Novatian Character of that Heretick 83. Refutation of his Doctrine ibid. 216 c. O. OPtatus Bishop of Milevis Time when he lived 87. Died in the Reign of Valentinian ibid. c. Number of his Books 87. and d e. Abridgment of his Books against the Donatists 87 88 c. Judgment upon his Stile and Doctrine 96. Editions of his Books 97. Oresiesis Successour to St. Pachomius Treatise concerning the Instruction of Monks 55. P. St. PAcianus Bishop of Barcelona Time of his Death 81. An Extract of his Writings 81 82. A good saying of his 82. His Doctrine 84. Editions of his Works 85. St. Pachomius Author of a Monastick Life 54. Country and Relations ibid. Life and Time of his Death 55. Rules and Letters ibid. Palaemon Hermit Master of St. Pachomius 54. Pamphilus Martyr Friend to Eusebius 1. and a. And not his Brother 1. a. Suffered two Years Imprisonment and after Martyrdom 1. Composed Apologies for Origen with Eusebius 2. Life written by Eusebius 3. Parmenian a Donatist his Mistakes 88. Paris Council of Paris in 362. where Auxentius Ursacius Valens and Saturnus were condemned 266. Patrophilus an Arian Bishop Enemy to Eusebius Vercellensis 186. Paul I. Pope wrote to Pepin 19. Paul of Emisa Assists at the Council of Seleucia 59. St. Jerom's Judgment upon his Works ibid. Paulinus of Antioch His Ordination unlawful 136. Penance Which is true 77. Absolution to be granted to Sinners 82 83. and c. Necessity of Penance ibid. 180. Qualities of true Penance 83. 118. 217. Publick Penance 84. 217. and c. Canons of St. Basil concerning Penance 140. and c. Canons of St. Gregory Nyssen upon the same Subject 181 182. Canons of Peter of Alexandria concerning Penance and Idolaters 26. Canons of the Council of Elvira concerning Penance and Depriving of those that are guilty of some Crimes of Communion even when they are dying 242 c. Other Canons of the Councils of the Fourth Century See the Extract of the Councils If a Judge who has condemned Criminals to Death ought to do Penance 227. Pepin besieges Padua 19. and afterwards causes Astolphus to raise the Siege of Rome and obliges him to execute the Treaty of Peace ibid. Persecution Flight in Persecution 26. 40 41. Of the Arians against the Church 41. 71. c. To be suffered with Constancy 151. Peter Bishop of Alexandria under the Emperour and in what time he suffered Martyrdom 25. and a. The Acts of his Martyrdom doubtful 25. and b. His Canons are drawn from one of his Discourses upon Penance 26. Peter another Bishop of Alexandria Successor to St. Athanasius 105. Driven away by Palladius Governour of the Province and retires to Rome ibid. Fragments of his Letter 106. Death ibid. Phaebadius Bishop of Agen. His Steadiness in the Council of Ariminum 85. Subscribes nevertheless a Profession of Faith made by the Arians 86. Laments his Fault and Repairs it ibid. Writes a Book against the Second Sirmian Creed ibid. Philastrius Bishop of Bressia His Life 193. Judgment upon his Treatise of Heresies 194. Philo-Carpathius A Supposititious Author 240. Philostratus An Author not to be credited 6. Photinus Bishop of Sirmium His Country Errour Writings Condemnation 98. Pilgrimage Use and Abuse of Pilgrimages 182. Plato His Doctrine agreeable to Moses's but not free from Errour as that of the Holy Scripture 6. Popes Popes never received from Constantine the Empire of Rome 18. and c. Subject to the Grecian Emperours ibid. Obliged to the Kings of France for their Temporalities 19. At last became Sovereigns of the City of Rome and by what Degrees ibid. Prayer What it is to Pray 151. Priests Formerly presided in the Assemblies of the Faithful in some Churches 48. Praetextatus Governour of Rome banishes Ursicinus by the Emperour's Order 120. Priscillian History of that Heretick 190. Councils celebrated against him and his Followers 274. Providence of God extends to all Creatures 206. Psalms Usefulness of Psalms 45 46. Division of the Psalms 177. Remarks upon the Psalms 75 76. R. RAchifius King of the Lombards 19. Rapes Forbid and Punished by the Ecclesiastical Laws 137. 141. Reformers Character and Genius of the Reformers 193. Religious Persecuted well receiv'd at Constantinople by St. Chrysostom Cause of Theophilus's hatred to that Saint 234. Religion Christian. Proofs of it 5 6. 15. 42. 178. Edicts of Constantine for Religion 15 16. Relicks Respect due to them what 90 96 226. Repentance See Penance Resurrection Proofs of the Resurrection 8. 112. Rheticius Bishop of Autun Life and Writings 21. Rhodanius Bishop of Tholouse 262. Riches Their Use 75. 77. 151. 203. St. Romanus a Deacon of Antioch Martyr 9. Rome Council held there in 313 in favour of Caecilian 246. Another in 341 under Pope Julius for St. Athanasius 253. Another in 370 under Damasus 270. Another in 372 against Ursicinus ibid. Another in 390 against Jovinian and his Followers 275. Ruffinus Judgment upon his Translation of Eusebius's History 14. S. SAbinus a Macedonian Author 198. Saints Veneration and Prayer to Saints 8. 156. 237. Sangarus Council of the Novatians there in 390. 275. Saragossa Council of Saragossa in 347. 274. Sardica Council there in 347. 259. Its Canons and Letters ibid. c. Saturninus Bishop of Arles Sided with the Arians Scaliger Joseph First Collected the Greek Fragments of Eusebius's Chronicon 5. Scripture Holy Canonical Books of the Sacred Scripture 45 46. 111. 270. 279. The Rule of Faith 47 48. Seleucia Council of Seleucia in 359. History of it 264. and c. Septuagint History of their Version 5. 111. Serapion Bishop of Thmuis different from him of Arsinoe 58. His Life and Writings ibid. Sergius Pope By whom Banished 19. Servatio Bishop of Tongres By surprisal Signs a Profession of Faith made by the Arians 86. Silverius and Vigilius Popes ill used by Justinian 18. Simony Receiving Money for the Administration of the Sacraments to be Detested 137. Sin against the Holy Ghost In what Sence unpardonable 46. Distinction of Sins 83 84. Singing the Prayers in Churches 133. Singedunum Council there in 366. Composed of Arian Bishops 267. Sinuessa Council held there in 303. The Acts of it Suppositious 241. Siricius Pope Successor to Damasus 196. Abridgment of his Letters ibid. and 197. Sirmium I. Council of Sirmium in 349. 261. II. Council there in 351. 262. III. In 357. 263. IV. In 358. ibid. V. In 359. ibid. Socrates Historian Begins his History where Eusebius ends 4. Solitude It s usefulness 124. Soul Immortal and Spiritual 9. 47. 110. 236. Book of the Soul by Eustathius of Antioch 22. Question concerning the Soul of Samuel 24. Grace and an inclination to Sin to be found at the same time in the same Soul 57. Of it's Nature 57 58 74 79. 174. 177. 179. 183. 201. Sozomen Historian Begins his History where Eusebius Ends his 4. Stephen II. Pope makes a Truce with the King of the Lombards 19. Has Recourse to Pepin ibid. Sida in Pamphylia Council there in 383 against the Massalians or
37. Conc. 5. c. 1 2 3 9 10 11 12. The 1st is cited l. 10. c. 1. p. 149. The 4th is cited Conc. 5. c. 4 5 6 7 8. Five Books of the Creature Conc. 5. c. 56. and 61. Five Books concerning God's permitting Sin Conc. 5. c. 57 58 59 60. A Treatise to those who were to be baptized Facund l. 9. c. 3. p. 135. Conc. 5. c. 35 36 37 38 39 41 42. A Mystical Book Fac. l. 3. p. 37. citeth the 13th Book of this Work A Treatise of History and Allegory against Origen Fac. l. 3. c. 5. p. 46. Two Letters to Artemius Fac. l. 3. c. 5. p. 45. A Letter to Cerdon Fac. l. 1. c. 1. p. 150. Symbolum Charisii Act. 6. Synodi Ephes. Fac. l. 3. c. 2. and 5. p. 39 and 44. Conc. 5. Act. 4. PALLADIUS PALLADIUS Originally of Galatia Evagrius his Disciple left his Country at Twenty Years of Age in the Year 388 a In the Year 388. What he saith in his Preface and at the beginning of the Historia Laufiaca determines thâ— Chronology of this Author's Life He says at the beginning of the History that he went into Egypt under the Second Consulship of Theodosius which was in the Year 388. And in the Preface he saith That he had been a Monk 33 Years and 20 Years a Bishop and that he was 53 Years old He was therefore 20 Years old when he left his Country to become Monk He was Ordained Bishop in 401 and wrote his History in 421. and went into Egypt to learn of the Monks of that place the Exercises of the Monastick life Being arrived at Alexandria he addressed himself Palladius to Isidore to be advised by him who committed him to the Conduct of a Monk who lived in a Cave near Alexandria But Palladius not being able to undergo the Austerities practised by that Monk was forced to leave him but nevertheless he continued three Years in the Monasteries about Alexandria afterwards he undertook to visit those of Nitria and Thebais and he stay'd a great while in those solitary places But falling sick of a dangerous Distemper he returned to Alexandria and put himself into the hands of the Physicians there who advised him to go into Palaestine where the Air might agree with him better From Palestine he came to Bithynia where he was ordained Bishop of Helenopolis in 401. Being one of S. Chrysostom's Friends when that Saint was condemned he was obliged to retire to the West and returning to the East with the Deputies of the Western Bishops he was put into Prison and fent back with them From the Bishoprick of Helenopolis he was translated to that of Aspuna b Bishop of Aspuna Socrates Hist. Eccl. l. 7. c. 36. reckons him amongst the translated Bishops and saith that he went from Helenopolis to Aspuna a City of Galatia under the Metropolitan of Ancyra He was Ruffinus his Friend and defended Origen sided with Pelagius and opposed S. Jerom. He writ in the Year 421. an History of the Life Actions Miracles and Discourses of the holiest Monks that he had seen in Egypt Libya Thebais and Palaestine It is Dedicated to one Lausus wherefore it has had the Name of Historia Lausiaca This Relation as most other Works of this Nature contains many extraordinary things Among several Examples of sound Vertue and useful Reflections one may find childish Sentences Examples dangerous to be followed enormous Austerities unreasonable Practices and rash Undertakings The Stile of this History is flat a meer Relation without Ornament or Order it was Printed in Latin in the Lives of the Fathers by Rosweidus and in the Bibliotheca Patrum The Greek was published by Meursius and Printed at Amsterdam in the Year 1616. It is Printed likewise in Greek and Latin in the Supplement to the Bibliotheca Patrum in 1624. Cotelerius added some Greek Supplements in the last Volume of the Monuments of the Greek Church Pag. 117 158. This same Palladius is thought to be the Author of S. Chrysostom's Life and it is very likely For 1. The Stile of that work is like that of the Historia Lausiaca 2. Palladius Author of the Historia Lausiaca was S. Chrysostom's Friend and persecuted upon his Account 3. It is certain that the Author of S. Chrysostom's Life was called Palladius and that he lived in the beginning of the Fifth Century But there is no Palladius known besides this 4. It is manifest that the Writer of S. Chrysostom's Life was of the same party and in the same Interest and Sentiments with Palladius of Helenopolis 5. The Author of S. Chrysostom's Life is called Bishop of Helenopolis in a Greek Catalogue of the Authors that wrote S. Chrysostom's Life mentioned by Sir Henry Savile The Greek Title of that Dialogue in the Florence Manuscript which is Six hundred years old beareth the Name of Palladius of Helenopolis and it is observed in the Margin that he was Bishop of Aspuna Lastly Diodorus of Trimithus saith That the Author of S. Chrysostom's Life was Bishop in Bithynia Yet some Conjectures seem to prove that Palladius Author of S. Chrysostom's Life and Paladius of Helenopolis are two different Persons For 1. The Writer of S. Chrysostom's Life speaks of the Voyage of Palladius of Helenopolis to Rome as preceding his 2. He speaks as if he writ the Dialogue which relates that Life whilst Palladius of Helenopolis was detained Prisoner in the East Lastly Palladius of Helenopolis was but Thirty nine years old when S. Chrysostom died whereas the Author of the Dialogue makes Theodorus speak of him as of an ancient Bishop These Reasons perswaded Bigotius that Palladius Author of that Dialogue was not Palladius Disciple to Evagrius Yet it is easie to Answer That Palladius feigned these things after the Custom of Dialogists perhaps to hide himself the better being unwilling to be known to be the Author of that Treatise However this History is composed in the form of a Dialogue held at Rome betwixt Theodorus Deacon of Rome and Bishop Palladius It contains S. Chrysostom's Condemnation the History of his Life and a Justification of the Accusations that were brought against him It is written with great Plainness but with much Exactness and Truth It was formerly translated by Ambrosius Camaldulensis but his Version was not sincere Bigotius having since found a Manuscript in the Library of Florence which contained the Greek Original of that Dialogue caused it to be Printed with a new Version on the side composed with all the Fidelity and Exactness that can be expected from so able a Man This Volume is Printed in Quarto at Paris by Martin Ann. 1680. P. INNOCENT I. POpe Innocent succeeded to Pope Anastasius in the Year 402. and governed the Church of Rome till 417. This Pope being consulted from all parts upon divers Questions both of P. Innocent Doctrine and of Discipline was put upon writing of Letters which conteâ—… very useful Rules and most judicious Decisions
Books which he revised and made conformable to the truth of the Hebrew He afterwards answers two Questions which Lucinius had put to him about Saturday's Fast and a frequent Communion That Answer is too considerable not to be translated here As to what you ask me concerning the Saturday's Fast whether it ought to be kept and about the Eucharist whether it should be received every day as is Customary in the Churches both of Italy and Spain we have upon that Subject a Treatise of Hippolytus a very Eloquent man and several Authors have occasionally treated of that Matter for my part this is the advice I think ought to be given in that Point That Ecclesiastical Traditions not contrary to the Faith ought to be observed after the same manner that we received them from our Ancestors And I am perswaded that the Custom of one Church is not to be aboushed because of a contrary one in use in another Church Would to God that we could fast every day Do we not read in the Acts of the Apostles that both S. Paul and they that were with him fasted in the days of Pentecost and even upon Sunday's Yet for all that they ought not to be accused for Manichees because they did it out of a Spiritual good before which a Carnal one is not to be preferred As to the Eucharist it is good to receive it daily provided there be no prickings of Conscience and no danger of receiving our own Condemnation Not that I would have Men fast on Sundays or in the Fifty days after Easter but I must still return to my Principle That every Countrey ought to follow its own Custom and look upon the Ordinances of their Ancestors as Apostolical Laws This Letter was written about the Year 406. Lucinius to whom this Letter is directed being dead S. Jerom comforts his Widow Theodora in the following Letter in which he citeth there the Books of S. Irenaeus with Commendation S. Jerom's Eight and twentieth Letter is a Funeral Oration in Commendation of a Roman Lady called Fabiola This Lady had a former very lewd Husband and having procured a Separation she was married to another but having acknowledged her fault she did publick Penance and was admitted to the Communion She built at Rome an Hospital for sick Persons whom she had assisted with wonderful Zeal and surprizing Charity S. Jerom commendeth chiefly those generous Actions and speaks of the Journey which she had undertaken to Bethlehem where she remained some time with him This Letter was written in 400 two years after the Funeral Discourse for Paulina and Four years after that for Nepotian as S. Jerom says in the beginning The Nine and twentieth is a Note to Theophilus wherein he excuseth himself that he had not yet translated into Latin that Bishop's Book concerning Easter because of the troubles of the Church that had disquieted him and Paula's Death which had overwhelmed him with Grief So that this Letter was written in the Year 404. In the Thirtieth S. Jerom comforteth a Spaniard one Abigaâ—s for the Ioss of his sight he commends his Piety and desires him to exhort Theodora Lucinius his Widow to continue her Journey to Jerusalem this shows that this Letter was written after Lucinius his Death about the Year 408 or 409. The Thirty first as likewise a Letter of comfort to another Blind man one Castrutius who was S. Jerom's Countrey-man He thanks him for beginning his Journey to come to see him but desires him to undertake the Journey next year The Year of this Letter is not known It is probable that it was written very near the same time with the foregoing In the Two and thirtieth having administred comfort to Julianus one of his Friends for the loss of two Daughters of his Wife and Estate and for the Discontents occasioned by his Son-in-Law he adviseth him to give himself to God and embrace a monastical Life This Letter is written from the Solitudes of Bethlehem about the Year 408. In the Thirty third he exhorteth Exuperantius to forsake the Wars and the World and to withdraw himself with his Brother Quintillian to Bethlehem The Thirty fourth is to his Aunt Castorina with whom he had had some difference he intreats her by this Letter to be reconciled to him this Letter was in all probability written during S. Jerom's first retreat and since he tells her that he had written to her the year before upon the same Subject this must be of the Year 373 or 374. The Five and thirtieth was written at the same time He prays Julian the Deacon to send him News of his own Countrey and gives him thanks for sending word that his Sister continued in the resolution not to Marry The Thirty sixth to Theodosius and the other Monks was written by S. Jerom after his quitting the Desart of Syria in 374. where those Monks dwelt He desires them to pray that God would call him back into the Desart The Thirty seventh to the Virgins dwelling upon Mount Hermon is written from the Desart of Syria about the Year 373. He complains that they had not answered the Letters that he had written to them The Eight and thirtieth is certainly not S. Jerom's and there is nothing in it worth Observation In the Thirty ninth he invites Rufinus Presbyter of Aquileia who was then in Egypt to come to him in his Solitude of Syria where he was alone with Evagrius only after the going away of Heliodorus and the Death of Innocent and Hylas This Letter is of 373 or 374. The Fortieth Forty first Forty second and Forty third are very near of the same time they are written to his old Friends at Aquileia The First to Niceas Deacon of that Town the Second to Chromatius Eusebius and Jovinus The Third to Chrysogonus a Monk of Aquileia and the last to another Monk called Anthony These are of no great Consequence The Forty fourth to Rusticus is more useful He exhorts that Man to do Penance urging several places of Scripture touching Repentance He invites him to visit the Holy places This Letter is not of the same Stile with the rest of this Father's Letters The Forty fifth Letter is a biting Satyr against Virgins and Women who dwelt with Clergy Men that were not of their Kindred The Six and fortieth is a Declamation against Sabinianus a Deacon whose Life had been disorderly both in his own Countrey and at Bethlehem These Three last are written from the Solitude of Bethlehem The year is uncertain The Seven and fortieth is an Historical Narrative of a Woman of Vercelle who having been falsly accused of Adultery and condemned to die tho' she constantly denied the Fact was tortured seven times but could not be put to Death The Stile of this Letter is florid and childish tho' S. Jerom writ it when he was well in years The Life of S. Paul the first Hermite is one of S. Jerom's first Works This man at Fifteen years of Age
then reflect upon the Action of Jesus Christ when he drove the Merchants out of the Temple with Scourges that came thither to Buy and Sell but saith he That cannot be looked upon as a violent Action Sed quid hoc aut quantum est Upon what he had said That Miracles were ceased in his time lest Men should still cleave to Sensible Things and their Minds be too much accustomed to them he noteth That these words are not to be taken strictly seeing that Miracles are still wrought in the Church and that himself had seen some at Milan The Rule which is the last Piece of this Tome is indeed St. Augustin's but he wrote if for Nuns and not for Monks Some body took it out of the 109th Epistle and fitted it for Men. This Alteration has been long made As they have placed by themselves at the latter end of each Tome those Pieces which are none of St. Augustin's and yet have some relation to those contained in that Volume so at the end of this there are the Treatises of Grammar Logick Categories and Rhetorick that were attributed to St. Augustin in the former Editions perhaps because he saith himself in his Retractations That he had began some Treatises upon those Sciences but his Discourses were written in the form of Dialogues and like that of Musick where he makes use of that Science to raise up the Mind of Man to his Creator but these are neither Dialogue-wise nor fit to lift up Mens Minds towards God The Manner how they are written and the Methods observ'd in them are very different from those of St. Augustin In a word There are in those Treatises several Observations unworthy of that Father and contrary to his Opinions The Discourse of Grammar begins indeed with the same words that St. Augustin hath noted in his Retractations but they have been added and are not to be found in the Manuscripts The Author of the Book of Categories has a great Esteem for Aristotle's Philosophy and saith That he could scare understand his Book of Categories with Themistius his help Whereas St. Augustin who had no great Esteem for Aristotle's Philosophy assureth us That he understood his Categories without Labour and without a Tutor The Name of Adeodatus that was inserted into the Printed Copies is not found in the Manuscripts The Monastick Rules which are at the latter end of this Volume are rejected with Common Consent The last wherein St. Benedict's Rule is quoted is if we believe Holstenius written by Aâ—lredus Rievallensis an Abbot in England who flourished in the Twelfth Century and indeed it is in the Catalogue of this Author's Works published by Bale in the Second Century of English Writers part of it is among St. Anselm's Works The SECOND TOME THE Second Tome of St. Augustin's Works containeth his Letters which do not only represent Tome II. the Genius and Character of that holy Father but contain also very important Points of Doctrine Discipline and Morality In the last Edition they are placed according to the Order of Time for which Arguments are brought in a Preface They are divided into Four Classes The First contains those which he writ before he was Bishop from the Year 386. to 395. In the Second are those which he writ from the Year 396. to the time when the Catholick Bishops had a Conference at Carthage with the Donatists and the breaking out of the Pelagian Heresie in Africa that is to the Year 410. The Third comprehends those that were written from the Year 411. to the end of his Life that is to 430. And the Fourth contains those whereof the time is not justly known though they were certainly written after he was St. Augustin Tome II. made Bishop There are Two hundred and seventy in all The Benedictines have taken away some Treatises which were put among the Letters and they have added those which he Answered And lastly Some are added that were not published before The thirteen or fourteen first are about Philosophical Matters that St. Augustin used to discourse about with his Friends when he was first Converted The First was written by St. Augustin to Hermogenianus about the latter end of the Year 380. concerning the Books that he wrote against the Academicks He tells him what his Aim was in writing them and asketh his Advice about what he had said concerning those Philosophers About the latter end of the Third Book he commends the Academicks and saith That he was so far from Condemning them that he had Imitated them He blameth the false Academicks of his own time and calleth them stupid who believed the Soul to be Corporeal He concludes with saying That he flatter'd not himself with triumphing over the Academicks as Hermogenianus said but that he thought himself happy for being above despair of finding the Truth which is the Food of the Soul and that he had thereby broken that troublesom Chain which hinder'd him from fast'ning as one may say to the Breasts of the True Philosophy In the Second Letter to Zenobius he testifies his Sorrow for his being Absent and his Impatience to see him again that they might resolve a Question which he had begun to examine This Letter was written the same time with the foregoing The Third to Nebridius is about his Books of Soliloquies composed in the beginning of the year 387. He speaketh there of his Happiness of having attained to the Knowledge of some particular Truths and particularly of those concerning our Nature confessing withal That he was ignorant of many things Among things unknown to Man he proposeth these Why the World is of such Bigness or rather How big it is Why it is where it is rather than any where else He observes That Bodies may be infinitely divided and That there is no Quantity but may be both infinitely encreased and diminished That it is not so with Numbers which may be infinitely encreased but not diminished proportionably seeing there is nothing below Unity In the next directed to the same and written about the same time St. Augustin acquaints him with the Progress that he had made in the Knowledge of the Truth during the time of his Retirement We have not the other Letters which he writ at that time to Nebridius as appears by the Ninth Book of Confessions The Fifth and Sixth are Letters written in Africa by Nebridius to St. Augustin about the end of the Year 388. or the beginning of 389. In the First Nebridius pitieth St. Austin that he was interrupted in the Contemplation of the Truth by other Businesses And in the Seeond he tells him his Notion That Memory cannot act without Imagination and That the Imagination draws her Images of Things from itself and not from the Senses St. Augustin resolves both these Questions in the Seventh Letter To the former he answereth That we remember things which cannot be represented by Sensible Idea's whence he concludes That there is a Memory
Judicibus appellere non licet Being therefore glad of this opportunity he perswaded the King to appoint those very Bishops for his Judges whose assistance he begged and immediately sent a Prohibition to Rothadus to stop his Journey to Rome and caused him to be Summoned to a Synod by those Bishops Rothadus refused at first to come and insisted upon his Appeal to Rome but it was denied him so against his Will he was brought to the Synod Deposed and afterward Deprived Banished and Imprisoned Another Bishop was put into his place but to lighten his Sufferings Hincmarus gave him a good Abbey with which he might live commodiously Hincmarus says that Rothadus at first seemed to acquiesce in this Judgment but afterwards being sollicited by the Bishops of the Kingdom and by Lotharius who quarrelled with him because he would not wholly join with them in the Matter of Waldrada as also by some Bishops of Germany Lewis's Kingdom he put himself in the head of them and went to Rome to obtain his Restoration But Rothadus on the contrary maintain'd that he never acquiesced in that Judgment that he always protested against it and demanded that he might be Judged at Rome and never had any intention to choose the French Bishops for his Judges that it was a Trick of Hincmarus's who made that ill use of the Letter he wrote to a Bishop The Quarrel between the Pope and Hincmarus about the business of Rothadus his Friend But however that was Charles the Bald having given Pope Nicolas an Account that Rothadus who had Governed the Diocess of Soissons very ill for 30 Years was Deposed and desiring him to approve his Deposition was answered that he did not approve it in the least and wrote in particular to Hincmarus that he should restore Rothadus within 30 days after he had received his Letter or suffer him to come to Rome and come himself or send his Deputy on his behalf threatning him that if he did not do one of them within that time he will interdict him from the Celebrating the H. Sacrament and would inflict the same Sentence upon all those who consented to the Condemnation of Rothadus Hincmarus and the other Bishops of France understanding that Pope complained of their Judgment sent the Acts of his Deposition to him by Odo a Bishop and wrote to him at large concerning that Matter but the Acts did only confirm the Pope in his Resolution and Opinion Wherefore he wrote again to Hincmarus that he was much troubled to see that they had Judged that Bishop contrary to the Appeal he had made to the Holy See that they ought not to have Deposed him without Writing to the Bishop of Rome and which is much worse Ordained another Bishop in his place after he had entred his Appeal For which reason he refused to confirm those Priviledges which Hincmarus had requested him to do exhorting him to amend what he had done amiss and enjoining him a second time to send Rothadus to Rome threatning him that if he did not do it he would pass a definitive Sentence upon him after a third Admonition He gave Charles the Bald also an account of what he had Written to Hincmarus desiring him to take it into serious consideration and to shew his displeasure told him plainly that he must expect no favour from Rome if he would not maintain the Priviledges and Prerogatives of the H. See He also wrote a Letter to all the Bishops who were present at the Synod of Senlis and had consented to the Deposition of Rothadus in which after some Allegations out of the Fathers and the Canons of the Council of Sardica to confirm the Right of Appeals to the H. See and condemning the Behaviour of the Bishops of France in pronouncing Judgment against Rothadus he orders them to recal him from the place of his Exile and to send him to Rome and with him two or three Bishops or their Deputies that he might re-examine that Affair assuring them that if they did not obey his Order within thirty days after they had received his Letter he would Absolve Rothadus and treat them as they had used him Nicolas at the same time also gave Rothadus notice of what he had done for him viz. That he had Written to Hincmarus and exhorted him to come to Rome and answer his Appeal and after he had received the Acts of his Condemnation he let him know what he had Answered to the Bishops of France at the same time advising him if he knew himself Guilty to submit to the Sentence passed against him as he had advised his Adversaries to restore him if they believed him wrongfully Cendemned He tells him also that he was permitted to come to him being assured by the King and Hincmarus that he was already let out of the Monastery to which he was confined He desired the King likewise to furnish him with all things necessary for his Voyage and tells the Queen Hermentruda that he could not pass by this Matter as she had desired him to gratify her Husband Charles the Bald. It is evident that Hincmarus who had a mind to keep the Matter as it was hindred Rothadus from going his Journey for Nicolas was forced to send him a fourth Letter wherein he complains of his Carriage and forbids him Consecrating him Bishop of Soissons who was chosen to be put in Rothadus's place Hincmarus seeing himself out of favour at Rome about this Affair and some Hincmarus's 〈◊〉 Rothadus other Matters writes a long Letter to Pope Nicolas to justify himself chiefly about this Matter In the Letter he assures him that Rothadus was not condemned with a design to hinder his Appeal to the H. See that he was Tryed by such Judges as he had made choice of himself upon which account it was that he thought it not necessary to send him to Rome but judged it sufficient to acquaint his Holiness of the Sentence they had passed on him That he was perswaded that the Holy See ought not to be troubled with personal differences between either the Superior or Inferior Clergy for the Canons of Nice and the Constitutions of Pope Innocent and many other leave them to the Judgment of the Metropolitan and Bishops of the Province 'T is true when the causes of the Bishops are difficult and can't be decided by the ordinary Canons in a Council of the Province then they ought to be carried to the H. See As also if a Bishop who hath been Tryed by a Council of the Province and hath not Appealed to Judges of his own choosing thinks himself unjustly Condemned he may Appeal to the Patriarch to have his Cause re-examined and the Pope may Write to those that have been his Judges as it is appointed in the Council of Sardica That the Archbishops only receive their Pall of the Pope who therefore ought only to be Judged immediately by him Coming in the next place to the business of Rothadus he
hitherto silent He attempted a Commentary upon St. Matthew's Gospel when he was yet a Monk that is before the year 844. being chosen Abbot the Duties of his Place made him discontinue it Yet he began the Fifth Book where he had left off and proceeded as far as the Ninth while he was yet Abbot Having eased himself from the Burden of that Station he went on with the rest more undisturbed However he suspended it yet a while his Time being taken up with other Works And then it was he Writ a Commentary upon the Lamentations of Jeremy and an Explication of the 44th Psalm But he took in hand the Eleventh Book again at the latter end of his Life so that the Letter to Fridegardus was not Written by Paschasius till about that Time Paschasius his Commentary upon St. Matthew's Gospel is very large In it having explained the General Sence of every particular Place he makes long Moral Reflexions taken for the most part out of the Works of the Holy Fathers The first four Books are Dedicated to Gontlandus a Monk of S. Riquier and the last to the whole Body of Monks in that Abbey The Explication of the * 'T is with us the 45th 44th Psalm is Dedicated to the Nuns of our Lady of Soissons in Acknowledgment of the Benefits he had received from them The same is divided into Three Parts The first is upon the Title of the Psalm as in the Septuagint For the Beloved and in the Hebrew For the Lilies or For the Flowers Whence he takes occasion to inlarge upon the Praise of Virgins In the Second Part he Expounds that part of this Psalm which exalts the Beauty of the Bride-groom and applys it to Christ. In the Third he applys to the Church what is there said of the Bride To expound the Letter he makes use of the Commentary attributed to St. Jerom often comparing together the Hebrew Text Symmachus his Version and that of the Septuagint His Commentary upon the Lamentations of Jeremy is much more Allegorical than the former Here you will find Mysteries upon the Hebrew Characters the Use of which is onely for Distinction 'T is a tedious Work divided into Five Books and Dedicated to a Monk called Odilmanus Severus Therein he deplores the Vices and Licentiousness of his Age as amongst others Simony the Covetousness of several Priests the Corrupt Lives both of the Regular and Secular Clergy who minded too much the Concerns of this World the Usurpation of Church-Lands and Grinding of the Poor With Grief does he mention likewise in the Fourth Book an Invasion made by Pirates who had committed great Depredations to the very Gates of Paris Which ought to be understood of the Normans who in the year 856 or 857. burnt the Church of S. Germain in the Fields These are Paschasius his Works which have been collected and published by Father Sirmondus and Printed at Paris in 1618. Since which time Father Dacherius has published in the 12th Volume of his Spicilegium a Treatise of our Saviour's Nativity Dedicated to Theodrada Abbess of the Abbey of our Lady of Soissons who died in 846. In which he asserts That our Saviour coming into the World came out of the Virgins Womb by penetrating her Substance and without any Opening To Conclude Father Mabillon has put out two Books of Paschasius containing the Life of S. Wala Abbot of Corbey The first he composed when he was a Monk towards the year 856 And the second after the Decease of his Friend Severus about the year 859. By this we learn several Particulars of the unjust Deposing of Lewis Surnamed the Godly and the State of the Church of France The Life of Adelardus is also attributed to him Paschasius was a Man of great Piety and Learning He Writes in a clear neat and elegant Style He was well-read both in Ecclesiastick and Prophane Authors He had withall pretty good Parts of his own onely it may be said perhaps that he was a little too Mystical His Book upon the Eucharist is an accurate and elaborate Piece His Encomium was made in Verse by Eugemoldus and is to be seen in the beginning of his Works He died upon S. Riquier's Day towards the year 860. CHAP. IX The History of the Contest betwixt Photius and Ignatius about the Patriarchal See of Constantinople IGnatius was Son of Michael Curopalata the Emperour Surnamed Rengabis and of Procopia Daughter of Nicephorus the Emperour Michael who succeeded his Father-in-Law Anno Ignatius his Birth 811. had not sat full two years upon the Throne when he was forced to resign the Empire into the hands of Leo the Armenian He had Three Sons Theophilactus Stauratius and Nicetas The first two he had admitted to Govern with him but Stauratius happened to die before he had quitted the Empire Theophilactus was shaven and turned with his Father into a Monastery and so was Nicetas his youngest Brother then but Fourteen years of Age. Theophilactus upon his coming into the Monastery had his Name changed into Eustratus and Nicetas into that of Ignatius the Prince we now speak of Leo the Armenian being resolved to secure unto himself the Empire he had got by Treachery Banished Michael his Wife and Children and sent them into several Islands parting them from one another and keeping them under a strict Guard and his Two Children he made Incapable of Raising Issue to the Family to which the Imperial Crown did of Right belong He declared against the Use of Images and turned Nicephorus the Patriarch out of his See of Constantinople to make room for Theodosius an Enemy of Images Leo having quietly enjoy'd the Empire some Months above Seven years was slain by Michael Surnamed Balbus or the Stammerer who raised to the See of Constantinople after the Death of Theodosius Anthony Surnamed Byrsodepsa who was Metropolitan of Perga Theophilus Son of Michael the Stammerer succeeded his Father Anno 819. and raised John Iconomachus to the See of Constantinople in the room of Anthony At last Theophilus dying in the year 841. the Government fell into the hands of Theodora as the Guardian of Michael Son to Theophilus This Princess expelled John from his See of Constantinople and caused Methodius to be Ordained again who was Four years possessed of that See After his Death Ignatius who till that time had lived a Monastick Life in the Isles of Hiatres and Terebinthus by him Peopled with Monks was raised to that Dignity in 847. He had been ordained Priest by Basil Bishop of Perâ—a At that time there was a Brother of Theodorus Unkle to Michael called Bardas who had a great share in the Government This Man was desperately in Love with his Daughter-in-Law with whom he held a secret Commerce Ignatius offended at so great a Lewdness Rebuked him for it with a freedom suitable to his Character And observing Bardas still persisting in his Wicked Course he refused to give him the Sacrament
that he believ'd that the Body and Blood of JESUS CHRIST were of the same nature with other Aliments and were turn'd into Excrements He says that in the Latin Church they usually celebrated Mass on Sundays and Holydays at the * A Popâ—sh Canonical Hour Tierce Hour and on Fast-days at Noon or about Night but that when necessity required it might be celebrated at any Hour without breaking one's Fast. He reproves the Greeks because in breaking the Consecrated Bread they took no Care to gather up the Crumbs which fell because they rub'd their Patines with Leaves or a Brush because they crouded the Consecrated Bread into their Boxes by thrusting it down with their Hands because in elevating the Consecrated Bread at the Mass of the Preconsecrated Bread they seem'd to offer one and the same Oblation twice because they did not observe the Decretal of Pope Clement who requir'd that no more Hosts should be Consecrated than what were sufficient for the Communicants and that if any were left they should not be kept till the Morrow but be consum'd because immediately after they had communicated they fell to Eaâ—ing because that a great many of them did not observe Lent and because several others fasted only a Week the which they stil'd the Lent of Theodorus Lastly he charges Nicetas with being a Nicolaitan because he oppos'd the Celibacy of Priests and Deacons He explains the Canons which prohibit Priests from parting with their Wives of the Care which they ought to take of them in looking upon them still as their Wives tho' they have no Carnal Knowledg of them He produces the Canon of the Council of Nice concerning Women who live with Clerks and several Authorities of the Popes to prove that Priests ought to live chastly In short he charges the Greeks for not ordaining Ministers till after they had oblig'd them to Marry and concludes all by anathematizing Nicetas Cardinal Humbert was not satisfied with having refuted this Monk in so blunt a way he The Retractation of Nicetas was willing likewise to make him recant and when he went with the Emperor and the other Legats to the Monastery of Studius he oblig'd him to Condemn and Burn his own Writing and to anathematâ—ze all those who deny'd that the Church of Rome was the chief Church of the World and who Dar'd to call its Doctrin into Question The next Day Nicetas went himself to wait upon the Legats at the Palace of Pigi without the City where they resided and after he had a second time Condemn'd what he had written or done against the Holy See he was admitted into their Communion and became one of their Friends But as for Michael Cerularius he was not so forward to revoke what he had written on the contrary he avoided meeting with the Legats and holding any Conference with them When the Legats The Excommunication of Michael Cerularius by the Pope's Legats perceiv'd that he continu'd Obstinate they went July the Sixteenth which happen'd to be a Saturday to the Church of St. Sophia about Nine a Clock when they were just upon celebrating Mass and after they had complain'd of the Obstinacy of Michael Cerularius they lay'd on the high Altar in the presence both of Clergy and Laity a Sentence of Excommunication against that Patriarch drawn up in these Terms HUMBERT by the Grace of God Cardinal Bishop of the Holy Church of Rome PETER Arch-bishop of Melphi FREDERICK Deacon and Chancellor to all the Sons of the Catholick Church Greeting The Holy Apostolick See of Rome which is the Chief of the whole World to which as to the Head belongs in a more especial manner the Care of all the Churches has sent us to this Royal City in the quality of its Legats for the Welfare and Peace of the Church that as it is Written we should go down and sâ—e whether the Cries which pierce its Ears from this great City be true or no. Let therefore the Empeâ—ors Clergy Senate and People of this City of Constantinople know That we have here found more Good to excite our Joy than Evil to raise our Sorrow For as to the supporters of the Empire and the principal Citizens the City is wholly Christian and Orthodox But as for Michael who took upon him the false title of Patriarch and his Adherents we have found that they have sown Discord and Heresie in the midst of this City because they sell the Gifts of God like the Simoniacal because they imitate the Valesians in causing Eunuchs to take upon them Holy Orders and in advancing them to the Episcopacy it self because they Re-baptiz'd as did the Arians those who had been Baptiz'd in the Name of the Blessed Trinity and particularly the Latins because with the Donatists they maintain that the Greek Church is the only true Church and that the Sacrifices and Baptism of none else are Valid because with the Nicolaitans they allow of Priests cohabiting with their Wives because with the Severians they enjoyn'd the Observation of the Law of Moses because they have struck out of the Creed the Procession of the Holy Ghost from the Person of the Son as the Pneumatomachi that is the Macedons who deny'd the Divinity of the Hoâ—y Ghost because with the Manichees they ascrib'd a Soul to the Leaven'd Bread because with the Nazarens they were such strict observers of the Legal Purity that they would not Baptize Infants who dy'd within eight Days after they were Born nor admit Women in Travail or who had the usual Infirmities of Nature upon them to Baptism or the Communion and lastly because they Condemn'd and Excommunicated those who shav'd their Beards according to the Custom of the Roman Church Michael having been advertis'd of these Errors and reprov'd for several other proceedings by the Letter of Pope Leo has still persisted in them and when that we would have apply'd a Remedy to these Evils he refus'd to appear before or to have any Conference with us and has likewise forbad our entrance into the Churches to perform Divine Service therein forasmuch as he had formerly shut up the Churches of the Latins calling them Azymitae Persecuting and Excommunicating them all which reflected on the Holy See in contempt whereof he stil'd himself OECUMENICAL or UNIVERSAL PATRIARCH Wherefore not being able any longer to tolerate such an unheard of Abuse as was offer'd to the Holy Apostolical See and looking upon it as a Violation of the Catholick Faith in several Instances By the Authority of the Holy Trinity by the Authority of the Holy Apostolical See whereof We are Legats by the Authority of all the Orthodox Fathers the Seven Councils and the whole Catholick Church WE do Subscribe to the Anathema which our most Holy Father the Pope has denounc'd against Michael and his Adherents if they do not retract their Errors and in pursuance hereof we declare that Michael stiling himself Patriarch a Novice who was made Monk only by the fear
his City Prisoner From this time forward they went under the Common Title of Albigenses There were a great Number of them not only in that Country but likewise in all Languedoc and Gascogne There were likewise Banditi in those Provinces without Law or Gospel who ran about the Countrey ravag'd pillag'd and Massacred all without Distinction of Estate Age or Sex and in an especial manner Assaulted Churches and Monasteries some of them were call'd Barbancons others Arragonists Navarrists and Bascani others Cotteraux and Triverdini The General Council of the Lateran held in the The Condemnation of the Albigenses in the Lateran Council A. D. 1179. year 1179. Excommunicated all of them prohibited the Interring them in holy Ground exhorted the Catholick Princes to wage War against them to confiscate their Goods and to make them slaves granted to those who took up Arms against them proportionable to their Services and according to the Discretion of the Bishops Excommunicated those who gave them any protection suffered them in their Territories or had any Commerce with them That Council says that the Hereticks of Albi were call'd Cathari Patarini Publicans and went under a great many other Names which shews that they were descended from the Hereticks who appear'd in the Beginning of this Century and were so call'd The Publicans or Poblicans held a great many Castles in Gascogne In the year 1181. Henry Abbot of Clairvaux Bishop of Albi being in the Quality of Legate rais'd a great many Troops and went to give them a Visit. To divert this storm they pretended to Abjure their Errors but the danger once past they follow'd their old Course of Life again This Infection spread it it self in several Provinces on each side the Loire One of those false The Heresy of Terrick Apostles nam'd Terrick who lay a long time conceal'd in a Grott at Corbigny in the Diocess of Nevers was taken and burnt Several others suffer'd the same Punishment in other parts particularly two old Women in the City of Troyes to one of whom 't is said that this Terrick gave the name of Church and to the other the name of Saint Mary that so when his followers were examin'd they might swear by Saint Mary that they held no other Faith than that of the Holy Church These Publicans were likewise condemn'd in the Council held at Sens in the year 1198. which The Publicans depos'd the Abbot of Saint Martin 's of Nevers and suspended the Dean of the Church of that City accus'd of that Heresy and referr'd them to the Holy See There was in the same Century a Visionary who was presented to Pope Eugenius III. at the The Errors Eon de l' Etoile opening of the Council of Rheims He was a Gentleman of Bretagne nam'd Eon de l' Etoile who was so Ignorant that having heard it sung in the Church Per Eum qui venturus est judicare vivos Mortuos he imagin'd and asserted that it was he who was to Judge the Quick and the Dead He was follow'd as a great Prophet sometimes walk'd with a great train of People at his heels sometimes liv'd in Solitude and afterwards appear'd in greater splendor than before T is said that he was a Magician and that to draw the Mob after him he made great Entertainments but that they were meer Illusions and that the Victuals which were cat at his Table and the Presents which he made bewitch'd mens minds The Arch-Bishop of Rheims having apprehended him presented him to his Holiness and the Council His Answers were so full of Frensy and Enthusiasm that they look'd upon him as a Fool and shut him up in a close Prison where he dy'd soon after A great many of his Disciples a great deal more sensless than himself chose rather to be burnt than to renounce him These were the Heretical Sects which appear'd in the Twelfth Century and were so full of Extravagant Errors If we enquire into the Causes of the Amazing Progress which they made in so short a time we shall find that the Relaxation of Church Discipline the Avarice and Covetousness of Ecclesiasticks the Common Abuse which was made of the Sacraments the Credulity and Ignorance of the People the pretended Virtues of those new Preachers and the Desire of Reformation contributed very much to the spreading of those Upstart Opinions CHAP. VII The History of Peter Abaelard of his Writings Errors and Condemnation THE famous Peter Abaelard has himself given us an account of his Life and Adventures which The Life and Adventures of Abaelard are both Diverting and Singular We have the Relation thereof in his first Letter written to one of his Friends of which we now give you the Abstract He was born in the Village call'd Le Palais about three Leagues from the City of Nantes His Father Berengarius though a Man of Arms was yet somewhat given to Study and took care to give all his Children Learning Abaelard who was the Youngest and very much inclin'd to Letters renounc'd the Profession of War to give himself up wholly to the study of Philosophy With this design he left his Native Country and after he had frequented several Schools came to Paris where that Science was then in Vogue and chose for his Master William of Champeaux Arch Deacon of Paris the most famous Professor of that time After he had liv'd for some time with him in good Repute he incurr'd his Displeasure because he undertook to refute his Opinions and to dispute against him with so much Strength that he sometimes seemed to have the Advantage over him The great Opinion which he had of his own Parts made him though but young very desirous of teaching others and of seeking out a convenient place where he might profess publickly The Castle of Melun which was then a Royal Seat was pitch'd upon by him as very proper for his Purpose because of its being near to Paris He obtain'd a License to teach there publickly in spite of the Opposition which William of Champeaux made who did not like that Abaelard should teach so near Paris for fear that the Reputation which he acquir'd would lessen his In effect Abaelard had no sooner begun to teach Logick but the Reputation of William began to sink which inclin'd Abaelard to go and settle at Corbeil that so being nearer Paris the Disputes might be more frequent Some time after this Abaelard was constrain'd by a Sickness contracted by his great Application to Study to return to his own Country During his Absence William was made Regular Canon in the Monastery of St. Victor that so as was suppos'd he might with greater ease obtain a Bishoprick as happened accordingly being within a short time after elected Bishop of Chalons Whilst he stay'd at Paris he continued his Lectures in St. Victor and Abaelard being returned to that City had studied Rhetorick under him and renewed the Disputes in Philosophy which he had formerly with him
Fragments in his Book of Purgatory George Gemistius Plethon a Celebrated Platonick Philosopher did no less oppose the Union George Gemistius Plethon a Greek Philosopher than Mark of Ephesus he set himself against the Proposal which was made of beginning a Conference with the Latins he gave Advices contrary to the Union in the Council of Florence he derided it when it was made and stood up against it after he was return'd to Constantinople he liv'd a long time and wrote against the Latins Allatius mentions two Treatises which he wrote about the Procession of the Holy Spirit which are in Manuscript in the Vatican Library Bessarion who had been his Scholar writing to his Children after his Death gives a fine Encomium of him There are many Historical or Philosophical Works of this Author in Print To Gemistius we must joyn another Philosopher Nam'd Amirutzes of Trebizonde who was Amirutzes a Greek Philosopher present also at the Council of Florence disallow'd the Union and wrote against it after he return'd to Constantinople his End was unhappy for he Apostatiz'd and became a Mahometan We must not forget to place among the rest Silvester Sguropulus or Scyropulus Grand Ecclesiarch Silvester Sguropulus the Grand Ecclesiarch of the Church of Constantinople who came with the Patriarch to the Council of Florence was present there was always against the Union and yet Sign'd it but he was no sooner return'd to Constantinople but he declar'd openly against it and wrote the History of the Council of Florence after such a manner as was little to the advantage of that Council This has been Translated and Publish'd by Robert Creighton a Doctor of the Religion in England and afterwards Bishop of Bath and Wells and Printed at the Hague in 1660. It is written by way of Memoirs but with much fineness and purity the Translation of it is not faithful in some places * Here Dupin should have mention'd the Places and the Translator speaking of the Ceremonies of the Church does often make use of Contemptuous and Reproachful terms which do not at all agree with those which are in the Original We must place in the number of those who were Enemies to the Latins George Scholarius a George Scholarius Enemy to the Latins Monk who is different from that George Scholarius who wrote for the Latins in the Council of Florence for this of whom we speak was a Scholar and Friend to Mark of Ephesus and is the Author of a Treatise against the Council of Florence Printed in Greek at London without the Date of the year He wrote many Letters which Allatius saw and quoted Lastly we must add to these Authors Manuel or Michel Apostolius a Learned Man but Poor Manuel or Michel Apostolius whom Cardinal Bessarion maintain'd a long time but he being mov'd by Envy against those Learned Men who deserv'd Praise and Commendation from him set himself to Write against them and so drew upon his head the Rebukes of Bessarion who abandon'd him insomuch that he was forc'd to retire about the end of this Century into the Isle of Crete where he got a livelyhood by Writing Books and teaching Children Then it was that he wrote a Treatise against the Doctrine of the Latin Church contain'd in the Decree of Union made by the Council of Florence which is publish'd by Monsieur Le Moine in his Collection of Pieces He wrote also a Treatise of the Procession of the Holy Spirit against Plethon wherein he Reprimands that Philosopher because he did not found his Doctrine upon Principles of Divinity but upon Arguments of Philosophy whereof Allatius makes mention Among the Greeks who sincerely embrac'd the Union and maintain'd it to the last there was none Bessarion a Cardinal more Illustrious than Bessarion who from being a Monk of the Order of St. Basil was advanc'd to be Archbishop of Nice that he might assist and speak in behalf of the Greeks at the Conferences with the Latins He behav'd himself worthily in this Employment and spoke with a great deal of Eloquence in the Council of Florence After he had Disputed earnestly for the Greeks he came to a Temper and was the chief promoter of the Union By this means he became odious to the Greeks who were displeas'd with it and therefore he stay'd in Italy and was honour'd with the Dignity of a Cardinal or rather he honoured the Purple which he wore by his Learning Wisdom and Piety He deserv'd to have been Pope and should have been so if he would have made some advances to obtain that Supream Dignity but he preferr'd Retirement Study and Repose before the Pontifical Dâ—◠〈◊〉 and thought that he could not in Conscience seek after it He died in 1472. Aged 77 years after his return from his Embassie into France whither he had been sent by the Pope The Works of Bessarion which now remain are these which follow a Treatise of the Sacrament of the Eucharist and of the words of Consecration wherein he proves that the Bread and Wine are chang'd into the Body and Blood of Jesus Christ by vertue of the words of our Lord and not by Prayer and answers the Objections of the Greeks by explaining their Liturgy according to the Doctrine of the Greek Fathers a Dogmatical Discourse about the Causes of Schism and another about Union in the Acts of the Council of Florence a Treatise address'd to Alexis Lascaris concerning the Procession of the Holy Spirit and in Defence of the Definition of the Council of Florence related in the 13th Tome of the Councils p. 1228. A Letter of the Procession of the Holy Spirit an Apology for Veccus together with a Confutation of the Treatise of Palamas a Letter to those of the Patriarchate of Constantinople and an Answer to 4 Arguments of Planudes about the Procession of the Holy Spirit which works were publish'd by Arcadius and printed at Rome in 1630. These are all the Theological Works of Bessarion not to mention those of Philosophy which discover that he was as great a Philosopher as Divine He defends the Philosophy of Plato in 4 Books against George of Trebizonde who attack'd it he wrote about that Philosophers Books of Laws and a Treatise of Nature and Art address'd to George of Trebizonde he Translated the Metaphysicks of Aristotle and Theophrastus which Works were printed at Venice in 1503. and 1516. He wrote a Letter to the Governour of the Children of Prince Thomas Paleologus about their Education which is publish'd by Pontanus in his Notes upon the History of Phranza printed at Ingolstat in 1504. and by Meursius at Leyden in 1613. There was also printed at Islebon in 1603. An Exhortation to Christian Princes to make War against the Turks and Bzovius has inserted into his History a Discourse which Bessarion made upon the death of the Emperor Manuel Paleologus There are also some Letters of his in Print and in Manuscript There is no Greek
contained the entire Text of the Four Evangelists which Eusebius made use of in making his Canons which referred to this Concord and were a Table to it Trithemius likewise attributes Canons to Ammonius but they are those of Eusebius We have at present in the Bibliotheca Patrum an Harmony of the Four Evangelists falsly attributed to Tatianus by Victor of Capua which Cardinal Baronius Father Labbè and several other Learned Men do ascribe to Ammonius It is certain that this was not written by Tatianus who retrenched the Genealogies of Jesus Christ which are to be found in this Concord It bears the Name of An Harmony and it is ascribed in the Title to an Alexandrian which made Baronius conjecture that it was written by this Ammonius who was of Alexandria and whose Works bore the Title of an Harmony Zacharias Bishop of Chrysopolis who lived in the Twelfth Century and made Commentaries upon Ammonius's Harmony has followed this word for Word which confirms Baronius's Conjecture ORIGEN ORIGEN a Origen There is not any Ecclesiastical Author whose Life we have more exactly Eusebius who was his great Admirer has described it very particularly 'T is from him that we have taken without citing him almost all that we have related concerning him We must add thereunto S. Hierom in his Catalogue and in several other Places Ruffinus against S. Hierome S. Epiphanius in the 64th Heresie Photius in the 118th Volume where he has given an Abridgment of the Apology of Pamphilus and what Origen says of himself Tom. 6. in Matth. alibi We have also made use of the Assistance of the Moderns and particularly of that famous Work of Huetius intituled Origeniana of the Life of Tertullian and Origen written in French by a worthy Man which we say as much to do them Justice as to take off from our selves the Imputation of being a Plagiary Our Author means Dr. Allix Treasurer of the Church of Sarum who had a great Esteem paid to him in his own Country for his extraordinary Learning till the late Persecution forced him hither for Relief was born in the City of Alexandria about the year 185 from the Birth of Christ. b Was born in the City of Alexandria about the year 185 from the Birth of Christ. S. Epiphanius says That he was an Alexandrian Eusebius says That he was seventeen years old at the time of the Persecution of Severus which was in the year 202 from the Birth of Christ and by consequence he was born in 185. Besides the Name of Origen he had moreover that of Adamantius c He had moreover that of Adamantius Photius believes that he had this Name by reason of the strength of his Reasonings S. Hierom says That he had it because he resisted Errors like a Diamond But this is only guessing we may say the same of those who seek for the Etymology of the Name of Origen out of a needless Curiosity His Father who Origen was called Leonidas educated him in the Faith of Jesus Christ and did not only cause him in his Youth to learn the politer Learning with all the profane Sciences but he particuly ordered him to apply himself to the understanding of the Holy Scripture before any other kind of Learning giving him every day some Portions thereof to learn and repeat And it hapned very luckily that the Son's Inclination exactly answered the Father's Design for the pursued his Study with a most extraordinary Zeal and Fervency and as he was endowed with a quick Apprehension and very great Sagacity he did not content himself with that Sense which at first view presented it self but he afterwards endeavoured to dive into the mysterious and allegorical Explication of the Sacred Books and sometimes would even puzzle his Father by asking him the meaning of some Passages of Scripture which obliged this good Man seemingly to reprehend him and to advise him not to soar above the reach of his Understanding and to content himself with the most clear and natural sense of the Scripture though inwardly he was extreamly joyful and returned Thanks unto God with all his Heart for his great Mercy in bestowing on him such a Son But that these Opinions may not be attributed either to the blind Love of a Father for his Child or to that Affection which Eufebius who relates these things had for Origen it may be sufficient to observe That S. Hierom even then when he wrote against Origen with the greatest Earnestness was obliged to acknowledge that he had been an extraordinary Person from his very Infancy Magnus vir ab infantiâ Ep. 65. ad Pammachium de erroribus Origenis When he was a little more advanced in Years he had for his Master in Philosophy the famous Ammonius d He had for his Master in Philosophy the famous Ammonius There were two Origens Disciples to Ammonius The first of whom Porphyry speaks of in the Life of Plotinus and Longinus who wrote nothing but a small Treatise of Daemons and lived but to the Reign of Gallienus and who was Porphyry's Disciple and Friend which does not agree with our Origen as has been observed by Valesius and Huetius the Christian Philosopher and in Divinity the learned S. Clemens of Alexandria He was not above sixteen or seventeen years of age when the Persecution began at Alexandria in the 10th Year of the Reign of Severus and the 202d from the Birth of Christ. His Father being seized and imprisoned upon the account of the Christian Faith he would also have offered himself to the Persecutors out of the great Zeal he had to suffer Martyrdom but his Mother opposed it very stiffly and was even forced to hide his Cloaths to prevent him from going abroad to put his Design in Execution And being thus detained against his Will he wrote a Letter to his Father to exhort him to Martyrdom wherein he expresses himself thus Stand stedfast my Father and take care not to alter your Opinion upon our Account Leonidas being animated by his Son's Exhortation couragiously suffered Martyrdom and was beheaded within a little while after His Goods having been confiscated Origen remaining with his Mother and Brethren was reduced to extream Poverty but a certain Lady of Alexandria who was very rich whether out of Compassion to his Misery or out of the Respect she had for him afforded him all kind of Assistance and even took him into her House There lived with her at the same time a famous Heretick of Antioch whom she had adopted for her Son who held Conferences in her House where a great Number not only of Hereticks but also of Catholicks were present But though Origen was obliged of necessity to converse with this Man yet he would never hold Communion with him in Prayer keeping exactly to the Ecclesiastical Constitutions and testifying the Abhorrence that he had for the Doctrine of the Hereticks However in a little time he put himself into such a
that she might see and discourse with him but staying with her but a little while he returned to Alexandria and fell again to work upon the Holy Scripture with the Assistance of his Friend Ambrose who furnished him with Copyers He continued there till the Year 228 when he departed from thence with Letters of Recommendation from his Bishop to go into Achaia about some Ecclesiastical Affairs h About some Ecclesiastical Affairs This Business was without doubt to confute Heresies which were at that time very numerous in Achaia as S. Hierom and Ruffinus relate 'T is probable it was in this Voyage that he wrote whilst he was at Nicomedia as he himself observes his Letter to Africanus concerning the History of Susanna It was likewise at this time that he convinced two Hereticks of falsifying the Conferences which he had with them and of making him say what he never said Ruffinus relates this in the Book de Adul lib. Orig. It was in this Voyage as he passed through Palestine that he was ordained Priest by the Bishops of this Province being 42 years old This Ordination of Origen by Foreign Bishops extreamly incensed his Diocesan Demetrius against him it having been done without his Permission He wrote every where Letters against him upbraiding him for the Action which he had committed in his Youth However Origen returned to Alexandria where he continued to write his Commentaries upon the Sacred Scripture It was then that he published his five Books of Commentaries upon the Gospel of S. John eight Books upon Genesis Commentaries upon the first Five and twenty Psalms and uopn the Lamentations of Jeremiah his Books de Principiis and his Seromata All this while the Bishop of Alexandria was not at all appeased but continued to persecute him And in a Council which he assembled in the Year 231 it was ordained That Origen should go out of Alexandria that he should not be permitted to teach there any longer nor so much as to live there but that nevertheless he should not be deprived of his Dignity of Priesthood Origen being banished from Alexandria retired to Caesarea his ordinary Place of Refuge where he was very well received by Theoctistus Bishop of that City and by Alexander Bishop of Jerusalem who undertook to defend him and commissioned him to expound publickly the Scripture hearing him as if he had been their Master But Demetrius not being satisfied with the first Judgment given against Origen accused him in a Council of the Bishops of Egypt i Accused him in a Council of the Bishops of Egypt Photius Cod. 118. makes mention of these two Councils and S. Hierom. Lib. 2. in Ruff. c. 5. aand having caused him to be Deposed and even to be Excommunicated according to S. Hierom wrote at the same time to all Parts against him to procure his being thrust out of the Communion of the Catholick Church For when once a Priest was excommunicated and deposed by his Bishop by the Consent of the Bishops of the Province he could not be any longer received in any Church There was no need of examining whether it was justly or unjustly that he had been condemned in his Province So that it is no wonder if all the Bishops of the World excepting those of Palestine Arabia Phoenicia and Achaia who were particularly acquainted with Origen and with whom he had a most familiar Intimacy should consent to his Condemnation and if Rome its self having assembled its Senate against him says S. Hierom that is to say its Clergy did condemn him after the Example of his own Bishop We believe says S. Augustin upon a Subject almost like this whatsoever we are informed of by Letters from a Council and we must not do otherwise For those who had not any particular Knowledge of Origen ought to believe him guilty and those who knew him that they might not violate that Order of Discipline ought to consent to his Excommunication after it was once signified to them by his own Bishop And so it was that Marcion being excommunicated by his Father and his Bishop and being come to Rome desiring to be received there into Communion received this Answer from the Clergy of that Church We cannot receive you without the Consent of your Father for as there is in the Church but one and the same Faith so there ought to be therein but one and the same Spirit and one and the same Discipline Therefore by a great Number of Canons and Ecclesiastical Constitutions it was absolutely prohibited to any Bishop whatever and even to the Bishop of Rome himself to receive into Communion those Priests who had been excommunicated by their Bishops upon any Pretence whatever Nevertheless Origen found as we have said some Protectors especially in Palestine where he continued to explain the Scripture at Caesarea with great Reputation both in the Life-time and after the Death of Demetrius who lived not long after he had condemned Origen All sorts of Persons not only from that Province but even from remote Countries came to be his Disciples The most famous were Gregory Sirnamed afterwards Thaumaturgus who was Bishop of Neocaesarea and his Brother Athenodorus But though after Demetrius's Death the Persecution which he had raised against Origen abated a little yet he was always looked upon as a Person excommunicated by all the Egyptians and the Sentence which was given against him by Demetrius continued under his Successors l The Sentence which was given against him by Demetrius continued under his Successors Gennadius says That Theophilus reports that Heraclas drave Origen out of the Church and the Author of the Life of St. Pachomius says the same thing as well as Peter of Alexandria cited by Justinian in his Letter against Origen It is most certain that the Sentence given against him was not revoked and that not one of the Egyptians would have any thing to do with him Heraclas and Dionysius though the first had been Origen's Disciple and the second had a great Esteem for him In this time he went on with his Commentaries upon S. John and he began to compose some upon Ezekiel and Isaiah After the Death of Alexander under whose Reign all this hapned his Successor Maximinus stirred up a Persecution against the Church in the Year 235. Ambrose Origen's Friend and Theoctistus Priests of Caesarea having been taken and brought before this Emperor upon the account of the Christian Religion Origen sent then an Exhortation to Martyrdom Nevertheless he concealed himself during this Persecution and retired for some time to the City of Athens where he finished his Commentaries upon Ezekiel and went on with the Commentaries upon the Song of Solomon which he finished when he returned to Caesarea in Palestine from whence he went afterwards to Caesarea in Cappadocia where he remained some time with Firmilian who invited him thither Under the Reign of Gordianus which began in the Year 238 Beryllus Bishop of Bostra in Arabia fell into
Marcellus of Ancyra Of the Council of Constantinople against Paul Bishop of that City Of the Council of Alexandria for St. Athanasius Of the Council of Rome under Pope Julius for Athanasius Of Councils held at Antioch Of the Council of Milan Of the supposititious Council of Cologne against Euphratas Of the Council of Sardica Of the first Council of Sirmium Of the second Council of Sirmium Of the Council of Arles Of the Council of Milan Of the Council of Beziers Of the third Council of Sirmium Of the Council of Antioch Of the Council of Ancyra Of the fourth Council of Sirmium Of the fifth Council of Sirmium Of the Synod of Ariminum Of the Council of Seleucia Of the Council of Constantinople Of the Synod of Melitine Of the Synod of Antioch Of the Synod of Alexandria Of the Council of Paris Of the Council of Italy Of the Council of the Egyptian Bishops held as Antioch Of the Council of Antioch under Meletius Of the Council of Lampsacus Of the Council of Singedunum compos'd of Arian Bishops Of the Synods held by the Semi-Arians Of the Synod of Tyana Of the Council of Gangra Of the Council of Laodicea Of the Council of Rome under Damasus Of the Council of Rome under Ursicinus Of the Council of Valence Of the Council of Antioch for restoring Peace i◠that Church Of the Councils of Constantinople Of the second Council of Constantinople Of the third Council of Constantinople Of the Council of Aquileia Of the Council of Saragossa Of the Council of Sida in Pamphylia Of the Council of Bourdeaux Of the Council of Capua Of the Councils of Rome and Milan against Jovinian Of the Council of the Novatians held at Sangarus Of the first Council of Carthage Of the second Council of Carthage Of the Councils of Cabarsussa and Bagaïs Of the Council of Hippo. Of the Council of Carthage in the Year 394. Of the Council of Carthage in the Year 397. Of the Council of Carthage in the Year 398 called the IV. Of the Council of Carthage in the Year 399. Of the Council of Carthage in the Year 401 commonly called the V. Of the Council of Constantinople in the Year 394. Of the Council of Alexandria in the Year 399. Of the Council of Cyprus at the same time Of the Council of Turin Of the Council of Toledo An Abridgment of the Doctrine of the Church in the fourth Century An Abridgment of the Discipline of the Church in the fourth Century AN ALPHABETICAL TABLE OF THE Names of the Authors mentioned in this Volume A. ACACIUS of Caesurea Page 79 AETIUS 98 ALEXANDER 27 St. AMBROSE 198 AMBROSE of Alexandria ibid. St. AMPHILOCHIUS 184 St. ANTHONY 53 The APOLLINARII 100 AQUILIUS SEVERUS 106 ASTERIUS 52 St. ATHANASIUS 28 B. BASIL of Ancyra 59 St. BASIL 122 C. St. CAESARIUS 184 CONSTANTINE 11 St. CYRIL of Jerusalem 107 D. DAMASUS 120 DICTINIUS 190 DIDYMUS 103 DIODORUS 188 DONATUS 53 E. St. EPIPHANIUS 234 St. EPHREM 115 EVAGRIUS of Antioch 198 EUNOMIUS 98 EUSEBIUS of Caesarea 1 EUSEBIUS of Edessa 59 EUSEBIUS VERCELLENSIS 186 EUSTATHIUS of Antioch 21 EUZOIUS 106 F. FAUSTINUS 192 G. GELASIUS of Caesarea 195 GEORGE of Laodicea 100 GREGORY of Boetica 85 St. GREGORY NAZIANZEN 159 St. GREGORY NYSSEN 176 H. HELIODORUS 53 St. HILARY 64 HILARY the Deacon 189 Q. JULIUS HILARION 240 HOSIUS 50 I. JACOBUS NISIBENUS 49 ITHACIUS 192 JULIUS 51 JUVENCUS 20 L. LIBERIUS 60 LUCIFER 79 LUCIUS 106 M. The MACARII 55 MACROBIUS 53 MARCELLUS of Ancyra 50 MATRONIANUS 190 MAXIMUS 186 MELETIUS 187 N. NECTARIUS 195 O. St. OPTATUS 87 ORESIESIS 55 P. St. PACIANUS 81 St. PACHOMIUS 54 PHAEBADIUS 85 PHILASTRIUS 192 PHILO CARPATHIUS 240 PHOTINUS 98 PETER of Alexandria I. 25 PETER of Alexandria II. 105 PRISCILLIAN 190 R. RHETICIUS 22 S. SABINUS 198 SERAPION 58 SIRICIUS 196 T. THEODORUS of Perinthus 52 THEODORUS Disciple of St. Pachomius 55 THEOTIMUS 198 TIBERIANUS 190 TIMOTHY of Alexandria 195 TITUS of Bostra 102 TRYPHILLIUS 52 V. VICTORINUS 80 VITELLIUS 53 AN Alphabetical TABLE OF THE COUNCILS A. Councils of Alexandria Pag. 242. 250. 255. 265. 285. Councils of Ancyra 248. 263. Of Antioch 254. 256. 258. 263. 265 266. ibid. 271 272. Of Aquileia 273. Of the Semi Arians 267. Of Ariminum 263. Of Arles 247. 262. B. Councils of Bagais 277. Of Beziers 263. Of Bithynia 250. Of Bourdeaux 275. C. Councils of Cabarsussa 277. Of Capua 275. Of Carthage 245. 275 276 277. 280. 283. Of Caesarea 254. Of Cirtha 241. Of Cologne 258. Of Constantinople 255. 265. 271. 285. Of Cyprus 285. E. Council of Elvira 242. G. Council of Gangra 267. H. Council of Hippo 277. I. Councils of Jerusalem 255. Of Italy 266. L. Councils of Lampsacus 266. Of Laodicea 268. M. Councils of Melitine 265. Of Milan 258. 262. 275. N. Councils of Neocaesarea 248. Of Nice 250. P. Council of Paris 266. R. Council of Rome 246. 255. 270. ibid 275. S. Councils of Sangarus 275. Of Saragossa 274. Of Sardica 259. Of Seleucia 264. Of Sida Of Singedunum 267. Of Sinuessa 241. Of Sirmium 261 262 263. ib. ibid. T. Council of Toledo 285. Of Turin 285. Of Tyana 267. Of Tyre 254. V. Council of Valence 270. BIBLIOTHECA PATRUM OR A NEW HISTORY OF Ecclesiastical Writers TOME II. CONTAINING An Account of the LIVES and WRITINGS of the Primitive FATHERS that Flourished in the Fourth Century of Christianity with Censures upon all their BOOKS determining which are Genuine and which Spurious EUSEBIUS of Caesarea EUSEBIUS Surnam'd Pamphilus a Surnam'd Pamphilus From the Name of the Martyr Pamphilus his Friend and not of his Brother as Nicephorus believ'd for in the 7th Book of his History he says That he was first acquainted with him when he was a Priest was Born in Palaestine b Palaestine All the Ancients call him Eusebius of Palaestine In the First Book of the Life of Constantine he testifies that he had his Education in Palaestine and in the Second Book of the same Work after he has repeated a Law of Constantine directed to those of Palaestine he adds This was the first Letter which Constantine address'd unto us 'T is not known who were his Kindred Some have thought that he was the Kinsman of Eusebius of Nicomedia because in a Letter of Arius to this Bishop Eusebius of Caesarea is call'd his Brother Neither is it known who were his Masters In the Seventh Book of his History he says That he hearo Dorotheus a Priest of Antioch expound the Scriptures from whence Trithemius and some others have concluded that he was his Scholar Acacius Successor to Eusebius wrote his Life but 't is lost towards the latter end of the Reign of Galienus c Towards the latter End of the Reign of Galienus There is some Proof of this Epocha For in his History Book III. Ch. 28. he says That Denys of Alexandria who died the 12th Year of the Reign of Galienus liv'd in his time And in the Fifth Book he says That
Paulus Samosatenus reviv'd the Errour of Artemon in his time and in his Seventh Book where he gives an Account of what was done under Galienus he says After we have related the Transactions of former times we come now to those things which happened in our own time He was ordain'd Priest by Agapins Bishop of Caesarea in Palaestine Eusebius of Caesarea and settled a Famous School in that City When the Persecution of Dioclesian arose he exhorted the Christians of Caesarea to Suffer with Courage for the Faith of Jesus Christ and more particularly assisted his dear Friend Pamphilus who suffer'd Martyrdom after two Years Imprisonment Some have accus'd him of offering Incense to Idols during this Persecution to release himself out of Prison d Some have accus'd him of Offering Incense to Idols during this Persecution c. This he was charged with by Potamon a Confessor and Bishop of Egypt at the Synod of Tyre for if we give Credit to St. Epiphanius in Heresie 68 this Bishop perceiving Eusebius of Caesarea there present cry'd out O Eusebius How come you to sit as Judge upon the innocent Athanasius Who can endure it Tell me I pray you were not we in Prison together in the time of Persecution I lost an Eye there for maintaining the Truth but you have lost no Part of your Body you have suffer'd nothing How then did you get out of Prison Epiphanius adds That Eusebius hearing this rose up and dissolv'd the Assembly saying Seeing you charge me with things of this Nature in a place where you are Strangers it must be true which your Accusers say for if you exercise such Tyranny here much more will you do it in your own Country This is confirm'd by the Bishops of the Council of Alexandria who say in their Letter That Eusebius of Caesarea was accus'd by the Confessors of Sacrificing to Idols In the mean time this Charge of Potamon is groundless For although it were true that Eusebius was cast into Prison for the Faith of Christ it does not follow that he must have Sacrific'd to Idols to obtain his liberty because he lost no Part of his Body since he might have been delivered from that Persecution for many other Reasons without losing any of his Members and it was a rash Censure of his Neighbour in Potamon to accuse as he does a Bishop of so heinous a Crime upon so weak a Conjecture as this But the Good-man had more Zeal than Prudence but this Accusation is groundless and 't is much more probable that he continued alway stedfast in the Faith of Jesus Christ e 'T is much more probable that he continued always stedfast in the Faith of Jesus Christ. First Because we must always think well of our Neighbour when it does not evidently appear that he has done ill Secondly Because 't is no ways probable if he had committed such a Crime when he was Priest that he would have been afterwards chosen Bishop of Câ—sarea Immediately after this Persecution was ended Eusebius was chosen Bishop of Caesarea in the room of Agapius f In the room of Agapius Baronius and Blondel place Agricolaus between Agapius and Eusebius whose Name is to be found among the Subscriptions of the Council of Ancyra But Eusebius in his Seventh Book reckoning up the Names of those Bishops who govern'd the Church while the Persecution lasted endeth his Catalogue of the Bishops of Caesarea with Agapius of whom he says that he took a great deal of pains for his Flock during that Persecution And Eusebius himself was ordained immediately after the Persecution for he assisted in the quality of a Bishop at the Dedication of the Church of Tyre which was done immediately after Peace was restor'd to the Church before Licinius had taken Arms against Constantine which happen'd in the Year 313. And therefore if there was one Agricolaus Bishop of Caesarea he did not hold that See for any long time for Eusebius was ordain'd to it in the Year 314. in the Year 313 or 314 from the Birth of Christ And from that time he was much engag'd in the Controversy of Arius a Presbyter of Alexandria whom he as well as some other Bishops of Palaestine at first protected thinking that he was unjustly persecuted by Alexander of Alexandria his Bishop He did not only write to this Bishop in favour of Arius but finding he could not prevail to restore him he permitted him and his Followers to keep their Places and to hold the ordinary Assemblies of the Faithful in their Churches upon condition that they should submit to their Bishop and earnestly desire to be re-united to his Communion It appears by a Letter of Eusebius to Alexander which is produced in the Second Council of Nice that he did verily think that Arius and those of his Party acknowledg'd the Eternity of the Word and that he believ'd the contrary Doctrine was falsly charg'd upon them which may in some measure excuse his Proceedings in this Affair For as soon as Arius did clearly discover his impious Sentiments in the Council of Nice Eusebius with all the other Bishops condemn'd them and propos'd a very Orthodox Confession of Faith But because it seem'd not to renounce the Heresie of Arius formally â—nough therefore the Fathers of the Council added to it the word Consubstantial together with Anathematisms against the Errors of Arius This new term Consubstantial gave some trouble to Eusebius and he refus'd at first to assent to it but being afterwards fully satisfy'd of its true meaning he made no scruple of Subscribing to it and of Signing the Confession of Faith made by the Council of Nice which he was never known afterwards openly to violate though he always maintain'd an intimate Correspondence with the Bishops of Arius's Party He was present with them at the Council of Antioch held in the Year 330 wherein they unjustly depos'd Eustathius then Bishop of Antioch But if he was to be blam'd for consenting to that unjust Deprivation of a Bishop who was his Enemy yet it must be acknowledg'd that he deserves great Commendation for refusing to Succeed him in his See For being Elected both by the Bishops and the People in order to his Ordination to the Bishoprick of Antioch after the Deposing of Eustathius he did absolutely refuse it and when the Bishops wrote about it to the Emperour Constantine that he would oblige Eusebius to agree to this Election he wrote to him himself humbly praying that he might have leave to refuse this Bishoprick which at last the Emperour granted and greatly commended his Moderation Nevertheless Eusebius continued always to take part with Eusebius of Nicomedia and assisted at the Council of Tyre held against St. Athanasius in the Year 335 and also at the Assembly of Bishops which was held at Jerusalem at the time of the Dedication of the Church of that City And in fine he was sent in the Name of those Bishops to the Emperour
Amsterdam the Book of the Christian Profession and that of the Life of Moses the Treatise against Apollinarius and that of Faith Fronto Ducaeus printed in Latin at Ingolstadt in the Year 1598 the Treatises against Apollinarius of the Witch of Endor the Discourse upon the Resurrection of Jesus Christ that of St. Gregory upon his Ordination his Book against the Manichees the Treatise of Destiny and the Oration against Usurers The Book of the Titles of the Psalms in Greek and Latin translated by Gretser was also printed at Ingolstadt in 1600 the Treatise about the End of a Christian was publish'd by Morellus in the Year 1606 the same Year appear'd in Greek and Latin the Letter about Pilgrimages to Jerusalem and that to Eustathia Ambrosia and Basilissa the first printed by Morellus and the last by Robert Stephens with Casaubon's Notes both the one and the other were printed at Hanover the first in 1607 with the Notes of Du Moulin and the second in 1611. In 1605 Fronto Ducaeus printed a New Latin Edition of the Works of St. Gregory Nyssen which contains all that had been publish'd At last in 1615 there came out a Greek and Latin Edition of the Works of this Father which was printed in Two Volumes by Morellus with the Notes of Fronto Ducaeus but because in this Edition there was not the First Book against Eunomius nor the Greek of the Moral Orations therefore there was a Supplement made at the End of St. Basil's Works printed in 1618. The last Edition in 1638 was Copy'd after this where the same Version of the last Homilies is put twice once by it self apart and once over against the Greek This Edition was done very negligently and is very uncorrect St. CAESARIUS CAESARIUS the Brother of St. Gregory Nazianzen after having finish'd his Studies at Alexandria came to dwell at Constantinople and pass'd the greatest Part of his Life at Court St. Caesarius in the Quality of Physician to the Emperour He continued also some time with Julian but finding himself sollicited to quit the Christian Religion he retir'd into his own Country After the Death of this Emperour he return'd to Court and came into Credit again under the Reign of Valens He was honour'd with the Office of Treasurer of Bithynia He was like to have perish'd in the Earthquake which happen'd at Nice where he lost part of his Goods He died at Court in the beginning of the Year 369 and made the Poor his Heirs There is no great probability that a Man who liv'd as Caesarius did should compose Dialogues upon the most subtile Questions of Philosophy and Divinity yet Four of them are attributed to him which some have thought were written in his Name by St. Gregory Nazianzen but they can neither be the one 's nor the others For First it is not credible that Caesarius who spent his Life at Court and was but a simple Catechumen should be the Author of those Questions which suppose the Writer of them to be very well vers'd in the most subtile Parts of Theology Secondly The Title of these Dialogues import that the Author of them was Secretary to the Emperour and that he had taught Twenty Years at Constantinople which cannot be said of the Brother of St. Gregory Nazianzen who was not Secretary but Treasurer and who did not profess Theology at Constantinople but Physick Thirdly St. Gregory Nazianzen in his Funeral Oration says not a Word of his Skill in Theology nor that he had written about Religion Fourthly This Treatise has neither the Stile nor Genius of the Writers of the Fourth Age. Fifthly It cites St. Gregory Nyssen who died long after Caesarius and Maximus an Author of the Seventh Age. All which does plainly show That it can neither belong to Caesarius nor St. Gregory Nazianzen whose Stile is as different from the Author 's of this Dialogue as the Stile of Demosthenes is from that of the Declamations of Aphthonius Photius says That 't is easy to perceive that the Stile of these Dialogues is the Stile of a Young Man who had learned some Rudiments of Rhetorick and was proud of that little Knowledge which he had in Divinity and Philosophy That his Sallies of Wit are most of them unpleasant That he often makes use of Poetical Terms and without any reason varies from the common Construction That his Stile however is clear enough and that there are few things to be blamed in his Doctrine These Dialogues contain 195 Questions and Answers about Matters of Theology and Philosophy more Subtle and Curious than Useful and Profitable In Photius's time there were 220 of them There are still in many Manuscripts thereabouts more or less which plainly shows that these Questions were written by some Modern Greeks who lov'd to busy their Minds with these sort of Questions and to publish them under the Names of Ancient Authors Leunclavius was the First who translated these Questions and his Version was printed at Basle in 1571. Afterwards Elias Elingherus Library-Keeper of Ausburg publish'd in 1626 78 of these Questions in Greek and Latin Last of all Fronto Ducaeus publish'd the Greek Text and Version of 195 Questions and Answers divided into Four Books and those were printed in the Addition to the Bibliotheca Patrum in 1624 and in the Eleventh Volume of the Edition in 1644. St. AMPHILOCHIUS ST AMPHILOCHIUS an intimate Friend of St. Basil and St. Gregory Nazianzen was of Cappadocia Having for some time profess'd Rhetorick be afterwards attended the Bar St. Amphilochius where he discharg'd the Office of an Advocate and a Judge a Advocate and a Judge St. Gregory Nazianzen recommends to him the Affairs of his Friends in Letters 19 106 160. and it appears by Letter 106 that he was accus'd for not doing Justice Leaving this he retir'd into a solitary place of Cappadocia call'd Ozizala and after he had led there for some time a very Holy Life he was in the Year 375 Ordain'd Bishop of Iconium the Metropolis of Lycaonia a Province of the Diocess of Asia bordering upon Cappadocia When he was Bishop he took Care not only of his own Church but also of the Affairs of the Neighbouring Churches He was present at the Council of Constantinople and there the Care of the Ecclesiastical Affairs of his Country was committed to him About the Year 383 or 384 he held a Council at Syda against the Massalians which Photius mentions in Vol 52. Theodoret relates in Ch. 16. of B. V. of his History that St. Amphilochius petition'd the Emperour Theodosius to prohibit the Hereticks to hold their Assemblies in Cities That the Emperour judging his Petition too Rigorous deny'd it but Amphilochius returning some time after to the Palace and seeing Arcadius his Son close by the Emperour Theodosius who had already been proclaim'd Emperour he Saluted the Father without Saluting the Son That Theodosius thinking he had fail'd in his Duty through Inadvertence commanded him to Salute his Son
Diodorus and Carterius Superiors of the Monks that were in the Suburbs of Antioch He was afterwards baptized by Meletius and chosen by this Bishop to be Reader He was so highly esteemed that he was mark'd out by an Assembly of Prelates to be made Bishop as well as Basil his Friend e Basil his Friend It is not certainly known who this Basil was nor Bishop of what place but it is certain that he was not the great S. Basil Bishop of Caesarea in Cappadocia Socrates and Sozomen have improperly confounded them for Basil Chrysostom's Friend was of his own Age and instructed by the same Masters as appeareth by the beginning of S. Chrysostom's Book of the Priest hood whereas S. Basil was much older and was Bishop of the Church of Caesarea before St. Chrysostom was 25 Years old Photius tells us that Basil S. Chrysostom's Friend was Basil of Seleucia This is yet a grosser mistake because this latter was not ordained Bishop before the Year 431 and he lived till 458. Basil S. Chrysostom's Companion was rather Bishop of Raphanea or another of the same Name Bishop of Biblâ—s whose Names are found in the Subscriptions of the Council of Constantinople But knowing the Day when they were to ordain him he hid himself avoiding that Dignity with as much Care as others sought for it with earnestness About the Year 374 he retired to a Mountain near Antioch where he lived with only one old Monk the Space of four Years then he chose to dwell in a Cave for two Years after an austere manner The severity of a solitary Life and continual Labour did much impair S. Chrysostom's health which obliged him to return to Antioch about the Year 380. There the great Meletius ordained him a Deacon and soon after he went to the Council of Constantinople where he died After his Death S. Chrysostom sided with Flavianus who made him Priest and having received that Order he gave himself wholly to preaching and therein got such reputation that after the Death of Nectarius Archbishop of Constantinople he was with general Consent chosen to fill up that See The Emperour was obliged to use all his Authority to make him leave Antioch and at last he was forced to take him away secretly Theophilus Bishop of Alexandria whom the Emperour had sent for to ordain S. Chrysostom had more inclination for one Isidorus a Presbyter wherefore he secretly opposed the Ordination of S. Chrysostom But Eutropius and other Officers of the Court upheld S. Chrysostom so far that Eutropius to oblige Theophilus to ordain him shewed him a Memorial containing several Heads of an Accusation formed against him and put it to his choice whether he would ordain St. Chrysostom or prepare himself for his Trial upon those Accusations Theophilus chose the former and ordained S. Chrysostom the first Day of March 398. This was the beginning of that hatred which Theophilus bore to St. Chrysostom and which proceeded further than can well be believed as we shall see afterwards S. Chrysostom being entred upon the Government of the Church of Constantinople began with endeavouring to reform the manners of the Clergy and then fell to reproving the Vices of the Court and this got him the ill-will of many for he was of a severe Temper not agreeable to men of the World and his way of living was singular and retired They found fault that he always eat by himself and would never appear at those Feasts where he was invited which they looked upon as proceeding from Scorn and Contempt of others though it was only an Effect of his Constitution and Weakness of Stomach or of his great Sobriety He discharged the Duties of his Office with wonderfull Exactness and Care knowing that the Revenue of the Church is the Patrimony of the Poor he cut off the superfluous Expences of his Predecessours to increase the Allowances of Hospitals for the Sick And the Hospital at Constantinople not being large enough by reason of the great Number of Sick and Strangers he caused several others to be built and for each of them he appointed two Priests to take care of the Sick and Strangets He particularly provided for Virgins and Widows He constantly preached to the People exhorting them not to neglect the publick Service And he is said first to have instituted solemn Processions in Constantinople But his Pastoral care was not restrained to his particular Church but extended it self also to the Churches of Thracia Pontus and Asia He pulled down some Temples of false Deities that were still in Phoenicia To the Goths that were infected with Arianism he sent Priests Deacons and Readers that spake their Language thereby to endeavour the Conversion of that People from their Error He also sent Missionaries to the Scythians that inhabited along the Danube He wrote to the Bishop of Tyre against the Marcionites of those parts offering him the Emperor's help But he never did the Church a more signal Service than when he re-united the East and West by reconciling Flavianus with the Western and Egyptian Bishops He assembled at Constantinople a Synod of Two and twenty Bishops about September in the Year 400. Eusebius Bishop of Valentinople in Asia came to it and presented to the Council a Petition containing Seven Articles against Antoninus Bishop of Ephesus the Metropolitan of Asia He was accused First Of Melting the holy Vessels and converting them into Money which he bestowed upon his Son 2dly That he had taken a Marble Stone from the entrance of the Baptistery to use in his own Bath 3dly That the Pillars which remained after the Building of the Church were used to support the Roof of his own Hall 4thly That he kept a Servant who was guilty of Man-slaughter 5thly That he had sold the Lands which were left to the Church by Basilina Mother to Julian the Emperor as if they had belonged to his own Estate 6thly That he had again taken his Wife whom he had put away and had two Children by her 7thly That a Custom was introduced by him so as to become almost a Law to take Money for the Ordination of Bishops proportionably to the value of their Bishopricks Antoninus appear'd at the Council that was called by S. Chrysostom where these Accusations were brought against him by Eusebius They insisted particularly upon the last as being the most important Antoninus denied all and could not be convicted because there were no Witnesses Wherefore the Council deputed three Bishops to go into Asia and hear the Witnesses that were to be produced by the Accuser One of these three Bishops being Antoninus his friend feigned himself sick that he might not inform against his friend The two others went to Hypaepae a City in Asia where they waited to no purpose for Witnesses because the Accuser was agreed with the accused either through fear of his Power or because he had no sufficient Proofs The Deputies weary of waiting went away having written a Letter
Hieronymus Vincentius propter verecundiam humilitatem nollent debita nomini suo exercere Sacrificia laborare in hac parte Ministerii qua Christianorum praecipua salus est This Ordination was about the Year 375. before the Peace was concluded betwixt Meletius and Paulinus in 378. S. Jerom might be about 35 Years old at that time As he would not enter into Orders but upon condition not to be compelled to Exercise the Functions of his Ministery so he did not think himself obliged to have his Name registred nor to reside in the Church of Antioch he left it therefore to go to Bethlehem which he chose for his constant Habitation Yet he did not stay there long but went to Constantinople where he conversed with S. Gregory Nazianzen whom he calls his Master and of whom he professes to have learned to expound the Holy Scripture Having tarried some time with this Saint he had a Call to Rome about the Affairs of the Church with Paulinus and S. Epiphanius l He was called to Rome with Paulinus and S. Epiphanius He says so himself in his 16th and 27th Epistles He came thither in 382 and went away three years after as he observes in the Letter to Asella he speaks in the 11th Letter and in his Apology to Pammachius of the Letters and Answers which he writ in Damasus's Name whose interest he had Espoused against those of the East this Journey was in all probability undertaken after the Death of Meletius in the Year 382. Damasus taking notice of S. Jerom's merit kept him with him that he might have a Man that was able to answer all Questions proposed from all parts S. Jerom did not only discharge the parts of that difficult Employment most worthily but composed several Books besides He was likewise charged with the conduct of the most considerable Ladies of the Town m He was charged likewise with the conduct of the most considerable Ladies of the Town These Ladies are become famous by S. Jerom's writtings their Names are Marcella who being left a young Widow and having been but seven Months with an Husband refused to Marry a Man of the first quality called Cerealis to continue in Widow-hood Her Mother Albina who came also to hear S. Jerom. Melania is not less famous by the Praises of S. Jerom than by those of Rufinus Asella Marcellina and Felicitas are also of the number of those whom he commended but his greatest Affection appeared to be for Paula and her Daughters Blesilla Eustochium Paulina Ruffina and Toxotium This is what he saith himself in his Letter to Asella of the Esteem which he had gotten among the Women I have saith he dwelt three years at Rome I was often encompassed with great numbers of Virgins and Women I often expounded the Holy Scripture to them This reading made them constant and their Assiduity begot a kind of Familiarity upon which an ill Opinion was conceived of me and yet he was not able to prevent wholly evil speaking The Clergy of that City whose manners he reproved found fault with his Carriage accused him of too much Familiarity with Paula and they suborned a Footman to tax him with disorder but the Fellow being imprisoned and put to the Rack disowned all that he had said before by which means he got many Friends and much credit But as he severely reproved the Mis-demeanours of the Clergy and the Vices of the people so he got many Enemies who endeavoured to render his Behaviour suspected After Damasus his Death S. Jerom who this whole three Years that he was at Rome longed for his Solitude took Shipping in August 385. to go back to Bethlehem with a great many Persons that accompanied him He passed thro Cyprus where he saw S. Epiphanius from thence he went to Antioch where Paulinus received him courteously and from Antioch he went to Jerusalem and then into Egypt where he stay'd some time with Didymus Afterwards he visited the Monasteries of Nitria and finding the Monks there adhering to Origen's Opinions he returned to Bethlehem whither the Ladies Paula Eustochium and Melania came soon after He continued some time in that place in a little Cell But the number of those that embraced that kind of Life being increased Paula built there a Church and four Monasteries one for Men and three for Women S. Jerom then enjoying perfectly that Quietness which he so much desired continued his Labours and there composed the greatest part of his Works upon the Scripture His rest was somewhat disturbed by the Quarels which he had with Rufinus and with John of Jerusalem upon the Account of Origenism yet he went on with writing and defended himself with a great deal of Vigour He died very old in the Year of Christ 420. This Saint wrote great numbers of Books full of profound Learning and written with great Purity and Eloquence In our Accounts and Abridgments we shall follow Marianus Victorius's Order that he uses in the Edition which he published of S. Jerom's works The First Volume contains the Letters which S. Jerom writ either to exhort his Friends to Vertue or to instruct them or to commend them in Panegyricks or funeral Orations The First directed to Heliodorus was written by S. Jerom from his Solitude some time after this Friend left him to return into his own Countrey He exhorts him to come back again by representing the great Advantages of a retired Life with great force and Fineness and by answering all the Reasons that might keep him from embracing it with abundance of Art This Treatise is a Master-piece of Eloquence in its kind nothing can be more florid more agreeable or more moving This Letter saith he whereof you will find some lines blotted with my tears will put you in mind of the tears I shed and of the Groans I uttered at your going from me You then endeavoured by your Caresses to sweeten the contempt that you cast upon my Intreaties .... I was not able to stop you at that time and now I seek after you now you are absent .... No I will use no more Intreaties I will employ no more Caresses Love that feels its self offended ought to turn into Anger You who regarded not my Supplications will perhaps hearken to my Reproaches Nice Soldier what are you doing in your Father's house .... Remember that day wherein by Baptism you listed your self a Soldier of Christ then you took an Oath of Fidelity to him that you would spare neither Father nor Mother for his Service .... Tho' your little Nephew should hang about your Neck tho' your Mother should tear her hair and rend her clothes to show you the Bosom that carried you to oblige you to stay and tho' your Father should lie down upon the Threshold of the Door to stop you step over your Father and follow the Standard of the Cross with dry Eyes It is great mercy to be cruel on such occasions I know
represents with all the beauty and exactness imaginable the things that are incident to Children their Motions of Joy and Sorrow their Jealousie before they can speak how hardly they learn to speak their aversion to Study their love of Play and the fear of Chastisement He charges himself with loving the Study of Fables and Poetical Fictions and hating the Principles of Grammar and particularly the Greek Tongue tho' these Things were infinitely more profitable than those Fables whereof he discovers the danger He says That being fallen dangerously Sick he desired to be Baptized but coming to have some Ease they deferred it fearing he might defile himself again with new Crimes Because saith he the Sins committed after Baptism are greater and more dangerous than such as are committed before In the Second he begins to describe the Disorders of his Youth he says That being returned to his Father's House at Sixteen years of Age he gave himself to debauchery notwithstanding his Mother's Admonitions That he was guilty of Theft by robbing an Apple-tree in a Neighbour's Orchard with his Companions with several Reflections upon the Motives that put him upon that Action In the Third he confesseth That at Carthage whither he was gone to finish his Studies he was transported with the fire of Lust. He laments the love which he had for Stage-Plays and Publick Shows and the Pleasure he found when they affected him at any time with Passion He declares afterwards That he read one of Cicero's Books Entituled Hortensius that inspired him with the love of Wisdom but not finding in that Book the Name of Jesus Christ which remained engraven in his Heart and which he had as it were suck'd in with his Milk he applied himself to the Holy Scripture but that having read it with a Spirit of Pride he relished it not because of the plainness of it's Stile and then he hearkened to the Dreams of the Manichees who promised to bring him to the Knowledge of the Truth He reâ—utes their Errors and speaks with great tenderness of the Prayers which his Mother made and the Tears that she shed for his Conversion He continued however Nine years in that Heresie being deceived and endeavouring to deceive others He taught Rhetorick at Tagasta There he lost one of his intimate Friends whose Death grieved him exceedingly whereof he describeth the Excess in the Fourth Book where he says many fine Things concerning true and counterfeit Friendship There he mentions the Treatise of Comeliness and Beauty which he made at Twenty five years of Age and gives an Account how easily he came to understand Aristotle's Categories And he shews the Unprofitableness of Learning In the Fifth he describes the degrees by which he came to be delivered from the Manichaean Heresie how he discovered Faustus his Ignorance who was the Head of that Heresie He adds That having taught Rhetorick at Carthage he went to Rome with a design to follow there the same Profession but having been disheartened by the unhandsom usage of the Scholars who refused to pay their Masters he obtain'd of Symmachus the place of Rhetorick-Professor at Milan where he heard St. Ambrose Preach who perfectly disabused him of the Errors of the Manichees and made him resolve absolutely to quit that Sect and become a Catechumen He goeth on in the Sixth Book to describe the Progress of his Conversion which was much furthered by the Prayers and Admonitions of his Mother S. Monica who came to find him at Milan and contracted a strict Friendship with St. Ambrose He observes That this Holy Bishop kept her from carrying Meat to the Graves of the Martyrs as she used to do in her own Country He describeth the Manners of two of his good Friends Alypius and Nebridius and the Agitations that were caused in himself by the knowledge of his Miseries and the design which he had to alter his course of Life In the Seventh Book he declares his Condition in the 31st year of his Age how much he was yet in the dark as to the Nature of God and the Spring of Evil how he was perfectly weaned from Judicial Astrology by hearing of the History of two Children that were born at the same moment of time whose lot proved quite different And lastly by what degrees he rid himself of his Prejudices and came to the knowledge of God though he had not as yet those thoughts of Jesus Christ which he ought to have had He declares That he found the Divinity of the Word in the Books of the Platonists but not his Incarnation And afterwards comparing the Books of those Philosophers with the Books of the Holy Scripture which he began to read he observeth that the former had made him more knowing but also more presumptuous Whereas the others instructed him in true Humility and in the way which Men ought to follow to obtain Salvation At last he comes in the Eighth Book to the best Passage of his Life to that which happened in the Two and thirtieth year of his Age which was his Conversion First of all he was wrought upon by a Conference which he had with a holy Old Man Simplicianus who related to him the Conversion of a famous Rhetorick-Professor named Victorinus He was further moved by the Story which Poâ—itiunus told him of another Conversion And at last feeling himself agitated and distracted by several contrary thoughts he withdrew into a Garden where he heard a Voice from Heaven commanding him to open St. Paul's Epistles whereof he had no sooner read some Lines but he found himself wholly converted and freed from the Agitations which till then had troubled him Nothing can be more noble than the Description which he makes in that Book of the Combats and Agitations which that man feels that is engaged in Vice and hath formed a design of being converted to God St. Augustin was no sooner converted but he resolved to leave his Profession The Vacation being come he retired to the Country-House of one of his Friends called Verecundus to prepare himself for Baptism which he received at Easter with Alypius and his Son Adeodatus whom he had by a Concubine This he relateth in the Ninth Book where he discourseth again of the Death of Verecundus and Nebridius and Adeodatus which happened shortly after his Baptism He speaketh likewise of the Original of the Singing in the Church of Milan that was established by St. Ambrose when he was persecuted by Justina an Arian Princess concerning the discovering of the Bodies of the Martyrs St. Gervasius and St. Protasius and of the Miracles done at the time of their Translation of the discourse he had with his Mother S. Monica about the Felicities of the other Life and of the Death of that holy Widow which happened at Ostia when he was returning into Africa of her Burial of the Prayers that were made for her and of the Sacrifice which was offered He concludes this Book by recommending her to the
Anastasius and in his Invectives against S. Jerom. It is true he doth not condemn them in those Places as it is noted in that Profession of Faith nor will I ascertain you that it is infallibly Rufinus's of Aquileia but I say it belongs to him to whom it is attributed for I am apt to believe That it is a Form of Confession of Faith which Pope Anastasius made for Rufinus of Aquileia to sign As to the First Confession of Faith 't is certainly the Work of some Pelagian for he directly opposes Original Sin He maintains That Infants are born without Sin That they are not baptized for the Remission of that Sin since they are innocent and that those that die without Baptism are not condemned to Eternal Torments He owns That the First Man had not died if he had not sinned but he affirms that he was created Mortal and that Death Griefs and Pains which are the effects of Sin are profitable for Man which comes very near the Opinion of Julian whom F. Garner makes the Author of the Translation of this Writing for it is noted at the end That it was translated out of Greek into Latin This proves to us That the Author of this Confession was a Greek or at least that it was made in the East We can say nothing more of the Author of this Confession F. Garner affirms That it is certainly one Rufinus's altho' it be not the Priest's of Aquilcia but another Rufinus whom he believes to be he that was Pelagius's Master of whom Coelestius speaks in the Council of Carthage That he had heard of Rusinus the Holy Priest who maintain'd at Rome with Pammachius That the Sin of the first Man did not descend to his Posterity It hath ever been thought that this Rufinus was the Priest of Aquileia and indeed S. Jerom says in several Places That Rufinus was the fore-runner of Pelagius and his Adherents But F. Garner maintains That it is another Rufinus of whom Coelestius speaks and he says likewise That it is he that S. Jerom sent to Rome in the Time when he had the Contests with Rufinus of Aquileia of whom this last complains in his Apology to Pope Anastasius There is no doubt but that this Rufinus condemned the Opinions of Origen and that he contended with the Priest of Aquileia because he defended them But we do not see that he maintained the Doctrine of Pelagius touching Original Sin Let us consider the Reasons which F. Garner brings to shew that the Master of Pelagius and Coelestius is a different Person from the famous Rufinus of Aquileia 1. The Master of Pelagius was a Syrian but the Priest of Aquileia was an Italian according to the Testimony of M. Mercator 2. This same Author speaks of the Master of Pelagius as a Man little known one Rufinus saith he 3. The Priest of Aquileia came to Rome under Syricius The Master of Pelagius came not till the Popedom of Anastasius according to the Testimony of the same Author 4. The Master of Pelagius sojourned with Pammachius the Priest of Aquileia was none of this great Man's Friends but on the contrary it was Pammachius that put S. Jerom upon writing against Rusinus 5. The Master of Pelagius taught at Rome That there was no such thing as Original Sin the Priest of Aquileia was gone when this Doctrine was preached 6. When S. Jerom accuses the Priest of Aquileia of being the Fore-runner of Pelagius he speaks of no other Doctrines but those of Apathy and Sinlesness 7. Paulinus who disputed against Coelestius in the Council of Carthage doth not retort upon him That that Rufinus whom he cited had been condemned which he undoubtedly would have done if he had heard him speak oâ— the Priest of Aquileia 8. Coelestius speaks of Rufinus as then alive the Priest of Aquileia was then dead 9. Lastly Rufinus cited by Coelestius was in the Communion of the Church the Priest of Aquileia was excommunicated from it These Reasons are not incapable of Reply and it may be said that many of them are too subtle That which amazeth me most is that which Coelestius says That Rufinus who denied Original Sin abode with Pammachius for what likelihood is there that he should lodge with one of his greatest Adversaries and one of the best Friends of S. Jerom The rest are weaker for Rufinus having dwelt in Palaestine for near Thirty Years and coming from that Country when he taught his Doctrine to Pelagius Marius Mercator might say That he was a Syrian and that he first brought that Doctrine to Rome and so much the rather because this Author had a Design to demonstrate that this Doctrine came from the East It is true that Rufinus came to Rome at the end of the Popedom of Syricius in 397. but he staid there some time in the Popedom of Anastasius Coelestius doth not say That he of whom he speaks was then alive If Paulinus did not object his Condemnation if he passed for a Man who died in the Communion of the Church it was because he was not looked upon in Africk as an Heretick or an excommunicate Person There is then nothing of Difficulty in any of the Objections but concerning the abode with Pammachius but perhaps Coelestius was mistaken or Rufinus was after reconciled to Pammachius Nevertheless it cannot be denied but that the Opinion of F. Garner hath much probability in it For this cause I have set down his Reasons that it may be left to the Reader to judge POSSIDIUS THis Deacon of Africa and Scholar of S. Austin hath written the Life of his Master in a plain Style and hath joyned to it a Catalogue of his Works We have nothing more Possidius to note about this Work besides what we have written of it in the Life and Works of S. Austin URANIUS URANIUS the Priest a Scholar of S. Paulinus hath also written the Life of his Master in a Letter directed to Pacatus This Letter hath been published by Surius Uranius by F. Chiffletius and Lastly in the last Edition of S. Paulinus The Style of it is plain clear and elegant This is all the Goodness it has in it S. COELESTINE ST COELESTINE was chosen Bishop of Rome after the Death of Boniface in the beginning of * November in 423. This Election was made without contending and S. Coelestine division and he governed the Church of Rome peaceably till April anno 432. The Business of Nestâ—rius and the assembling the Council of Ephesus have made his Popedom famous and Septemb. 16. given him occasion to write several Letters of which we shall deferr to speak till we come to the History of the Council of Ephesâ—s where they have a more fit Place so that we have nothing more to speak of here save Three Letters which have no relation to the Business of Nestorius The First was written in 431. after the Death of S. Austin and is addressed To Venerius Bishop of Milan
make a Law forbidding any further mention of this Council The principal of the Bishops were of the same Opinion and all the other consented by their Acclamations Then they returned to the business of Ibas and he was declared Orthodox upon the Account of his Letter and the Acts which had been read But because there had been another Bishop Ordained in his Place it was left to Maximus his Metropolitan to do as he thought sit His Judgment was that Nonnus should hold the Title of Bishop till he should examine his Ordination by the Bishops of his Diocess The Commissioners approved the Judgment of the Synod At the end of this Session is put a private Action concerning Domnus Patriarch of Antioch who Act X. had been deposed by Dioscorus 'T is but a short Relation and extant in Latin only which was found by Rusticus in a Manuscript of Patricius Julianus F. Quesnell thinks it a Forgery M. Baluzius on the contrary maintains that it is Genuine Before we examine their Reasons we will speak of the Subject of it It bears date Nov. 26. In it Maximus Petitions That they would have some pity upon Domnus who was not long since Bishop of Antioch and grant him a certain Stipend out of the Revenues of his Church The Popes Legats answered That S. Leo having confirmed the Ordination of Maximus they thought it sufficient to do for Domnus to leave it to Maximus to allow him a competent Maintenance out of the Revenues of his Church that he ought to content himself for the future with such a Competency and to be quiet Anatolius Juvenal and the other Bishops commended Maximus for his Kindness and the Commissioners concluded with the Bishops that Domnus should be allowed something out of the Revenues of the Church of Antioch but they left it wholly to the Discretion and Bounty of Maximus to give him what he pleased But for the better understanding of this part of the History we must know that Domnus was taken out of a Monastery by his Uncle John Bishop of Antioch and after he had been some time with him he succeeded him The Author of the Life of S. Euthemius saith That this Saint had foretold a long time before what should befal him that he should leave his Monastery that he should succeed his Uncle but that he should be deprived through the Tribulation of wicked Men who would make use of his Simplicity and Ignorance to seduce him Whether this Prediction were true or not it is certain that all this befel him for he succeeded his Uncle and afterward was deposed by Dioscorus not being aware of his Designs The Author of the Life of Euthemius saith That he returned to his Monastery being very much troubled that he ever went from it and did ever bewail it in all the rest of his Life It is indubitable that he never recovered his See and that the Ordination of Maximus who was Ordain'd in his place was held good We shewed in the foregoing Action that it was the only thing that the Council approved because they said that S. Leo had acknowledged him for a Bishop But why was Domnus of all the Bishops who were condemned by the false Council of Ephesus the only one excepted Why did they approve of Maximus's Ordination How could it hold good while Domnus was alive What Reason could they have to confirm the Condemnation of Domnus He indeed condemned Flavian but several others did it as well as he Two things only can be alledged in Answer to these Objections viz. Either that he was dead when the Council of Chalcedon was held or that he renounced his Bishoprick and voluntarily resigned his place to Maximus preferring a retirement and solitary Life before the Troubles of the World and the Episcopal Charge as the Author of the Life of Euthemius writes F. Quesnel affirms That he was dead when the Council of Chalcedon was held and consequently maintains that this Action which we have related is forged The Arguments which he uses are these 1. It is no where extant in Greek and the Latin Version hath been found by Rusticus only in the MS. of the Lady Juliana It is not to be met with in any of the MSS. in the Monastery of the Acaemetae nor in any others which he had reviewed It is not in the MS. of Probus nor of the Queen of Sueden nor that at Paris 2. No Ancient Author hath made mention of it though they had occasion to speak of it It seems a good conclusion from the silence of Evagrius that there was no Copy of this Action at Antioch and because Liberatus counts but 16 Sessions of this Council that it was neither in Africk Rome or Alexandria from whence he took the Latin Version of the Council of Chalcedon and and lastly from the Confession of Rusticus who cites only the MS. of the Lady of Juliana although he had seen the MSS. of Rome Chalcedon Alexandria and Constantinople So that all the proof of this Action depends upon the Authority of one MS. only of which we know nothing but by the report of Rusticus who being engaged among the party of those who could not approve the Condemnation of the three Chapters was obliged to make it appear that Domnus was not condemned after his Death but in his Life-time 3. This pretended Action hath no fixed place Rusticus puts it after the seventh Action but it bears date with the 10th after which it is now usually placed 4. Justinian and the fifth Council assure us that the Council of Chalcedon condemned Domnus after his Death for having written against S. Cyril's Chapters This Testimony seems positive F. Quesnel also proves that Domnus was dead before the Council of Chalcedon because S. Leo speaks not of him and because in the 14th Action Athanasius of Paros speaks of him as dead saying The Bishop of Antioch that then was was his Enemy And in the Edict of Theodosius it is said That he was Bishop of Antioch If he had been alive why did he not come to the Council Why did not his Friends speak for him Why did they not joyn him with the other Bishops who were deposed for signing the Deposition of Flavian but restored by this Council M. Baluzius also furnishes F. Quesnel with a full Testimony from Eutychus who says that Domnus died the next Year after the Council of Ephesus 5. The Style of this Piece discovers the Imposture which is full of Soloecisms and Barbarous Words In it the Bishop of Rome is called plain Pope without any addition of Honour or Respect 6. It is much easier to justifie the Action of S. Leo and the Council of Chalcedon in approving the Ordination of Maximus by supposing that Domnus was dead than alive for in this last case it seems unjust to maintain an Intrusion against a lawful Bishop F. Quesnel alledges several other Reasons in a Dissertation made on purpose upon this Subject but these are the principal and
allows to Bishops the Knowledge and Decision of the Causes which concern Religious Men and Women The 81st exempts him from Paternal Power who is made a Bishop The 83d ordains That if any one has any Civil Affair with a Clergy-man he shall first apply himself to his Bishop That if the Bishop cannot be Judge of it either because of the nature of the Business or for some other Difficulty then he may apply himself to the Judges That if it be a Criminal Cause then the Civil Judges shall take Cognizance of it and if they judge the Party accus'd to be guilty then he shall be Degraded by his Bishop before he be Condemned by the Secular Judge That if it be an Ecclesiastical Fault which deserves only an Ecclesiastical Penalty the Cognizance of it shall belong to the Bishop only The 86th Empowers the Bishops to oblige the Judges to do Justice to Parties and also to judge them when the Judges are suspected The 111th grants the Prescription of forty years to Churches The 117th contains the Reasons for which a Divorce may be granted A Man may divorce his Wife if she has conspir'd against the State if she is convicted of Adultery if she has attempted her Husband's Life if she has dwelt or wash'd with Strangers against her Husband's will if she be present at Publick Sports in spite of him The Woman may also be parted from her Husband if he be a Criminal to the State if he has attempted her Life if he would have prostituted her if he cohabits with other Women after his Wife has admonish'd him to forsake their Company He forbids the Dissolution of Marriages which are made with the Consent of both Parties unless it be for a reasonable Cause as to preserve Chastity Justinian repeals here what he had Ordain'd concerning Persons who were in the Army and Ordains That it shall never be lawful for a Woman to marry again unless she has sufficient Proof or Witnesses whereby it may appear that her Husband is dead The 120th contains many Orders concerning the Revenues of the Church The 123th is one of those which contains most Regulations of Ecclesiastical Discipline The first concerns the Ordination of Bishops Justinian ordains That the Clergy and Great Men should choose three Persons after they have taken an Oath upon the Holy Gospels that they shall not make this Election with respect to any Promise or Gift or to favour their Friend That these three Persons must be capable and have the necessary Qualifications that they must at least be 35 years old That they may choose of those who are in Publick Offices Curialis aut Officialis provided they have been 15 years in a Monastery and even one of the Laity on condition that he shall not be ordain'd Bishop till he has been three years in Inferior Orders He allows That if three Persons cannot be found who have the necessary qualifications that they choose one or two of them He adds That it these to whom the Election belongs do not choose in six Months time he that has a Right to Ordain the Bishop may do it by choosing one Person who has the necessary qualifications When any of the Persons chosen is accus'd his Cause ought to be heard and 't is forbidden to Ordain him until he has purg'd himself from the Accusation T is forbidden to offer or give any thing for the Election or Ordination But a Bishop is allow'd to give his Estate or part of it to his Church 'T is allo allow'd to Patriarchs or Metropolitans to take a certain Sum of those who are Ordain'd provided it exceed not that which it is the Custom to give and that is here expresly set down The following Titles contain divers Priviledges of Bishops as deliverance from Bondage exemption from Tutelage and publick Offices discharging them from the Obligation to appear before Judges to make Oath and exempting them from the Jurisdiction of Secular Judges After which Bishops are forbidden to abandon their Churches 'T is ordain'd That Archbishops and Patriarchs shall hold Synods once or twice in a year As to what concerns the Clergy the Novel forbids to Ordain them unless they have studied and understand their Religion and be of a good Life They must have no Concubine nor Natural Children but they must be Virgins or such as are married only once to one Woman Those who are ordain'd Priests ought to be 30 years old the Deacons and Sub-deacons 23 the Clerks 18 and the Deaconesses 40 years old If any Person be accus'd who is design'd for the Clergy before he is Ordain'd he must be clear'd from this Accusation If he who is to be Ordain'd has not a Wife then before he is Ordain'd he must engage to live in Celibacy but he who Ordains a Deacon or Sub-deacon may permit him to marry after his Ordination That if a Priest or Deacon or Sub-deacon happen to espouse a Woman after his Ordination he is to be turn'd out from the Clergy That a Reader may marry but if he contract a second Marriage or espouse a Widow he cannot ascend to a higher Dignity among the Clergy 'T is forbidden to Ordain those as Clerks who are engag'd in Offices for the Publick Curialis aut Officialis at least unless they have been 15 years Monks That if any marry after they have been among the Clergy they shall return to their first Condition 'T is forbidden also to give any thing for Ordinations or Benefices If a Slave be Ordain'd with the consent of his Master he becomes free if it be without his Master's knowledge he may redeem him in a year but however this be if he be of the Clergy he shall be restor'd to his Master When any Person founds a Chappel and endows it with Revenues necessary for the Maintenance of the Clergy it is allow'd to Him and his Heirs to name the Clergy that shall serve in it and those whom he names ought to be Ordain'd if they be worthy and capable if not the Bishop may place there such as he shall judge more worthy Liberty is given to all Clergy-men to dispose of their Estates Penalties are appointed against all those who bear false witness 'T is order'd that those who have any business against a Clergy-man a Monk a Deaconess a Religious Man or Woman do first apply themselves to the Bishop who shall judge them if the Parties acquiesce in his Judgment it shall be put in execution if not the matter shall be examin'd before a Secular Judge If he confirms the Bishop's Sentence there shall lye no further Appeal but if his Sentence be different there shall be room for an Appeal If it be a Criminal Cause and the Bishop has been inform'd of it he shall Degrade the guilty Person and after that the Secular Judge shall Condemn him If a Civil Judge has been inform'd of it he shall communicate the Informations to the Bishop If the Informations be found just and the
Action 30. It is necessary to Conversion 7 St. Gregory His Family 72. His Employs ibid. His Voyage to Constantinople ibid. His Ordination ibid. His Conduct and Actions in the Pontificate ibid. 104. His Works 73 c. His Death 73. Supposititious Letters attributed to St. Gregory 91. His Morals 95. The Pastoral 96. Homilies 98. Dialogues ibid. Other Works dubious or supposititious 100 101. An Explication upon the seven Psalms of Gregory VII 101. Fabulous History concerning the Soul of Trajan 102. Judgment upon his stile ibid. Editions of his Works ibid. The last Edition ibid. Gregory of Tours His Works 63. Judgment upon his stile ibid. Gondobald Conference of Avitus with the Arians in the Presence of the King Gondobald 7 H HAbitation of Clerks with strange Women forbid 111 Hallelujah In what times it is to be sung 88 Harmony of the Gospels published by Victor 55 Heraclianus his Treatise against the Manichees 106 Hereticks Methods to oppose them 68. How they must be received 48. If the Arian Bishops that are Converted must be let perform the Functions of their Dignity The Bishops of Africa and Agapetus were of Opinion not 32. Clerks that were Hereticks being Converted may be allowed their station 113. Those that fall into Heresie after Baptism received after Penance 116. It is forbidden to use the Churches of Hereticks 117. Clerks of the Church are forbidden to eat with them 116. The Priest may apply to them the Chrysm if being sick they are willing to be converted 116. Clerks converted may perform the Functions of their Ministry having received the Benediction 160. In what Hereticks are to be received 5. An Heretick Bishop who is converted may be raised to the Priesthood ibid. It is never permitted to the Catholicks to make use of the Churches of Hereticks 4 Holy Ghost Mission of the Holy Ghost explained 15 Homicides Penitence imposed on Homicides 117 118 〈◊〉 Abboâ— of Fâ—â—â—i 〈◊〉 â—â—ich 〈◊〉 〈◊〉 â—8 〈◊〉 Hiâ— Lifâ— 10. His Lâ—… ibid. Hospitality A Câ—â—holick Bishop in what place 〈◊〉 〈◊〉 〈◊〉 ouâ—… 〈◊〉 to â—e esteemed a stranger 14 Hâ—… 〈◊〉 Catholick Bishop dispuâ—â—â— againâ—â— the â—eâ—erians 124 J JAnuarius Bishop of Calarâ—â— cited to Rome 77 Januariâ—â— Bishop of Malâ—ga unjustly Deposed and established by the Coâ—â—issary of St. Grâ—gâ—ry ibid. 〈◊〉 The Letter of Iâ—â— forbidden â—3 Proofs against him 142. Judgment upon the Letter 146 St. 〈◊〉 the Apostle That he is not dead any more than Eliâ— and Enoch 34 Joâ—â— I. Bishop of Rome His Ordination 29. His Legation into the East ibid. Two supposititious Letters attributed to him ibid. John II. His Life and Letters 30 John of Biclarum His Writings 67 Johâ— Priest of Chalcedon Absolved by St. Gregory 78 St. John Climacus His Life 69. Abstract of his Scale 70 John the Faster Circumstances of his Life His Writings 67 John of Raithu Friend to St. John Climacus 72 Joannes Scholastious of his Ordination and of his Collection of Canoâ—s 63 John of Scythopolis Judgment upon his Work 28 John Talaia His Ordination 132 Images They ought not either to be adored or beaten down 87 Incarnation Doctrine of the Church concerning that Mystery against the Errors of the Nestorians and Eutychians 60 68. The Question of the two Natures discussed with the Sevâ—rians â—24 Scholastical Explication of that Mystery by Boâ—tius 26. If it may be said that One of the Trinity was crâ—cified 13 16 20 23 28 30 31 34 52. If the Soul of Jesus did perfectly know the Divinity 20. If we may say that the Father or the Divine Nature was Incarnate 20. If the Flesh of Jesus Christ is Corruptible or Incorruptible ibid. Divers Questions concerning the Incarnation 34 Iâ—â—â—nts exposed Precautions concerning them 112 Intriâ—guing and Canvassing for Bishopricks forbidden 108 Last Judgment It was believed near in St. Gregory's time 89 Ecclesiastical Judgments Form of Judgments according to St. Gregory 77 Junilius His Writings 57 Justinian the Emperor His Edicts and Letters against Origen and upon the Affair of the three Chapters 136 137 139. Letter of Justinian against Vigilius 144. He sends a Profession of Faith to John II. 30. He writ also to Agâ—petus 31. Life of Justinian 37. Novels or Laws of that Emperor that concern Religion 37 Justinian and Justus The Writings of these two Bishops of Spain 51 K KYrie Elâ—isoâ— Use of that Prayer among the Latins 88 L LAâ—… Anti-Pope I. Ordained Bishop of Nocâ—ra ibid. Another Lawrence His Writings 25 St. Leander of Sevil Friend to St. Gregory Upon what occasion he knew it 95. His Life and Writings 103 Leo. His Letter 50 Leontius His Profession 60. His Writings ibid. Leontius of Arabissa Author of a Homily of the Creation and of Lazarus 107 Lent The Fast of Lent commanded 111 114. There ought to be three Litany days before it 151. The Priest ought to Inform themselves from the Bishop when it begins 151 Liberatus Memorial of this Author 58 Lioinianus Letters of this Bishop of Spain 104 Liberty is not taken away by the Prescience of God 26. Man is free to do well or ill 8 Life Precepts to lead a Christian Life 68 70 Lombards Pelagius II. demands Succours against the Lombards 65 Lord's-day It is forbidden to Travel on the Lord's-day and to Bathe for Pleasure 88. To assist at the Divine Office on the Lord's-day 112. It is forbidden to draw with Oxen or to do other work on the Lord's-day 152 154. Exhortation to Celebrate it holily 154. A Bishop ought to assist at the Holy Office in the nearest Church to the Place where he is 114. It is forbidden to Ecclesiasticks to judge on the Lord's-day ibid. M MAnicheâ—s Writings against them 107 Mappinius Bishop of Rhemes complains of Nicetus of Triers 131 Marcellinus Author of a Chronicle 25 Marriage That Marriage is not forbid 19. Not even the second or third Marriage ibid. The indissolvableness of Marriage 74. A particular Case of a Woman who being separated for Adultery was afterwards return'd to her Husband ibid. Lawfully contracted cannot be dissolved without consent of both 125. Against married Persons who separate upon light occasions 112 125. Causes of the Dissolutions of Marriages according to the Novel of Justinian 39 42. Reasons of Divorce 39. Degrees forbid between Kindred 93 117 123 127 147. Those to be tolerated that have contracted unlawful Marriage before their Conversion 93. It is forbidden to demand of the Primean Order to have a young Woman 147. The Wife of a Deacon or Priest shall be put to Penance with him she marries till they separate 113 117. Incests Punishment of Stephen accused of Incest 117 118. Incests condemned ibid. Marriage with the Widow of his Brother forbidden 114 117. and with his Stepmother 117. It is not permitted to marry the sister of his Wife 4 48. Unlawful Marriages condemned 131. The Use of Marriage is not permitted but upon the Prospect of having Children 15. The Duties of married People ibid. Mary She-remained a Virgin after she had brought
Capitularies of Charlemagne concerning Ecclesiastical Matters have been collected in the first of the four Books of Capitularies composed by Ansegisus according to some Abbot of Lobbes and according to M. Baluzius Abbot of Fontenelles whose Collection was approved by Lewis the Meek and by Charles the Bald. This Abbot undertook to ser in order and to collect the Constitutions contain'd in the Capitularies of Charlemagne and Lewis the Meek made before 828. The first of the four Books of his Collection contains Charlemagne's Ecclesiastical Constitutions the second the Civil Laws of the same Emperor the third the Ecclesiastical Constitutions of Lewes the Meek and the last the Civil Laws of the same After him Benedict Deacon of Mentz gathered about the Year 845. some Capitularies of these two Emperors omitted by Ansegisus and added thereto the Capitularies of Carloman and Pepin but his Collection published in three Books is very much confused These two Collections are the seven Books of the Capitularies of our Kings The six first Books were set out in 1548. by Tilius Bishop of Meaux and the seven Books altogether have been published by M. Pithaeus in the end of the last Century and in the beginning of this Since 1545. they had printed in Germany some Capitularies and in 1557. several had been printed at Basil but all those Editions were imperfect and defective and we are obliged to M. Baluzius for having procured us such a fair Edition of the Capitularies very large and full and revised by several Manuscripts with all the Care and application imaginable It came forth in 1677. from Muguet's Press in two Volumes Folio The first of which comprehends the Capitularies of the Kings Childebert Chlotarius Dagobert Carloman Pepin Charlemagne of Pepin King of Italy and Lewis the Meek together with the seven Books of Capitularies collected by Ansegisus and Benedict four Additions to these Collections the Canons of Isaac Bishop of Langres taken out of the three last Books of Capitularies and the Chapters of Herard Archbishop of Tours taken also out of our King's Capitularies The second Volume contains the Capitularies of Charles the Bald and the posterior Emperors with divers Terms These Capitularies renew the ancient Church Discipline in many points and in the other establish one suitable to the Necessity and the Manners of the Age and against the most common Disorders of the Time They set up again the Bishops Elections and restored the Church to her former Possessions They forbad the Laity to encroach upon them and the Clergy to alienate them They revived the ancient Laws concerning Ecclesiastical Judgments the Authority of Metropolitans and of Provincial Synods and the Prohibitions of the Canons against encroaching upon other Bishop's Diocesses and receiving their Clerks or Persons excommunicated by them They did not forget the famous prohibition so often repeated for all sorts of Persons in Holy Orders to have no strange Woman in the House with them They put in force again the Canon of the Council of Chalcedon whereby it is forbidden to make Ordinations absolute and without Title They prohibited Translations and Non-residence the perseverance of Clerks and Monks was ordained Clerks were commanded to be subject to their Bishops by several Laws They ordain'd That he should have the disposing of all the Benifices in his Diocess and that no Priest might be put in or out of any Parish or Chappel but by his Authority They bound the Parsons to go or send to the Episcopal City for the Holy Oyl The Choriepiscopi were forbidden Episcopal Functions and they endeavoured the total abolishing of them They charged the Bishops to examine the Doctrine and the Manners of Presbyters before they ordained them to ordain no Body Presbyter unless he was 30 Years old they enjoyn'd Presbyters and other Ecclesiastical Persons to live regularly to addict themselves to the Offices of their Ministery and chiefly to Preaching Priests are forbidden saying Mass without communicating They were enjoyned to have the Eucharist always ready at hand to be administred to the Sick together with the Unction which was common at this Time Clerks had no other Judges but the Bishops and they required a great number of credible Witnesses to condemn them They set up Schools in Bishopricks and Abbies to learn the Psalms Singing and Grammar They endeavoured to destroy the Remains of Pagan Superstitions The Invocation of Saints hh Invocation of Saints In the Days of this Emperor Charles the Great who flourished towards the latter End of this Century Idolatrous Superstitions and Corruptions were arrived at their full growth Image-worship was establish'd Conc. Nic 2. Act. 7. by Law in the Eastern and Western Churches and Saint-worship as our Author says truly much used But from the beginning it was not so Neither the Scriptures of the Old and New Testament nor yet the purest Antiquity do at all authorize this Practice Among those excellent Prayers which we meet with in Holy Scripture composed by Men divinely inspired we cannot find one directed to any Saint or Angel nor any other Being whatsoever but the only Living and the True God but we read in several Rev. 22. 8. 9. Act. 12 25 26. I ai 63. 16. 2 King 22. 20. Iâ—en adv Har. lib. 1. c. 23. Orig. hem 3. 〈◊〉 cant In. c. 13. Jâ—sâ—uae in Epist. ad R. m. C pr. ep 57. Amb. de ob Theod. Hieron in Prov. 2. Thecd com in Col. c. 2. Sulp-Sever de S. Mart. ep 2. Greg. Nazian inv 1. in Jul. Hieron epitaph Paulae Places That both the Angels and Saints while they were alive have disclaimed all Worship when tendered to them as not due to them and after their Death we are assured that they cannot hear us Consonant to these Truths did the Church of Christ for above 200 Years believe and act and not only make no Prayers to any Angel or Saint as Ireneus testifies but shewed a great Abhorrence of all such Hereticks as used such a sort of Worship The first Step towards it was made by Origen who advanced this Doctrine in the Church That the Saints departed out of this Life do carry along with them a Remembrance of the State and Condition of their Brethren and out of their Love to them do carefully recommend them to God and pray for them From this Perswasion which many learned from him did the Christians take occasion to intreat their Living Friends who were eminent for Piety That if they dyed before them and so came first into Christ's joyful and happy Presence they would not forget to recommend them to God who were left behind in a sinful World But yet no Saint was invoked or prayed to after Death many Years after this for S. Jerom Ambrose and Theodores unanimously acknowledge That God alone is to be worshipped and prayed to And S. Austin expressly says Non sit nobis Religio culius 〈◊〉 mortuorum Let not the Worship of Dead Men be any part of our Religion But
things are spoken in his Treatise De Divinis Officiis which is Printed at Mentz 1549 at Paris 1610 and in Biblioth Patr. Tom. 15. Other small Treatises of his are extant in Surius Canisius Antiq. Lection Tom. 6. Biblioth Patr. Tom. 15. After this time I do not find that there was any Contest in the West about the Use and Worship of Images which henceforward became common in France Germany and other Places Let us now speak of the Authors chiefly engaged in this Controversy Nicephorus was but a Layman when he was chosen Patriarch of Constantinople in 806 after the Nicephorus Patriarch of Constantinople Death of Tarasius He had passed some part of his life at Court but had been for some time before his Election retired from the World yet was no Monk He was no sooner in possession of the Patriarchal Dignity but through complaisance to the Emperor Nicephorus he restored in a Council Joseph the Steward who had Crowned Theodota whom Copronymus had Married having Divorced his lawful Wife Theodorus Studita and Plato violently opposed this Act whereupon the Patriarch held a Council in 809 in which Joseph was not only confirmed in his place but the second Marriage of Constantine was declared lawful by Dispensation and every one that should maintain the contrary was Anathematized This Decision raised a great Quarrel between Nice-phorus and Theodorus who together with several Monks separated themselves from his Communion and treated him as an Heretick which Division continued till the Death of Nicephorus the Emperor But the Emperor Michael put an end to this Schism and made them Friends upon condition that Joseph should be displaced and that the Monks for the future should obey the Patriarch in all things that were not manifestly contrary to the Faith and Law of God From this time Nicephorus and Theodorus Studita were perfectly good friends and suffered Persecution together for the Worship of Images Nicephorus was driven out of his Church and banished in 814 by the Authority of Leo Armeniacus and although under the Emperor Michael Balbus many that were banished had liberty to return yet he was allowed that favour but remain 14 years in banishment in which he died in 828. The Works which he hath left us are these that follow The first is a Letter written in 811 to Pope Leo III. which contains a long Confession of Faith Baronius hath Printed it in Latin in his Annals and 't is also Printed in Greek with the Acts of the Council of Nice and in Greek and Latin in Zonoras and in the Collection of the Councels In it Nicephorus speaks of himself with much humility and abasement He says that having passed the former part of his life at Court and in Worldly Affairs he had retreated into solitude out of which he was drawn against his Will and made Patriarch of Constantinople that finding himself burdened with the Weight of so great a Charge he begged the Prayers of the Bishop of Rome and all the Faithful of his Church He commends the Piety and Faith of the Church of Rome but adds that New Rome was not at all inferior to Old in the purity of her Faith To make proof of this Assertion he joins a Confession of Faith to his Letter in which after he hath explained the Mysteries of the Trinity and Incarnation and acknowledged the Invocation and Intercession of Saints and Worship of Images he declares that he receives the 7 first Councils and the Doctrine of the Fathers After this he excuses himself to the Pope that he did not write to him sooner and says that the cause was that he was made to believe that the Church of Rome was at Enmity with that of Constantinople but now the cause of the Division being removed he doubted not but there would be a perfect agreement between the two Churches In the conclusion he recommends to the Pope Michael the Archbishop of Philadelphia who carried this Letter and some Presents with it This Letter is extant in Greek and Latine at Heidelberg 1591 put out by Cornelius and with Zonoras at Paris 1620. Nicephorus's Abridgment of History is his most considerable Work it begins at the Death of the Emperor Mauritius and ends with the Reign of the Empress Irene ad an 769. It hath been published in Greek and Latine by Petavius and Printed in Latine and Greek in Octavo in 1616 and since put into the Bizantine History Tom. 1. It hath been since put out with Theoph. Simoccitta's History Paris 1648. Some attribute to him also a Chronology which was heretofore Translated by Anastatius Bibliothecarius into Latine and inserted into his History it contains a Catalogue of all the Patriarchs Kings and Princes of the Jews Kings of Persia and Macedon Roman Emperors according to the Order of their Successors the Years of their Lives and Reigns the Names of some of the Empresses Kings of Israel and Jewish High-Priests the Names and Years of the Patriarchs of the Churches of Jerusalem Rome Constantinople Alexandria and Antioch This Work is very defective if it be Nicephorus's some other Person hath added the Names of some of the Emperors and some Patriarchs which lived after his Death At first there appeared only a Translation attributed to Anastasius afterward Camerarius made another Version upon which Contius a Lawyer at Bruges made a Comment Scaliger Printed it in Greek at the end of his Edition of Eusebius's Chronicon or Thesaurus Temporum and last of all F. Goar Printed them in Greek and Latin at Paris 1652 with Sycellus's Chronicon At the beginning of this Work is prefixed a Book Entituled Schometria which contains a Catalogue of Canonical Ecclesiastical and Apocryphal Books but 't is not certain that it is the Work of this Patriarch our Learned Bishop of Chester Dr. Pearson proves that 't is not Nicephorus's but some other Authors coeval with him in his Vind. Ignat. p. 1. He made also four Treatises against the Iconoclasts of which we have only a Latin Version composed by Turrian which is extant in Canisius's Collection Tom. 4. p. 253. and in the Biblioth Patrion Tom. 14. In the first he supposes the Iconoclasts to have wrong Sentiments of the Incarnation from whence he concludes that they are justly condemned because they have not followed universally the Doctrine of the General Councils because they have demolished the Temples beat down the Images and treated them as Idolaters which worship them insomuch that they have been the cause of the effusion of much Christian Blood and lastly because they have separated themselves from the Church In the 2d Tract he endeavours to prove by 10 Reasons that the Image of Jesus Christ ought to have more respect than the Cross. In the 3d Book he proves the Worship of Images by the Example of the Cherubims over the Ark. In the last he shews that the Image of Jesus Christ may be formed and painted because according to his Humane Nature he is bounded
for it and forasmuch as Sigwin Archbishop of Sens who was at the Head of them had been wounded in the Flight Abbo was accus'd of being the Author of this Sedition He made his Defence in this Epistle He wrote a Letter to Bernard Abbot of Beaulieu in the Diocess of Limoges to disswade him from giving a Sum of Money which the Count of Thoulouse and the Archbishop of Bourges would exact from him for the making him Bishop of Cahors That Abbot having resolv'd upon taking a Journey to Jerusalem was disswaded from it by Abbo who advis'd him rather to go to Rome whither he retir'd upon Mount Gargan and being afterwards intreated to return into the World to relieve his Relations he again consulted Abbo about what he ought to do in the Case who in a very elegant Letter return'd him this Answer That he ought not to think of quitting his Solitude to involve himself in the Affairs of this World As to the Question which Bernard propos'd Whether he ought to keep or leave his Abbey he return'd him this Answer That Circumstances would direct him what to do and recommends to him the using his utmost Discretion to examine in his own Conscience which of the two was the most honourable for him and most beneficial to others because on one side t is a great Duty to discharge the Functions of an Abbot when one can conduct Souls to God but that on the other side when there is no hopes of being able to do any good by reason of the Wickedness of those one has to govern 't is more convenient to retire to provide for ones own Salvation Sometime after Abbo went to Rome to obtain a Confirmation of the Priviledges of his Church He there met with Pope John XV. upon the Holy See who was not says Aimoin the Author of his Life such an one as he wish'd him or as he ought to be Having this Pope in detestation he return'd after he had offer'd up his Prayers in the Holy Places of God's Worship Upon his return from this Journey he wrote a Letter to the Abbot of Fulda publish'd by Monsieur Baluzius in the first Tome of his Collection of Miscellanies He was afterwards sent a second time by King Robert to Pope Gregory V. Successor to John who threatned to lay the Kingdom under an Interdiction upon the Account of Arnulphus Archbishop of Rheims He met this Pope at Spoleto was very kindly receiv'd by him and obtain'd of him a Priviledge for his Abbey by which the Bishop of Orleans was prohibited entring into that Monastery unless he were invited thither and the Monks were permitted to celebrate Divine Service in their Monastery always even tho' the whole Kingdom were laid under an Interdiction by the Pope He adjusted the Business of Arnulphus and having engag'd his word to the Pope that that Archbishop should be releas'd out of Prison and re-establish'd he was intrusted to carry the Pall to him Upon his return to France what he had promis'd was accordingly done and he gave the Pope notice of it About the end of his Life he re-establish'd the Monastery of Squires in Gascony which was call'd the Monastery of the Rule and in the Country Language la Reoule where he was kill'd in the year 1004. in an Insurrection which the Monks or Women of that Country rais'd against him Monsieur Balusius has publish'd a Circular Letter written by the Monks of Fleury upon his Death Besides the Apology and the Letters of Abbo which we have already mention'd the Author of his Life makes likewise mention of the following Tracts Of a Letter in Hexameter Verse in praise of the Emperoâ— Otho The Verses begin and end with the same Letter and may be read six manner of ways which make so many different Senses Of a Treatise directed to Odilo Abbot of Cluny about the Harmony of the Gospel and of another Tract concerning the Cycles of all the Years from the Birth of Jesus Christ down to his time which Sigibert says is a Commentary on the Treatise of Victorius They likewise atribute to him the Abstract of the Lives of the Popes taken out of the History of Anastasius the Librarian printed at Maâ—…ce in the year 1603. The Life of S. Edmond King of England and Martyr Father Mabillon has given us an Excellent Collection of Canons compos'd by Abbo and dedicated to the Kings Hugh and Robert in the second Tome of his Analects Abbo's stile is very pure and elegant and his Conceptions are accurate He was very well vers'd in the Rules of Discipline and Morality His Zeal for the Monastical Order and the Interest of the Monks created him a great many Enemies because as he says himself he had always in his Thoughts the protection of the Monks and had consulted their Interest upon all occasions and oppos'd all who annoy'd them AIMOIN Monk of Fleury THE Life of Abbo was written by Aimoin Monk of the same Monastery He was of Aquitaine the Son of Anentrude the Kinswoman of Gerald Lord of Anbeterre He embrac'd the Monastick Aimoin Monk of Fleury Life in the year 970. under Oilbolde Abbot of S. Benedict upon the Loire and flourish'd under his Successor Abbo whose intimate Friend he was He attended him in his Journey to Gascoigne and after his death return'd to his Monastery The principal Piece of this Aimoin is his History of France dedicated to Abbo It was printed at Paris by Badius Ascensius in the year 1514. under the Name of Aimonius Fifty years after Monsieur Pithou or Pithaeus caus'd it to be re-printed from a Manuscript under the true Name of Aimoin It was publish'd in the year 1567. at the Printing House of Vexel In the year 1603. James of Breuil Monk of S. Germain del Prez caus'd it to be printed and pretended that it was writ by Aimoin a Monk of S. Germain Ten years after Freherus inserted it in the Body of the History of France which he caus'd to be printed at Hanouer Lastly The Messieurs Duchesne inserted it in the Third Tome of their Collections printed in the year 1641. This History is divided into five Books But of Aimon's there are only the three first Books and one and forty Chapters of the Fourth which ends at the founding of the Monastery of Fleury The rest is compil'd by a Monk of very late standing Aimoin is likewise the Author of two Books of the Miracles of S. Benedict which are the second and third Books of these four which are in the Library of Fleury of the Life of S. Abbo mention'd before of a Sermon upon the Festival of S. Benedict and of several Verses upon the first founding of the Monastery of Fleury printed in the Third Tome of the Collection of Duchesne together with another Treatise in Verse concerning the Translation of the Relicks of S. Benedict He is not altogether so elegant as his Master Abbo But he wrote with great accuracy and his Narration is
of Men one of a dissolute and Vicious Life Leo of Acridia stiling himself Bishop Constantine Michael ' s Chaplain who had trodden under Foot the Sacrifices of the Latins and all the followers of their Errors and the abetters of their Proceedings are Anathematiz'd with the Simonists Valesians Arrians Donatists Nicolaitans Severians Pneumatomachi Manichees Nazarens and all the other Hereticks or rather with the Devil and his Angels if they do not Repent At the same time in the presence of the Emperor and his Court they pronounc'd viva voce an Excommunication against all those who should contradict the Faith of the Church of Rome or condemn it's Sacrifice and declar'd that such Persons ought not to be look'd upon as Christians but as Hereticks After they had publish'd these Excommunications they set in order the Latin Churches The Depaâ—ture of the Pope's Legaâ—s prohibited under pain of Excommunication the receiving the Communion from the Hand of any Greek Priest who should Condemn the Sacrifice of the Latin Church And when they had taken leave of the Emperor they went out of Constantinople July the 17th and set forward on their Journey homeward But the Emperor caus'd them to return again on the 19th of the same Month at the instance of Michael Cerularius who promis'd him to enter into a Conference with them The design of this Patriarch was to draw them into the Church of St. Sophia under colour of holding a Council there and to cause them to be ston'd by the People by reading to them the Legat's Decree of Excommunication which he had corrupted in Translating it in order to render it the more odious The Emperor foreseeing what would happen would not permit the Legats to appear in any Assembly out of his Presence Michael having refus'd this Offer the Emperor sent the Legats away which incens'd that Patriarch so far that after he had excommunicated them by a Publick Writing he rais'd an Insurrection against the Emperor himself who was forc'd to deliver up the Legats Interpreters who were abus'd and cast into Prison The Legats sent the Emperor by his Courriers a true Copy of the Excommunication which they had denounc'd against Cerularius by which that Patriarch was convicted of being an Impostor This occasion'd an entire Rupture between the Patriarch and the Emperor who drove out of his Court all the Relations and Friends whom Michael had there and would never have pardon'd him if he had liv'd longer But he dy'd the same Year leaving the Empire to Theodora Porphyrogenita Daughter to Constantine and Sister to Zoe under whom as well as under Michael Strationicus to whom she left the Empire dying within two Years after Cerularius continu'd in quiet Possession of the Patriarchship and grew so great that he oblig'd the latter to resign the Empire in the Year 1057. to Isaac Commenius By this means the Church of Constantinople was wholly separated from the Church of Rome and these two Churches which till then were in a manner tolerated and treated with Respect were look'd upon as Enemies Schismaticks and Hereticks and became almost irreconcilable through the fault of the Greeks Within a while after the Latins endeavour'd to withdraw Peter Patriarch of Antioch from Communion with the Patriarch of Constantinople They thought this the more feasible because The Letter of Dominick Patriarch of Grado to Peter of Antioch that Patriarch immediately after his Advancement had writ to Pope Leo who had return'd him an Answer whereby he approv'd of the Profession of Faith which he had sent him and took notice to him of his being very well inclin'd to carry on the Union of both Churches The Patriarch of Grado nam'd Dominick who held the greatest Correspondence with the Greeks because the Provinces of Venice and Istria belong'd to his Patriarchship was order'd to write to Peter of Antioch about it He did it in such a manner as might have engag'd that Patriarch to enter into the Interests of the Church of Rome For in the beginning of his Letter he declares that without mentioning the Submission the Deference and the Amity which ought to be had for the Church of Antioch which is the Sister of the Church of Rome and the second Church of the World The Reputation of his Piety and the particular Esteem which he had for his Person inclin'd him to desire an Interest in his Respects and to wish to be in an entire Friendship with him He tells him that he thought himself oblig'd to let him know that his Church had been Founded by St. Mark that St. Peter conferr'd upon it the Dignity of a Patriarchal See and that he had the Right of Pope in the Councils which were held in Italy That he would inform him upon what these Privileges were Founded when they could come to have a Correspondence with each other by Letters but that at present he only wrote to him to have the happiness of being acquainted with him and to begin a Friendship which might be hereafter Corroborated That however he could not forbear acquainting him that he understood that the Clergy of Constantinople blam'd the Church of Rome because it celebrated the Holy Mysteries with Unleaven'd Bread and believ'd by reason of that that the Latins were separated from the Unity of the Church that tho' the Latins make use of Unleaven'd Bread according to the Tradition of JESUS CHRIST and the Apostles yet they Condemn'd not the Custom of the Greek Church because as the mixture of Leaven with the Meal may be the Figure of the Incarnation of JESUS CHRIST so the Unleaven'd Bread may likewise represent the Purity of the Flesh of JESUS CHRIST That therefore he thought it expedient that he should advertise the Greeks not to Condemn the Custom of the Latins nor to maintain that all their Sacrifices were null and that they were out of the Road to Eternal Salvation Peter Patriarch of Antioch answer'd him with a great deal of Integrity without approving of his Opinion concerning the use of Unleaven'd Bread or his Pretentions concerning the The Answer of Peter of Antioch to the Patriarch of Grado Patriarchship For he makes it appear to him by his Letter that there were never acknowledg'd in the Church any more than Five Patriarchs and that the Bishops of the Capital Cities of Provinces greater than His never assum'd this Quality And with respect to the use of Unleaven'd Bread he at first excuses the Patriarch of Constantinople by saying that he does not absolutely Condemn the Latins as Hereticks but was only sorry that they swerv'd from the ancient Tradition of the Church and did not make use of Perfect but of Unleaven'd Bread in Imitation of the Jews He afterwards opposes this Usage by several Arguments but particularly by the Passages of the Gospel which seem to prove that JESUS CHRIST instituted the Eucharist before the Feast of the Passover and at a time when they did not as yet make use of Unleaven'd Bread At
in his II Tome of Miscellanies has given us a Letter of this Pope's written to the Bishops of Reggio and Foro-Julio whereby he forbids the said Bishops to exact any thing from the Church of Barjole since it was under protection of the Holy See He also Excommunicates the Bishops of these Diocesses for having Interr'd Excommunicated persons in Consecrated Ground There is also a Privilege in favour of the Bishops of the Province of Bourges whereby Eugenius confirm'd the Liberty granted them by the Kings of France and which had been approv'd by the Popes Innocent and Lucius which was that they might be Elected without being Oblig'd to do Fealty or Homage to the Papal-Chair To the Letters of these Popes we may here Add those of Anacletus II. the Anti-Pope which have The Letters of Anacletus II. the Anti-Pope been lately publish'd by Christianus Lupus at the End of his Collection of Letters printed at Louvain in the Year 1682. They are in all 38 whereof the most considerable have been written about his Election which he maintains to have perform'd according to Custom and with the Unanimous Consent of the Clergy of Rome He there Accuses Aimeric Chancellor of the Church of Rome to have been the Cause of his Adversaries being Elected and of the Troubles which Ensu'd These Letters are writ in a good stile and with some sort of Elegance and Force CHAP. IV. The Life of St. Bernard together with his Works SAint Bernard was Born in the Year 1091. at Fontaine a Village of Burgundy whereof his Father call'd Jeschelin was Lord. His Mother nam'd Alethe Daughter to Count Montâ—art had The Life of Bernard 7 Children six Boys and one Girl all which she Educated very discreetly and piously St. Bernard was very much inclin'd to Virtue from his Infancy and took betimes a resolution to retire from the World He also engag'd all his Brothers and several Friends in the same Resolutions who after they had liv'd for some time retir'd in their own houses in the year 1113. met together and went to Cisteaux there to enter into a Monastical Life This Monastery is Situated in the Diocess of Chalons about Five Leagues from Dijon It had been Built about 15 Years before in 1098 by Robert Abbot of Molesme who retreated thither with about one and Twenty Monks who all embrac'd an Austere and Rigid Life But in the Year following Robert being Oblig'd by the Pope's Order to return to Molesme Alberick Prior of Cisteaux was made Abbot who dying in 1109. Steven Hardingve became the Third Abbot He Govern'd this Monastery reduc'd to a small Number of Monks by reason of the Austerity of their Lives when St. Bernard and 30 of his Companions came into it This extreamly augmented the Zeal of this Order which then began to encrease for the first year after the Abby of la Tecté first Daughter of Cisteaux was founded near la Grone in the Diocess of Chalons The year following there was another Establish'd at Pontigni four Leagues from Auxerre and in the year 1115. those of Clairvaux and Morimond were founded in the Diocess of Langres Abbot Stephen sent St. Bernard and his Brothers to that of Clairvaux He chose although he was very Young to govern this Monastery He was Consecrated Abbot by William de Champeaux Bishop of Chalons by reason of the Vacancy of the Episcopal See of Langres The Reputation of St. Bernard's singular Piety and the strict Manner of living in his Monastery drew People from all parts to be Admitted of it Insomuch that in a little time several Monks went out thence to Establish themselves in other Monasteries where they liv'd according to the same Rule That of the Three Fountains was first founded in the Diocess of Chalons in the year 1118. That of Fontenay a little while after in the Diocess of Autun in the Year 1121. Next there was one Establish'd at Foigny in the Diocess of Laon and that of Igny in the Diocess of Rheims and Lastly the fourth Off-spring of Clairvaux was founded in the year 1127. All these Monasteries had for their first founders the Monks of Clairvaux who were all Abbots successively But St. Bernard had a general supervisorship over all the rest The Learning and Virtues of this Saint were too bright to continue long hid within the Walls of a Cloyster for they quickly render'd him so famous in the Church that nothing of Moment pass'd there wherein he was not Employ'd He was call'd to the Councils of Troyes and Chalons held by Matthew Cardinal Bishop of Albani The first in the year 1128. and the second in 1129. The Schism and Factions which hapned in the Church of Rome after the Death of Pope Honorius II. between Innocent and Peter of Leon gave a great deal of Trouble to St. Bernard who was the principal Defender of Innocent for eight years together The King of France before he would declare for either of these Competitors assembled a Convocation of his Prelates at Etampes to examine which of the two had the greater Right To this Assembly St. Bernard was call'd and the sole Decision of so important a matter refer'd to his Judgment Whereupon he gave his Opinion for Innocent II. and all the Assembly acquiesced in it This Pope being thus acknowledg'd by France posted thither with all imaginable diligence and St. Bernard waited on him all along during his stay there He carry'd him from Orleans to Chartres where he perswaded Henry King of England to Acknowledge him From thence he follow'd this Pope into Germany and was present at the Conference his Holyness had with the Emperor at Liege He there spoke with a great deal of freedom to this Prince perswading him to alter his resolutions of requiring the Pope to re-establish Investitures At his Return from Liege His Holyness held a Council at Rheims in the year 1131. which when ended he retir'd to Auxerre after having Visited Cluny and Clairvaux which did not go in Procession before him clad in splendid Ornaments but cloath'd in Course Cloath carrying a homely Crucifix and singing leisurely and modestly Hymns and Anthems The year following St. Bernard accompany'd the Pope into Italy and brought over to him both the Pisantines and Genoeses At length he came with him to Rome whence he was not long after sent into Germany to make Peace between Conrade and Lotharius Having happily Negotiated this Affair he was recall'd to Pisa whither the Pope was forc'd to retire a second time St. Bernard Assisted at the Council which his Holyness held in this City in the Year 1134 after the Conclusion of which the Pope sent him to Milan to reconcile the Milaneze to the Church of Rome He sent also along with him two Cardinals in quality of Legates Guy Bishop of Pisa and Matthew Bishop of Albani and this to the end that they might purge the City of Milan of the Schism which Anselm a favourer of Peter of Leon had spread there
of Exhortations and gentle Admonitions and the other of severe Reprimands and Threats with Orders to deliver the former at first and in case he obstinately persisted in his Resolution to add the second These two Legates conducted the Arch-bishop to the Place appointed for the Interview where the two Kings were Present and admonish'd him to humble himself before his Sovereign He followed their Advice and only insisted that the Glory of God might be secur'd in these Terms Ad honorem Dei King Henry was offended at that Expression and requir'd That the Arch-bishop should promise and bind himself by Oath as a Priest and a Bishop in the presence of the whole Assembly sincerely to observe the Customs that were follow'd by the Reverend Arch-bishops under the Kings his Predecessors which he had also engag'd to do upon another occasion The Arch-bishop promis'd to be faithful to him in every particular as far as it was possible Salvo ordine suo and added That for Peace sake he would engage to observe as far as his Dignity would allow such Customs as were in use amongst his Reverend Predecessors The King peremptorily insisted That he should promise to observe the Customs of his Kingdom without any manner of Restriction but the Arch-bishop would by no means consent to it and upon that refusal his Majesty departed out of the Assembly The Legates having exhorted him to re-admit the Arch-bishop to his Favour and to Restore him to his Church he reply'd That perhaps he might one day be prevail'd upon to do the latter but that he would take care never to make him his Confident During a second interview between the two Princes they presented to King Henry the Pope's menacing Letter but he was not at all concern'd at it and always insisted upon the Promise that the Arch-bishop of Canterbury had made to act conformably to the Customs of the Kingdom which the Arch-bishops his Predecessors had observ'd before him Thomas Becket made Answer That he was ready to obey his Majesty as far as it could be done without infringing the Privileges of his Dignity and thus this Negotiation took no more effect than the others insomuch that the Pope being wearied with the delays of the King of England revok'd the Suspension of the Arch-bishop's Authority and left him at liberty to act as he should think fit Some time after King Henry designing to Crown his eldest Son appointed the Arch-bishop of York to perform that Ceremony but the Pope being inform'd of his Intention prohibited that Arch-bishop and all others under pain of Suspension to make any attempt upon a Right that apparently belong'd to the Arch-bishop of Canterbury Thomas Becket likewise wrote to the Arch-bishop of York and to his Collegues to notifie to them the same Prohibition whereupon the King was so extremely incens'd that he took a resolution to oblige his Subjects to take an Oath That they would not obey the Pope nor the Arch-bishop of Canterbury and caus'd his Son to be actually Crown'd by the Arch-bishop of York at Westminster in a Church belonging to the Jurisdiction of Canterbury The young King in like manner took an Oath to observe the Customs of the Kingdom that were publish'd at Clarendon In the mean while the Pope being press'd by the Remonstrances of the King of France of the Arch-bishop of Canterbury and of William Arch-bishop of Sens declar'd the Arch-bishop of York suspended from all manner of Ecclesiastical Functions and pronounc'd the same Sentence against all the Bishops who assisted at that Ceremony He sent word at the same time to Rotrou Arch-bishop of Rouen and to Bertrand Bishop of Nevers to meet the King of England in order to admonish him the last time in his Name to make Peace and in case he refus'd to do it to suspend all his Dominions from Divine Service that were situated on the hither side or beyond the Sea At the same time he dispatch'd a smart Reprimand to the King of England requiring him in the Name of God and by Virtue of the Apostolick Authority to be reconciled with the Arch-bishop of Canterbury and to give Peace to the Church if he design'd to avoid an Anathema like to that which was pronounc'd against the Emperor Frederick insomuch that those urgent Threats oblig'd King Henry to bethink himself seriously of an Accommodation and personally to entreat the Legates to use their utmost endeavours to procure it Whereupon Thomas Becket went to meet the King accompanied with the Arch-bishop of The King of England reconciled to Thomas Becket Sens and his Majesty receiv'd him with such particular Marks of Kindness as he never shew'd him since their falling out The Arch-bishop demanded Justice for the Indignities put upon the Church of Canterbury and more especially for the injury he had lately done him by the Coronation of his Son The King promis'd to give Orders that that Prince should be Crown'd again and then Thomas Becket caus'd Intercession to be made by the Arch-bishop of Sens who began to speak that his Majesty would vouchsafe to restore to him the Church of Canterbury with all the Revenues belonging to it and to do him Justice as to what relates to the Coronation of the Prince his Son he for his part engaging at the same time to yield to his Majesty all the Respect Obedience and Submission that is due from an Arch-bishop to his Sovereign Prince according to the Ordinance of God The King accepted of those Terms and thus the Peace was at last effectually concluded Afterwards the Arch-bishop of Canterbury humbly entreated the King his Master that he might have liberty to take leave of the King of France to return Thanks for the many signal Favours he had receiv'd from him He also continu'd some time longer in France with a design not to pass over into England till he had receiv'd Information that those Persons were actually put in Possession of the Revenues of the Church of Canterbury whom he sent thither for that purpose In the mean while the Arch-bishop of York and the Bishops of London and Salisbury us'd all possible means to break off the Agreement and further to incense King Henry against the Arch-bishop At that time one Renulphus who was the Minister of the Arch-bishop of York's Fury made no difficulty to pillage the Revenues of the Church of Canterbury but neither that Injury nor the Coldness with which the King then treated Thomas Becket were sufficient to divert him from the resolution he had taken to return to England notwithstanding the Advice of his Friends to the contrary and the Threats of his Enemies Therefore he embarked at Calice in the end of the Year 1170. and arriv'd at Sandwich but Thomas Becket ' s return to England before his departure he sent into England the Letter that the Pope had directed to him and which he kept till that time By vertue of that Letter his Holiness suspended the Arch-bishop of York with the
JOHN of Salisbury the intimate Friend of Thomas Becket Arch-bishop of Canterbury and his John of Salisbury Bishop of Chartres Companion during his Exile was at last made Bishop of Chartres A. D. 1179. and died three Years after He was one of the most ingenious most polite and most learned Men of that Age as is evident from his Book call'd Pâ—licraticon or A Discovery of the Fopperies of the Lords of the Court Justus Lipsius assures us that many considerable pieces of Purple and Fragments of a better Age are to be found in that Work Peter of Blois in like manner declares that he was even charm'd with it having discover'd therein a well regulated sort of Learning and abundance of Things the Variety of which renders them extremely delightful And indeed 't is an excellent Work treating of the Employments Occupations Functions Vertues and Vices of the Men of the World but more especially of Princes Potentates and great Lords in which is contain'd a vast Treasure of Moral Notions Sentences fine Passages of Authors Examples Apologues Extracts of History common Places c. 'T is divided into Eight Books and compos'd in a plain and concise Style But this Style is more proper for the numerous Letters which the same Author wrote to the Popes Adrian and Alexander to the Kings of England and divers other Princes to Thomas Becket Arch-bishop of Canterbury to several English Bishops and to many other Persons either about general Occurrences and Transactions as the Schism of Octavian the Antipope and the Election of Alexander III. the contest between the Pope and the Emperor Frederick and that between the King of England and the Arch-bishop of Canterbury or relating to particular Affairs of the Churches of England or to certain Points of Doctrine and Discipline As the 172d Letter concerning the Number of Writers of the Canonical Books of the Old and New Testament the 67th about the nullity of a second Marriage which a certain Woman had contracted after she was divorc'd from her former Husband who was a Priest the 68th about the cohabitation of Women with Clerks and the 69th about the Sums of Mony that were exacted of the Vicars of Churches In these Letters he appears to be much addicted to the Interest of Thomas of Canterbury whose conduct nevertheless he sometimes censures and seems likewise to be much devoted to the Pope's Service although he does not always approve every thing that is done at Rome and condemns the Vices of the Cardinals on certain Occasions He openly approves the deposing of the Emperor Frederick and the Proceedings of Pope Alexander against him His Letters are full of Allusions to the Sacred History and of Examples taken out of Holy Scripture in which he also intermixes many Passages of Profane Authors The number of these Letters amounts to 301. and they were printed at Paris A. D. 1611. with the Life of Thomas Becket Arch-bishop of Canterbury by the same Author to whom are likewise attributed certain Commentaries on the Epistles of St. Paul printed at Amsterdam in 1646. PETER of BLOIS Arch-Deacon of Bath PETER sirnam'd of Blois from the Place of his Nativity deriving his extraction from Peter of Blois Arch-deacon of Bath Bretagne study'd the Liberal Sciences at Paris the Civil and Canon Law at Bononia and after having attain'd to a profound skill in all sorts of Humane Learning apply'd himself entirely to the Study of Divinity under the Tuition of John of Salisbury Bishop of Chartres It is also probable that Peter of Blois was Canon of that City however having pass'd into Sicily A. D. 1167. with Stephen the Son of the Count of Perche and the Cousin of the Queen of Sicily he was chosen Tutor and afterwards Secretary to William II. King of Sicily but he was soon oblig'd to leave that Country when Stephen Count of Perche who was made Chancellor of the Kingdom and Arch-bishop of Palermo was banish'd from thence Upon his return to France he was invited over into England by King Henry II. and after having spent some time at Court he retir'd to the Palace of Richard Arch-bishop of Canterbury and became his Chancellor He was sent by that Arch-bishop to King Henry II. and to the Popes Alexander III. and Urban III. to negotiate Affairs relating to the Church of Canterbury and after the Death of King Henry he continued for some time in the Court of Queen Eleonora In the end of his Life he was depriv'd of the Arch-Deaconry of Bath which was conferr'd on him at his arrival in England but some time after he obtain'd that of London in the discharging of which Duty he took a great deal of pains and enjoy'd only a small Revenue He died in England A. D. 1200. Peter de Blois himself made a Collection of his Letters by the Order of Henry II. King of England as he intimates in his first Letter directed to that Prince in which he observes That they are not all alike that sometimes the great number of urgent Affairs oblig'd him to write with less accuracy that sometimes the Subject did not allow him to enlarge and that sometimes the meanness of the Capacity of those Persons to whom he wrote constrain'd him to make use of a more plain Style He excuses himself for citing profane Authors as also for speaking freely and even for presuming to reprove his Prince He protests that to the best of his remembrance he never wrote any thing with a Design to Flatter but that Integrity and an unfeigned Zeal for maintaining the Truth always excited him to set Pen to Paper The Second is a Letter of Consolation directed to the same King on the Death of his Son Henry III. in which he induces him to hope for the Salvation of that young Prince who died in a course of Repentance In the Third he severely reprehends a certain great Lord who had reproach'd his Chaplain with the meanness of his Birth and gives him to understand that none ought to be puff'd up either upon account of Nobility or Riches In the Fourth he congratulates the Prior of Cisteaux upon the Tranquillity he enjoy'd in his Solitude protesting that he even envy'd his Condition and entreats the same Prior to remember him in his Prayers and Oblations In the Fifth he reproves Richard the Successor of Thomas Becket in the Arch-bishoprick of Canterbury for applying himself with greater earnestness to the maintenance of the Temporal Interests of his Church than to the Spiritual Government of his Diocess remonstrating that his Diocesans and Prince are very much scandaliz'd at those Proceedings In the Sixth to wipe off the reproaches that a certain School-Master who undertook to teach the Liberal Sciences had put upon the Clerks who live in the Palaces of Bishops he asserts That his Profession was more contrary to the Ecclesiastical Function than the conduct of those Clergy-men In the Seventh he rebukes a Professor who was addicted to Drunkenness In the Eighth he
Wax-Tapers In the Eighth 't is order'd That the Jews shall be distinguish'd from the Christians by some Mark In the Ninth The Clerks who have Benefices are prohibited from Exercising the Functions of Advocates in a Lay-Court In the Tenth The Monks and Regular Canons are prohibited from receiving any Salary for their Preaching In the Eleventh The Regular Canons are order'd to live according to the Rule of St. Augustine to Eat in Common in one and the same Refectory and to Wear a Habit agreeable to their Condition The Twelfth is against an Abuse which was then Practised by the Knights-Templars who being themselves and their Servants exempted from the Jurisdiction of Ordinaries bestow'd that Quality on several Clerks who still retain'd their Habit that so they likewise might be exempted from the Jurisdiction of their Bishop This Council orders That the Exemption shall only extend to those who are really of that Order and that the others shall be subject to the Correction and Jurisdiction of the Ordinaries In the Thirteenth 't is order'd That Religious Persons shall be settled in the Hospitals to take care of them The Fourteenth imports That no Credit shall be given to the Deeds by which the Bishops raises Money unless seal'd with his own Seal In the Fifteenth The Monks are prohibited from admitting Laicks into their Churches on Sundays or Holy-Days and from Preaching in the time of the Parochial Divine Service In the Sixteenth The Penitentiaries who are sent into Parishes to Absolve Men in such Cases as are reserv'd to the Bishop are enjoin'd not to hear any Confessions but in such Cases and to refer them in other Cases to the Curate The Seventeenth is against those who use any force to keep their Relations or Friends in Benefices or to cause them to be Elected into them The other Canons of this Council are lost The Council of Cognac in the Year 1260. PEter de Roscidavella who in the Year 1259 succeeded Gerard de Malemort in the Arch-Bishoprick The Council of Cognac in 1260. of Bourdeaux Held a Provincial Council in the Year 1260 at Cognac wherein the following Decrees were Publish'd The First prohibits the Holding of Nocturnal Assemblies call'd Vigils in the Churches and Church-Yards because several Lewd things were committed in them and sometimes Murder which oblig'd them to send for the Bishops to Reconcile those Churches However it permits Luminaries and other Acts of Devotion which were us'd to be observ'd The Second Abolishes the Balls which were us'd to be kept in Churches on Innocents-Day and the Custom of chusing on that Day one of the Company on whom they Conferr'd the Title of Bishop The Third orders That the Revenues of Vacant Churches shall be reserv'd for the Successors The Fourth That the Commendams and Collations of Vacant Benefices shall belong to the Bishop or Arch-Bishop The Fifth prohibits the Curates from Marrying of Women of another Parish without the consent of their Curate The Sixth prohibits the admitting of Priests of another Diocess to the Celebration of the Holy Mysteries The Seventh prohibits Cock-fighting which was a kind of Sport practis'd in Schools The Eighth is a Revival of the Orders about the Habits of Ecclesiasticks The Ninth prohibits the giving the Holy Chrism to Exempt Persons who will not Pay to the Bishop of their Diocess what they owe him and from Administring the Sacraments to those who are under their Jurisdiction The Tenth orders the Benefic'd Clergy who are absent for their Studies or for some other lawful Cause with the Leave of their Bishop to put Vicars into their Benefices to whom they shall allow a sufficient Pension for their Maintenance The Eleventh enjoyns the Patrons to allow convenient Salaries to the Curates who depend on them The next Canon orders That those who have Priories shall maintain two Monks in each The Thirteenth prohibits the Priests from holding Cures by Lease The Fourteenth revives the Prohibitions against laying New Pensions on Churches The Fifteenth and Sixteenth prohibit the Interring any Corps out of the Parish The Seventeenth orders That the Curates shall have a particular House of their own The Eighteenth and Nineteenth renew the Constitutions of the former Councils concerning Tithes and enjoyn the Curates to take Possession of the Tithes under pain of Excommunication and Forfeiture of their Benefices The Council of Lambeth in the Year 1261. BOniface Arch-Bishop of Canterbury Held a Council the beginning of May 1261 at Lambeth wherein The Council of Lambeth in 1261. he made several Constitutions for the maintenance of the Immunities Privileges and Liberties of the Church of England There are likewise several about the Ecclesiastical Judgments and Officers about Confession and Pennance and about the Clerical Tonsure and Crown The Council of Cognac in the Year 1262. PEter de Roscidavella Arch-Bishop of Bourdeaux in the Year 1262 Held a Council at Cognac wherein The Council of Cognac in 1262. he order'd 1. That the Places where any Clerks are detain'd by force shall be Interdicted 2. That those who molest the Ecclesiastical Jurisdiction shall be Excommunicated 3. That the Lords shall be engag'd by Ecclesiastical Censures to force those who slight Excommunications to re-enter into the Communion of the Church 4. That they shall not Absolve the Excommunicated till they have made Satisfaction and Restitution 5. That during the Interdiction the Parishioners shall be prohibited going to Divine Service in any Interdicted Church 6. That the Arch-Deacons Arch-Priests and Curates shall not cause their Benefices to be Serv'd by Vicars 7. That these Constitutions shall be Publish'd every Year in the Synods The Council of Bourdeaux in the Year 1262. THE same Arch-Bishop made several other Constitutions of the like Nature in a Synod Held the The Council of Bourdeaux in 1262. same Year at Bourdeaux The First imports That the Excommunicated shall be esteem'd such till they have receiv'd Letters of Absolution from their Bishop The Second That those who shall continue in a State of Excommunication during a Year shall be deem'd Heretical The Third That a Curate shall not Bury one of another Parish The Fourth That the Curates shall Exhort those who are of Age to present themselves to receive Confirmation at the time of the Bishop's Visitation The Fifth That those who shall Contract Clandestine Marriages both the Ministers and Witnesses shall be Excommunicated and Suspended ab Officio Beneficio and that those Marriages shall be reckoned Clandestine which are not Contracted by the proper Curate or Pastor of the Husband or the Wife with the consent of the other Curate The Sixth That each Curate shall have in his Parish a List of the Excommunicated The Seventh That Absolution from Excommunication cannot be granted but by the Judge who Issu'd out the Excommunication and that in Case the Excommunicated Person happen to Die after his Death Absolution shall be requir'd of that Judge The Council of Nants in the Year 1264. VIncent de Pilenes
revoked all the Commendams of Cathedral Churches and Abbies granted by his Predecessors to all Persons whatsoever except Cardinals and Patriarchs He compelled all Bishops to reside in their Churches forbad plurality of Benefices made void all Favours Expectant which were not agreeable to the Rules of the Civil Law he deprived all Persons unworthy of their Benefices and carefully put in fit Persons where he had Power he abolished the use of several Dispensations remedied many Abuses and Clancular Dealings made use of in gaining Bulls employ'd rightly the Revenues of the Church of Rome by giving Alms and bestowing Charity on the Poor during the Famine He took great pains to unite the Christian Princes and did all he could to procure Peace with all Kings He revoked the Tax of Tenths which his Predecessor had granted to Philip King of France for his Voyage into the Holy Land because that Prince could not go through with his Design He shewed his Zeal to Justice by causing those Officers to be punished severely who had deliver'd the Ambassadors of Edward King of England which were come to Avignon to the King of France He made a Reformation among the Black-Monks as well as Cistertians who lived loosely he appointed persons of Merit and Learning to visit their Monasteries that they might inform him of such Abuses as ought to be amended and made Constitutions for the Reformation of them He had also made several Rules for the Friars Mendicants if he had not been prevented by Death He only ordered that such Monks as were in his Court without any permission obtain'd should return to the Monasteries and forbad them leaving their Order to go over to the Cistertians or Cluniacks without the express permission of the Pope Lastly That Pope lived in a way suitable to so great a Bishop keeping close to his Duty being Zealous for Religion and for the Discipline and Reformation of the Church Virtuous Charitable free from Ambition and wordly Interests He did not as several other Popes have done raise his Nephews and Relations to the great Offices and Dignities of the Church nor enrich them with the Goods of the Church or by impoverishing private Men. He preferred but One of his Relations whom he made Archbishop of Arles for his Merit which he did not do without some difficulty at the earnest Request of the Cardinals He married but one of his Neices whom he bestowed upon a Merchant refusing several great Lords who offered themselves as being above her Quality This is the Relation which all the Historians of his Time give of his Piety and Virtue who are more to be relyed on than some Modern Authors who will have him to have been a Man of a disorderly Conversation He died at Avignon April 25. 1342. which was the Eighth Year of his Papacy This Pope Composed several Works Rainaldus has published his Opuscula or small Tracts The Works of Benedict XII concerning the Poverty of JESUS CHRIST and his Apostles and about the Vision of God There is a more considerable Treatise of this Pope's in the Vatican Library upon the last of these Subjects He also made a large Commentary upon the Gospel of St. Matthew which is yet in MS. in Mr. Colbert's Library with Three other Treatises against Ockham Most of his Letters and Bulls are extant in the Annalists and Register of Bulls Clement VI. was chosen Pope May 7. 1342. and Crowned the 9th of the same Month. He The Election of Clement VI. was called before Petrus Rogerius Born in the Castle of Maumont in the Diocess of Limoges He was a Monk of the Abby of Casa-Dei in Auvergne and having taken his Degrees in Divinity he went to the Court of John XXII at Avignon This Pope gave him the Abby of Fescamp and made him afterward Bishop of Arras He received as much Favour at the Court of France as Avignon for there he was admitted into the Council of that King who had a particular respect for him insomuch that he was translated from the Bishoprick of Arras to the Arch-bishoprick of Sens and in the next Year to that of Rouen and lastly was raised to the Dignity of a Cardinal of the Title of S. Nereus and Achilleus by Benedict XII The First thing that he did after his rise to the Papal Dignity was to send his Legatees to Rules made by Clement about the Affairs of Italy make way for a Peace between the Kings of France and England He sent also a Cardinal-Legate into Italy to appease the Troubles and Wars which were in that Country Robert King of Apulia died about that time and his Kingdom fell to Jane his Daughter then an Infant who was married to Andrew King of Hungary The Pope took upon him the Government of that Realm till that Prince came to take Possession of it which he was scarce come to do but he was Slain by Treachery The Romans sent to the Pope 18 of their principal Citizens to desire Three Things of him I. To make the Senators Governor and other Magistrates of their City Friends who presented themselves to him as Petrus Rogerius and not as Clement VI. who was Pope for his Life only II. To come and make his Residence at Rome III. That since the Life of Man is so short that few lived to an Hundred Years to which Age Boniface VIII had annexed a Plenary Indulgence for those who visited the Church of S S. Peter and Paul at Rome he would please to reduce that time to the Fiftieth Year The Pope granted the First and Last of their Demands for he reconciled the Magistrates presented to him upon Condition that it should be no Prejudice to his Rights and brought the Jubilee to the 50th Year appointing That every 50th Year there should be a Jubilee but for the Second he put it off by declaring That the design which he had of coming to Rome he could not put in Execution for the present and he could not tell them when he should be able to do it Lewis of Bavaria used all his Endeavours in this Papacy to be reconciled to the Church and Lewis of Bavaria Excommunicated a-new by Clement prayed the King of France to intercede for him This Prince told him That he must submit himself and humbly beg Absolution The Ambassadors of Lewis desired such a Form as the Pope would accept but they gave him such an intolerably severe one that he would not subscribe it when he was in Prison for it signified that he gave Power to Humbertus the Dauphin's Uncle to the Provosts of Augsburg and Bemberg and to Henry his Arch-Chancellor to confess all the Errors and Heresies that he was accused of to make a Renunciation of the Empire with a Promise never to resume it but by the Pope's consent and to put his Children and Goods into the hands of his Holiness They annexed also other Clauses which concerned the Empire These Ambassadors approved of this Proposal but when