of Widowhood which she had devoted to God In the sixth Chapter Elodoard makes mention of the Letters which Fulcus sent to several Bishops In the first directed to Frotharius Archbishop of Bordeaux he desires that Archbishop to preserve The Letters of Fulcus to the Bishops the Revenues of the Church of Rheims which were in his Diocess and to Excommunicate such as should seize on them The Second is Directed to Rostaing Archbishop of Arles on the same Subject In the third directed to Herman Archbishop of Cologn he declares that he had a great desire to hold a Conference with him and the Bishops of his Province but that he was prevented by the Incursions of the Normans And he prays him to do him Justice with relation to some of the Revenues belonging to his Church of which several Persons had made a Schism the Cognizance of this Affair having been referr'd to Wilbert his Predecessor and now laid before him The fourth written to the same Person relates likewise to the Interest of the Church of Rheims for some Revenues which were Embezell'd from it The fifth is directed to Gontier Archbishop of Sens about the business of the Abbess Hildergarda He intreats this Archbishop not to be so False as he had been to the Assignments made upon this Account and to do right to that Abbess In the sixth he Congratulates Pleonicus a Bishop of England for his endeavouring to root out those Disorders of which he had made mention in his Letter to Alfrede and he exhorts him to continue in his Design The Seventh was directed to John a Roman Prelate whom he put in mind of some Ancient Tokens of Friendship which he had shewn to him and intreats him to assure Pope Stephen of his Submission to him and begs he would stand his Friend in that Affair The Eighth Ninth and Tenth were directed to Dodilon Bishop of Cambray By the two first he calls him to the Synod which was to meet about determining the business between Hildegarde and Hermingard and by the last wrote in his own Name and in the Name of the Bishops his Suffragans he enjoyns him to compel Count Baldwin to make due Restitutions of the Church Revenues which he had seiz'd on to send him the Letter which they wrote to him upon the same Subject and to go and meet with Bishop Hetilon at Arras The eleventh was writ to this Hetilon upon the account of Dodilon's having caus'd the Body of Saint Calixtus to be taken away which had been bequeathed by Radulphus to the Church of Rheims whither it was brought The Twelfth was directed to Didon Bishop of Laon whom he reproves for having refused the Sacraments of Penance and the Eucharist at the point of Death to one Walcher who was Executed for High Treason and for denying him Burial and forbidding any Prayers to be made for him In the Thirteenth he desires Peter a Roman Prelate to obtain the favour of Pope Formosus that he might put Heriland turn'd out of his own Diocess of Teroüane into Possession of the Bishoprick of Chalons putting him in mind of what had been done in the Case of Actardus Bishop of Nants who had been Translated to Tours The Fourteenth was directed to Honoratus Bishop of Beauvais He complains that
their own Hands reading and prayer 7. He prohibits Incestuous Marriages with Nuns or near Relations 8. He recommends Peace and Union 9. He enjoyns the Observation of the Solemn Fasts of Lent of the Ember-Weeks of Wednesday and Friday and the Celebration of Divine Service on Sundays and Festivals Lastly He recommends the payment of Tythes There is also a Pastoral Letter written by this Archbishop and directed to his Suffragans which is related by William of Malmsbury Edmund being kill'd in the year 946. his Brother Elred took possession of the Throne We have An Assembly of Bishops at London A. C. 948. no Laws enacted by this Prince only the Charter of a considerable Donation made by him to the Monastery of Crowland in favour of Turketulus who had been formerly Chancellor of the Kingdom and to whom he gave that Abbey This was done in an Assembly of Bishops and Lords held at London in the year 948. After the death of Elred which happen'd in 955 Edwin the Son of Edmund was proclaim'd King but sometime after part of England Revolting Edgar the Brother of Edwin got a share of his Dominions and upon his Brother's Death obtain'd the sole Possession of the whole Kingdom This Prince being more Religious than his Predecessors entirely re-establish'd the Purity of Discipline in the Church of England and brought the Monastical Course of Life into Repute by the Advice of S. Dunstan who may be call'd the Restorer of thâ— Ecclesiastical Discipline in England This Saint was born in the Country of the West-Saxons in the first year of King Ethelstan's Reign A. C. 923. He enter'd into Holy Orders very young and after having compleated his Studies S. Dunstan Archbishop of Canterbury made application to Athelm Archbishop of Canterbury who introduc'd him into the Presence of King Ethelstan Afterward having fall'n into some disgrace at Court he retir'd to Elfeg Bishop of Winchester who advis'd him to embrace the Monastical Life which he accordingly did and continued in his Retirement till the Reign of King Edmund when he was invited to Court by that Prince He did not remain long there without being obnoxious to the Envy and Hatred of several Persons who misrepresented him to the King insomuch that he was oblig'd to retire to his Solitude of Glassenbury where he took up his Abode altho' he was restor'd to the Favour of King Edmund who had always a great respect for him granted considerable Revenues to his Monastery and continu'd to follow his Counsels not only in the management of Civil Affairs but also of Ecclesiastical He was no less esteem'd by King Elred who determin'd to nominate him to the Bishoprick of Winchester but Edwin having receiv'd a severe Reprimand for his Irregularities from this Abbot banish'd him and pillaged his Monastery However King Edgar recall'd him immediately after his Accession to the Crown and made him not only Bishop of Winchester but also conferr'd on him the Government of the Church of London At last the Archbishoprick of Canterbury being vacant in the year 961. by the death of Odo Elfsin Bishop of Winchester who was appointed to supply his place dying in a Journey he made over the Alps to Rome to fetch the Pall and Berthelim who was substituted in his room having refus'd to accept that Dignity Dunstan was Invested with it a few days after and went to Rome to receive the Pall. At his return he apply'd himself altogether to the Reformation of the Clergy of England and took upon him to Expel all those who refus'd to lead a Regular Course of Life and to Restore the Monks to their former Station This Saint had for his Fellow Labourers and Imitators of his Zeal Ethelwold Bishop of Winchester and Oswald Bishop of Worcester who founded a great number of Monasteries and took much pains in Reforming the Clergy and Extirpating the Vices that were predominant in England The former dyed in the year 984. before S. Dunstan who foretold his approaching Death as well as that of the Bishop of Rochester in a Visit which those two Prelates made him but the latter did not dye till after this Archbishop viz. in the year 992. As for S. Dunstan he surviv'd King Edgar who dy'd in 975 and maintain'd the Right of the young Prince Edward against the Pretensions of Alfride who endeavour'd to transfer the Crown to her Son Ethelfred but Edward being Assassinated Three years after by the Treachery of that Queen Dunstan was constrained to Crown Ethelfred and foretold the Calamities that should befall England and the Family of this young Prince as a Punishment for his Crime and that of his Mother At last S. Dunstan dy'd laden with years and honour A. C. 988. In his time and apparently by his Direction King Edgar in 967. not only publish'd Laws like to those of his Predecessors for the preservation of the Revenues of the Church for the Payment of Tythes and S. Peter's Pence and for the Solemn Observations of Sundays and Festivals but also divers Ecclesiastical Constitutions relating to the Manners and Functions of Clergy-men to the Celebration of the Mass to the Confession and Pennances that ought to be impos'd on those who commit Sin c. Indeed these Canons may serve as a kind of Ritual for the Use of Curates It is affirm'd that they were made in the year 967. by King Edgar but this does not appear to be altogether certain and perhaps they are of a later date The Discourse which this King made to Dunstan Archbishop of Canterbury and to Oswald and Ethelwold Bishops of Worcester and Winchester is much more certain He there inveighs against the Irregularities and Disorders of the Clergy and pathetically Exhorts those Bishops to joyn their Authority with His to repress their Insolence and to oblige them to apply the Ecclesiastical Revenues to the Relief of the Poor for which Use they were design'd To the end that this Order might be put in Execution he granted a Commission to those three Prelates to take the Matter in hand and gave them power to turn out of the Churches such Clergy-men as liv'd dissolutely and to Substitute others in their room By virtue of this Injunction S. Dunstan held a General Council A. C. 973. in which he ordain'd A general Council of England in the year 973. that all the Priests Deacons and Subdeacons who would not lead a sober Life should be Expell'd their Churches and caus'd a Decree to be made to oblige them to Embrace a Regular and Monastick Course of Life or to Retire And accordingly these three Bishops turn'd the old Clergy-men out of most part of the Churches and put Monks in their place or else forc'd them to assume the Monastical Habit. S. Dunstan did not only shew his Constancy and Zeal with respect to the Clergy but was also as zealous in treating Kings and Princes For he sharply reprov'd King Edgar for abusing a young Maid whom he had sent for out of
the end of twenty days John IX is substituted in his room XVII  Nicolas Patriarch of Constantinople is depos'd by Leo's order for refusing to approve his fourth Marriage and Euthymius is set up in his place  Solomon Bishop of Constantz Bonno or Bavo Abbot of Corbie in Saxony 902 II. XVIII The Incursions of the Huns or Hungarians in Italy subdued by Berenger John replies to Hervè Archbishop of Rheims about the Conversion of the Normans  Hervé or Hervaeus Archbishop of Rheims Adalbero Bishop of Augsburg 903 III. XIX  Stephâ—n Abbot of Loâ—â—s is orâ—…'d Bishop oâ— Liegâ— Â Â 904 IV. John IX after having crown'd Berengâ—r retires to Ravenna and declares Lambert Emperor XX. Lewis the Son of Boson is taken by Berenger who causes his Eyeâ— to be put out and himself to be crown'd Emperor Lambert contends with him for that Dignity aâ—d is own'd by the Pope and by the Italians Argrin Bishop of Langres is restor'd to his Bishoprick by Pope John IX Lambert is acknowledg'd Emperor in the Council of Rome to the exclusion of Berâ—nger and in that quality he confirms the ancient Priviledges of the Church of Rome in the Council of Ravenna Councils at Rome and Ravenna in favour of the memory of Pope Formosus The Council of Cantâ—rbury under King Edward and Phlegmond Archbishop of that Province Hatto Archbishop of Mentz and Theotmar Metropolitan of Bavaria write to Pope John IX Stephen Abbot of Lobes and afteâ—ward Bishop of Liege 905 V. The death of John IX Benedict IV. succeedâ— him I. XXI    The death of Waldramnus Bishop of Straâ—burg 906 II. The death of Benedict 4. Leo V. is substituted in his room expell'd 40 days after and imprison'd by Christophilus who usurps the See of Rome XXII   The Laws of Edward King of England  907 Chrâ—stophilus is turn'd out seven months after by Sergius made Antipope in the time of Formosus XXIII     908 II. XXIV     909 III. XXV   A Council at Trosly under Herve Archbishop of Rheims  910 IV. Sergius dying Anastasius is plac'd on the See of Rome I. XXVI Lambert is kill'd by Treachery Berenger remains the sole Master of Italy The founding of the Abbey of Cluny by William Count of Auvergne and Duke of Aquitain  Rathodus Bishop of Utrecht 911 II. XXVII The death of the Emperor Leo June 11. Alexander's Brother is declar'd Tutor to his Son Constantine Porphyrogenneta I.  Nicolas Patriarch of Constantinople is recall'd some time before Leo's death Euthymius Patriarch of Constantinople is banish'd and dies in exile a little while after  Letters written by Nicolas Patriarch of Constantinople 912 III. The death of Pope Anastasius Lando succeeds him In the end of the same year John X. is chosen Pope by the intrigues of Theodora II. Alexander being dead Nicolas the Patriarch is chosen Tutor to the young Emperor Conrad is elected King of Germany after the death of Lewis IV. John Deacon of Ravenna is chosen Bishop of Bolonia leaves that Bishoprick to be made Archbishop of Ravenna and at last aspires to the Papal Dignity  The death of Notger the Stammerer 913 I. III. II.    914 II. IV. Zoe the Emperor's Mother turns out the Patriarch Nicolas and assumes the administration of the Government III.    915 III. V. IV.    916 IV. VI. V.    917 V. VII VI.    918 VI. VIII VII The death of Conrad who leaves for his successor Henry sirnam'd the Fowler the son of Otho Duke of Saxony   The death of Raâ—bodus Bishop of Utrecht 919 VII IX Zâ—â— is banish'd from the Court Romanus associated to the Empire by Constantine I.   The Death of Solomon Bishop of Constantz 920 VIII X. II. Nicolas Patriarch of Constantinople is re-establish'd a second time A Treaty of Agreement between the Partisans of Nicolas and Euthymius A Contest about the Bishoprick of Liege between Hilduin and Richerus Another Contest touching the Arch-bishoprick of Narbonne between Agius and Gerard. A Council at Constantinople about the fourth Marriage Odilo Monk of S. Medard at Soissoins The death of Stephen Bishop of Liege Letters by King Charles the Simple in favour of Richerus against Hilduin 921 IX XI III.  A Council at Trosly under Harvé Arch-bishop of Rheims  922 X. XII IV. Robert is elected and and crown'd K. of France in opposition to Charles the Simple The Decree of John X. in favour of Richerus ordain'd Bishop of Liege by that Pope Hilduin depos'd and excommunicated Seulfus succeeds Hervaeus in the Arch-bishoprick of Rheims A Council at Coblentz The death of Hervaeus Archbishop of Rheims 923 XI XIII V. Robert is kill'd in battel but his Son Hugh causes Raoul K. of Burgundy to be chosen K. of France Charles the Simple is apprehended sent Prisoner to Chateau Thierry The Queen his Wife retires to Engl. with her Son Lewis  A Council at Rheims under Seulâ—us Archbishop of that City The Laws of Ethelstan King of England The death of Gauthier Archbishop of Sens. 924 XII XIV VI. Berenger is kill'd and Raoul Duke of Burgundy remains Master of Italy A Decree made in the Council of Trosly in favour of Stephen Bishop of Cambray against Count Isaac S. Ulric iâ— ordain'd Bishop of Augsburg A Council at Trosly under Seulfus Archbishop of Rheims  925 XIII XV. VII Hebert Count of Vermandois causes his Son Hugh aged only 5 years to be chosen Archbish. of Rheims after the death of Seulfus   926 XIV XVI VIII The beginning of the Reign of Hugh Count of Arles in Italy    927 XV. XVII IX  A Council at Trosly  928 XVI John is put in Prison by Guy the Brother of Hugh dies there Leo VI. succeeds him and dies six months 15 days after XVIII X.    929 Stephen VII succeeds Leo. I XIX XI The death of Charles the Simple Oct. 7.    930 II. XX. XII Nicholas Patriarch of Constantinople dies and Stephen Arch-bishop of Amasia is substituted in his room  Eutychius Patâ—iarch of Alexandria Odo Abbot of Cluny 231 III. The death of Stephen John XI the Son of Sergius and Marosia succeeds him I. XXI XIII King Raoul causes Artoldus to be chosen Archbishop of Rheims  Ratherius made Bishop of Verona in this year compos'd several Writings 932 II. XXII XIV Arnulphus of Bavaria wages war with Hugh in Italy is repuls'd Hugh is invited to Rome by Marosia and seizes on the Castle of S. Angelo Manasses Archbishop of Arles passes into Italy where he gets possession of several Bishopricks Ingram Dean of S. Medard at Soissoins is ordain'd Bishop of Laon. A Council at Erfordt  933 III. John is imprisoned by Aâ—beric XXIII XV. Alberic re-takes the Castle S. Angelo and makes himself Master of Rome
Monk of S. Medard at Soissons 54 Odo Abbot of Cluny 50 Odo Archbishop of Canterbury 64 Olbert or Albert Abbot of Gemblours 54 Osborn Chanter of Canterbury 65 Othlo Monk of Fulda 61 R. RAthboldus or Radboldus Bishop of Utrecht 59 Ratherius Bishop of Verona 20. sequ Reginaldus Bishop of Eichstadt 61 Roger Monk of S. Pantaleon at Cologn 58 Roswida a Nun of Gandersheim 61 S. SOlomon Bishop of Constance 60 Simeon Metaphrastes 3 Stephen V. Pope 31 Stephen Abbot of Lobes afterward Bishop of Liege 52 T. THeotmar Metropolitan of Bavaria 16 Thierry or Theodoric Arch-Bishop of Trier 61 U. ULfric or Uffo Monk of Werthin 62 S. Ulric Bishop of Augsburg 56. sequ Utho Bishop of Strasburg 60 W. WAltramnus or Waldramnus Bishop of Strasburg 59 William Archbishop of Mentz ibid. Witichindus Monk of Corby in Saxony 60 Wulstan Monk of Winchester 66 An ALPHABETICAL TABLE of the COUNCILS held in the Tenth Age of the Church Place Pages Years A. AIx-la-Chapelle 49 1003 Augsburg 62 952 C. CAnterbury 63 904 Canterbury under S. Dunstan 65 974 Charroux 48 989 Chateau-Thierry 37 934 Cher River ibid. 947 Coblentz 62 922 Constantinople 2 920 Constantinople ibid. 944 Constantinople ibid. 967 D. S. DEnis 51 995 E. ERfurdt 62 932 England under K. Edmund 63 944 England General 65 973 F. FIsmes 37 935 I. INgelheim 9 948 Ingelheim 38 972 L. LOndon 64 948 M. MEaux 39 961 S. Mary ' s Mount ibid. 972 Mouzon 37 948 Mouzon 39 948 Mouzon 43 995 P. POitiers 48 999 R. RAvenna 6 17 904 Ravenna 14 967 Ravenna 48 997 Rheims 36 923 Rheims 39 975 Rheims 40 989 Rheims ibid. 992 Rheims 42 993 Rheims 44 995 Rome 6 17 904 Rome 9 949 Rome 11 963 Rome 13 964 Rome ibid. 964 Rome 57 69 995 Rome 48 998 Rome under Sylvester II. 49 1002 S. SEnlis 40 989 Soissons 37 941 T. THierry-Chateau 37 934 S. Thierry 39 953 Trier or Treves ibid. 948 Trosly 35 909 Trosly 36 921 Trosly ibid. 924 Trosly ibid. 927 V. VErdun 37 947 W. WInchester 65 975 A General INDEX of the Principal Matters contained in this Volume ABbeys in the possession of Lay-men 68. Restor'd to Regular Canons ibid. some retain'd by the Bishops ib. several Abbeys govern'd by the same Abbot ibid. Abbey of S. Ambrose at Milan a Priviledge granted to it 20. Abbey of Cluny when and by whom founded 49. Its first Abbots 50. A Priviledge granted to that Abbey 19. Abbey of Croyland a Donation made to it 64. Abbey of Fleury a Priviledge granted to that Abbey 51. Abbeys Regular by whom founded and so call'd 51. Abbots their Office and Functions 35 41. Absolution that of publick sins reserv'd to the Bishop 24. Adalbert the Son of Berenger expell'd Italy by his Father 10. His Intrigues with Pope John XII against Otho for the Recovery of Italy ibid. He is invited to Rome by the Pope from whence they are driven out by Otho 11. Adam Moses Bar-Cephas's Opinion concerning his Immortality 5. Adelaida the Widow of Lotharius King of Italy persecuted by Berenger who covets to marry her 10. She makes application to the Emperor Otho I. who rescues her and takes her to Wife ibid. Agius Archbishop of Narbonne confirm'd in his Arch-bishoprick and Gerard who had the possession of it turn'd out 18. Alberic his Authority at Rome after having expell'd Hugh his Father-in-law 8. Octavian his Son advanc'd to the Papal Dignity at the Age of 18 years 10. Alms the first founding of Alms-money or S. Peter's Pence in England 63. Anathema published to continue for ever 32 69. Anthropomorphites their Errors confuted by Ratherius 25 67. Certain Italian Clergy-men fallen into that Error ibid. Appeals of those to the See of Rome 41. Argrin Bishop of Langres restored to his Bishoprick 16. Armenians the Mission of Nico into Armenia 4. Arms Clergy-men allow'd to beat them 3 68. Arnulphus King of Germany crown'd Emperor by way of recompence for being severe against the Romans 6. The time of his death ibid. Artoldus Archbishop of Rheims his Ordination 37. A Priviledge granted to him by King Lewis d'Outremer ibid. He is oblig'd to resign his Archbishoprick and to accept of two Abbeys ibid. His Treaty with Hugh upon account of that Resignation ibid. He is restored to his Episcopal See 38. The time of his death 39. Augsburg the Bishops of that Church in the Tenth Century 56 c. B. BAptism the Administration of that Sacrament 26. Pennance impos'd on Adult Persons admitted to receive it 27. Bells the first Example of the Benediction of Bells 14 68. Benefices the Merchandise that was made of them in the Tenth Century 51 68. Plurality of Benefices condemned 8 68. Berenger the success of his Arms in Italy 6. He causes himself to be crown'd Emperor ibid. His Coronation condemn'd in a Council 17. He is kill'd at Verona 8. Berenger the Son of Adalbert Marquess of Ivrea his power suspected by K. Hugh who determines to dispatch him 9. He makes an Escape to Germany ibid. He returns to Italy ibid. having re-establish'd his Authority he causes himself to be crown'd King 10. His vain Efforts to marry Queen Adalaida Lotharius's Widow ibid. He is compell'd to submit to the Emperor Otho I. ibid. Berno Founder of the Order of Cluny 49. Bishopricks erected by the See of Rome in the Tenth Century 14 19 49 67. Plurality of Bishopricks conferr'd on the same person 8 48 68. Bishops their Election and Ordination 27 68. Some Bishops chosen very young in the Tenth Century 11 36 68. Of the Episcopal Functions and Authority 21 22 23. Bishops not allow'd to consecrate Churches beyond their own Diocess without permission 48. nor to ordain foreign Clergy-men without recommendatory Letters from their Bishops ibid. nor to choose Coadjutors 49 57 68. Of their Right to Churches 51. Monks made Subject to their Jurisdiction 62. and the Monasteries to their Visitations ibid. Of the Allegiance they owe to Kings 28 35 40 41. Whether they may be allowed to give Hostages for their Fidelity 28. Deposed for High Treason 18 41. Of Judiciary proceedings against Bishops 27 40 41. Of the removing of their Causes to the See of Rome 41. Penalties to be inflicted on those who are addicted to Hunting or to playing at Games of Chance 62. Whether they ought to say Pax vobis or Dominus vobiscum 19. Bishops oblig'd to preserve the Revenues of their Churches ibid. Of the pillaging of their Estates or Goods after their Decease or Expulsion 27 36 68. How the Emperor Nicephorus seiz'd on their Revenues after their death 2 3. The Misdemeanour of two Greek Bishops tolerated in a Council 3. Boniface the Successor of Formosus turn'd out of the See of Rome 6. Boniface Anti-Pope the outragious Acts committed by him in aspiring to the Papal Dignity and in maintaining his Authority 14. Burial a Constitution about the burying of the dead 24
by Pope Urban but his Residence in that City being inconvenient by reason of the excessive Heats he retir'd to a Village near Capua where the Pope soon gave him a Visit upon his arrival at the Siege of Capua which Place was invested by Roger Duke of Apulia After the raising of the Siege the Pope held a Council at Bari in which St. Anselm assisting disputed earnestly against the Greeks about the Procession of the Holy Ghost and entreated the Pope and the Bishops not to excommunicate the King of England When the Council was concluded he accompany'd the Pope to Rome and some Days after the King of England to whom Urban had written that he ought to re-establish St. Anselm in his Metropolitan See sent thither an Ambassador who obtain'd a Demurrer till the Festival of St. Michael St. Anselm being inform'd of the matter determin'd to go to Lyons but the Pope oblig'd him to stay in order to be present in a Council which was to be held at Easter in the Year 1099. Thus he resided during six Months at Rome and was very highly esteem'd in that City The Writer of his Life observes that certain English Men who came to visit him being desirous to Kiss his Feet as it was usually done to the Pope's he would not sufâ—er them to do it and that the Pope admir'd his Humility in that particular Lastly St. Anselm having assisted in the Council of Rome A. D. 1099. in which Laicks who took upon them to give Investitures and those Clergy-men who receiv'd them from their Hands were excommunicated he took leave of the Pope and retir'd to Lyons where within a little while after he was inform'd of the Death of Urban II. and afterward of that of William II. King of England which happen'd in the Month of August A. D. 1100. Henry I. his Successor immediately recall'd St. Anselm to England where he was no sooner arriv'd but he had new contests with that Prince about the Investitures and the Oaths of Allegeance and Supremacy which he refus'd to take Forasmuch as this Affair was regulated at Rome it was requisite that the King should make application to that Court to endeavour to cause the Resolution which had been taken there to be chang'd However St. Anselm reâ—us'd to ordain the Bishops who had receiv'd Investiture from the King and nothing could be obtain'd from Rome Afterward this Arch-bishop being perswaded by the King to take a Journey to Rome to find out some Expedients for the adjusting of that Affair went thither accompany'd with an Ambassador Upon their Arrival the Matter was debated A. D. 1105. in the presence of Pope Paschal II. to whom the Ambassador peremptorily declar'd That the King his Master would sooner be prevail'd upon to part with his Kingdom than with his right to the Investitures The Pope reply'd That he would sooner lose his Life than suffer him to retain it However at last it was agreed upon That the King of England should enjoy certain Privileges which were in his possession but that he should lay no manner of claim to the Investitures Therefore the Excommunication which he was suppos'd to have incurr'd by granting the Investiture of Benefices was taken off but it was ordain'd That those Persons who had receiv'd them from his Hands should remain excommunicated for some time and that the giving them Absolution for that Offence should be reserv'd to St. Anselm The Affair being thus determin'd the Ambassador and St. Anselm set forward in their Journey but when they were arriv'd near Lyons the Ambassador declar'd to him in his Master's name that he was forbidden to return to England unless he would promise him to submit to the Custom which prevail'd in that Kingdom without having any regard to what had been ordain'd to the contrary by the Pope St. Anselm refusing to enter into such an Engagement stay'd some time at Lyons and having pass'd from thence into Normandy at last came to an Accommodation with the King of England on condition that the Churches which King William II. had first made subject to the Payment of a certain Tax should be exempted from it and that his Majesty should restore what he had exacted of the Clergy and every thing that was taken from the Church of Canterbury during the exile of the Arch-bishop After this Agreement which was concluded A. D. 1106. between the King and the Arch-bishop at Bec Abbey St. Anselm return'd to England was re-establish'd in his Arch-bishoprick and enjoy'd it peaceably till his Death which happen'd three Years after in the 16th since his advancement to that Dignity and the 76th of his Age A. D. 1109. St. Anselm is no less famous for his Learning and the great number of his Writings than for his Conduct and the Zeal he shew'd in maintaining the Rights of the Church The largest Edition of his Works is the last published by Father Gerberon and it is that which we shall follow being divided into three Parts The First of these containing Dogmatical Treatises bears the Title of Monologia that is to say a Treatise of the Existence of God of his Attributes and of the Holy Trinity It is so call'd by reason that it is compos'd in form of the Meditations of a Man who reasons with himself to find out Divine Truths and who explains them accordingly as they are discover'd by him It is a very subtil Work and contains a great Number of Metaphysical Arguments He continues to Treat of the same Subject and observes the same method of Writing in the Prostogia where the Person who reason'd with himself in the first Work making his Addresses to God Discourses of his Existence Justice Wisdom Immensity Eternity and of his being the Summum Bonum or Soveraign Good A certain Monk nam'd Gaunilon having perus'd this Treatise could not approve the Argument which St. Anselm makes use of therein to prove the Existence of God taken from the Idea of a most perfect Being We have says he at least the Idea of a most perfect Being therefore this Being of necessity Exists Gaunilon not being able to comprehend this Argument which seems to be a Sophism or meer Fallacy to those who are not endu'd with a sound and penetrating Judgment to discern the force of it wrote a small Tract on purpose to refute it in which he objects every thing that is most subtil and plausible to overthrow this Ratiocination St. Anselm return'd a very solid Answer in which he enervates his Adversary's Objections and makes it appear that his Argument is Rational and Convincing The Treatise of Faith of the Holy Trinity and of the Incarnation Dedicated to Pope Urban II. was written against a French Clergy-man nam'd Rocselin Tutor to Abaelard who undertook to prove That the three Persons of the Trinity are three different Things because otherwise it might be said That the Father and the Holy Ghost were Incarnate St. Anselm being as yet Abbot of Bec began a Treatise to confute
Anchin in Flanders he Commends him for being so much concern'd at the Death of a Monk of his call'd Godwin who Dy'd in his Monastery of Clairvaux He also excuses himself for having receiv'd him In the Sixty Sixth he entreats Geofrey Abbot of St. Medard of Soissons to make peace with Aloisus In the Sixty Seventh he excuses himself to the Monks of St. Germer de Flay for having received one of their Fraternity into his Monastery He tells them that he never heard any thing of them but very lately That this Monk came to him after he had been an Hermit above Seven Months and that he had several times refus'd to admit him Also having ask'd him why he would not return to his Cloyster that he had answer'd his Abbot would not have him only in quality of a Monk but also oblig'd him to serve as Physician But at length being over-perswaded by his importunities that he had receiv'd him and as he had not forc'd him to come into his Monastery so he would not oblige him to go out of it These Monks being not well satisfy'd with this Answer and having writ again to St. Bernard to this effect That he did not do well to receive one of their Monks whom they had Excommunicated He Answers by the following Letter That if they have Excommunicated him he understands it was since he admitted him which was not likewise well done on their part And since they accus'd this Monk for a Vagabond that could never rest in a place and who was always disobedient to his Abbot they ought to rejoyce on account of his Conversion and in regard that he liv'd now in a Monastery where he should perform the strictest Vows These two Letters are thought to have been written about the Year 1125. In the Sixty Ninth he Comforts Guy Abbot of the Three-Fountains who was extreamly concern'd in that being about to Celebrate Mass he hapned to Consecrate a Chalice in which there had been nothing but water put through carelessness because this Crime was rather the effect of Inadvertency and Negligence than a Design He nevertheless enjoyns him and the Person that serv'd them 〈◊〉 Altar the Penance of repeating till Easter the Seven Penitential Psalms as likewise to receivâ—… 〈◊〉 lashes of a Scourge each day He approves of what he did when he saw there was no Wine in the Chalice which was to pour a little Wine upon part of the Consecrated Host because though it was not transmuted by a proper and Solemn Consecration into the Blood of Christ it was nevertheless become Sacred by the bare contact of his Body He adds moreover That there is a certain Writer who maintains that the Sacrifice cannot be Valid unless there be both Wine Bread and Water in a manner that if there be but one of these wanting the rest signifie nothing He says likewise That in this case every one may do as he pleases but for his part if any such Accident should happen to him he would do the same thing with him to whom he writes or would begin Mass with these Words Simili modo postquam coenatum est c. and would finish the rest of the Sacrifice not in the least doubting but that the Bread was Consecrated separately In the Seventieth he Counsels the same Abbot to treat one of his Monks more kindly and to revoke the several rigorous Judgments he had pass'd against him In the Seventy First Address'd to the Monks of this Abbey he acquaints them that he has not yet had an opportunity to make them a visit and moreover Condoles them upon the Death of the Abbot Roger. The Seventy Second is written to Rainaud Abbot of Foigni He writes to him concerning the Title of Father which this Abbot had given him and refuses to accept of any other but Brother In the Seventy Third and Seventy Fourth he comforts and fortifies this Abbot who had been melancholy and seem'd dissatify'd with his having been elevated to this Dignity In the Seventy Fifth he disswades Artaud Abbot of Prully from sending any of his Monks to found a Monastery in Spain In the Seventy Sixth he Counsels the Abbot of the Regular Canons of St. Pierre-Mont in the Diocess of Toul to exert all their force in reclaiming one of their Monks who had stray'd into the World and was there marry'd The Seventy Seventh is the 14th of the Opusculâ— In the Seventy Eighth he Congratulates Sugerus Abbot of St. Denys for having made a reformation in his Monastery and quitted the exterior Pride which was in it before He likewise Commends him for having taken so Pious a Resolution Towards the end of this Letter he exclaims against StÄ—phen de Guarlande Deacon who was then Steward of the King's Houshold bore Arms and enjoy'd divers Benefices This Letter was writ in the Year 1127. The Seventy Ninth was written to Luke Abbot of Cousy of the Order of Austin-Friars in the Diocess of Laon. Whom he advises to send a certain Friar of his who had committed the Sin of the Flesh to some place far distant from his Cloyster where he might do Penance In the Eightieth he Comforts Guy Abbot of Molesm upon a certain Injury done him and moreover exhorts him not to think of Revenge upon that occasion but to Pardon freely him that did him the wrong By the Eighty First he assures Gerard Abbot of Poictiers in the Diocess of Langres That he never writ any thing to the Count of Nevers in his prejudice but only for his Churches Benefit that it might continue in Peace In the Eighty Second he disswades Stephen Abbot of St. John of Chartres from quitting his Monastery to go on Pilgrimage to Jerusaleâ—… In the Eighty Third he comforts Simon Abbot of St. Nicholas of the Woods in the Diocess of Laon about the Persecution which he suffer'd on account of his Monks We understand by the Letters of Sampson Arch-Bishop of Rheims and Josselin Bishop of Soissons to Pope Innocent II. that these Monks were dissatisfy'd with their Abbot by reason that he had restored to the Church of Arras some Curacy which they were in Possession of By the following Letter written to the same Abbot he entreats him to receive and use kindly a certain Monk which he sends him The Eighty Fifth Address'd to William Abbot of St. Thierry is a Christian and Spiritual Compliment to serve for Answer to an Obliging Complaint which this Abbot had made him who did not believe himself so well belov'd by St. Bernard as he lov'd him In the Eighty Sixth he writes to the â—â—â—e Abbot that he sends him a Monk who had stray'd out of his Monastery He acquaints him that he â—â—s reprimanded him severely and desires of him to do as much and then to send him back to his Abbot with a Letter of Recomendation He disswades this Abbot from quitting his Cloyster to turn Hermit In the Eighty Seventh he blames the Conduct of Oger a Regular Canon who after having
being repugnant to the Spirit of Religion to buy Drugs to send for Physicians or to take Physick In the Three Hundred Forty Sixth he exhorts Pope Innocent II. not to favour the unjust cause of William Arch-Bishop of York In the Three Hundred Forty Seventh he recommends to him the Deputies which went to Rome to complain of this Arch-Bishop In the Three Hundred Forty Eighth he recommends to the same Pope Arnone Elected Bishop of Lisieux who had a Dispute in the Court of Rome about his Election with Geofrey Count of Anger 's The three following are also Letters of Recommendation to the same Pope The Three Hundred Fifty Second contains a Privilege granted by Pope Innocent to St. Bernard and his Successors in consideration of the great Services he had done the Church of Rome during the Schism caus'd by Peter of Leon by which this Pope takes under the Protection of the Holy See all Revenues present and to come belonging to the Abby of Clairvaux as likewise grants to the Monks of Cisteaux leave to chose an Abbot out of their Order and to the Abbeys which have others under them he grants permission to chose any of those Abbots for their Head or any of the Monks belonging to such Orders He forbids the Bishops to constrain the Abbots of Clairvaux and the other Abbots of the Order of Cisteaux to come to any Council providing it be not about matters of Faith He prohibits all Persons to receive any Fryars of their Order after they are profess'd and lastly declares the Monks of this Order exempt from paying Tithes of Fruits or Cattle In the Three Hundred Fifty Third he Comforts William Abbot of Rivau in the Diocess of York in that the Arch-Bishop of that See has been Countenanc'd at Rome Assuring him withal that the Sacraments Administred and Ordinations made by bad Ministers are Valid since it is God that Baptizes and Consecrates In the Three Hundred Fifty Fourth he Comforts Melisenda Queen of Jerusalem for the Death of Fulk her Husband and exhorts her to govern her Kingdom with Prudence and Justice In the Three Hundred Fifty Fifth he Recommends to this Queen the Monks of Premontre who were on their Journey to the Holy Land By the Three Hundred Fifty Sixth he sends back to Malachy Arch-Bishop of Armagh the Monks which he had sent him He likewise Recommends them to him in the Letter following In the Three Hundred Fifty Eighth he writes to Pope Celestine II. to Pardon Thibaud Count of Champagne The Three Hundred Fifty Ninth is written to the same Pope in the Name of the Monks of Clairvaux who beg of his Holiness not to permit Rainaud Abbot of Morimond to quit his Monastery to go to Jerusalem In the Three Hundred and Sixtieth he again exhorts William Abbot of Rivau to bear patiently with the Arch-Bishop of York In the Three Hundred Sixty First he recommends to Thibaud Arch-Bishop of Canterbury John Bishop of Salisbury In the Three Hundred Sixty Second he recommends to Robert Pallus Cardinal and Chancellor of the Church of Rome to behave himself becoming his Dignity to Eugenius III. newly Elected Pope In the Three Hundred Sixty Third he exhorts the Christians of France and Bavaria to take up Arms for relief of the Holy Land and moreover admonishes them neither to put the Jews to Death nor so much as to persecute them In the Three Hundred Sixty Fourth he invites Peter Abbot of Cluny to an Assembly to be held after Easter at Chartres there to deliberate on the manner of relieving the Christians of the Holy Land In the Three Hundred Sixty Fifth Addressed to Henry Arch-Bishop of Mayence he writes against a Monk named Radulph who by his Preaching authoriz'd killing of the Jews The Three Hundred Sixty Sixth is Address'd to Hildegarda Abbess of Mont-Saint-Robert near Binghen in the Diocess of Mayence After having rejected the Praises given to him he congratulates her upon the extraordinary Gifts the has received from God and exhorts her to make a suitable return thereto by Humility and Devotion The Three Hundred Sixty Seventh is a Letter of Recommendation to Guy Chancellor of the Church of Rome in favour of Stephen Bishop of Mets. The Three Hundred Sixty Eighth is a Letter of Compliment to a Cardinal which contains wholesome Advice to wean him from the Cares of the World In the Three Hundred Sixty Ninth and Three Hundred and Seventieth he congratulates Sugerus Abbot of St. Denys in having reform'd the Church of St. Genevieve by introducing regular Canons into it He exhorts him to do the same thing in the Church of St. Victor In the following Letter Address'd to the same he disswades him from making the Match between the Count of Anger 's and the King's Daughter by reason of their near Kindred In the Three Hundred Seventy Second he commends Peter Bishop of Palenzade for his Humility and Application to the reading of good Books The Three Hundred Seventy Third is a Letter of the Abbot of Epine in the Diocess of Palenza Address'd to St. Bernard by which this Abbot testifies the great Concern he has for having been drawn out of the Abby of Clairvaux and charg'd with the Government of a Monastery which he earnestly entreats St. Bernard to get him discharged from In the Three Hundred Seventy Fourth he comforts the Monks of his Order in Ireland for the death of their Abbot St. Malachy In the Three Hundred Seventy Fifth he complains to Ida Countess of Nivernois that her Servants molest and detain those who go to the Abby of Vezelay In the Three Hundred Seventy Sixth he exhorts Sugerus Abbot of St. Denys to hinder the Duels which certain French Lords were engaged in against each other In the Three Hundred Seventy Seventh he commends this Abbot in that he design'd to Assemble the Clergy for the publick Good The four Letters following are likewise Address'd to Sugerus whereof the two first are Letters of Recommendation The Third is concerning the Estate the Church of the East was then in and in the last says that he is sorry that this Abbot is accus'd of the disturbances in the Kingdom and wills him therefore to do his utmost to prevent 'em and not to suffer any in his Abby which are any ways the cause of them In the Three Hundred Eighty Second written to Leonius Abbot of St. Berthin he expresses his Gratitude for the Favours he has received from him and moreover acquaints him that Thomas of St. Omer who had left his Order to come to his of Clairvaux could not possibly return In the Three Hundred Eighty Third Address'd to the same he thanks him for the many proofs of Friendship which he has received from him He passes the same Compliment on the Monks of St. Berthin in the following Letter and in the Three Hundred Eighty Fifth he commends them for having reform'd themselves and exhorts them to endeavour to perfect themselves every day more and more The Three Hundred
to him and the rather because Charity requires us to put the best Sense on Doubtful matters After he had publish'd this Apology he set out on his Journey towards Rome but being arriv'd at Cluny he was detain'd there by Peter the Venerable Abbot of Cluny Whilst he was The 〈◊〉 of Abâ—â—ard to Cluâ—y and his Death there the Abbot of Cisteaux coming thither likewise endeavour'd to bring him to make his Peace with Saint Bernard Peter the Venerable urg'd the same thing to him also perswaded him to go and Wait upon him with the Abbot of Cisteaux and advis'd him that in case he had said or writ any thing which might be Offensive to the Ears of the Catholicks to advance no such thing for the future and to strike it out of his Books He took his Advice waited upon Saint Bernard and was reconcil'd to him by the Mediation of the Abbot of Cisteaux He return'd afterwards to Cluny where he resolv'd to spend the rest of his Days in Repose free from the Hurry and fatigue of the Schools Peter the Venerable thought himself oblig'd to allow this favour to his Age to his Weakness and to his Piety not questioning withall but that his Learning would be very advantageous for the Instruction of his Monks He wrote about it to Pope Innocent and pray'd him to grant that Abaelard might spend the remainder of his Life with them 'T is to be believed that the Pope granted him that favour for Abaelard resided in that Community till he dy'd and behav'd himself with a great deal of Piety and Humility for two Years together Towards the End of his Life he found himself very much oppress'd with Infirmities and was sent to the Monastery of Saint Marcellus of Chalons upon the Seyne as being a more healthful and pleasant place where he dy'd in the year 1142. in the sixty third year of his Age. Peter the Venerable acquainted Heloissa of his Death by a Letter wherein he gives her an Encomium of his manner of Living ever since he had retreated to their Society annexes thereto an Epitaph in his praise and sent his Body to the Abbey of Paraclete to be there interr'd He afterwards went himself to visit that Abbey where he said Mass made an Exhortation to the Religious in the Chapter house gave them the Eucharist and promis'd Heloissa to put up Prayers to God for her in the Society of Cluny for thirty days together after her Death She thank'd him for all those Favours in a Letter which she sent to him and at the same time intreats him to send her Abaelard's Absolution and to procure a Prebend for her Son Astrolabe Peter the Venerable sent her this Absolution and promis'd her to do his best for the procuring a Prebend for her Son tho' the Bishops were very Scrupulous in granting those Sort of Benefices The Works of Abaelard which are now extant are the Letters which we have mention'd in the Course of his History Expositions of the Lords Prayer of the Apostles Creed and of the The Works of Abaelard Creed of Saint Athanasius A Reply to the Questions or Problems propos'd by Heloissa a Book about Heresies a Commentary on the Epistle to the Romans divided into five Books thirty two Sermons on the Festivals of the year an Introduction into Theology divided into three Books the last of which is imperfect Those which are lost or have not as yet been printed are his Logick of which he makes mention in his first Letter and in the third Book of his Theology his Notes upon Ezekiel his Morals intituled Nosce Teipsum Know thy self another Book intituled Sic Non Yea and No which is to be met with in Manuscript in the Library of Saint Germain of Prez so intitul'd because 't is a Collection of such Sentences out of holy Writ as are in appearance contrary to each other and a Treatise of the Creation of the World dedicated to Heloissa which is likewise a Manuscript in the same Library In abstracting his Works we will begin with his Introduction into Theology which is the Book which has made so great a Noise in the World it being that which Contains the Principles of his Doctrine and the Heads upon which he was reprehended and condemn'd He begins the First Book with the Explication of Faith Hope and Charity he says that there are three things necessary to Salvation Faith Charity and the Sacrament for he believes that Hope is comprehended in Faith as a Species in its Genus He defines Faith to be the Estimation or Idea of Invisible things and Hope the Expectation of some Good Faith according to him has Respect to Good and Evil both present and future whereas Hope has only regard to future Good He defines Charity to be an honourable Love directed to its due End or Object and Lust on the Contrary to be a shameful and dishonourable Love Love in General is that Good Will and Affection which one has for another whereby one wishesto an other some Good upon the Sole Esteem which he has for him Charity is the Love of God Lust or Concupiscence is the Love of the World God is the Ultimate End or Object of the former Man is the Ultimate End or Object of the Latter He observes that Man is the Cause but ought not to be the End of his Actions and that what he does for himself ought to have a Respect to God As for the Sacrament he defin'd it to be an outward and Visible Sign of the Invisible Grace of God Thus for instance says he when a man is baptiz'd the outward washing of the Body which we behold is the sign of the Inward Washing of the Soul Faith is the Foundation of other Virtues because we only hope for what we believe For which reason 't is defin'd by the Apostle Heb. 11. 1. to be the Substance i. e. the Foundation and Origin of things hop'd for things Invisible or future are properly the Object of Faith tho' sometimes we apply this Term to things which are seen Among the things which may be believ'd there be some which t' is no matter whether they be believ'd or no such as whether it please God it should or should not rain to morrow But when one speaks of Faith one means only that which relates to such things which we are oblig'd to believe under the Pain of Damnation and which belong to the Catholick or Universal Faith the which is so necessary that without it no man can be sav'd This Faith has for it's Object the Nature of God and his Benefits shown to mankind In the first place 't is requisite to retreat of that which relates to the Nature of God and to explain how there is but one God and three persons The Works of Abaelard After he had Establish'd the Unity Simplicity and Immutability of God he treats of the Trinity of Persons He says that one of the Divine Persons is
with some Reflections if we had not discoursed at large on that subject in the Second Chapter so that nothing more remains to be said concerning the Schisms of the Popes and the Contests they had with the Emperors and Kings which rent the Church and occasion'd innumerable Calamities I shall only observe here That these Dissensions were so far from diminishing the Power of the Popes that Of the Authority of the Pope they serv'd even to corroborate and augment it For it was in this Century that they established their Sovereignty in Rome and their Independency of the Emperor and even assum'd to themselves a Right of conferring the Imperial Crown They extended their Jurisdiction and Authority over the Churches farther than they had hitherto done and met with much less Opposition in their Attempts than in former Times The most part of the Councils were call'd either by them or by their Legates and they were the Authors of the Constitutions that were made therein and to which the Bishops scarce did any Thing else but give their Consent Appeals to the Pope in all sorts of Causes and in favour of all sorts of Persons were become so frequent that no Affair was transacted the Determination of which was not immediately referr'd to the Court of Rome which oblig'd those Persons who had any Zeal for the maintaining of Church-Discipline and among others St. Bernard publickly to complain of the Abuse And indeed they were constrain'd to find out some means to prevent it in the Third General Council of Lateran by forbidding Appeals that were enter'd before the Sentence was pronounced and by ordaining that the Appellants should be oblig'd to prosecute them within a limited Time The Discipline of the Church was likewise weaken'd by the frequent use of Dispensations which were granted at Rome with so much facility that that Abuse is esteem'd by St. Bernard as one of the most notorious Disorders that ever happen'd in the Church The Popes had a very great share in the Collating of Bishopricks For although the Bishops were then chosen by the Clergy and ordain'd by the Metropolitan nevertheless the Decision of the Differences that arose about the Validity of the Election being of necessity referr'd to the Consistory of Rome the Popes had an absolute Power to favour whom they should think fit and if the Metropolitan refus'd to ordain him whose Election was approv'd by them they were in a Capacity to ordain him themselves Sometimes they sent a Legate to assist on their behalf in the Election where certain Persons were recommended to the Electors or to the Patrons of the Benefices and it would be difficult to have no regard to such Recommendations The Elections of the Popes were reserv'd solely and wholly to the Cardinals whose Dignity was advanced to such a degree of Height that they were not only reputed to be superior to Bishops but also to Patriarchs and Primates These Cardinals were then chosen indifferently out of all Nations and France produced above Fifty in that Age. The Manners of the Clergy were more regular in this Century than in the Two preceeding insomuch that Simoniacal Practices and other Enormities were not committed by Ecclesiastical Persons neither so frequently nor so publickly It was forbidden to exact any Thing for the Administration of the Sacraments for Ordination or for the Collation of Benefices yet this was practis'd at Rome and elsewhere under divers Pretences Hitherto it was strictly prohibited that they who were in Orders should marry nevertheless when they did so they were not divorced from their Wives but only were degraded turn'd out of the Clergy or put to Penance 'T was only in this Century that these Marriages were declar'd null and that those Persons who had contracted them were constrain'd to be divorced at least the first Ordinance which imports such an Injunction is that of the First General Council of Lateran The Constitution which excluded the illegitimate Sons of the Priests from the Clergy was generally receiv'd and many were enacted to prevent the Continuance of Spiritual Livings in Families as it were a peculiar Inheritance The Clergy-men us'd their utmost Efforts to exempt their Persons and Estates from the Jurisdiction of the Secular Powers and the Bishops who as yet were wont to administer Ecclesiastical Justice personally began to have Officials whose Name and Functions were unknown till that time They likewise communicated their Episcopal Authority to Deans and Curates which Custom was forbidden by the Third General Council of Lateran They excommunicated or suspended the Laicks who usurped or retain'd the Revenues belonging to the Church or who meddled with the disposal of Spiritual Livings However they themselves sometimes bestow'd Altars that is to say Benefices on Lay-men to enjoy the Revenues of them for a time and these sorts of Benefices were call'd Personats This Custom prevail'd in like manner amongst the Eastern Churches where the Emperors and Patriarchs granted the Revenues of certain Monasteries to Laicks The Visitations of the Ordinaries became so very chargeable to the Curates that there was a Necessity of regulating their Retinue Lastly all the Bishops were oblig'd to have in their Cathedrals a Person capable of teaching the Arts and Sciences and Universiries began to be form'd in the great Cities amongst which those of Paris and Bononia were the most Famous the former for the study of Divinity and the other for that of the Civil Law The Doctrine of the Sacraments was reduced in form of a methodical System in this Age and Observations on the Discipline of the Sacraments divers Questions were discussed on that Subject which never were started before We shall not at present insist on them but only observe certain particular Points of Discipline The Administration of Baptism even that of Infants was reserv'd for solemn Days but Parents were not allow'd to assist at that of their Children and the triple Immersion was still in use The Custom of publick Penance for publick Offences was not entirely abolished but it was very seldom put in practice by reason that Remission of Sins must be obtain'd by other means more especially by Crusades and Pilgrimages The granting of Absolution for certain Crimes began to be reserv'd to the Pope and the Bishops At First the Species of a Sin in general was not reserv'd but a particular Action which appear'd to be enormous and afterwards the Offence of those Persons who abus'd Clergy-men was generally referr'd to the Pope's Cognizance Publick Confessions at the point of Death were likewise in use but the Benefit of Absolution and of the Communion was deny'd at least in France to Malefactors condemn'd to Death Persons who were in Distress out of a Principle of Devotion often caus'd themselves to be laid on Ashes having their Bodies cover'd with a Hair-cloth or cloathed in the Habit of a Monk Voluntary Mortifications such as the Penitential Shirt the Hair-cloth and the Scourging Discipline which Penitents gave themselves or caus'd to
of Epternach Thibaud or Theobald a Clerk of Etampes Radulphus Ardens 1111 XII The Pope having refus'd to Crown the Emperor by reason of the Contests that arose about the Execution of the Treaty concerning the Investitures is made a Prisoner with the Cardinals and constrain'd to give Satisfaction to the Emperor by granting him the Investitures VI. Henry after having made a Treaty with the Pope concerning the Investitures which is sign'd and sworn to and Hostages given on both sides enters Rome February 11th and at last obliges the Pope to grant him the Investitures and to Crown him Emperor on April 13. The Emperor returns to Germany and being arriv'd at Spire in the Month of August causes the Body of Henry IV. his Father to be there interr'd with a Magnficent Funeral Pomp according to the permission which he had obtain'd of the Pope upon the Testimony that was produc'd that he dy'd in a State of Repentance XXXI Bruno Bishop of Segni and Abbot of Mount-Cassin is Depriv'd of his Abbey by the Pope who gives it another because this Bishop took the liberty to speak too freely concerning the Investitures and against the Pope's Proceedings Leo of Marsi Cardinal Bishop of Ostia escapes by flight out of Rome after the taking of Paschal II. and traverses all Italy to incite the People to take up Arms in Favour of the Pope Franco is made Abbot of Afflighem An Assembly of Cardinals at Rome which disannuls all the Pope's late Proceedings renews and confirms the Decrees of his Predecessors against the Investitures A Council at Jerusalem in which Conon Cardinal Bishop of Palestrino and the Pope's Legate in the Levant Excommunicates the Emperor Henry Nicetas Seidus Hariulphus a Monk of St. Riquier Hugh Abot of Flavigny Odo a Benedictin Monk of Asti. Raimond d' Agiles Turgot a Monk of Durham 1112 XIII VII XXXII  A Council at Lateran which annuls the Pope's Treaty with the Emperor relating to the Institures A Council at Vienna held September 16. by Guy Archbishop of that City and the Pope's Legat in which the Privilege of the Investitures is abrogated and the Emperor Excommunicated John Pyke Walter Arch-deacon of Oxford Euthymius Zygabenus a Greek Monk Philippus Solitarius The Death of Baudry Bishop of Noyon and Terouanne who was advanc'd to the Episcopal Dignity A. D. 1097 1113 XIV VIII XXXIII St. Bernard retires to Cisteaux with 30 of his Companions there to embrace the Monastick Life The Foundation of the Abbey de la Ferté the first Daughter of Cisteaux in the Diocess of Châlons William de Champeaux is Ordain'd Bishop of Châlons  The Death of Odo Bishop of Cambray at Doway whither he had retir'd The Death of Sigebert Monk of Gemblours 1114 XV. IX XXXIV The Church of Amiens sends Deputies to the Council of Beauvais to re-demand Godfrey their Bishop who had retir'd to La Grande Chartreuse This Bishop writes a Letter to that Council in which he declares that he had resign'd his Bishoprick The Foundation of Abbey of Pontigny in the Diocess of Auxerre Baudry Abbot of Bourgueil is made Bishop of Dol. Ernulphus or Arnulphus is translated from Burk Abbey to the Bishoprick of Rochester Stephen install'd Bishop of Autun the preceeding Year quits his Bishoprick to become Monk in the Abbey of Cluny A Council at Beauvais December 6th in which Conon the Pope's Legat excmmunicates the Emperor A Council at Beauvais December 6th in which Conon the Pope's Legate Excommunicates the Emperor Udascalchus a Monk Florentius Bravo a Monk of Westminster Ernulphus or Arnulphus Bishop of Rochester The Death of Gillebert or Gilbert Ab of West in this Year or the next 1115 XVI X. The Emperor Henry returns to Italy where he takes Possession of the Territories left by the Princess Mathilda who died on the 24th day of July XXXV The Council of Rheims obliges Godfrey to return to his Bishoprick of Amiens The Contest that arose between the Chapter of St. John and that of St. Stephen at Besanson for the Metropolitan Right is decided in favour of the former in the Council of Tornus Bernard chosen Bishop of St. Davids in England is ordain'd at Westminster The Foundation of the Abbeys of Clairvaux and Morimond in the Diocess of Langres St. Bernard install'd Abbot of Clairvaux by William de Champeaux Bishop of Châlons the Episcopal See of Langres to which this right of Instalment belong'd being vacant Peter afterwards Library-Keeper of Mount Cassin is put at the Age of Five Years into into that Monastery A Council at Soissons held Jan. 6th which enjoyns the Carthusian Monks to send back Godfrey to his Bishoprick of Amiens A Council at Rheims March 27. A Council at Colen held on the second Festival of Easter A Council at Châlons July the 12th In these three Councils call'd by Conon the Pope's Legate and in another held at Colen in the Christmass Holy-days the Emperor Henry is again Excommunicated A Council at Tornus Yves Bishop of Chartres died December 23. 1116 XVII XI XXXVI The Contest between Chrysolanus and Jordanes for the Archbishoprick of Milan is determin'd in favour of the latter in the Council of Lateran A Council at Lateran March the 6th which revokes the Privilege of the Investitures granted to the Emperor Henry and renews the Decrees of the Popes against those Investitures Gauterius Bishop of Maguelone 1117 XVIII The Pope at the aproach of the Emperor's Army leaves Rome goes to Mount Cassin and passes from thence into Apulia to seek for Succour XII Henry returns to Rome with an Army causes himself to be Crown'd again by Maurice Burdin Archbishop of Braga He retires afterwards into Toscany XXXVII The Pope confirms the Institution of the Order of Fontevrault   1118 Paschal returns to Rome with 's Forces He dies there Jan. 18. GELASIUS II. is Elected in his place six days after Cincius of Franchipani being offended at this Election takes Gelasius Prisoner but he is soon rescu'd by the Romans Gelasius being sollicited to confirm the Privilege of Investitures and refusing to proceed in that Affair is oblig'd upon the Emperor's approach to provide for his own safety at Cajeta where he causes himself to be Consecrated The Emperor residing at Rome causes Maurice Burdin Archbishop of Braga to be Proclaim'd under the Name of Gregory VIII Gelasius passes into France and retires to Cluny XIII XXXVIII The Death of Alexis Comnenus JOHN COMNENUS his Son Succeeds him The Institution of the Order of Knights Templars the first of whom were Hugh de Paganis and Geffrey de St. Aldâ—mar   1119 I. Gelasius dies at Cluny Jan. 29. after having appointed for his Successor Guy Cardinal Archbishop of Vienna who is chosen at Cluny Feb. 1. and Consecrated October 14th under the Name of CALIXTUS II XIV I. William deChampeaux Bishop of Châlons and Pontius Abbot of Cluny are sent by Pope Calixtus to the Emperor Henry he Commences the Negotiation about the Investitures The Emperor sends 'em
back with fair words The Pope deputes to him again two Cardinals to put an end to that Negotiation They agree upon the same things in Writing with the Emperor who promises to give the Pope a Meeting at Mouzon to consummate this Affair Calixtus after the opening of the Council of Rheims being arrived at Mouzon cannot come to any Agreement with the Emperor He returns to the Council where he condemns the Investitures and solemnly Excommunicates the Emperor Henry the Anti-Pope Burdin and their Adherents Turstin chosen Arch-bishop of York in 1115. but Radulphus Archbishop of Canterbury having refus'd to Ordain him till he had acknowledg'd the Primacy of the Church of Canterbury at last receives Episcopal Ordination from the Pope's Hands in the Council of Rheims An Assembly at Tribruria to accommodate Matters relating to the Investitures A Council at Thoulouse held Jun. 6. in the Presence of Pope Calixtus in which the new Hereticks are condemn'd A Council held Octob. 21. at Rheims against the Investitures Stephen Harding Abbot of Cisteaux publishes his Charter of Charity or the Institutes of the Cistercian Order Petrus Chrysolanus dedicates to the Emperor Comnenus his Discourse concerning the Procession of the Holy Ghost The Birth of Thomas Becket Archbishop of Canterbury The Death of Florentius Bravo Monk oâ— Winchester 1120 II. Calixtus passes into Italy and enters Rome as it were in Triumph Maurice Burdin who is driven out from thence retires to Sutri XV. II. The Institution of the Order of Premontré by St. Norbert Stephen the Nephew of Calixtus succeeds Poppo in the Bishoprick of Mets is Consecrated at Rome by that Pope and Created Cardinal William is made Abbot of St. Thierry in the place of Geoffrey translated to the Abbey of St. Medard at Soissons Ulricus Monk of St. Blasius in the Black Forrest is promoted this Year to the Bishoprick of Constanâ—â— Â Eutrathius Archbishop of Nice Stephen Bishop of Autun Nicephorus Bryennius Joannes Zonaras Honoratus of Autun Nicolas Monk of Soissons Aelnotus a Monk of Canterbury 1121 III. Burdin is taken at Sutri and confin'd in the Monastery of Cava where he spends the rest of his Life-time in a kind of forc'd Penance XVI Saxony Revolts against the Emperor III. Bruno Bishop of Spire and Arnoldus Abbot of Fulda are deputed to Rome by the Assembly of Wurtzburg there to Negotiate an Accommodation between the Pope and the Emperor The Foundation of the Abbey of Foigny in the Diocess of Laon. The Heretick Tanchelmuus or Tanchelinus Dogmatizes in Flanders The Institution of the Order of Carmelites by a Patriarch of Antioch who having gather'd together certain Hermits of Mount Carmel enjoyn'd 'em to lead a Monastick Life An Assembly at Wurtzburg that appeases the Commotions of the Empire A Council at Soissons which obliges Petrus Abaelardus to burn his Book of the Trinity The Death of William de Champeaux Bishop of Châlont in the end of January Thomas a Monk of Ely St. Norbert Guigue Priot of La Grande Chartreuse Geffrey Bishop of Chartre 1122 IV. XVII IV. The Pope confirms the Right of the Cathedral adjudg'd to the Church of St. John at Besanson by the Council of Tornus The Deputies of the Assembly of Wurtzburg having agreed upon at Rome certain Conditions of an Accommodation between the Holy See and the Empire The Pope sends into Germany Lambert Cardinal Bishop of Ostia and two other Cardinals who conclude with the Emperor a Treaty concerning the Investitures which put an end to a Quarrel of above 50 Years continuance Albero Primate of the Church of Mets and Brother to Godfrey Duke of Louvain succeeds Frederick Bishop of Liege Adam Abbot of St. Denis being deceased Suger who was at Rome is chosen in his place and Consecrated in the following Year  Gilbert Bishop of Limerick Franco Abbot of Afflighem Peter Library-Keeper of Mount Cassino Ulricus bishop of Constantz Baudry Bishop of Dole 1123 V. XVIII V. Petrus Mauritius Sir-nam'd the Venerable is made Abbot of Cluny on the Festival of the Assumption of the Virgin Mary â—and the Emperor relating the Investitures The I. General Council of Lateran held in the Month of March confirms the Treaty between the Pope to the Affair of The Death of Marbodus Bishop of Rennes The Death of Bruno Bishop of Segni 1124 VI. Calixtus II. dies December 13th After his Death the Cardinals chuse Theobald Cardinal of St. Anastasia and are ready to proclaim him under the Name of Celestin II. but the People disliking this Election proclaim Lambert Cardinal Bishop of Ostia who assumes the Name of HONORUS II. and who is afterwards admitted by the Cardinals and peaceably enjoys the Papal Dignity XIX VI. Stephen is Ordain'd Bishop of Paris and Rainaud or Rainoldus Archbishop of Rheims  The Death of Ernulphus or Arnulphus Bishop Rochester The Death of Guibert Bishop of Nogent Sous Couey 1125 I. The Emperor Henry V. dies at Utrecht May 23. without Male Issue LOTHARIUS Duke of Saxony is elected King of Germany proclaim'd and crown'd at Mentz August 30th Conrad and Frederick Nephews of the Emperor Henry V. who endeavour to get possession of the Empire and make War with Lotharius are Excommunicated by the Pope I. VII The Pope approves the Institution of the Order of Premontré Matthew Prior of St. Martin in the Fields is ordain'd Bishop and Cardinal by Pope Honorius II. and sent Legate into France Hildebert Bishop of Mans is install'd Arch-bishop of Tours in the place of Gilbert The Heretick Tanchelinus or Tanchelmus spreads his Doctrine in Flanders A Council at London held September 9th for the Reformation of the Manners of the Clergy  1126 II. II. VIII Otho of Frisinghen embraces the Monastick Life in the Abbey of Morimond Albericus the Fellow-Disciple of Petrus Abaelardus and an able Divine being chosen Bishop of Châlons after the Death of Ebalus St. Bernard entreats the Pope to confirm that Election The Heretick Peter de Bruys divulges his Opinions in Provence and Languedâ—c St. Norbert is sent for to Antwerp to confute the Heretick Tanchelmus   1127 III. The Pope declares War against Roger Duke of Sicily who presum'd to enjoy the Dutchies of Casabria and Apulia without any dependance upon the See of Rome III. IX St. Norbert is made Arch-bishop of Magdeburg The Bishops of the Province of Sens having suspended the Dominions of King Lewes the Gross from Divine Service by reason of the Persecutions rais'd by him against Stephen Bishop of Paris that Prince has recourse to Pope Honorius and prevails with him to take off the Suspension St. Bernard congratulates the Abbot Suger upon his introducing a Reformation into the Abbey of St. Denis The Foundation of the Abbey of Igny in the Diocess of Rheims A Synod at Nantes against incestuous Marriages and Successions to Benefices among Kinsfolks as also about the Fiscal Right relating to Wrecks A Council at London held in the Month of May in which are renew'd the most part
of the Ordinances of the Council of London A. 1125. St. Bernard composes his Treatise of the Duties of Bishops which he dedicates to Henry Archbishop of Sens and at the same time makes a Discourse to the Clergy of Paris call'd Of Conversion 1128 IV. The Pope Excommnicates Roger Duke of Sicily IV. X. The Death of Albero Bishop of Liege January the 1st Stephen Abbot of St. John at Chartres is made Patriarch of Jerusalem Drogo or Dreux Priof St. Nicaise of Rheims is constituted first Abbot of St. John at Laon by Bartholomew de Foigny Bishop of that City Peter Library-Keeper of Mount Cassin is expell'd that Monastery by the envy of his Companions and retires to the Emperor who Constitutes him his Secretary and Chaplain and employs him in several Negotiations A Council at Troyes held Jan. 13. which confirms the Institution of the Order of the Knights Templars and prescribes 'em a Rule and a Form of a White Habit upon which Pope Eugenius III. afterwards ordain'd that a red Cross should be worn St. Bernard composes this Year his Treatise of Grace and Free Will. Drogo or Dreux 1129 V. Lewes the Gross King of France causes his Son Philip to be crown'd April the 14th V. XI The Pope sends Legate to Denmark Gregory deCrescentia Cardinal of Theodorus A Council at Châlons held Feb. 2. in which Henry Bishop of Verdun resigns his Bishoprick according to St. Bernard's advice and Ursio Abbot of St. Denis at Rheims is substituted in his place The Death of Gauterius Bishop of Maguelone 1130 The Death of Honorius II. Feb. 14. INNOCENT II. is chosen the same day The Schism of Peter de Leon who assumes the Name of Anacletus Innocent is acknowledg'd in the Assembly of Etampes and goes into France I. VI. Lewes the Gross King of France magnificently entertains Pope Innocent at Orleans Henry I. K. of England receives him in the like manner and owns his Authority XII St. Bernard speaks earnestly in favour of Pope Innocent in the Council of Etampes and his judgment is follow'd by the Council Hugh a Native of Amiens and Abbot of Redding in England is made Archbishop of Roan A Council at Etampes which acknowledges Innocent as lawful Pope Eckard Abbot of Urangen Hugh Monk of Fleury Isaac an Armenian Bp writes against the Errors of the Armenians Anselm Abbot of Gemblours Ordericus Vitalis Anselm Bishop of Havelberg Hervaeus Monk of Dol. Hugh de Foliet Stephen Bishop of Paris Rainier Monk of St. Laurence at Liege Gualbert Monk of Marchiennes Pandulphus of Pisa. Fabritius Tuscus Abbot of Abendon Auctus Abbot of Valombre  1131 II. An Interview between Pope Innocent and the Emperor Lotharius at Liege The Pope visits the Abbeys of Cluny and Clairvaux at his return from Liege VII Philip the Son of Lewes the Gross is kill'd by accident and his Brother Lewes the Younger sir-nam'd the Godly is crown'd by the Pope in the Council of Rheims Octob. 25th XIII The Emperor proposes the re-establishment of the Investitures in his Interview with the Pope at Liege but St. Bernard opposes it and persuades that Prince to insist no longer upon that Demand St. Bernard refuses the Bishoprick of Châlons and causes Geffrey Abbot of St. Medard at Soissons to be chosen Bishop of that Diocess The Pope grants a Privilege to the Abbey of Même St. Bernard invites to Clairvaux Gueric Canon of Tournay An Assembly at Liege March the 2â—th A Council at Rheims held in the Month of October where the Anti-pope Anacletus is Excommunicated In this Year St Bernard composes his Treatise of Injunctions and Dispensations Albericus Canon of Aix Foucher a Monk of Chartres Gauterius the Chancellour Annas Comnenus Michâ—el Gâ—â—cas The Death of Baudry Bishop of Dâ—â— 1132 III. The Pope returns to Italy VIII XIV The Death of St. Hugh Bishop of Grenoble St. Bernard accompanies Innocent II. to Italy and by the way reconciles the Inhabitants of Genoua and Pisa and obliges 'em to declare for the Pope Albero who had succeeded another Albero in the Dignity of Primate of Mets when the latter was made Bishop of Liege is chosen Arch-bishop of Triers A Contest between the Abbey of Cluny and that of Cisteaux on occasion of a Privilege grantby Pope Innocent which exempted the Monks of Cisteaux from paying Tithes to the Abbey of Cluny Differences between Stephen Bishop of Paris and an Arch-Deacon of his Diocess who had unadvisedly Suspended his Arch-Deaconry from Divine Service with Stephen de Garlande his Adversary which is the Subject of the Letters written by that Bishop  Tâ—â—stin Arch-bishop of York The Death of Hildebert Archbishop of Tours 1133 IV. Lotharius re-establishes Pope Innocent in the See of Rome but this Prince is no sooner departed thence to return to Germany but the Anti-pope Anacletus constrains Innocent to retire a second time to Pâ—sa Roger Duke of Sicily upon the Sollicitation of Anacletus who had given him the Title of King in vain endeavours to with-draw the Inhabitants of Pisa from their Obedience to the Pope IX Lotharius is crown'd Emperor at Rome by Pope Innocent XV. The Pope ratifies the Immunities and Donations made to the Church of Pistoia in Tuscany He likewise confirms the Right of Superiority of the Archbishop of Hamburg over the Bishops of Denmark Sweden and Norway Thomas Prior of St. Victor is kill'd near Gournay by the Relations of Theobald Arch-Deacon of Paris as he was returning with Stephen Bishop of Paris from the the Abbey of Chelles where they they went to reform some Abuses This Bishop Pronounces a Sentence of Excommunication against those Murderers and retires to Clairvaux Archembald Sub-Dean of Orleans is likewise Assassinated at the instigation of John Arch-Deacon of St. Croix of the same City Robert Pullus who had pass'd from France to England in the Year 1130. and had since obtain'd the Arch-Deaconry of Rochester re-establishes the Universitiy of Oxford A Council at Joarre which Excommunicates the Assassins of Thomes Prior of St. Victor at Paris and of Archembaldâ—â— Sub-Dean of Orleans and all those that entertain'd ' em The Pope confirms this Sentence and adds in a Letter that Divine Service should cease to be celebrated in all those places where these Assassins were present and that those Ecclesiastical Persons that were abetters to these Murders should be depriv'd of their Benefices  1134 V. X. A Treaty of Peace concluded between Lotharius and Conrad by the Mediation of St. Bernard XVI St. Bernard after the breaking up of the Council of Pisa is sent to Milan to reconcile the Milaneses with the Church of Rome He is accompanied with 2 CardinalLegates Guy Bishop of Pisa and Matthew Bishop of Albano as also with Geffrey Bishop of Chartres A Council at Pisa held by the Pope against the Anti-pope Anacletus Hugh of St. Victor The Death of St. Norbert Founder of the Order of Premontré The Death of Stephen Harding Abbot of Cisteaux 1135 VI. Roger Duke of Sicily takes
Pope approves the Institution and the Constitution of the Carthusian Order   1177 XVIII An Interview between Pope Alexander and the Emperor Frederick at Venice in the Month of July where the Peace of the Church is establish'd By virtue of this Treaty William King of Sicily obtains a Truce of fifteen Years with the Emperor and the Lombards one of seven XXVI XXXV William of Champagne the Brother-in-law of the King of France is translated from the Archbishoprick of Sens to that of Rheims and made Cardinal Stephen of Tournay is translated from the Abbey of St. Everte at Orleans to that of St. Genevieve at Paris after the Death of the Abbot Aubert The Pope sends a Legate to a King of the Indies commonly call'd Prester John A Council at Venice held by the Pope September 16. in which the Peace is confirm'd and the Anathema renew'd against those that were not return'd to the Bosom of the Church  1178 XIX The Pope is re-call'd from Anagnia to Rome by the Clergy Senate and People of that City The Anti-pope Calixtus obtains Pardon upon his Prostration at the Pope's Feet XXVII XXXVI Escilus Archbishop of Lunden Primate and Legate of the See of Rome in Denmark and Sweden and Regent of both Kingdoms quits all these Dignities to turn Monk at Clairvaux where he dies four Years after Absalon succeeeds him in the Archbishoprick of Lunden Saxo Grammaticus Provost of Roschild is sent to Paris by Absalon Archbishop of Lunden to bring Monks of St. Genevieve into Denmark A great number of Dissenters from the Church of Rome are discover'd at Thoulouse who being branded with the odious Name of Hereticks are Excommunicated and Banish'd by the Pope's Legate with the assistance of some Bishops and who retire to the Country of Albigeois where Roger Count of Ally receives 'em favourably and makes use of 'em to detain the Bishop of his City Prisoner since that time these People were call'd Albigenses or Albigeois The Pope confirms the Rights â—nd Privileges of the Archbishop of Colen   1179 XX. XXVIII Lewes the Young King of France causes his Son Philip to be Anointed and Crown'd at Rheims XXXVII William Archbishop of Tyre assists in the Council of Lateran and draws up the Acts. The Albigeois or People of Alby are Condemn'd and Excommunicated in the General Council of Lateran which declares that they were call'd Cathari Parians and Publicans and that they had many other Names Laborant is made Cardinal John of Salisbury ordain'd Bishop of Chartres A III. General Council at Lateran begun March 2.  1180 XXI XXIX The Death of Lewes the Young King of France on the 10th or 20th Day of September His Son Philip Augustus succeeds him XXXIII Manuel Comnenus dies Octob. 6th ALEXIS COMNENUS succeeds him Arnold Bishop of Lisieux having incurr'd the displeasure of the King of England retires to the Monastery of St. Victor at Paris Peter Abbot of Cisteaux is ordain'd Bishop of Arras  John the Hermit writes this Year the Life of St. Bernard Thierry or Theodoricus a Monk in like manner composes his History in the same Year Richard Prior of Hagulstadt Stephen Bishop of Tournay The Death of St. Hildegarda Abbess of Mont St. Robert The Death of Philip de Harveng Abbot of Bonne Esperance The Death of Adamus Scotus a Regular Canon The Death of Nicolas a Monk of Clairvaux in the same Year 1181 XXII Alexander III. dies on the 27th day of August or on the 21. of September LUCIUS III. is chosen to supply his place XXX I. Henry Bishop of Alby having in quality of the Pope's Legate levy'd certain Troops marches into Gascogne to expel thence the People call'd Publicans who were Masters of a great number of Castles They make a shew to avoid the Storm of abjuring their Opinions but the Bishop being gone they live as before John de Bellemains is translated from the Bishoprick of Poitiers to the Archbishoprick of Narbonne and afterwards to that of Lyons Baldwin of Devonshire Abbot of Ferden is ordain'd Bishop of Winchester  The Death of Alanus at Clairvaux 1182 I. XXXI II. Peter de Celles Abbot of St. Remigius at Rheims install'd Bishop of Chartres in the place of John of Salisbury  Cardinal Laborant writes his Collection of Canons The Death of John of of Salisbury Bishop of Chartres The Death of Arnold Bishop of Lisieux August 31. 1183 II. XXXII Henry the Youngest of the three Sons of the King of England dies I. ANDRONICUS COMNENUS causes Alexis to be put to Death and Usurps the Imperial Throne Above seven thousand Albigeois are destroy'd in Berri by the Inhabitants of the Countrey   1184 III. XXXIII II.   A Council at Verona held in the presence of the Pope and the Emperor Frederick concerning the Execution of the Treaty of Peace concluded at Venice 1185 IV. Lucius III. dies at Verona Novemb. 25. URBAN III. succeeds him XXXIV III. ISAAC ANGELUS kills Andronicus and takes Possession of the Empire Contests arise between Pope Urban and the Emperor Frederick concerning certain Lands left by the Princess Mathilda to the Church of Rome about the Goods of Bishops after their Decease to which the Emperor laid claim as his Right and about the Taxes that were levy'd for the maintenance of Abbesses Baldwin of Devonshire is translated from the Bishoprick of Winchester to the Archbishoprick of Canterbury after the Death of Richard the Successor of Thomas Becket  Baldwin Arch-bishop of Canterbury Joannes Phocas a Greek Monk goes in Pilgrimage to the Holy Land and at his return writes a Relation of what he had seen and observ'd Petrus Comestor Peter of Blois Sylvester Girald Bishop of St. David 1186 I. The Pope being offended at a Letter sent by the Assembly of Geinlenbausen resolves to Excommunicate the Emperor but the Inhabitants of Verona entreat him not to publish this Excommunication in their City XXXV Henry the Son of the Emperor Frederick marries Constance the Daughter of Roger King of Sicily I. The Pope sends the Pall to Baldwin Arch-bishop of Canterbury St. Hugh Prior of the Carthusian Order is made Bishop of Lincoln An Assembly at Geinlenhausen in which a Resolution is taken to write to the Pope concerning the Rights claim'd by the Emperor Godfrey of Viterbio compleats his Universal History and Dedicates it to the Pope Hermengard John the Hermit Bernard Abbot of Fontcaud Joannes Cinnamus 1187 II. The Pope departing from Verona with a design to Excommunicate the Emperor dies October 17. before he cou'd effect it GREGORY VIII succeeds him the next day but dies two Months after December 16. XXXVI The Nativity of Lewes VIII King of France the Father of St. Lewes September 5th II. The City of Jerusalem is taken from the Christians October 2. 〈◊〉 Saladin King of Syria and Aegypt Thus at the end of 88 Years ends the Kingdom of Jerusalem A Circular Letter of Pope Gregory to all the Faithful exhorting them to the
by a Bull Dated August 28. in the Year 1294 which was Confirm'd by Benedict IX in the Year 1304. The Order of the Valley of Scholars The Order of the Valley of Scholars Founded in France by William Richard Everard and Manasses Doctors of Divinity in Paris and by Frederick Doctor of Law who retir'd into the Diocess of Langres in the Year 1219 with Thirty seven Scholars who follow'd the Rule of the Regular Canons of Saint Victor and had some particular Constitutions which are to be met with in the Eighth Tome of the Spicilegium by Father Luke Dachery This Order was Approv'd by Honorius III. in the Year 1218. There were many other Orders whose Number grew so great that Gregory X. was oblig'd in the General Council of Lions Held 1274 to prohibit the Founding of new Ones to abolish all that had been Founded since the Fourth General Lateran Council without the Approbation of the Holy See and even to order That the Monasteries of such as had been Confirm'd by the Pope but had not wherewith to subsist should Admit no more Novices nor make any more Progress However he excepts the Dominican and Franciscan Friars and as to the Carmelites and the Augustine Hermites whose Institution he said had preceeded the General Lateran Council of the Year 1215 he orders That they should remain in the same State wherein they were till the Holy See should provide otherwise Notwithstanding this Prohibition about the latter end of this Century there rose up the Frerots Begards Beguines and other sorts of Religious who were suppress'd in the next Century The End of the History of the Thirteenth Century A Chronological TABLE For the Thirteenth CENTURY A. C. Popes Eastern Emperors Western Emperors and Kings Ecclesiastical Affairs Councils Ecclesiastical Writers 1200 Innocent III. III. Alexius Angelus Reigns at Constantinop having turn'd his Brother Isaac Angelus out of the Throne VI. John Comatera Patriarch of Constantinople The Empire disputed between Philip Brother of the Emperor Henry VI. who was Crown'd at Mentz by the Arch-Bishop of Tarentaise and Otho D. of Saxony Crown'd at Aix-la-Chapelle by Adolphus Arch-Bishop of Cologne Philip had the most apparent Right whose Years we shall reckon III. Philip Augustus King of France the â—…h year of his Reign John Without Land King of England the 1st year of his Reign Alphonso VIII King of Castile the 42d year of his Reign Alphonso King of Leon the 12th year of his Reign Peter II. King of Arragon Alphonso II. King of Portugal  The Council of London Abbot Joachim dies about this year Bernard Bishop of France John Beleth Peter Chanter of the Church of Paris Dodochin Abbot of St. Disibede Albertus Patriarch of Jerusalem Hervard Arch-Deacon of Liege Robert de Corceon Cardinal These all Flourish'd at this time Peter of Corbeil is made Arch-Bishop of Sens. Alanus of Lisle Flourish'd from the Beginning to the End of this Century Simon of Tournay teacheth at Paris 1201 IV. VII IV. The Pope sends a Legate into Germany to support the Interest of Otho  The Council of Soissons held in April wherein Philip Augustus retook his first Wife Nicholas of Otrantes is sent to Constantinople and writes against the Greeks Absalom Abbot of Spinkerbac Andreas Sylvius Abbot of Marchiennes 1202 V. VIII V. The Death of William Abbot of Roschilda  Tagenon Dean of Pavia Anonimous Author of the History of Frederic's Expedition William the Pilgrim Walter of Coûtances Arch-Bishop of Roan Richard Canon of London Nicolas Arch-Bishop of Thessalonica 1203 VI. Constantinople taken by the French and Venetians who drive out the Emperor Alexius Angelus and take out of Prison the old Isaac Angelus whom they reseated on the Throne with his Son Alexis who is Crown'd Aug. 1. The Constantinopoliâ—…s dissatisfy'd with them Proclaim Nicetas Coâ—…abas Emperor VI.   Stephen of Stella Nova John de Nusco Flourish'd 1204 VII Alâ—…us Angelus falls upon the Latins by the Advice of Murzulphus They Besiege tâ—… City Murzulphus Seises on Connabas â—rids himself of Alexâ—…s and continues the War Murzulphus Flies Theodorus Lascaris Son in Law to Alexius Angelus i◠〈◊〉 up in his place by the Greeks Constantinople is taken by the Latins April 12. who chuse for Emperor Baldwin Count of Flanders and become Masters of the Dominions of the Greek Empire in Europe The Greek Princes maintain those of Asia where they set up several Soveraignties Theodorus Lascaris sets up the See of his Empire at Nice in Bithynia Michael of the Family of the Comneni Seises on part of Epirus David on Heraclea Pontus and Paphlagonia and Alexius his Brother on the City of Trebizonde where he set up an Empire which was always distinct from that of Constantinople Thomas Morosini is elected Parriarch of Constantinople by the Latins I. Balâ—…in Emperor VII Philip Crown'd King of Germany a second time by Aâ—…phus Arch-Bishop of Cologne The Bulgarians are reunited to the Roman Church The Emperor Baldwin writes to the Pope about the taking of Constantinople Coâ—… Arch-Bishop of Mentz being dead King Philip caus'd Diepold or Lupoldus Bishop of Worms to be Elected in his stead by some Canons 〈◊〉 is Elected by the Majority his Election confirm'd by the Pope and that of Lupoldus rejected  Nicetas Acâ—minates compiles his History Baldwin Count of Flanders writes his Letter about the taking of Constantinople Giâ—…ert Martin quits the Abby of Gemblours and retires into the Monastery of Villiers 1205 VIII II. Baldwin is taken 〈◊〉 15. near â—…ple by the Bulgarians who pâ—… him to a Câ—… Death after râ—…s Imprisonment VIII Adolphus Arch-Bishop of Cologne is depos'd by the Pope's Legate for having Crown'd Philip of Swabia and Bruno put into his Place  Geofrey of Ville-hardouin and Gonthier wrote against this time Lambert of Liege Monk of Duitz Helinand Monk of Froimond Anonimous Author of the Life of St. William of Roschilda Flourish'd Albertus Magnus Born 1206 IX 〈◊〉 thâ—… Brother of Bâ—… is Elected Emperor of Constantinople I. IX Otho is besieg'd in Cologne by Philip is forc'd out of the Place and deseated He escapes to Saxony and from thence goes over to England to beg Assistance Cologne surrenders and Arch-Bishop Bruno made Prisoner Stephen of Langton inâ—…ts the Kingdom of England because the King would not own him Arch-Bishop of Canterbury which yet he was oblig'd to do afterwards The Council of Lambeth in England Stephen of Langton Elected Arch-Bishop of Canterbury The Death of Nicecetas Acominates His Brother Michael Ar. Bishop of Athens makes his Panegyrick Joel Composes his Chronology Roger Bacon Born 1207 X. II. The Death of John Comatora Patriarch of Constantinople X. Peace concluded at Northusa between Philip and Otho The Empire to remain to Philip and his Daughter is promis'd in Marriage to Otho who is declar'd his Successor The Inquisition and Croisades against the Albigenses Adolphus Arch-Bp of Cologne Absolv'd by the Legates of the Pope in the Assembly of Northuâ—…a and Bruno
time of his Papacy If we may credit Thierri of Niem a contemporary Authour one of his Domesticks he made a publick Merchandize of Benefices at the beginning of his Popedom and afterwards willing to palliate it he the first settled the Annates that is to say the Right of receiving the first Year's Revenues of Bishopricks and Abbies which became Vacant and the Dates for all sorts of Benefices void by Death which he granted to different Persons at the same time for Money he revoked all Grants of Reversions to make new ones invented particular Clauses of Provisions which annull'd all the former he granted all sorts of Dispensations and Pardons for Money His Court was full of Apostate Monks whom he made his Officers or provided of Imployments and Benefices For Money he gave licence to the Friars-Mendicants to quit their Order and Convent and to enjoy Benefices He fully settled the Soveraign and Immediate Dominion of the Popes over the City of Rome He reduced Perusia Viterbo Montefiasco and several other Towns and Castles under the Power of the Popes Rebuilt the Castle of St. Angelo and restored the Capitol He imposed many Tributes and Taxes and had a Troop of Regular Guards He re-instated some Cardinals whom his Predecessor had degraded and among others the Cardinal of St. Cecily The Cardinal Pileus de Prato who had deserted his Predecessor and went to Clement came to wait on him and was Nick-named The Cardinal with Three Caps He crowned the King of Sicily Ladislaus Son of Charles Duras after he had given Absolution both to him and his Mother and Sister from the Censures thundred out against him by Urban Clement on the other side crown'd King of Sicily Lewis the Duke of Anjou in the presence of Charles VI. who was come to Avignon to give his Holiness a Visit and proceeded against Lewis Duke of Anjou Crowned King of Sicily by Clement Boniface as an Usurper of the Holy See Lewis Duke of Anjou newly crowned marched with a good Number of Troops into the Kingdom of Naples was received into that City and after having secur'd the principal Places of the Country he return'd to Provence Upon his departure Ladislaus entring the Kingdom with a Powerful Army led by Alberic Barbiane expelled thence all such as took part with the Duke of Anjou The University of Paris highly concern'd at these Disorders occasioned by the Schism and the Attempts which Pope Clement made upon the Liberties of the Gallican Church Petitioned The Advice of the University for taking away the Schism the King that he would apply some Remedy to these Evils A while after two Monks of the Order of Carthusians going to Rome to wait on Boniface exhorted him so vehemently to Peace that they drew from him a Letter directed to the King wherein he encourages his Majesty to set about the Work offering on his part to contribute thereto Clement having notice of this Negotiation was forthwith for the Arresting of these two Carthusians but the King having taken them into his Protection he pretended likewise he was for Peace and order'd Publick Prayers to be made upon this Occasion He sent at the same time into France Cardinal Peter de la Lune He was no sooner arrived there but the University began afresh their earnest Suit to the King for the Peace of the Church to which his Majesty declared the means ought to be sought out For this purpose a Meeting of the University was Appointed wherein they gave their Opinions by way of Scrutiny and the greater part was of this Judgment That the Methods of yielding and Arbitration would be the surest to put an end to the Differences between the two Popes The University having made known his Resolution to the Cardinal-Legate he answered them roughly and forbid them for the time to come to use any the like Discourses The Pope to appease them desired the King to send to him Peter d' Ailly and Giles des Champs Doctors of Divinity of great Repute but they refused to go to him The Legate engaged the Duke of Berry in the Interests of Clement he declared against the University and put a stop to their Prosecutions They had recourse to the Duke of Burgundy who procured them Audience from the King to whom they presented a Letter wherein they most humbly besought him to consider seriously of the Peace of the Church representing to him that the University had thought of Three principal Means of compassing it First the way of Cession that each of the Competitors should recede from all Right A Second the way of Arbitration whereby they should referr their Right to Persons nominated by themselves or others who might absolutely decide their Differences The Third is the calling of a General Council declaring That if either of the Competitors accepted not of one of these three Expedients he should be looked on as a Promoter of Schism And as to what might be demanded touching the last Article which gives Authority to a General Council the University answers that it is the consent of all the Faithful and the words of JESUS CHRIST in the Gospel whereby he Promises to them who shall meet together in his Name the Assistance of his Holy Spirit The King attended by several Princes the Patriarch of Alexandria and a great number of other Prelates received this Letter heard it Read commanded it should be Translated into French and told the University he would answer them in a little time but Peter de la Lune prevailed so much by his Credit that the King alter'd his Resolution insomuch that when they return'd the Chancellor was order'd to tell them from the King That his Majesty had no further Intention to pursue this Affair and gave them a Prohibition to make any mention of it upon pain of Disobedience The University dissatisfied gave the Chancellor to understand in presence of the Legate who went back again soon after That they would leave off their Exercises and Preaching They wrote at the same time to Clement what they had resolved in their Convocation touching the Union of the Church The Pope having received this Letter was therewith very much offended and would send no Answer by the Messenger of the University The Cardinals met together without the Pope's Leave who sent to them and upbraided them therewith They answer'd him That they had seen and examin'd the Letter of the University and that one of the Three Ways which they proposed ought of Necessity to be chosen if he aim'd at the Union of the Church Clement conceived so great a Grief at these Proposals that he fell Sick and died of an Apoplexy The Death of Clement VII on the 16th of September in the Year 1394. By his Death ended the Male Line of the Earls of Geneva which had never before happen'd in that Family Imbert de Villars Son of Clement's Sister succeeded in the Earldom of Geneva As soon as the King of France was
Grace Salvation and Justice Of Damnation Of Free-will Of the Chief Good Of Providence Of the Miracles of JESUS CHRIST Of the State of the Dead Upon the Gospel In Principio and several other Philosophical Tracts which were preserved in MS. in the Monastery of Admónt He adds That there is at Vienna a Tract in MS. of the same Author Of the Instruction of a Christian Prince Jacobus Cajetanus Nephew of Pope Boniface the VIIIth who was made a Cardinal An. 1295. Jacobus Cajetanus wrote a Book concerning the Jubilee every 100th Year It was published by Roseus with Notes and printed in the 13th Tome of the Bibliotheca Patrum of the Colen Edition Stephanus de Salagnac a Monk of the Order of the Preaching-Friars of the Convent of Limoges Stephanuâ— de Salagnac wrote as is credible at the end of the former Age or beginning of this A Treatise in Honour of his own Order alledging Four Things wherein God had made them principally Eminent viz. 1. For a Good and Learned Head 2. For an Illustrious and Noble Family 3. For an Honourable Name And 4. For a particular Profession Andreas Novo-Castrensis or Andrew of Newcastle an Englishman and Dominican-Friar Doctor Andreas Novo-castrensis of Divinity flourished in the beginning of this Age. He hath composed a Comment upon the First Book of the Sentences printed at Paris 1514. Bale Cent. 10. p. 44. attributes to him a Commentary upon Boethius's Book De Consolatione Philosophiae or The Comfort of Philosophy Rainerius Pisanus or de Pisâ a Divine and Lawyer of the same Order Composed a Book Rainerius Pisanus which is intituled Pantheologia or a Theological Dictionary in which all Heads of Divinity are disposed and treated on in an Alphabetical Order Jacobus Florentinus a Minorite or Grey-Friar hath added several things to this Work and caused it to be printed at Noremburg in 1473. He also printed it in the same manner at Venice in 1486. at Lions in 1519. at Bresse in 1580. and since it hath been printed at Paris with the Additions of Father Nicholas a White-Friar William de Nangis or de Nangiaco a Monk of S. Denys at Paris hath Composed a Chronicle William de Nangis from the beginning of the World to the Year 1301. But because the greatest Part of that Work was Copied from other Authors Father Luke Dacherius in the 11th Tome of his Spicilegium hath printed it no further than to the Year 1113. where he begins his Continuations which he hath made out of Sigebert of Gemblours as far as the Year 1301. adding something more out of two other Authors the one as far as 1340. and the other to 1348. This Author hath also written a Chronicle of the Kings of France the Lives of S. Lewis and Philip the Hardy which are also found in the Collections of the French Historians put out by Pithaeus and Du-Chesne Thomas Wicke a Canon Regular of S. Augustine of the Abby of Osney in England who flourished Thomas Wicke in the Reign of Edward I. hath a Chronicle of the History of England from the coming of William the Conqueror in 1066. to the Death of Edward I. in 1304. This Work is found in the last Collection of the English Historians printed at Oxford in 1687. He also wrote a Tract of the Abbots of Osney from the Foundation of that Abby which was in 1129. to the Year 1290. Henry Stero a German and a â—enedictin Monk of the Abby of Altaich Composed certain Henry Stero Annals from the first Year of the Emperor Frederick Barberossa which was in the Year of Christ 1152. to the Election of the Emperor Rodolphus in the Year 1273. and the History of the Emperors Rodolphus of Habspurg Adolphus of Nassan and Albert of Austria from the Year 1273. to the Year 1305. which was carried on by two German Monks These Works are found among the German Writers put out by Friherus and the more large Annals in the First Tome of Canisius's Antiquities Eberardus a Monk of the same Monastery and Archdeacon of Ratisbone hath continued Eberardus a Monk these Annals of Stero as far as 1305. taking almost all he has writ out of the same Author This Work is in the first Tome of Canisius's Collection Joannes de Joinville Governor of Champaigne is the Author of the Life of S. Lewis whom he Joannes de Joinville accompanied in his Expedition to the Holy Land It hath been printed several times in French but the best Edition is that put out by the Learned Mr. Du-Cange printed by Cramoisy An. 1668. Joinville lived till about 1310. Siffridus a Priest of Misnia in Saxony is a different Person from him though of the same Siffridus a Priest of Misnia Name who was of the Order of the Friars-Preachers and who flourished at the end of the Fifteenth Age. This of whom we are now speaking lived in the beginning of the Fourteenth Age. He Composed a Chronicle from the beginning of the World to the Year 1307. But Georgius Fabricius who first published it at the end of his History of Saxony Printed at Leipsick 1569. and at Jena 1598. hath pared off all the Years which preceded 457. It is found in the same manner printed among the German Historians put out by Pistorius Haito or Aito a Prince of the Family of the Kings of Armenia after he had made War with the Infidels entred the Order of the Praemonstratenses about the Year 1290. and professed in a Haito a Praemonstratensis Monastery of that Order in the Isle of Cyprus as he himself tells us in his History of his Voyage into the Holy Land which he wrote in French in the Year 1307. and was translated into Latin by Nicholas Fulke and printed at Haguenau 1529. at Basil among the Historians of the New World in 1532 and 1555. and at Helmstadt 1585. in the Second Part of the Authors of the History of Jerusalem printed by Reineccius and in Italian at Venice 1553. John the Monk Sirnamed Descranches a Native of Cressy near Abbeville a Learned Canonist John the Monk a Cardinal was raised to the Dignity of a Cardinal-Priest of the Title of S. Marcellinus and S. Peter in the Year 1294. He Founded a College of his own Name at Paris in the Year 1302. He was appointed Legate by Pope Boniface in the Contest he had with Philip the Fair. He died at Avignon the 22d of August 1313. He is the Author of the Apparatus or Commentary upon the 6th Book of the Decretals printed at Paris 1535. and at Venice 1586. with the Additions of Probus William Paris of the Order of Friars-Preachers who was constituted Inquisitor in France by William of Paris a Dominican Clement V. and who drew up the Process against the Templars is the Author of the Dialogues upon the Seven Sacraments printed at Lipsick in 1512. at Lions in 1567. under the Name of William Bishop of Paris and a
of Petrus Oliva a Grey-Fryer  Petrus Bertrandus translated to the Bishoprick of Autun Alexander de S. Elpidio made Arch-bishop of Ravenna Guy chosen Abbot of S. Denis William of Nottingham Astesan Monaldus Gerhardus de Sienna flourished The Death of Francis Maronius 1326 XI XIII The Death of James II. King of Arragon and Alphonsus IV. succeeds him XLIII Urchan or Orcham the Son of Ottoman succeeds him  The Council of Avignon June 18. The Council of Complutum June 25. The Council of Marsac Dec. 8. The Council of Senlis Durandus de S. Porciano is translated to the Bishoprick of Meaux Henry de Carret is driven out of the Bishoprick of Lucca by Lewis of Bavaria Dominicus Grenerius is made Master of the sacred Palace by the Pope and after Bishop of Pamiez 1327 XII XIV Lewis of Bavaria goes into Italy Edward King of England is deposed and his Son Edward III. set up in his stead XLIV Ceccus of Asculum is condemned to be burnt at Bononia for maintaining that the influence of the Stars necessitates Man's Will The Book of Marsilius of Padua condemned by John XXII Michael Caesenas General of the Grey-Friers maintains his Opinion concerning the Poverty of J. Christ before the Pope at Avignon and is Imprisoned but he escapes a little after and appeals from all the Pope had done or could do to a General Council The Council of Ruffec held in January Maximus Planades is sent Embassador to Aquileia The Death of Vitalis de Farno Cardinal 1328 XIII Lewis of Bavaria causes Michael Corbario to be chosen Antipope who takes the name of Nicholas V. and is enthroned May 12. He was driven out of Rome Aug. 4. XV. Lewis of Bavaria is crowned Emperor at Rome by Cardinal Colonni Jan. 17. The Death of K. Charles the Fair. Philip of Valois succeeds him and is crowned at Rheims May 28. XLV Andronicus jun. deposes his Grandfather from the Empire 1. The Pope causes Process to be formed against Michael de Caesena General of the Grey-Friers and appoints Cardinal Bertrand de Turre of the same Order Vicar General The Council of London in February The Death of Augustine Triumphus Apr. 2. The Death of William Durandus Bishop of Menda The Death of Nicholas Trivet 1329 XIV XVI II. John 22. begins to Preach his Doctrin against the Vision of God immediatly after death This Pope deposeth by his Bull Michael Caesenas from his Generalty and causes his Deposition to be approved and confirmed in a General Chapter of the Grey-Friers held this year at Paris Gerard Odonis is chosen General in his place The King of France harkning to the Petitions of his Clergy maintains them in their Rights and Customs The Errors of John Eckard a German Divine condemned by the Pope The Council of Compeigne begun the Monday after the Nativity of the Virgin ended the Friday after the exaltation of the Hol. Cross. Conferences held at Paris in Dec. about the Church Power Michael Caesenas wrote in defence of his Opinion concerning the Poverty of J. Christ against John 22. John Bacon a Carmelite is made Provincial of his Order in England 1330 XV. Peter de Corbario is delivered to Joh. 22. and renounces his Papal Dignity XVII III.  The Council of Lambeth The Council of Marsac held from Dec. 6. to 11. William Ockam is excommunicated by the Pope for writing against him in favour of Lewis of Bavaria and flies to that Prince Ubertinus de Cassalis maintains his Opinion concerning the Poverty of J. Christ. Alavarus Pelagius is made Apostolick Penitentiary by the Pope about this Year Petrus de Casa is chosen the XIV General of the Carmelites Lupoldus Saxo. Nicholas Lyra finishes his Postills upon the Scripture Philip de Montcalier writes his Postill and Sermons William Mount 1331 XVI XVIII IV. Petrus de Palude some other Doctors are of Opinion that a Frier Preacher who in Confession had known the falshood of certain Letters produced by Robert d'Artois to prove his pretended Right to his Earldom might without sin discover it yea was obliged to do it  Petrus Bertrandus is made Cardinal Petrus de Palude made Patriarch of Jerusalem the year before takes his Voyage thither The Death of Bernard Guidonis December 13. 1332 XVII XIX V.  The Council of Maxfield in July Alvarus Pelagius is honoured with the Title of Bishop of Coronna and after is made Bishop of Silves 1333 XVIII XX. VI. The Publication of a General Crusado for the Holy-Land  Richard Fitz-Ralph is made Chancellor of Oxford William de Rubion Guy de Montrocher flourished The Death of Durandus à S. Porciano Bishop of Meaux 1334 XIX The Death of John the XXII which happened December 4. and Benedict XII is chosen the 16th and is Crowned four days after XXI VII King Philip of Valois causes the Doctors of Divinity of the Faculty of Paris to condemn the Opinion of Joh. XXII concerning the Vision of God and wrote to that Pope that he should revoke it  The Letter of William Ockam to the Chapter General of his Order assembled at Assisi Philip Cabassolas is made Bishop of Cavaillon The Death of Cardinal Bertrandus de Turre 1335 I. XXII VIII Pope Benedict XII debates the Question about the Beatifick Vision The Ambassadors of Lewis of Bavaria to the Pope rejected The Revocation of Commendams of Cathedral-Churches and Abbys by Pope Benedict XII A Bull concerning Residence The Council of Salamanca May 24. The Council of Roan held in September William Montledun Simon Boraston Walter Burley John Canon Matthew Blastares Nilus Cabasilas flourished 1336 II. XXIII The Death of Alphonsus King of Arragon to whom Peter IV. succeeded IX The Pope decides by his Constitution of Feb. 22. that the Souls of the Saints purged from sin see God intuitively immediatly after Death The Revocation of the Tenths which had been granted to King Philip de Valois upon the Clergy of France in consideration of his intended Expedition into the Holy Land The Council of Bourges Oct. 17. The Council of Chateaugonthier held in November William de Baldensel wrote the History of his Voyage into the HolyLand The Death of William of Nottingham Octob. 5. 1337 III. XXIV X. Francis Pistorio a Grey-Frier is condemned to be burnt at Venice for maintaining that J. Christ and his Apostles had nothing in property contrary to the Decision of John XXII The Council of Avignon in September Arnoldus Cesiomes wrote his two Letters 1338 IV. XXV XI An Ambassage of Lewis of Bavaria and the King of France to the Pope to obtain Absolution but is denyed the first time The Solemn Protestation of Lewis of Bavaria against the Proceedings of John XXII Barlaam sent by the Emperor Andronicus propounds to the Pope an Union between the Greek and Latin Churches which is rejected Daniel de Trevisi is sent by Leo King of Armenia to Pope Benedict XII and composes a Treatise for the Justification of the Armeniâ—… The
baptiz'd by a Laick under this form I Baptize you in the Name of God and of the Holy and true Cross whether the Baptism had been Valid or whether providing the Child had liv'd it must have been Baptiz'd again St. Bernard is of the mind that it had been well Baptiz'd because he cannot think that the difference in words can prejudice the Truth of the Faith and the good Intention of him that Baptiz'd it His reason is because under the word God the Trinity is comprehended and by Adding the Holy and True Cross he had made mention of our Saviour That when one is baptiz'd according to the Custom of the Church in the Name of the Father Son and Holy Ghost and as we may read in the Acts of the Apostles that some were baptiz'd in the Name of Jesus Christ only it cannot be doubted but that those who have been baptiz'd in the Name of the Holy Cross have been sufficiently sanctify'd insomuch that the Confession of the Cross implys the Confession of Jesus Christ Crucify'd Moreover that in respect of him who had baptiz'd his simplicity and good Intention excus'd him but nevertheless that if any should endeavour to Introduce this manner of Baptism they would be Inexcusable This Opinion of St. Bernard disagrees with that of the Divines who maintain that Baptism of this kind is ipso facto Null and Void The Four Hundred and Fourth is Address'd to Albert a Recluse Monk who desir'd of St. Bernard that he might fast after his own fashion and Permit Women to enter into his Cell St. Bernard Answers that he has no power to Command him but that he has several times Advis'd him to Eat at least once a day to receive no visits from Women and to live by hard Labour In the Four Hundred and Fifth he takes Notice to an Abbot that one of his Monks was qualify'd to be Profess'd and therefore he ought not to dispense with him The Four Hundred and Sixth is Address'd to the Abbot of St. Nicholas in the Woods to whom he recommends a certain Monk In the Four Hundred and Seventh he blames Odon Abbot of Beaulieu for not having paid a Legacy to a Poor Man and tells him he had better have Sold a Chalice from the Altar than have suffer'd this Person to want In the Four Hundred and Eighth he recommends to William Abbot of the Regular Canons of St. Martin of Troyes a Clerk who had a mind to retire from the World and who was not able to undergo the way of Living at Clairvaux In the Four Hundred and Ninth Address'd to Rorgon Abbot of Abbeville he makes him a compliment upon his desiring to see him and desires him to bestow a spare piece of Ground belonging to his Abby to the Monks of Alchy In the Four Hundred and Tenth he recommends to Gilduin Abbot of St. Victor of Paris Peter Lombard who was come from Bulloign in France and had been recommended to St. Bernard by the Bishop of Lucca The Four Hundred and Eleventh is written to Thomas Provost of Beverlake in England and contains Exhortations to a Holy Life The Letter following is written upon the same subject to a young Man who had enter'd into a Vow to embrace a Monastick Life In the Four Hundred and Thirteenth he recommends a Probationary Monk to Rainaud Abbot of Foigny Advising him to send him back after he had corrected his Faults In the Letter following he blames a Monk of this Monastery for having Oppos'd the return of this Person By the Four Hundred and Fifteenth he exhorts a Man to perform the Vow he had made to become a Monk of Clairvaux In the Four Hundred and Sixteenth he Answers a certain Person who had complain'd to him that he had had no share of the Alms given by Count Thibaud that he was not concern'd in the Distribution of them The Two following Letters contain nothing remarkable These are all the Letters which are most commonly Ascrib'd to St. Bernard tho' Father Mabillon has Added some others which are doubtful and might very probably have been written by other Persons He also adds some Charters which may reasonably admit of the same doubt all which nevertheless continue the foregoing Numbers The Four Hundred and Nineteenth is An Exhortation to Probationers the which Father Mabillon believes does not belong to St. Bernard by reason that the Stile is more restrain'd and contains Maxims unlike those of St. Bernard such as this That we must Praise God even for our Damnation It likewise appears to me that this Letter differs in stile from those of St. Bernard The Two following Letters are also Unlike the stile of St. Bernard The Four Hundred and Twenty Second is only a short Billet Address'd to King Lewis The Four Hundred and Twenty Third is a draught of a Letter concerning the Croisade which might probably be his as well as the Letter following He therein recommends the Son of Count Thibaud going to the Holy War to Emanuel Commenes Emperour of Constantinople The Four Hundred and Twenty Fifth is a Copy of the Twenty Sixth Letter of St. Bernard The Four Hundred and Twenty Sixth is a Judgment by Arbitration pronounc'd by St. Bernard between Hugh Bishop of Auxerre and William Count of that City The Four Hundred and Twenty Seventh is a Letter from Geofrey Bishop of Chartres to Stephen Bishop of Paris by which he advises him to Refer himself to St. Bernard touching the dispute he had with Stephen de Guarlande The Four Hundred and Twenty Eighth from Bernard Abbot of St. Anastasius to St. Bernard Abbot of Clairvaux concerning a disobedient and haughty Monk The Four Hundred and Twenty Ninth is an Elogium of St. Bernard sent to him by Hugh Metellus a Regular Canon of St. Leon. The Four Hundred and Thirtieth is a Letter from the same written to St. Bernard which contains an Apology for his Monastery The Four Hundred and Thirty First is also from the same written in the Name of Siebaud Abbot of St. Leon to Abbot William to excuse him for having Answer'd the Calumnies of Herbert with too great severity The Two following Letters are written by Haimon Arch-Deacon of Chalons to St. Bernard In the First he acquaints him with his sickness and in the other he sends to him for his Sermons The Four Hundred and Thirty Fourth is a Letter Address'd to St. Bernard to excuse Thierri Bishop of Amiens from his Voyage to the Holy Land The Four Hundred and Thirty Fifth is a Charter by which Sampson Arch-Bishop of Rheims gives to the the Congregation of Clairvaux the Church of Mores which he had Obtain'd from the Monks of St. Denys there to Build a Monastery of his Order By the Four Hundred and Thirty Sixth Henry Bishop of Troyes makes the like Gifts of the Church of Billencourt to the Abby of Clairvaux The Four Hundred and Thirty Seventh is a Letter of Hugh Cardinal Bishop of Ostia to the general Chapter of Cisteaux concerning
the death of Pope Eugenius III. The Four Hundred and Thirty Eighth is a Letter of Bartholomew a Monk of Foigny who had been Bishop of Laon Address'd to Sampson Arch-Bishop of Rheims by which he justifies himself against his being accus'd that he had embezelled the Goods of the Church of Laon while he was Bishop there The Four Hundred and Thirty Ninth is a Letter from Turstin Arch-Bishop of York to William Arch-Bishop of Canterbury containing a Relation of what had happened to him when he had endeavoured to introduce the Customs of Cisteaux into the Monastery of St. Mary at York The Four Hundred and Fortieth is a Letter of Fastrede the Fourth Abbot of Clairvaux to an Abbot of his Order whom he blames for going too richly dress'd and living too delicately He therein renews the Maxim of St. Bernard That a Monk ought not to make use of any external Remedies The Four Hundred and Forty First is written by Peter de Roye a Probationer of Clairvaux to the Provost of the Church of Noyon in which he shews the difference between the Life led in Clairvaux and that which is led at large in the World The Four Hundred and Forty Second is a Letter of a General Chapter of the Province of Rheims who were call'd the Black Monks to Pope Adrian IV. whereby they beg that Godfrey Abbot of Lagny may be suspended The Letter following is from the same Address'd to Pope Alexander III. upon the same Subject Lastly the Four Hundred and Forty Fourth is a Letter from an unknown Hand Address'd to the Abbot of Reatino which contains nothing remarkable The Second Tome of St. Bernard's Works comprehends divers Treatises whereof the first is Entituled Of Consideration divided into V. Books and Address'd to Pope Eugenius III. to serve him for Instruction The Consideration he treats of in this Work is as himself desires it the Thoughts which he employs in search after Truth and more particularly relating to the Duties of his Profession In St. Bernard's Treatise of Consideration the first Book he shews that the Condition of a Sovereign Pontiff would be but very unhappy had he no regard to himself for it would be a very indiscreet thing of him to spend all his time in hearing and deciding other Mens Differences and all the while neglect to employ himself sometimes in Contemplation He exclaims against the great number of Causes that are brought into the Ecclesiastical Courts as likewise against the many Abuses committed there He shews that this is more consistent with the Secular Power than the Ecclesiastical He says he would not have Eugenius follow the Examples of his Predecessors who applyed themselves more to Business than Contemplation but that he should imitate St. Gregory who when Rome was threatned to be besieg'd by the Barbarians labour'd on an Exposition of the most difficult passage of the Prophet Ezckiel He there proves that Consideration serves to form and employ the four Cardinal Virtues Lastly he takes Notice of the unbecoming Bickerings at the Ecclesiastical Bar and exhorts Pope Eugenius to endeavour after a Regulation In the second Book after having justify'd himself for advising the expedition of the Croisade which had been unsuccessful he admonishes Pope Eugenius to consider as to his Person who he is and as to the Dignity of his Profession what he is First he is to reflect whence he is descended which may serve to abate his Pride He gives him to understand that he is not set over others to domineer over them but to be their Minister and watch over them that if this Dignity has procur'd him great Riches he is not to think they belong to him by the right of Apostleship since St. Peter had no power to dispose of what he never enjoyed That he indeed had given him the charge of all Churches but not an arbitrary Dominion over them which he expresly forbids and the Gospel disallows That the same Person cannot well execute the Civil Government and the Papacy and therefore he who grasps at both ought justly to lose both In a word he advises him particularly to avoid being haughty on account of his Supremacy for says he you are not supreamly perfect by being supream Bishop and take notice that if you think your self so you are the worst of Men. But let us consider you as you stand in the Church of God and what Figure you make You are the Chief Priest the Sovereign Pontiff the first among the Bishops the Heir of the Apostles Abel in Priority Noah in Government c. 'T is to you that the Keys of Heaven have been entrusted and to whom the Care of the Flock has been committed but there are other Door-keepers of Heaven and other Pastors besides you yet you are so much the more above them as you have receiv'd the Title after a different manner They have every one a particular Flock but you are superintendent over them all you are not only Supream Pastor over all the Flocks but likewise over all the Shepherds He establishes this Privilege upon the Words of our Saviour in the Gospel and he adds some Lines afterwards Others are but call'd to a part of the Care when the full Power is confided to you Their Power is limited when yours extends even over those who have a power over others for it is your Business to excommunicate a Bishop and suspend him if you see occasion This is what you are at present by your Office to remember also what you were and who you are Personally for you are still what you were once and the Dignity which has been superadded to you has not been able to divest you of your Nature You were born a Man you have been made a Sovereign Bishop yet you are still a Man so that you ought to consider your self as a Man draw the Veil which covers you disperse the Clouds that environ you and you will find your self to be no better than a Poor Naked Wretched Creature that is dissatisfy'd with his Nature that is asham'd of being Naked that grieves for being Born that murmurs at being destin'd to Labour and not to Ease and in a word that is born in Sin with a short Life abounding in Miseries and full of Fears and Complaints From these two Considerations he passes to a Third which is to consider his Manners and Conduct wherein he Counsels Eugenius to make a serious Reflection upon those things He admonishes him in the Conclusion of this Book to be constant in Adversity and humble in Prosperity to fly sloth and unprofitable Discourse and to practise no manner of Partiality in his Judgments In the Third Book he Treats of the Consideration that the Pope ought to have towards those that are under him and they are the Faithful over all the World He admonishes him again not to affect an arbitrary Power over them which he repeats says he because there is no Poison nor Arms that he ought to dread