He advises them to be Charitable and Hospitable He forbids them going to Inns suffer Wine to be sold in the Church to dwell with any Women or be familiar with them to be Farmers or Men of business He forbids Usury and orders them to keep the Sunday Holy He requires them to take nothing for the Burial of the Dead but allows them to take any Free-gifts He orders the Deans to call Assemblies of the Curates every Month on the First day of it but forbids Feasting at them and enjoyns them to have Conferences about what concerns their Ministery and the occasions of their Parishes He orders them to reconcile those that are Enemies or Excommunicate them if they refuse He enjoyns them to give Notice of the Fasts he hath appointed to the People This Letter is published by Condesius with Hincmarus's Works at Paris 1615. and is Printed in Tome IX of the Councils Elias Bishop of Jerusalem Wrote in 887 a Letter to Charles the Grosse the Clergy and Lords of the Kingdom of France to desire of him some Relief for the Churches of Elias his Countrey He tells him That the Prince under whose Government they were being become a Christian had allowed them to re-build and repair their Churches which were either quite ruin'd or ready to fall That to doe it they were forc'd to Mortgage their Lands and Revenues so that they had nothing to purchase Oil Ornaments and Holy Vessels for Divine-Service Then he exhorts this Prince and the French to exercise tâ—… Charity upon this occasion and to bestow something upon the Two Monks which he woâ—… send to gather their Alms. This Letter is in Latin in Tome II. of Dacherius's Spicilegium 〈◊〉 is well Written but very short Luitbeâ—tus Arch-bishop of Mentz hath Written a Letter to King Lewis In which 〈◊〉 tells that Prince That seeing the Danger their Churches were exposed to he was obligâ—… Luitbertus to speak because the Primacy and Dignity of St. Peter is assaulted and Dishonoured by tâ—… who ought to be the Leaders of the People of God who prefer Humane things before 〈◊〉 vine insomuch that he is afraid that the Evil which is in the Headâ— will spread 〈◊〉 self into all the Members unless a Remedy be timely provided He tells the King tâ—… there is present danger because those that ought to watch for the Salvation of others 〈◊〉 stroy themselves and dig a Pit of destruction for those that follow them He exhorts 〈◊〉 to conser with those that know the Law of God that he may remove these Scandals and 〈◊〉 Peace in the Church He adds That it is so much the Easier because all the Body 〈◊〉 the Church is not corrupted as yet That there are some Members weakened by the wound 〈◊〉 the head but may be cured with suitable Medicines That it seems necessary and profitâ— ble that King Charles call a Council soon that the Bishops of his Kingdom which 〈◊〉 not infected with the Disease might joyn with the Bishops of Germany and Him to reâ—… the Peace and Agreement of the Catholick Church as soon as he returnâ— from the Voyâ—… he was about to take This Letter seems to relate to the Troubles which happened after 〈◊〉 Death of Lotharius about the Kingdom of Lorain which Pope Adrian claimed for the Emperour Lewis threatning Excommunication to Charles and to the rest who were in possession of it Of all Authors of this Age there is none that hath taken more pains about the Canons than Regino He was chosen Abbot of Prom about 892 after Farabertus had voluntarily resigned it but he enjoyed it not long being deprived of it in 899 by the Arts of his Enemies who put Richarius the Brother of the Counts Gerhardus and Montfredus into his place He endured this injustice with a great deal of Patience and lived a private Monk in the Abbey of Prom. In this time he composed his Collection of Canons and Ecclesiastical Constitutions at the desire of Rathboldus Arch-bishop of Treves He finished it in 906. He also composed a Chronicon which ends in 968 dedicated to Adelbertus Bishop of Metz. We do not exactly know to what Age he lived His Collection of Canons is entituled A Treatise of Ecclesiastical Discipline and of the Christian Religion collected by the order of Rathboldus Arch-bishop of Treves by Regino heretofore Abbot of Pâ—… and taken out of the Fathers Councils and Popes It is divided into two Books In the first he sets down the Canons which concern Ecclesiastical Persons and in the Second those that concern the Laity These two Books begin each of them with a form of such things as Bishops or Ministers ought to be informed in when they make their Visits That which is at the beginning of the first concerns the Clergy and that which is at the beginning of the second concerns the Laity Then he confirms the Articles of the first by the Canons and Ecclesiastical Conâ—titutions He quotes the Canons of the Councils and particularly those of France the Constitutâ—ons of the Kings the genuine Decretals of the Popes and sometimes the false some passages of the Fathers and Ecclesiastical Authors This Collection is very large and exact Burchardus Ivâ— Carnatensis and the other Collectors of Canons that follow him have made use of it and often copy it out It hath been published from a M S. of Flaccus Illyricus and printed at Helmstad 1659 and since M. Baluzius hath taken care to print it at Paris by Muguet 1671 having received it by a very ancient M S. in the Library of the Fathers of the Oratory at Paris He hath set down in the Margin the places from which the Canons and passages of that Collection are taken and where the Articles of Burchardus's Collection are found Regino's Chronicon is divided into two Books It was printed at Frankfort in 1583. Trimethius assures us that this Author wrote several Sermons some Letters and other Works which never came to his Hands He much commends his Ingenuity Learning and Piety and says that he is the best of the German Writers of his Time Lastly we have another Author of this Age who treats of a very curious Subject of Discipline and that is Auxilius who maintains the Validity of the Ordinations made by Pope Formosus He was a Ordained by this Pope He says it plainly at the end of his first Treatise in which having spoken of the Validity of the Ordinations of this Pope he adds That he continued in the order which he had received by Consecration waiting for the equitable Judgment of a General Council In the Thirty First Chapter of his Second Treatise His Adversary objects that he was a Stranger and at first he don't deny it but about the end he puts in a Doubt saying 't was a fiction of his Adversaries He says also in the same place â—hat he was ordained a Priest by Formosus In the Chapter of the Second Book he says also that
are called Campanae and the lesser Nolae so named from the Town of Nola where they were first used Having explained the names of Church Temple Basilick and their parts together with the Barbarous name of the Osticon he goes on to Discourse of Images the Abstracts of which I shall for some reasons forbear to set down here He proves afterwards that Altars ought to be Consecrated and so passes from the material parts of Churches to what is to be done in them He says that Praises ought there to be Sung to God the Gospel Preacht and Baptism Administred That a great deal of Care ought to be taken to keep them from Profane uses That Prayers there ought to be short and pure and accompany'd with Tears and that they ought to proceed from Hearts worthy to be the Habitation of God who loves the Offeâ—… of Virtues better then any Corporeal Gifts That nevertheless God accepted the Oblations of â—…archs and the Sacrifices of the Jews till such time as Christ which they represented wâ—s 〈◊〉 That he by his coming has caused all Sacrifices to cease and has established new Mysteri◠〈◊〉 given the Sacrament of his Body and Blood to his Disciples and commanded them at 〈◊〉 â—ame time to Celebrate it in Commemoration of his Passion That he has chosen for this Mystery the Species of Bread and Wine to signify the Union betwixt the Head and its Members and that Water is mixt with the Wine to shew that the People ought not to be separated from Jesus Christ. That these Mysteries are called Sacraments because of the Secret Virtue by which they work our Sanctification That it is for this reason that such as cease to be Members of Jesus Christ by committing Capital Crimes are excluded from these Sacraments for fear that if they should approach them they should be made worse or be Corporally punisht And to the end that the terrour of this Separation might engage them to Repentance he takes notice that heretofore other things than Bread and Wine were offered upon the Altar and that is some places at Easter they Sacrific'd a Lamb which was laid upon the Altar or the side of it and which they afterwards eat but he altogether disapproves of this Practice He afterwards shews there was great reason that the Eucharist should be received in Lent As to what relates to frequent Communion he observes that some have thought it enough to Communicate once a year and that others Communicated every Sunday and many upon all Holy-days that afterwards they added some solemn days for Fasting He approves of their Practice that Communicate and Say Mass every day provided they be free from great Sins He adds also that there were some Priests that would not Celebrate Mass above once a day and that there were others who believed themselves obliged to say it three or four times for according to the Church of Rome there are sometimes two or three Masses appointed for one day as for Christmas-day and some Feasts of Saints He gives every Priest the liberty of using them as they think fit provided they don 't condemn each others Practice As to the Prayers of the Mass he says that no body knows by whom they were established as they now are and that the Apostles Celebrated it after a plainer and most unaffected manner Quod nunc Agimus multiplici Orationum Lectionum Cantilenarum Consecrationum Officio totum hoc Apostoli post ipsos proximi ut creditur Orationibus Commemoratione Passionis Dominicae sicut ipse praecepit Agebant simplicitér That the Ancients say that they did as we do now on Holy or Good Friday and that after they had repeated the Lord's Prayer and made Commemoration of Christ's Passion they received the Body and Blood of Jesus Christ. That afterwards the Offices of the Church were enlarged as well as the Ceremonies That the Romans added to what they received from St. Peter what else they thought fit That their usage was admired by so many People because they were a famous Nation and were taught by St. Peter himself the Head of the Apostles and because there never was a Church in the World so free from Heresies That St. Ambrose compos'd a Form of Prayer for his Church and for the Churches of Liguria He fixes upon the Roman Order and explains the parts of it taking notice of the Popes to whom some attribute the Institution of them He wishes that they would Communicate at every Mass and observes that the time of Communion is before the Prayer which is said at the end of the Mass in which they commonly Pray for those that have Communicated And although he acknowledges that Priests may Offer and Communicate alone nevertheless he says Illam esse legitimam Missam cui intersunt Sacerdos Respondens Offerens Communicans As to the hour of the Mass he observes it is different according as the Solemnities of the day will permit that sometime it is before Noon sometimes towards three a Clock in the After-noon sometimes in the Evening and sometimes at Night but never before nine a Clock in the Morning He speaks afterwards of Holy Vessels and Priests Habits He makes several remarks upon the Hours of Divine Service of which these are some of the most considerable That the Irish kneeled down often that the Distribution of the Psalms into many parts of the Service was not begun before the time of Theodosius That about the same time they began to sing Hymns in the Church of Milan and to Celebrate Vigils That St. Ignatius goes for the Institutor of Anthems That the name of Hymns may be given to all Psalms of Praise altho they be not in Verse That there are a great many Churches where they are never Sung in Verse That St. Ambrose was not the Author of them all That the Gloria Patri is differently exprest That the Spaniards Sing it thus Gloria Honor Patri Filio Spiritui sancto in saecula saeculorum Amen And the Grecians Gloria Patri Filio Spiritui sancto nunc semper in saecula saeculorum Amen That the Latins add Sicut erat in Principio That 't is thought to be the Council of Nice that Instituted this Hymn That many put it at the end of those Hymns which they divide into a great many parts as those which follow the Service of St. Benedict That the Romans use it not so often in their Psalms as they do in their Responses That all the Offices begin with Deus in Adjutorium except that for the dead and that for the Holy Week or Week before Easter That the Romans still Sing the Psalms according to the Edition of the Septuagint but the French and some of the Germans according to the Correction of St. Jerome that Stephen the III. coming into France introduced the Roman way of Singing there Strabo after having finisht what related to the Divine Service and its several parts
Postill upon the Epistles and Gospels of the Year printed at Paris in 1509. and at Strasburg in 1513. and 1521. The two Dominicans called Joannes Parisiensis both Doctors and Professors of Divinity of John of Paris a Dominican the Faculty in Paris must be distinguished The former lived in the Thirteenth Age about the Year 1220. He was Sirnamed Pungens Asinum the Ass-pricker and is mentioned by Joannes de Salagnac speaking of the Authors of his Order who lived before the time of S. Thomas He Founded two Chapels to S. Eustathius and is meant in an Information made in 1221. as the Records of those times make it evident It is undoubtedly he that Composed the Commentary upon the Sentences of which Trithemius speaks The other John of Paris was not a Licentiate in Divinity till 1304. when he brought himself into a great deal of Trouble by asserting That Transubstantiation was not a Point of Faith and that the Real Presence of the Body of Christ in the Sacrament might be explained after another manner viz. By supposing that the Bread being united with the Word mediante corpore Christi becomes the Body of Christ or that the Change be made after some other manner This new Doctrine which had never been taught in the Schools of Paris before made a great Noise and was opposed by Three other Divines who maintained That Transubstantiation was an Article of Faith according to the Decretal in the Chapter Firmiter John of Paris nevertheless maintained his Opinion with great Resolution and not only wrote a Book to prove it but defended it several times before many Doctors and Batchelors of Divinity and more particularly before William D' Orillac Bishop of Paris who having examined that Doctrine and taken advice with Giles of Rome Archbishop of Bourges Bertrandus Bishop of Orleans William Bishop of Amiens and several other Doctors injoined Silence to Friar John of Paris under the Penalty of Excommunication and strictly forbid him to Teach or Preach any more in Paris John of Paris appealed from this Sentence to the Court of Rome and went to Pope Clement V. then at Bourdeaux who appointed him Judges but he died before the Matter was decided upon S. Maurice's Day Jan. 15. 1306. The Book which John of Paris wrote about Transubstantiation was Intituled The Determination of Friar John of Paris Preacher of the Manner how the Body of Jesus Christ is in the Sacrament of the Altar different from that which hath been commonly held in the Church 'T is nothing else but the very same Explication of his Opinion which he delivers to the Assembly of the Doctors of Divinity abovementioned It was found in MS. in the Library of S. Victor and has been often quoted about that Point by the Authors of the Reformed Religion It hath lately been published by Mr. D Allix entire with a large and learned Preface and printed at London in 1686. There is a Treatise concerning the Regal and Papal Power printed at Paris in the Year 1506. and in the Collection of Goldastus's Monarchia S. Rom. Imp. Tom. 2. p. 107. which bears the Name of John of Paris It was written upon the Account of the Difference between Pope Boniface VIII and Philip the Fair. This Author observes in his Preface that they who seek to avoid one Errour often fall into another and thereupon brings an Example from the Controversie which was between the Monks and Seculars concerning Confession and the Administration of the Sacraments The one saith he asserted That the Monks ought not to meddle with them at all because they renounced all Secular Affairs The other said That they properly belonged to them by their Order The Truth lies in the middle between these two Errors which is That it is not altogether unfit that they should do it although they have no right to it upon the account of their Order And much the same thing happens in this Question about the Spiritual and Temporal Power concerning which there are contrary Errors The first of them is the Error of the Waldenses who hold that Clergymen ought not to have any Power or Temporal Estates the other is something like the Opinion of Herod who thought that Jesus Christ was Born to be an Earthly King so these Men suppose that the Pope as Pope hath a Power in Temporal Things above Kings The True Opinion lies between these two Errours and is this That the Successors of the Apostles may exercise a Temporal Jurisdiction and enjoy Temporal Estates by the Allowance and Grant of Princes but it does not belong to them as the Vicars of Jesus Christ and Successors of the Apostle To prove this Proposition he shews 1. That the Regal Power is founded upon the Law of Nature and Law of Nations 2. That the Priesthood is a Spiritual Power given by Jesus Christ to his Church to Administer Sacraments 3. That 't is not Necessary that all the Kings upon Earth should depend upon one Person only as all the Ministers of the Church upon one Head 4. That the Regal Power was erected before the Priesthood in time but the Priesthood is before the Regal Power in Dignity 5. That the Pope has not the sole Jurisdiction over the Churches Revenues but they belong to Bodies and Societies which possess them and that the Pope can't dispose of them as he pleaseth nor deprive the Owners of them without a just Cause That he may much less dispose of the Goods of Laymen but only in case of urgent Necessity to use censures to oblige them to assist and help the Poor or the Church in their Needs 6. That he hath no Jurisdiction over the Temporal Goods of Laymen nor any Secular Power because Jesus Christ as Head of the Church had none himself nor did give any to his Apostles but all the Power that he has given to the Church is purely Spiritual yea even that which belongs to the Exterior Ecclesiastical Court which may concern it self only in Spiritual Causes That the Pope may indeed Excommunicate an Heretick King and inflict Ecclesiastical Censures on him but cannot depose him He Answers all the Objections that may be made to this Doctrine and at last shews that the Pope may be judged and may either resign or be deposed Besides these Treatises of John of Paris Mr. Baluzius assures us that there are in the Library of Mr. Colbert Cod. 3725. three Sermons preached by this Monk at Paris the one in Advent the other on the Second Sunday in Lent and the Third on the First Sunday after Easter Some Englishmen also tell us That there is in the Library at Oxford a MSS. which contains a Treatise which proves the Truth of the Christian Religion from the Testimony of the Heathens and some other Treatises about the Confessions of Monks Some also attribute to him a Book Intituled The Correction of the Doctrine of S. Thomas against William de la Mare printed under the Name of Aegidius Romanus or
November in the next Year 1414. After this the Pope having conferr'd with the Emperor ratified what was agreed upon by his Legates and call'd the Council to meet at Constance November 1st 1414. by his Bull dated at Lodi November 2d 1413. inviting the Patriarchs Archbishops Bishops and Prelates of all Christendom to be present in Person or by their Deputies Then he return'd to Bononia where he rais'd Troops to oppose Laodislaus who was coming to Besiege him but this Prince was seiz'd with a Disease which oblig'd him to return to Naples where he died leaving his Kingdom to Joan the second of that Name his Sister the Widow of William of Austria This News was very joyful to Pope John XXIII and his Court who being now deliver'd from so formidable an Enemy gave Orders for the securing of Bononia and then set forth for Constance October 1st where he arriv'd on the 20th of the same Month. He open'd the Council November 16th on which Day he held the first Session wherein after Reading of the Bull by which they were call'd all together Officers were appointed and the next Session was put off to the 17th of December but it was not held till the next Year because a great number of Prelates and Princes or their Ambassadors were expected The Emperor Sigismond arriv'd there on Christmas-Eve and some time after the Deputies of Gregory and Benedict among whom there were some Anti-Cardinals It was disputed whether they should be receiv'd with their Red Hats and for Peace sake it was allow'd The Ambassadors of the former offer'd in their Master's Name the way of Resignation but without having any Power in Writing to make it good Those of the latter spoke not so clearly and presented only an Agreement made between the Emperor and the King of Arragon to meet at Nice in the Month of April to confer together upon this Subject Louis Duke of Bavaria who adher'd to Gregory's Party arriv'd also at the Council and there declar'd That Gregory and those of his Obedience were ready to embrace the way of Cession and that they would no ways hinder or delay the Union nor any Endeavours for the Reformation of the Church in the Council provided that John XXIII should not preside in it offering upon this Condition to submit to the Judgment of the Council whether Gregory consented to it or no. After these Proposals the Fathers of the Council consulted among themselves and without The opening of the Council of Constance Communicating the Matter to John XXXIII concerning the means of putting an end to the Schism and reforming the Church in its Head and Members They all agreed as to the Legality of the Council of Pisa and yet the greater number were of Opinion That John XXIII should renounce the Pontificat as well as Gregory and Benedict Those who were not of this Opinion said That this was to impeach the Authority of the Council of Pisa to treat a Lawful Pope who was never suspected of Heresie like depos'd Schismaticks That no body could force him to renounce a certain Right and he himself could not abandon his Right without doing injury to his own Reputation the Authority of the Council of Pisa and the Church whereof he was the Lawful Head That there was another way of procuring Union by condemning his Adversaries and their Adherents and reducing them to Obedience by a War To this it was answer'd That altho' the Council of Pisa had been lawfully celebrated and the Election of Alexander V. was Canonical yet because those of the two other Obediences had not agreed to it upon the account of the difficulties about Right and Fact it was expedient for avoiding these Disputes and procuring speedily the Peace of the Church that the three Competitors should receed from their pretended Rights to the Pontifical Dignity That this Cession would no ways prejudice the Authority of the Council of Pisa but rather establish that which was the end and design of the Fathers of that Council That altho' the Adversaries of John XXIII had been condemned yet we might hearken to what they should propose for promoting Peace That altho' a lawful Pope which had not been accus'd of any Crime could not regularly be oblig'd to renounce the Pontificat yet in the present Case considering the difficulty there was otherwise to procure the Peace of the Church he might be constrain'd to do it by the Universal Church or by the Council which represented it That the War which was propos'd for reducing the Competitors was a means contrary to the Spirit of the Church which would retard the Peace and render it almost impossible It was also debated among the Fathers of the Council who they were that had Right to give a Vote in the Council Some maintain'd That none but Bishops and other Prelates or Abbots ought to be admitted to give a Vote Against whom the Cardinals of Cambray and St. Mark gave in Memorials to prove That Curates Doctors the Deputies of absent Prelates ought to be admitted to give their Votes and even the Ambassadors of Princes as to what concern'd the Schism and the Peace of the Church because they were Interessed in it and the Execution of their Decrees depended upon them After this it was consulted whether Opinions should be reckon'd in the Council by each single Person or by Nations The Right and Custom seem'd to be to reckon Suffrages by the Poll but because there was almost a greater number of poor Bishops from Italy alone than of Prelates from all other Nations it was also resolv'd That the Fathers of the Council should be distributed into Five Nations viz. Italy France Germany England and Spain that the things which were to be propos'd in the Council should be examin'd and determin'd by the Plurality of Voices in each Nation and by the Cardinals in their College and that afterwards they should be reported to the Council to be there Decreed according to the Plurality of the Votes of Nations John XXIII being advertis'd of the Consultations which were made among the Fathers of the Council endeavour'd by all means to divert them and to sow Division among them but notwithstanding his Attempts the way of Cession was decreed with the unanimous consent of all the Nations While these things were under Deliberation an Italian Bishop gave in a Memorial containing many Heads of all sorts of Crimes of which he accus'd John XXIII and desir'd that the Information might be kept secret The Nations of Germany England and Poland were of Opinion That these Articles should not be publish'd and that this Information should not be given in which could only serve to disgrace the Holy See to scandalize the Church and throw it into Confusion by giving occasion to doubt of the validity of the Provisions and Promotions that had been made Others maintain'd That it was convenient to inform the Council of these Facts and that it was easie to find Proof of them so much
the 2d is of the Spiritual Genealogy of Jacob and the Figures which serve for Contemplation the 3d of the Spiritual Senses of a Man elevated to Contemplation A work of the four steps of a Spiritual Ladder taken from St. Bernard A short Discourse upon the Book of Psalms Meditations upon the thirtieth Psalm upon the Psalm Judica me Deus upon the seven Penitential Psalms upon the Canticles upon the Ave Maria upon the Songs of the Virgin Zachary and Simeon together with an Epiâ—ogue of the four Spiritual Exercises A Treatise of the Lord's Prayer a Tract of the twelve Honours of St. Joseph The Treatise of the Soul Re-printed at Paris in 1505. Twenty Sermons among which is a Sermon of the Trinity Preach'd in the year 1405. at Geneva before Benedict XIII wherein he persuades him to cause the Feast of the Holy Trinity to be celebrated in every Church with a Constitution of this Pope upon this Subject and a Treatise of the form and manner of choosing a Pope which was made in the time of the Council of Constance as also his Treatise of the Reformation of the Church presented to the Fathers of this Council in the year 1415 Printed in the Collection Entituled Fasciculus rerum expetendarum and a Treatise of the Authority of the Church and Cardinals among the Works of Gerson There is also a Sacramental which goes under the Name of Peter of Ailly printed at Lovain in 1487. and the Life of St. Peter of Moron or Celestine printed at Paris in 1539. A Treatise of Ecclesiastical Power A Treatise of the Interdict A Treatise of the Permutation of Benefices of Laws and of a General Council Some Questions about the Creation An Answer to the Conclusions of Friar Matthew for the Sect of Whippers together with the Book of the Agreement of Astrology and Theology These two last are among the Works of Gerson the other have been printed at Collen with some other Treatises of Astronomy A Treatise of the Sphere printed at Paris in 1494 and at Venice in 1508 A Treatise upon the Meteors of Aristotle and the Impressions of the Air printed at Strasburg in 1504. and at Vienna in 1509. He had a great esteem of Judicial Astrology and refers to the Stars not only Civil Events but also Changes of Religion and the Birth of Heresies and he believ'd That by the Principles of this Science a Man might even foretel the Birth of Hereticks Prophets and of Jesus Christ himself The Manuscript Works of Peter of Ailly which are to be found in the Bibliotheque of the College of Navar according to Monsieur Launoy who has made a Catalogue of them are as follows A Question decided in the Schools of Navar viz. Whether it be Heretical to say That 't is lawful to give or receive Mony for obtaining a Right to Preach A Proposition made before the Pope against the Chancellor of the University of Paris which begins with these Words Lord I suffer Violence A Question upon the Reprimand which St. Paul gave St. Peter An Answer made in the Sorbon upon this Question viz. Whether it be a Perfection to be three Subsistences in one and the same Nature Another Question to which he answer'd in the Sorbon viz. Whether the erroneous Conscience of a reasonable Creature can excuse its Action An Answer made in the Hall of the Bishoprick viz. Whether he that has a Power which Jesus Christ has given him can be justly damn'd Another Question viz. Whether the Liberty of reasonable Creatures is equal before and after the Fall An Invective of Ezechiel against False Preachers A Sermon made in the Chapter of the College of Navar upon this Text Truth is gone out of the Earth A Sermon upon St. Bernard A Sermon upon these Words The Kingdom of Heaven belongeth to them A Sermon preach'd in the Synod of Amiens when he was yet but Subdeacon upon this Text Let your Priests be cloth'd with Righteousness Another Sermon preach'd in the Synod of Paris A Treatise upon Boetius's Book of Consolation Two Treatises upon the False Prophets in the latter of which he treats of Hypocrisie of Knowledge of the Discourse of good and bad Angels and of Judicial Astrology A Discourse of the Vision of the Garden of Scripture which serves as a Preface to his Commentary upon the Canticles Two Discourses spoke before the Pope and the Consistory of Cardinals against Friar John of Monteson A Treatise made in the Name of the University of Paris against the Errors of the same Friar whereof the greatest part is printed at the end of the Master of the Sentences The most considerable Work of Peter of Ailly is his Treatise of the Reformation of the Church which is nothing but an Abridgment of many other Works which he wrote upon the same Subject He shews in the Preface the necessity of Reforming the Church because of the Disorders which abound in the greatest part of its Members which will still encrease unless a speedy Remedy be applied The Body of the Work is divided into six Chapters the first is about the necessity of Reformation in the Universal Church for which end he shews That General Councils must be celebrated oftner than they have been in Times past and that Provincial Councils must be held every two Years The second concerns what must be reform'd in the Head of the Church i. e. in the Pope and the Court of Rome wherein there are many Things to be reform'd First That Abuse which has been the Origin of Schism that one Nation should detain the Pope in their Country for a considerable time to the prejudice of the rest of Christendom and to prevent this he thought it would be convenient That no more Cardinals should be made of one Nation than Another Secondly That to hinder the Cardinals from alledging they had made the Election of a Pope thro' fear or violence a Time must be fix'd after which this Exception shall be no more receiv'd and that the Council must judge to whom it belongs to take cognizance of it Thirdly That a Remedy must be applied to the three principal Grievances that the other Churches object against the Church of Rome and which consist in the great number of Exactions of Excommunications and Constitutions Fourthly That care must be taken as to Collations and Elections of Benefices to retrench many Exemptions which the Court of Rome had granted to Abbots Convents and Chapters and to abolish many Rights which the Officers of the Court of Rome had usurp'd The third Chapter is concerning the Reformation of the Church in its Principal Parts i. e. the Prelats of the first Order there he explains the Qualities which Bishops ought to have after what manner they should live he proves the Obligation they lie under to Reside in their Diocess and shews what care they ought to have to avoid all appearance of Simony and to take nothing for Orders nor for the Administration of the
of his first Book of Illustrious Men. In the Poem against Marcion hh In the Poem against Marcion Tertullian in his Book De Animâ chap. 57. says that it was not the Soul of Samuel but only a Phantasm which the Witch raised up and the Author of the Poem in his third Book supposes that it was Samuel himself that was raised to acquaint Saul what was to befall him Tertullian in his Book of Praescriptions makes S. Clemens to succeed S. Peter but this Author places him the Fourth making two Popes of Cletus and Anacletus there are some Opinions different from those of Tertullian There is likewise a Poem to a Senator in Pamelius's Edition one of Sodom and one of Jonas and Ninive in the Bibliotheca Patrum of which we do not know the Authors the first is ancient and the other two seem to be written by the same Author Besides S. Jerom affirms that Tertullian writ several other Treatises which were lost in his time and amongst others a Book Of the Habits of Aaron whereof this Father speaks in his Letter to Fabiola He quotes likewise a Book Of the Circumcision another Of those Creatures that are Clean and of such as are Unclean a Book concerning Extasie and another against Apollonius Tertullian himself cites several other Treatises of his own composing as in his Book Of the Soul a Discourse concerning Paradise and in his Book Of the Testimony of the Soul chap. 2. a Discourse Of Destiny and in another place a Book concerning The Hope of the Faithful and another against Apelles He had also composed a former Work against Marcion which being lost in his own time he was obliged to write a new one Lastly he wrote the Discourses Of Baptism Of Publick Sights and Spectacles and that wherein he proves That Virgins ought to be veil'd in Greek But we have said enough of Tertullian's Works as to what relates to Criticism and Chronology we will now look upon them with relation to what they contain And considering them thus we may distinguish them into three Classes The first comprizing those which were written against the Gentiles The second those which were made against Hereticks And the third those which relate to Discipline and Manners The first Book of this first Classis is his Apology against the Gentiles wherein he shews the Injustice of those Persecutions and Sufferings which they inflicted on the Christians and the Falshood of those Accusations which were laid to their Charge and at the same time proves the Excellency of their Religion and the Folly of that of the Heathens He begins by shewing that there is nothing more unjust or opposite to the very intent and design of Laws than to Condemn without Understanding and to Punish without considering whether there be any just Ground for such a Condemnation And yet that this is put in practise every day against the Christians that they are Hated Condemned and Punished merely upon the account of their being Christians without eve◠considering or giving themselves the trouble to be informed what it is to be a Christian. That there are indeed some Laws made by the Emperors which forbid Men to be Christians but that these Laws are Unjust subject to Alteration made by Evil Emperors and contrary to the Opinions of the Justest and Wisest amongst them He afterwards confutes the Calumnies which were spread abroad against the Christians as that they used in their Night-Meetings to cut a Child's Throat and to devour it and that after they had put out the Candles they had filthy and abominable Conversations amongst themselves He shews that there is not only so much as the least Proof of these Crimes alledged against them but that their Life their Manners and the Principles of their Religion were directly opposite to these Abominations We are says he beset daily we are continually betrayed we are very often surprized and oppressed even in the very time of our Meetings But did they ever find this Child dead or a dying Was there ever any one that could be a Witness of these Crimes Has ever any one of those who have betrayed us discovered these things Besides he presses the Heathens further by shewing that these Crimes were frequently committed amongst themselves that they have slain Children in Africa in Honour of Saturn and that they have sacrificed Men in other places that their Gods have been guilty of a thousand shameful and abominable Practises whereas the Christians are so far from killing a Child and drinking its Blood that they do not so much as eat the Flesh of those Beasts that have been strangled and that they are such inveterate Enemies to all kind of Incests that there are several amongst them who preserve their Virginity all their Lives After having thus confuted those Calumnies which were set on foot on purpose to render the Christians odious he gives an Answer to that Objection which was made to them That they did not own the Pagan Deities and that they did not offer up Sacrifices to them for the Prosperity of their Emperors from whence they concluded that they were guilty of Sacriledge and Treason He answers in a word that the Christians did not pay any Honour to the Gods of the Heathens because they were not true Gods and he appeals for a Testimony of this to the Consciences of the wisest of the Heathens themselves He evidently demonstrates that their pretended Gods were Men and for the most part Criminals that were dead and that their Images cannot be Adored without the greatest Folly and Madness in the World that even the Wisest of the Heathens despised them He occasionally confutes what has been objected by some to the Christians that they worshipped an Asses Head and adored Crosses And from thence he takes occasion to explain the Doctrine of the Christians We Adore says he One only God the Creator of the World who is Invisible and Incomprehensible who will Recompence Good Men with Everlasting Life and Punish Wicked Men with Eternal Torments after he has raised them from the Dead He proves this Truth by the whole Creation which so evidently demonstrates that there is a God That it is says he the greatest Wickedness that can possibly be conceived not to acknowledge him of whom 't is impossible that we can be ignorant even by the very Dictates which Nature inspires into all Men which oftentimes cause them to Invoke the True God as when we say If God thinks good if God pleases God sees us and the like And this he calls The Testimony of a Soul that is naturally Christian Testimonium Animae naturaliter Christianae Lastly by the Antiquity of the Books of Moses which are more ancient than all the Writings of the Greeks and by the Authority of the Prophets who foretold those Things that were to come to pass Then after having proved the Unity of God which the Jews acknowledge as well as the Christians he goes on to that Faith
but Impertinencies and Errors The first is a Treatise of the Mountains of Sion and Sina writ by some body who was wholly besotted with the dreaming Enthusiasms of the Rabbines and Cabalists The Supper is a ridiculous impertinent Book The Revelation of John Baptist ' s Head is a fabulous Story writ after the time of St. Athanasius St. Cyril 〈◊〉 the Vandals the Chronicle of Marcellinus and Pipin whom it mentions His Preface attributed to Celsus upon the dispute of Papiscus and Jason addressed to Vigilius and the Treatise against the Jews are two Books wherein there is nothing regular or solid The two Trearises directed to the Martyrs and the Confession or Repentance of St. Cyprian the Martyr are Books which the Modern Greeks have attributed to the Martyr Cyprian who perhaps is the Bishop of Carthage whose Life they have amplified The Secrets and Prayers of St. Cyprian are Treatises full of Superstition and Impiety There remains nothing behind but rr A Calendâ—… of Easter It has been cited under St. Cyprian's Name by Paulus Diaconus The Scripture is cited there according to the Version made use of by St. Cyprian but there are some words in it that have nothing of the Purity of St. Cyprian and the turn of the Phrase is wholly different To discover the Truth of this we need only set down the very first Period Multo quidem non modico tempore anxii sumus aestuantes 〈◊〉 in faecularibus sed in sanctis divinis scripturis quaerentes invenire quidnam sit primum diei non mensis in qâ—â— mense praescriptum est Judaeis in Egypto XIV Lunâ comedere Pascha Cyprian would have never used such a turn as this is to express his Thoughts This Author tell us That Jesus Christ celebrated the Passover five times and died the sixth in the 16th year of Tiberius after he had Preached for the space of an year only This System is ancient a Calendar upon Easter Printed under St. Cyprian's Name in the English Edition 'T is the Work of an ancient Author but the Style is wholly different from that of St. Cyprian I say nothing of the Poems that are attributed to him because they go likewise under Tertullian's Name and I spoke of them when I gave an Account of that Author A Man must have a very nice taste of Styles that can throw away a Book that is almost all Calculation from any Author to whom it is attributed if he has no other Reason to reject it St. Cyprian is the first of the Christian Authors that was truly Eloquent as Lactantius has observed and we may say that there has been never another since him * This can only be under stóod of the Latins if we except Lactantius who was Master of so much true and noble and genuine Eloquence He professed Rhetorick with mighty Reputation before he was Converted to Christianity and what he writ afterwards is admirable in its kind For as Lactantius adds He had an easie fertile agreeable Invention and what is more a Spirit of Perspicuity reigns throughout all his Works which is one of the best Qualities belonging to any Discourse He has a great deal of Ornament in his Narration an easie Turn in his Expressions and Force and Vigour in his Reasonings in such a manner that he had all the three Talents required in an Orator which are to please to teach and to perswade and it is not easie to say which of these three he possesses in the most eminent degree As St. Jerome said that his Discourse resembled a Fountain of pure Water having a sweet and gentle Stream so we may say that it does likewise very often resemble an impetuous Torrent that carries away with it every thing it meets since he was capable of raising what Passions he pleased and of perswading us to do whatever he had a mind to Whether he gives Consolation or whether he exhorts or disswades he does it with so much force that one cannot possibly avoid being sensibly comforted or encouraged or deterred by what he says His Eloquence is natural and far removed from the Style of a Declamer There is no insipid mean Railery no common Proverbs in short nothing that has the tincture of ordinary Literature in his Writings but the Christian and the Bishop speak all along A Man may see that his Tongue spoke out of the abundance of his Heart and that as he had searched into the deepest Christian Truths so he expressed them nobly and generously Though we must at the same time own that after all his endeavours to speak as distinctly and purely as was possible there is something of the African Genius in him and he could not forbear now and then to intermix ss Some harsh Terms Such as exambire remissa sanctificati magnanimitas mortalitas confundi abstinere to excommunicate Dominicum c. words which are not Latin He has likewise some harsh turns as for example he uses the Pronouns se sui instead of iste istic for hic quando for cum quamdiu for donec iâ—o for potius He has also some Allusions and Antitheses proper to the Africans some harsh terms So difficult a matter it is to vanquish Nature or to abstain from those words we daily hear from those with whom we converse His studying and reading of Tertullian whom he looked upon to be his Master might in some measure contribute to corrupt his Style But then on the other hand we must acknowledge that it furnished him with some Advantages and that he has borrowed several Thoughts out of him which he sets off and beautifies though he was Religiously careful to avoid all his Faults and Errors For at the bottom the Characters of these two Authors are exceeding different Tertullian is harsh and obscure St. Cyprian is polite and clear Tertullian is hot and fiery St. Cyprian though he does not want all necessary force upon occasion that requires it is soft and gentle Tertullian reproaches his Adversaries and insults over them in a bitter railing manner St. Cyprian is infinitely more moderate and if he is obliged at any time to speak some Truths that displease them he takes care to soften them by the agree bleness of his Narration Tertullian vents abundance of false Reasons and teaches several Errors on the contrary St. Cyprian argues almost every-where with a World of Justice and Solidity and is exempt I mean not only from gross Errors but even from those of small consequence commonly found in the Fathers of the Three first Conturies He says nothing concerning the Mysteries of the Trinity or the Incarnation that carries any difficulty with it or stands in need of an explication He rejects the Error of the Millenaries and that of the State of the Soul before the Day of Judgment He is the first that spoke clearly of Original Sin and the Necessity of the Grace of Jesus Christ. He plainly distinguishes between Baptism and Imposition of Hands
under S. Chrysostom's Name in the Sermon upon Pentecost in the Sermon preached before Arcadius Theodosius's Son upon the words of the beginning of S. John In the beginning was the Word c. in the Sermon of Circumcision that of the Remembrance of Martyrs and upon Jesus Christ's being Shepherd and Sheep in that upon these words of S. Paul My grace is sufficient for thee in that of the prodigal Son of Herodias's Daughters dancing in that upon the Words of Matth. 13. The Jews being assembled took counsel in the Sermon of the Ten â—irgins the Homily of the Woman taken in Adultery and of the Pharisees in that upon Good-Friday of the Man that was born blind and upon these words of Jesus Christ Matth. 6. Take heed that you do not your Alms before Men to be seen of them in the Sermon against Hypocrisie in that upon the beginning of the Year in the Homily about the barren Fig-tree in the Sermon of the Pharisee's Feast that of Lazarus and Dives and in that upon the beginning of Psalm 92 which is the 105th in the 5th Volume of S. Chrysostom of the Eton Edition The Author of these Homilies writes in a short concise Style enlarges much upon Dogmatical points and very little upon Moral ones What he says is intermixt with Allegories In a word if one compares these Homilies one with another and with them that are certainly written by Severianus he will find that they are very like The Homilies of the Theophany and the Marriage in Cana are two inconsiderable Discourses unworthy of S. Chrysostom That of the evil Woman is yet worse It was composed by some modern Greek who having read in History that S. Chrysostom had made a Discourse against Women made one to represent it In which either he or some body else hath put these words in the beginning that Sozomen relateth Herodias is mad again and asketh for S. John ' s Head The rest of this Discourse is a continual Repetition of impertinent things The Homily of the Canaanitish Woman is also in Latin among the Homilies upon several passages of the New Testament ascribed to Origen and in the Collection of Homilies upon S. Matthew Hom. 14th and 17th But here it is in Greek and larger The Doctrine and Thoughts of this Discourse are rational enough but the Style is very different from S. Chrysostom's The Sermons upon S. John the Fore-runner of Jesus Christ upon the Apostles S. Poter and S. Paul upon the Twelve Apostles S. Thomas the Apostle and S. Stephen are unworthy of S. Chrysostom not only for the Substance but also the Style Yet the last of them is something more rational than the foregoing The Discourse of S. Thomas is quoted under S. Chrysostom's Name in the sixth Council and in that of Lateran under Pope Martin I. The Homilies of the Annunciation Theophany and the Resurrection have no Relation to S. Chrysostom's Style The Sermon concerning the Woman of Samaria is a Discourse whose beginning is quite of another Style than S. Chrysostom's The latter End is taken word for word from the 31st Homily of S. Chrysostom upon the Gospel of S. John The four Sermons of the Ascension published by Vossius are not unworthy of S. Chrysostom though the Style is not altogether the same with that of this Father's Works In all probability they are part of those Two and Twenty which Photius read which he mentions in the 25th Volume as well as the Sermon upon the same Subject cited by Facundus l. 11. c. 14. The Homily which proves that a Disciple of Jesus Christ ought never to be angry does not come near to the Style or the loftiness of S. Chrysostom The Sermon of the false Prophets is a Declamation made by some Greek rather than a Discourse really preached by S. Chrysostom before his Death as the Title proves The Homily of the publick Games in the Cirque is a pitifull Discourse not worth reading The Sermon of Christ's Nativity Page 493. is quoted by S. Cyril as S. Chrysostom's in his Treatise to the Empresses mentioned in the Council of Ephesus there is no considerable difference of Style which convinces me that it is S. Chrysostom's or at least that it was taken out of his Works The three following Sermons the First whereof is upon the Words of S. Luke's Gospel ch 2. Caesar Augustus made a Decree that all the World should be taxed c. the Second upon the Answer given to Zachariah Ch. 1. of S. Luke and the Third upon S. John's Conception are all written in the same Style very different from S. Chrysostom's they contain abundance of insipid Observations upon the Text of S. Luke which one cannot read without Tediousness and Trouble The Homily upon the Parable of the Housholder that hired Work-men into his Vine-yard doth much resemble S. Chrysostom's Style if it be not his it belongs to some ancient eloquent Author and ought to be placed among those Discourses which though perhaps not genuine yet are not to be despised Some Fragments of them may be found amongst the Homilies which were collected out of the Works of S. Chrysostom I think the same Judgment ought to be made concerning the Sermon or rather the Fragment of the Homily upon the Publican and the Pharisee and of that about the blind Man and Zacheus which are unworthy of S. Chrysostom A Discourse made to prove that Monks ought not to use rallery or freedom of Speech is of the kind and style of S. Chrysostom there is a digression against those that kept Women with them The Authors of S. Chrysostom's Life observe that he wrote six Orations upon that Subject This might perhaps be one of them The Panegyrick upon S. John the Evangelist is not worth any thing but is a pitifull Discourse made up of obsolete and senseless Words The second Homily of the Holy Cross is written by the Monk Pantaleon Deacon of Constantinople who lived in the 13th Century The first Discourse upon the same Subject does not belong to a better Author The beginning of the Homily of S. Peter's Abjuration is likewise written by some modern Greek who added at the latter End an Exhortation taken out of S. Chrysostom's Discourse upon these words of S. Paul Having the same Spirit c. The Homily of Bread and of Alms is a Collection of several Notions of S. Chrysostom's upon that Subject The Discourse of Easter is very like S. Chrysostom's Style The Sermon about Jesus Christ's second Coming is a Preface annexed to the moral Exhortations of the 25th and 31st Homilies upon the Epistle to the Romans There are several other Sermons in the Greek Edition of S. Chrysostom printed at Eton which were not inserted into the Greek and Latin Edition of Paris as not belonging to S. Chrysostom or else but Collections out of this Father's Works In the 5th Volume page 680 there is one upon these words Psal. 92. Dominus regnavit c. and upon those
Alacrity the day of the Resurrection for as much as this day represents unto us the Immortality which we are to enjoy These are the Reasons which the Church hath to keep Feasts and there are the like for the celebrating of all the rest But what reason can be given for the Festival of New-Years-Day and for the profusion then Practised O Folly O Impertience At that day every one runs with a design to get another Man's Goods Those that give doe it with Grief and they that receive Presents do not keep them but bestow them upon others One sends to his Patron what he received of his Client Another makes his Complement to receive Money The poor give to the rich and inferior people send Presents to the Great Ones As Brooks make small Rivers which at last fall into Great Ones in like manner the Presents which the common People make to those above them do all turn to the profit of great Lords upon whom they bestow them and thus this Feast is the beginning of Miseries and the overwhelming of the Poor Farmers and Labourers are constrained to give to their Landlords If they fail they are abused Miiserable People run like Fools through the Streets asking from Door to Door deafening every Body with their Noise and Cries It is a day of Riot for Soldiers The Consuls and Governours having made themselves rich with the Pay due to Soldiers the Spoyls of Widows and the publick Treasury having got Money by selling Justice by shameful Contracts by distributing this Money to Fidlers Stage-Players Dancers and Comedians lewd Women and base Fellows are at this Expense to feed their Vanity O Folly O Blindness God promises an eternal Reward to those who distribute to the Poor but these rather chuse to spend foolishly that they may get a vain and transitory Glory But after all what is the end of all that Vanity what Figure soever any can make in this World the end is always a Grave that buryeth Men in eternal Oblivion He describes here the fatal end of Ruffinus and Eutropius who just before were deprived both of their Dignities and of their Estates and concludes with these words of the wise Man Vanity of Vanities Dignities saith he are Dreams and Visions which vanish after having given some kind of delight for a very short time They are Flowers that dry on a sudden having flourished for a while The First Sermon is about Divorce Asterius shews there by several Reasons that Men are not to put away their Wives yet he excepteth Adultery and saith that if a Man puts away his Wife for Adultery instead of taking her again he commends him for avoiding a Person who by violating Chastity hath broken the indissoluble bond of Marriage He observes that the Law of the Gospel is the same for Men as for Women but that the Roman Laws have not observed the same Equity not permitting Wives to leave their Husbands but only Husbands to put away their VVives The reason commonly alledged of this difference is that Husbands do not prejudice their Wives in committing Adultery whereas by this Crime Wives doe introduce into Families other Men's Children and make them Heirs who have no manner of Right Asterius sticks not to say that this Reason is impertinent because Men abusing either Virgins or Wives overthrow and dishonour their Respective Families and wrong their Parents and their Husbands very considerably The Sixth Sermon upon the History of Susanna is full of curious moral Notions This is one A Man overtaken with a Sin is often drawn by that first Crime into all sorts of Iniquity as on the contrary one Vertue is the cause of another The Seventh Sermon is upon the miraculous cure of the Man that was born blind he exalts the Greatness of the Miracle and draws an Argument for Christ's Divinity from it The Eighth is a Panegyrick in Commendation of S. Peter and S. Paul he shews there how wonderful their miracles were and in several places establisheth S. Peter's Primacy amongst the Apostles All the Apostles saith he must give place to S. Peter and Confess that he alone deserveth the first Rank if a comparison of the Graces God gave to the Apostles is a Token of Priority of Honour The following Sermon is a Discourse in Commendation of Phocas the Martyr He affirms in the Preface that a remembrance of the Actions of Saints and of the Martyrs Engagements is one of the most powerful Arguments that can be to encourage Christians to Piety and Vertue He addeth that for this Reason they kept their Relicks that they are exposed to sight in Shrines that their Feasts are kept and Churches built to their Honour to refresh the Memory of their generous Actions Afterwards he relates the Life of Phocas the Martyr in a very plain and natural manner without any mixture of such Histories as are rather miraculous than rational He ends with the Honours that were paid to that Saint He says That the Memory of him was famous in the Countrey where his Body lay That at Rome he was respected almost as much as S. Peter and S. Paul and that his Head was had in great Veneration Asterius tells us that the Martyr Phocas he speaketh of was born as Sinope and a Gardiner by Profession without mentioning that he was a Bishop This is it perhaps which hath occasioned the Distinction of two Phocas's Martyrs The one martyr'd under Trajan whose Feast is kept July 14. and the other simply a Martyr whose remembrance is celebrated on the 5th of March The Greeks mention them both upon the 22d of September Perhaps it is but one and the same Man whose History hath been variously reported For both are supposed to have been of Sinope and the same Miracles are ascribed to both Be it as it will Seamen chose this Saint for their Patron as Asterius observes at the latter end of this Homily The Tenth Sermon in Commendation of Martyrs was preached in an Assembly met together for the Honour of the Martyrs He begins with this Reflection Very often we receive much good from our greatest Enemies unawares Had not Satan persecuted the Church we should have had no Martyrs He afterwards observes That Martyrs are not only Patterns of Vertue but also Accusers of Vice And this saith he is thus to be understood A Martyr hath constantly endured fire and flame why will you not tame the heat of Lust with Chastity A Martyr hath not regarded all the wealth of the World wherefore do you not despise a small Sum for the love of God A Martyr hath put off his own Body for God's sake why then will ye not part with the meanest Garment to cover a poor Man We ought either to Honour and imitate the Saints as our Masters or fear them as our Accusers Out of Honour to Martyrs we preserve their Relicks with Veneration looking upon them as Vessels of Benediction Organs of blessed Souls and assured Pledges of their Good-will
Flesh and Bones 6. That the earthly Paradise is to be understood Allegorically 7. That the Waters which the Scripture speaks of above the Firmament are the Angels and that those which are said to have been under the Earth are the Devils 8. That by sin Man lost the Image of God The latter part of this Letter is concerning a Veil whereon was painted the Image of a Man which S. Epiphanius had found in a Countrey Church near Jerusalem and had caused it to be torn in Pieces See S. Epiphan Vol. II. because he condemned that Practise as contrary to the Custom of those times We have shewed in another place that this Letter was truly written by S. Epiphanius in 392 and translated by S. Jerom in 393. John of Jerusalem seeing himself thus accused by S. Epiphanius made an Apology which he sent to Theophilus Bishop of Alexandria and caused it to be published every where and chiefly in the West Pammachius having seen it at Rome wrote to S. Jerom to let him know that Men were divided about that matter and desired him to write to him about it S. Jerom did not deferr to put Pen to Paper and directed to him in 393. the Sixty first Letter wherein he observes that S. Epiphanius having by his Letter laid Eight Articles of Origen's Errors to John of Jerusalem's Charge he had justified himself but from Three without so much as mentioning the other Five Those three Articles are about the knowledge of the Son of God the Pre-existency of Souls and the quality of Bodies after the Resurrection As to the first head John of Jerusalem had cleared himself by declaring that he was no Arian but S. Jerom pretends that he had not justified Origen He had explained his Opinion very obscurely upon the Second and the Third S. Jerom relates Origen's Opinion upon those three Articles and refutes them with much Earnestness Then he enlarges upon the Quarrel betwixt S. Epiphanius and John of Jerusalem He complains that the latter had addressed himself to Theophilus Bishop of Alexandria and that he had said in the beginning of his Apology that he was charged with the care of all the Churches You saith he directing his Discourse to John of Jerusalem who make your boast of following the Rules of the Church and observe the Canons of the Council of Nice and go about to appropriate to your self the Clergy that depend upon other Bishops tell me I pray Is Palaestine under the Jurisdiction of the Bishops of Alexandria If I mistake not it was decided in the Council of Nice that Caesarea was the Metropolis of Palaestine and Antioch of all the East You ought therefore either to send to the Bishop of Caesarea with whom you knew we Communicated or if a Judge was to be sought for further off you might have sent your Letters to Antioch But I guess what it was that kept you from sending to Caesarea or Antioch I perceive what you were afraid of and were willing to avoid You chose rather to apply your self to a pre-ingaged Person than to yield your Metropolitan that deference which you owe him After that he accuseth Isidore whom Theophilus had sent to the place to inform himself of the state of things of being corrupted by John of Jerusalem of following his Passion and declaring absolutely for him of being concerned in Composing the Apology and then undertaking to carry it himself So that saith he He that dictated the Letter was he that carried it At last S. Jerom says That the Original of that Quarrel was not Paulinianus's Ordination but the accusing of Origen's Errors And this he lets forth speaking against John of Jerusalem with all possible Vehemency By this Letter it appears that both S. Jerom and the other Monks of Palaestine had great Differences with him But lest Theophilus perswaded by John of Jerusalem's Letter should come to espouse his Interest S. Jerom directs the Sixty second Letter to him in defence of his own Cause This Bishop had sent him a Letter by Isidore whereby he exhorted him to Peace S. Jerom declares in his Answer That he was desirous of nothing more but that such as could alone procure it were contented only to make a show of being for it That the Peace which he would have was a true Peace the Peace of Jesus Christ a Peace without Enmity a Peace without War That there could be no Peace when one would usurp Dominion and Empire when he Excommunicated true Catholicks when Men were forced to communicate with an Heretick and to receive the Body of Jesus Christ at his hands and when violence was used These things he Charges upon John of Jerusalem and complains of the injurious Treatment wherewith he uses him in his Letter And as for that which John of Jerusalem upbraided him withal that he had formerly translated Origen's Books which this Author so much condemns Now he answers That he was not the only Man that did it that before him S. Hilary the Confessor had done it but that imitating him he had expunged what was dangerous in those Writings and translated what was good and useful and however he had always commended Origen for his Ability in expounding the Scriptures yet he had always condemned him for his Errors That he owned there was a vast-difference betwixt the Apostles Writings and those of other Ecclesiastical Writers since the former wrote nothing but what was true whereas the latter were sometimes deceived Afterwards he justifieth the Ordination of his Brother Paulinianus saying That S. Epiphanius did not ordain him in the Diocess of John of Jerusalem since the Monastery where that Ordination was performed belonged to the Diocess of Eleutheropolis and not to that of Jerusalem That he had done very ill in asserting that S. Epiphanius had ordained a Child since Paulinianus was then Thirty years old That 〈◊〉 himself was not older when he was ordained Bishop S. â—erâ—â— having thus pleaded for himself doth in his turn likewise accuse 〈◊〉 of Jerusalem He says That this Bishop was the Author of all this trouble and a Fomenter of the Division that pretending to be for Peace he prosecuted a cruel War That he requested and obtained his Banishment Here he crys out in this manner The Church of Christ saith he was established by sufferings and shedding of Blood Persecutions have increased it and by Martyrdom it came to be Crowned If our Enemies were not of this Disposition if they had rather persecute than be persecuted In this Countrey there are Jews and Hereticks of all sorts and particularly infamous Manichees who hindred them from falling upon these Their Spleen is against us we are the only Persons whom they intend to drive away .... One Monk I speak it with grief One Monk who boasteth of being the Bishop of an Apostolick See threatâ—â—th another Monk defires he should be banished and accordingly 'tis done but God be praised adds he Monks are not frighted with Persecutions they wait
S. Paul 〈◊〉 S. Peter in desert and says That these two Apostles were as the two Eyes of the Body of the Câ—… of which Jesus Christ is the Head That their Call Travails and End made them eâ—… He concludes saying That he doth not doubt but that these two glorious Apostles do endeavour by their Prayers to move our Lord to Mercy There was heretofore another Sermon upon this Feast but F. Quesnel hath rejected it in his Appendix because all of it except the beginning is taken out of the 3d. Sermon of S. Leo â—â—on the Anniversary of his advancement to the Popedom The following Sermon is on the Octavo of the preceding Feast if we may believe the Title 〈◊〉 it appears by the Body of the Sermon That it was made upon another Subject and apparently at another time after that Rome was freed from the Vandals S. Leo therein condemns the Romaniâ—… Superstition who after they were delivered by the help of the Saints and the Mercy of God did celebrate their * Ludi Circenses in honour of Neptune or as others of Juno Minervd Jupiter Cirque-shews with a great deal of Pomp and State The Eighty Second Sermon is upon the Feast of the 7 Macchabees which was joined to the â—east of the Dedication of some Roman Church He exhorts the Faithful to imitate these Generous Martyrs in conquering the Persecutions of their Spiritual Enemies He highly praises the Person that had built the Church which was dedicated and takes an occasion to admonish the Christians That they ought to build a Spiritual Temple in themselves S. Leo makes an Observation in the beginning of his Panegyrick of S. Lawrence That the Martyrs are those who have most exactly imitated the Charity of Jesus Christ That our Lord in dying for us hath redeemed us and that the Martyrs shew us by their death that we ought not to fear Tortures That among all the Martyrs there is none that was more cruelly Persecuted and shewed more Constancy than S. Lawrence That as he was a Minister of the Sacraments the Persecutor was animated by a double Motive and put on by two different Passions Being Covetous of Money and an Enemy to the true Religion his Avarice put him upon seizing the Treasures of the Church and his Impiety upon destroying the Christian Religion He could not make S. Lawrence deliver up the Treasures of the Church but he must at the same time make him renounce his Religion He demands of him then the place where the Treasures of the Church were Our Saint shews him the Flocks of Poor which were maintained and cloathed out of the Church's Revenues The Tyrant being disappointed of his hopes was all in a fury and prepared the most cruel Torments and after he had torn and mangâ—ed his Body with many Blows he broiled his Body upon a Grid-Iron But the more cruel his Tortures were the greater was the Glory of this Martyr So that Rome hath been as famous for the Martyrdom of S. Laurence as Jerusalem for S. Stephen We hope adds this Father that we shall be helped by his Prayers and his Intercession The Nine following Sermons are upon the Summer Ember-days He exhorts the Faithful to Fasting and shews the Advantage of it and requires them always to join Fasting and Abstinence together He recommends the Love of God The Ninety Third Sermon is against the Error of Eutyches The Ninety Fourth contains some Reflections upon the Mystery of the Incarnation upon the occasion of the Transfiguration of our Lord. In the Ninety Fifth he explains the Degrees of Blessedness set down in the Sermon of Jesus Christ upon the Mount The Ninety Sixth upon the Feast of S. Peter's Chair is newly published out of a Manuscript of the King's Library It is S. Leo's Stile F. Quesnel observes in this place That there are many Prayers in the Missal and Roman Pontifical which are S. Leo's Stile In this number he puts the Prefaces of the Mass and hence he adds two of them the one for the Mass of Consecration of Bishops the other for the Ordination of a Priest with a Prayer of the Arch-Deacon to the Bishop upon the reconciling of Penitents These Pieces are taken out of the Pontifical but 't is not certain that they are S. Leo's The Appendix contains 3 Sermons falsly attributed to S. Leo and 2 others made up of little pieces taken out of this Father The 1st is upon S. Vincent The 2d upon the Nativity of our Lord. The 3d. upon the Ascension The 4th upon the Feast of the Apostles S. Peter and S. Paul and the Last is a Treatise against the Errors of Eutyches and other Hereticks We do not here speak of the Books of the Calling of the Gentiles the short Heads about Grace and Free-will nor of the Epistle to Demetrias Works which Father Quesnel hath put under S. Leo's Name in the beginning of his Works because we will allow a Chapter by it self for the Examination whether they are S. Leo's or not The Stile of S. Leo is polite and over-elegant His Discourse is made up of Periods whose Parts are well distinguished and measured He has a Rhyming Cadence of words which is very wonderful it is swelled with noble Epithets fit Appositions suitable Antitheses and admirable endings of Periods this renders it pleasant to the Ear and that sets such a lustre upon it as is dazling and ravishing But this Stile not being natural is found sometime intricate and obscure and keeps the Reader or Hearer in suspense The Elegancy of these sort of Discourses arises from nothing but the ranging of the words which makes a wonderful Cadence If we will alter it and express the same sence in other words we shall perceive no such Beauty as we admired before Nevertheless S. Leo's sence is very good he is exact in Points of Doctrine and very skilful in Discipline but he is not very full of Moral Points he treats of them very dryly in a way that rather diverts than affects He was zealous for the Rights and Privileges of his See and sought all opportunities of advancing and enlarging them as much as possible This design is very apparent in all his Writings but we must own that he used his Power with a great deal of Meckness and Moderation being perswaded That the only use of it was to provide that the Laws of the Church he duly observed and that nothing be commanded or allowed contrary to the Decrees of the Councils These were his Principles He greatened his Authority but it was for Edification and never for Destruction He had a great Veneration for Emperors and Kings He medled not with Civil Affairs Lastly it may be said That the Church of Rome never had more Grandeur and less Pride than in this Pope's time The Bishop of Rome was never more honoured more considerable and respected than in this Pope's time and yet he never carried himself with more Humility Wisdom Sweetness and Charity
are sign'd by the Bishop the seven Abbots the four and thirty Priests and three Deacons In the first It is forbidden to play at Pagan Sports with the * The words of the Canon are Vaccula aut Cervulo facere vel strenas diabolicas observare Hart or Heifer or to give New-years-gifts after the manner of Pagans on the first day of January In the second Priests are enjoyn'd to send Clergy to the Episcopal City to know when Lent begins and to give notice to the People of the day of Epiphany By the third It is forbidden to cause Divine Service to be said in private Houses and to perform Vows by Trees or Fountains and to suffer any Statues or Figures of Men. By the fourth It is forbidden to use Inchantments and any ways of foretelling things to come The fifth forbids the Debauchery of the Vigils of St. Martin The sixth ordains the Priests to go fetch holy Chrysm about the middle of Lent and if he be hindred by sickness to send thither another Person and to carry it in a Vessel appointed for that use cover'd with a Linen Cloth with the same respect that is given to Reliques The seventh orders That the Priests shall meet at the City to hold there the Synod in the Month of May and the Abbots on the first of November The eighth forbids to offer in the Calice any thing but Wine mingled with Water The ninth forbids to make Quires of Singing-women in the Church and to make Feasts there The tenth declares That it is not lawful to say two Masses upon the same Altar in the same day The eleventh That it is not lawful to end the Fast of the Vigils of Easter before two hours within night because it is not lawful to drink or eat on that day after midnight The same Rule is to be observ'd as to the Vigils of Christmas and other great Festivals By the twelfth It is forbidden to give the Eucharist or the Kiss of Peace to the Dead and to wrap up their Bodies in Altar-cloths or Veils The thirteenth forbids the Deacons to cover their shoulders with the Veil or Altar-cloth The fourteenth forbids to Inter any in the Fonts The fifteenth to Inter one dead Body upon another The sixteenth to yoke Oxen or to do any other such works on Sunday The seventeenth forbids to receive the Offerings of those who have procur'd their own death howsoever they have done it The eighteenth forbids to Baptize even Children except at Easter unless in a case of urgent Necessity The nineteenth forbids Priests and Deacons to say to serve or assist at Mass after they have eaten The twentieth ordains That Priests Deacons or Sub-deacons who shall have Children or commit Adultery shall be depos'd The one and twentieth forbids them to lye in the same Bed with their Wives The two and twentieth forbids their Widows to marry again The three and twentieth condemns a Monk who hath committed Adultery or any other Crime to be shut up in another Monastery if his Abbot has not punish'd him The four and twentieth declares That it is not lawful for an Abbot or a Monk to marry The five and twentieth forbids them to be Godfathers The six and twentieth condemns an Abbot who suffers Women to enter into his Monastery to be three Months shut up in another and to live there upon Bread and Water The first Council of Mascon in 581. The following Constitutions forbid Marriages with Step-mothers Daughters-in-law Sisters-in-law Cousin Germans Aunts and other Women The three and four and thirtieth forbid Priests and Deacons to be present at the place where any are put to the Torture or to assist in a Judgment of Life and Death The five and thirtieth forbids them to cite another Clergy-man before a Secular Judge The six and seven and thirtieth forbid Women to receive the Eucharist with the naked hand or to touch the Linen-Cloth which covers the Body of our Lord. The eight and nine and thirtieth forbids to communicate or to eat with an excommunicate Person The fortieth forbids Priests to sing or dance at Festivals The one and fortieth forbids Clergy-men to prosecute any Person at Law and orders them to ease themselves from this care by employing Secular Persons The two and fortieth orders Women to have the Dominical for receiving the Communion Some have thought that this is the Linen upon which they receive the Body of Jesus Christ being forbidden to receive it with their naked hand as was declar'd in Constitution 36. Others think that it is a kind of Veil which covers their head Whatsoever this be the Synod declares That if they have it not they shall wait till another Sunday to receive the Communion The three and fortieth excommunicates for ae year the Judges or other Secular Persons who shall throw any Reproach upon a Clergy-man The four and fortieth ordains That the Seculars who would not receive the Admonitions of their Arch-Priests shall be excommunicated until they yield to the Advice which shall be given them and pay the Fine which the Prince shall order The five and fortieth is against those who shall not observe these Canons The first Council of Mascon in the Year 581. I Say nothing here of some Councils of France held about private Affairs which made no Canons whose History may be seen in Gregory of Tours because I would not insist upon any but those whereof some Monuments are still remaining Those of Mascon are of this number whereof the first was held in the Month of November in the Year 581. The Archbishops of Lyons of Vienna of Seâ—s and Bourges were present there with seventeen other Bishops of France They made nineteen Canons The first renews the Prohibition so often made to Clergy-men of keeping strange Women in their Houses The second forbids Clergy-men and Seculars to have familiarity with Nuns and to enter into or dwell in the House with them unless there be an evident necessity The third declares That no Women ought to enter into the Chamber of a Bishop but in the presence of two Priests or two Deacons The fourth is against those who detain the Goods given to the Church by the last Will. The fifth forbids Clergy-men to habit themselves like Seculars The sixth declares That the Archbishops shall not say Mass without the Pallium The seventh That the Judge cannot put a Clergy-man in Prison except for a Criminal Cause The eighth forbids Clergy-men to cite their Brethren before Secular Judges The ninth ordains That none shall fast from St. Martin's day to Christmas but three times a week viz. on Monday Wednesday and Friday and that on these days the Canons shall be read The tenth That Clergy-men shall celebrate the Festivals with their Bishop The eleventh ordains That Clergy-men who are oblig'd to Celibacy shall be depos'd if they violate the Obligation The twelfth That Virgins consecrated to God who marry shall be excommunicated both they and their Husbands until
his Imprudence had been the Occasion of all this Then he relates the Emperor's Threatnings to him in these Terms I will send to Rome says he to break down St. Peter's Image and will carry Gregory away as Constans did formerly Martin He answers him thus ' You ought to know and be sure that the Roman Bishops do always imploy themselves to Maintain the Peace between the East and the West our Predecessors endeavoured to do it and we do follow their Example But if you go on to insult over us and threaten us we will not fight against you but will withdraw within 24 Furlongs from Rome into Campania after that do what you please Then he puts him in Mind that Constans who persecuted Pope Martin died unfortunately in his Sin being slain in the Temple by one of his Officers being informed by the Bishops of Sicily that he was an Heretick That Martin contrariwise was honoured as a Saint in the Place of his Banishment in Thrace and the Northern Countries That he desires nothing more than to tread in the Steps of his Predecessors but that he thought himself bound to preserve his own Life for the Peoples Good because in all the West every bodies Eyes were upon him and all Christians had Confidence in him and St. Peter whose Image Leo threatned to destroy that they looked upon St. Peter as a God upon Earth and if Leo attempted any thing in the West he feared that they would also avenge those of the East mis-used by him That he knew his Empire did not reach far in Italy that Rome only had cause to fear by reason that the Sea was so near but if the Pope removed but 24 Furlongs he was safe He wonders lastly That when all the most barbarous People of the West grew mild the Emperor of the East should grow fierce and barbarous He declares to him That if he sends Men to break down St. Peter's Image the Blood that will be spilt shall fall upon his Head As for himself he protests he is clear and pure from it This Letter shews the Falshood of what some Greek Historiographers out of Hatred to the Pope have reported That Gregory II. had forbidden the Romans and Italians to pay the Tributes due to Leo the Emperor and had freed them from their Oath of Allegiance to this Prince This Letter did not alter Leo the Isaurian's Mind nay he wrote to the Pope that he was Emperor and Chief Bishop Imperator sum Sacerdos Gregory writing again to him in his Second Letter tells him It 's true the Emperors his Predecessors shewed themselves both Emperors and Chief Bishops by their Deeds defending Religion joyntly with the Bishops but he could not pretend to this Dignity seeing he divested the Church of its Ornaments and spoiled Temples of Images which did equally instruct and edifie the People That Emperors ought not to meddle with Doctrine that Bishops only had the Understanding necessary to decide them that Ecclesiastical and Civil Matters being judged by quite different Principles he might be very skilful in Civil Matters and have very little Skill in Matters Ecclesiastical that as Bishops had no Right to meddle with State Affairs so the Emperor had no Right to Govern Church Affairs to make Elections in the Clergy to Consecrate to Administer the Sacraments no nor to receive them but from the Bishops Hands That the Prince does punish the Guilty with Death Banishment and other Penalties but the Bishops don't do so but when any body hath sinned and confessed his Sin instead of Beheading or Hanging of him they lay on his Head the Gospel or the Cross they put him in the Vestry or among the Catechumens they make him Fast Watch and Pray so that after a long Correction and Affliction they at last give him the Body and Blood of Christ and having purify'd him and made him a Vessel of Election they lead him to Heaven Then he does sharply rebuke him for his Cruelty Barbarity and Tyranny and exhorts him to submit himself And as to that which was objected qq Obj. That in the six first General Councils nothing had been said of Images A very weighty Objection and not to be stid over with such an Answer as the Pope gives it viz. That they were so common that there was no need to speak of them There was hardly any Doctrine or Practise of the Christian Church but had been either Explained Confirmed or Regulated by some of these Councils and had Image-Worship been then used it would have been mentioned in some of them But the Truth of it was that it was a perfect Innovation a Practise never used but among Heathens and therefore this Pope could do no other than pass it over with such an insufficient and sorry Answer that in the six first Councils nothing had been said of Images he answers That they were so common that there was no need to speak of them He advises him to refer himself to his Judgment and German's Patriarch of Constantinople seeing they have received from Christ the Power of Binding and loosing in Heaven and on Earth All this did not hinder Leo the Emperor from going on in his Enterprize and from setting out Jam. 7. An. 730. an Edict whereby he ordered Images to be removed out of Churches and Sacred Places and to be thrown into the Fire inflicting Penalties upon those that would not obey this Order German was then turn'd out and Anastasius put in his Room in the See of Constantinople Constantine Copronymus Leo's Son followed his Father's Steps and for the better establishing the Discipline he had a mind to introduce he called a Council An. 754. at Constantinople composed of 338 Bishops It began in February and ended in August This Council made a Decree against the Use and Worship of Images which we will set down afterwards It was not received by the Romans But by the Authority of the Emperor a great part of the Eastern Churches received and executed it till rr Irene A second Athalia or Jezebel not less Zealous for Images nor less Scandalous and Notorious for Wickedness and Cruelty for she put out the Eyes of her Son Constantine gave her self up to follow Wizzards and Sorcerers put many good and Innocent Persons to Death a fit Instrument to set up this Doctrine of Devils Irene who had married Leo the Fourth's Brother to Constantin Copronimus being a Widow and Mistress of the Empire her Son Constantine being but young yet was so devout as to set them up again To succeed in her Enterprize she resolved to call a new Council and wrote to Adrian in her own and her Son's Name shewing him that the Princes her Predecessors had destroyed Images in the East and had drawn the People and all the Eastern Churches to their Persuasion that to reform this Abuse they judged it fit to assemble a Council and desired him to be there without fail to hold the Place of the first
any thing they should teach others and which is necessary to render them capable of Instructing them That they ought to understand very well the Holy Scriptures not only the Historical part but be able to Expound the Figures and Mystical Sense of it That it is good for them to have a Tincture of other Arts and Sciences That they be Civil and Regular in their Manners and Affable and Courteous in their Speech That they be of an Acute Judgment and know how to apply proper Remedies to the different Diseases of the Soul He afterwards makes use of the words of St. Gregory the Great to Reprove those who undertake to teach others and Cure Souls without being very well instructed in their Duty themselves I mean such as enter into the Ministry meerly through the Prospect of Interest or Ambition and those that dishonour God by an Irregular Life whose Deportment does not answer their Doctrine He says That the Grounds and Perfection of Wisdom is the Knowledge of the Holy Scriptures which is an Emanation of the Eternal Wisdom of God and a Participation of his Truth That all the Wisdom and Truth that Men have and all that is to be found Profitable in Profane Writers is to be attributed to the Divine Wisdom which gave it a beginning That the Scripture has its Obscurities which are good to exercise Mens wits But there are scarce any Truths contained in one place which are not explained in another Nihil autem de illis obscuritatibus eruitur quod non plenissimè dictum alibi reperiatur This is taken from St. Austin's Treatise of Christian Doctrine as well as the rest of this Book which is nothing but an Extract from this Father excepting what he says upon the Seven Liberal Arts upon which he quotes a passage taken out of the Pastoral of St. Gregory The Book of Orders Holy Sacraments and Priests Habits which followeth this is almost nothing else but a Copy of the first of the three foregoing Books It is very near the same with the three Books of Ecclesiastical Discipline for the two first are nothing but an Abridgment of those of the Instruction of Clerks to which he has added some passages out of St. Austin In the last which is about the Christian Warfare he Treats of Vertues and Vices * Dr. Cave adds a third De Puritate Cordis Or the Purity of the Heart The two Books dedicated to the Abbot Bonosus of which the first is about the Vision of God and the second upon Penance are made up of passages out of the Fathers upon these Subjects The three Books of Questions about the Rules of Penance do not belong to Rabanus The first and second are Halitgarius's Bishop of Cambray and the third an unknown Author's The three Books of Vertues and Vices belong to the same Halitgarius who has also made a Penitential at the Request of Ebbo Arch-Bishop of Rheims divided into Five Books and published under his Name by Canisius These are not much different from the Five Books which here bear the Name of Rabanus But the Penetential dedicated to Otgarus Arch-Bishop of Mayence is certainly the Work of Rabanus which he composed towards the Year 841 before he was Bishop of Mayence This Tract is Printed alone at Venice 1584. Quarto The Name of a Penitential has also been given to the Letter which he wrote to Heribaldus Bishop of Auxerre published by Stewart in his Addition to the Antiquities of Canisius at Ingolstadt 1616. and by M. Balusius at the end of Regino at Paris 1671. But this is a Canonical Letter in Answer to some Questions propounded by that Bishop It is divided into Articles and quoted by Regino and the Collectors of Canons He there gathers together many Canons concerning the Penances of Homicides Adulterers Forsworn People Sorcerers and about the Punishments of those that commit any great Crimes after they are admitted into Holy Orders and about other Circumstances of Penance and Absolution But towards the end he Treats about two Questions much debated in his Time The First about the Eucharist whether it goes into the Draught A Question that has been spoken of before And the Second about Ebbo Old Arch-Bishop of Rheims who after his Deposition retired to Hildesheim in Saxony where he exercised his Episcopal Functions He says that he knows not whether he was justly or unjustly Deposed but nevertheless that it did not hinder him from doing the Duty of that Office For he has heard that he was afterwards re-established by the Holy See He adds That he had lately written thereupon to Hinemarus after he understood that he had removed from the Priesthood and Clerkship all those who had been ordained by Ebbo after his being deposed This Letter of Rabanus was written about the Year 853. a long time after the Penetential of which we have spoken before Rabanus's Letter to Humbert about the Degrees of Consanguinity within which 't is forbidden to Contract Marriage is also a Work of the same Nature In it after he hath related the Opinions of Theodorus Arch-Bishop of Canterbury and Isidorus he says 't is his Judgment that a Man may Marry after the fifth Degree of Consanguinity And that if there be any Marriages found within that Degree without their knowledge they were so near of Kin they might be suffered to continue married only enjoyning them Penance and exhorting them to live in Abstinence from the Marriage-Bed Humbertus not being satisfied with this short Answer sent him some new Questions about this Subject and also askt him what he thought of Fortune-tellers Divinations Rabanus Answers him in a longer Letter in which he shews that he was in the right to make use of the Chapter in Leviticus to Regulate the Degrees of Consanguinity within which it is forbidden to Marry Because that this Law related to Manners and that the Precepts of this kind have not been abolisht by Jesus Christ. He afterwards relates a passage of St. Austin which explains the passage of Leviticus Another passage in the Answer of St. Gregory to Austin the Monk and a great many Canons concerning the Degrees of Consanguinity in which it is forbidden to Contract Marriage In the Second Part after having spoken of the Artifices of Magicians or Sorcerers he concludes That we ought to take care how we apply our selves to them for the Cure of any Distemper or to find things that are stollen or lost In his Book Of the Soul he treats briefly contrary to his ordinary Custom about such Questions that respect the Original and Nature of our Souls He says also that it is a disputable Point whether God created it to be infused into our Bodies or whether it be produced from the Souls of our Fathers and Mothers He maintains that it is altogether Spiritual and has no particular Figure although its principal seat be in the Head He says it is not less in Infants than more aged Persons and that it is of the
the Antipope was us'd after the same manner whom they dug up Six Years after his Burial and cast his Bones to the Common-Shore to insult over his Memory After the Death of the Emperor Henry IV. those Princes and people who had continu'd firm to his The Council of Guastalla in the Year 1106. Interests were oblig'd to submit to the New Emperor The Pope was invited into Germany and left Rome with that Design In the way on the 19th of October in the Year 1106. he held a Council at Guastalla a Town of Lombardy situated on the Po therein to regulate what concern'd the Churches of Germany and Lombardy which had been engag'd in the Schism He therein declar'd that the Bishops the Priests and the other Clerks who had been Ordain'd during the Schism should still keep their Orders provided they had not procur'd them by Simony or by force nor were conscious to themselves of being guilty of any other Crimes He therein renew'd the Decrees of his Predecessors against Investitures and prohibited the Alienation of the Church Revenues He took away from the Metropolis of Ravenna the Towns of Aemilia that is Placenza Parma Reggio Modena and Bologne to punish it for its Rebellion The Decree against Investitures was dislik'd by the Emperor whereupon Paschal instead of going to The Contest between the Pâ—pe and the Emperor concerning Investitures The Reasons alledg'd by the Emperor's Deputies for the Investitures Mentz as he had design'd retir'd into France and after he had spent the Christmas Holy-days in the Abbey of Clugny he went to implore the Protection of King Philip. However the German Nobles and Bishops being conven'd at Mentz resolv'd upon sending Deputies to the Pope to let him know that the power of Creating Bishops had been granted by the Holy See to Charlemagne and his Successors and that therefore he could not divest that Prince of it These Deputies enter'd into a Conference with the Pope at Chalons and the Arch-Bishop of Treves being their Prolocutor after he had told the Pope that the Emperor wish'd him all manner of Prosperity and profer'd to serve him to the utmost of his Power so long as it did not prejudice the Rights of the Empire he declar'd that from the time of St. Gregory the Great the Emperor had notice given him of the person to be chosen that after he had given his Consent the Election was publickly made that then he who was Elected was Consecrated and that after the Consecration he waited upon the Emperor to receive from him the Investiture for the Royalties by the Ring and Pastoral Staff by which at the same time he did Homage and swore Allegiance to the Emperor That this custom seem'd to be very reasonable because without it the Bishops could not enjoy the Cities Castles Territories Fiefs or any other Revenues depending on the Empire The Pope reply'd by the Bishop of Placenza that the Church being redeem'd by the Blood of Jesus The Reasons alledg'd by the Pope's Deputies for the Investitures The breaking up of the Conference about Investitures The Council of Troyes in the Year 1107. Christ was free and therefore ought not to be put into Bondage That if it could not chuse its Prelates without the Consent of the Emperor it would become his Vassal and that if these Prelates after their Election were oblig'd to receive the Investiture from him by the Ring and Pastoral Staff this would be an Usurpation on the Prerogative of God himself That lastly it was unbecoming and beneath the Sacerdotal Order and Unction that Hands Consecrated by the Body and Blood of Jesus Christ should be put into Hands stain'd with Blood-shed The Emperor's Deputies withdrew being very much dissatisfied at this reply threatning to put an end to this Debate at Rome with their Swords in their Hands The Pope would willingly have renew'd the Business with Adelbert the Emperor's Chancellor but they could not come to an agreement in any one point and the Emperor's Deputies return'd back into Germany The Pope on his part Assembled a Council at Troyes in Campagne about Ascension-day in the Year 1107. wherein after he had made several Institutions about Church Discipline he propos'd to renew the Decrees of his Predecessors against Laicks concerning themselves with Ecclesiastical Dignities The Emperor who had spent the Easter Holy-days at Mentz made his approaches towards the Council and sent thither his Ambassadors to acquaint them that the Popes had formerly granted to Charlemagne the Right of making Bishops and that if they would not consent thereto to declare that he would prevent the determining of that Affair in a strange Countrey Upon this remonstrance the Council granted the Emperor a Years time that he himself might come in person to Rome there to plead the Cause in a general Council which should determine it The Emperor put off his Journey till such time as he had fully regulated the Affairs of the Empire after which in the beginning of the Year 1110. he held a Convention at Ratisbone wherein he declar'd The Emperor's Journey into Italy that he had resolv'd to go to Rome there to receive the Imperial Crown and to adjust the differences betwixt the Pope and him He order'd the Princes of the Empire to prepare to wait upon him and to raise an Army by August At that time he set out according to his former resolution His Army consisting of 30000 Horse was divided into two Bodies He put himself at the Head of the one at Yurea and the other stay'd for him at Novara and joyn'd him near Milan where he was Crown'd King of Lombardy by Arch-Bishop Chrysolaus Afterwards he cross'd the Po and came to Placenza where and at Parma he stay'd for some time whilst he sent his Deputies to adjust matters with the Princess Mathildis whom he continu'd in her Dominions upon Condition that she should not oppose his passage The Season being very far gone he lost a great many Sumpter Horses in crossing the Appennine Mountains which oblig'd him to stay some time at Florence where he spent the Christmas Holy days From thence he marched to Sutri after he had in his Passage demolish'd the Town of Arezzo which oppos'd his March The Embassadors which he had sent to the Pope waited upon him at this place with the Legates of his Holiness and they agreed that the Pope should Crown Henry and that this Prince should The Treaty between the Pope and the Emperor allow the Churches their Liberty and grant no more Investitures to Bishops upon condition that he should retain the Dutchies Counties Marquisates Territories the Rights of Money Justice and Marches the Revenues Fiefs and other Estates which they held of the Empire This agreement seem'd at first sight to be very advantageous to the Church but in reality stripp'd the Bishops of their Estates and Dignities for a Chimerical Honour and reduced them to extream Poverty The Emperor foreseeing that one of these two
Graces on others which they never deserv'd and makes them worthy by his meer Mercy Sometimes he affords them to the Faithful as a recompence for their Faith and Uprightness 7. He insists that severe Punishments ought to be inflicted on those who Forge false Miracles 8. He enquires who they are that ought to be Honour'd as Saints of these the Martyrs are the First but it ought to be certainly prov'd that they suffer'd for the Christian Faith As for Confessors he determines that they only are to be respected in that Quality who were eminent for their extraordinary Sanctity and of whose Salvation we are morally certain For when there are grounds to doubt of it he would by no means have them invok'd Upon that occasion he proposes the Example of the Church which would not avouch that the Body of the Virgin Mary was raised from the Dead and Glorified altho' there are many Reasons that induce us to believe it 9. He observes in reference to the acknowledged and avouched Saints that there are many Errors concerning their Relicks in regard that the Body Head and other Members of the same Saint are to be found in different Places and every one pretends to have the true Relick 10. He maintains That forasmuch as the Bodies of the Saints are made of Earth as those of other Men it were more expedient to leave them in their Tombs than to set them in Shrines of Gold and Silver to carry them about and to divide them as it is usually done Indeed says he if the Bodies of the Saints had continu'd in the Places where they were according to the order of Nature that is to say in their Tombs there would have been no mistake nor contest about the reality of their Relicks For that happens only because they are taken out of their Tombs cut in Pieces and carried about from one place to another 'T is true that Piety gave occasion to the removing of them but Curiosity in process of time corrupted that which was done at first with simplicity Let others judge as they shall think fit for my part I make no scruple to assert that they have not done a thing acceptable to God or his Saints in opening their Tombs or in dividing their Members after such a manner since the Heathens themselves had a respect for the Sepulchres of the Dead St. Gregory return'd for Answer to an Empress who importun'd him upon the like occasion that he durst not send her St. Peter's Head and the Saints have often shewn notable marks of their Indignation against those who have presum'd thus to dismember their Bodies 11. He acknowledges nevertheless that those who honour false Relicks without knowing them to be so and supposing them to belong to some Saint do not Sin and that he that invokes a Person who is no Saint believing him to be really so may be heard of God who knows his good Intention Lastly he condemns the filthy Lucre that is made of those Relicks by selling them or by exacting Mony for shewing them carrying them in Procession exposing them c. These are the principal Points decided by Guibert in his first Book of the Pledges of the Saints and they are accompany'd with great variety of Examples of real and counterfeit Miracles of true and false Saints and of genuine aâ—… supposititious Relicks which are capable of affording much satisfaction and delight to the Reader In the second Book to confute those who set a great value on certain Relicks which they asserted to belong to our Saviour as his Teeth Fore-skin c. our Author treats of the Mystery 〈◊〉 which he has really left us his Body He maintains That Jesus Christ left no Relicks of his Body but that he has given it us entire in the Eucharist That that Body is not divided and distributed to the Faithful by Parcels but that it is given altogether entire under every Host That this Sacrament is receiv'd by the Unworthy as well as by the Worthy altho' the former do not receive the Grace of the Sacrament That it may perhaps be devour'd by Rats and other Animals and pass thro' their Belly yet nothing unworthy can befal the Body of Jesus Christ so that the corruption and other alterations that appear to our Senses happen only to the Species and not to the real Body of our Saviour Lastly That that Body is no in the Eucharist in the state of a dead or crucified Person but in that of a living and glorified Redeemer He 〈◊〉 another Question by the way viz. Whether the Bread that remain'd in the Pyxâ—on the Altar during the Consecration unknown to the Priest were Consecrated He determines in the negative and that if an Host were put under the †A square Past board cover'd with white Linnen which is usually laid upon the Chalice in Popish Churches Palle or a Drop of Wine in the Chalice without the knowledge of the Priest they would not be consecrated After having discoursed of the true Relick of Jesus Christ in the second Book Guibert proceeds in the Third to confute the false ones which some Persons pretended to have in their possession He begins with this fine Maxim 'T is requisite to approve the Devotion and Respect that People have for God and the Saints but only as far as that Devotion does not deviate from the bounds of true Religion otherwise it happens that the devout Person instead of receiving the recompence of his Action becomes culpable by his Error For when any thing is said of God or a Worship is render'd to him contrary to the testimonies of Truth the Party sins so much the more dangerously in regard that Prety is made use of for a Pretence since nothing is more pernicious than to do Evil and at the same time to imagine it to be a good Action For how can any Man correct a Fault if he do not only not believe it to be an Error but is also perswaded that it is an action which deserves to be well rewarded Afterwards he vigorously opposes the Opinion of the Monks of St. Medard who boasted that they had a Tooth of Jesus Christ and grounds his assertions chiefly on this Argument that our Saviour being raised from the Dead all his Members and Parts ought to be re-united to his glorified Body 'T is true indeed that those Monks might object that it may reasonably be suppos'd that our Saviour's first Teeth were shed as those of other Children and that which they had was one of those Guibert in like manner proposes this very Objection in their Name and eludes it by averring that there are many other Reasons to disprove their Argument and that they had none to establish it The principal that he alledges is that 't is not probable that the Hair Teeth Fore-skin and other Things that fell from the Body of the Child Jesus were kept at that time and that there are no grounds to believe that they were
Bernard to confute that Duke 38. Witnesses such as are liable to be accepted against in the case of Adultery 19. 20. Women that their Conversation with Ecclesiastical Persons is Scandalous 17. 20. Y. YVes Bishop of Chartres see Ives FINIS L. E. DU PIN's Ecclesiastical History OF THE THIRTEENTH FOURTEENTH and FIFTEENTH CENTURIES Which make the ELEVENTH TWELFTH and THIRTEENTH VOLUMES THE TRANSLATOR TO THE READER AS Monsieur Du Pin has merited the Applause of the Learned World for his former Volumes of Ecclesiastical History so in these three which are now publish'd he continues still to write like himself and maintain the same Character which has been given of him he is no less faithful in his Relations judicious in his Reflections exact in his Criticisms and moderate in his Censures of those who differ from him and even more impartial than would be expected from one of a contrary Party The two first Ages treated of in this Volume viz. the 13th and 14th were cover'd with some Remains of that Ignorance and Barbarism which reigned in the last preceeding Ages But this is so far from being any just Prejudice against this History that it should rather invite the Ingenious Reader 's Curiosity when he considers that the excellent Historian has enlightned these dark Ages by giving a clearer account of them than any one Writer before him for he has brought to light some notable Pieces of History which seem'd to be buried in Oblivion and collected together the several Fragments which were scatter'd in many Volumes and plac'd them in such a clear light that the Darkness of the Times serves to set off and commend the Judgment of the Historian It is his peculiar Excellency that he gives a just Idea of the most considerable Ecclesiastical Writers in all the Ages of the Church not by general Characters but by giving an account of the Matters handled in their Works and taking judicious Extracts out of them and particularly in this Volume he has added to the History of each Century such useful Observations as give the Reader a general Idea of the great Transactions then on foot So that nothing seems to be wanting to render this Translation compleat but some Remarks which may be use to the Protestant Reader of which I shall therefore present him with a few relating to the Controversies between the Roman Church and the Church of England It has been observ'd by Monsieur Du Pin and others That School-Divinity was corrupted in the 13th Century by introducing into it the Principles of Aristotle's Philosophy whereby all Matters of Doctrin were resolved into a great many curious and useless Questions and decided by the Maxims of that Philosophy which yet was learned not from the Greek Originals but the corrupt Versions of the Arabians as if they were of equal Authority with the Scriptures And as this mixture corrupted the Simplicity of the ancient Christian Faith so it was the cause of many Mischiefs among which I reckon this to be none of the least that it furnish'd Men with such Principles as were subservient to maintain the Popish Doctrin of Transubstantion which begun in this Century to be established As for instance This Philosophy taught Men that Quantity is an Accident distinct and separable from Body from whence they inferr'd the Possibility of the Replication and Penetration of Bodies and maintain'd as the School-men do to this Day That the same Body may be in a thousand distant Places at the same time That the same Man may be alive at London and kill'd at Rome That the whole Body of a lusty Man with all its several parts may be crouded within the Compass of a Pins head by which Doctrins they defended some of these Absurdities which are implied in Transubstantiation viz. That the Body of Christ is at the same time in Heaven and Earth and in all the several Places where the Eucharist is celebrated that it is whole in the whole Loaf and whole in every the least part of it and many other such like Absurdities which are real Contradictions to the Nature of a Body if Extension is essential to it as it is held to be by the best Philosophers both Ancient and Modern The first pretended General Council in which Transubstantiation is said to be established was the fourth Lateran Council under Innocent III. in the Year 1215. But Du Pin has plainly prov'd that the Canons which go under the Name of this Council were Du Pin 13 Cent. not made by the Council it self but only by Pope Innocent III. who read some of them in the Council and after its Dissolution added many more as he pleas'd Dissert 7 de Antiq. Eccl. Discipl Ch. 3. Sect. 4. which is a Trick that the Popes had commonly used in the 12th Century who publish'd their own Constitutions as the Decrees of Councils Du Pin. Hist. Eccl. 10th Cent. p. 217. I shall not pretend to give an Account what was the Doctrin of the first Eight Ages of the Church concerning the Eucharist which may be learn'd from Archbishop Usher Bishop Cosins and others But to me it seems an Invincible Argument that Transubstantiation was not then believ'd That the Jews and Heathens did not charge the Christians with the Absurdities and Contradictions which are the obvious and natural Consequences of that Doctrin As to the Term of Transubstantiation Du Pin says it was first used by Celles Bishop of Chartres and Stephen Bishop of Autun in the 12th Century p. 156. As to the Doctrin it self it appears to have been first published by Paschasius in his Treatise of the Body and Blood of our Saviour about the Year 832. wherein he asserts That after the Consecration under the Figure of Bread and Wine there is nothing but the Body and Blood of Christ and which is yet more wonderful he adds It is no other Flesh than that which was born of Mary suffered on the Cross and rose again from the Grave He might very well call it wondâ—…ul Doctrin not only for its apparent Absurdity but for its Novelty since the like Expressions had never been used before which is ingenuously confess'd by Bellarm. de Scriptor Eccl. ad annum 850. and by Sirmondus in the Life of Paschasius prefix'd to his Works Par. 1618. and may be plainly proved from the Writings of the most learned Men in this Century For first Claudius Bishop of Turin asserted the contrary Doctrin eighteen or nineteen Years before Paschasius's Book upon this Subject was publish'd which Doctrin was never oppos'd by those who cenfur'd some other Opinions of his as Dr. Allix shows from a Manuscript Commentary of this Author 's upon St. Matth. Remarks upon the Ancient Church of Piedmont p. 62 c. II. In the same Century after this Doctrim was published it met with great Opposition from many eminent Men such as Ratramnus Joannes Scotus Amalarius Florus Druthmarus and Erigerus all which are own'd by Du Pin to have oppos'd the Doctrin of
ought to make use of one and the other according to the usage of each Church That the Souls of true Penitents dying in the Love of God before they have brought forth Fruits worthy of the Repentance of their Sins are purified after their Death by the Pains of Purgatory and that they are delivered from these Pains by the Suffrages of the Faithful that are Living such as Holy Sacrifices Prayers Alms and other Works of Piety which the Faithful do for the other Faithful according to the Orders of the Church and that the Souls of those who have never Sinn'd since their Baptism or of those who having fal'n into Sins have been purified from them in their Bodies or after their departure out of them as we were just now saying enter immediately into Heaven and see purely the Trinity some more perfectly than others according to the difference of their Merits Lastly That the Souls of those who Die in actual Mortal Sin or only in Original Sin descend immediately into Hell to be there punish'd with Torments tho' unequal We define also That the Holy Apostolick See and the Pope of Rome hath the Supremacy over all the Earth That he is the Successor of St. Peter the Prince of the Apostles and the Vicar of Jesus Christ the Head of the Church the Father and Teacher of all Christians and that Jesus Christ hath given him in the Person of St. Peter the Power to Feed to Rule and Govern the Catholick Church as it is explain'd in the Acts of Oecumenical Councils and in the Holy Canons Renewing on the other Hand the Rank and Order of the Holy Patriarchs appointed in the Canons so that he of Constantinople is next after the Holy Pope of Rome he of Alexandria the third he of Antioch the fourth and he of Jerusalem the fifth without infringing any of their Privileges and Rights This Definition was Sign'd July the 5th The Emperor subscrib'd first and after him the Archbishop of Heraclea and the Protosyncelle Vicars of the Patriarch of Alexandria the Arch-bishop of Russia Vicar of the Patriarch of Antioch of Monembase Vicar of the Patriarch of Jerusalem of Cyzicum in his own Name and in the Name of the Archbishop of Ancyra of Trebizonde in his own Name and the Name of the Archbishop of Caesarea Bessarion of Nice in his own Name and the Name of the Bishop of Sardes of Nicomedia in his own Name of Tornobe in his own Name and the Name of the Bishop of Nicomedia of Mitylene in his own Name and the Name of the Archbishop of Sida of Muldoblach in his own Name and the Name of the Bishop of Sebasta of Amasia and Rhodes and lastly of Distres Ganne Melenice Drame and Anchiala together with the Grand Sacrist the Grand Keeper of Records the Grand Ecclesiarch the Grand Protector and the Arch-Priest of the Church of Constantinople the Ecclesiarch of the Royal Monastery of the Holy Mount and four Abbots When the Greeks had Sign'd in the presence of the Cardinals Ten Greek Archbishops went to wait upon the Pope and Bessarion having made a Discourse to him wherein he declar'd That the Greeks were of the same Judgment with the Latins concerning the Words of Consecration the Pope Sign'd it and after him Eight Cardinals and about Sixty Bishops and many Generals of Orders as well as Abbots The next Day the Ceremony was perform'd of publishing this Definition and the Union in the Grand Church of Florence The Pope the Emperor and the Greek and Latin Prelats were there present After the Singing-men of the Greeks and Latins had sung some Hymns of Thanksgiving the Cardinal Julian and the Archbishop of Nice ascended into the Pulpit and read the Definition of Faith the one in Latin and the other in Greek and demanded the one of the Latins and the other of the Greeks whether they approv'd it Having all answer'd Yes they embrac'd one another After this Mass was solemnly celebrated and the Ceremony being ended every one retir'd The next Day the Emperor caus'd to be demanded of the Pope That the Greeks might celebrate in the same Church and that the Pope Cardinals and other Latin Prelats might be there present The Pope made them answer That he must know before-hand the Order of the Liturgy The Archbishop of Russia having explain'd it to the two Cardinals who spoke to him in the Pope's Name they gave an account of it to him But the Pope thought That before he was present at their Ceremonies it was necessary That he should see them perform'd in private by some Greek Priest or that the Cardinals should be present at a Mass of the Greeks that he might be assur'd there was nothing in their Rites but what he could approve of The Deputies having brought this Answer to the Emperor he demanded this no more of the Pope But the Pope continu'd still to put several Questions to him As Why do the Greeks divide the Bread into parts before the Oblation and unite them into the Divine Bread of the Lord Why do they bow the Head when they carry the Oblation before it is consecrated Why do they mix warm Water in the Chalice Why do not the Bishops but the Priests confer the Unction of the Holy Chrism it being reserv'd as peculiar to the former Why do they anoint the Dead before they Bury them Why do not the Bishops and Priests confess themselves before they say Mass Why do they add after the Words of Consecration this Prayer Make this Bread the precious Body of Jesus Christ by changing it with the Holy Spirit Why do they separate Married Persons And lastly why do they not choose a Patriarch but will return home without Conferences after the Publication of the Decree of Union a Head The Archbishop of Mitylene satisfiy'd all these Demands except those which concern the Dissolution of Marriage and the Election of a Patriarch The Pope desir'd of the Emperor That he would send him some able Prelats to answer these Questions He sent him some that were very Ignorant who gave him only this Answer That they would propose them to the Emperor that he might answer them On the 14th of July the Pope call'd together the Greek Prelats and made the following Proposals to them First That all the World complains of them that they separate Married Persons which is a thing that needs Reformation Secondly That they must call Mark of Ephesus to an Account for separating from the Synod and punish him for his Disobedience Thirdly That they should choose a Patriarch before they departed The Prelats said That they could not give an Answer about these Articles without consulting the Emperor and the other Prelats That as Private Persons they answer'd They never order'd the Dissolution of Marriages but for just Causes That Mark of Ephesus should be judg'd by the Greeks upon the place if he continu'd to be refractory but that the Patriarch should not be chosen except at Constantinople