Church of the City of Sevil the Deacons of Pegasus presented to them a Memorial which contain'd the Names of the Slaves of the Church which his Predecessor Gaudentius had pretended to set at liberty or to give to some of his Kinsfolk The Bishops having consulted upon this occasion how they are to be dispos'd of by the Canons found it thus That when a Bishop leaves the Possessions which he had in his own Name to others then his Children or Grand-Children rather then give them to the Church no regard ought to be had to the Donations or Sales which he made of the Churches Possessions From this Principle founded upon the sixth Canon of the Council of Agda they conclude That if the Church of Pegasus possess'd nothing of the Goods or Lands left by Gaudentius the Slaves ought not to be set at liberty as he order'd but if the Church possess'd the Means of Gaudentius they ought to enjoy the liberty which he had granted them Yet not to use the utmost rigor they are content that in case the Bishop left nothing to the Church to recompense the loss of these Slaves they should notwithstanding be enfranchiz'd on condition that they shall continue in the Service of the Church and in dependence upon it and that they shall be disabled to give their wages i. e. what they can earn to others then their Children who shall continue also they and their Posterity in the same dependence upon the Church so that the Goods of those who shall die without Heirs shall return to the Church And as to the Slaves which this Bishop left as a Legacy to his Kinsfolk 't is ordain'd that the Curch shall take them again if he has not otherwise made Compensation to it for this loss This Canon extends to all the Slaves of the Province of Boetica which are taken away from the Church to which they belong by a like Grant For it says That it is against Equity and Religion that he who lives at the Expence of the Church and gives nothing to it of his own shall deprive it of those Gifts that are made by others The Bishops of this Council advertise also the Bishop of Astigis that they have thought it convenient for putting in Execution the Canon against Clergy-men who keep strange Women or Female Slaves in their House which was renew'd a little while ago by the third Council of Toledo to ordain That if the Priests Deacons or other Clergy-men do not obey the Declaration of their Bishops the Judges of the Places may take these Women with the leave and consent of the Bishop on condition that they never restore them to the Clergy-men under pain of Excommunication As to the Women they order That they shall be given to serve Nunneries It may be that this Council made other Canons besides those which it sent to this Bishop and indeed Burchardus and Ibo of Chartres relate many more under the Name of the Council of Sevil but their Citations are so so full of Faults that we cannot trust to their Report The Council in Arvernia The Council of Arvernia GRegory of Tours in the eighth Chapter of the tenth Book of his History makes mention of an Assembly of Bishops held in the fifteenth year of the Reign of Childebert and the sixth of Clotharius held I say in the Confines of Arvernia of Gabali and Rutenium against Tetradia the Wife of Eulalius Countess of Arvernia This Woman finding her self abus'd by her Husband who was a debauch'd Man retir'd by the advice of Virus her Husband's Nephew with her eldest Son to Desiderius General of the Army of King Chilperic and hindred almost all the Efforts of Eulalius This Retreat cost Virus his Life who was kill'd by Eulalius The Wife of Desiderius dying he made no scruple to marry Tetradia while her Husband was alive who for his part ravish'd a Nun. After the death of Desiderius Eulalius being more concern'd for the loss of his Means then his Wife demanded Restitution to be made of what she had carried away This Assembly of Bishops order'd That they should be restored four-fold and that the Children which she had by Desiderius should be declar'd Bastards and Adulterous She was permitted also to return to Arvernia after she should make Satisfaction and to re-enter upon the peaceable possession of the Inheritance of her Father This Woman was gently treated and a Canon of this Nature may rather pass for an Accommodation then an Ecclesiastical Decision The Council of Poitiers THis Council was assembled for reforming the Disorders of a Monastery of Nuns in this City This Monastery was founded by Radegonda and was at first in Subjection to the The Council of Poitiers Bishop of the place But under the Reign of Sigebert Radegonda having brought from the East some Wood of the Holy Cross and other Reliques to put them into her Monastery she pray'd Marovaeus then Bishop of Poitiers that he would be present at this Festival but this Bishop went into the Country because he would not be present at this Ceremony Radegonda pray'd King Sigebert to allow her a Bishop for placing these Reliques in her Monastery Euphronius Bishop of Tours did it with great Solemnity Although Radegonda had reason to be displeas'd with the Bishop of Poitiers yet she did all that lay in her power to be reconcil'd to him but not being able to compass her design she fetch'd from Arles the Rule of St. Caesarius and put her Monastery under the Protection of the King because the Bishop would not take care of it After the death of Radegonda the Abbess call'd Leubovera pray'd also the Bishop to take it into his Protection At first he refus'd it but afterwards accepted of it and took also Letters from King Chilperic which import that this Monastery should be subject to him as the other Churches of his Diocese were There were in this Monastery two King's Daughters Clotilda the Daughter of Charibert and Basina the Daughter of Chilperic who had embrac'd a Religious Life under St. Radegenda After her death these two Daughters had not Humility enough to obey an Abbess who in the Opinion of the World was not equal to them in quality despising the Remonstrances of their Bishop whom they suspected broke the Gates burst in pieces the Bolts of their Monastery and went out with forty Nuns under pretence that the Abbess had abus'd them Clotilda went in the first place to Gregory of Tours who advis'd her to return and offer'd also to go with her and to find out a way with Marovaeus's assistance to reduce their Abbess to reason She would not follow his advice and went to Court to wait upon King Gontranus In the mean time the Nuns that went with her out of the Monastery led a most licentious Life Some time after Clotilda and Basina return'd to Poitiers they plac'd themselves in the Church of St. Hilary with some wretched Ruffians and said that
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
set at Liberty A Council held in the Province of Narbonne against the Albigenses The Assembly of Northusa held in the Christ-mas Holy-Days William of Segnelay made Bishop of Auxerre Gautier of Coutances Arch-Bishop of Roan dies Nov. 16. 1208 XI III. Theodotus Lascaris causes a Patriarch of Constantinople Residing at Nice to be Elected Michael Autorianus is the first Philip kill'd at Bamberg Jun. 1. by Otho of Wilâ—â—pach Otho Duke of Saxony is Elected at Francfort King of Germany in his place I. Bruno causes Adolphus to be depos'd from the Arch-Bishoprick of Cologne and takes possession of it again Sifroy takes possession of the Arch-Bishoprick of Mentz after he had turn'd out Lupoldus who enjoy'd it till Philip's Death The Institution of the Order of St. Francis The Assembly of Paris wherein Gallo Cardinal Legate in France drew up several Orders Roderick Ximenes Advanc'd to the Arch-Bishoprick of Toledo 1209 XI IV. II. Otho Crown'd Emperor by Pope Innocent III. October 4. An Insurrection of the Peo of Rome against Otho The Memory of Ainaury condemn'd in the Council of Paris his Bones dug up and cast into the Common Sewer Several of his Disciples condemned also in that Council and afterwards burnt The Metaphysicks and Physicks of Aristotle newly brought from Constantinople and transtated into Latin are condemn'd to be burnt by the same Council which forbids the reading them under pain of Excommunication An Assembly of Wurtzburgh wherein the Pope's Legates approv'd of the Marriage to be contracted between Otho the Emperor and Philip's Daughter The Council of Montilly against Raymond Count of Toulouse The Council of Avignon Sept. 6. The Council of Paris  1210 XIII V. III. Otho Revenges himself of the Romans by Acts of Hostility which oblig'd the Pope to Excommunicate him and to declare him divested of the Empire in a Council ussembled at Rome  The Council of Rome against the Emperor Otho The Death of Gilbert Martin about this Year Arnold Abbot of Lubec Writes his Chronicon Vermerus Abbot of St. Blaise Peter de Vaux de Cernay William of Puilaurent Gervais of Tilbury Gautier Mapes Gilbert Alanus John Galle Bernard of Compostella These all Flourish'd 1211 XIV VI. Frederick II. Elected King of Germany I. The Pope causes the Sentence of Excommunication against the Emperor Otho to be Publish'd in Germany by Sifroy Arch-Bishop of Mentz The Institution of the Order of the Trinity or of the Redemption of Captives by John of Matha Dr. of Paris and by Felix Hermit of Valois approv'd by the Pope three Years after The Assembly of Nuremberg held about Pentecost Wherein the Emperor Otho declar'd War against the Count of Thuringa who had given shelter to the Arch-Bishop of Mentz Wilbrand of Oldemburgh writes his Itenery of the Holy Land 1211 XV. VII II. Frederick goes into Germany where he is very well receiv'd and makes great Progress against Otho  The Council of Paris Robert of Marian finishes his Chronicon 1213 XVI VIII III. Peter of Arragon kill'd September 10. His Son James I. Succeeds him  The Council of Lavaur against the Count of Toulouse and the Albigenses John of Oxford John of Fordeham Jocelin of Frakelonde John Gray Adam of Barkingen Hugh le Blanc Flourish'd 1214 XVII IX IV. Frederick Crown'd Emperor at Aix-la-Chapelle Otho is entirely routed July 15. at Bouvines by Philip Augustus King of France Alphonso King of Castile dies Octob. 〈◊〉 His Son Henry Succeeds him    1215 XVIII X. Theodorus Irenicus Coppas nominated Patriarch of Constantinople by the Greeks V. Simon Count of Montfort General of the Croisade against the Albigenses takes upon him the Name of Count of Toulouse that County being granted to him by the Council of Montpellier and the Pope The Decree of the Council of Montpellier which grants to Simon General of the Croisade against the Albigenses all the Territories of Raimond Count of Toulouse Favourer of those Hereticks with a Charge of receiving the Investiture of them from the King of France The Pope confirm'd this Decree yet reserving to the Count's Son some Demeans in Provence and 400 Marks a Year The Pope's Legate in reforming the University of Paris confirms the Prohibition of Reading Aristotle's Works but permitted the Teaching of his Logicks The Pope approves of the Order of Minor Friars which began this Year to be founded at Paris The Institution of the Order of St. Dominick The Council of Montpellier the beginning of this Year The Fourth General Lateran Council held in November Alexander Neckam is made Abbot of Exeter Conrad of Lichtenau is likewise made Abbot of Ursperg St. Francis of Assâ—sy William Deacon of Bourges then Flourish'd 1216 XIX Innocent III. dies July 16. two days after Honorius III. is Elected in his stead I. XI Henry Emperor of Constantinople dies June 10. Peter of Courtnay Count of Aâ—xerre who had marry'd his Daughter Jolanta is Elected in his stead I. VI. The Death of the Emperor Otho John King of England dies Oct. 17. Heâ—â—y III. his Son Succeeds him  The Council of Melun Anonymous Author of a Collection of the Decretals of Innocent III. 1217 II. II. Peter of Courtnay Crown'd Emperor of Constantinople by Pope Honorius III. in the Suburbs of Rome April 18. He is taken in his Journey to Constantinople by Theodorus Comnena Prince of Epirus His Wife Jolanta governs the Empire three Years VII Henry of Castile dies leaving his Sisâ—er Berengaria Queen of Leon his Heiress who gave the Kingdom to her Son Ferdinand who Succeeded his Father Alphonso in the Kingdom of Leon. The Dominicans are founded in Paris in the House of S. James from whence they were call'd Jacobines The Foundation of the Order of the Valley of Scholars in the Diocess of Langres approv'd by the Pope the Year ensuing  Matthew Paris enters into the Monastery of St. Albans 1218 III. I. Theodorus Comnena Prince of Epirus renounces the Schism of the Greeks and is reunited to the Latin Church VIII Simon of Montfort General of the Croisade against the Albigenses having laid Siege to Toulouse was kill'd in a Salley His Son Amaury Succeeds him in his Conquests The Franciscans obtain an House in Paris in which they are Establish'd  Ramond of Pemafort enters into the Order of Franciscans 1219 IV. II. IX The Franciscans go from France to establish themselves in England  Maurice made Bishop of Mans. 1220 V. III. Maximus made Patriarch of Constantinople at Nice X. Frederick Crown'd Emperor at Rome by Pope Honorius III.   William of Segnelay is translated to the Bishoprick of Paris Jourdain enters into the Order of the Dominicans Ricerus the Companion of S. Francis S. Anthony of Padua Henry of Kalva Abbot of Richenou Conrad Prior of Schur Eckethard Dean of S. Gal. William Monk of S. Denis These Flourish'd at this time 1221 VI. Robert Son of Peter of Courtnay declar'd Emperor of Constantinople I. Manuel Charitopulus succeeds Maximus in the Patriarchship of Constantinople
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
Seventeenth Letter is from Bethlehem in the Name of Paula and Eustochium to Marcella whom they invite to come to them and to visit the holy Places It may have been written about the Year 400. The Eighteenth is written in S. Jerom's Name to the same Lady and upon the same Subject The Nineteenth is a handsome Letter of Thanks to Eustochium for a Present of some Fruits that she sent him upon S. Peter's Day The following Letter to Marcella is likewise to thank him for some Presents which that Lady had sent him from Rome The Twenty-first is written to an Old Man of Spain of 100 Years of Age. S. Jerom congratulates with him that God had given him a fine Old Age freed from the ordinary infirmities common to persons of those Years he commends his Vertues and desires of him the Commentaries of Fortunatianus the History of Aurelius Victor and Novatian's Letters and tells him that he would send him the Life of the Blessed Paul the first Hermite This Letter may have been written in S. Jerom's first Retreat The Two and Twentieth is a Treatise of Virginity to Eustochium Having spoken of the Excellency of it of the Difficulty of preserving and the Danger of losing it he lays down Precepts which a Virgin is to observe to keep her self pure He forbids her to drink Wine he bids her avoid dainty Fare Effeminateness Pleasures and superfluous Ornaments he recommends Solitude to her and the Reading of the Holy Scripture Prayer Renouncing of the Things of this World Fasting Humility and other Christian Vertues He speaks against some Clergy-men who kept devout Sisters in their Houses And who saith he under pretence of Spiritual consolation entertained a carnal commerce He blames those also that courted Ladies and to please them condescended to do several things unworthy of their Character To dissuade Eustochium from reading prophane Books he tells her That being once too earnest in reading Cicero Plautus and other prophane Authors he fell into a violent Fever and by it into a kind of Agony and then was caught up in the Spirit to the Tribunal of Jesus Christ where having been soundly whips for reading prophane Authors too much he was forbidden to read them any more He assures Eustochium that this Story is not a Dream and calls the Tribunal where he appeared and the Judgment that was given against him to attest the Truth of what he says Yet when Rufinus upbraided him afterwards that for all that he had not given over reading prophane Books he laughs at his Simplicity and jests upon him for taking a Dream for a Truth Declaiming against Covetousness he says that a Monk of Nitria having got together One hundred Pence which were found in his Cell after he was dead they buried him with his Money and with this Imprecation Let this Money perish with thee He observes upon that occasion that there were Five thousand Monks in the Solitudes of Nitria dwelling in separated Cells and that there were three sorts of Monks in Egypt namely the Coenobites who lived in common the Anchorets who dwelt alone in the Wilderness and thosethat were called Remoboth who lived Two and Two together and maintained themselves after their own way with the work of their own hands He blames this last sort and describes the manner of living of the Anchorets and Coenobites at large After this digression he concludes with commending the Purity of Eustochium In all likelihood this Treatise was composed at Rome about the latter end of Damasus's Pontisicate about the Year 385. The Two and Twentieth is written to Marcella upon the Recovery and Conversion of Blaesilla Paula's Daughter and Sister of Eustochium This young Widow after the Torment of a violent Fever for Thirty days together had embraced a Solitary life S. Jerom commends her for that generous Resolution and confounds those that blamed her One may find in that Letter a handsome description of the Habit of those ancient Nuns S. Jerom speaks there against the Finery of Women This Letter was written at Rome about the Year 383. The next was written much about the same time it is directed to Paula concerning the Death of an Holy Nun one Lea. S. Jerom shews that they ought to rejoyce for her Death because she enjoy'd Happiness He commends her Vertues and comparing her Death with that of one designed to be Consul which happened at the same time he shows the vast difference betwixt a poor Righteous Man's death and that of a great rich and impious Lord. The Four and Twentieth is a Letter of Consolation to Paula upon the Death of her Daughter Blaesilla who departed this Life four Months after her Conversion S. Jerom shows that we should not mourn for Christians who die in a State of Grace but rather rejoyce for their Happiness He reproves Paula severely because she had given way to excessive Grief This Letter may pass for an exact Pattern of Elegant and Christian Consolation It was composed at Rome about the Year 384. The Five and Twentieth is likewise a Consolatory Letter to Pammachius upon the Death of his Wife Paulina who was also one of Paula's Daughters He saith but little of Paulina's Death but enlargeth much in Commendation of Pammachius who left the World after his Wife's Death and had bestowed great part of his Estate upon the Poor and built an Hospital for Strangers in the Port of Rome S. Jerom says at the latter end of this Letter that so great a number of Monks flocked to his Monastery at Bethlehem that he was obliged to send his Brother Paulinianus to sell the rest of the Estate which he had in his own Country to enable him to support his Undertaking This informs us that this Letter was written at Bethlehem in 398. The Twenty-sixth is a Funeral-Sermon for the famous Paula whose Life he describes and makes her Panegyrick It is directed to her Daughter Eustochium He sets down at the latter end some Epitaphs which he put upon the Grave and upon the Cave where that holy Lady was buried in Bethlehem and he says that she died Febr. 22d and was buried the 24th under the Seventh Consulship of Honorius and Aristaenetus That is after our way of reckoning the 404th Year since the Nativity of our Saviour And this proves that Funeral Oration to be of that same Year The Seven and twentieth Letter to a Spaniard one Lucinius is very remarkable S. Jerom exhorts that Man who had embraced a Monastical Life with his Wife's Consent to prosecute the design which he had to come to Jerusalem He tells him that he had given Copies of his works to those whom he sent to him That he had not translated Josephus his Books nor the Writings of S. Papias and S. Polycarp That he translated only some Treatises of Origen and Didymus That he had corrected the Version of the Septuagint restored the Greek of the New Testament and that he sent to him part of the Canonical
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
which he dedicated according to the Advice of his Wife to the memory of the Cherubims and Seraphims and not to the memory of any Martyr Hugh Archbishop of Tours was intreated to perform the Dedication of that Monastery but he refus'd it till such time as Fulcus should restore to his Church the Revenues which he had contrary to all justice taken from it Fulcus stomach'd this refusal went to Rome and after he had made several Presents to Pope John he return'd with Cardinal Peter who afterwards dedicated the Monastery having a Commission granted by the Pope for that purpose As soon as the Bishops of France â—… They kâ—â—w says Glaber that it was the effect of 〈…〉 which having inclin'd 〈◊〉 〈…〉 Church had likewise 〈◊〉 upon the Pope to accept of thâ—se Presents which 〈◊〉 had 〈◊〉 him of the 〈◊〉 which he had unlawfully seiz'd upon and that by this means 〈…〉 risâ— to 〈◊〉 fresh 〈◊〉 in the Church of Rome They all abominâ—ted this procâ—edings looking upon 〈…〉 Action thaâ— he who govern'd 〈◊〉 Holy Apostolical See should violate the first Order establish'd by the Apostles and by the Canons the Custom of the Church founded on a great many Authorities of Antiquity which forbids Bishops to exercise any Jurisâ— diction in anothers Diocess unlâ—ss the Bishop of that Diocess intreat him or permit him to do it For tho' the Pope of Rome be most rever'd upon the account of the Dignity of the Holy Apostolick See yet he is not permitted in any case whatsoever to violate the Rules prescrib'd by the Canons And 〈◊〉 each Bishop of the Catholick Church is the Hâ—â—band of his own Church and the Representative of our Lord So it is not allowable to any man to undertake any thing in â—…rs Diocess Glaber adds that Fulcus notwithstanding these Remonstrances having caus'd this Church to be dedicated had no Bishops present but those of his own Dominions who assisted at it much against their wills and that it was no sooner finish'd but the Fabrick was blown down by a 〈◊〉 which is attributed to the 〈◊〉 of this proceeding In the year 989 a Council was held in the Abbey of S. Saviour of Charrâ—â—x in the Diocess of Poitiers The Council of Charroux in the year 989. at which assisted the Archbishop of Bâ—â—deaux and the Bishops of Poitiers Lâ—…ges Perigueux Saintes and 〈◊〉 There was nothing else done there but 〈◊〉 out 〈◊〉 against those who should rob the Churches of their Revenues deâ—… the Poor of their Dâ—… oâ— should by force apprehend or abuse a Clerk not bearing Arms before he were try'd by his Bishop Ten years after there was another Council held in the City of Poitiers which 〈…〉 called by William The Council of Poitiers in the year 999. Count of Poitiers and consisted of the Archbishop of Bordeaux and the Bishops of Poitiers Limâ—ges Angâ—… and Saintes They therein confirm'd the Order made in the Council of Châ—rrâ—ux against the Usurpators of the Revenue of Churches and of private Persons And for the putting is in execution it was order'd that all the Grandees and Judges should cause full Restitution to be made to every one who had any thinâ— taken from them and that those who woâ—â—d not submit to their Determinations should be 〈◊〉 to do it by force They therein likewise forbid Bishops the exacting any thing for the Administration of 〈◊〉 and Confirmation and renew'd the Prohibition made so often against Ecclesiasticks keeping Company with Women We shall reckon among the Councils of France the Synod held at Ravenna under Gerbert â—ecause we look upon that Archbishop aâ— a 〈◊〉 and because it was â—e 〈◊〉 who â—…e the following Institution in an Assembly of his Clergy held the first of May in the year 997. The first is a Prohibition of a great Abuse which prevail'd in the Church of 〈◊〉 according to The Council of Ravenna in the year 997. which they 〈◊〉 to Bishops at the time of their Consecration the Body of JESUS CHRIST and the Holy Chrism to the Arch-Priests of the Diocess The Eucharist which he speaks of in this place was 〈◊〉 Consecrated Loaf which was given whole to the Bishop on the Day of his Consecration and which he kept by him to Communicate thereof for forty days together as 〈◊〉 observ'd in the Roman Decretal The second imports that all the Arch-Priests shall pay to the Sub-Deacons of Ravenna as an acknowledgment of that Church an yearly Pension of Two pence The third renews the Ancient Canons concerning the necessary qualifications of those who are to be admitted into Holy Orders and prohibits Bishops from Consecrating Churches out of their own Diocess without leave from the Bishop of the place and from entertaining or keeping those who belong to anothers Diocess till they have Letters Dimissory from their Bishop He likewise forbids the receiving any thing for the Burial of the Dead unless their Friends or Râ—…ons â—â—ould give any thing voluntarily Lastly we shall refer to this place that which happen'd in France and at Rome about the Marriage and Divorce of King Robert and Queen Bertha About the end of this Century that Prince being a Widdower by the Death of Queen Lutgardâ— The marriage of King Robert with Bertha his first Wife had marry'd Bertha Sister to Radulphus the Simple King of Burgundy who was the Widow of Eudes the first Count of Chartres But forasmuch as she was his Kinswoman and he had formerly stood Godfather to one of her Children tho' he had taken the Advice of several Bishops of his Kingdom about it yet the Pope oppos'd this Marriage as being Null and contracted between Persons who according to Law could not marry together Robert did what he could to confirm this Marriage and spoke about it to Leo Pope Gregory the Fifth's Legat in France who made him believe that he would obtain of the Pope what he desir'd provided he would cause Arnulphus to be re-establish'd in the Archbishoprick of Rheims In the mean time notwithstanding the Judgment which was pass'd iâ—… favour of that Archbishop Pope Gregory V. held 〈◊〉 Council at Rome in the year 998. in The Council of Rome in the year 998. under Gregory V. the presenâ—… of the Emperor Otho III. at which assisted Gerbert at that time Archbishop of Ravenna and seven and twenty Bishops of Italy In this Council he declar'd that King Robert ought to part from his Kinswoman Bertha whom he had marry'd contrâ—â—y to the Laws and do Pennance for seven years together according to the Degrees set down by the Canons and if he would not he should be Auathematiz'd That Bertha should submit to the same Penalty and he Excommunicated Archâ—…bold Archbishop of Tâ—…rs who had celebrated that Marriage and the Bishops of France who had either Assisted or Consented thereto till such time as they should come and give the Holy-See satisfaction This Sentence of the Pope made such an Impression on the minds of
lawful Pope VIII VI. Guibert Grand Lord of Parma and Chancellor to Henry Emperor of Germany is ordain'd Archbishop of Ravenna A Council at Mantua  in the Council of Mantua and pardons Cadalous who dies a little while after      1065 IV. IX VII The Heresy of the Nicolaitans condemn'd in two Councils held at Rome A Council at Rome Another Council at Rome A Council at Elna in Roussillon Lanfranc 1066 V. X. VIII John Xiphylin is chosen Patriarch of Constantinople instead of Constantin Lichudes The Charters of Edward King of England for authorizing the Confirmation of the Privileges of the Church of Westminster which was granted by the Popes Leo IX and Nicolas II. William Duke of Normandy passes over into England and defeats Harald who had taken Possession of the Throne after the death of King Edward   1067 VI. XI IX Constantin Ducas dies leaving 3 Children and his Wife Eudoxia who takes upon her the Administration of the Government    1068 VII XII II. Eudoxia marries Romanus Diogenes who is proclaim'd Emperor I. Peter Damian is sent Legat into Germany to hinder the Emperor Henry from divorcing Bertha his Wife Marianus Scotus who liv'd as a Recluse in the Monastery of Fulda goes to Mentz to end his Life there in the same Quality   1069 VIII XIII II. The death of Maurillus Archbishop of Rouen Lanfranc refuses to accept of that Archbishoprick which is obtain'd by John de Bayeux Bishop of Auranchez Lanfranc goes to Rome to cause that Translation to be ratify'd and to get the Pall for the same Archbishop The Emperor Henry endeavours to get himself divorc'd from Bertha in the Council of Mentz but is oppos'd by Peter Damian the Pope's Legat. A Council at Mentz The death of Evershelm Abbot of Aumont 1070 IX XIV III. Lanfranc is oblig'd to accept of the Archbishoprick of Canterbury The Pope gives leave to Gebehard Archbishop of Saltzburg to erect a Bishoprick in his Province A Council at Windsor Benno Cardinal 1071 X. XV. IV. Romanus Diogenes is taken Prisoner by the Turks and Michael the Son of Constantin Ducas is proclaim'd Emperor Diogenes being deliver'd has his Eyes put out by Michael's Order and dies a little while after Charles nominated by the Emperor Henry to the Bishoprick of Constance not being able to get Ordination by reason of Simoniacal Practices resigns his Ring and Crosier-staff to the Emperor in the Council of Mentz A Council at Mentz A Council held at Winchester this year Theophylact. 1072 XI XVI II. Peter Damian is sent by the Pope to Ravenna to take off the Excommunication denounc'd against that City by reason of the Contests which the Bishop of that Diocess had with the See of Rome A Council at Rouen Hepidannus writes two Books of the Life and Miracles of St. Wiborada 1073 XII Alexander dies April 22. and Hildebrand is chosen in his place on the same day He is ordain'd Priest and consecrated Pope under the Name of Gregory 7th in the Month of June I. XVII III. William Archbishop of Auche and Pontius Bishop of Beziers are depos'd by Gerald Cardinal of Ostia the Pope's Legat for having voluntarily communicated with certain Persons who lay under a Sentence of Excommunication Pope Alexander confirms the Settlement of a Convent of Regular Canons made by Altman Bishop of Passaw Dominic Patriarch of Venice is deputed by Pope Gregory to negotiate at Constantinople about the Re-union of the Greek and Latin Churches Pope Gregory's Decree against Persons guilty of Simony and against Clerks who marry or keep Concubines Letters written by the same Pope to the Bishops and Princes about putting that Decree in execution Other Letters by Gregory against Godfrey Archbishop of Milan and the Bishops of Lombardy who were excommunicated for their Simoniacal Practices But they were protected by Henry Emperor of Germany which gave occasion to the Dissensions that afterward broke forth between that Prince and the Pope A Council at Erford The death of Peter Damian on Febr. 23. Robert de Tombalene Abbot of St. Vigor William Abbot of St. Arnulphus at Metz. Hugh Bp. of Die Anselm Bishop of Lucca Manasses Arch-bishop of Rheims 1073   Anselm who succeeded Pope Alexander II. in the Bishoprick of Lucca but repenting that he had receiv'd the Investiture of that Bishoprick from the Emperor Henry IV. retir'd to the Monastery of Cluny from whence he was recall'd by the Pope to govern his Bishoprick Landric Arch-deacon of Autun is chosen Bishop of Mascon and consecrated the next Year by the Pope the Bishops of France not daring to ordain him The Pope's Complaints and Menaces against Philip I. King of France Pope Gregory lays claim to Spain and by vertue of it gives to Ebol Count of Rocey all the Countries that he could wrest out of the Hands of the Saracens on condition that he should hold them of the Holy See and should pay him a certain Tribute He exacts an Oath of Allegiance of Landulphus Duke of Benevento and of Richard Duke of Capua He promises the Pall to Bruno Bishop of Verona provided he come to Rome to receive it there in Person He confirms all the Privileges granted by Alexander II. to Wradislaâ—s Duke of Bohemia Jeromir Bishop of Prague is suspended and depriv'd of the Revenues of his Church by the Pope's Legats for opposing their reception in Bohemia A Contest between the same Bishop of Prague and the Bishop of Moravia for the possession of certain Territories The Pope's Remonstrance to the Inhabitants of Carthage some of whom had deliver'd up Cyriacus their Bishop into the Hands of the Saracens    1074 II. XVIII IV. Garnier Bishop of Strasburg excommunicated for Simoniacal Practices is absolv'd in the Council of Rome Hugh is ordain'd Bishop of Die by the Pope in that Council A Decree against Investitures made by the Pope in the same Council according to the Relation of some Authors Robert Guiscard Duke of Apulia is excommunicated in the same Council of Rome The Agreement between the Bishops of Prague and Moravia confirm'd by the Pope's Bull dated March 2. William Archbishop of Auche and Pontius Bishop of Beziers restor'd to their respective Sees The Pope reproves the Inhabitants of Ragusa for imprisoning Vitalis their Bishop and substituting another in his room He summons both the Bishops to Rome if the A Council at Rouen A Council at Rome Another at Poitiers A Council held at Erford in the Month of Octob.  1074   Matter cannot be determin'd by his Legat in that City The Pope's Legats sent to the Emperor Henry about the Affair of the Bishops of Lombardy The Contest between those Legats and Sigefred Archbishop of Mentz about the Right of calling a Council which the Archbishop claim'd as Vicar of the Holy See The Legats return'd without any effect of their Negotiation The first Project of a Crusade form'd by the Pope The Pope's Letters to divers
Mary which those Canons had lately introduc'd Petrus Abaclardus about the same time composes his Apology Philip a Monk of Clairvaux Samson Arch-bishop of Rheims Robert Pullus William of Malmesbury Hugo Metellus Thomas de Maurigny Bernard a Monk of Cluny Ulgerus Bishop of Anger 's Antonius Melissus Waselinus Momalius The Death of Turstin Arch-bishop of York The Death of Ulric Bishop of Constance 1141 XII III. The King of France maintains a cruel War against Thobald Count of Champagne for having detain'd the Archbishop of Bourges in his Territories XXIII Albericus Archbishop of Bourges being dead Peter de la Châtre is chosen in his place and Consecrated by the Pope but the King of France refusing to admit him his Kingdom is suspended from Divine Service by the Pope who afterwards takes off the Suspension the King having acknowledg'd this Archbishop Arnold Arch-Deacon of Sees is chosen Bishop of Lisieux Gillebert de la Porrée is ordain'd Bishop of Poitiers   1142 XIII IV. XXIV The Death of Fulk King of Jerusalem Melisinda his Wife obtains the Administration of the Government during the Minority of her Son Cardinal Yves who was sometime a Regular Canon of St. Victor at Paris is sent to France by the Pope there to pronounce a Sentence of Excommunication against Radulphus Count of Vermandois who had divorc'd Petronilla the Sister of the Count de Champagne his Wife in order to Marry the Duke of Aquitaine's Daughter The Bishops Bartholomew of Laon Simon of Noyon and Peter of Senlis the promoters of this Divorce are suspended ab Officio Bernard who of Prior of Portes had been made Bishop of Belley leaves that Bishoprick to return to his Monastery  Hugh of St. Victor dies February 11. The Death of Petrus Abaclardus 1143 The Death of Pope Innocent September 24th CELESTIN II. is substituted in his place the same Day I. V. The Death of John Comnenus in the Month of April MANUEL COMNENUS succeeds him I. Yvo Bishop of Frascati is sent into England in Quality of the Pope's Legate The Death of John Bishop of Sées who has for his Successor Girard a Regular Canon The latter cannot peaceably enjoy this Bishoprick by reason that he endeavour'd to introduce into his Church Secular Canons in the place of the Regular who were in possession of it  The Death of William of Somerset a Monk of Malmesbury 1144 I. The Death of Celestin II. March 8th LUCIUS II. is chosen in his place a few days after He makes a Truce with Roger King of Sicily and implores the Assistance of the Emperor Conrad against the People of Rome who had revolted from him and proceeded to the Election of one Patricius VI. A Treaty of Peace concluded between the K. of France and the Count of Campagne by the Mediation of St. Bernard II. Pope Lucius confirms the Primacy of the Church of Toledo above all the others of Spain He grants a Privilege to the Abbey of Cluny and renders the Monastery of St. Sabas subject to that Abbey Robert Pullus who had been invited to Rome by Pope Innocent II. is made Cardinal and Chancellor of the Church of Rome by Lucius II. Hugh Abbot of Pontingy succeeds Henry in the Archbishoprick of Sens. Amedeus Abbot of Haute-Combe is ordain'd Bishop of Lausanna  Amedeus Bishop of Lansanna Potho a Monk of Prom. Henry Bishop of Troyes Herman Abbot of St. Martin at Tournay Archardus a Monk of Clairvaux 1145 II. Lucius dies February 25th EUGENIUS III. is chosen in his place and Consecrated March 4. I. VII III. Pope Eugenius exhorts the Christians to the Crusade confirms the Privileges granted upon that account by Urban II. and orders St. Bernard to Preach up the Crusade throughout all Christendom Thierry Abbot of St. Eloy at Noyon is Consecrated Bishop of Amiens by Samson Archbishop of Rheims St. John Bishop of Valence being dead Oribert Prior of La Chaise-Dieu is Elected in his place   1146 II. The Heretick Arnold of Brescia returning to Italy causes the Inhabitants of Rome to revolt against the Pope who is forced to retire into France VIII Lewes the Young King of France causes himself to be crown'd at Bourges on the Festival of Christmass before he undertakes his Voyage to the Holy Land IV. The Pope re-establishes the Bishoprick of Tournay which for above 500 Years had been United to that of Noyon and constitutes Anselm Abbot of St. Vincent of Laon Bishop of that Diocess Helias Bishop of Orleans resigns his Bishoprick according to the Advice of St. Bernard Serlo a Monk of Cerisy is chosen Abbot of Savigny It was the Custom of the Kings of France to cause themselves to be crown'd on the principal Festivals of the Year and conformably to this Custom Samson Arch-bishop of Rheims having perform'd the Ceremony of the Coronation of King Lewes at Bourges to the prejudice of the Archbishop of that City Peter de la Châtre who alledg'd that this Right apparently belong'd to him in his own Church He is depriv'd of the Use of the Pall by Pope Eugenius to whom the Archbishop of Bourges had made his Complaint A certain Monk named Radulphus Preaches to the All es engag'd in the Crusade that before their departure for the Holy Land they ought to destroy all the Jews as being greater Enemies to Jesus Christ than the Mahometans St. Bernard Preaches up the Crusade but Admonishes the Christians of France and Bavaria not to suffer the Jews to be put to death nor so much as to be persecuted A Council at Chartres held the third Sunday after Easter in which St. Bernard is chosen Chief of the Crusade for the Expedition at the Holy Land Nicolas a Moci Chaâ—vaux Simeon of Daâ—â—â—â— Gauterius 〈◊〉 Mauritania 〈◊〉 shop of Lam. Wolbero 〈◊〉 or of St. Paâ—â—â— leon at Colen 1147 III. The Pope being arriv'd in France is magnificently entertain'd at Paris by the King IX The Emperor Courad marches into the Levant with an Army for the relief of the Holy Land The King of France follows him soon after with another Army upon the same design V. The Examination of the Doctrine of Gillebert de la Porrée Bishop of Poitiers is begun in the Pope's Presence in the Councils of Auxerre and Paris and the Determination of that Affair is referr'd to a Council appointed to be held at Rheims the next Year Otho Bishop of Frisinghen accompanies the Emperor Conrad in his Expedition to the Holy Land Arnold Bishop of Lisieux in like manner accompanies the King of France into the Levant Suger Abbot of St. Denis and Regent of the Kingdom establishes Regular Canons in the Abbey of St. Genevieve in the place of the Monks that resided there St. Bernard takes a Journey to Guienne with Albericus Cardinal Bishop of Ostia the Pope's Legate and Geffrey Bishop of Chartres He there impugns the Errors of the Heretick Henry and confutes 'em by his Preaching and a great number of Miracles This Heretick endeavouring to
the Sollicitations of those of Ottogar King of Bohemia who thought the Empire had been assured to him tho some Historians say that he refused it Rodolphus was crowned the same year at Aix la Chapelle and the next was confirmed by the Pope in the Council at Lions and acknowledged in an Assembly at Nuremberg by all the Princes of Germany except Ottogar King of Bohemia who refused to be there Rodolphus declared him a Rebel and required him to deliver up Austria and many other Provinces which he pretended belonged to the Empire Ottogar refusing to deliver them Rodolphus declares War against him and lays siege to Vienna in 1276. Ottogar came with an Army to its assistance and the King of Hungary to that of Rodolphus but yet they did not come to a Battel the Princes of Germany interposing their Authority to make up these Differences 'T was agreed that King Ottogar should content himself with Bohemia and Moravia and should restore Austria Stiria Carinthia Carniola and the other Provinces to Rodolphus for the performance of which he should take his Oath and to the King of Hungary those Cities which he had taken from him as well as the Hostages and Treasures that he had of his This Peace did not last long for the King of Bohemia not caring faithfully to perform these Articles and being very angry that he should be thus forced to submit to Rodolphus provides a new Army and comes to set upon the Emperor but he lost the Battel and his own life Rodolphus took Moravia from Wenceslaus the Son of Ottogar about eight years old leaving him Bohemia under the Tuition of his Uncle Otho Marquess of Brandenburg He gave Austria to his eldest Son Albert whose Posterity took the name of Austria as more illustrious than that of Hapsburg The Establishment of Rodolphus lessen'd Charles the King of Sicily's Authority in Italy Pope Charles despoiled of his Authority by the Pope Nicholas III. took from him the Vicariate of Tuscany and the Quality of Senator of Rome and in recompence received of Rodolphus Romagna and the Lieutenancy of Ravenna which he gave to the Holy See leaving all the other States of Italy in a sort of liberty dependant upon the Empire But it would not content the Pope that he had deprived Charles of his Authority in the upper Italy he had a design to get the Kingdom of Sicily from him too and about this deals with Peter King of Arragon as Heir of the House of Suabia by his Mother Constantia the Daughter of Manfred This gave occasion to the Conspiracy that was laid by Sicily rebels against Charles The Sicilian Vespers Charles his defeat and death John Lord of the Island of Crocida whom Charles had rob'd of his Possessions against this Prince and all the French that were in Sicily which did not break out till after the death of Nicholas when the Sicilians massacred all the French in the Kingdom on Easter Sunday 1282. Charles coming to revenge this cruel Action the King of Arragon enters into Sicily with his Army and amuses Charles with a Truce His Admiral Soria lays siege to Naples in the year 1284 and having defeated Charles his Troops takes his Son Charles the Lame Prisoner and sends him into Arragon Charles had enough to do to keep Apuleia and Calabria and not being able long to survive his Misfortunes died at Foggia in Apuleia the 7th of January 1285 leaving his Son Charles the Lame his Heir who got out of Prison in 1287 but on condition that he should renounce all Pretences to Sicily Yet he was no sooner got out but he made himself The division of the Kingdom of Sicily be crowned at Rome King of Sicily and Apuleia on the 28th of May 1289. Alphonsus dying some time after Charles made up the matter with Dangianus his Successor the latter renouncing his Pretensions to the Kingdom of Sicily on condition that Charles of Valois should lay down his to Arragon Yet for all this Charles the Lame could not enjoy Sicily in peace for Frederick the younger Brother of Dangianus to whom Alphonsus by his Will had left this Kingdom got himself crowned King by the Sicilians so that Charles was never in possession of any but the Continent the Kingdom of Sicily as it is called being from that time divided into two one beyond the Pharos of Messina which is the Island of Sicily the other on this side of that Tower call'd the Kingdom of Naples The Emperor Rodolphus ended his days at Germesheim near Spire the last day of September The Reign of Adolphus 1291 having reigned eighteen years He laid the foundation of the prodigious Greatness of the House of Austria but he laid down as it were the Empire of Italy by neglecting to go thither as well as by selling his Power over many Cities of Tuscany Adolphus Earl of Nassaw was chosen into his place the 6th of January 1292 and crowned at Francfort He peaceably enjoyed the Empire for some years but the German Lords being discontented that he had not allow'd them a share in a sum of Mony that the King of England had given for help The deposing of Adolphus against France and seeing that he had not authority nor strength sufficient to maintain the peace of Germany deposed him in 1298 and in his stead elected Albert Duke of Austria Son of the Emperor Rodolphus Adolphus defended his right but the fortune of War quickly decided Election of Albert Duke of Austria the case in favour of Albert Adolphus being defeated and kill'd in the first Engagement near Worms in the month of July After his death Albert was elected anew and crowned at Aix la Chapelle and remain'd in peaceable possession of the Empire of Germany CHAP. II. The Life Letters and other Writings of Pope Innocent the Third INNOCENT the Third before he was raised to the Pontifical Dignity went by the The Life of Pope Innocent III. name of Lotharius He was born at Anagni being the Son of Thrasimond of the Family of the Earls of Signi and of Claricia a Roman Lady He studied at Rome Paris and Bologn and being upon his return to Rome was ordained Subdeacon by Gregory the 8th and when he was but 29 years old was made Chief Deacon by the Title of S. Sergius and S. Bacchius by Clement the 3d. His Learning and Merit made him be unanimously chosen by the Cardinals on the very day of Celestin the 3d's Death which happened on the 8th of January 1198 although he was then but very young and no more than Deacon He was consecrated Priest the 21st of February the same year and raised to the Pontifical Throne on the Sunday next after the Feast of the Chair of St. Peter at Antioch After having satisfied the People by the ordinary Largesses and received an Oath of Allegiance from them he made an Order forbidding all Officers in the Court of Rome to take any Fee or
Routiers That he would maintain the Persons and the Privileges of Ecclesiasticks That he would cause the Sentences of Excommunication to be duly Executed That he would shun the Excommunicate and oblige them to Re-enter into the Bosom of the Church That he would set up Judges unsuspected of Heresy That he would restore to Churches and Church-men all the Estates which belong'd to them before the Croisado that he would cause the Tithes to be paid to the Churches That he would give Seventeen Thousand Marks for the Dammages done to the Churches of which Ten Thousand should be distributed by the Direction of the Legate Four Thousand to the Abbeys of Cisteaux Clairvaux Grand-Selve and Candeil Six Thousand to Fortify the Castle of Narbonne and the others which shall be put into the King's Hands Four Thousand to Found an University at Toulouse That after he had receiv'd Absolution he would take the Cross from the Hands of the Legate and depart within two Years to make War against the Saracens for Five Years That he would give his Daughter in Marriage to the King's Brother upon Condition That after the Death of the Count the City of Toulouse and the Diocess thereof should belong to that Prince and that in case he should Die without Heirs that Country should be annex'd to the Crown and no other Children or Heirs of Count Raymond to make any Pretensions thereto That they would likewise leave him the Diocesses of Agen and Cahors and part of that of Albi but that the King shall retain the City of Albi and what is on the other side the River Tarn towards Carcassonne That he would do Homage to the King for the Territories left him and that he would quit all his Pretences to the Country on this side the Rhone That he would stand by what had been done by the Count of Montfort that he would make War against the Count of Foix and the other Enemies of the Roman Church that he would demolish the Fortifications of the City of Toulouse and Thirty other Castles that for a Guarantee of this Treaty he would put into the King's Hands the Castle of Narbonne and several others which the King should detain for Ten Years and keep at the Charges of the Count. This Treaty was Concluded at Paris on April 18. 1228. Afterwards the Count and those of his Retinue who had been Excommunicated went into the Church of Notredame at Paris on Good Friday bare-foot in a Sheet to receive Absolution from the Legate This done the Count remain'd Prisoner at Paris till the Conditions of the Treaty were performed About the Feast of Pentecost the King sent him into his own Country whither the Legate accompanied him and held a Council at Toulouse in the Year 1229. wherein he set up the Inquisition and made several Orders for the Extirpation of Hereticks Count Raymond was not at first so violent against the Albigenses for which the Pope's Legate upbraided him in the Year 1232 in an Assembly held at Melun where he was resolv'd that this Count should make Laws against them according to the Instructions of the Arch-Bishop of Toulouse and of a Lord who should be Nominated by the King The Arch-Bishop drew up the Heads according to which the Count in the Year 1233 made a very large Declaration against the Hereticks which he Publish'd at Toulouse on the 14th of February This last Bâ—â—w put an end to the Contest of the Albigenses who were afterwards left to the Inquisitors who totally destroy'd the Unhappy Remainder of those Hereticks This Sect being as has been already obâ—erv'd compos'd of several other particular Sects 't is hard The Errors of the Albigenses to determine what Errors were common to all the Sect and what were only taught by particular Sects The following are such as are charg'd upon them by Alanus Monk of Cisteaux and Peter Monk of Vaux de Cornay who wrote against them at that time They accuse them 1. Of owning Two Principles or Two Creators the one Good and the other Bad the former the Creator of Invisible and Spiritual things the latter the Creator of Bodies and the Tutor of the Old Testament 2. Of admitting Two Christs the one Bad who appear'd upon Earth and the other Good who never liv'd in this World 3. Of denying the Resurrection of the Flesh and of believing that our Souls are Demons confin'd to our Bodies for the Punishment of their Sins 4. Of Condemning all the Sacraments of the Church Of rejecting Baptism as useless Of Abominating the Eucharist Of Practising neither Confession nor Pennance and of believing Marriage to be Unlawful 5. Of Ridiculing Purgatory the Prayers for the Dead Images Crucifiâ—…s and the other Ceremonies of the Church These are the Heads to which the Principal Errors charg'd upon the Albigenses may be reduc'd As to their way of Living There were two sorts of People among them the Perfect and the Believers the Perfect boasted of living Continently did neither Eat Flesh nor Eggs nor Cheese abhorr'd Lying and never Swore The Believers liv'd as other Men and were as Irregular in their Manners but were perswaded That they were sav'd by the Faith of the Perfect and that none of those who receiv'd the Imposition of their Hands were Damned Luke Bishop of Tuy in Spain has Compos'd a Work against the Albigenses divided into Three Parts The Treatise of Luke of Tuy against the Albigenses In the First he refutes their Errors about the Intercession of Saints Purgatory the Prayers for the Dead the State of departed Souls by Passages taken out of the Dialogues of Saint Gregory and Saint Isidore In the Second he refutes their Erroâ—s about the Sacraments and Sacramental things Benedictions Sacrifices the Authority of the Holy Fathers the Worship of the Cross and Images In the third Part he detects the Fallacies which the Hereticks were guilty of whether in denying of Truths or by dissembling their Sentiments or by spreading of Fables and setting up false Miracles or in imposing on the Church or in corrupting the Writings of the Catholick Doctors or by affecting to suffer with Constancy Among all the Sects which started up during the Thirteenth Century there was none more detestable The Stadings then that of the Stadings which shewâ—d it self by the Outrages and Cruelties which it exerâ—…s'd in Germany 1â—30 against the Catholicks and especially against the Church-Men Those Imâ—ious Persons Honour'd Lucifer and inveigh'd against God himself believing That He had unjustly Condemn'd that Angel to Darkness that one Day he would be re-establish'd and they should be â—â—ved with him Whereupon they Taught That till that time it was not requisite to do any thing that â—as pleasing to God but the quite contrary They were perswaded that the Devil appear'd in their Asâ—â—mbly They therein committed Infamous things and utter'd strange Blasphemies 'T is said that â—…er they had receiv'd the Eucharist at Easter from the Hands of the Priest they kept
Benefices and particularly on Curacies 100 115 119 121 Personats A Constitution in Favour of those who are provided with them 122. The having two in one and the same Church forbidden 100. Chose of the Church of Arles at the Disposal of the Arch-Bishop 30 Perusa Rules for that Church 13 S. Peter's Abbey at Corbie The Confirmation of the Privileges of this Abbey against the Bishop of Tournay 30 The Church of S. Peter at Rome A Privilege granted to the Canons of that Church 32 Peter Cardinal Bishop of Albania One of the Presidents of the Council of Valenza in the Year 1258. 115 Peter Bishop of Exeter His Synodal Statutes 134 Peter Amelli Arch-Bishop of Narbonne Constitutions which he Publish'd in a Council 110 Peter of Chateauneuf One of the Legates of the Holy See against the Albigenses 150. Assassinated by the Orders of Raymond Count of Toulouse Ibid. Punishments inflicted on his Murderers 91 Peter of Corbeil Arch-Bishop of Sens. Constitutions which he Publish'd in a Council 103 Peter of Lambale Arch-Bishop of Tours Constitutions which he Publish'd in the Council of Saumur in the Year 1253 115 Peter Mason Deputed by the Waldenses for their Union with the Calvinists 149 S. Peter Nolascus Founder of the Order of S. Maria of Mercia 157 Peter of Roscidavalle Arch-Bishop of Bourdeaux Constitutions which he Publish'd in Councils 118 119 Peter Waldo Author of the Sect of the Waldenses 147 Philip Bishop of Fermo Legate in Hungary c. Constitutions which he Publish'd in a Council 129 Philip Duke of Suabia and Emperor His Contests with Otho Duke of Saxony for the Empire 2 45. His Election rejected by the Pope and that of Otho confirm'd 47. His Advantages over Otho who is oblig'd to yield him the Empire 2 47 His Tragical Death 2 47. Philip Augustus King of France The Pope's Remonstrances concerning the Divorce of this Prince and his Wife Queen Isemburga 25 43. Invests Simon Count of Montfort with the County of Toulouse 152 Philip the Fair King of France Of the Legitimation of this Prince's Children by the Pope 45 Physick The Monks forbidden to study it 193 Physitians Of their Duties towards the Sick 99 Pilgrimages Of those of Clerks 129 Pilgrims Exempt from paying Taxes 107 Pilicdorf The Errors of the Waldenses related by this Author 149 Pisa. The Privileges of Primacy and Metropolitanship confirm'd to this Church 13 Plays Ecclesiasticks forbidden to see any 98 Pleadings Forbidden to be held on Holydays 136. In Churches or Church-Porches 115 124. Or in the Cloysters of Monasteries 117 Bishoprick of Poitiers Contested between Ademar of Peyrat and Maurice of Blason Bishop of Nantes 14 Portugal A Tribute exacted of that Kingdom by the Holy See 15 29 The Papal and Imperial Power Of the Union which ought to be between those two Powers 47 Poor Indulgences granted to those who maintain them 132. Advocates allow'd to Plead their Causes 113 Poor Catholicks An Order of Religious Mendicants Founded in this Century 157 Poor of Lions Why the Waldenses were so call'd 147 Poverty Whether 't is Lawful to give all one's Estate to the Poor and reduce one's self to Beggery 141 143 Popes Of their Authority in this Century 155 Preachers The Marks which William of S. Amour sets down to discover the false Preachers 153 Preachings By whom they are to be perform'd 129. That they ought to be gratuitous 92 118. Of the Rights of Ordinaries with regard to the Power of Preaching and administring the Sacraments 143. Punishments to be inflicted on false Preachers 97 Prebends The dividing of them Prohibited 19 115 Predicants Schismaticks of Germany and their Errors 153 Prelates A Constitution for the Number of Servants which Prelates may carry along with them in their Visitations 17 Order of Premontie The Approbation of this Order 24. Privileges granted in its favour 19. Confirm'd 24 Preseription That a Possession of 40 Years makes a Prescription 33 Presentation The Bishop's Sewer when the Right of Presentation is contested 31. An Abuse in the Presentation of Benefices condemn'd 113 Priests The â—…ctions which they may not do without the Approbation of the Ordinaries 34 138 whether a Marry'd Priest may perform his Functions 12 Oblig'd to Confess themselves every Week 131. Those who Abuse them Excommunicated 19 Priories Prohibited to give them to Secular Clerks 127 Prison A Case wherein breaking of Prison deserves Excommunication 125 Priviledg'd or Exempt Persons Subject to the Ordinary 110 Procession of the Holy Ghost Oppos'd by the Greeks and maintain'd by the Latins 82 83 Processes Canons against those who excite or foment them 132 Procuration-Dues When forbidden or allow'd to demand it 92 100 115 820 124. Prohibitions against receiving it in Money 108. All Churches oblig'd to pay it to the Legates of the H. See 33 Monastical Profession Order'd to make it after one Year of Probation 112 Prophecies Of those of Abbot Joachim 54 Purgatory The Greeks oblig'd to believe Purgatory 50 Q QUerbus a City of Languedoc Supplies granted for the Siege of that City 117 Questors Of the Right of Nominating them 131. Forbidden to admit of any without the leave of the H. See or the Bishop 102 117 129 Quodlibetical Questions Most of the Works of the Authors of this Century Compos'd under this Title 53 R RAimond Arch-Bishop of Arles Assists at the Council of Narbonne in the Year 1235. Raymond Count of Toulouse Why Excommunicated and afterwards Absolv'd 150. The Assassination of which he was the Author ibid. The satisfactions he was oblig'd to make for it and the Protection he gives to the Albigenses 151. Why Excommunicated afresh ibid. The Mediation of the King of Arragon for to get this Count restor'd to his Lands which the Croisado-Men had taken from him ibid The King of Arragon declares himself for him and is Kill'd by the Croisado-Men in Besieging a Town ibid. The Estates of this Count given to the Count of Montfort ibid. The Count of Toulouse Re-establish'd in part of his Estates 152. His Son of the same Name who succeeded him reconcil'd to the Pope Ibid. He is Excommunicated in a Council and his Estates given to the King of France 105 152. Makes his Peace with the Pope and the King ibid. The Conditions of this Accommodation ibid. After what manner Absolv'd in the Church of Notre-Dame ibid. Sets up the Inquisition at Toulouse and declares himself absolutely against the Albigenses ibid. 153 Ravenna It s Exarchat restor'd to the Holy See by the Emperor Rodolphus 10 Ravishers Excommunitated 106 Rector Of the Quality of the Rector in the University of Paris 155 Regalia This Right reserv'd to Princes Ibid Reginald Abbot of St. Martin at Nevers Accus'd of Heresy and Condemn'd in a Council 89 Reginald of Montbason Arch-Bishop of Tours Constitutions which he Publish'd in a Council 136 Registers Of those in Monasteries 122 Religion Of being admitted into a Religious House 92 93 94 105. The Age prescrib'd to be Admitted 105 113 Relicks Of the Worshipping
for that of Sabina John Busche finished his Chronicle of VVindesem Nicolas of Cusa and John Capgrave die August 12th The Death of VVilliam of Vorilong and Theodore Laelius 1465 II. XXVI  1465. A Censure of the Faculty of Theology at Paris against some Propositions maintain'd in the Schools in Fouara Street  John Beetz John Soreth Alanus de la Roche Flourish'd Laurence Valla died aged 50 Years and James of Clusa aged 80 Years Henry Kalteisen died on the 3d of October 1466 III. XXVII  1466.   1467 IV. XXVIII  1467. The Institution of the Order of Minims by St. Francis of Paule  The Death of Anthony of Rosellis John of Turrecremata died the 28th of September James Perez was made Bishop of Chrysopolis on the 1st of October 1468 V. XXIX  1468.   1469 VI. XXX  1469. The Institution of the Order of St. Michael by Lewis XI  Roderick Sance of Areval finish'd his History of Spain 1470 VII XXXI  1470. A Censure of the Faculty of Theology at Paris against a Proposition of John Meamer about Ecclesiastical Power A Conclusion of the same Faculty about the Truth of some Propositions of the Creed  Henry Harphius or of Herp Gabriel Barlette John Baptista Platina Alexander of Imola John of Lutrie Laurence Cabaneus Dominic of Dominici Louis Dona. Conrad de Rodemberg Stephen of Caiete George Melitoris Tilman of Ravensburg John Wessel or of VVessales VVilliam Forleon Ambrose Coriolan Benedict Stendel of Halles Sifroy Bishop of Cyrene Godeschalcus of Meschede Flourish'd 1471 Paul II. dies on the 25th of July Sixtus IV. is chosen on the 2d of August XXXII Henry VI. King of Enggland is restor'd by Louis XI and driven away and kill'd quickly after by Edward    Denis Rickel died on the 12th of March aged 69 Years Thomas of Kempis on the 24th of July aged 70 Years and John Soreth on the 25th of the same Month. Henry of Pizo. John Tinctor Flourish'd 1472 II. XXIII  1472.  Conrade of Elten Conrade of Zaberne John of Dorsten Angelus the Saxon Flourish'd John of Gruistrade died February the 12th The Death of Cardinal Bessarion Giles Charlier died the 23d of November 1473 III. XXXIV  1473. A Bull of Sixtus IV. in favour of the Regulars Mendicants The Council of Toledo Martin the Master takes the degree of Dr. in the Faculty of Theology at Paris Robert Gaguin is chosen General of the Order of Trinitarians 1474 IV. XXXV The Death of Henry IV. King of Castile Ferdinand of Arrigon who Married his Daughter Isabel succeeded him  1474. Sixtus IV. puts off the Jubilee for 25 Years  Jerom Sabonarola enters into the Order of Friars Preachers The Death of Alanus de la Roche 1475 V. XXXVI  1475.  Theodorick of Herxen Nicolas of Warhenheim Michael of Milan John Cousin Henry Prudens Flourish'd John of Hagen or of Indagine died about this Year 1476 VI. XXXVII  1476.  John of Circy is chosen General of the Order of Cistercians John Beetz died the 23d of July 1477 VII XXXVIII  1477. A Censure of the Faculty of Theology at Paris about a Proposition concerning the Trinity The Council of Orleans Robert Fleming wrote a Poem in Commendation of Sixtus IV. John of Circy disputes stoutly against the Commendations of Monasteries in the Council of Orleans and the next Year after in the Council of Tours The Death of James Zenus 1478 VIII XXXIX  1478. A Bull of Sixtus IV which put an end to the Differences between the Parish-Priests and Regulars Mendicants The Council of Tours Dominick de Dominicis died the 17th of February The Death of Heâ—â—y Harphius and Laurence Calcaneus 1479 IX XL.  1479. A Condemnation of the Errors of Peter of Osma at Toledo and at Rome  John Raulin takes the Degree o Doctor of Divinity at Paris The Death of John of Latrie 1480 X. XLL John King of Arragon dies on the 16th of February Ferdinand V his Son succeeds him and unites in his own Person the Kingdoms of Castile and Arragon  1480. The Pope approves the Office of the Conception of the Virgin composed by Bernardin de Bustis  Augustine Patricius Canon of Siena wrote his History of the Councils of Basil and Florence John de Deo Bernandin de Bustis John Picus of Mirandula Peter Shottus John Kimne of Duderstat John Manburne Arnold Bostius or Boschius George Phranâ—a Gabriel Biel. John Baptista Salvis or de Salis Flourish'd John de Indagine died about this Year 1481 XI XLII Alphonsus the King of Portugal dies on the 28th of August John II his Son succeeds him  1481.  Matthias Palmier finish'd his Continuation of the Chronicle of Matthew Palmier Pacificus of Novara Angelus de Clavasio John Baptista Trovanala or Novamala John Losse Charles Fernand. John Fernand. Marfilius Ficinus Wernerus Rolwink of Laer Flourish'd John Baptista Platina died aged 60 Years 1482 XII XLIII  1482. A Censure of the Faculty of Theology at Paris against a Proposition about Indulgences  Peter Natalis finish'd his Catalogue of Saints Bernard Aquila Anthony of Baloche Bernardin of Tome Robert Caraccioli Michael of Milan Nicolas of Creutznach Nicasius of Voerde Benedict Capra John Andrew Flourish'd Martin the Master died aged 〈◊〉 Years 1483 XIII XLIV The Death of Louis XI King of France on August 29 Câ—arles VIII his Son succeeds him Edward IV. Ring of England dies Richard III. Duke of Glocester his Brother having put his Nephews to Death usurps the Crown  1483. A Censure of the Faculty of Theology at Paris against some Propositions of John de Angeli about the Hierarchy  Augustine Patricius is made Bishop of Pienza John Trithemius is chosen Abbot of Spanheim The Death of Francis Diede 1484 The Death of Sixtus IV. on August 12. Innocent VIII is chosen on October 29. I. XLV  1484.  The Death of George Melitoris and Henry Prudent 1485 II. XLVI  1485. The Council of Sens. Peter Brutus William of Aix la Chapelle Baptista of Ferrara Flourish'd The Death of Tilman of Ravensburg 1486 III. XLVII Henry of Richmond the Son of John Brother to Henry VI. King of England kill'd Richard Duke of Glocester and by Marrying Elizabeth the Daughter of Edward IV united in his own Person the Rights of the Houses of York and Lancaster to the Crown of England and was the 7th King of England of the Name of Henry  1486. A Censure of the Faculty of Theology at Paris against some Propositions of John Merchant a Friar Minor about St. Francis A Censure of the same Faculties against some Propositions of John Lailier A Petition of Lailier to the Official of Paris A new Censure of the Faculty against Lailier Lailier's Retractation and his Absolution by the Bishop of Paris The Condemnation of Lailier by the Pope A Censure of the same Faculty against some Propositions of Morality  Conrade of Redemberg died
Law and he pretends there is the same reason to affirm that Joshuah added the Book of his History to the Books of the Law But if any one will give himself the trouble to consider the passages that are to be found in the Notes b and c he will be perswaded that they are very positive as well as numerous and don 't lie in so narrow a compass as those which are brought in behalf of Joshuah Besides 't is but reading the 24th Chapter of the Book of Joshuah where we find this last passage and we shall see that it may be very well understood of the Moral and Ceremonial Precepts that are mentioned in that place From hence it evidently appears that there 's a vast difference between the Reasons that prove Moses to be the Author of the Pentateuch and those that seem to intimate that Joshuah composed the Book which contains this History and that a Man without incurring the guilt of rashness may doubt whether he is the Author of that Book but that he cannot doubt whether Moses wrote the Pentateuch without being guilty of that crime to the highest degree At the same time I will not absolutely deny that Joshuah was Author of the Book that carries his Name I have only observed that it is not absolutely certain and 't is an easie matter to take notice that I rather incline to that party which assigns it to Joshuah i We don 't certainly know when these Books were written by Moses Some say that Genesis was written by Moses after the departure out of Egypt so Pererius and Tena 'T is most probable that all of them were written after the departure out of Egypt and particularly that Genesis was composed after the Promulgation of the Law This is the Opinion of Eusebius and the Ancients and indeed we find in Genesis several Allusions to the Law as for example in Chap. 2. there is mention made of the Law of the Sabbath and in the 7th and 8th Chapters of clean and unclean Beasts Which are sufficient Intimations that Moses wrote those things when his Thoughts were full of the Law then newly made Deuteronomy is the last for besides that it is a Repetition of what we find in the Law it plainly tells us that Moses spoke those things to the People of Israel when they were ready to go over Jordan To this we may add that he there relates whatever happen'd towards the end of his Life and lastly that the Account of his Death is inserted there as being his last Work k Though 't is commonly believed that this Book was written by Joshuah Most of the Modern Writers are of this Opinion as was also Isidore in the 6th Book of his Origines Junilius and Dorotheus Vatablus Abulensis Driedo and Bellarmine say the same as do likewise the Talmudists Babatra c. 1. This Opinion is chiefly supported by these Words in the last Chapter Vers. the 26th where it is said that Joshuah wrote all these things in the Book of the Law of God However this passage may have a relation only to what is written in this Chapter or else perhaps Joshuah might have written another Book of which this was an Abridgment 'T is said in Ecclesiasticus Chap. 46. that Joshuah was the Successor of Moses in Prophecies But this does not prove that he wrote any thing Theodoret assures us that the Book of Joshuah is nothing else but an Extract out of the Book of Jasher which is mentioned in the 10th Chapter Vers. the 13th The Reasons that are brought to prove that this Book was not written by Joshuah are generally these In the first place say they it is observed there in the 10th Chapter Vers. 13. that the Book of Jashar where the Wars of Joshuah were written is quoted therefore the Book of Joshuah is later 2. We meet there this fashion of speaking Usque in praesentem diem unto this day frequently repeated As for instance when it 's said in the 4th Chap. Vers. 9. That the twelve Stones which Joshuah took out of the midst of Jordan continue there unto this day And in the 5th Chap. Vers. 9. The name of the place is called Gilgal unto this day 3. The taking of the City of Lachish is related Chap. 10. Vers. 35. tho' it happen'd not till after the Death of Joshuah as we may see Judges Chap. 18. Vers. 29. So likewise Chap. 11. Vers. 14. and the following there is an account of Caleb and his Daughter Achsah which passage did not fall out till after the Death of Joshuah as it is written in the first Chapter of the Book of Judges In the same Chapter Vers. 28. there is mention made of the Land of Cabul which received this Name from Hiram King of Tyre as we may find it in the 9th Chapter of the first Book of Kings Lastly in the 9th Chapter Vers. 23. and the last it is said That Joshuah made the Gibeonites Drawers of Waters and Hewers of Wood in the House of his God which is probably to be understood of the Temple that was not built long after the death of Joshuah These Arguments are not wholly unanswerable First We don't know what manner of Book the Book of Jasher was 't is not said that all the Wars of Joshuah were set down there but only the relation of the Sun 's standing still Some think that Genesis is there called the Book of Jasher where as they pretend this memorable Event was foretold Others believe 't is the Pentateuch Grotius says it was a Song composed upon that occasion Huetius supposes that it is a Book of Morality Lastly others imagine it to have been a Book of Annals If this last Opinion were the only true one yet it by no means follows that Joshuah was not Author of that Book where these Annals are quoted Secondly Suppossing that Joshuah wrote this Book towards the end of his Life as is most reasonable to think he did when he had occasion to speak of those things that happen'd at the beginning of his Ministry he might very well make use of that Expression Usque in praesentem diem unto this day even as St. Matthew himself who wrote a little after the Death of our Blessed Saviour tells us that the Field Aceldama was called The Field of Blood unto this day These and the following Objections may be answered by saying that these things have been added since and particularly the taking of the City of Lachish by the Danites Or at least we may say that the City of Lachish mentioned in Joshuah is a different place from Laish in the Book of Judges The second Objection may be answered by saying That whatever is said concerning Othoniel and Achsa in the Book of Judges is only a Recapitulation of what happened in the time of Joshuah The Land of Cabul mentioned in Joshuah is different from that in the Book of Kings Josephus has distinguished them one is a Country the other a Village
the Apostles This Canon is cited by Gregorius Pessinuntius in the second Council of Nice but it is well known that many Apocryphal Records were alledged in that Council Cf several Books attributed to Prochorus Linus and Abdias and of the Acts of the Passion of St. Andrew IN the time of the Apostles there lived a certain Person named Prochorus one of the Seven first Deacons and there is now extant a Book under his name containing the Life of St. John which Prochorus Linus Abdias c. is Printed among the Orthodoxographa and in the Bibliotheca Patrum But Baronius Bellarmin Lorinus The Master of the Palace and in a word all those that have written concerning Ecclesiastical Authors both Roman Catholicks and Protestants unanimously agree that it is a supposititious Book and unworthy of him whose Name it bears and indeed it is a Narrative full of absurd Fables and Tales It is related there that St. John cast himself at the Feet of the Apostles desiring to be exempted from going into Asia That after he was taken out of the Caldron of boiling Oyl a Church was built in Honour of him That he composed his Gospel in the Isle of Patmos c. The Stile of this Book argues its Author to be a Latin or a Greek and not an Hebrew Lastly we find therein the words Trinity and Hypostasis The two Books attributed to Linus concerning the Passion of St. Peter and St. Paul are likewise generally rejected as fictitious and full of Fables They say that Agrippa was Governor of Rome in the time of St. Peter who suffered Martyrdom without the knowledge of Nero That this Emperor was offended that he was put to Death That part of the Roman Magistrates were Christians and that the Wife of Albanus departed from her Husband against his Will following the advice of St. Peter In fine both these Books are full of Errors Falsities Fictions and notorious Untruths in the last of which mention is made of the Epistles of St. Paul to Seneca and of Seneca to St. Paul We must likewise give the same Judgment upon the Book imputed to Abdias that contains divers extremely fabulous Relations concerning the Lives of the Apostles and was Printed by it self in the years 1557 1560 and 1571 at Basil Anno 1532 and at Paris in 1583 it is also inserted in the Bibliotheca Patrum At first they tried to make it pass for a Book composed in Hebrew by a Disciple of Jesus Christ named Abdias of the City of Babylon Translated into Greek by Eutropius and into Latin by Julius Africanus but now the whole World is convinced of this Error and it is generally agreed that it was forged by an Impostor that falsly pretends to be a Disciple of Jesus Christ who nevertheless cites Hegesippus and Julius Africanus whom he could not have seen if he had lived in our Saviours time and lastly he relates many fabulous Narrations concerning the Life of Jesus Christ and his Apostles which it would be too tedious here to rehearse Men are divided in their Censures upon the Acts of the Passion of St. Andrew written by the Priests of Achaia which are inserted in the History of the Saints published by Surius Baronius Bellarmine and some other Criticks of the Church of Rome admit them as authentick but they are rejected by many The ancient Ecclesiastical Writers know no other Records of St. Andrew than those that were corrupted by the Manichees mentioned by St. Augustine Philastrius and Pope Innocent a MEntioned by St. Augustin Philastrius c. St. Aug. lib. de Fide contr Manichaeos Philastr lib. de Haeres N. 40. Innocentii I. Epist. ad Exup Gelasius in conc Roman and which are reckoned by Gelasius in the number of Apochryphal Books But it is certain that those were different from these whereof we now discourse It is also evident that these last Acts of the Passion of St. Andrew have been cited by none but Authors that lived since the Seventh or Eighth Century as by Remigius Altissiodorensis Petrus Damianus Lanfrank St. Bernard and Ivo Carnutensis which is the cause that we can have no assurance that they are very ancient Thirdly the Mystery of the Trinity is not only explained in these Acts after such a manner as gives us occasion to suspect that he that wrote them lived after the Council of Nice but he likewise propagates the Error of the modern Greeks in affirming that the Holy Ghost proceeds from the Father and remains in the Son It is indeed objected that there are Manuscripts wherein these words are not expressed but who knows whether they have not been omitted in some rather than added in others Therefore this History ought at least to be esteemed as a dubious Writing that cannot be applied as St. Jerome declares to prove any Doctrine of Faith The account of the Life and Death of St. Matthias was forged by an Author who pretends to have received it from a Jew that Translated it out of the Hebrew Tongue We ought also to place in the rank of Apocryphal and fabulous Books the Life of St. Mark and the History of St. Clement together with that of Apollinarius setdown in the Collection of ancient Histories compiled by Laurentius de la Barre And we need only read them over to be convinced of their falsity Of the Books of the Sibyls Mercurius Trismegistus and Hystaspes Of the Letters of Lentulus and Pilate concerning Jesus Christ Of the Epistles of Seneca to St. Paul and of those of St. Paul to Seneca And of a Passage in the History of Josephus WE joyn all these prophane Records together that have been heretofore alledged in favour of the Christian Religion that so we may examine them and although we should Sibyls reject them yet we do not believe that we do any wrong to Religion which is sufficiently furnished with solid and convincing Proofs without standing in need of those that are false or dubious We begin with the Verses that are attributed to the Sibyls which are frequently cited by the ancient Writers to convince the Pagans of the Truth of the Religion of Jesus Christ but before we proceed to Examine them it would be expedient to give some account of these Sibyls and their Books It is difficult to assign a true Etymology of the Word Sibyl Lactantius and after him St. Jerom affirm that the Sibyls were so called because they were the Interpreters of the Decrees of the Gods and that their Name consisted of two Greek Words a COnsisted of two Greek words These two words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Aeolick Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lactantius Lib. 1. c. 6. Hierom. Lib. 1. in Jovin It is objected against this Etymology that the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Three last Syllables whereof compose a Dactyl make it manifest that the word Sibylla cannot be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Counsel of the Gods which
Victor such as Justin Martyr Miltiades Tatianus Clemens and several others that maintain in their Discourses the Divinity of Jesus Christ. For who can be ignorant of the Writings of Irenaeus and Melito who have taught that Jesus Christ was God and Man at the same time And even those Hymns and Psalms written by the Faithful since the beginning of Christianity extol the Word of God attributing Divinity thereto So that since the Doctrine of the Church has been Preached for so many years how can they say that till Victor's time the whole Church was of their Opinion Are they not-ashamed to invent this Calumny against Victor who knew very well that Theodotus the Currier who was the first Author of the Sect of those that deny the Divinity of Jesus Christ was turned out of the Church by Victor himself For if this Bishop had been of the same mind with Theodotus how comes it to pass that he Excommunicated him upon the account of his Doctrine And what probability is there that Zephirinus who succeeded Victor and continued in the See of Rome for ten years should make an alteration in the Doctrine of the Church And thus it is that this Author confutes the General Principle of all Hereticks that ever were or ever shall be giving us an infallible Rule to convince them which has been and shall always be the Custom in the Church of God For there was never any Age wherein the Hereticks did not say that the Church had changed its Doctrine nor was there ever any time wherein they were not confuted first by Scripture and secondly by Tradition that is to say by the Testimony of Authors who lived before the Rise of those Heresies Eusebius adds another Fragment from the same Author where he speaks of the Penance of a Confessor called Natalis who suffering himself to be abused by Asclepiodotus and Theodotus the Goldsmith the Disciple of Theodotus the Currier was Tormented for several Nights as a Punishment for his Fault and afterwards did publick Penance for the same in the Pontificate of Zephirinus and so was Reconciled to the Church To conclude in this last Passage he describes the Character of these Hereticks and he says that they have corrupted the Scriptures and overthrown the Rule of Faith that when we object to them any Passages of Scripture they try whether they can make thereof any Compound or Disjunctive Syllogisms that they study Geometry and Logick and that they pervert the simplicity of the Faith taught in the Holy Scriptures by their false Subtilties which is the Common Character of all Hereticks We do not know who this Author is nor what was the Title of his Book e We do not know who this Author is nor what was the Title of his Book Nicephorus calls it the Labyrinth and Theodoret Lib. 2. Haeret. Fabul confirms this Title Photius Cod. 48. attributes the Book of the Labyrinth to Caius and others ascribed it to Origen But this Fragment set down by Eusebius plainly discovers that he was a Learned Man and well skilled in the Controversie and understood how to Reason closely against the Hereticks and to give admirable Rules for their Conviction TERTULLIAN TErtullian a Tertullian He was called Q. Septimius Florens Tertullianus which distinguishes him from the Consul Tertullus and Tertullian the Martyr was a Native of Africa of the City of Carthage b And of the City of Carthage He testifies as much himself in his Book De Pallio c. 2. and in his Apology c. 9. Witness says he the Troops of our Country speaking of the Troops under the Proconsul of Carthage S. Jerom confirms the same in his Chronicon and in his Book of Ecclesiastical Writers His Father was a Centurion Tertullian in the Troops which served under the Proconsul of Africa c And says that his Father was a Centurion of these Troops which was no very considerable Employment Eusebius seems to say that Tertullian was a Roman and a Person of Quality Hist. l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What he says of Tertullian's being well skilled in the Roman Laws has made some believe that he was a Lawyer and indeed there is a Lawyer of the same Name But it is certain that he is a different Person from our Tertullian and Eusebius does not say that he was a Lawyer but that he was well versed in the Roman Laws What Eusebius adds of his Country and his Extraction is by no means to be maintained if we do not understand it of the Roman Writers and that the Sense must be that Tertullian was one of the most Excellent of all the Latin Authors Ruffinus has given this Sense to this Passage of Eusebius by translating it Inter nostros Scriptores admodum clarus Pamelius says that Tertullian was a Lawyer but he brings no good Argument for it relying only upon the Authority of Trithemius who is a modern Author And there is no doubt to be made but that he was at first a Heathen d But that he was at first a Heathen He himself says speaking to the Heathens in his Apology We have been likewise of your Party Men are not born Christians but they become so And in his Book De Spectaculis and in that concerning the Resurrection of the Flesh chap. 19. and 59. he says That he had assisted at those Sights and Spectacles and that he had spent part of his Life in Lewdness but it is not known when nor upon what occasion he was entred into the Church e But it is not known when nor upon what occasion he was converted to the Church Pamelius says that he was converted by the Answer of an Oracle and Father George of Amiens affirms that it was by a Vision but neither of these are to be credited He flourished chiefly under the Reigns of the Emperors Severus and Antoninus Caracalla f And Antoninus Caracalla S. Jerom affirms that he flourished under these Emperors and this appears by his Writings some have said that he flourished about the year 160 but they are mistaken from about the year of our Lord 194 till towards the year 216. And it is very probable that he lived several years after since S. Jerom relates that it was reported in his time that he lived to an extream old Age g To an extream old Age. S. Jerom in his Book of Ecclesiastical Writers says Usque ad Decrepitam aetatem vixisse fertur But we do not exactly know the time of his Death The Books that he wrote to his Wife sufficiently shew that he was a Married Man but we cannot gather from thence when he was Married The Learned are divided as to this matter some pretending that he married his Wife before he was a Christian and that he left her after he embraced Christianity others believing that he was not Married till after he was Baptized Which has been the occasion that some have found a difficulty in
Readers Aurelius and Celerinus both of whom had confessed the Faith of JESUS CHRIST and signified this Ordination immediately after to his Clergy and People in his 32d and 33d Letters wherein he excuses himself for having Ordained them before he had consulted his Church because we need not stay for the Testimony of Men when we have that of GOD. He gives them both an extraordinary Character for their Virtue and the great Constancy they shewed in suffering for the Christian Faith He says they deserved to be advanced to the highest Dignities of the Church but that he judged it more convenient to Ordain them only Readers because they were so very young That in the mean time he designed to make them Priests and therefore ordered them to give them their Distributions as if they were so already At the same time he associated Numidicus the Priest to his Clergy who was as illustrious for the Strictness of his Virtue and Faith as for the Glory of his Confession for after he had by his Exhortations sent a great Number of Martyrs to GOD before him who were either burnt or stoned to Death and saw his Wife whom he entirely loved cast amongst several others into the Fire with Joy he himself was half burnt bruised with Stones and left for Dead This is related in the 34th Letter which was writ in his Favour In the beginning of the Year 257 the Confessors that were in Prison at Carthage being set at Liberty some of them were licentious in their Behaviour St. Cyprian being informed of it writ two Letters one to his Clergy and the other to the Confessors In the first which is the 5th according to Pamelius's Order he sends his Clergy word that he earnestly desired to come back to Carthage but that the time not permitting him to do it he conjured them to supply his Absence to have a particular Care of the Poor and to exhort the Confessors not to lose the Honour of their glorious Confession by their Sins but to suffer themselves to be governed by the Priests and Deacons that as for himself he could not regulate the Affairs of his Church alone having obliged himself when he was first made Bishop to do nothing of his own Head without the Advice of his Clergy and the Consent of the People In the Letter which he writ at the same time to the Confessors he advises them to a strict Observance of the Discipline of the Church least otherwise they should seem to renounce JESUS CHRIST by their irregular way of Living whom they had confessed before with their Tongues He commends those who behaved themselves discreetly and vigorously reprehends the rest he exhorts all Christians to live soberly and to forsake all Vices that so they may be perfectly changed and become perfect when Peace which GOD promises to send in a short time shall be restored to the Church He gives the same Advice to his Clergy in the 7th Letter where he tells them that as the Persecution had been occasioned by the Corruptions of the Manners of the Christians so it would be impossible to obtain a Cessation of it from GOD by any other Means than offering up Prayers to him in the Spirit of Union and living a Vertuous Life Soon after the writ the 35th Letter to his Clergy wherein he assures them that he passionately desired to come and see them but that he was obliged to have a Regard to the Peace of the Church and he was afraid that his Presence might exasperate the Pagans that as soon as ever they sent him word that all was calm and GOD should inform him of it he would speedily repair to them In the mean time he recommended the Poor to their Care and sent some Money to Rogatianus the Priest to supply their Necessities as also to relieve Strangers and those that were Sick St. Cyprian being not in a Capacity at that time to go to Carthage dispatched two Bishops whose Names were Caldonius and Fortunatus to relieve the Poor with Money and to examine those Persons who were thought worthy to be chosen into Ecclesiastical Offices Felicissimus who had always caballed against St. Cyprian and asserted that it was necessary to admit those that had fallen into a Reconciliation hindred these Alms and Examinations as much as lay in his Power and threatned to separate himself from those that should receive any thing and obey their Bishop After this he retired to a Mountain with those of his own Party and declared himself their Head St. Cyprian being informed of this Defection writ to the two Bishops signifying that since Felicissimus had threatned to communicate no longer with those who were in his Place he would deprive him and all the rest of his Faction from the Communion of the Church and that setting this Crime aside he deserved to be Excommunicated for the Rapines the Cheating and Adulteries of which he was accused This Letter is the 37th He writ likewise the 39th Letter to his own People wherein after he had represented what a Grief it was to him that this Disturbance retarded his Return he remonstrates with some Vehemence that as there is but one Church so there is but one Chair in every Church whereof the Bishop is Master that we cannot set up Altar against Altar nor establish a new Priest-hood and that those who revolt from their Bishop and separate themselves from his Communion are out of the Church In short he threatens at the same time to exclude those for ever who should joyn themselves to Felicissimus Caldonius Fortunatus and the rest of St. Cyprian's Clergy had no sooner received these Letters but they excommunicated Felicissimus and those of his Cabal and acquainted St. Cyprian with it in the 83d Letter And thus I have given the true Order aswell as the Subject of all those Letters that were written to St. Cyprian during the time of his first Banishment The Order of the Letters written after his Return is less perplexed and confused in Pamelius's Edition than that of the former The 40th and 41st Letters are the first in this second Order and are addressed to Cornelius St. Cyprian had sent him word of all that had passed in Africk upon the Difference he had with Novatian and informed him q The Cabals of Felicissimus These Letters were carried by Metius the Subdeacon as well as the one and fortieth of the Faction of Felicissimus At the same time also he writ the 43d Letter to the Confessors of Rome to disswade them from Novatian's Party and gave Cornelius information of it in the 42d Letter wherein he acquaints him that he had given Orders to his Subdeacon Metius who carried it to shew it to him lest he should suspect him to entertain a Commerce with the Schismaticks In the mean time Primittivus the Priest who had carried St. Cyprian's first Letter from Cartbage being returned thither brought him a Letter from Cornelius in which he complains that the Letters
going out of Milan they allow'd the Christians by a second Edict the Publick Exercise of their Religion and commanded that those places should be restor'd to them wherein they had usually kept their Assemblies A short time after this the two Emperours quarrelled and declar'd War against one another in the Year 314. Licinins lost at first a great Battel in Pannonia but at the second in Thracia the Advantage was equal on both Sides which induc'd the Emperours to make Peace for that time The Wars and Affairs of the Empire did not hinder Constantine from concerning himself with the Affairs of the Christians For having receiv'd Complaints in behalf of the Donatists against Caecilian and other African Bishops he appointed for Judges such as liv'd out of Africk and summon'd a Council to meet at Rome under Miltiades about this Matter But the Donatists still complaining of this Decision c But the Donatists still complaining of this Decision Valesius has prov'd in his Dissertation about the History of the Donatists That the Donatists did not appeal from the Synod at Rome but only complain'd to the Emperour that their Cause was not fully examin'd and that they appeal'd afterwards from the determination of the Council at Arles to that of the Emperour he call'd a Council at Arles where they were condemned anew and at last when they appeal'd from the Determination of this Council to the Emperour either because he believ'd that he might take cognizance of the Matter since there was nothing alledg'd but a particular Accusation against Caecilian which was Matter of Fact or because he would oblige the Donatists to yield as St. Austin observes he himself gave Judgment at Milan in favour of Caecilian condemn'd the Donatists and wrote against them in Africk caus'd an Information to be drawn up against Silvanus who was of their Party and their Temples to be taken from them but yet he recommended them to be gently dealt withal as a means to bring them back again into the Bosom of the Church About this time he made many Laws in favour of the Christians He permitted Masters to grant Liberty to their Slaves that were within the Church in presence of the Bishop and the People He made Laws for the due Observation of Sunday forbidding all sorts of Persons to Travel on that Day and allow'd Men to leave their Goods to the Church by Testament On the contrary Licinius Emperour of the East publish'd Edicts against the Christians caus'd their Churches to be demolish'd and themselves to be Persecuted or at least conniv'd at those that did so Constantine declar'd War against him in 324 conquer'd him near Adrianople and Chalcedon and then besieged him in Nicomedia whither he had retir'd after his Defeat Licinius seeing that he was not able to maintain the Siege came and threw himself at Constantine's Feet who gave him his Life at the instance of his Wife who was Licinius's Daughter and then sent him to Thessalonica where a little after he caused him to be put to Death under pretence that he design'd to stir up Sedition After this Constantine Abrogated the Edicts of Licinius against the Christians and commanded that those who were Condemn'd to the Mines or Banishment or had been depriv'd of their Honour or Goods upon the account of Religion should be releas'd and re establish'd in their former Estate That the Goods of the Martyrs which had been Consiscated should be return'd to their Heirs That the Churches of Christians should be Rebuilt and their Burial-places restor'd unto them Then he Exhorted all his Subjects very earnestly in a Letter to embrace the Christian Religion And he did not only take care to preserve the Church in Peace against the Attempts of its Enemies but he us'd his utmost endeavours to hinder all Divisions in its Bowels by the Disputes of those who were its profess'd Members He applied himself to allay the Controversy between Arius and Alexander by writing a Letter to them wherein he earnestly Exhorts them to Peace in a most moving and persuasive manner assuring them that he had delay'd his Voyage to the East for fear of finding them there at Variance and praying them to open by their good Agreement his Passage to the East which they had hitherto as one may say stopt up by their Differences He sent this Letter by Hosius Bishop of Corduba a Man commendable for his Worth and Prudence This Bishop having call'd a Synod in the City of Alexandria did all that in him lay to appease their Differences but not being able to compass his Design Constantine judged that the best way to restore Peace to the Church was to summon a General Council of the East and West in the City of Nice in Bithynia He himself Assisted at it Exhorted the Bishops to Peace and refus'd to receive the Accusations which one Party form'd against the other He made them agree in the same Doctrine and approv'd the Decision of the Council to which they all Subscribed except Secundus and Theonas He wrote himself to all the World and Exhorted all the Bishops to receive the Decrees of this Council He banish'd Arius and two Bishops that had taken his Part in the Synod he caus'd the Books of that Heretick to be burnt he forbad all his Subjects to keep them and wrote in particular two very earnest Letter against Arius and his followers In short He treated the Bishops of the Council magnificently testified a great deal of Friendship to them and sent them away laden with Presents Eusebius and Theognis having publish'd anew their Errors after the Council altho' they had Subscribed to its Decrees were by him sent into Banishment After this he caus'd the Sepulchre of Jesus Christ to be found out in Jerusalem and built a stately Church there as well as at Bethlehem and at the Mount of Olives It 's said That he discover'd the Cross of Christ and some pretend that many Miracles were then done by it And yet it is very strange that Eusebius an Eye-witness of those things who has exactly described all the Circumstances of the Discovery of Christ's Sepulchre and who forgets nothing that may be to the Advantage of Religion should not say one word neither of the Cross of Christ nor of the Miracles that are pretended to be wrought by it About the same time he gave the Name of Constantinople to the City of Byzantium and endow'd it with the same Privileges which Old Rome enjoy'd from whence it had the Name of New Rome After this he labour'd more than ever he had done to aggrandize the Church he made Laws against Hereticks wrote to the King of Persia in favour of the Christians destroy'd the Temples of Idols gave great Gifts to Churches and caus'd magnificent Copies of the Bible to be made In a word he did so much for Religion that he had good right to be call'd Bishop of the Church as to those things that concern its External Policy And
suffer Penance for Three Years time The 31st declares That a Woman can never Marry though her Husband does not appear as long as she is not sure of his Death and that if she does she commits Adultery The 36th ordains the same thing to Souldier's Wives who Marry again when they have no more News of their Husbands yet he thinks them more excusable because they have more reason to believe that they are dead The 32d ordains That Clergymen who Sin mortally should be degraded but not turn'd out of Communion The 33d That a Woman who takes no care of the Fruit of her Womb and who is brought to Bed in the middle of the Street should be punish'd as one guilty of Murder The 34th That Women guilty of Adultery who voluntarily confess it or are partly convicted of it should not be defam'd left their Crime coming to Publick Notice should be the cause of their Death but that they should be order'd to stay out of Communion till the time of their Penance be over The 35th is That when a Husband is forsaken by his Wife it should be inquir'd whether there was any Fault in him and if there was not but she only was in the Fault then they ought not to deprive the Husband of the Communion of the Church but only punish the Wife The 37th is That if a Man who had Espoused another Man's Wife Marries another Woman after the former was taken away from him he is guilty of Adultery against the First but not against the Second The 38th is That Young Women who follow those that have abus'd them without the consent of their Parents are guilty of Fornication And that though it may seem that their Fault is made up when the Parents afterwards consent to it yet they ought to be put under Penance for Three Years The 39th That she who stays with him whom she had committed Adultery with is to be accounted guilty of the Crime as long as she continues with him The 40th That a Slave who Marries without the consent of his Master has committed Fornication because the Contracts and Promises of all those who are under the Power of others are void without their consent The 41st That the Marriage of a Widow that 's free cannot be null'd The 42d contains this general Maxim That the Marriages of all those who are under the Power of another without his consent are not Marriages but Fornications and therefore that the Marriages of the Sons and Daughters of a Family are void without the consent of their Fathers as that of Slaves is without the consent of their Masters The 43d declares That he who has given a Mortal Wound to another is guilty of Manslaughter whether he first attack'd him or did it in his own defence The 44th That a Deaconess that hath committed Fornication with a Pagan ought not to be Excommunicated but only depriv'd of the Oblation for the space of Seven Years after which she shall be receiv'd if she liv'd chastly during that time In the 45th he observes That the Name of a Christian will stand him in no stead who leads a Life unworthy of a Christian. In the 46th he says That a Woman that without her knowledge espoused a Married Man whom his former Wife was parted from and afterwards separated from him may Marry again to another but that it were better if she continued as she was The 47th Canon is about the Baptism of Hereticks It seems in some Points to be contrary to the first but when the Matter is well examin'd 't is easie to reconcile them He observes That the Encratites the Saccophorians and the Apotactites ought to be treated as Novatians Now he seems to have said the contrary in the First Canon where he affirms That it was absolutely necessary to re-baptize the Encratites This Difficulty made an Author of our Age believe That a Negative Particle must be added in the Canon The Reason which St. Basil alledges to prove this Proposition seems to confirm this Conjecture for he adds That there are Canons which have regulated what concerns the former though differently whereas there is none which speaks of the latter But after a full Examination of the words of this Canon I find that 't is not necessary to change any thing in it Take the true sence of it as follows St. Basil says That the Encratites Apotactites and Saccophorians ought to be treated after the same manner as the Novatians That 's to say That with respect both to the one and the other we must follow the Custom of the Church where we live and the Reason which he gives for it is because there is no Rule and Determination about their Cause since the Canons are found different about the former and there is nothing order'd about the latter He adds That in his Country they were all rebaptiz'd but if this Rebaptization was forbidden in the Province whereof Amphilochius was Bishop as it was at Rome and yet he found the Reasons were convincing which he had brought to prove that the Encratites must be rebaptized then he ought to call a Council to make this Regulation In the 48th Canon he counsels Women divorced by their Husbands not to Marry again since Jesus Christ hath said That he who putteth away his Wife except for Fornication committeth Adultery when he espouseth another and is the cause of her committing Adultery by marrying again In the 50th Canon he says That the Laws do not forbid nor punish Third Marriages and yet the Church looks upon them as shameful Actions The Third Letter to Amphilochius is also a continuation of Canons St. Basil speaks in the Preamble of a Journey he had made a little before into Pontus about the Affairs of the Church He thanks Amphilochius for the Letters he had written to him he declares to him that he desired to see him and that he would do all that lay in his Power to come and meet him but that perhaps he might be obliged to go soon to Nazianzum because of the departure of St. Gregory who was gone from it tho' no body knew the Reason of his going He acquaints him That he of whom he had spoken before probably to make him Bishop of some City depending upon the Metropolis of Amphilochius was fallen sick that there was no other Person that he could cast his Eyes upon He counsels him rather to put into that place one whom the Inhabitants of the City desired to have tho' he had been but lately Baptiz'd He repeats what he had said in the 10th Canon concerning those that had taken an Oath that they would not be Bishops The 51st Canon ordains that Clergy-men should not be otherwise punish'd for their Crimes but by Deposition whether they were in Sacred Orders which are given by Imposition of Hands or in Inferior Orders The 52d is against Women that Voluntarily suffer their Infants to perish The 53d ordains that a Widow-Slave that procures
Jacobus Billius Abbot of St. Michael of the Hermitage who was one of the ablest Men of the last Age in the Greek Tongue made a New Version of St. Gregory's Works which was first printed at Paris in 1569 and at Cologne in 1570 but the Edition of the same Version which Genebrard published at Paris in 1583 and Dedicated to Pope Gregory the XIII is much more large and more exact 'T is this Version which has the Greek Text on one side in the Paris Edition in Two Volumes made by Morellus in 1609. Then there follow'd in the Edition of the Greek Text the Corrections and Notes which Billius made on the Margin of St. Gregory at Basle and it was review'd by many Manuscripts The First Volume contains the Life of St. Gregory Nazianzen written by Gregory the Priest the Orations and Letters of St. Gregory together with an Addition which contains the Greek Text of the Oration to the praise of the Martyrs some Letters and the Greek and Latin Testament of St. Gregory with the Notes of Morellus and some Critical Observations upon the Text the different Readings and many Corrections The Second Volume contains the Poems which had been already publish'd by Billius with his Version in Verse and some others translated by Morellus the Treatise of Bishops and the Latin Commentaries of Elias Cretensis Nicetas Serronius Psellus Gyrus and Billius upon all the Works of St. Gregory Nazianzen This Edition is one of the fairest in Greek and Latin that was ever printed at Paris In it the Greek Text is printed very Neatly and Exactly the Latin Version is Noble and Elegant The Beauty of the Latin Verse is little inferior to that of the Greek and the Discourses are rang'd in a very good Order yet there are some Faults in the Text. The Version is not always Literal and Faithful enough and the Order of time is not exactly observ'd neither in the Letters nor in the Orations There remains now nothing for me to do but to take notice of the particular Editions of some distinct Pieces of his Works We have his Theological Orations translated by Mossellanus printed at Paris by Chevallon in 1532 38 Orations of Pircheymerus's Version printed at Basle in 1551 some others translated by Gabriellius at Antwerp in 1575 some Greek Sermons at Ausburg in 1587 three Sermons with Corrections upon the Text of St. Gregory Nazianzen printed at Antwerp in 1573 the Homily of Whitsunday Greek and Latin at Leipsick in 1582 the Oration of The Love of the Poor translated by Zinus in 1550 printed by Vascosanus the same Oration with the Apologetical Discourse and the Sermon upon the Birth of Jesus Christ by Eugubinus printed by Plantin in 1513. The Two Invectives against Julian and some other Works at Eaton in 1610 the Sermon upon Easter translated by Oecolampadius the Oration upon St. Athanasius at Paris in 1627 some Select Poems printed at Rome in 1592 and 1599 the Tetrastick Verses at Venice in 1562 the Poems translated by Billius with the Notes of Cyrus at Paris in 1562 the Poems about Definitions translated and published by Hoëschelius with the Translation of Leunclavius in the Printing House of St. Andrew in 1591 some Poems by Plantin in 1556 the Poems of the Rules of Life collected by Sambucus by Plantin in 1568 the Poems about Principles at Amsterdam in 1568 the Poem of his Life with the Translation of Billius in 1598 the Poem of the Canonical Books at Paris in Latin in 1561 some Odes in 1603 the Tragedy Of Jesus Suffering in Greek at Rome in 1542 and at Louvain in 1544 His Letters printed with those of St. Basil and translated by Comanus Two Letters to Themistius printed apart the Letter to Nicobulus printed also apart in 1597 the Testament publish'd by Leunclavius at Frankford in 1596 at Eaton in 1610 by Brissonius in his Forms by Baronius in his Annals and Lastly by Sirmondus at the End of the Edition Greek and Latin of 1609. St. GREGORY NYSSEN ST GREGORY Bishop of Nyssa a City of Cappadocia Brother of St. Basil was born about the Year 339. He did not embrace a Solitary Life as his Brothers Basil Peter and Naucratius St. Gregory Nyssen did but continued in the World and Married a Wife call'd Theosebia a He married a Wife call'd Theosebia In the Oration of St. Gregory Nazianzen in Commendation of St. Basil he very clearly observes That St. Gregory Nyssen was he of the Four Brethren that was engag'd in Marriage and the same St. Gregory in Ep. 95. comforts St. Gregory Nyssen â—pon the Death of Theosebia wherein he speaks of his Wife He profess'd at first Rhetorick and with much Difficulty quitted that Employment to enter into Orders b With much Difficulty quitted that Employment to enter into Orders St. Gregory Nazianzen reproves him in Ep. 34. for that he having discharg'd the Office of a Reader in the Church seem'd willing to embrace his ancient Profession addicting himself wholly to the Study of Rhetorick and Humane Learning He was made Bishop some time after St. Basil in the Year 371. But he did not continue long in peaceable Possession of his See for he was quickly persecuted by the Emperour Valens and forc'd away from his Church in 374 by Demosthenes who substituted in his room a sad Wretch as we have already observ'd in the Life of St. Basil. He return'd with the other exil'd Bishops in the Year 378 and was restor'd to the Possession of his Episcopal See He appear'd after this with Splendor at the General Council of Constantinople in the Year 382 where he was chosen to make a Funeral Oration upon Meletius the Patriarch of Antioch and delegated to be one of those Bishops who should visit the Diocess of Pontus as appears by the Law of the Emperour Theodosius and as St. Gregory himself testifies in his Epistle to Flavianus 'T is believ'd that he was present also at a Council held in this City in the Year 383 and that he spoke there the Discourse against the Anomaeans which is entitled A Discourse about Abraham or Of the Divinity of the Son and Holy Spirit In 385 he preach'd also at Constantinople the Funeral Oration of the Empress Placilla In short his Name appears in the List of Metropolitans in the Council held at Constantinople for the Dedication of the Church of Ruffini in the Year 394. But it is certain died soon after This Father wrote many Books which are Commentaries upon Scripture Dogmatical Treatises Sermons upon the Mysteries of Religion Discourses of Morality Panegyricks upon the Saints Funeral Orations and some Letters concerning Discipline The First Book upon the Scripture is a small Piece upon the Creation wherein without insisting upon the Questions which St. Basil had explain'd before he endeavours principally to explain the Sence of the Words of Genesis and the Order of the Creation The Second Book of St. Gregory Nyssen is his Treatise about the Formation of Man
we ought to support the Weak according to the Example of Jesus Christ That the greatest Sinners have obtain'd Mercy and that God is always ready to pardon those who are penitent He shows afterwards that Harshness and Rigour do not agree with the Laity who by condemning others with too much Severity condemn themselves nor with Bishops and Priests whose Character should be Mild and Charitable as he proves by the Examples of Moses and Jesus Christ. He observes that a good Pastor should do as the Gardener mention'd in the Gospel who pray'd his Master to spare the barren Fig-tree a little longer and that he should follow the Example of Moses who continually begg'd pardon of God for the People of Israel and whose Affection went so far that he wish'd he might be blotted out of the Book of Life if God would pardon the Sins of his People He subjoins the example of the prodigal Son and says That from thence we ought to learn to open the Church to penitent Sinners and to treat them with Mildness and Charity But after he has said these things against the too great Severity of some Ministers of the Church who despis'd those that came near them as Supplicants who would not regard them in their Afflictions who shunn'd and repuls'd them he exhorts Sinners to Repentance by the example of the Woman that was a Sinner who is mention'd in St. Luke He says that they must imitate her Weeping her Tears her Humility and Penance He declaims against those Penitents who liv'd after the same manner that they us'd to do before they were in a State of Penance They have says he the same Gravity in their Countenances the same Magnificence in their Apparel they fare as Sumptuously as they did before they Sleep as well as they did they mind the same Business as before in short they take upon them the name of Penitents and do no Actions of Penance They are by their own Fault debarr'd from the Sacred Mysteries and from the Communion of Holy Things and they take no care nor are any ways sollicitous to be readmitted to them on the contrary they seem to despise them and look upon them as very vile things After this he shews by the Comparison of one who was debarr'd from a King's Table and of one that being Sick desir'd to be heal'd how great the Folly is of those who never think of doing Penance You says he whose Soul is sick Why do not you run to a Physician Why do you not discover your Sins to him by Confession Why do you suffer your Disease to encrease till it be inflam'd and deeply rooted in you Re-enter into your own Breasts reflect upon your own Ways You have offended God you have provok'd your Creator who is the Lord and Judge not only of this Life but also of the Life to come If you be sick with Pleasures you must cure your Disease with Fasting and Abstinence if your Soul is sick with Lust you must use continence for a Remedy Covetousness is like a Fever that consumes us drive it away by giving of Alms and by Liberality this is the Remedy of a Soul that loves Riches immoderately Have you taken the Goods of another Make Restitution Are you ready to perish by Lying Avoid the danger you are in by the love of Truth You are in Error and Heresy blot out this Sin by embracing the Faith of the Church for what is doing Penance but effacing and destroying the Evil we have done Enquire into the Disease wherewith you are seiz'd be sorry for it afflict your selves and communicate your Affliction to your Brethren that they may be afflicted with you that so you may obtain the Pardon of your Sins Show me bitter Tears that I may mingle mine with yours Impart your trouble to your Bishop as to your Father he will be touch'd with a sense of your Misery as Jacob was when he saw the Coat of his Son Joseph stain'd with Blood or as David was upon the Death of his Son Absalom Discover to him the most secret Corners of your Heart show this Physician your most hidden Wounds he will take care of your Honour and your Health The time of our Death is uncertain my Brethren let us prevent the Hour of our Death by our Vigilance as Men use precaution against the Diseases of the Body before the Dog-days let us endeavour to recover the Groat which we lost by our negligence The Discourse of Benevolence and Liberality towards the Poor contains the most convincing Reasons the most pressing Motives and the most lively Expressions which can be employ'd to excite Men to give Alms to the Poor and to help them in their Necessities In the Discourse against Usurers he shews that Usury is forbidden by the Laws of Charity especially when he to whom the Money is lent is poor In the Discourse about Fasting which was preach'd at the beginning of Lent he exhorts the Faithful to fast exactly during this time In the Sermon against Fornication he gives a frightful representation of that Sin The Discourse against those who hardly endure Reproofs teaches that Humility and Submission wherewith they should receive the Chastisements of the Church St. Gregory discourses there against those who despise Excommunication He gives a frightful description of the Soul of an excommunicated Person and says that it cannot partake of Glory nor enter into the Kingdom of Heaven That we must not imagine that Excommunication is an Invention of the Bishops That it is an ancient Law of the Church the Custom of our Fathers founded upon the Scripture which first introduc'd it He shews the necessity of it Towards the end he observes that he did not wonder that many were troubled to bear his Rebukes and murmur'd against him that this Abuse had been of a long time but he was resolv'd to bear with patience the Reproaches of others We may place at the head of the Funeral Orations and the Panegyricks of St. Gregory Nyssen the Discourse wherein he proves That we ought not to be troubled at the death of the Faithful because it delivers them from this Mortal and Miserable Life that they may enjoy Immortal Life and Eternal Happiness In the Funeral Oration upon Pulcheria the Daughter of Theodosius after he has aggravated the loss which he suffer'd by the death of this young Princess he shows that they should comfort themselves since she is now happy In the Panegyrick upon the Empress Flaccilla he describes the Vertues of this Princess and represents the Happiness which she enjoys in Heaven In the Panegyrick upon the Martyr St. Stephen after he has given an Account of the History of his Martyrdom and prais'd his Constancy he refutes the Enemies of the Divinity of the Son and the Holy Spirit There are Three Discourses of St. Gregory Nyssen's in Honour of the 40 Martyrs wherein he relates their Martyrdom and praises their Constancy In the Panegyrick upon the Martyr Theodorus
See what Dionysius Exiguus has added in his Version No more is it lawful for Priests to do any thing in the Diocess without the permission of the Bishop in writing This Addition is found in the ancient Code of the Roman Church published by Quesnellus and in the Version of Isidore and Justellus has restor'd it in the Greek Text of the Code of the Universal Church The 14th condemns the superstition of some Clergymen who would not eat Meat The Synod Ordains That if they continued in this Superstition and would not eat Herbs boil'd with Meat they should be depriv'd of their Ecclesiastical Function The 15th declares That if Priests sell any thing belonging to the Church while it has not a Bishop it shall be in the power of the Bishop who is chosen either to make void the bargain or to take the price of the thing that is sold. The 16th and 17th impose long Penances upon those who have committed Crimes contrary to Nature The 18th forbids Bishops who cannot be receiv'd into their own Bishopricks to invade those of others and allows them only to keep the rank of other Presbyters of which Honour it Ordains that they shall be depriv'd if they stir up Sedition against the Bishop of the place The 19th subjects those Virgins to the same punishment with Bigamists who violate the Profession that they have made and forbids them to dwell with Strangers as if they were their Sisters The 20th imposes Seven Years Penance for Adultery In the 21st the Synod observes That the ancient Canons delay'd the Absolution of those Women till death who having committed the Sin of Adultery murder'd their Infants but to mitigate this Punishment it imposes upon them only Ten Years Penance The 22d delayeth the Absolution of those till the Point of death who have committed wilful Murder and till then it places them in the rank of Prostrate Penitents The 23d imposes Seven Years of Penance for Manslaughter The 24th subjects those to a Penance of Five Years who meddle with Divination and practise superstitious Actions The last is about a particular Case A Man had defil'd the Sister of her to whom he was contracted and afterwards married this last her Sister hang'd her self for madness The Synod Ordains That all those who were Complices to these Crimes shall be put under Penance for the space of Ten Years These Canons are sign'd by 18 Bishops of the Diocesses of Asia of Pontus and of the East Vitalis Bishop of Antioch is the First among these Bishops 'T is certain that he held the See of the Church of Antioch from the Year 311 until the Year 319. After him there is the Name of Agricolaus Bishop of Caesarea in Palaestine But Eusebius makes no mention of this Bishop and he could be but a very little time Bishop of that Church Marcellus of Ancyra who is the Third is famous enough in History Some think that Basil of Amasea suffer'd Martyrdom under Licinius and St. Jerom affirms it in his Chronicon Yet Philostorgius and St. Athanaesius reckon him among those Bishops who were present at the Council of Nice The same St. Athanasius mentions Lupus of Tarsus and Longinus of Neocaesarea There is mention made of Leontius of Caesarea in Cappadocia in the Life of St. Gregory Nazianzen where 't is said That 't was he who baptiz'd Gregory of Pisa in the time of the Nicene Council The others are less known The Council of Neocaesarea made Fifteen Canons about the Discipline of the Church The 1st is That if a Priest marries after he has been Ordain'd he ought to be degraded and if he commit Fornication or Adultery he ought to be punished more rigorously and put under Penance The 2d is That if a Woman marry Two Brothers she ought to be excluded from the Communion of the Church till the end of her life but at the Point of Death she shall be absolved provided she promises to break the Marriage For if the Husband or the Wife die without being parted the surviving Person can very hardly be admitted to Penance The 3d. is That the time of the Penance of those who Marry often is regulated by the Canons but it may be shortned proportionably to the Conversion of the Penitent and the fervour of his Penance The 4th is That he who having a desire to commit Sin with a Woman and did not accomplish it seems to have been sav'd by the Grace of God The 5th is That if a Catechumen who is in the rank of those who pray with the Faithful fall into Sin he must be plac'd in the rank of Hearers and if he continue to sin he is to be totally turn'd out of the Church The 6th commands those Women to be baptized who are ready to Lie-in The 7th forbids Priests to be present at the Marriage of Bigamists The 8th declares that he cannot be admitted into Holy Orders whose Wife has been convicted of Adultery and that if a Clergy-man's Wife commit Adultery he ought to divorce her upon pain of being depriv'd of his Ministry if he do not The 9th is That if a Priest who has committed the Sin of the Flesh before he was Ordain'd confess his Crime he ought no more to Offer but he shall enjoy all his other Rights for as to other Sins 't is thought that they are pardoned by the Imposition of Hands But if he does not confess this Fault and cannot be convicted of it he shall be left to his own Conscience The 10th is That a Deacon who shall commit the same Crime before his Ordination shall be plac'd in the rank of the other Ministers The 11th forbids to give the Order of Priesthood to those Persons who are under Thirty Years of Age tho' they have well deserved because our Lord was baptized and begun to preach at that Age. The 12th is That those who have been baptiz'd in their Sickness can never be ordain'd Priests because they seem to have embrac'd the Faith only through necessity unless this Favour be afterwards granted them upon the account of their Faith and Zeal and that there be but few Persons who can be Ordain'd The 13th forbids the Priests in the Country to make the Oblation in the presence of the Bishop or of the Priests of Cities and does not allow them so much as to distribute the Bread of the Eucharist or to give the Cup but it permits them to do both the one and the other in the absence of the Bishop and the City-Presbyters The 14th declares That Suffragans represent the 70 Disciples and so they are look'd upon as the Brethren of the Bishops and have the honour of making the Oblation The last Ordains That there should be but Seven Deacons in each City how great soever it be Some of the Bishops who were at the Council of Ancyra subscribed to this Vitalis of Antioch presided there as well as at the Council of Ancyra Which shows that these Two Councils were held after
the Second upon S. Babylas likewise Archbishop of Antioch the Third upon Maximus and Juventinus Martyrs who suffered Martyrdom under Julian the Apostate These two Sermons were preached one after the other upon the 24th and the 26th of January after the Three first Homilies of Lazarus as is noted in the Fourth The Third is of S. Pelagia a Virgin of Antioch who threw her self headlong rather than lose her Virginity The Fourth of S. Ignatius Bishop of Antioch The Fifth of S. Romanus Martyr of Antioch The Sixth is a Discourse to the Praise of the Seven Macchabees The Seventh is a Panegyrick upon S. Meletius The Eighth of S. Lucianus Martyr of Antioch preached the next Day after the Feast of Christ's Baptism The Ninth upon S. Julianus The Tenth is a second Discourse upon S. Romanus the Martyr The Eleventh is a second Discourse of the Macchabees The Twelfth is a third Discourse upon the same Subject The Thirteenth is of S. Domnina and of her two Daughters Berenice and Prosdoce who chose a voluntary Death before the Violation of their Virginity The Fourteenth of S. Eustachius Bishop of Antioch The Fifteenth is a Discourse of Helias and S. Peter The Sixteenth is of the Egyptian Martyrs The Seventeenth upon S. Barlaam Martyr in Caesarea in Cappadocia The Panegyrick upon the Martyr Phocas and the Fragment of that of S. Thecla which is in the same Volume are not of S. Chrysostom's Style But the Discourse upon all the holy Martyrs is an excellent Sermon worthy of S. Chrysostom Among the rest this is one of the finest Passages there The Devil says he has introduced Death into the World and God makes use of Death to introduce us into Heaven by Martyrdom Martyrdom is a Combat the Martyrs are on the one Side and Tyrants on the other The Tyrants are armed and the Martyrs naked Yet they that are naked get the Victory and they that bear Arms are vanquished What Wonder is this He that is beaten proves Victor over him that beats him He that is bound overcomes him that is at liberty He that is burnt tames him that burns him and he that dies furmounts him that puts him to Death It is Grace that works these Miracles they are above the strength of Nature The sixth Volume of the Greek and Latin Edition of Paris contains several Sermons which Fronto Ducaeus and other Criticks have judged not to be of S. Chrysostom's Style Fronto Ducaeus passes this Judgment upon it We have collected in this sixth Volume some Sermons which are not upon whole Books of Scripture but upon some places written in a Style differing from that of S. Chrysostom's Works for these Discourses are Dramatical and full of Prosopopoeia's the Style is sententious and concise with frequent Allegories and we find not there those Similitudes and other Beauties so frequent in S. Chrysostom's Works and yet the Authors of these Sermons lived either in the Time of S. Chrysostom or not long after him But we ought not to wonder that some of these are quoted under S. Chrysostom's Name in very ancient Councils because they were already published under his Name and Councils do not usually examine narrowly into the Authors of those Books which they quote Being contented to debate the Questions offered and to oppose to Heretical Errours the Writings received in the Church as did the Apostles and other Fathers who quoted Apocryphal Books That 's the Judgment which this Learned Jesuit makes of the Sermons contained in this Volume but if we would know whether it is just we must examine them strictly one after another The First Homily the Author whereof shews that there is the same Law-giver both of the Old and New Testament is not S. Chrysostom's though Photius quotes it under his Name for 1. The Style is quite different from S. Chrysostom's 2. The order and disposition of this Homily differs much from those of S. Chrysostom 3. It is full of Allegories which are very rare in S. Chrysostom 4. Most of the Thoughts are unworthy of him 5. There is great Confusion 6. It both begins and ends in a different manner from the Homilies of S. Chrysostom 7. It is observed at the End of that Discourse that it was written in a Time when the Roman Empire was under Oppression 8. The Blessed Virgin is there often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is plain this was not done without Affectation The two following Homilies upon two Places of the Beginning of Genesis are unworthy of S. Chrysostom for the same Reasons The Homily upon these Words of Abraham to his Servant Gen. 24. v. 2. Put thine hand under my Thigh c. is more rational than the foregoing as to its Notions but the Style is too concise and close and comes not near the easiness of S. Chrysostom Yet this Discourse is ancient and worth reading and I am apt to believe that it may have been written by Severianus of Gabala to whom the following Sermon of the brazen Serpent lifted up by Moses in the Wilderness is attributed in the Manuscripts and under whose Name it is quoted by S. John Damascene in the three first Discourses about Images by Pope Adrian I. Ch. 26. and by the Assembly of Bishops at Paris in the Year 824. The Author treats of the Trinity and of the Divinity of the Holy Ghost It appears both by the Style and by the Beginning that it is written by the same Author as the foregoing The four Homilies upon Job are Sermons written by a Monk of the latter Times who having studied Isocrates his Oration to Demonicus coldly imitates him in his four Discourses where there is neither Wit nor Order nor Eloquence nor Thought nor Reasoning yet he foolishly fansies that he out-did S. Chrysostom in Point of Eloquence many Bars length The fifth Homily upon Job is the 22d of those Homilies which Simeon Logotheta composed out of several Passages taken out of S. Chrysostom The Homily upon this Verse of Psalm 38. Man disquieteth himself in vain comes nearer to S. Chrysostom's Style and yet is not quite the same The Oration of the Turtle-Dove or of the Church is an impertinent Discourse like the Treatise intituled the Supper falsly ascribed to S. Cyprian from which the Author of this hath taken some of his Impertinencies The Homily upon the Prophet Elias is more valuable and yet seems not to me to be S. Chrysostom's I should rather attribute it to Severianus of Gabala as well as the three following of Joseph Susanna and the three Children in the fiery Furnance The Homily of Seals written in the same Style with the foregoing does certainly belong to Severianus of Gabala being quoted under his Name by Theodoret in the third Dialogue and by Adrian I. The same Character and Style may be found in the Sermons of Faith and of the Law of Nature in that of the Holy Trinity in the Discourse of the Divinity of the Holy Ghost quoted by Photius
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
disorderly People least they teach her more evil than they have learned themselves Let them teach her to read with Box or Ivory Letters whereof she may remember the Names ..... She ought to be made to love Study and Labour either by promising her Reward or by provoking her by Example If she be of a soft Temper reprove her not too fiercely she ought to be encouraged with Commendation to raise in her mind a Desire to excel others and some trouble to see her self out-done Above all have care that she be not disgusted with Study least she come to hate it when she becomes older Let her read the Sentences of the Holy Scripture and chuse for her an able Master a Man of a good Life who may take pains to teach her to read Despise not these beginnings as inconsiderable for the rest depend upon them The beginnings of Reading and Pronunciation are not taught alike by a skilful and by a wary Man Do not let her use her self to speak her words by halves nor to take Pleasure in handling of Gold or Purple The one will hurt her Speech and the other her Manners Let her not learn that in her Infancy which she must forget afterwards ..... Evil is easily imitated and we often take up their Vices whose Vertues we cannot reach Her Nurse should be sober no Tatler nor given to Wine ..... Let her clothes be modest convenient for the State for which you design her Let not her Ears be bored nor her Face us'd to Painting she should not have her Hair dyed fair nor her Garments adorned with Gold Pearls or Jewels unless you design her for Hell fire .... When she grows older let her follow her Parents to the Church but never go out to return to the Pomps of the World Let her keep to her Chamber and never appear at Feasts or publick Meetings but she ought not to use too much Abstinence till she comes to the Age of strength least she prejudices her Health Let her take that which helps necessity but not what feeds Luxury Let her not be at Musick-Meetings nor hear musical Instruments but learn and repeat daily Sentences out of the Holy Scripture She should never go abroad without her Mother nor grow very Familiar with any one of her Servants provide her a wise prudent and vertuous Governess that may show her the way to rise in the Night to sing Psalms to rehearse the morning Hymns and at Tierce Sext Nones and Vespers Let her pray and work Night and Day let her learn to handle the Distaffe to turn the Wheel and spin Wooll Let her not meddle with Embroidering either of Gold or Silver let her be modestly cloathed and soberly fed she should not fast excessively but observe Lent regularly and take no pleasure in Baths To these moral Precepts S. Jerom adds an Instruction for the Studies of young Girls and advises them to read all the Canonical Books both of the Old and New Testaments not excepting the Canticles He advises them not to read the Apocrypha but the Books of S. Athanasius and of S. Hilary He concludes by exhorting Laeta to send her Daughter to the Monastery at Bethlehem This Letter is written from the Solitude of Bethlehem about the Year 400. The Eighth Letter was written in the Year 411. after the taking of Rome by the Goths it is directed to a Virgin of the First quality one Demetrias who was retired into Africa and there had embraced a Religious Life S. Jerom having commended her Grand-mother Proba directs her how to maintain her Virginity by recommending to her several Exercises of Piety as reading of the Holy Scripture renouncing the Pomps of the World exercising Penance moderate Fasting Obedience Humility Modesty Alms-deeds Prayers at all hours of the day and working with her hands He advises her to stick to the Faith of Pope Innocent and to beware of the Errors of the Origenist's and tells her that she should chuse rather to dwell in a Nunnery with other Virgins than to live alone But he would have her avoid the Company of the Ladies of the World He finishes his Letter with Commendations of Virginity It is to be noted that in those days Virgins consecrated to God might go out of their Cloysters but S. Jerom advises them to do it seldom He calleth Penance a Second Plank after Shipwrack He observeth that Fasting is not properly a Vertue but the ground of all Vertues that Chastity is a degree to arrive at Perfection but if it be single it is not enough to merit the Crown of Heaven He admonishes Virgins not to be lifted up because of the perfection of their State but to humble themselves under the mighty hand of God who resisteth the Proud and giveth Grace to the humble But saith he what is of Grace is no recompence for Works but a Free-gift wherefore the Apostle writeth that the good which Man doth is not to be attributed either to his Will or Labour but to the mercy of God and yet to will or not to will is in our Power but what depends upon us doth not do so without God's help Velle non velle nostrum est ipsumque quod nostrum est sine Dei miseratione nostrum non est At last he exhorts Virgins rather to bestow their Estates upon the Poor than to beautifie Churches The Ninth Letter is directed to a Lady of Quality one Salvina who had lost her Husband Nebridius Son to the Empresses Sister Tho' S. Jerom knew her not yet he writ to her at the request of one of her Friends called Avitus He begins his Letter with Commendations of Nebridius whose Vertues were the more to be admired because he had spent his Life at Court and in great Employments and then advises his Widow to render to her Children what she owed her Husband by giving them a good Education exhorting her earnestly to continue a Widow and giving Rules for her Behaviour He exceedingly blames Second Marriages and looks upon them rather as tolerated to prevent a greater Evil than permitted as a good He observes in that Letter that Riches do not hinder a Man from being saved provided he makes good use of them as Poverty doth not make a Man holy or just if he doth not avoid Sin He calls Penance the Remedy of the miserable He says that men should have a care of Sinning out of hopes of rising again by Repentance that such Wounds should be prevented as cannot be cured without Pain that it is a far greater advantage to enter the Haven of Salvation with a sound Vessel full fraught with Merchandices than to be forced to swim upon a Plank in danger of being broken against the Rocks and the Waves of an agitated Sea Salvina or Silvina to whom this Letter was written was the Daughter of that Gildo Governour of Africa who going about to usurp the Empire after Theodosius his Death perished Anno 398. She was a Widow and dwelt
the Death of Paulina his Wife in 397 wherein having exhorted him to stop his Tears and moderate his Sorrow he commends his great Charity to the poor of the City of Rome In the Fourteenth and Fifteenth to Delphinus and Amandus S. Paulinus testifies his joy for Delphinus's Recovery who had been dangerously Sick giving him thanks for the Service he had done to Basilius the Priest In the first upon occasion of Delphinus his Sickness he saith That the Afflictions of the Righteous are profitable 1. For the Exercise of their Vertue 2. To keep them from Pride 3. To imprint in them the fear of God's Justice which will grievously punish the Impious since it deals so severely with the Righteous The Sixteenth Letter to Jovius is an excellent Discourse of Providence It is placed in 399. In the Seventeenth to Severus Sulpicius he complains that he came not to see him neither met him at Rome whither he was gone to celebrate the Feast of the Apostles S. Peter and S. Paul He exhorts him to come into that Countrey to Honour S. Foelix the Martyr This Letter was written by S. Paulinus at the latter end of the Year 399 after a Recovery from Sickness The Eighteenth is written to Victricius Bishop of Rouen he sent it by Paschasius his Deacon whom he found at Rome and had brought to Nola. Having excused himself for detaining him so long he makes a Panegyrick upon Victricius describing the Torments which he had suffered for the Faith of Jesus Christ. This Letter is of the same Date with the foregoing The Three following to Delphinus Bishop of Bourdeaux were sent in the Year 400 by Cardamas an Exorcist who came to visit him from that Bishop In the First he shows his gratitude for the Love which that Bishop had for him He owns himself to be one of that Bishop's planting praying him that he would cultivate the same Plant by his Prayers and water it with his Counsels In the Second he gives him Notice of the Tokens of love and respect that had been shewed him by Anastasius Bishop of Rome and Veneris Bishop of Milan At last having commended Cardamas he expounds the beginning of S. John's Gospel In the Twenty second to Severus He describeth the Luxury and Effeminateness of the Men of the World and exalteth the Frugality of the Monks in very elegant and proper words Here is a very pleasant Letter from Severus to Paulinus wherein he recommends a Cook to him affirming that he was very fit for him knowing exactly well how to dress a Dish of Beans and Lettices and one that would destroy as many Pot-Herbs as any Man he ever saw S. Paulinus made this Cook called Victor welcome being so highly commended and Paulinus was so well pleased with him that he makes his Panegyrick in the Twenty third Letter commending him because he cut his Hair perfectly well He speaks of the use of Hair and from thence takes opportunity to give an Allegorical exposition of the Histories of Sampson and Mary Magdalen Sulpicius Severus had written S. Paulinus a Letter wherein he commended that Saint for distributing his Estate to the Poor S. Paulinus answers him That it is but a small thing to renounce this World's wealth except one also denies himself and that a Man may quit the Goods of this World heartily without parting with them altogether He treateth afterwards of the Conditions of Evangelical poverty and the dangers and temptations that attend a Spiritual life Both these Letters are supposed to have been written about the latter end of the Year 400. The Twenty fifth Letter is addressed to a Person of Quality whom he exhorts to quit the World and advises him not to deferr his Conversion In the Twenty sixth Letter he praises a Monk named Sebastian and a Deacon named Benedictus upon their having worthily discharged their Duties These two Letters are in the Ninth Tome of S. Jerom's Works among those falsely attributed to him They seem to have been written in the Year 401. The Twenty seventh Letter to Severus Sulpicius contains nothing considerable The Twenty eighth directed to the same is something more usefull there are several passages of Scripture applied to Jesus Christ with much wit and dexterity He writes that he sent to him by Victor whom he commends again in this place his Panegyrick of Theodosius the Emperor and his Verses in commendation of S. Foelix the Martyr Both these Letters are believed to be of the Year 401. By the Twenty ninth he thanks Severus for a Suit of Camel's Hair which he had sent him judging that he thereby intended to let him understand the need he had of Penance and that in exchange he sent him a Suit of Lamb's Wool which Melania had given him whereupon he takes occasion to commend that famous Widow who lately passed through Nola. If this Letter was written in the same Year that Melania returned from Jerusalem as he that writ the Notes upon it supposes then it is of the Year 397 and not of 402 as he affirms But there is no proof that it is of the same Year Sulpicius Severus had desired to have S. Paulinus's Picture The Saint refuses to give it and calls his Request a piece of Folly And this puts him upon discoursing in the Thirtieth Letter of the inward and the outward Man it is thought to be of 402. There he draws a wonderfull Picture of Man's Heart this is one excellent passage of it much admired of S. Augustin in his 186th Epistle How should I dare give you my Picture that am altogether like the Earthly Man and by my Actions represent the Carnal Man Shame presseth me on every side I am ashamed to have my Picture drawn as I am and I dare not have it made otherwise I hate what I am and I am not what I would be But what will it avail me wretched Man to hate Vice and love Vertue since I am what I hate and my laziness hinders me from endeavouring to doe what I love I find my self at variance with my self and am torn by an intestine War The Flesh fights against the Spirit and the Spirit against the Flesh. The Law of the Body opposes the Law of the Spirit Woe is me because I have not taken away the taste of the poisoned Tree by that of the saving Cross. The poison communicated to all Men from our first Parent by his Sin abideth yet in me About the same time Severus asked S. Paulinus to send him some Ashes of the Martyrs to consecrate a Church S. Paulinus having none sent him a Bit of the true Cross which Melania had brought from Jerusalem with a Design to send it to Bassula Severus his Mother-in-Law This precious Relick was locked up in a Golden Box. Upon Occasion of this Present he writes the History of the Invention of the Holy Cross. He says that Adrianus the Emperor caused a Temple to Jupiter to be built in the place where Christ suffered and
Alaric took Rome I suppose also that St. Jerom hinted at the Calamity in Aenigmatical Terms in the following Letter which is the last of the Second Classe of St. Augustin's Letters The Third Classe THE Letters of the Third Classe are all those that St. Augustin writ from the Year 411. to the end of his Life The First which is the 124th is directed to Albina old Melania's Daughter to Pinianus and to the younger Melania who had retired into Sicily and from thence into Africa after the Death of Rufinus in the Year 411. and were come to Tagasta when St. Augustin wrote this Letter whereby he excuseth himself that the Condition of the Church at Hippo rather than the Severity of the Winter hindred him from coming to them Pinianus being come to Hippo to see St. Augustin as he was celebrating the Holy Mysteries the People demanded that he should be ordained Priest and obliged him to Swear That he should not leave the Town of Hippo and that if he took Orders he would be ordained no where but at Hippo. Albina and her Children complained of that Violence believing that the Men of Hippo had no other Design in doing so but to fix in their Church so Rich a Man as Pinianus was pretending that the Oath forced upon him was not binding St. Augustin writes to Alypius the 125th Letter to justifie both himself and his People of the Suspicions entertained of him upon that Subject praying Alypius to remove them He speaketh afterwards of Pinianus his Oath and of the Obligation to keep it whereupon he layeth down the following Principles about the Matter of Oaths First That none ought to Swear to a Thing forbidden whatsoever Fear he may be in of Death if he Sweareth not and that he ought rather to suffer Death 2. That when a Man has Sworn by constraint to a lawful Thing he is bound to Discharge it and cannot dispense himself from it without being guilty of Perjury 3. That the Bond of an Oath is performed not when we do what is signified by the Letter or the Terms wherein the Oath is expressed but when we observe what the Imposer of the Oath expects if it be known when the Oath is taken and so a Man may be Perjured in keeping what is signified by the Terms of the Oath if he defeats the Expectation of him to whom the Oath is made and that on the contrary this being done there is no Perjury though the Letter of the Oath is not observed in its proper Sence From whence he concludes That though Pinianus is not bound to abide at Hippo as if that City were made a Prison for him yet he is obliged by his Oath to dwell there as an Inhabitant with Liberty to go and come but not to go away never to return In the following Letter to Albina St. Augustin justifies himself from the Accusation that was made against his People for detaining Pinianus out of Covetousness He saith That such Imputations reflect upon him because he is Administrator of the Church's Goods whereas the People neither disposes of nor profits by them Wherefore to clear himself absolutely he is obliged to make Oath and to take God to witness as he doth in this Letter That the Administration of the Church's Goods is a Charge to him He discourses again of the Validity of Pinianus his Oath and of the Obligation he lay under to execute it The 127th to Armentarius and Paulina his Wife was written soon after Rome was taken He exhorts them not to regard this present Life shewing also how much they were obliged to keep the Vow of Continency which they had made This Letter is full of most Excellent Thoughts against the Love of the World and of Life Among other things he particularly takes notice That if to prolong this Transitory Life Men are not afraid to take so much Pains to undergo so many Dangers and Losses much more ought they to expose themselves for that Life which is Eternal That all the Pains we take in this Life to prevent Death tend to nothing else but to keep us in Misery that we constantly avoid the present Death that we may be exposed to the Fear of all possible Ones What saith he do not those Men endure whom the Physicians force to endure Fire and the Knife and What is the Consequence of so many Pains Is it to escape Death No! but to die a little later The Pains are certain but the preserving of Life is uncertain and very often the Patient dies in those Torments to which he exposes himself for fear of Death and chusing to suffer not to die instead of chusing to die to prevent suffering it happens that they meet with Death in the midst of those Sufferings which they chuse to undergo to avoid it But the greatest Evil and the most to be abhorred is That to lengthen this wretched Life a little we displease God who is the spring of true Life Besides tho' such a miserable Life as this is could continue for ever yet were it not to be compared with an happy Life tho' never so short In the mean time the love of this Life as short as miserable makes us lose a Life that is not only Happy but Eternal tho' in that very Life which we so unhappily love we seek for nothing but what we may be secure of in the other and which the love of this makes us lose For what do we love by loving a Life so wretched and so short It is not the misery of it since we desire to be happy nor the shortness of it since we fear to see the end We love it therefore only because it is Life and this alone makes us love it tho' short and miserable From these Principles he concludes That we should love nothing but eternal Life shake off all Clogs and Cares of present Things cleave solely to Jesus Christ to whom we should have our Recourse as to the chief Physician who alone is able to ease our Pains and satisfie our Desires The 128th Letter is a Declaration of the Catholick Bishops to Marcellinus The Emperor's Commissioner appointed to be at the Conference betwixt the Catholick Bishops and the Donatists by which Declaration they submit themselves to all the Conditions of the Order given by Marcellinus and give their consent That in case the Donatist Bishops yield in the Conference and be convicted of Schism yet they should be maintained in their Dignity so that in the Places where there was a Bishop of each Communion they should Govern jointly till the Death of the one or that both should give up and a Third be chosen And that though they granted this Advantage to the Donatists yet they made no Conditions for themselves but were contented to lose their Dignity if the Donatists had the better in the Conference Marcellinus by his Order had appointed a certain Number of Bishops of each Party to be at the Conference but the
St. Augustin exhorts one Palatinus to persevere and to proceed in Piety and not to trust to his own Strength This likewise is one of the last of St. Augustin's Letters The 219th is a Letter written in the Names of Aurelius St. Augustin and Florentius Bishops in Africa to Proculus and Cilinnius Bishops in Gaul concerning Leporius the Monk who having been expelled out of the Diocess of Marseilles because of his Errors about the Incarnation made a Retractation of them in Africa which was drawn up by St. Augustin and sent to the Gallican Bishops with this Letter whereby they entreat the Bishops to whom they write to 〈◊〉 〈◊〉 〈◊〉 he had 〈◊〉 thâ—sâ— Errors for 〈◊〉 they had expelled him This Letter was written after the Books of Correction and Grace The 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 who being married again after the death of his foâ—mer Wâ—â—â— was engaged 〈◊〉 〈◊〉 Business and had committed very considerable â—aulâ—â— St. Augustin adviseth him by this Letter to Contain if he could persuade his Wife to conâ—enâ— to it anâ— to 〈◊〉 〈◊〉 of his Authority only to do good This Letter is full of excellent instructions for Men of the Worâ—d 〈◊〉 a Deacon of Câ—â—thâ—ge deâ—â—eth St. Augustin by the 221st Letter to draw up a Catalogue of Heresies St. Augustin excuses himself from doing it in the 2â—2d The Deacon having again urged it by the 223d he promises him in the 224th to do it when he is at leisure These Letters were written after his Book of Retractations in 428. The 225th Letter is St. Prosper's whereby he gives St. Augustin notice That several Christians of Marseilles having seen his Works against the Pelagians had believed That what he taught concerning the Vocation of the Elect was contrary to the Doctrine of the Fathers and that they were more averse to his Notions when they had read his Book of Coâ—â—â—ctiâ—â— and Grace Then he relateh their Opinions and saith 1. That they indeed acknowledge that all Men have sinned in Adam and that our Salvation is not the Product of our Works but of Grace that works the same by the means of Regeneration But they hold That the Propitiation made by the Blood of Jesus Christ is offered to all Men without Exception so that as many as will embrace the Faith and be Baptized may obtain Salvation 2. That before the Creation God by his Fore-knowledge did know those that should Believe and who with the succour of that Grace enabling them to preserve that Faith which they had once embraced should maintain the same unto the end and that he had predestinated them to his Eternal Kingdom foreseeing that after he had freely called them they would make themselves worthy of his Election and end their Life holily 3. That God calls all Men to the Faith and to good Works by his Instructions and that Salvation is the Reward of those that are willing to do good 4. That whatsoever is said of the Decree of God's Will touching the Call of Men whereby it is said that the Elect have been separated from the Reprobate is fit for nothing but to inspire Men with Despondency Idleness Negligence and Lukewarmness because it seems to no purpose to work if the Reprobate cannot be saved nor the Elect be damned 5. That thereby all Vertues are destroyed 6. That this Doctrine doth establish under the Name of Predestination a fatal and unavoidable Necessity or forceth Men to say that Mankind were created of different Natures 7. That what is alledged out of the Epistle to the Romans to prove That Grace doth prevent the Merits of the Elect was never understood in this sence by any Ecclesiastical Author 8. That some reduce that Grace which prevents our Merits to the natural Faculties of Free-Will and of Reason by the good use whereof we arrive to that Grace which makes us to be regenerated in Jesus Christ. 9. That God hath indeed resolved to communicate his Grace only to those that are Regenerate but that all are called to partake of that saving Gift whether it be by the Natural Law or by the Preaching of the Gospel 10. That Men are as much disposed to Good as Evil That the Spirit and the Will may equally turn to Evil and That Obedience or Disobedience to God's Command wholly depends upon our Liberty 11. That Infants dying before the Use of Reason are either saved or damned according to what God foresees that they would have been had they come to the Age of Acting and Deserving 12. That the same is to be said of the Nations which God hath not enlightned with the Light that is necessary to Salvation These are most of the Points of the Semipelagians Doctrine and of the Objections which they made against that of St. Augustin St. Prosper intreateth him by this Letter to refute these Persons Opinions and to clear the Difficulties proposed by them telling him That Hilary Bishop of Arles a considerable Man and much addicted to the Study of Spiritual and Ecclesiastical Matters and who did much admire and approve St. Augustin's Doctrine in all other things could not relish his Principles about the Decree of the Vocation of the Elect. This is not that Hilary who had been St. Augustin's Disciple who writ at the same time with Prosper to St. Augustin upon the same Subject This Letter is the 226th therein he gives a more particular Account than St. Prosper had done of those Points of St. Augustin's Doctrine that disturbed the Priests of Marseilles of the Objections which they made and of their Answers to those Passages of Scripture that were quoted by St. Augustin which may be all reduced to these four Propositions 1. That Man may believe and desire to be healed by the strength of his own Free-Will 2. That when he is gone so far God never denieth him his Grace 3. That Election and Reprobation are Consequences of God's Prescience whereby he sees the Good or the Evil which Men shall do or should have done if they had lived 4. That Grace is not effectual of it self and what help soever God affords to those that are Predestinated it is still in their own Power either to make use of or to reject it Both these Letters were written in 429. after Hilary's promotion to the Bishoprick of Arles St. Augustin answered them by his Books of the Predestination of the Saints and of the Gift of Perseverance The 227th to the holy old Man Alypius is written upon the Conversion of two Pagans who had been baptized at Easter The Name of the one was Gabinianus the other was a Physician called Dioscorus for whom God had wrought several Miracles related by St. Augustin in this Letter It is here placed among those that were written in 429. but the Date of it is uncertain The Date of the next to Honoratus is certain by Possidius's Testimony who quotes it in the Life of St. Augustin and affirms That he writ it about the latter end of his Life
Husband's Death and that if the Wife is married to another while he liveth she committeth Adultery St. Augustin enlarges much upon the Sence of these two Passages He endeavours to make the first to agree with his Opinion which he groundeth especially upon the second He answereth Pollentius's Arguments and uses several Reasonings upon the Matter He confesses in his Retractations That he had not yet cleared that Point but that there are some considerable Difficulties besides though he had given Light enough to resolve them He further explaineth in the 1st Book another Passage in the same Epistle of St. Paul concerning the Dissolution of Marriage between Infidels Pollentius held That St. Paul absolutely forbids Believing Husbands to put away their Unbelieving Wives Whereas St. Augustin affirms That it is only an Advice that he gives them Not to use the liberty they have to Separate He concludes this Book with another Question concerning the Catechumens who fall into such Diseases as take away their Speech and Knowledge VVhether they should be Baptized or no He saith That they ought to be Baptized though he doth not condemn those that dare not hazard the Sacrament And he goes so far as to declare That in such Cases those very Catechumens may be Baptized who are known to be in a habit of Sin and who ought not to be admitted to Baptism at another time He adds That Penitents are to be dealt withal after the same manner and they should not be suffered to Die before they are Reconciled In the 2d Book he treateth more at large than in the First Of the Indissolubility of Maâ—riages and examines several Questions upon that Subject He concludes with an Exhortation to Husbands that have left their VVives to live in Continency alledging the Example of Church-men who abstain so religiously though they often were forced to take that Profession upon them against their VVills The rank which St. Augustin sets these two Books in in his Retractations shews that he composed them in the Year 419. The two next Books are concerning Lying There St. Augustin handleth this Question which was very famous in his time Whether a Lye may be used upon some Occasions He confesseth in the 1st Book entituled Of Lying and written in 395. That this is a perplexing Question often disturbing Consciences and that there seem to be some Occasions when in Civility and sometimes out of Charity officious Lyes may be lawful He says that he will forthwith examine the Question that he may find out some Light in so obscure a Matter and that at last he will declare for the Truth being persuaded That though he were mistaken in so doing yet his Mistake would prove less dangerous because Error can never do less mischief than when Men are deceived by a great Love of the Truth and by opposing Falshood with too much Zeal After this Preface he defines what Lying is He confesses That Ironies are not Lyes That every Untruth which a Man may speak is not a Lye if Men believe that what they say is True and That to Lye is to speak what we do not think with a design to deceive VVhereupon he examines this subtle Question VVhether a Man speaking what he knoweth to be false because he is sure that he to whom he speaks will not believe it tells a Lye And on the other side VVhether a Man that speaketh a Truth with a design to deceive him whom he speaks to because he knows that he will not believe him is free from Lying St. Augustin saith That neither of these can be taxed with Lying because the one design'd to persuade the Truth by telling an Untruth and the other spake the Truth to persuade a Falsity but neither can be excused from Imprudence and Rashness Then he comes to the Question which he proposed to himself VVhether a Man might Lye upon some Occasions Those that held the Affirmative alledged several Examples of Lyes which seem to be both approved and commended in the Old Testament and added a Reason from Common Sence Should any one said they flee to your House for shelter and it is in your power to save him from Death by telling a Lye would you see him unjustly murthered rather than tell a Lye If a sick Man asketh you a Question about something that he must not know yea supposing that he will be the worse if you give him no Answer would you then utter a Truth that might occasion Death or will you keep silence when you may ease him by telling a charitable Lye St. Augustin Opposes to these Reasons those Passages of Holy Scripture which forbid Lying without restriction and then answereth the Examples out of the Old Testament That the Righteous who seem to have Lyed did not intend that what they said should be understood in the usual sence but that by a Prophetical Spirit they meant to discover those things that were signified by those Figures as for other Persons which are not in the number of the Righteous the Holy Scripture never approves their Actions but by comparing it with a greater Evil. He affirms That there is no Example of Lying in the New Testament and endeavours to answer the Inferences which they pretend to draw from the Instances of the Dispute betwixt St. Peter and St. Barnabas and betwixt St. Peter and St. Paul as well as from the Circumcising of Timothy Lastly That he might put an End to all the Reasons alledged from Necessity or Advantage he maintains That we must never do Evil what Advantage soever we may get by it That so the whole Question is Whether Lying be Evil or no And not Whether it is sometimes Profitable VVhence he concludes That no Lye is to be told either to preserve our Chastity or our Life or for the Good of others or for any other reason whatsoever no not for the Eternal Salvation of our Neighbour because that Sin cannot be imputed to a Man which he cannot prevent but by committing himself another Sin To explain what he had said more at large he reckons up Eight sorts of Lyes and having laid this down for a Rule That we must depend altogether upon Gospel-Precepts he enlargeth upon those that make against Lying The Second Book against Lying is written upon the same Principles but long after the First for St. Augustin wrote it in 420 at the Request of Consentius who asked him Whether it was not lawful to make use of Lyes to discover the Priscillianists who concealed their Error by Lying and horrid Execrations St. Augustin condemns not only the Practice of the Priscillianists but also the Zeal of the Catholicks who made use of Lyes to discover the Men of that Sect. He positively condemns the Catholicks Action who feigned themselves Priscillianists more than that of the Priscillianists who feigned themselves Catholicks From hence he takes an opportunity to enter upon the general Question concerning Lying and he affirms That it is never allow'd upon any Pretence
whose Father and Grand-Father had been Praefecti-Praetorio's among the French was born at Lyons about the Year 430. Ap. Sidonius Bishop of Clermont He was brought up with Care performed his Studies under the most excellent Masters of that time and became very skilful in all parts of Learning but especially in Poetry He Married Papianilla the Daughter of Avitus who from a French Praefect was raised to the Imperial Throne after the Death of Maximus But Majorianus whom Leo had taken to be a Partner with him in the Empire forced him to lay down his Crown and came to besiege the City of Lyons where Sidonius had shut up himself The City being taken he fell into the hands of his Enemy but the reputation of his Learning made him his Friend so that he received all the Favours from him which he could desire or hope for and as a grateful acknowledgment of them he made a Panegyrick in his Honour which was so well taken that he Erected Sidonius's Statue in the City of Rome The Emperour Anthemius did more honorably requite the Panegyrick which Sidonius made in his Honour by making him Governor of the City of Rome and afterward raised him to the Dignity of a Patrician but he soon quitted his Secular employments to follow the Calling or God who called him to the Government of the Church The See of Clermont being Vacant in 472 by the Death of Eparchius Sidonius who was no more than a Lay-man as yet was chosen to take his Place without competition Immediately he applied himself to those Studies which were most agreeable to his Ministry or which he performed all the Offices with all the Care and Prudence possible The reputation of his Wisdom was so much confirmed that being Summoned to the City of Bourges whose See was Vacant all the Bishops that were there did with one consent refer the Election of the Bishop to him He appointed Simplicius and his Choice was approved and followed by all the World He had a truly Pastoral Charity for all the Poor of his Diocese He distributed all his Estate to them and sold also all his Plate for their Relief which being done without the knowledge of his Wife she was forced to redeem it He maintained at his own Charge with the help of his Wife's Brother Ecdicius more than 4000 Burgundians who were Banished out of their own Countrey He often went his Visitations in his Diocese and was one of the first of the French Bishops who introduced into his Church the use of Rogations which were then newly appointed by Mamertus Bishop of Vienna Clermont being besieged by the Goths he encouraged the People to stand upon their defence and would never consent to the Surrender of the City insomuch that when it was delivered up he was forced to fly out of it but was soon restored and continued to govern his Church as he did before Some time after he was assaulted by two Priests who deprived him of the Government of his Church but one of them coming to a Miserable end Sidonius was again seâ—…led with Honour at the end of the Year He dyed in Peace Aug. 21. Anno. * 482. Dr. la. 487 after he had been Bishop 15 years and had lived 66 Years His Festival is kept upon the same day in the Church of Clermont where his Memory is in great veneration Before his Death he Nominated Aprunculus for his Successor who having been heretofore Bishop of Langres was forced to retreat Of all the Writers of that time there was none more Learned or that wrote more Elegantly either in Prose or Verse than Sidonius from whence it is that Cl. Mamertus calls him the most Eminent of the Eloquent the most Skilful of all the Learned Men of his Age and the Restorer of the Ancient Eloquence His Writings confirm this honourable Censure for they are full of ingenuity and vigour His Notions are curious grateful and well handled He hath such plenty and variety of Subjects as is very Surprizing and Charming He uses proper significant and extraordinary Words and sometimes mixes some that are not true Latin He hath many flights of Wit His Discourses are truly Epistolar i. e. Concise Pleasant full of Points and diverting Fancies He is excellent in his Descriptions and Draughts which are the principal Ornaments of his Writings Nevertheless his Style is too lofty and subtle for his Sense and he offends as I may say in being too Witty This great subtlety together with his profound Learning makes him sometimes obscure and hard to be understood He ventures at some Expressions Metaphors and Comparisons which not many in the World can relish He had a very Poetical Wit and ready faculty of making Verses of which he composed many Extempore but he never bestowed the pains to polish and perfect them He wrote several small Treatises in Prose and Verse but he preserved them only that he thought fittest to be left to Posterity He Collected himself Nine Books of Letters He had began an History of Attilas's Wars but he left it unfinished and therefore would not have it Published His principal Poems are three Panegyricks upon three Emperors Avitus Majorianus and Anthemius The other are a Collection of Poems upon particular Subjects directed to his Friends His Letters are full of infinite points of Learning and Prophane History There are very few of them wherein he speaks of Religion yet there are some from which we may draw observations of the Discipline then in use So in Letter 24. l. 4. he describes the Bishop of Tholouse called Maximus to whom he went to desire him to give a Friend of his a longer time for the payment of a Sum which his Friends Father had borrowed of Maximus before he was Bishop He says that having known him heretofore he found him wholly changed that his Cloathing Countenance and Discourse savoured of nothing but Modesty and Piety that he had short Hair and a long Beard that his Houshold-stuff was plain that he hath nothing but Wooden Benches Stuff Curtains a Bed without Feathers and a Table without a Carpet and that the ordinary food of his Family was Pulse more than Flesh. Sidonius being surprized to see so great an Alteration in him asked him of what profession he was whether he were a Monk a Clerk or a Penitent and he answered him That lately he had been made a Bishop against his Will This teaches us that the Life Habit and Houshold-stuff of a Bishop ought to be like a Monks and a Penitents He ought to do that out of Humility which others are obliged to do by their Profession and Condition This Bishop forgave the Interest which amounted to as much again as the Principal and gave his Debtor time to pay him joyning Mercy with Humility Sidonius teaches us in Lett. 14. Lib. 5. and Lett. 1. L. 6. that the Rogations were instituted by Mamertus Bishop of Vienna 'T is to no purpose to say that they were appointed
to choose in other Churches such Practices as he shall think most pleasing to God that he may bring them into use in the Church of England Quest. 4. What should the Punishment be of him who robs the Church Answ. This ought to be regulated by the Quality of the Person who commits the Robbery viz. Whether he has whereupon to subsist or whether he did it thro necessity Some ought to be punished by pecuniary Mulcts by making them pay the Damage sustain'd and the Interest of it Others ought to be punish'd in their Bodies some ought to be punish'd more severely others more slightly But the Church must always use Charity in punishing and design nothing else but the Reformation of him whom it corrects It ought not to be too rigorous in its Chastisments nor to make advantage by the Robbery by exacting more then it has lost Quest. 5. Can two Brothers having the same Father and Mother marry two Sisters which are a-kin to them in a very remote degree Answ. They may since it is not forbidden in Scripture Quest. 6. To what Degree may the Faithful marry together May one marry his Step-mother or the Widow of his Brother Answ. A Roman Law viz. that of Arcadius and Honorius Cod. B. 5. T. 4. Leg. 19. permitted Marriages between Cousin-Germans But St. Gregory did not think these Marriages convenient for two Reasons 1. Because Experience shows that no Children are born of them 2. Because the Divine Law forbids them But 't is certain that those who are a-kin to the third or fourth Degree may marry together 'T is a great Crime for one to marry his Step-mother neither is it lawful to marry his Sister-in-law Quest. 7. Must those be parted who have made an unlawful Marriage Must they be depriv'd of the Communion Answ. Since there are many English who have contracted this kind of Marriages before their Conversion therefore when they are converted you must make them understand that this is not lawful and excite them by the fear of God's Judgment to refrain from it but you must upon this account interdict them Communion As to those who are already converted they must be admonish'd not to engage in any of this kind of Marriages and if they do they must be excluded from the Communion Quest. 8. When there are no neighbouring Bishops who can assemble together may one Bishop only Ordain another Answ. Austin being at first the only Bishop in England there was a great necessity that he alone should Ordain Bishops If any went over to him from Gaul he was to take them for Witnesses of his Ordination and when he had Ordain'd many Bishops in England he was to call three or four of them to be present at his Ordination Quest. 9. of Austin After what manner he should deal with the Bishops of the Gauls and of the ancient Britains Answ. of St. Gregory He must know that he has no Authority over the Bishops of the Gauls and the Bishop of Arles ought to enjoy the Priviledges which he had receiv'd from his Predecessors that he ought to confer with him if there be any Disorders to be reform'd that he may also excite him to do his Duty if he were negligent or inconstant but that he cannot challenge to himself any Authority among the Gauls As to the Bishops of Britany he speaks at another rate For St. Gregory gives him full Jurisdiction over them to teach the Ignorant confirm the Weak and correct the Disorderly * This was to give Austin what he had no power to grant like some of his Successors in that See who very liberally bestow'd the Kingdom of England and Ireland upon the King of Spain and therefore this pretended Jurisdiction of the Pope was vigorously oppos'd by the British Bishops and Monks in Austin's time who resus'd to receive any Romish Customs different from those of their own Church as appear'd by the famous Controversie between them about the time of keeping Easter and the right of imposing them has been sufficiently disprov'd by our Writers Vide Dr. Basire of the Exemption of the British Patriarchate There is also a Request of Austin wherein he desires the Reliques of St. Sixtus The Pope tells him that he had sent them unto him but he did not look upon them as certain This Article is not found in the Copies of Bede nor in many other Manuscripts and probably it is supposititious Quest. 10. contains many Heads Whether a Woman big with Child may be baptiz'd How long it must be after her lying in before she enter into the Church and have Carnal dealing with her Husband Whether it be lawful for a Woman quae tenetur menstrua consuetudine to enter into the Church Whether a married Man may enter into the Church after the use of marriage without washing The Answers to these Heads of Questions are as follow A Woman big with Child may be baptiz'd A woman that has newly layn in ought not to be deny'd Entrance into the Church A Woman who has newly layn in may be baptiz'd and her Infant at the very moment of its Birth if there be danger of death A Husband ought not to come near his Wife after her lying in until the Infant be wean'd and if by an abuse she do not suckle it her self he must wait till the time of her Purgation be over A Woman who has her ordinary Infirmities ought not to be forbidden to enter into the Church nor to receive the Communion but it were better for her to abstain A Man who has had Carnal Knowledge of his Wife must wash himself before he enter into the Church and Communicate Quest. 11. Whether it be lawful to receive the Communion the next day after natural Pollutions Answ. When these Pollutions proceed from the Infirmity of Nature there is no fear but when they proceed from eating or drinking too much they are not altogether innocent but this faultought not to hinder any from receiving the Communion nor from celebrating Mess when it is a Festival at which they must communicate or when there is no other Priest to celebrate But if there be other Priests he who is in this condition ought in humility to abstain from celebrating and especially if this Pollution was attended with unclean Imaginations Other Pollutions which proceed from the Thoughts which a Man had while he was waking are yet more Criminal because these Thoughts are the cause of them And in unchaste Thoughts we must distinguish three things the Desire the Pleasure and the Consent When there is only a Desire there is not as yet any Sin but when we take Pleasure in such Thoughts then the Sin begins and when we consent to them then the Sin is finish'd The Letter which is attributed to Felix of Messina is certainly a supposititious Piece The Title does not well agree with the Custom of that time Domino beatissimo honorabili Sancto Patri Gregorio Papae Felix vestrae
other Festivals the sick only shall be baptiz'd to whom Baptism ought never to be deny'd at any time whatsoever By the fifth Canon it is ordain'd That Children shall be baptiz'd whenever they are presented if they be sick or cannot suck the breast By the sixth All the Orders of Clergy-men who are oblig'd to Celibacy from Bishops down to Sub-deacons are forbidden to cohabit with their Wives or if they will dwell with them they are commanded to have with them one of their Brethren who can give testimony of their Continence The seventh forbids Clergy-men who have no Wives to keep any of the Female Sex to govern their House unless it be their Mother or their Sister The eighth forbids to admit any of those into the Clergy who have had Carnal dealing with a Woman after the death of their Wife The ninth declares That if any Person falling sick desires and receives the Benediction of Penance which is call'd the Viaticum and is given at the receiving of the Communion and afterwards being in health will not submit to publick Penance That such a Person may be admitted into the Clergy if he be not convicted of a Crime In the tenth it is ordain'd That the Bishop shall recite every day the Lord's Prayer after Mattins and Vespers The Council of Epaone The Counicl of Epaone THis Council was assembled at Epaone by the Letter of Avitus Bishop of Vienna under the Reign of Sigismund King of the Burgundians on the 15th of September in the Year 517. Avitus Bishop of Vienna Viventiolus Archbishop of Lyons together with 23 Bishops were present at it And in it there were made 40 Canons The first contains That the Bishops who are requir'd by their Metropolitan to come to the Ordination of a Bishop shall not fail to be present at it The second and third renew the Canons against the Ordination of Bigamists and those who have done Penance The fourth forbids Ecclesiasticks Priests and Deacons to keep Dogs and Birds for Hunting and Hawking The fifth forbids the Priests of one Diocese to serve a Church of another Diocese without the leave of their Bishop The sixth forbids to give the Communion to a Priest or Deacon who travels without a Letter from his Bishop The seventh declares all sale of the Churches Possessions which is made by Priests to be null and void The eighth ordains the same thing with respect to Abbots and does not allow them so much as to enfranchize Slaves The ninth forbids an Abbot to have two Monasteries under his Government The tenth forbids the New-establishments of Monasteries or little Congregations without the leave of the Bishop The eleventh forbids Clergy-men-to cite any before Lay-Judges without the leave of the Bishop but allows them to defend themselves if they be cited before them The twelfth declares That it is not lawful for the Bishop to sell the Possessions of his Church without the Knowledge of his Metropolitan and permits him only to make profitable Exchanges The thirteenth declares That if a Clergy-man is convicted of a false Testimony he shall be look'd upon as guilty of a capital Crime The fourteenth ordains That if the Clergy-man of one Church is made Bishop of another he ought to leave to the former Church all that he had receiv'd by way of gift and not retain any thing but whâ—â— he purchas'd for his own use The fifteenth separates from the Communion those Clergy-men that shall eat with a Heretical Clergy-men and forbids Lay-men even to be present at the Festivals of the Jews The sixteenth permits Priests to relieve Hereticks that are sick who are willing to be converted by applying to them Chrysm but if they be in health the Bishop must perform this Office The seventeenth declares all the Legacies which the Bishop makes of the Churches Possessions to be null and void unless the Church has receiv'd as much profit by his own Possessions The eighteenth That Clergy-men cannot acquire Prescription in the Revenues of the Church which they possess The nineteenth If an Abbot is accused of Fraud or Negligence and refuses to stand to the Judgment of the Bishop he shall be call'd to an account before the Metropolitan The twentieth forbids Clergy-men to visit Women in the Afternoon yet if there be a necessity of visiting them they may go in company with other Clergy-men The one and twentieth forbids to consecrate Widows for Deaconesses insomuch that if Widows are willing to be converted i. e. to lead a Religious Life the Benediction of Penance shall only be given to them The two and twentieth declares That the Priest or Deacon who commits a capital Crime shall be Depos'd and shut up in a Monastery all the rest of his Life and that he shall not be admitted to the Communion but in this place only The three and twentieth That he who having received the Penance forsakes it to lead a Secular Life cannot enjoy the Communion until he return to that state of Life which he had embrac'd The four and twentieth permits Lay-men to accuse Clergy-men provided they propose nothing against them but what is true The five and twentieth sorbids to place the Reliques of Saints in Country Chappels unless there be Clergy in the Neighbouring Parish who can honour them by singing in these Chappels from time to time and forbids also to ordain Clergy-men on purpose sor these Chappels unless there be sufficient Provision made for them The six and twentieth ordains That only Altars of Stone shall be consecrated with Chrysm The seven and twentieth That Bishops in the Celebration of Divine Service shall follow the order of the Metropolitan Church The first Council of Lyons The eight and twentieth That if a Bishop die before he has absolv'd a Person condemned his Successor may give him Absolution if he amend his Fault and do Penance The nine and twentieth Canon imports That the lapsed i. e. those who after being baptiz'd in the Church go over to the Sects of Hereticks and formerly were not restor'd without much difficulty shall immediately be receiv'd after a Penance of two years provided that they shall fast three days in a year that they shall frequently come to Church and that they shall be there among the Penitents and withdraw with the Catechumens The thirtieth ordains That those who have contracted Incestuous Marriages shall not be admitted to Penance unless they be parted The following Degrees are these within which Incest is committed according to this Council If any Man marry the Wife of his Brother the Sister of his Wife his Step-mother the Sister of his Uncle on the Father or Mother's side his Daughter-in-law or his Cousin-German and the Issue of a Cousin-German The one and thirtieth renews the Canon of the Council of Ancyra about the Pâ—nance of Manâ— slayers who can avoid the Punishment enacted by the Civil Laws The two and thirtieth separates from the Church the Wife of a Priest or Deacon who marries and him that
Sisenand and decrees that they shall be subject to King * Suintilla the 2d Cinthila his Successor The 3d Pronounceth Anathema against those that shall endeavour to usurp the Crown against the consent of the whole Nation and without being chosen by the Nobility The 4th Forbids consulting Diviners about the Death of the Prince The 5th Prohibits speaking ill of him The 6th Decrees That the favours of Princes shall continue and be enjoyed after their Death The 7th That in all Councils shall be read the Constitution made in the 4th Council for the safety of Kings The 8th Confirms the Princes power to grant Favours The 9th Contains a Thanksgiving to King Cinthila and some Prayers and Vows in his behalf This Council is backed with King Cinthila's Declaration confirming the Decree of the Council about the Publick Prayers of December accompanied with Fastings and ordering that during that time there shall be a cessation from Work and Business Council VI. of Toledo of the Year 638. THIS is a National Council composed of above Sixty Prelates of Cinthila's Kingdom They begin with a Confession of Faith pretty long which is contained in the first Council VI. of Toledo Canon The 2d Confirms the use of the Litanies or Publick Prayers appointed in the preceding Council In the 3d They give the King thanks for driving the Jews out of his Kingdom and for suffering none but Catholicks in it They order That the succeeding Kings shall hereafter be bound to take Oath That they shall Tolerate no Infidels and pronounceth Anathema against those that shall break that Oath The 4th Delareth That persons guilty of Simony are unworthy of being advanced to Holy Orders and those that shall be found in Orders to be fallen from their Degree as well as those that have Ordained them The 5th Decrees That those that shall receive any thing of the Church Revenue shall hold it but by a precarious Title and shall subscribe an Instrument testifying the same that they may not plead prescription The 6th Is against Men Maidens and Widows leaving the Religious Habit to lead a Secular Life they are ordered to be shut up in Monasteries In the 7th the same thing is ordered against those who submitted themselves to publick Penance The 8th Explains a Constitution of S. Gregory's whereby they suppose he gave leave to a Young Man who underwent Penance upon fear of Death to Cohabit with his Wife till he was come to an Age in which it were easier to live Chastly They say that if he or she who hath not received Penance Dieth before he or she which submitted to Penance have practised Continence it shall not be lawful for the surviver to Marry but if he or she that was not put to Penance survive he may Marry again The 9th Ordains That such as are made Free by the Church shall at the Death of every Bishop renew the Declaration that they depend on the Church The 10th That these Free-Men shall do Service to the Church The 11th Forbids receiving Accusations before Examination had whether the Accusers be persons to be allowed of as such The 12th 13th and 14th Are against Rebellious Subjects and in the behalf of the good Loyal Servants of the Prince The 15th Maintains the Donations of Princes to Churches The 16th Provides for the Security of the Life and Estate of King's Children The 17th Provides for the Safety of the Prince himself and forbids all attempts against his Person and Crown as long as he lives and orders that after his Death none shall invade the Kingdom by Tyranny and none but a Noble Goth and worthy of that Dignity shall be advanced to the Sovereignty The 18th Canon does yet renew the Inhibition of attempting against the person of the Prince The 19th Is but a Conclusion of the Council Council VII of Toledo THIS Council was held in 646 under King * Vidisuindus Chisdavind and composed of Twenty Five Bishops Council VII of Toledo The 1st Constitution is against Perfidious and Disloyal Clerks By the 2d A Bishop or a Presbyter is permitted to finish the Celebration of a Mass begun if he that is Officiating falls ill and is not able to hold out to the end but it forbids Presbyters upon pain of Excommunication to leave the Holy Mysteries imperfect or to Celebrate after having taken the least Food The 3d Renews the Canon of the Council of Valentia about the Bishops Funerals The 4th Is against the greediness of some Bishops of Gallicia oppressing the Parsons of their Diocess They are forbidden by that Canon to take above two Pence per Annum of each Church in their Diocess to bring along with them in their Visitations more than Five persons and to stay above a Day in any Church The 5th Canon appoints That Hermits or Recluses that are ignorant or whose Life is not Vertuous enough shall be shut up in Monasteries that those only shall be let alone who are commendable for their Holiness and that for the future none shall be admitted to that Profession but such as have learned the Religious Life in Monasteries The last Canon imports That the next Neighbouring Suffragans of the Arch-Bishop of Toledo shall come every Month into that Town except in Vacation and Vintage-times Council of Lateran against the Monothelites under Martin I. THE Mystery of Christ's Incarnation which since Nestorius's Quarrel had always afforded matter of dispute between the Bishops produced a new one in this 7th Century which for a time divided the Eastern and Western Churches The business was no more Council of Lateran about the Question of the Two Natures and One Person in Christ the Authority of the Councils of Ephesus and Chalcedon which had decided those Two Points was received by all the Patriarchs and they that would not agree upon those Truths were look'd upon as Hereticks both in the East and the West But about the Year 620 they stirred up another Question whether they should say That there were Two Operations and Two Wills in Christ as Two Natures are said to be in him Theodorus Bishop of * A City of Arabia Petrâ—a Pharan was the first who expressing himself upon that Question maintained that the Manhood in Christ was so united to the Word that tho' it had its Faculties it did not Act by it self but the whole Act was to be ascribed to the Word which gave it the motion Cyrus Bishop of Phasis embraced that Opinion and expressed himself about it in the same manner denying there were Two Operations in Christ and affirming that they were reduced to one principal Operation Not that they denied that Human Actions and Passions were in Christ but they affirmed that they were to be attributed to the Word as to the principal Mover whose Instrument only the Man was As for instance they confessed It was the Manhood of Christ that suffered Hunger and Thirst and Pain but they asserted that Hunger Thirst and Pain
into Churches which have been invaded by the Barbarians the Dignity and Rank of Bishops and permits them to perform their Functions The 38th renews the 12th Canon of the Council of Chalcedon whereby it is ordained That the Disposition of Churches shall follow that of the Empire The 39th preserveth to the Metropolitan of Cyprus who was forced to withdraw by reason of that Island 's being taken by the Barbarians and was come to settle in the new Justinianopolis they preserve him I say the Right of Supremacy and the Government of the Churches of the Hellespont with the Right of being chosen by the Bishops subject to it ccording to the Ancient Custom They do also subject to him the Bishop of Cyzicum The 40th declares They may receive a Monk in the 10th Year of his Age. The 41st ordains That those who will be Recluses or Anchorets ought to have been three Years at least in a Monastery The 42d forbids to suffer Hermits to be in Towns The 43d imports That all kind of People may be admitted into Monasteries even the greatest Sinners by reason Monachism is a state of Penance The 44th is against Monks guilty of Fornication or Married The 45th forbids to dress with worldly Apparel and Ornaments the Virgins that consecrate themselves to God when they go to take the Religious Habit. The 46th forbids Friars and Nuns to go out of their Monastery without the Superior's Leave The 47th forbids Friars to lie in the Monasteries of Virgins and Virgins to dwell in the Monasteries of Friars The 48th ordains That the Wife of him who shall be made Bishop shall be put away from him and shall withdraw into a Monastery at a distance from the Bishop's Residence The 49th prohibits converting Religious Houses to profane uses The 50th forbids those of the Clergy and the Laity to play at any Games of hazard upon pain of Deposition and Excommunication The 51st forbids Jesters Dancers and Shews The 52d ordains That the * Missa praesanctificatorum was the Sacrament which was administred with Elements which were before consecrated oblatio prius oblati perfecti sacrificii sacrique Mysterii Balsam in hunc Can. Mass of the Pre-sanctified shall be celebrated every Day in Lent except Saturday and Sunday and Lady-day The 53d forbids them that stood Sureties for Children to marry the Mother of such Infants The 54th prohibits marrying the Uncle's Daughter Forbids a Father and a Son to marry the Mother and the Daughter or two Sisters as also a Mother and Daughter to marry the Father and Son or two Brothers upon Penalty of 7 Years Penance The 55th ordains That the Canon forbidding to fast on Saturday and Sunday shall be observed in the Church of Rome as well as in other Churches The 56th forbids eating Eggs and Cheese in Lent The 57th forbids offering Milk and Hony on the Altar The 58th forbids Laymen to give to themselves the Eucharist before a Bishop a Priest or a Deacon The 59th forbids baptizing in Domestick Chapels The 60th is against them that feign themselves to be possessed The 61st is against Superstitions The 62d against the Fooleries which were acted on New-year's-day The 63d condemns to the Fire the false Stories of Martyrs made by the Enemies of the Church The 64th imports That the Laity ought not to undertake to teach Religious Matters The 65th is against the Custom of kindling Fires before Houses on the New Moons The 66th ordains That Easter Week shall be spent in Prayer The 67th forbids eating the Blood of Beasts The 68th forbids burning tearing or giving to Victuallers the Books of the Gospels if they be not quite spoiled The 69th forbids the Laity to enter within the Rails of the Altar yet the Emperor is excepted who according to an Old Custom is permitted to enter in when he is willing to make some Oblation to the Lord. The 70th forbids Women to talk in the Time of the Holy Sacrifice The 71st is against some prophane Practices of Students in the Law The 72d declares the Marriages between an Orthodox Christian and an Heretick to be null and void The 73d ordains That Reverence shall be paid to the Cross and that Crosses shall not be suffer'd to be made on the Floor The 74th forbids making the Feasts call'd Agapae in Churches The 75th ordains That they shall sing in the Church without straining or Bawling modestly and attentively The 76th enjoyns That no Tavern or Tradesman's Shop shall be suffer'd to stand within the Inclosure of the Church The 77th That Men ought not to bathe with Women The 78th That they ought to instruct those that are to be baptized The 79th is against an Abuse of some who at Christmas made Cakes to the Honour of the Virgin 's Lying-in The 80th is against them that without Cause absent themselves for 3 Sundays together from their own Church whether they be of the Clergy or of the Laity The 81st pronounces Anathema to those that have added these Words to the Trisagion Thou that hast been crucified for us The 82d approves of the Pictures in which Christ is painted in the Form of a Lamb. The 83d forbids giving the Eucharist to the Dead The 84th orders them to be re-baptized who can bring no Witnesses nor certain Proofs that they have been baptized The 85th grants Liberty to the Slaves which their Masters have freed before two or three Witnesses The 86th condemns the infamous Company of debauch'd Women The 87th is against Divorces made without lawful Cause The 88th forbids bringing Horses into the Church without great Need and evident Danger The 89th shews That they ought to fast on Good Friday till Midnight The 90th renews the Law of not kneeling on Sunday The 91st Condemns to the Punishment of Murtherers those Women that procure Abortions The 92d is against Ravishers The 93d condemns the Marriages of those Men or Women who are not sure of the Death of their Wives or Husbands But after those Marriages have been contracted and when the first Husband comes again he is ordered to take his Wife again The 94th is against those that use the Oath of Pagans The 95th is of the Reception of Hereticks It ordains That the Arians Macedonians Novatians Continents Tesseradecatites and Apollinarists shall be received after they have made Abjuration in Writing by anointing their Fore-head Eyes Nostrils Mouth and Ears with the Holy Chrism pronouncing these Words This is the Seal of the Holy Ghost That the Eunomians Montanists and Sabellians shall be re-baptized That the Manichees Valentinians Marcionites and other Hereticks are also to abjure their Errors anathematizing all Hereticks by Name and making profession of the true Faith The 96th is against plating and curling the Hair The 97th forbids Husbands to co-habit with their Wives within the Enclosure of the Church The 98th prohibits marrying a Maid betrothed to another The 99th prohibits offering Roast Meats to Priests in Churches The 100th prohibits lascivious
Name in the Councils Tom. 6. Pag. 1468. ZACHARY Bishop of Rome POPE Zachary was raised to the Holy See in the Year 741. He was a Greek if we may believe the Authors of the Popes Lives and had the reputation of being most mild and Zachary courteous and yet at the same time very valiant and courageous At the beginning of his Popedom Italy was in great Troubles Luitprandus King of the Lombards being at War with Thrasimond Duke of Spoletum and the Romans who assisted the latter Zachary made Peace between the Romans and the King of the Lombards upon condition that he should restore four Cities which he had taken from them and so poor Thrasimond being forsaken was forced to give over his opposition But the Lombard having obtained his design was not careful to perform his promise but Zachary went to him obliged him to restore the Cities to the Romans and make a Peace with him This very Pope being consulted by the French whither they should acknowledge Pepin for their King who had all the Authority already and was enstated in the Government of the Realm or Chilperic who indeed had the Name of King but was not capable of a business of that weight answered in favour of Pepin of whose Protection the Romans and Popes had then great need having so Potent an Enemy near at hand as the King of the Lombards was Although these Matters were of very great consequence yet those which are spoken of most in Zachary's Letters concern the Churches newly founded in Germany by Boniface who consulted him with much respect The first is an Answer to this Bishops Questions contained in the foregoing Letter They both begin with Compliments Boniface tells the Pope how great Veneration he had for the Holy See and the Pope assures him that he was extreamly glad at the receipt of his Letters by which he was informed that the Church of Jesus Christ was every Day increased by his Preaching Boniface tells him that he had Ordained three Bishops in Germany and divided the Province into three Diocesses that he had placed one Bishop in the Castle of Wirtemberg another in the City of Buraburg and the third at Erford He prays him to confirm what he had done and to make these three places into Bishops Sees Zachary returns an Answer to this Article that he approved what Boniface had done and did accordingly make those three places Bishopricks Nevertheless he desires him to see whether these places are considerable enough to place Bishops in because the Canons forbid to place them in Villages or small Towns lest the Dignity of Bishops be thereby rendred vile and contemptible Boniface in the second Article of his Letter informs Zachary That Caroloman a French Duke had desired him to hold a Council in his Kingdom to restore the Discipline which was almost lost because there had not been a Synod held in France for above Fourscore Years and the Bishopricks and Arch-Bishopricks by that means were fallen into the hands of Lay-men whose Lives were very Scandalous and Disorderly He desires leave of Zachary to hold a Council and this Pope grants him his Request in his Answer In the third Article he desires to know what he should do with those Bishops Priests and Deacons who lived in many Disorders and Debaucheries Zachary answers him That he ought not to suffer them to perform the Functions and Offices that belong to their Orders and Degrees In the 4th Article Boniface desires the Pope to appoint him a Successor or give him leave to chuse himself one The Pope denieth him this Request it being contrary to the Canons to appoint a Successor to a Bishop while he is alive Yet he grants him power to nominate one at the point of Death In the 5th he enquireth whether it be true that one of his Country had obtained a Dispensation from Gregory III. Zachary's Predecessor to Marry his Uncle's Widow which had been his Cozen-German's Wife and had received the Veil The Pope answers him That his Predecessor did not grant such a Licence because the Holy See allows nothing contrary to the Constitutions of the Councils and the Holy Fathers In the 6th he asks him whether it be true That on New-Years-Day Heathenish Dances and Ceremonies are practised in Rome The Pope answers That there is no more any such practice there and that that detestable custom was abolished by S. Gregory In the 7th he says That some French Bishops who had been Adulterers or Fornicators after they had made a Journey to Rome pretended that the Pope had given them Power to perform their Offices but he maintained the contrary because the Holy See would do nothing against the Canons The Pope confirms him in this Opinion and commands him not to believe them but to punish them according to the Severity of the Canons He adds That he hath sent three Letters of Confirmation to the three Bishops constituted by Boniface and also that he hath written to Carloman to exhort him to a speedy Execution of his design This Letter is dated on the 11th Indiction that is in the Year 742. The second Letter of Zachary is a Copy of the Letter written to the three Bishops instituted by Boniface By the Authority of the Holy See he confirms the Institution of their Sees He declares that no body but the Apostolick Vicar shall ordain Bishops for those Sees and prohibits encroaching upon their Jurisdiction or Territory The third Letter of Zachary is that which he sent to the French Bishops to Congratulate them for endeavouring the Re-establishment of Church-Discipline and the Reformation of the manner of the Clergy and to exhort them to do it effectually and as becomes Holy Bishops By the 4th Letter directed to Boniface Zachary gives the Pall to the three Metropolitans instituted by Boniface Then he approves the Sentence which Boniface had passed against two French Men who had lived a Profane and Disorderly Life This Letter is dated in June in the 12th Indiction that is in the Year 743. In the next Letter directed to the same Person he wonders that Boniface having at first desired of him the Pall for the three Metropolitans he begg'd it then but for one He complains that he suspected him guilty of Simony He commends him for giving no credit to a Bishop of Bavaria who did falsly affirm himself to have been Ordained by the Pope He exhorts him to hinder all them that do not live according to the Canons from performing the Priestly Functions He confirms him in the right granted him by his Predecessor to Preach in Bavaria This Letter is dated in the year 745. In the 6th Letter directed also to Boniface Zachary answers a Question propounded to him by * Vigilius Sidonius ut Uss. in Ep. Heb. Syll. two Persons of Piety of Bavaria about the Validity of Baptism Administred by a Priest who not understanding Latin in stead of saying In Nomine Patris Filii Spiritus
in the Kings where 't is said That Nathan worshipped David do prove nothing for the Worship of Images The 10th contains a Testimony of S. Austins concerning the Holy Vessels The 11th contains one touching the Cherubins The 12th contains some which evince that Adoration is due to God only The 13th contains several about the Cross which shew that a great difference is to be observed between that and Images which is confirmed in the 14th by the practice of the Church which hath always given some Respect and Reverence to the Cross by making use of that Sign in Benedictions Consecrations and Exorcisms In the 15th they exhort the Iconoclasts who were for destroying all Images not to take occasion from the former proofs to deface beat down or deride Images since there is no Worship given or intended to them and to confirm the truth of these two Points they recite several Passages of the Fathers Last of all they compose a Copy of two Letters the one to be sent in the Name of the Emperor Lewis to the Pope to exhort him to further the Peace of the Church by removing those abuses which had raised so many troubles in the East In it some were for intimating that he Worshipped Images but others would not hear of it The other was such a form as they wished That the Pope would write to the Greek Emperors It begins with a long Exhortation to them to submit to the Church of Rome and pay all due respect to it Then it advises the Emperors to restore the Peace of the Church by permitting Images to be used but not worshipped And lastly produces some most plain and remarkable Passages of the Fathers to confirm and establish that usage of them and none else as Lawful Lewis the Kind sent this Consultation and these Acts to Pope Eugenius by Jeremiah Archbishop of Sens and Jonas Bishop of Orleans and desired him in his Letter to confer with them about the Embassy which he was to send into Greece And that he might not give the Pope the least offence which might serve for a pretence to fly off from this design he says That he did not send those Papers to him to impose Laws upon him or direct him as a Master but barely to represent to him the Judgment of the Church of France and contribute all he could to the Peace of the Church Universal He recommends them to him prays him to accept them favourably and beseeches him to use his utmost endeavours to re-unite the Greek Church and to act with a great deal of Prudence and Caution in so difficult and nice a Point as this is He desires also that his Ambassadors might go along with the Pope's into the East At the same time he gave the Bishops whom he sent Ambassadors to the Pope some private Instructions in which he charges them to shew the Pope the Collections of Authorities made by the Council held at Paris to examine the business of Images according to the permission he had given them He commands them to manifest his design to the Pope about Images to treat of that Question with all Candor and Moderation and to be very careful that they did not provoke him by opposing him too plainly Lastly He orders them that if they could not compleat the business when they had done all they could they should ask him whether they might not go with his Ambassadors into Greece to which if he consented they should immediately send him word that at their return they might find Amalarius and Halitgarius who before they went should meet them at the place where they were to Embark What the resolution of the Pope was in this Affair is not known but Lewis the Kind did send Halitgarius Bishop of Cambray and Aufridus Abbot of Nonantula to the Emperor Michael who received them kindly Nevertheless it doth not appear that their Negotiation had any good effect for things remained almost in the same state in Greece as long as Michael Balbus lived and after his Death his Son Theophilus used great severity against the Image-Worshippers But the Empress Theodora the Wife of Theophilus becoming Mistress of the Empire in the Minority of her Son Michael after the Death of her Husband which happened in 842 called a Council at Constantinople in which the Worship of Images was again restored the Iconoclasts condemned and Methodius made Patriarch of Constantinople in the room of John who was of the Party of the Iconoclasts And thus the Controversie of Image-Worship was ended in the East In the West Claudius Clemens a Spanish Priest and Scholar of Foelix Orgelitanus and afterwards Cl. Clemens an Enemy to Images Bishop of Turin imitating the Conduct of Serenus Bishop of Marseilles took up a resolution not only to give no Honour to Images himself but to remove them out of all the Churches of his Diocess not sparing so much as the Cross it self Theodemirus a Benedictine Abbot much disliked the Actions of this Bishop being perswaded that Images as S. Gregory taught him were to be retain'd in Churches without giving them any adoration Whereupon he wrote a Letter to him exhorting him to change his Opinion and Management Claudius was so far from following his Advice that he wrote a defence of his Proceedings wherein at large he confutes what he had said and disproves the use of Images he contended for We have nothing remaining of this Letter but what Jonas Bishop of Orleans and Dungalus the Monk have preserved in their Confutations of it by which it appears that it was Written with much briskness and closeness full of Ingenuity and Subtilty Melchior Goldastus in the end of his Collection de Cultu Imaginum hath put all the pieces of this Letter together and in a small Treatise put them forth This Writing of Claudius Bishop of Turin being brought to the Court of Lewis the Kind this Jonas Bishop of Orleans's Judgment of Images Prince commanded the most Learned men which he had about him to examine it who found great fault with it and made a Collection of the most observable Assertions which the Emperor sent to Jonas Bishop of Orleans to confute as having several Errors and Falsities in them Jonas began that Work but Claudius Dying before he had finished it he laid it aside believing that his Error would be Buried with him But Jonas hearing afterwards that he had left some Writings behind him wherein he revived the Error of Arrius and that his Opinion did begin to spread in his Country he thought himself obliged to finish that Work He divided it into three parts In the first he maintains the use of Images the Invocation Intercession and Worship of Saints and the Veneration that is due to their Relicks He confesses that the French did not Worship Images reproved the Greeks whom they supposed to Adore them and asserts That it is absurd to represent the Divine Nature under Corporal Figures In the second he maintains
he had Excommunicated at the Sollicitation of K. Charles coming to Rome with Judith cast himself at the Popes seet at which he was so much moved that he wrote several Letters to King Charles his Queen Hermentruda and the Bishops to obtain their Pardon by which means the King consented to the Marriage and so it ended As to the Wife of Boson Gonthierus wrote about her to Hincmarus An. 860. propounding the Question thus to him If this Woman come to me and tell me that she hath committed Adultery The business of Boson desiring that I would protect her from Death which she is afraid of from her Husband ought I to put her to publick Penance in my Diocess at a distance from her Husband or shall I send her again to her Husband making him promise that he will not put her to Death Hincmarus Answers That he ought not to put another Man's Wife to Penance who belongs to another Diocess nor Protect her That Boson doth not accuse her of Adultery but complains That she hath left him and promises that he will do her no harm So that all you can do upon this occasion is this That the King of the County whether she is fled should make her return to her Husband but withal taking such security of her Husband as is usual to be given for those who have put themselves under the Protection of the Church There was also another business of the like nature in which Hincmarus was engaged Count The business â—f Count Raimond Raimond had Marry'd a Daughter to a certain Lord Named Steven who would not live with her as his Wife under a pretence that she had had a Carnal knowledge of one of her near Relations but would not tell who it was E. Raimond wrote a Letter of Complaint about it to the Synod held at Toussi 860 whereupon Steven was Summoned to the Synod where he propounded the business and told them That whereas in his Youth he had had a Carnal Knowledge of one of the near Relations of the Daughter of Earl Raimond it happened that he desired to have her in Marriage and obtained it but afterward calling to mind what he had formerly done he went to a Confessor to know whether he might not do Penance for his Sin in private and Marry the Earls Daughter as they had agreed The Confessor Answered No and shewing him a Book which he said was a Book of Canons by which it was Decreed That he that hath had any Carnal Knowledge of the Womans Relations whom he would Marry must not Consummate the Marriage with her That afterward falling under the Displeasure of the King his Lord he was forced to leave the Kingdom without breaking of the Contract with Raimonds Daughter or Marrying her so that it was put off for some time That afterward he was constrained to Marry her publickly but for fear he should Damn his Soul he would not have any Carnal Knowledge of her This he assured the Council with an Oath that it was true and that he did not do it for Interest or because he loved another Woman declaring That he was ready to follow the Judgment of the Bishops if they could satisfy him that his Honour and Salvation might be alike secured in giving contentment to his Father-in-Law and Wife The Synod resolved that it was necessary to call a Council of Bishops and Lords at which the King himself should be present That the Lords should examine the business and the Bishops conclude it Steven accepted this condition and Hincmarus was employed by the Council to search into the Truth of the Matter by which he was obliged to write to the Archbishops of Bourges and Bourdeaux and the Bishops of their Provinces He tells them that they ought to bring Raimond's Daughter to the Assembly and inquire of her whether it was true that her Husband had no Carnal Knowledge of her That it ought to be searched into whether Steven did not say this that he might leave his Wife That he ought to Name the near Relation he had known That he ought to Swear it was true and if it did appear to be true that he had really done so with any of her near Relations they shou'd be parted and Steven should be put to publick Penance In 842 Nov. 1. Hincmarus held a Council at Reims with the Priests of his Diocess in which The Council of Reims 842. several very useful Consultations were made They Decreed and Ordered that all Priests should know how to explain the Creed and Lord's Prayer and be able to repeat by heart the Preface and Canon of the Mass and recite distinctly the Psalms Hymns and Athanasius's Creed That they should know how to Administer Baptism Absolve Penitents and Anoint the Sick That on every Sunday they should Consecrate Water and burn Incense after the Gospel and Offertory That they should distribute the Holy Bread to all those that would not Communicate That they should read the 40 Homilies of St. Gregory That they should know the Kalendar and how to Sing and should Sing the Service That they should take care of the Poor and Sick That they should not Pawn the Holy Vessels That they should not Bury any Man in the Church without permission from the Bishops and should demand nothing for Burials That they should take no Gifts of Penitents That when they meet at Feasts they should be sober That when they meet at Conferences they should not make any Feasts but be contented with Bread and two or three Glasses of Wine and no more That Fraternities should be upheld for Piety-sake and none should be suffered to promote Feasting and Revels And lastly That when any Priest Died no Man should get possession of his Church without the Bishops Order He gave also at the same time to the Prebends and Deans that were to visit his Diocess some Articles of Enquiry viz. What Titles every Priest had and by whom he was Ordain'd What is the Revenue of his Living and how many Houses in his Parish In what condition the Ornaments of his Church are and how the Relicks are Preserved If there be a place to throw the Water in with which the Vessels of the Altar and Ornaments are washed If the Holy Oils were kept Locked up If there be a Clergy man that keeps School In what case the Church is and whether it be in good Repair Whether the Tithes be divided into three parts and an Account be given of two of them to the Bishops Whether there be any Church Wardens Whether the Church Revenues be improved and no private advantage made of them If the Clergy live orderly and do not familiarly converse with Women frequent Ale-Houses How those that are vicious should be reproved and for what Crime they may be Condemned and Degraded In 857 which was the 12th Year of Hincmarus's Bishoprick June 9. he held another Synod A Syned of Reims in 857 874 in which
way of Kings was Publish'd in the fifth Tome of Dacherius's Spicilegium His Sermons were Printed at Frankfort in the year 1536. The Monk's Crown at Antwerp in 1540. And the Commentary upon the Rule of St. Benedict is Published amongst the Works of Rabanus Printed at Colen in the year 1625. where it was Printed before in 1575. Hildemarus a French Monk called into Italy about the year 830. by Rampertus Bishop of Bresse Hildemarus who committed to him and Leutgrius the care of Rebuilding the Church of St. Faustinus and St. Jovitus He has written a Commentary upon the Rule of St. Benedict This Work has never yet appeared in Print Some have attributed it to Paul the Deacon but it is none of his and it ought to be restored according to the Manuscript of Dijon to Hildemarus There is also in the thirty eight Chapter a Letter writ by Hildemarus to Ursus Bishop of Beneventum This Author dyed in the year 840. We may also place amongst those Authors that have written concerning Monastical Discipline Lupus Abbot of Ferrara whose Letters contain divers Laws and Instructions for a Monastical Life Lupus Abbot of Ferrara He was Born about the beginning of the Ninth Century He was certainly of the Province of Sens and of a very considerable Family He was brought up to Learning and was admitted betimes into the Abby of Ferrara where he was soon after Profest under Aldricus who was then Abbot and afterward Arch-Bishop of Sens. He was sent into Germany to the Abby of Fulda there to Study the Holy Scriptures under the famous Rabanus who at his desire Compos'd his Commentaries upon the Epistles of St. Paul Lupus who was then but Deacon made great Progress in Ecclesiastical Knowledge under so able a Master and returned to France with great Reputation in the year 830. He was presented to Lewis the Godly by the Empress Judith and stayed some time at Court in hopes of obtaining some Abbey It was at this time that he receiv'd the Order of Priesthood Afterwards he was chosen by Charles the Bald to supply the place of Odo Abbot of Ferrara whom this Prince resolv'd to deprive of his Monastery because he had favoured the Party â—f Lotharius Being come thither by the King's Order he was received for Abbot in November 842. and drove out Odo from the Abbey in the year 844. He assisted at the Council of Verneuil and was ordered to compile the Canons He assisted at divers other Assemblies of Bishops and was sent to Pope Leo the IV. by Charles the Bald. He assisted at the Council of Soissons in the year 853. and lived in great Reputation for Knowledge and Piety till the 862. There has been a Collection made of 130 Letters of this Abbot's upon different Subjects There are divers upon the difficulties of Grammar and other Civil Matters but there are some which relate to Ecclesiastical Affairs and which treat of some points of Doctrine Discipline and Morality The fourth is a very Christian Consolation to Eginhardus upon the death of his Wife who was Daughter to Charles the Great This is an Answer to the third Letter of Eginhardus written to him in which he declared that he was not capable of Comfort under his Loss He says That it afflicted him most that the hopes he had put in the Intercessions and Prayers of the Martyrs were all in vain Lupus Answers him in that point that his Vows and Prayers that have not been heard for a Temporal Good will serve to procure him Eternal Life and that he does not in the least doubt but that this Death will be Advantagious both to him and his Wife because it was more convenient that he should die last it being likely that he had the greatest Strength to bear this Affliction and to resist the troubles that are suffered in the World That oftentimes God does not grant us what we ask but what is most fitting and convenient for us That God perhaps had taken away his Wife to reconcile the Division that was in his Heart between Her and the Lord and to Unite all his Love in this only Object He tells him at length that tho it be seemingly out of his Power to end his Grief yet he ought to have recourse to the Goodness and Mercy of God and resign himself entirely to this Sovereign Physician who easily heals those Wounds that Men think most Incurable Then he Exhorts him to ask of God Eternal Happiness for his Wife and for himself Perseverance in good Works growth in a Spiritual Life and Christian Consolation About the end he speaks of a Book of Eginhard's upon the Adoration of the Cross and thanks him for Dedicating it to him We have lost this Work In the Eleventh Letter he Petitions Lotharius in the Name of the Monks of Ferrara to let them eâ—joy the Revenue of the Monastery of St. Josse upon the Sea which Charles the Great had given to Alcuin and to the Monks of Ferrara to maintain Pilgrims and relieve their Necessities Rhodingus obtain'd it of Lotharius by Surprize He begs of him to restore it and conjures him to it by the respect he ows to the Holy Virgin St. Peter and St. Paul through whose Intercession they daily pray God for his Health and Salvation In the twelfth writ to Pardulus Bishop of Laon he desires this Bishop to use his Interest with the King in favour of the Monks of the Monastery of St. Columbus of Sens who were going to Court to recover the Privilege of Exemption which had been granted them by the Arch-Bishop of Sens and by the Kings M. Balusius observes upon this Letter that the Kings were then able to Exempt Abbies from ordinary Jurisdiction That that of St. Columbus had been put under the Jurisdiction of Jeremy Arch-Bishop of Sens by Lewis the Godly and afterwards taken from him That after this it lost its Liberty again under Charles the Bald but soon recovered it again as it appear'd by a Charter from this Charles dated the 13th of November 847. which serves to fix the Date of this Letter M. Balusius adds also many other Examples to show that the Exemptions of the Monasteries of France were Granted and Settled by the Authority of Kings who took them into their Care Management and Protection sub tuitione It appears by Lupus's 18th Letter that he was charged with care of the Abbey of St. Amandus without ever seeking it That he was glad when he was rid of it and that he was sent to a General Assembly called by the King near Paris In the 19th Lupus being informed of the Poverty of a Monastery of the Diocess of Auxerre by a Monk of the same Monastery who was come into his gave Heribald Bishop of Auxerre notice of it and desired him to remedy it The 20th is about some difficulties of Grammar he takes notice towards the end of a very remarkable thing which was that Probus a Priest of Maience had
be a Priest and baptizing a great many People In the fifteenth he says that such Persons ought not to be re-baptized in the Name of the Holy Trinity In the sixteenth he says That those that did thus abuse this Priest ought to be put to Penance In the seventeenth he blames the King for executing the principal Leaders of a Rebellion raised against him by the Bulgarians whom he had caused to be baptized And he says that he has committed a great Sin and particularly in the murthering their Infants who were innocent But since he did it thro' a violent Zeal for Religion and a blind ignorance he hopes he may obtain mercy if he repent In the eighteenth he says That those that have been baptized and after forsake Christianity ought to be first admonished by them that held them to the Font that if they do not reform they ought to be accused to the Church and that if they refuse to obey the Church they should be punish'd by the Prince's Authority In the nineteenth he says They may make use of the rigour of their Laws against those as would take away the lives of their Princes Nevertheless he exhorts the King to pardon such Offenders This and the following Articles relate more to Civil Policy than Church Discipline In the 41st he forbids forcing Infidels to the Faith and advises them to avoid communicating with them In the 44th and those that follow he forbids Hunting Examining Causes Playing Marrying or Feasting in Lent and in the 50th leaves it to the prudence of the Bishop or Priest who have the care of Consciences to determine after what manner a man should live with his wife during that time In the 51st he expresly forbids men to have two wives at a time In the 53d he says that it is permitted to all Believers to make the sign of the Cross upon the Table and to give a Benediction thereupon in the absence of the Priest In the 54th he does not disapprove of the Custom of the Greeks who thro' humility used always to wash their hands before they went into the Church but nevertheless he does not command it In the 55th he says he does not think it needful to force People newly converted to pay their debts that they may be received into Communion In the 56th he approves of the Custom of ordering Prayers and Fasts for Temporal Necessities as in a time of Drought c. In the 57th he rejects the Superstition of the Greeks who would not eat any Beasts kill'd by Eunuchs In the 58th he orders according to the Precept of the Apostle that women should have their heads covered in the Church The 59th and 60th relate to their Habits and the Hours of Eating In the 61st he recommends continual Prayer to them In the 62d he forbids them to make use of a certain Stone that they believ'd would heal or cure a Disease The 63d and 64th shew the time when it is most proper to abstain from use the of Marriage The 65th commands to receive the Eucharist fasting and allows those to come to the Communion who have bled much at the nose or mouth for which he makes use of the example of the Woman in the Gospel who being sick of a Bloody-flux touched Christ's Garment which makes it credible that he doth not debar Women from it that are under the like inconvenience In the 66th he forbids them to enter their Church with their Turbans on their Heads In the 67th he forbids the Bulgarians to swear by their Sword or by the name of any Creature The 68th allows Women newly brought to bed to enter into the Church In the 69th he says That the solemn times of administring Baptism are the Feasts of Easter and Whitsuntide but that it is not necessary to observe this in regard of the People newly converted no more than in respect of such as are in danger of death The 70th directs that they ought not to depose a Priest who hath a Wife and that it is not lawful for Lay-men to judge of Priests The 71st shews that Priests how wicked soever they are cannot defile the Sacraments and that they may be received from them with security The 72d is about the question propounded to him concerning a Patriarch He says he cannot answer whether he shall grant them one till he knows their number of Christians That a Bishop may serve their turn in the mean time and that if their numbers of Believers encrease and that there be divers Churches and divers Bishops he will make choice of one of them for their Patriarch or rather Arch-Bishop In the 73d he says that their Patriarch Bishop or Arch-Bishop must not be Ordained but by the Supreme Bishop and then he that is Ordained by him having receiv'd the Privilege of Metropolitan from the Holy See may Ordain other Bishops That after this there would be no more need of coming to Rome for the Ordination of their Arch-Bishop who then might be Ordained by the other Bishops upon condition that he doth not execute any part of his Office till he has receiv'd the Pall. The 74th asserts that men may pray any where The 75th and 76th That the Bishops that he will send them shall bring the Rules of Penance which they desired together with a Missal In the 77th he forbids them to have any thing to do with Lots by putting a Pin into a Book to find out any thing they are in suspicion of The 78th declares that Penance ought to be refus'd to none In the 79th he forbids superstitious Ligatures made use of to cure men The following Articles relate to Peace Agreements or Bargains Judgments and Civil Punishments In the 87th he forbids forcing Widows to become Nuns The 88th says that it is not lawful to pray for such as dy'd in their Infidelity The 89th recommends to them the Custom of Offering the First-fruits of the Earth The 90th says that it is lawful to eat Birds which have not been bled in killing them The 91st forbids Christians to eat Beasts kill'd or hunted by Infidels In the 92d he declares that they are the proper Patriarchs who govern the Churches founded by the Apostles which are only Rome Alexandria and Antioch That the Bishops of Constantinople and Jerusalem are also called Patriarchs but they have not so great Authority as these three In the 93d he declares that of Alexandria to be the second Patriarch In the 94th he declares the Cheat of the Greeks who said that Chrism came first from their Country The 95th says that they ought not to be taken from the Church who have fled thither for Sanctuary In the 96th he forbids Husband to be divorced from their Wives if it be not for Adultery In the 97th he exhorts Masters to pardon their Slaves that have offended them In the 98th he is willing that such as kill themselves should be buried for fear their puâ—rid Bodies should occasion Infection but
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
the Bishop's Consent 72 73. Chastity the means of preserving that Vertue 97. Children of their Duty to their Parents 92 Their Death being look'd upon as a special Favour of God ibid. H. Chrism of its Consecration 117. and Distribution ibid. Chunegonda the Empress crown'd with the Emperor her Husband 23. Church See Greek Church and Latin Church Churches Of their Consecration 123. Whether the Bishop ought to wear a Chasuble or a Cope whilst he officiates in performing that Ceremony 15. Bishops forbidden to exact any thing for the Benediction of Churches 58. The Consecration of them by a Bishop found guilty of Simony declared null 71. Of the Tithes appropriated to the Maintenance of Churches 123. A Constitution about the maintaining of Churches granted to Monks ibid. A Prohibition to get Induction into Churches by the Presentation of Laicks 27. and to hold two Churches at once ibid. Of the founding of new Churches 123. Incumbents forbidden to leave a small Church in order to get possession of a greater 65. Church-yards a Prohibition to hold Civil Assemblies in them 120. And to build any other Houses on that Ground than those that belong to the Priests ibid. Cincius the Son of the Prefect of Rome Of the Outrages committed by him against Pope Gregory VII 37. Cistercians the Institution and Progress of that Order 128. Clergy-men or Clerks Of their Functions 88 89 and sequ Obliged to wear Cloaths of one single Colour and to have their Heads shav'd in form of a Crown 123. That their Ignorance and Negligence are the Source of the principal Disorders of the Church .96 as well as their Covetousness and Concupiscence ibid. They cannot carry on Law-Suits in Quality of Attorneys or Solicitors nor sit as Judges in Criminal Causes 123. That those Clergy-men who put themselves into the Service of Noble-men to obtain Benefices are more guilty of Simony than those who give Money to procure them 95 96. That 't is not lawful to cite them before secular Judges 65. That their Causes never ought to be decided by Force 88. A Penalty imposed on those who leave a Church of a small Revenue to get another of a greater 65. Clerks subject to the Jurisdiction of their Bishop 3 124. Those who misuse them excommunicated 3. A Sentence of Excommunication denounc'd against those who take them Prisoners 65. How they ought to be qualified for Admittance into Orders 112 and 124. They cannot serve a Church without a Licence from the Bishop 112. Neither can they be translated from one Church to another ibid. The Custom of Acephali or exempt Clerks abolish'd 72. A Prohibition to receive foreign Clerks without Letters Dimissory from their Diocesan 73. Whether their Sons may be admitted into Holy Orders 58 61 71 and 112. The Sons of Clergy-men declared Vassals of the Church for ever 23. Such Clerks who are the Vassals of the Church not allow'd to purchase or to enjoy a private Estate ibid. Those who quit their Profession ought to be separated from the rest 112 115. After what manner they are to be depos'd 117. Whether those who have committed the Sin of Uncleanness may be restor'd to their Functions 95. Constitutions against Clergy men found guilty of Simony 26 27 28 29 30 31 33 34 35 44 57 58 66 69 71 72 73 74 76 85 93 and sequ 95 and 96. Other Constitutions against married or incontinent Clerks 23 27 28 29 30 31 34 35 47 58 66 71 73 74 75 93 123. Those who fall into Faults may be restor'd 126. Cluny-Abbey Bulls publish'd by Popes in Favour of it 23 and 26. A peculiar Privilege granted to the same Monastery 31. Communion An Exhortation to the frequent receiving of it 65. The Custom of Communicating with the same consecrated Host for Forty Days 2 and 127. An Explication of that Custom ibid. 2. The Communion under both kinds in use 127. Sometimes under the Species of Bread steep'd in that of the Wine ibid. An Ordinance to receive it under both kinds 74. An Obligation to communicate on the Festival of Easter 127. See Eucharist The Conception of the Virgin Mary the Opinion of an Author later than St. Anselm about the Festival of her Conception 95. Concubinage liable to Excommunication 63 and 73. A Priest who keeps a Concubine forbidden to say Mass 58. Confession of the Secrecy of it 16. That the Confession of publick Offences ought to be made to Priests and that of secret Sins to all sorts of Clergy-men and even to Laicks according to Lanfrank ibid. The Custom of making Confession one to another very common among the Faithful in the Eleventh Century 17 Those who hear the Confessions of others ought not to punish or chastise them publickly ibid. When 't is sufficient to confess our Sins to God alone according to Lanfrank ibid. A Form of Confession exhibited in Writing follow'd by another of Absolution in a Letter 23. Confirmation with what Ceremony it ought to be perform'd 117. A Father who stands as God-father to his Son at Confirmation oblig'd to leave his Wife 4. Conrad Emperour of Germany when chosen and Crowned 23. Conrad the Son of the Emperor Henry IV. revolts from his Father 70. Constantinople Deputies sent by the Greeks to obtain of that Pope that the Church of Constantinople should be styled the Catholick or Universal Church 23. The Prelates who oppos'd that Design ibid. Corbie-Abbey One of its Privileges confirm'd by the Pope 31. The Bishop of Amiens oblig'd to make Satisfaction to one of the Abbots of that Monastery ibid. Corporals or Chalice-cloths ought not to be thrown into the Fire to stop a Conflagration 120. Corfu the Pretensions of the See of Rome to that Island 54. Creed the Addition of the Particle Filioque to the Apostles Creed disapproved 81 and 82. Crusade the Project of one form'd in the Council of Placentia 73. Publish'd in that of Clermont 70 73 74. The putting that Crusade in Execution 70 74. The Badges of the Persons liâ—â—ed 74. The Indulgences granted to them ibid. Curates oblig'd to give an Account of their Ministerial Functions to the Bishop 58. Cyriacus Archishop of Carthage deliver'd up to the Saracens by some of his Diocesans 55. The Pope's Remonstrance about that Treachery ibid. D DAlmatia that Kingdom conferr'd by Pope Gregory VII 51. Daughters not to be given in Marriage till they have attain'd to the Age of twelve Years 65. Dead what may afford Refreshment to the Souls of deceased Persons 96 A Prohibition to honour their Memory without the Bishop's Authority 123. Deanries of the collating of them 74. Death A Prayer for Persons at the Point of Death 92. Decretals of the Popes frequently corrupted in the Eleventh Century 84. Demetrius King of Ruâ—â—ia his Son invested in that Kingdom by Pope Gregory VII 51. St. Denis where his Body lies interr'd 26. The Privileges of the Abbey of St. Denis confirmed by the Pope 30 Denmark Pope Gregory VII 's Admonitions to the Kings of Denmark 51.
Bishop of Meaux's upon this Question If it be lawful for a Man to Marry his Concubine He tells him that some Laws have forbid it and others have permitted it and leaves the whole matter to the discretion and judgment of the Bishops after which he exhorts the Bishop of Meaux not to approve of King Philip's Marriage with Bertrade The XVIIth to the regular Canons of St. Quentin at Beauvais does with a great deal of Eloquence set forth the troubles he is involved in since he was made a Bishop admonishes them to continue to observe the Rules of their Institution and to make choice of a Superiour in his place In the XVIIIth Ivo highly blames Cardinal Roger the Pope's Legate for being inclin'd to Absolve Simon Count of Niofle whom he had Excommunicated for Adultery This Count after the Death of his Wife Marries one with whom he had formerly been too familiar and now demands Absolution Ivo absolutely refuses it and sends him to the Pope with a Letter setting forth the whole affair the Count makes his suit to Roger hoping to meet with more gentle treatment from him than at the Pope's hands Ivo hereupon declares to the Cardinal that he cannot absolve him nor will he admit him to the Communion till he has an answer from the Pope either in writing or by word of mouth The XIXth Letter is written to William Abbot of Fècamp who had compar'd him to St. John and to Elijah for his boldness in declaring his dislike of the King's Marriage Ivo acquaints him how great inconveniences that liberty of his had brought him under and desires the Prayers of him and his Monks He cannot grant the Abbot's request in behalf of a Canon Regular who would have leave to quit his Rule and enter into the Monastery of Fècamp he tells him if he knew the Man he would not be concern'd for him that he is a proud and idle Fellow that for ten years together he had never as he ought observ'd his week for reading Mass but was at any time for reading out of his turn when there was an occasion of serving his vanity by it however if the Canons his Brethren would consent he should leave their House he would not hinder him and gave him full leave to ask them Ivo being taken into Custody for opposing King Philip's Marriage the Clergy and people of Chartres threatned to assault the Count unless he would release him to them therefore Ivo writes disswading them from all thoughts of taking Arms which would be a means not of procuring his liberty but prolonging his Confinement that it would moreover offend the Divine Majesty that it was not fit for a Bishop to recover his Rights by violence that he was resolv'd rather to Dye than that any Man should lose his Life to rescue him that that would much sooner be obtain'd by their Prayers which was all he had to beg or expect from them These are the Contents of his XXth Letter In the XXIst he pays his thanks to Hoel Bishop of Mans for the Prayers he had put up to God for his deliverance He desires of him the Relicks of St. Julian's Body which had been lately translated to Mans. The XXIId to King Philip acknowledges that having been by that Prince advanc'd to a Bishoprick he owes to him under God the highest respect and observance but that having had the misfortune to fall under his displeasure for offering him as a true and faithful Servant necessary and wholsome advice he had been ill treated and the goods of his Bishoprick embezled by his Enemies that therefore he pray'd His Majesty to excuse his not coming to Court and to allow him some time to breath and to put his affairs into order again He hopes God will one day convince him by experience of the truth of that Maxim of Solomon's that the wounds and harsh usage of our friends who love us are to be prefer'd before the kisses of our enemies and flatterers He concludes with assuring the King that he is ready to answer his accusers when he may know what they have to object against him and that he will defend himself in the Church if his crimes fall under the Ecclesiastical Cognizance or before His Majesty's Council if he be charg'd with any against the State The XXIIId is to Guy Chief Master of the King's Houshold who had interceded with the King in favour of Ivo he returns him thanks for his good offices and assures him 't is impossible they should come to any good terms till the King have totally quitted Bertrade that he had seen a Letter of Pope Urban's to all the Prelates of the Kingdom Commanding them to Excommunicate him in case he continued to live with her and that this Letter had been long since publish'd if he had not conceal'd it out of the true love he bore His Majesty and his unwillingness that his own people should rise up against him The XXIVth is to Hugh Arch-Bishop of Lyons he acquaints him how great joy it was to him to hear that Pope Urban had appointed him Legate of France in which employment he had so well acquitted himself under Gregory the VIIth but that he was now not a little griev'd to understand he had by the advice of several of his friends refus'd to accept of that Office again by reason of the too great business which must lie upon him at the present juncture of affairs while the Church labour'd under such troubles as would not easily admit of being compos'd Ivo tells him he had been ill counsel'd and ought not to be sway'd by his friends perswasions that though in Italy a second Ahab was arisen and France had another Jezebel who endeavour'd to overthrow the Altars and kill the Prophets of the Lord yet he should remember the saying of Elijah that God had yet left him Seven Thousand Servants who had not bow'd their knees to Baal that though their Herodias should request the Head of John and Herod should grant her what she ask'd yet John should not be afraid to tell him 't is not lawful for thee to put away thy own Wife and to Marry another Man's Wife or Concubine These and the like instances are urged by Ivo to induce Hugh to take upon him the Legatine Authority which he hopes he will soon acquaint him he has yielded to and desires to know where he may meet him about the beginning of Lent His XXVth Letter is address'd to Pope Urban and lays before him an account of the troubles and difficulties he was daily oblig'd to encounter with which made him often resolve to quit his Bishoprick He then intreats the Pope not to hearken to what should be alledg'd in his own defence by one of the Clergy of Chartres who had been degraded for Simony Money-Coining and other irregularities The XXVIth is to Walter Abbot of St. Maur des Fossez who had thoughts of leaving his Monastery by reason of the great corruptions and
unworthy Priests have the Power of the Keys as well as the worthy The Twentieth Section contains the Opinions of the Fathers concerning the Repentance of dying Persons In the Twenty first he discourses of the Expiation of light Sins by the Pains of Purgatory of the general Confession of venial Sins and of the Penalties to be inflicted on Priests who divulge matters related to them in Confession In the Twenty second he proposes this Question viz. Whether Sins that have been once forgiven return by the Commission of following Sins And after having produced the Reasons on both sides leaves the Question undecided In the Twenty third Distinction he treats of the Sacrament of Unction which he believes to have been instituted by the Apostles the Effect of it being the remission of Sins and the comfort of the Sick Person He also proves that this Sacrament may be reiterated In the Twenty fourth he treats of the Functions and Dignity of the Seven Orders and of the different Dignities among Bishops In the Twenty fifth he discourses of the validity of Ordinations made by Hereticks and after having produced different Opinions seems to approve that of those who affirm that Persons who were ordain'd in the Church still retain the Power of ordaining though they turn Hereticks but deny that those whom they ordain have the same Power Afterwards he treats of Simoniacal Ordinations and of the Age requisite for admission into Orders In the Twenty sixth he shews the Antiquity of the Sacrament of Marriage In the Twenty seventh he enquires in what Marriage consists and distinguishes a Promise of future Marriage from Marriage contracted by the present Consent of the Parties In the Twenty eighth Twenty ninth and Thirtieth he gives a farther Account of the Conditions that ought to be annexed to such a Consent as is necessary for the Consummation of Marriage In the Thirty first he explains the Advantages of Marriage which are Fidelity the Lawful Procreation of Children and the Benefit of the Sacrament and treats of the contrary Vices In the Thirty second he discourses of Matters relating to the Continency of married Persons at certain times In the Thirty third he relates divers Considerations of the Fathers with respect to the Polygamy of the Patriarchs In the Thirty fourth he treats of the Impediments that render Persons uncapable of contracting Marriage and which make their Marriage void and of none Effect In the Thirty fifth he shews that a Man may be divorced from his Wife upon the Account of Adultery and that they may be afterwards reconcil'd The Author adds that he who has committed Adultery with a Woman may marry her after her Husband's decease provided he were not accessory to his Death and did not promise his Wife to marry her in his Life-time In the Thirty sixth Section he treats of the Impediment that arises from the difference of Age and Condition between the Parties who contract Marriage In the Thirty seventh he discourses of the Injunction of Celebacy observ'd by Bishops Priests Deacons and Sub-deacons and of Pope Calixtus's Ordinance declaring such Marriages null In the Thirty eighth he treats of the Impediment of a Vow In the Thirty ninth of that of difference in Religion In the Fortieth Forty first and Forty second of the Degrees of Cansanguinity and Affinity as well Temporal as Spiritual The other Sections contain divers Questions concerning the Resurrection the State of the Elect and of the Reprobates after their Death Prayers for the Dead the Invocation and Intercession of the Saints the Circumstances of the last Judgment the several Degrees of Beatitude and Glory and the State and Torments of the Damned with which ends the Fiftieth Section of the Fourth Book by the Master of the Sentences This Work was published by John Aleaume and printed at Paris A. D. 1565. and at Lyons in 158â— It was also revis'd by Antony de Mouchy and reprinted in the same City in 1618. and in otheâ— Places The Author makes it his chief Business as we have already hinted to collect the Opinions of the Fathers concerning all the Questions discussed by him He adds very little of his own except sometimes in reconciling certain Passages which seem to be contradictory and when he cannot bring them to an Agreement he usually leaves the Question undecided He avoids to meddle with Questions concerning which the Fathers have writ nothing and scarce ever makes use of Philosophical Terms and Arguments much less of Aristotle's Authority who is often cited by the other School-men The Book of Sentences by ROBERT PULLUS is not a Collection of Passages of the Fathers Robert Pullus Cardinal as that of Peter Lombard but a Theological Work in which he himself resolves certain Questions which are propos'd either by Ratiocination or by Proofs taken out of holy Scripture This Author sir-nam'd Pullus Pullen or Pully being an English Man by Nation passed over into France and flourished in the Schools of Paris He return'd to England about the Year 1130. and there re-established the University of Oxford in 1133. He was made Arch-deacon of Rochester and although he enjoy'd that Benefice yet forbore not to go back to Paris where he resided in Quality of Professor of Divinity However his Metropolitan thought fit to recall him and not being prevail'd with even upon St. Bernard's Request that he might still remain at Paris caus'd the Revenues of his Arch-deaconry to be seiz'd on to oblige him to return to England Whereupon Pullus appeal'd to the See of Rome and having much Interest in that Court was not only vindicated against the Archbishop but also invited to Rome by Pope Innocent II. and created Cardinal and Chancellor of the Church of Rome by Lucius II. in 1144. This Dignity was enjoy'd by him till the Third or Fifth Year of the Pontificate of Eugenius III. when he died A. D. 1150. Cardinal Pullus's Book of Sentences is divided into Eight Parts in the First of which he treats of the Existence of God of the Three Persons of the Holy Trinity and of the Divine Attributes In the Second of the Creation of the World of the Angels of the Nature of Man of the Origine of the Soul of Adam's Fall of the Corruption of human Nature and of Original Sin In the Third of the Law of the Circumcision of the Law of Grace and of the Incarnation of Jesus Christ. He continues his Discourse concerning that Mystery in the Fourth Part where he also treats of Faith Hope and Charity of Purgatory and of the State of Souls after their Separation from their Bodies In the Fifth he treats of the Resurrection of Jesus Christ of the Gift of Faith of the Sacraments of Baptism of Confirmation of the Remission of Sins of Charity and of Sin In the Sixth Part he discourses of the Effects of Sin of Concupiscence of Ignorance and other Punishments of Sin of the Temptations of the Devil of the Assistance of good Angels and their Functions
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
relief of the Holy Land A Fast appointed by this Pope during five Years on all the Fridays from Advent till Christmass with abstaining from Flesh on Wednesdays and Saturdays Robert de Bar succceeds Peter de Celles in the Bishoprick of Chartres  Theorianus Hugo Etherianus Robertus Paululus Gervase a Priest of Chichester Odo Abbot of Bel. Cardinal Laborant Geffrey Prior of Vigeois Thierry or Theodoric a Monk Joannes Burgundus The Death of Peter de Celles Bishop of Chartres on the 17. day of February 1188 I. After a Vacancy of 20. days CLEMENT III. is Elected in the place of Gregory VIII January 6. XXXVII III. Philip Augustus King of France imposes a Tax in his Kingdom for his Voyage to the Levant which is call'd by the Name of Saladin's Tithes   1189 II. XXXVIII Henry II. King of England dies and Richard his Son succeeds him The Kings of England and France set forward in their Journey to the Holy Land The Queen Mother and her Brother William of Champagne Cardinal Archbishop of Rheims obtain the Government of France during the King's absence William the Good King of Sicily dies without Issue Constance his Aunt the Wife of Henry the Son of the Emperor lays claim to the Succession but Tancred the Natural Brother of the Princess gets possession of the Kingdom IV. William Bishop of Ely and Legate of the See of Rome in England is made Regent of the Kingdom during the absence of King Richard who is about to undertake an Expedition to the Holy Land   1190 III. XXXIX The Death of the Emperor Frederick in the Levant His Son Henry IV. succeeds him The Kings of England and France arrive in the Month of August at Messina and reside there above six Months V.   Neophytus John Bishop of Lydda The Death of Richard Prior of Hagulstadt 1191 I. Clement III. dies April 10. and CELESTIN III. is substituted in his place I. Henry is Crown'd Emperor by Pope Celestin and his Wife Constance Empress Richard K. of England takes possession of the Kingdom of Cyprus carries off a rich Booty from thence and gives this Kingdom to Guy of Lusignan in exchange for that of Jerusalem which Richard hop'd ere long to wrest out of the Hands of the Infidels VI. Evrard d'Avesnes Bishop of Tournay dying Peter Chanter of the Church of Paris is chosen in his place but William Archbishop of Rheims opposes this Election and causes Stephen Abbot of St. Genevieve at Paris to be Elected the next Year The taking of the City of Acre by the Christians from the Infidels in the Levant Pope Celestin orders the Bishops of England to Excommunicate all those that shou'd refuse to obey the Bishop of Ely Regent of the Kingdom   1192 II. The Pope Excommunicates the Emperor because he detains Prisoner Richard King of England II. Richard K. of England is taken Prisoner in returning from the Holy Land by Leopold Duke of Austria and deliver'd up to the Emperor Henry who confines him 14 Months During his Imprisonment John his Brother sir-nam'd Without Land gets Possession of the Kingdom of England VII The Pope confirms the Rights and Privileges of the Churches and Kingdom of Scotland The Canonization of St. Ubald Bishop of Eugubio Stephen of Tournay causes his Nephew to be chosen in his place Abbot of St. Genevieve at Paris  Baldwin of Devonshire Archbishop of Canterbury dies in the Levant this Year or in the following 1193 III. III. Philip King of France Marries Batilda according to some Authors or Isemburga as others will have it the Sister of Canutus King of Denmark but is Divorced from her some time after under pretence of being too near a kin VIII George Xiphylin is chosen Patriarch of Constantinople  Demetrius Tornicius writes this Year his Treatise of the Procession of the Holy Ghost 1194 IV. IV. Richard K. of England being released out of Prison resumes the Government of his Kingdom IX The Pope appoints the Bishop of Lincoln to take Cognisance of the Misdemeanors and Crimes committed by Geffrey Archbishop of York Michael de Corbeil Dean of the Church of Paris who had been chosen Patriarch of Jerusalem is made Arch-bishop of Sens.  The Death of Joannes Burgundus or John Burguignon Magistrate of Pisa. 1195 V. V. X. Isaacus Angelus is depos'd and ALEXIS ANGELUS is plac'd on the Imperial Throne I. The Pope Constitutes Hubert Archbishop of Canterbury his Legate in England and enjoyns the Bishops of this Kingdom to submit to his Authority He grants a Commission to Simon Dean of the Church of York to govern that Church and Summons Geffrey who was Archbishop of it to appear at Rome to clear himself there of the Crimes laid to his Charge A Synod at York held in the Month of June A Council at Montpellier in the Month of December Gauterius a Regular Canon of St. Victor Thierry or Theodoric Abbot Ogerus Abbot of Lucedia and of Mount St. Michael Robert de Torigny Otho de St. Blaise John Brompton Abbot of Jorval Lupus Proâ—â—spatus Alulphus Monk of St. Martin at Tâ—â—nay Isaac Abbot of L'Etoile 1196 VI. VI. The Emperor Henry marches into Italy with a numerous Army and makes himself Master of Sicily which belong'd to his Dominions in right of his Wife He treats the Sicilians so cruelly that this Princess Commiserating their Misfortunes constrains her Husband by force to grant 'em a Peace upon reasonable Terms II. Eustach is ordain'd Bishop of Ely in England in the place of William Odo de Sully succeeds Maurice in the Bishoprick of Paris  Henry Abbot of Clairvaux The Death of Maurice de Sully Bishop of Paris September 3. Gilbert of Sempringham Peter Abbot of Clairvaux Garnerius Abbot of Clairvaux Nicolas a Canon of Liege Sibrandus Abbot of Mariegarde 1197 VII The Pope consents that Frederick the Son of the Emperor Henry shou'd be Crown'd King of Sicily for 1000 Marks of Silver to be paid to him and as many to the Cardinals VII The Death of the Emperor Henry at Messina The Right of Succession to the Empire is disputed between Philip the Brother of Henry and Otho Duke of Saxony III. The Archbishop of Messina going to consult the Pope about the deceas'd Emperor who dy'd Excommunicated cannot obtain a License for the Interring of that Prince in Consecrated Ground but with the consent of Richard King of England and after having restor'd the sum of Money that was exacted for his Ransom Jourdain du Hommel is ordain'd Bishop of Lisieux Under his Government the Building of the Cathedral of Lisieux was finish'd and that Church was much enrich'd by the Liberality of this Bishop  Bertrand Abbot of la Chaise-Dieu Radulphus Tortarius Christina a Monk of Clairvaux Gauterius of Chatillon Thomas a Monk of Chichester Garnerius a Monk of St. Victor The Death of Peter Comestor Dean of St. Peter at Troyes Robert of Flamesbury Bartholomew Bishop of Oxford 1198 VIII Celestin III. dies Jan.
Mount-Cassin 〈◊〉 Exposition of the Rule of St. Benedict 〈◊〉 or Notes on the Old Testament 〈◊〉 Hymns Letters c. RODULPHUS Abbot of St. Tron Genuine Works still in our Possession â—â—ronicle of the Abbey of St. Tron 〈◊〉 Life of St. Liâ—tbert Bishop of Cambray â—…ter to Libertus a Monk of St. Pvntaleon A Manuscript Work 〈◊〉 Treatise against Simony of which F. Mabillon â—…s publish'd the Arguments GILLEBERT or GILBERT Bishop of Limerick Genuine Works Two Letters FRANCO Abbot of Afflinghem Genuine Works XII Books of the Grace and Mercy of God A Letter against the Monks who leave their Monasteries A â—etter to certain Nuns Works lost Sermons on the Life c. of the Virgin Mary TURSTIN Archbishop of York Genuine Works A Letter to William Archbishop of Canterbury The Original of the Monastery of Rippon ULRICUS Bishop of Constance Genuine Works still extant The Lives of St. Gibhard and St. Conrad WILLIAM of Somerset a Monk of Malmesbury His Genuine Works The History of England The History of the Bishops of this Kingdom The Life of St. Adelmus INNOCENT II. Pope Genuine Works XLVIII Letters CELESTIN II. Pope Genuine Works Three Letters LUCIUS II Pope Genuine Works Ten Letters ECKARDUS Abbot of Urangen Genuine Works A Chronicle Letters and Sermons Works lost The Lanthorn of Monks HUGH a Monk of Finery Genuine Works still extant A Chronicle Two Books of the Royal Prerogative and the Sacerdotal Dignity ANSELM Abbot of Gemblours A Genuine Work A Continuation of Sigebert's Chronicle ORDERICUS VITALIS a Monk of St Evrone Genuine Works XIII Books of Ecclesiastical History ANSELM Bishop of Havelburg A Genuine Work A Conference between him and certain Grecians concerning the Controversies between the Greek and Latin Churches HERVAEUS a Monk of Bourg de Dol. A Genuine Work A Commentary on the Epistles of St. Paul Works lost An Exposition of the Book of the Coelestial Hierachy of St. Dionysius the Areopagite Commentaries on the Books of Genesis Isaiah the Lamentations of Jeremiah the end of the Prophecy of Ezekiel Ecclesiastes Judges Ruth Tobit the XII lesser Prophets and the Epistles of St. Paul Divers Sermons A Treatise of the Lessons of the Divine Offices A Book of the Miracles of the Virgin Mary An Explication of the Treatise of the Lord's Supper attributed to St. Cyprian HUGH DE FOLIET a Monk of Corbie Genuine Works still extant Four Books of the Cloister of the Soul Four other Books of 〈…〉 The Book of Physâ—… Two Books of Birds A Treatise of the 〈…〉 or 〈…〉 Carnal and Spiritual 〈…〉 The Mirror of a Siâ—… 〈…〉 A Discourse of the 〈…〉 Four Books of the the Mystical Ark and that 〈◊〉 Noah STEPHEN Bishoâ—… Paris 〈…〉 Several Letters RAINERIUS 〈…〉 St. Lawrence at 〈…〉 A Genuine Work A Treatise of 〈…〉 of his â—…y and of Liege GUALBERT a Monk of Marchiennes Genuine Work Two Books of the Miracles of St. Rictruda PANDULPHUS of Pisa. A Genuine Work The Life of Pope Gelasius II. FABRICIUS TUSCUS Abbot of Abington A Genuine Work The Life of St. Adelmus AUCTUS Abbot of the Order of Valombre Genuine Works The Life of St. John Gualbert The Life of Bernard Hubert An Account of the Translation of the Head of St. James ALBERTUS or ALBRICUS a Canon of Aix A Genuine Work still extant The History of the Crusade to the Yâ—… 1120. FOUCHER a Monk of Chartres A Genuine Work The History of the Crusade to the Year 1124. GAUTIER LE CHANCELLER A Genuine Work The History of the Crusade from A. D. 1115. to A. D. 1119. ANNA COMNENA the Daughter of Alexis Comnenus A Genuine Work Alexius or the History of the Reign c. of Alexis Comnenus ISAAC an Armenian Bishop Genuine Works Two Treatises against the Armenians MICHAELâ—… of 〈…〉 A Genuine Work Aâ—… World to thâ—… Death of Aâ—… ODO Abbot 〈…〉 at 〈…〉 A Genuine Workâ—… Possession A Relation of a Miracle of 〈…〉 HUGH of 〈…〉 â—… Genuine Workâ—… Literal Noâ—… the Books 〈…〉 Judges and Kingâ—… and 〈…〉 of the 〈…〉 Explications of the Lamentations of 〈…〉 〈…〉 Notes on the 〈…〉 of the 〈…〉 rarchy The Soliloquy of the Soulâ—… The 〈…〉 A Discourse 〈…〉 Praying A Discourâ—… and the Spoâ—… Four Books of the 〈…〉 A Hundred Sermons 〈◊〉 〈◊〉 A Treatise of the Power and Will of Godâ—… Tracts concerninâ—… tâ—… of 〈…〉 CHRIST Miscellanies of Theological Learning A Dialogue between Master and Sâ—… The summ of the Sentences A Treatise of the Sacraments PETRUS ABAELARDUS Genuine Works still extâ—… Letters to Heloissâ—… and others An Introduction to Theology His Apoâ—… Explicationâ—… on the Loâ—…'s 〈…〉 Creeds of the 〈…〉 A Reply to the 〈…〉 Heloissa A Treatise of Hâ—… A Commentary on the 〈◊〉 to the 〈…〉 Sermons Workâ—… Diaâ—… Notes on the Prophecy of 〈…〉 A Treatise of 〈…〉 thy Self A Book call'd Yea and Nay 〈…〉 These two lastâ—… A Treatise of the Work of Manuscripts in the the Creation 〈…〉 of Sâ—… 〈…〉 WASELINUS MOâ—… 〈…〉 â—… A Genuine Work A Letter to Gauselinus Abbot of St. Floâ—… AMEDEUS Bishop of Lausanna Genuine Works Eight Sermons in Commendation of the Virgin Mary S. BERNARD Abbot of Clairvaux Genuine Works still extant Four Hundred and Seventeen Letters Five Books of Consideration A Treatise of the Manners and Duties of Bishops A Treatise of Conversion A Treatise of Injunctions and Dispensations An Apology for William Abbot of St. Thierr A Commendation of the New Militia A Treatise of the Degrees of Humility and Fride A Treatise of the Love of God A Treatise of Grace and Free Will. A Letter to Hugh of St. Victor The Life of St. Malachy â—…ons proper for the Sundays and Festivalâ— of the whole Year and on other Subjects Sermons on the Book of Canticles The Arbitrator's Sentence between the Bishop and the Count of Auxerre The Draught of a Letter relating to the Crusade Spurious Works The 418th Letter and others following to the Number 423. A Pious Meditation on the Knowledge of Human Nature A Treatise of the Building of the Inner-House A Treatise of Charity The Mystical Life â—…ditations on the Passion and Resurrection of JESUS CHRIST A Treatise of Virtues 〈◊〉 Exposition of the Lord's Prayer 〈◊〉 Sermons c. WILLIAM Abbot of St. Thierry or Theodoric Genuine Works still extant The first Book of the Life of St. Bernard A Letter to the Carthusians of Mont-Dieu A Treatise of the Contemplation of God A Treatise of the Dignity of Love The Mirror of Faith The Mystery of Faith The Book of Meditations A Treatise of the Nature of the Body and Soul A Treatise against Abaelardus A Book of the Works of William of Conches A Treatise of the Sacrament of the Altar An Exposition of the Book of Canticles ARNOLDUS Abbot of Bonneval Genuine Works A Treatise of the Words of JESUS CHRIST on the Cross. A Treatise of the Cardinal Works of J. C A Treatise of the Six Days Work A Discourse of the Commendation of the Virgin Mary Meditations The Second Book of the Life of
and that Debauchery hurried them to the Second that these Disorders had been a long time kept secret because all the Members were concern'd to conceal them that 't was the Order gave them their Settlement and Fortune and that they could not accuse it without undoing themselves and accusing themselves of Shameful Crimes besides that it was dangerous to bring about their Ears an Order so powerful on which they had their dependance which was likewise the Reason why those who had deserted the Order made no Discovery that some had revealed these filthy acts to particular Persons who did not dare to mention them that many of them who had confessed these Crimes had done it voluntarily and without Constraint that they all agreed in their Depositions but that some had not Sworn to all the Articles because they had knowledge but of part which proves their Sincerity that they all speak of Circumstances so particular that it is hard to imagine they should be invented that the greatest part stuck to their Depositions that such as had retracted did it not till they saw they must undergo the Punishment their Fault deserved and to cover their Disgrace that since they kept these Disorders very secret and discover'd them not but to those of their Order it is not to be wonder'd at if the principal Witnesses were such as were accused that tho' they prepared not their Process in Form in other Kingdoms yet for all that there was proof enough found against them to pull down their Order that King Philip the Fair acted not in this Matter but upon a Principle of Justice that he had not ordered them to be Arrested so suddenly but because it was to be fear'd lest since they vvere Powerful if they had had notice of the Design they should have made an Insurrection in the Kingdom that he had caused an Inquisition upon them to be taken for his own Justification and thereupon left the Judgment to the Pope into whose hands he resign'd them that he enriched not himself with their Estates but always offer'd they should be employed for the good of the Holy Land that he consented to the Incorporation of them into the Order of the Hospitallers and had restored them to it without any Deceit retaining only what he was obliged to expend in Suing out the Process that the Proceedings and Examinations taken against them were sufficient to prove the Irregularities of the Order in general that it was Necessary to abolish it and there was no Remedy to be applied otherwise though possibly according to the Formalities of Law there must have been another manner of Proceeding in order to the giving a Definitive Sentence Yet this hinder'd not but that by way of Provision that is to say of Discipline Equity and Justice the Order might be wholly abolished and their Estates given to an Order which ought to put them to the use to which they were designed These Reasons are sufficient to maintain the Judgment given by the Pope in the Council of Vienna against the Order of the Templars and to justifie the Behaviour of Philip the Fair in this matter CHAP. III. An History of the Popes who had their Residence at Avignon from Clement V. to the Death of Gregory XI and of what Remarkable Things happened in the Empire Italy and in the Church under their Pontificates And among other Things what Quarrels Lewis of Bavaria had with those Popes The Contests between the Grey-Friars and Pope John XXII And about the Question concerning the Happiness of Souls moved by that Pope AFter the Death of Clement the Vth. Three and twenty Cardinals which were at Carpentras The Election of Pope John XXII where that Pope held his Court entred into the Conclave and remained there from May to July 22. in the Year 1314. but could not fix upon the Election of a Pope The Italian Cardinals were very desirous to have a Pope of their Nation who might have his Residence at Rome and the Gascoignes were for a French-man who might reside on this side the Alps. The Italians propounded the Cardinal of Praeneste who had been before a Bishop of Aix and wrote for him to the King but he was not at all liked by the French These Contests lasted so long that the People gathering together under the Conduct of Bertrandus and Raimondus Gott the Nephews of the deceased Pope and coming Armed to the Conclave demanded that the Italian Cardinals should be delivered to them and crying out That they would have a Pope set Fire on the Conclave The Cardinals hereupon made their Escape and were dispersed and it was a very hard thing to get them together again after this Accident for the Cardinals of Gascoigne were eager that the Conclave should be held at Carpentras where Pope Clement V. died or at least at Avignon but the Italian Cardinals thinking it not safe or consistent with their Liberty to meet in those Cities were importunate it should be at Rome They had perhaps both proceeded to a separate Election which would have caused a Schism if Philip the Fair had not written to them to disswade them from it by proposing to them the City of Lyons as a proper place for an Election which could not be suspected by either Party The Cardinals nevertheless could not agree upon a Meeting till after the Death of Philip the Fair which happened Nov. 29. 1314. and in the Reign of Lewis Hutin who Succeeded him Philip that King's Brother Earl of Poictiers was sent to procure the Cardinals to meet and to proceed to an Election of a Pope He caused them to meet at Lyons and having had several Conferences with them without bringing them to an Agreement he sent them on a certain Day to the House of the Friars-Preachers at Lyons and having exhorted them to come to an Agreement about the Election of the Pope he withdrew and left them shut up in the House having given order that they should not be let out till they had chosen a Pope In the mean time he received the News of the Death of Lewis Hutin which happen'd June 5. 1316. who having left his Wife Clemence great with Child he was forced to return on a sudden to the Court of France without recalling the Orders which he had given Lastly The Cardinals Forty days after they had been shut up upon Aug. 17. chose James d Osa or Eusa a Native of Cahors who had been Bishop of Frejus and after of Avignon and was then Cardinal Bishop of Porto Some Authors write that the Cardinals having put it in his Power to choose a Pope he chose himself but this is not certain and it was never objected to him by his Adversaries but on the other side the Historians of the time agree that he was chosen by the Votes of the Cardinals Some Authors report That he had Sworn that he would not ride upon any Horse or Mule that did not carry him to Rome but this also
because this was the Order of their Church The Pope insisted upon the last Article but he gain'd nothing for the Emperor made him the same Answer Nevertheless to satisfie the Pope in another way they caus'd his Name to be recited in the Dyptichs altho' this had not been demanded These Things being thus concluded the Greek Prelats desir'd to return home but before their departure the Emperor made them demand of the Pope the Restitution of the Churches which formerly depended upon them as those of Crete of Corfu and the other Isles which the Latin Archbishops were now Possess'd of and that he would make some other Provision for the Latin Prelats who had these Churches that the Greeks might place there some of their Country-men The Pope made answer That it was not just to turn out the Latins from the Churches they were in Possession of but that things must continue in the same Condition wherein they were Yet he granted That in these Churches where there were two Bishops one Greek and the other Latin if the Latin Bishop should Die first that the Greek should remain the sole Possessor and those who succeeded him should be Greeks but if the Greek Bishop should Die first the Latin Bishop should enjoy the Church alone and after his Death the Pope of Rome should provide for that Church for ever The Pope had a mind to see Mark of Ephesus and to speak with him and this Bishop went boldly to wait upon him and was no ways dash'd with his Menaces At last the Greek Prelats demanded importunately their Liberty to return and the Payment The Departure of the Greeks of the Months that were due to them but they were oblig'd before their departure to Sign yet four Copies After they had done this the five Months that were due were paid them and they went with speed for Venice whither the Emperor followed them some time after and arriv'd there the 6th of September The Greeks did solemnly Celebrate the Divine Service in a Church of the Latins and Embark'd the 11th of October in order to their return to Constantinople where they arriv'd the 1st of February 1440. The Emperor and his Brother found after their arrival that the Princesses their Spouses were dead The Clergy which remain'd at Constantinople being prejudic'd against the Union would not admit The Divisions of the Greeks about the Decree of Union those who return'd from the West after they had sign'd it to perform the Ecclesiastical Functions The Emperor having a mind that they should do it the others retir'd and left them alone In fine things were push'd on with so great heat that the Emperor's Name was struck out of the Dyptichs in the greatest part of the Churches This Prince having a mind to put an end to this trouble which lasted for three Months resolv'd to give order for the Election of a Patriarch In the Assembly which was held upon this occasion the Archbishop of Heraclea declar'd That he was troubled for having consented to and subscrib'd the Union so that the other Prelats who has sign'd it durst not propose him to be their Patriarch the three whom they made choice of were the Archbishops of Trebizonde and of Cyzicum and the Abbot Gennadius the Names of these being carried to the Emperor he sounded the Archbishop of Trebizonde but finding him an enemy to the Union he made the Lot fall upon Metrophanes Archbishop of Cyzicum who was engaged by a Writing to maintain the Union He was enthron'd the Eve of Assumption-day but the greatest part of the Clergy and People of Constantinople continued to declare against the Union and upon that account divided from the Patriarch who for his part us'd all his endeavours to make them receive the Union not only in the City of Constantinople but also thro' all Greece He punish'd the Disobedient He drove some away from their Bishopricks and Substituted others in their room who submitted to him The Emperor also had a mind to maintain his own Work but his grief for the death of the Empress his Wife rebated his heat at the beginning and the bâ—â—ils he had afterwards with his Brother Demetrius who raised a Civil War hindred him from taking care of this matter In the mean time Mark of Ephesus the Archbishop of Heraclea the Philosopher Gemistius The Union rejected by the Patriarchs the Recorder of the Church of Constantinople Scuropulus the Grand Ecclesiarch and many others who had been present at the Council of Florence and sign'd the Union set themselves to declaim against it by word of mouth and by writing and drew into their Party most of the Greeks At last the Archbishop of Caesarea in Cappadocia having gone to Jerusalem complain'd of the troubles and scandal which he pretended were caused by the Union of Florence which approv'd the Doctrin of the Latins concerning the Procession of the Holy Spirit the Addition to the Creed and the usage of unleaven'd Bread in the Celebration of the Holy Mysteries and of Metrophanes That he had usurp'd the See of Constantinople and had embrac'd the Doctrin of the Latins That he joyn'd with the Emperor in persecuting those who retain'd the ancient Doctrin of the Greeks That he advanc'd to Ecclesiastical Dignities those who were of his sentiments and had already fill'd the Archbishopricks and Bishopricks depending upon the Church of Constantinople with persons devoted to the Latins and had also Ordain'd four Metropolitans in Asia Philotheus Patriarch of Alexandria Dorotheus Patriarch of Antioch and Joacim Patriarch of Jerusalem whereupon they published a Synodical Letter wherein they pronounce a Sentence of Deposition against all those whom Metrophanes had Ordain'd and of Excommunication if they should continue to discharge the Ecclesiastical Functions contrary to their Prohibition and gave the Archbishop of Caesarea Power to put it in execution This Letter was dated in the Month of April 1443. At the same time they wrote another to the Emperor wherein they threaten to Excommunicate him if he continu'd to protect Metrophanes and adhere to the Latins The Emperor being provok'd by these Menaces and by the Remonstrances of Metrophanes took up a Resolution to hold a Synod at Constantinople that he might make the Union be received there but the death of Metrophanes happening the first of August 1443 broke all his measures After his death Gregory the Protosyncelle and Confessor to the Emperor was chosen Patriarch John Palaeologus died in the Year 1445. without being able to establish among the Greeks the Union which he labour'd so much for Thus God permits sometimes for reasons unknown to Men that the Projects which are most just and legal should fail of that success which one would think might be expected It is reported That his Successor Constantine held a Council in the Church of Sancta Sophia at Constantinople wherein Gregory was deposed from the Patriarchat and Athanasius put in his room That the Greeks who sign'd the Decree of