compris'd in the Collection made my Orthuinus Gratius under the Title of Fasciculus rerum Expetendarum Fugiendarum Printed in 1535. and afterwards set forth by Goldastus in a Collection of Pieces compos'd in favour of the Emperor Henry IV. against Pope Gregory VII In this Collection by Goldastus is likewise contain'd a Treatise by Conrad Tutor to Conrad Bishop of Utrecht Henry Bishop of Utrecht call'd An Apology for preserving the Unity of the Church and putting an end to the Schism between the Emperor Henry and Pope Gregory VII which is also Printed among the Historians of Germany publish'd by Freherus Indeed some Persons attribute this last Treatise to Waldramus of Naumberg and others to Weneric Bishop of Verceil Weneric Bishop of Verceil who flourish'd at the same time Trithemius says That the latter wrote a Letter in the Name of Thierry Bishop of Verdun to Pope Gregory VII in which he admonishes him as a Friend of every Thing that as it was reported he had acted or alledg'd contrary to the Rules of Justice and Equity and conjur'd him to put a stop to those Irregularities ULRIC descended of a Family of Bavaria at Ratisbon a Monk of Cluny made a Ulric a Monk of Cluny Collection of the ancient Customs of that Abbey in three Books at the request of William Abbot of Richenaw This Collection is contain'd in the fourth Tome of the Spicilegium by Father Luke D' Achery BERNARD a Monk of the same Monastery was likewise employ'd about that time Bernard Monk of Cluny Bernard Monk of Corby in Saxony Bernard Clerk of the Church of Utrecht Egilnothùs Arch-bishop of Canterbury Campanus of Lombardy in writing on the same Subject but his Work being not so compleat Father Dachery did not think fit to publish it But care must be taken not to confound this Writer with another of the same Name a Monk of Corby in Saxony who flourish'd some time after and wrote a Book in a very fine Stile but very Satyrical against the Emperor Henry IV. which is mention'd by Sigebert and Trithemius There is also a third Author of the same Name who was a Clerk of the Church of Utrecht and wrote Commentaries on Theodulus's Eclogues of which mention is made in Sigebert To these Authors may be added certain Writers of whom Trithemius takes partiticular notice and whose Works are not as yet come to our Hands AEGILNOTHUS Arch-bishop of Canterbury famous for his extraordinary Charity to whom he attributes a Piece in Commendation of the Virgin Mary certain Letters and some other Works flourish'd according to his Account under the Emperor Conrad the Young A. D. 1030. CAMPANUS OF LOMBARDY a renown'd Philosopher and Astronomer was a Man of a subtil Wit an able School-Divine well vers'd in the Holy Scriptures and very skilful in the Art of Arithmetick more especially in the Calendar For all these commendable Qualities are attributed to him by Trithemius who adds That he set forth many small Tracts the reading of which might be of very great use to Bishops and among which he himself had perus'd the following viz. a Treatise of Ecclesiastical Numbers another of the manner of making Sun-dials a Calendar and some other Astronomical Works This Author flourish'd A. D. 1040. Sigebert of Gemblours makes mention of another Scholastick Philosopher of Liege nam'd FRANCO who liv'd in the Year 1060. He compos'd a Treatise of the Quadrature of Franco a Philosopher of Liege a Circle another of the Calendar and certain Commentaries on the Holy Scripture BERTHORIUS Abbot of the Monastery of Mount Cassin joyn'd according to Trithemius the Study of the Holy Scriptures to that of the Profane Sciences and after having written before his Conversion certain Works relating to Philosophy and Physick he compos'd when Abbot divers Discourses for the Edification and Benefit of the Monks under his Tuition ERARD a Benedictin Monk spent his Time in Preaching and Explaining the Holy Erard a Benedictin Monk Scriptures Trithemius met with certain Commentaries on the whole Pentateuch and divers Homilies written by this Author ADAM Abbot of Perseme in the like manner apply'd himself to Preaching He compos'd Adam Abbot of Perseme many Discourses for the use of his Monks with several Homilies on the Festivals of the Saints and on different Subjects and some Commentaries on the Holy Scripture of which Trithemius makes mention without having seen any of them M. Balusius has publish'd in the first Tome of his Miscellaneous Works five Moral Letters by this Author directed to Osmond a Monk of Mortemer in Normandy CHAP. XI Of the Authors who wrote Ecclesiastical History or the Lives of the Saints in the Eleventh Century MEGENFROY MEGINFROY or MEGINFRED a Monk of Fulda Megenfroy Monk of Fulda wrote in the Year 1010. the Life of St. Emmeran Bishop of Ratisbon directed to Arnulphus Count of Vogburg and afterwards a Monk of the Monastery of St. Emmeran at Ratisbon and referr'd to by Canisius in the second Tome of his Antiquities The same Author compos'd Twenty four Books of History cited by Trithemius in the Life of St. Maximus Bishop of Mentz which is in Surius's sixth Tome November 18. SYRUS a Monk of Cluny and the Pupil of St. Maiol wrote about the same time the Life of his Tutor dedicated to Odito which was publish'd with great accuracy by Father Syrus Monk of Cluny Mabillon in the fifth Benedictin Century and with Aldebaldus's Addition by the Bollandists in May 11. OSBERN or OSBERT a Monk and Chanter of Canterbury wrote in the beginning of the Century the Life of St. Dunstan with those of St. Odo and St. Alphegus The Osbern Monk of Canterbury Life of St. Dunstan was set forth by Surius under the Name of Osbert but that Narration belongs to a later Author since it was written in Lanfranc's Time and Father Mabillon has publish'd the genuine Life of that Arch-bishop by Osbert as well as that of Odo of Canterbury and the Life of St. Alphegus referr'd to by Bollandus in April 19. TANGMARUS a Saxon Dean of Hildesheim compos'd a Relation of the Life of St. Bernard Bishop of that City and his Pupil which was publish'd by Browerus and Tangmarus Dean of Hildesheim afterwards inserted in the last Edition of Surius This Author wrote in the Year of our Lord 1023. ARNOLD a Canon of Herfeldt wrote the Life of St. Godehard Abbot of that Monastery who succeeded St. Bernard in the Bishoprick of Hildesheim A. D. 993. and died in Arnold Canon of Herfeldt 1036. This Author was Meginfroy's Pupil and had seen Godehard in his Youth but he was inform'd of the Passages which he committed to Writing by a certain old Man who had spent his Life with that Saint This Piece was set forth by Browerus with the Life of St. Bernard and these two Lives may well be reckon'd among the most accurate that were written at that time EBERARD made a Narrative of the
had made with the Holy See about Investitures By the sixth he confirms the Privileges of the Church of Brague By the seventh and eighth those of the Church of Bamberg By the ninth and tenth those of the Abbey of Vendome In the eleventh he refers to the Bishop of Langres a difference which was between the Monastery of St. Peter the Lively of Sens and the Abbots of Molesin and of St. Rhemy of Rheims The next are written in favour of the Chapter of St. John of Besanzon to whom he adjudg'd the Right of the Cathedral The four next are Privileges granted to the Abbey of Tornus The twenty first and second are other Privileges granted to the Abbey of Cluny The twenty third is a Letter of Compliment to King Lewis the Gross to whom he recommends his Legat. The twenty fourth is directed to Gerbert Bishop of Paris He therein orders that all the Churches and Abbeys of his Diocess shall be subject to him and that the Canon of his Church who had been made a Bishop shall no longer hold his Prebend In the twenty fifth he permits a certain Lord of Germany to found a Monastery upon Condition that the Revenues which he bestow'd should be under the Protection of the Holy See to which than Monastery should give every fourth Year an Albe and some white Vestments and that neither he 〈◊〉 his Successors should have any thing to do with what related to the Monastery In the twenty sixth and seventh he approves the Institution of the Regular Canons in the Churches of Benriad and Berchgetesgaden By the twenty eighth he Establishes Gerard Bishop of Angoulême his Legat in the Provinces of Bourges Bourdeaux Auche Tours and Bretagne In the twenty ninth directed to the Bishops of Orleans and Paris he confirms the Prohibitions made by his Legat against Celebrating Divine Service where-ever William the Son of Count Robert who had Marry'd the Daughter of the Count Anger 's his Kinsman should be In the thirtieth directed to Pontius Abbot of Aniana he adjudg'd to that Abbot a Priory which was Contested between him and the Arch-Bishop of Arles and the Monks of the Abbey de la Chaise-Dieu In the thirty first and second he order'd that those who pillag'd the Revenues of the Village of Mongodin belonging to the Chapter of Mascon shall be Excommunicated In the four next he confirms the Primacy of the Arch-Bishoprick of Toledo To these Letters is annex'd a Letter of Lewis the Gross directed to that Pope as an Answer to that which he had sent into France upon the taking of Burdin wherein after he had declar'd to him the Joy he conceiv'd at this Success he returns him thanks for having superseded for a while the Sentence pass'd against the Arch-Bishop of Sens in favour of the Arch-Bishop of Lions and desires he would be pleas'd wholly to revoke it observing to him that he had laid this business very much to heart and would expose himself and his Kingdom to the utmost dangers rather than put up such an Affront He puts his Holiness in mind of the great services which the Kings of France had always done to the Holy See and of those which in a particular manner he had done for him by being present at the Council of Rheims wherein he had more regard to the Honour of the Holy See than to his own Interest He conjur'd him as an acknowledgment of those good turns that he would be pleas'd to preserve the Church of Sens in its Ancient Liberty which could not be taken away from it by a Privilege granted by Stealth and without his knowledge to the Arch-Bishop of Lions The four Sermons upon St. James attributed to Calixtus II. Publish'd by Mariana and inserted in the Bibliotheca Patrum are supposititious pieces and unworthy of that Pope CHAP. III. The History and Letters of the Popes Honorius II. Innocent II. Celestine II. Lucius II. and Eugenius III. POPE Calixtus being Dead Leo Franchipani forbad the Cardinals to proceed to a New Election till three days after under pretence that they might have time sufficient to deliberate on the Honorius II. Choice they were to make and to consult the Canons relating to Elections thereupon Franchipani's design was to get Lambert Bishop of Ostia Elected the People were for the Cardinal of St. Stephen whom Franchipani seem'd also to favour But the Cardinals casting an eye upon Thibaud Priest and Cardinal of St. Anastasius gave their Votes for him and would have Proclaim'd him Pope under the Name of Celestine II. When in the mean time Leo Franchipani observing the People were against this Election propos'd to them the aforesaid Lambert who was soon after Proclaim'd by the common suffrage of the Clergy and People was Clothed in his Pontifical Habit and Nam'd Honorius II. Nevertheless the better to gain the Cardinal's Approbation in few days after he threw off his Papal Ornaments in their presence which won so extreamly upon them that they were soon brought to acknowledge him and confirm his Election He Govern'd Peaceably and Prudently the Holy See for five Years and two Months In the Year 1125. 〈◊〉 Excommunicated Frederic and Conrade Nephews to the Emperor Henry V. who would have seiz'd upon the Empire and who made War upon Lotharius In 1127 he declar'd War himself against Roger Count of Sicily who pretended to have a right to the Dutchies of Calabria and Apulia Independant from the Pope The Year after he Excommunicated this Prince and Dy'd the 14th of February in the Year 1130. After the Death of Honorius II. the Cardinals that were then present on the same day Elected Gregory Cardinal of St. Angelo who was then Nam'd Innocent II. At the same time Cardinal Peter of Innocent II. Leon formerly a Monk of the Abbey of Cluny caus'd himself to be Elected under the Name of Anacletus by another Faction of Cardinals The Party of Cardinal Peter was by much the stronger which oblig'd those that were for Innocent to retire to strong Holds and afterwards to fly with that Pope to the City of Pisa. This occasion'd Innocent to come into France where an Assembly of Prelates was held on his account at Etampes in the Year 1130. to which St. Bernard was sent He spoke very notably in favour of Innocent and his Opinion was follow'd by the whole Council This Pope being thus acknowledg'd by France went immediately thither and was splendidly receiv'd at Orleans by King Lewis the Gross and several Bishops that came to wait on that Prince From thence he set forwards to Chartres where Henry I. King of England acknowledg'd him likewise He had not long after the Approbation and Consent of the Emperor Lotharius whom he went to meet at Liege in the beginning of the following Year This Prince receiv'd him very honourably but however he would needs make use of this occasion to get the Investitures restor'd This very much surpriz'd the â—…ns and St. Bernard labour'd all he could to disswade
being repugnant to the Spirit of Religion to buy Drugs to send for Physicians or to take Physick In the Three Hundred Forty Sixth he exhorts Pope Innocent II. not to favour the unjust cause of William Arch-Bishop of York In the Three Hundred Forty Seventh he recommends to him the Deputies which went to Rome to complain of this Arch-Bishop In the Three Hundred Forty Eighth he recommends to the same Pope Arnone Elected Bishop of Lisieux who had a Dispute in the Court of Rome about his Election with Geofrey Count of Anger 's The three following are also Letters of Recommendation to the same Pope The Three Hundred Fifty Second contains a Privilege granted by Pope Innocent to St. Bernard and his Successors in consideration of the great Services he had done the Church of Rome during the Schism caus'd by Peter of Leon by which this Pope takes under the Protection of the Holy See all Revenues present and to come belonging to the Abby of Clairvaux as likewise grants to the Monks of Cisteaux leave to chose an Abbot out of their Order and to the Abbeys which have others under them he grants permission to chose any of those Abbots for their Head or any of the Monks belonging to such Orders He forbids the Bishops to constrain the Abbots of Clairvaux and the other Abbots of the Order of Cisteaux to come to any Council providing it be not about matters of Faith He prohibits all Persons to receive any Fryars of their Order after they are profess'd and lastly declares the Monks of this Order exempt from paying Tithes of Fruits or Cattle In the Three Hundred Fifty Third he Comforts William Abbot of Rivau in the Diocess of York in that the Arch-Bishop of that See has been Countenanc'd at Rome Assuring him withal that the Sacraments Administred and Ordinations made by bad Ministers are Valid since it is God that Baptizes and Consecrates In the Three Hundred Fifty Fourth he Comforts Melisenda Queen of Jerusalem for the Death of Fulk her Husband and exhorts her to govern her Kingdom with Prudence and Justice In the Three Hundred Fifty Fifth he Recommends to this Queen the Monks of Premontre who were on their Journey to the Holy Land By the Three Hundred Fifty Sixth he sends back to Malachy Arch-Bishop of Armagh the Monks which he had sent him He likewise Recommends them to him in the Letter following In the Three Hundred Fifty Eighth he writes to Pope Celestine II. to Pardon Thibaud Count of Champagne The Three Hundred Fifty Ninth is written to the same Pope in the Name of the Monks of Clairvaux who beg of his Holiness not to permit Rainaud Abbot of Morimond to quit his Monastery to go to Jerusalem In the Three Hundred and Sixtieth he again exhorts William Abbot of Rivau to bear patiently with the Arch-Bishop of York In the Three Hundred Sixty First he recommends to Thibaud Arch-Bishop of Canterbury John Bishop of Salisbury In the Three Hundred Sixty Second he recommends to Robert Pallus Cardinal and Chancellor of the Church of Rome to behave himself becoming his Dignity to Eugenius III. newly Elected Pope In the Three Hundred Sixty Third he exhorts the Christians of France and Bavaria to take up Arms for relief of the Holy Land and moreover admonishes them neither to put the Jews to Death nor so much as to persecute them In the Three Hundred Sixty Fourth he invites Peter Abbot of Cluny to an Assembly to be held after Easter at Chartres there to deliberate on the manner of relieving the Christians of the Holy Land In the Three Hundred Sixty Fifth Addressed to Henry Arch-Bishop of Mayence he writes against a Monk named Radulph who by his Preaching authoriz'd killing of the Jews The Three Hundred Sixty Sixth is Address'd to Hildegarda Abbess of Mont-Saint-Robert near Binghen in the Diocess of Mayence After having rejected the Praises given to him he congratulates her upon the extraordinary Gifts the has received from God and exhorts her to make a suitable return thereto by Humility and Devotion The Three Hundred Sixty Seventh is a Letter of Recommendation to Guy Chancellor of the Church of Rome in favour of Stephen Bishop of Mets. The Three Hundred Sixty Eighth is a Letter of Compliment to a Cardinal which contains wholesome Advice to wean him from the Cares of the World In the Three Hundred Sixty Ninth and Three Hundred and Seventieth he congratulates Sugerus Abbot of St. Denys in having reform'd the Church of St. Genevieve by introducing regular Canons into it He exhorts him to do the same thing in the Church of St. Victor In the following Letter Address'd to the same he disswades him from making the Match between the Count of Anger 's and the King's Daughter by reason of their near Kindred In the Three Hundred Seventy Second he commends Peter Bishop of Palenzade for his Humility and Application to the reading of good Books The Three Hundred Seventy Third is a Letter of the Abbot of Epine in the Diocess of Palenza Address'd to St. Bernard by which this Abbot testifies the great Concern he has for having been drawn out of the Abby of Clairvaux and charg'd with the Government of a Monastery which he earnestly entreats St. Bernard to get him discharged from In the Three Hundred Seventy Fourth he comforts the Monks of his Order in Ireland for the death of their Abbot St. Malachy In the Three Hundred Seventy Fifth he complains to Ida Countess of Nivernois that her Servants molest and detain those who go to the Abby of Vezelay In the Three Hundred Seventy Sixth he exhorts Sugerus Abbot of St. Denys to hinder the Duels which certain French Lords were engaged in against each other In the Three Hundred Seventy Seventh he commends this Abbot in that he design'd to Assemble the Clergy for the publick Good The four Letters following are likewise Address'd to Sugerus whereof the two first are Letters of Recommendation The Third is concerning the Estate the Church of the East was then in and in the last says that he is sorry that this Abbot is accus'd of the disturbances in the Kingdom and wills him therefore to do his utmost to prevent 'em and not to suffer any in his Abby which are any ways the cause of them In the Three Hundred Eighty Second written to Leonius Abbot of St. Berthin he expresses his Gratitude for the Favours he has received from him and moreover acquaints him that Thomas of St. Omer who had left his Order to come to his of Clairvaux could not possibly return In the Three Hundred Eighty Third Address'd to the same he thanks him for the many proofs of Friendship which he has received from him He passes the same Compliment on the Monks of St. Berthin in the following Letter and in the Three Hundred Eighty Fifth he commends them for having reform'd themselves and exhorts them to endeavour to perfect themselves every day more and more The Three Hundred
same Punishment shall be inflicted on their Adherents The Fourth forbids Princes and Lay-men to possess Tithes Oblations Monasteries or other Revenues belonging to the Churches The Fifth prohibits to make Slaves of Free-men The Sixth ordains That Clergy-men shall not be oblig'd to perform any manner of Service to Laicks for Church-Revenues The Seventh That none shall seize on the Fourth Part of the Offerings which belong to the Bishop The Eighth That neither Bishops nor Priests nor any other Ecclesiastical Persons shall be permitted to leave their Benefices to their Heirs as an Inheritance by Right of Succession The Ninth That nothing shall be exacted for the consecrated Oyls Holy Chrism or the Burial of the Dead The Tenth That the Monks Canons or Clerks who quit their Profession shall be Excommunicated The Council of London held in the Year 1125. IN the Year of our Lord 1125. John de Crema Legate of the See of Rome William Archbishop The Council of London in 1125. of Canterbury Turstin Archbishop of York Twenty Bishops and about Forty Abbots assembled at London made Seventeen Decrees in which they prohibit Simony to give or to receive any Thing for Ordinations to receive a Spiritual Living from the Hands of Laicks to chuse a Successor to such Livings to confer them on Persons who are not in Orders to deprive a Clergy-man of a Benefice without a Legal Sentence passed against him by his Bishop to ordain One who belongs to another's Diocess to entertain One who has been excommunicated by his Bishop Clerks are likewise forbidden to cohabit with strange Women and to follow Usury Witchcraft is condemned and Marriages are prohibited between Relations to the seventh Degree but it is declar'd that Husbands who endeavour to get their Wives divorced under pretence of Consanguinity are not allow'd to make proof of it by Witnesses The Council of London held in the Year 1127. WILLIAM Archbishop of Canterbury held another Council at London Two Years after the The Council of London in 1127. former in which he renew'd the most part of those Constitutions adding some others against the Plurality of Benefices also concerning the Restitution of Tithes and the Plainness that ought to be observ'd by the Abbesses in their Habits and Attire The Council of London held in the Year 1138. PArt of the same Constitutions were reviv'd in the Council held at London A. D. 1138. during The Council of London in 1138. the Vacancy of the See of Canterbury by Alberic Cardinal Bishop of Ostia the Pope's Legate in England This Council was compos'd of Eighteen Bishops and about Thirty Abbots and in it were published Seventeen Canons of which the following are not comprehended in the preceding Councils viz. The Second which forbids the keeping of the consecrated Elements in the Eucharist above Eight Days and ordains that they shall be reverently carry'd to the Sick by the Priests or Deacons and even by Lay-men in Case of Necessity The Fourth which prohibits a Bishop who is sent for by another Bishop to consecrate a Church to exact any Thing besides his Right of Procuration The Tenth in which is referr'd to the Pope the giving of Absolution to those who have misus'd Priests or Persons consecrated to God The Twelfth being a Prohibition to build a Chappel without a Licence from the Bishop The Thirteenth in which Church-men are forbidden to engage in Warlike Affairs and to bear Arms The Fourteenth prohibiting Monks to quit their Profession The Fifteenth which forbids Abbesses to be attir'd and to have their Heads dressed after the manner of Secular Women And the Seventeenth which imports That School-masters shall not be permitted to let out their Schools to others for Money Lastly Theobald Abbot of Bec was chosen Archbishop of Canterbury in this Council and divers means were treated of for the making Peace between the Kings of England and France The Council of Rheims held in the Year 1131. POpe Innocent II. as it has already been declar'd held a Council at Rheims A. D. 1131. in The Council of Rheims in 1131. which he Crown'd Lewes Sirnam'd the Young King of France and published Seventeen Canons very advantageous to the Church but since they are recited in the Second General Council of Lateran it were needless to produce an Extract of them in this Place The Council of Rheims held in the Year 1148. THis Council conven'd by Pope Eugenius III. March 22. A. D. 1148. published Eighteen Canons The Council of Rheims in 1148. which are all among those of the Second General Council of Lateran We have already given an Account of the Transactions therein relating to the Condemnation of Gillebert de la Porré◠The Council of Tours held in the Year 1163. THis Council held at Tours by Pope Alexandâ—r III. on the 28. Day of April was compos'd of The Council of Tours in 1163. Seventeen Cardinals 127 Bishops and of a very great Number of Abbots and other Ecclesiastical Persons Arnulphus Bishop of Lifieux made an excellent Discourse before mention'd Alexander renew'd his Bulls of Excommunication against Octavian and the Ten following Canons were publickly set forth The First forbids the dividing of Prebends and the changing of Dignities The Second condemns Usury more especially that by virtue of which the Interest of Things left in pawn by poor People amounts to a greater Sum than the Principal In the Third Clergy-men are forbidden to bestow Churches Tithes or Offerings on Laicks The Fourth is against the Albigeois which we have already recited in discoursing of those People The Fifth prohibits the letting out of Churches to Priests for an Annuity or yearly Rent The Sixth forbids the exacting of any Thing for admission into Orders for Nominations to Benefices for the Burial of the Dead for the Holy Chrism and for the consecrated Oils The Seventh is a Prohibition to Bishops to grant Commissions to Deans or to Arch-Priests for the carrying on of Judiciary Proceedings in their room or instead of Arch-deacons By the Eighth Monks are forbidden to go out of their Cloisters in order to study or to become Professors of the Civil Law or to practise Physick The Nâ—nth declares the Ordinations made by Octavian and by the other Schismaticks or Hereticks to be void and of none Effect The Tenth proposes new Methods for maintaining the Revenues and Liberty of the Churches and ordains That whenever the Chaplains who reside in the Castles perceive any Injury to be done the Church they shall make an Address to the Lord of the Castle to demand Restitution and if he neglect to do it within the space of Eight Days the Celebration of the Divine Offices shall be suspended in the Castle except that of Baptism Confession and the Communion in case of Danger of Death Only it is permitted to say Mass privately once a Week in a neighbouring Village to consecrate the Host It is added That if the Inhabitants of the Castles continue in their obstinacy Forty
His mentioning the Destruction of Ninive makes some think that he lived in the Time of Sardanapalus under Jeash and Jehu which if it were so he wou'd be the most ancient of the Prophets Josephus is of Opinion that he lived in the Time of Jotham and that he foretold the Ruine of Ninive which happen'd many Years after the time of Josiah St. Jerome Theodoret and Theophylact say he Prophecied after the Captivity of the Israelites others say under Hezâ—kiah and some under Manasses The most received Opinion is that he Prophecied after the Captivity of the Ten Tribes by Shalmanezer before Sennacherib's Expedition against the Tribe of Judah which is foretold in the first Chapter of his Prophecy Nor have we any better Information either of the Country or time of the Prophet Habakkuk The Jews say that he Prophecied in the time of Manasses or Jehoiachim a little before the Captivity St. Epiphanius and the false Epiphanius make him Contemporary with Zedekiah and Jeremiah Others say he lived in Josiah's time St. Jerome in Daniel's confounding him with that Habakkuk who is mentioned by that Prophet The most probable Opinion is that he lived under the Reign of Manasses whose iniquities he seems to describe in his first Chapt. Vers. 13 and 14. and before the Expedition of the Chaldeans against the Jews which he foretells in the first Chapt. Vers. the 6th as well as their Destruction Chapt. the 2d Vers. the 3d. The time wherein Zephaniah Prophecied is exactly marked out to us in these Words at the beginning of his Prophecy The Word of the Lord came unto Zephaniah the Son of Cushi the Son of Gedaliah the Son of Amariah the Son of Hizkiah in the days of Josiah the Son of Amon King of Judah We don't know from what Country he came St. Cyril makes him to have been of Noble Extraction because he mentions his Ancestors Haggai and the two following Prophets Prophecied not till after the return of the Jews from the Captivity of Babylon It is said in the beginning of Haggai's Prophecy that it was written in the second Year of Darius tt the Son of Hystaspes and the sixth Month. Zechariah the Son of Barachiah Grand-Son of Iddo uu wrote his Prophecy in the same Year of Darius two Months after the Prophet Haggai as he himself has observed in the beginning of his Prophecy He is a different Person from that Zechariah of whom Isaiah speaks in his eighth Chapter xx and of him that was slain by the Command of King Joash between the Temple and the Altar 2 Chron 24. 20. Malachi whose Name in Hebrew signifies My Angel yy Prophecied since Haggai and Zechariah after the Rebuilding of the Temple For the two former exhort the People to build the Temple but he exhorts them to observe the Law and offer their Sacrifices with purity which does necessarily suppose that the Temple was already rebuilt Besides this the Disorders for which he reproves the Jews are the very same with those which Nehemiah lays to their charge which is a manifest Argument that they both lived in the same time Malachi is the last of the Prophets and as there was none other to succeed him till the coming of Jesus Christ so he concludes his Prophecy with an Exhortation to the Jews to observe the Law of Moses and wait for the great and dreadful Day of the Lord who should turn the Hearts of the Fathers to the Children and the Hearts of the Children to their Fathers All which clearly and expresly sets before us St. John Baptist and Jesus Christ. The two Books of the Maccabees were not written by the same Person as the sensible difference of the Style of the Chronology and the History sufficiently shew zz We don't know who is the Authour of the first 't is indeed very probable that it was Originally written in Hebrew and afterwards translated into Greek and Latin The second is an Abridgment or Epitome of Jason who was one of the Jews of Cyrene as it appears by the Preface of that Book which begins Chap. 2. Vers. 23. It is preceded by two Letters of the Jews at Jerusalem to the Jews inhabiting Egypt added by the Author of this Abridgment which he has made with a great deal of Liberty These two Books are called The Books of the Maccabees from the Name of Judas the Son of Mattathias Sir-named Maccabeus because he had placed in his Banner the first Hebrew Letters of the Words of a certain Sentence in Exodus aaa which being joyned together make that word These two Books contain the History of the Jews under the Government of the Greeks from the Reign of Alexander to that of Demetrius Soter whch comprehends the space of Forty Years or thereabouts and they conclude an Hundred and Thirty Years before the Coming of our Saviour Jesus Christ. NOTES a THere is no Paradox more dangerous than the Opinion of those who have presumed to deny that the Pentateuch was composed by Moses I have already observed in the first Edition that this Paradox was started by Rabbi Aben Ezra because he is the first that raised these Objections which have occasioned some Persons to believe that Moses was not the Author of the Pentateuch and though he durst not openly declare his Opinion in this Matter yet he expresses himself after such a Manner that it will evidently appear that he was not heartily perswaded that the Pentateuch was written by Moses For in his Explication of these Words in Deuteronomy Behold what Moses said to the Israelites that were beyond Jordan he not only makes use of this passage to shew that this Book was not Moses's but he musters up the most terrible Objections he could raise for this purpose You will know the Truth says he if you comprehend the Mystery of the Twelve Moses wrote the Law The Canaanites were then in the Land In the Mountain of the Lord it shall be seen Behold his Iron Bed Words which allude to some passages in the Pentateuch and which he uses to prove that it was not written by Moses And 't is principally upon the Authority and Reasons of this Rabbi that Hobbs Pererius and Spinosa established their Doctrine when they publickly maintain'd that the Pantateuch was not written by Moses To these Authors we may add Monsieur Simon who has wrote a Book called A Critical History of the Old Testament I was not willing to name him in the first Edition of this Volume though I took occasion then to confute his Reasons but since he has been pleased to declare that he was the Person whom I meant in a Letter to Monsieur Labbe a Doctor of the Faculty he ought not to resent it as an Injury if I attack him by name and endeavour to shew that his Hypothesis about the Books of Moses is a rash and dangerous as Spinosa's Monsieur Simon lays down his Opinion in the first Chapter of the first Book of his Critical History p. 3. of Leer's
Moses and in his 7th Book against Eunomius By the Council in Trullo Chap. 64. By the second Council of Nice Act. 6. The Proverbs are also called by St. Clement of Alexandria Stromata By Hegesippus and the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m St. Basil sufficiently observes that he did not own the Books of Wisdom and Ecclesiasticus for Canonical In his Epist. 406. to Amphilochius he tells us that Philo speaking of the Manna has said according to the Tradition of the Jews that it had a different Taste according to the difference of Palats or Appetites Now this is expresly said in the Book of Wisdom St. Basil therefore believed it was written by Philo if this is the Book whereof he speaks or at least that it was no Book of Scripture for otherwise he would not barely have called an Opinion that is so clearly established there in the 16th Chapter by the Name of a Jewish Tradition The same St. Basil Lib. 2. contr Eunom says that this passage Dominus creavit me initium viarum suarum is only to be found once in Scripture Socrates says the same thing Lib. 4. Chap. 7. If they had acknowledged the Book of Wisdom to be Canonical they ought to have said that this Sentence is twice to be found in the Bible because we read it in the Book of Wisdom as well as in the Proverbs SECT III. The History of the Hebrew Text. Of the Version of the Septuagint and other Greek Versions of the Old Testament THE Books of Moses and a almost all the rest of the Books of the Old Testament were written in Hebrew The ancient b Characters which Moses and the other Authors that wrote before the Captivity made use of according to the common Opinion were the Samaritan For after the Division of the Ten Tribes under Rehoboam the Son of Salomon the Israelites preserved the Pentateuch in the same form they received it from Moses and c gave it afterwards to the Men of Cuth who came to settle in their place at Samaria from whence they were called Samaritans The Tribes of Judah and Benjamin also preserved the same Characters till the Babylonish Captivity But being once carried away into Babylon they insensibly used themselves to write and speak after the manner of the Chaldeans Therefore it was that d Ezrah having reviewed and gathered together the Books of the Bible used the new Chaldee Characters as being better known to the Jews than the Ancient which they have used almost always ever since But the Jews not only borrowed their Characters from the Chaldeans but they borrowed their Language also which was the same with that of the Syrians or Assyrians and came very near the Hebrew e It is very certain that at first this Language was not common to all the Jews that they all understood Hebrew and that there were likewise some Persons that spoke it still so that the Chaldee and Hebrew Tongue were at the same time common in Judea f But by little and little they were confounded together and the Vulgar Language of the Jews became the Syriack but mixed with several Hebrew Terms which was afterwards commonly called Hebrew Nevertheless the Sacred Books still continued written in Hebrew and the Jews read them in that Language in their Synagogues but the ancient Hebrew Language being no longer common and beginning to be less intelligible to all the Jews they explained the Original Hebrew in their Synagogues and this perhaps might give the first occasion to the g Chaldee Paraphrases though those we now have seem to be of a later date The Hebrew Text continued in this state without Points till about the Year of our Lord 500 at which time the h Jews of Tiberias invented the Points to limit and restrain the Reading and Pronunciation of the Hebrew Tongue I will not lose any time in endeavouring to prove all these things by any larger Explications since any Man may see them more amply handled by those Persons who have wrote Volumes of purpose upon these Subjects Neither will I discourse of the Oriental Versions of the Old Testament that are all new and besides of a very inconsiderable authority But I cannot forbear to spend some time about the Greek Version of the Bible made by the LXX whom we commonly rank in the number of Ecclesiastical Authors It has been long disputed whether there was not a Greek Version of the Books of the Bible more ancient than the Septuagint St. Clement of Alexandria Eusebius and some other ancient Writers who pretend that Plato and several other Pagan Philosophers have borrowed many passages out of the Books of the Bible were of opinion that they were Translated into Greek before the Seventy undertook that business They that follow this opinion support it principally by the Testimony of Aristobulus related by Eusebius who says that before the time of the Seventy some Persons had explained all that concerned the Laws of the Jews their departure out of Egypt and whatever happened to them after the taking of their Country words that seem to imitate that the Pentateuch had been Translated before the Version of the Septuagint St. Augustin l. 18. De Civit. Dei ch 11. and Baronius after him deny it and assure us that the first Version of the Bible was the Septuagint 〈◊〉 endeavours 〈◊〉 â—â—concile thâ—se 〈◊〉 Opinions by saying that there were only some few fragments 〈◊〉 â—â—e Old Tâ—…ment 〈◊〉 〈◊〉 the Sâ—… but that these LXX Elders were the first that made 〈◊〉 〈◊〉 Version of all the 〈◊〉 Volumes He grounds his Opinion upon the above citâ—d passage of 〈◊〉 which ought to be only understood says he of some parts as the Circumâ—…tion he 〈◊〉 â—â—kes i◠〈◊〉 〈◊〉 well as what he adds that the Law was first entirely translated under Pâ—olomy Philadeâ—… But in case this Book of Aristoâ—ulus should only be the work of 〈◊〉 â—â—elleâ—ist 〈◊〉 as it is exceeding 〈◊〉 this Opâ—nion would become very uncertain Let us go on now to the Vâ—â—sion of 〈◊〉 〈◊〉 All the Ancient Fathers have 〈◊〉 〈◊〉 â—â—sephus and Philo that the Version of the Bible commonly called the â—…int was composed by Seventy or Seventy two Jews sent to Ptolomy Philadelphus who 〈◊〉 to have the Jewish Books in Greek that he might place them in the Magnificent Library which 〈◊〉 had 〈◊〉 〈◊〉 at 〈◊〉 by the care and industry of Demetrius Phalereus an Athenian This has gone a long time for constant matter of fact nor was it ever questioned but in our Age in which some Criticks have been found that have looked upon this History to be fabulous We shall examine the conjectures they generally bring to prove it In the first place they say that this Story is wholly â—ounded upon the Authority of Aristeas and Aristobulus from whom Josephus and Philo have taken all that they say in this matter and that if these two Authors should prove sâ—…s as the greatest part of the Criticks agree they are then
expounds the Orthodox Doctrines of the Catholick Church that Jesus Christ was born of the Virgin Mary that he was really Man that he actually suffered and died and not in appearance as some Hereticks said Lastly in the Epistle to the Romans he expresseth his Zeal and ardent desire of suffering Martyrdom and entreats them not to take this glorious Crown from him by preventing his being exposed to wild Beasts in the Amphitheatre of Rome Upon the whole matter all these Epistles are â—ull of very wholsom Precepts and usefull Exhortations they are extremely worthy of a Christian of a Bishop and of a Martyr and are all full of Warmth and Piety One cannot read them without perceiving every where that this Holy man was animated with a Zeal truly Divine for the Salvation of Souls for the fulfilling of the Law of Jesus Christ and for the preservation of his Doctrine In every thing that he says he appears to be full of Love to our Saviour of affection towards his Brethren of Care for the Discipline of the Church and of Ardour for the blessing of Peace In short let Criticks that are of a contrary Opinion say what they please I dare maintain that these Epistles deserve to be well esteemed and to be admired by all those who profess to have any Respect for Books of Piety S. POLYCARP ST Polycarp a S. Polycarp Halloixiuâ— says that S. Polycarp was originally of Smyrna that he was born in the East and that he was a Slave in his youth that he was bought by a certain Lady named Calistiâ—ne who gave him his Liberty and caused him to be instructed in the Christian Religion that she afterwards made him her Steward and at last her Heir He enlarged on the liberal donations of this Lady he affirms that Bâ—câ—lâ—â— Bishop of Smyrnâ— was at first Tutor to S. Polycarp and afterwards S. Joâ—â— he writeâ— much in the commendation of this Fictitious Bucâ—lâ—â— and declares that he ordained S. Polycarp who is the Angel of Smyrnâ— These Tales and many others are extracted from the false Acts of the Life of St. Polycarp forged under the name of Pionius from the Mâ—nologium Graecâ—râ—m by the modern Greeks the Disciple of S. John the Evangelist b The Disciple of S. John the Evangelist S. Irâ—…us tells us lib. 3. cap. 3. that he was constituted Bishop of Smyrna by the Apostles and this could be done by no other than S. Joâ—â— and by him ordained Bishop of Smyrna was after the decease of this Apostle esteemed as the Head of the Churches of Asia c The head of the Churches of Asia S. Jerâ—me says that he was Priâ—…ps 〈◊〉 Asia that is to say that he was the most considerable Bishop and as I may say succeeded in the Authority of S. John when S. Polycarp he went to Rome under the Pontificate of Anicetus about the Year 160 d About the year 160. He died in the seventh year of the Emperor Marcus Aâ—relius in the year 167. he had then served Jesus Christ 86 years as he declares himself in the Acts of his Martyrdom Thus he might have begun to serve God in the year 81 after the Nativity of our Saviour and then he might be Ten years old He conversed with all the Apostles if we may believe the Testimony of S. Irenaeus S. John died in the year of our Lord 101 and in the second of Trajâ—n he was banished in the fourteenth of Domitian Aâ—… Dâ—… 95 and returned into Asia after the death of this Emperor These Observations may serve to fix the Chronology of the Life of S. Polycarp He was born about the year of our Lord 70 he began to consecrate himself to the service of God in the year 81. At that time he conversed with the Apostles and became the Disciple of S. John after the return of this Apostle he was ordained Bishop of Smyrna however it is not precisely known in what year but this must of necessity have happened before the year 101 since S. John died that year He undertook his Journy to Rome in thâ— beginning of the Pontificate of Anicetâ—â— who presided in that See from the year 158 to the year 169. he converted several Marcionites and obliged them to return to the Bosom of the Church He had several Conserenoâ—s with Pope Anicetus probably about several particular Customs of the Church of Rome They debated the question of the day when they should keep Easter which was afterwards disputed under the Pontificate of Pope Victor but each of them having judged it to be most convenient to observe his own custom they aâ—…cably communicated one with another and Anicetus to do the greater honour to S. Polycarp caused him to officiate in his own Church e In his own Church All these Circumstances are related by S. Ireâ—â—us There are some who affirm that the Expression of S. Irenaeus signifies only that Anicetus administred the Holy Sacrament of the Lords Supper to S. Polycarp but he would not thereby have done him much honour it may be better understood according to our Explication and in his own place This Holy Bishop always abhorred Hereticks and he used to tell a Story That S. John having seen Cerinthus entring into a Bath speedily fled from thence without bathing himself therein fearing lest the building should fall because Cerinthus the Enemy of the Truth was there and he himself having once accidentally met with Mâ—rcion who desired that he would vouchsafe to take notice of him he replied I know that thou art the â—ldest Son of the Devil He had a very particular respect for the Memory of S. John he took much delight in telling over the Discourses that he formerly had with him and with others that had seen Jesus Christ in the flesh he related every thing whereof he had been informed by them concerning his Doctrine and Miracles and if he had heard any one maintaining any Principles contrary to the Apostolical Faith he was wont to cry out O God to what times hast thou reserved me and would immediately depart from the place where he was All this is recorded by S. Irenaeus and cited by Eusebius in the 14th Chapter of the fourth Book of his History and in Book 5. Chap. 20. The illustrious Martyrdom of this Saint which happened in the year 167. after the Nativity of Jesus Christ on the 23d day of February is described after a most elegant manner in the Excellent Epistle of the Church of Smyrna to those of Pontus produced in part by Eusebius in the Fifteenth Chapter of the fourth Book of his History and published entirely first by Archbishop Ushâ—r and afterward by Valesius They there give an account that S. Polycarp did not voluntarily surrender himself to his Executioners but that he waited after the example of our Saviour untill he was deliverd into their hands that many Christians suffered before him with admirable constancy all the Torments imaginable that
his Poetry 't is an easie matter to see that it is not Supposititious Gelasius places his Books amongst those which he calls Apochryphal because the Millenary Opinion is here maintain'd and Gennadius speaks of this Author in the following Words Commodianus giving up himself to the Study of Humane Learning read also the Books of the Christians This gave him a favourable Opportunity of embracing the Faith Being now become a Christian and desirous to offer to Jesus Christ the Author of his Salvation a Present befitting a Man of Learning he wrote a Treatise against the Pagans in Verse which is composed in a middle Stile neither Verse nor Prose And because he had but slightly turned over our Authors he was able to confute the Pagan Religion with more ease than to establish that of the Christians Hence it is that he speaks of the Divine Recompences after a gross manner following in this the Opinion of Tertullian Lactantius and Papias But his Morals are Excellent and he persuâ—des Men to embrace a voluntary Poverty This is the Opinion of Gennadius concerning this Author who lived in the Beginning of the Fourth Age in the time of Pope Sylvester a In the time of Pope Sylvester Chap. 33. He exhorts the Pagans to join themselves to the Congregation of Sylvester which plainly shows that he lived at that time and wrote in Rome or in Italy though his Stile is African He calls himself Commodianus b Commodianus At the end of his Work he tells us That his Name may be found out by searching after it in his Verses now if we take the first Letters of every Verse in the last Strophe and put them together we shall find Commodianus Mendicus Christi and by way of Allusion Gazaeus c Gazaeus In all Probability he is so called à Gaza as he is named Commodianus à Commodis and gives himself the Title of the Beggar of Jesus Christ. He tells us That he was once engaged in the Errors of the Heathens but that he was converted by reading the Law of the Christians His Work is entituled Instructions and is composed after the Fashion of Verse I say after the Fashion of Verse because he neither observes Measure nor Cadence in it but only takes care that every Line shall comprise a finished sence and shall begin with an Acrostick in such manner that all the Letters of the Title of every Strophe are to be found one after another at the beginning of each Verse and thus by taking all the first Letters of the Verse we find the entire Title His Stile is harsh his Words barbarous and his Thoughts are seldom elevated The Author appears to have been a Good Man very simple very humble very charitable thoroughly affected with the love of Jesus Christ zealous for his Religion austere in his Morals an enemy to Vice far removed from the Pleasures of the World and a singular good Monk as Rigaltius has observed of him Though after all we must own that he was not very Ignorant for there is a tolerable store of Prophane Learning in his Work and we meet there with several Remarks upon the Pagan Deities that are exceeding Curious and Rare as well as Entertaining He seems to have had a great deal of good Sence of Quickness and Christian Morality This Treatise was for a long time buried in Obscurity and was lately found in our days Sirmondus had it Copied from an old Manuscript and Rigaltius made use of this Copy and Printed it separately in the Year 1650. We may divide it into Three Parts The First which contains Thirty six Strophes is addressed to the Gentiles whom he exhorts to embrace the Religion of Jesus Christ after has exposed the Falshood he of the Divinities which they Adored The Second is directed to the Jews whom he likewise persuades to embrace the Christian Religion showing them that the Law was merely Figurative He there speaks concerning Anti-christ the last Judgment and the Resurrection The Last is addressed to the Christian Catechumens to the Faithful and to the Penitents to whom he gives admirable Instructions in Morality It begins at the Forty sixth Strophe We find in this Author most of the Errors of the Ancients He is of Opinion that the Daemons 〈◊〉 Angels that were deâ—â—â—ched with the love of Women and that the Giants came from this 〈◊〉 Commerce That the World will end after Six Thousand Years That Nero was Anti-christ That there will be Two Resurrections That of the Just before the Reign of the Thousand Years and the General One at the Day of Judgment That the Just after the First Resurrection shall live a Thousand Years upon the Earth That 〈◊〉 that time all Men shall be Judged the Wicked thrown head long into Fire and the whole â—ead of Nature changed His Moral Instructions are very Excellent He recommends to the Consideration of the Catechumens to lead a Life free from Sin He advices the Penitents to pray Night and Day to live after an austere manner that they may obtain Remission of their Sins He Exhorts the Faithful to avoid all Evil and to banish from their Hearts the very Motions of Hatred assuring them That Martyrdom will stand them in little stead if they have an Aversion towards their Brethren He represents to Apostates the greatness of their Sin and admonishes all Christians in general that being Souldiers of Jesus Christ they ought continually to wage War with their Passions He prohibits them to appear at the Prophane Shows He advises Christian Women to be Modest to avoid Luxury and Magnificence of Apparel He gives incomparable Instructions to Ministers and Priests that they may acquit themselves worthily in their Ministry and persuades them to lead a Life unblameable and exempt from Avarice but above all to relieve the Necessities of the Poor He counsels the Rich not to value themselves the more highly upon the score of their Riches but to communicate part to the Indigent to assist and visit those that are in Sickness and to Comfort those that labour under Affliction He says That we ought not to lament the Death of our Children or Relations He condemns all Funeral Pomps and proud Interments He powerfully reprehends those Persons that don't observe Silence in the Church The Priest of the Lord says he has said Lift up your Hearts to God you answer That you have and yet immediately forget the Word He prays to the Lord in behalf of the People and in the mean time you are entertaining one another with Stories you Laugh you speak Evil of your Neighbours you talk inconsiderately as if God were absent even he that has made all that sees all and understands all He advises those that Pray to God to purifie their Hearts before they address themselves to Him by way of Prayer In a word The last Part of his Instructions contains excellent Exhortations to incline Christians to the Love and Practice of Vertue to turn
P. 35 36. Whether there be an older Version ibid. What Books were Translated by them ib. Serapion Author His Book 61. Serapion A Sick Man received the Eucharist when he was a Dying 150. Sextus Author 61. Shews publick unworthy of Christians 82. Sibylls Reason of the Name 17. a. b. Numbers and Names 18. c. Their Books preserv'd in the Capitol by the Romans 18. What became of them ib. Those now remaining Spurious 19. i. k. l. Ancient and quoted by the Fathers 20. When forged ibid. Sichem Where situated 50. a. Sign of the Cross used by the Primitive Christians 82. Simeon Son of Cleophâ—s 49. F. Simon follows Hobbs Pererius and Spinoza in his Notions of the Pentateuch P. 7. a. His Chimerical System ibid. His Notion of publick Scribes groundless P. 13. c. His Principles grounded on weak Conjectures ib. Proves none of his Assertions ib. Misunderstands Josephus ib. 14. Quotes Eusebius to no purpose P. 14. Misquotes Theodoret ib. 15. Alledges Authors which do him no Service 15. His false Reasonings ib. c. Wrests a Rule in Criticism P. 18. Applies it wrong ib. Simony condemned 112. Sins confessed to Priests in Origen's Time 112. how they ought to be reproved ibid. Distinction ibid. Remedies ibid. against the Holy Ghost how not to be forgiven 154. Sixtus Sentences of Sixtus the Pathegorean attributed to the Pope 147. Solomon His Books P. 4. Soul Irenaeus's Opinion concerning it 60. Opinions of the Ancients concerning the Souls of the Wicked 54. x. y. Tatians Opinion 55. Tertullian's Opinions of the Soul 79. Origen's 110. Stars Origen thought they had Life 110. Stephen Bishop of Rome His Election 118. Dispute with S. Cyprian ib. Censure upon it ib. Martyrdom 132. Stichometria of Nicephorus 39 45. Stromata Meaning of the Word 77. Supremacy of S. Peter and the Church of Rome 137 182. Peter James and John never disputed it 65. Symbol Etymology of the World 10 11. d. e. Symmachus P. 38. T. TAtian Country Profession 55. a. Heresy ibid. b. c. Writings 55 56. Abridgment ibid. Gospel said to be made by him ibid. a Book of his confuted by Clemens Alexandrinus ibid. Temple God dwelleth not in material ones 93. Tertullian Country Life 69. a. b. c. d. e. If married when ibid. h. i. If Priest of what Church 70. k. l. His Fall ibid. n. What Motives ibid. o. Orthodox Books Of Penance 70. of Baptism 71. of Prayer ib. Apologetick ib. of Patience and Exhortation to Martyrdom ib. of publick Shews and Idolatry ib. of the Testimony of the Soul ibid. Chronological Order of his Books 72. y. z. aa bb cc. dd spurious ones 73. ff gg hh Abridgment 74 83. Genius and Character 83. kk ll Editions 85. Model of a new one 86. Thebutis first Heretick 49. Theodotion P. 38. Theodotus Heretick 68. another a Goldsmith a Heretick ibid. Theognostus His Writings 153. Theophilus Bishop of Anticoh 56. Not he to whom S. Luke wrote ibid. What still extant of his 57. Abridgment of his Book ibid. He first used the Word Trinity 56. Editions 57. Theophilus of Caesarea 61. Thomas Apostle not called Judas 2. c. Tiberius Story of his desire to Deify J. Christ uncertain 22. Tobit History of him P. 3. q. His Book rejected P. 29. Tradition Its Authority 77 82. Trinity Opinions of the Ancients 53. r. 64 145. of Origen 108. Tryphon Origen's Scholar 116. V. VAlentinians Their Dotages 58. Victor Difference with the Asiaticks 61. Books written by him ib. Victorinus Bishop of 〈◊〉 not 〈◊〉 155. Writings 156. Genius ibid. Virgin Mary Letters falsly 〈◊〉 to her 2. Virgins top familiar with Dâ—… â—33 Virgins who Vow'd to preserve their Virginity 134. Their Habits and Dresses 136. Virginity commended tho' not enjoyned ibid. Universe Book of its Nature 87. Unction of the Sick unusual in the Primitive Ages 182. Vossiâ—â— His opinion of the Sibylline Books 25. His Edition of Saint Ignatius 37. W. WAr Book of the Wars of the Lord. P. 30. Wisdom Book so called P. 4. Not Solomons P. ib. 〈◊〉 Word See Trinity Z. Zâ—… Prophet P. 6. Not he whom Eusebius speaks of or he that was killed between the Temple and Altar ib. Zeno Veronensis 162 Sermons ib. Zephaniab Time of his Prophecy P. 6. Zoroaster Spurious P. 42. FINIS A NEW HISTORY OF Ecclesiastical Writers Vol. SECOND A NEW HISTORY OF Ecclesiastical Writers Containing an ACCOUNT Of the LIVES and WRITINGS of the PRIMITIVE FATHERS A Judicious Abridgment AND Catalogue of their WORKS Their Various Editions and Censures Determining the GENUINE and SPURIOUS Together with A Judgment upon their Style and Doctrine ALSO A Compendious History of the COUNCILS With Necessary TABLES to the whole Written in FRENCH By Lewis Ellies du PIN Doctor of the SORBON VOLUME the SECOND Containing the AUTHORS that Flourished in the FOURTH AGE of the CHURCH LONDON Printed by J. Leake for Abel Swalle and Tim. Childe at the Unicorn at the West-End of St. Paul's Church-Yard M DC XCIII THE CONTENTS OF THE SECOND VOLUME Of the LIVES and WRITINGS of the Authors that Flourished in the Fourth Century viz. EUsebius of Caesarea Constantine the First Christian Emperour Juvencus Rheticius Eustathius Bishop of Antioch Peter of Alexandria St. Athanasius Jacobus Nisibenus Marcellus of Ancyra Hosius Asterius Theodorus Tryphillius Heliodorus Donatus and Vitellius and Macrobius his Disciples St. Anthony St. Pachomius Oresiesis Theodorus Disciple of St. Pachomius The Macarii Serapion Bishop of Thmuis Eusebius Emisenus Basil of Ancyra Liberius St. Hilary Lucifer Victorinus of Africa St. Pacianus Gregory of Boetica Phaebadius Optatus Acacius of Caesarea Photinus Aëtius and Eunomius George of Laodicea The Apollinarii Titus Bishop of Bostra Didymus of Alexandria Peter of Alexandria Lucius Aquilius Severus Euzoïus St. Cyril of Jerusalem St. Ephrem Syrus Deacon of Edessa Damasus Bishop of Rome St. Basil the Great St. Gregory Nazianzen St. Gregory Nyssen St. Caesarius St. Amphilochius Maximus Eusebius Vercellensis Meletius Diodorus Bishop of Tarsus Hilary the Deacon Priscillian Matronianus Tiberianus and Dictinius his Disciples Ithacius or Idacius Faustinus Philastrius Timothy of Alexandria Nectarius Gelasius of Caesarea Siricius Sabinus Ambrose of Alexandria Theotimus Evagrius of Antioch St. Ambrose Bishop of Milan St. Epiphanius Philo-Carpathius Q. Julius Hilarion OF THE COUNCILS Held in the FOURTH CENTURY OF the supposititious Council of Sinuesfa Of the Council of Cirtha Of the Council of Alexandria under Peter Bishop of that Church Of the Council of Eliberis or Elvira Of the pretended Council of Carthage Of the Council of Rome Of the Council of Arles Of the Councils of Ancyra and Neocaesarea Of the first Councils of Alexandria against Arius Of the pretended Council of Bithynia for Arius Of the second Council of Alexandria against Arius held in the Presence of Hosius Of the Council of Nice Of the pretended Council of Antioch against Eustathius Of the Synod of Caesarea Of the pretended Council of Tyre against St. Athanasius Of the Synods of Jerusalem Of the Council of Constantinople against
your Family belong to the Poor who die for Famine the Garments which you keep lock'd up in your VVard-robe belongs to the naked the Money which you hide belongs to the ruin'd c. These are fine Discourses you will tell me but Gold is yet a much â—…er thing Thus does the Covetous Man talk when he hears us preach For as it is sometimes seen that the unchast hearing us speak contemptuously of the Passion of Lust do thereby receive a New Fire which stirs them up more violently than before so also the Covetous hearing us Discourse against Riches conceive a greater Love and Passion for them But what think they of these terrible VVords of Jesus Christ Go ye cursed into Eternal Fire for I was a-hungry and you gave me no Meat I was a-thirst and you gave me no Drink c. Not only those who take away another's Goods shall be then condemn'd but also those who do not distribute of their Riches to the Poor The Second Homily is against those who have an insatiable desire of Enriching themselves The subject of this is the History of the rich Young Man who went away sad when our Saviour bid him Sell all that he had and distribute the price of it to the Poor He shews by this Example That 't is unprofitable to keep the Commandments if one does not give Alms and that all other Vertues will avail nothing if one's Heart be fixed to this World by an immoderate Love of riches He shows That what is necessary is not very much and at the same time he proves That the greatest Part of rich Mens Expences are superfluous He gives a very pleasant List of them in particulars and which suit well enough with the manners of our Age. He dissuades from Avarice by the fear of Death and of Judgment and by the meanness of Riches and the bad Effects which they produce Afterwards he reâ—utes the most common Pretences which are made use of to excuse Covetousness The First is founded upon the uncertainty of what may come to pafs We know not say they the Accidents that may happen or the Necessities we may be reduc'd to But says St. Basil is not the use of your Treasures yet more uncertain And tho it were not Can you make use of this Excuse while you spend your Wealth upon a Thousand Superfluities But I want it say you for my Children This Excuse for Covetousness is plausible You cover your selves with the Pretence of your Children that you may satisfy your Lusts. Is it from you that your Son receiv'd Life Is it not from God who guides and preserves him Ought he then to hinder you from obeying his Commandments The Riches that you leave him will it may be be the occasion of his Ruine Who knows whether he will make a good or bad use of them Is not your Soul neareâ— to you than your Children 'T is for the Good of that that you should bestow the Chief Part of your Riches in Distributing to the Poor and then afterwards give to your Children what they stand in need of for their Livelihood Those who have no Children pretend the Necessities of this Life as a Cloak for their Avarice They would use what they have they would neither Sell any thing nor give any thing away St. Basil declares That this Temper of Mind is contrary to the Respect which is due to the Faith of Jesus Christ and that it makes it void whilest it forms to it self a Rule and Conduct contrary to the Maxims of the Gospel At Last he refutes the Pretence of those who think to exempt themselves from giving Alms in their Life-time by leaving their Goods by Will as Legacies to the Poor Miserable Wretches that you are says he to them you will not then be Liberal and Charitable towards Men till you cease to Live What Recompence can you expect for a Liberality which comes after Death O brave Piety to practise no good Works but with Ink and Paper You deceive your selves and you think to fulfil the Commands of the Gospel in dying Abraham nevertheless will tell you then My Son you enjoy'd your Good Things and Pleasures in your Life-time Do not your Actions show That you could have wish'd your selves to be Immortal That you might always have enjoy'd your Riches and that if you had been so you would never have remembred the Commands of God and the Precepts of the Gospel and therefore it is to Death and not to you that the Poor ought to give thanks for the Good you have done them Do not deceive your selves God will not be deceiv'd he will not be thus mock'd that which is dead is not to be offer'd unto the Sanctuary offer up a living Sacrifice He that offers up only the remains of the Sacrifices is an ungrateful Person St. Basil treats also of Alms in a Homily which was made upon the occasion of a great Famine and Dearth After he has describ'd these Calamities he says that the hard heartedness of the Rich to the Poor was the cause of them The Fields are barren says he because Charity is waxed cold He observes That publick Prayers were made but in so bad a manner and with so much destraction that they were not heard That Children were sent to them whereas the Heads of Families should have come themselves to beg God's Mercy for their Sins He relates the Example of the Ninevites he exhorts Persons of all Conditions to give Alms according to their ability You are poor says he but you may find many poorer than you You have Corn for two Days and there are some who have it only for to Day If you are Good and Charitable divide equally what you have left with him that has nothing be never the more backward to give him because you have but little left for your selves you preferr your private Interest and Advantage to the common danger of many Poor People For tho' you had no more but one Loaf if a miserable Wretch shall beg of you one Morsel of it do not refuse him and when you give it to him lift up your Hands towards Heaven and say these Just and Charitable Words Lord I have but this one Loaf which you see and I see my self in danger of having no more but I preferr thy Commandment to the Love of my self and of the little that I have I give a Charity to my Brother who is sore pinch'd with Hunger Give also an Alms on your part O my God to your Servant who runs a hazard of wanting Victuals I know your Goodness and put my Trust in your Sovereign Power you will not long delay the relief of your Liberal Hand but scatter abundantly in a few Days the Gifts of your Magnificence 'T is certain adds he that those who rely upon Divine Providence are like the Springs and Fountains which are not dry'd up by drawing from them but send forth their Waters with a greater Force than
abstinence from Sin for forbearance of Meat was introduced to restrain the motions of the Flesh and to suppress the Passions See the Homilies of Fasting and of Alms-deeds and the 57th upon S. Matthew Upon this That Man is obliged to doe all for God and to direct all his Actions to him alone COncerning a Christian's Duty S. Chrysostom discourseth thus in the 23d Homily against those that kept the Feasts of the New Moons S. Paul saith he commands us to doe all things to the Glory of God For whether you eat or whether you drink or whatsoever ye doe doe all to the Glory of God You will ask what relation have these things to the Glory of God Invite a poor Man to your Table this is called to eat and drink to the Glory of God You may also work for God by shutting up your selves in your own Houses How and by what means will you say When you hear the Disorders and Insolencies committed in the Streets by lewd Men then shut your doors have nothing to doe with that hellish Crew and you shall keep your Houses for the Glory of God You may also glorifie the Lord both by your Praises and by your Contempt As for example When you see a wicked Man gorgeously apparell'd and sumptuously adorned with the spoil of the Countries which he hath brought to desolation and attended with a great number of Servants and some weak Soul is blinded with that vain lustre discover to him his errour and make him see the vanity of that insignificant Pomp and pity the happiness of that unhappy Man Thus may Men despise things for the Glory of God This contempt is an instruction for those that are witnesses thereof We prove God to be present at all the actions of our lives even in our purchases and sales when we are contented with an honest gain and when we take no advantage of other Men's necessities to advance the rates of our Commodities In your Fasts and Prayers in your Contempt and Praise in your Silence and Discourses in Selling and Buying think always on the Glory of God See upon the same Subject the 6th Homily upon S. Matthew the 79th upon the same the 9th and 14th upon the Acts and the 18th upon the Romans Of the necessary Dispositions to communicate worthily NOne of the Fathers have spoken more powerfully and largely than S. Chrysostom concerning the necessary Dispositions to communicate worthily nor more dreadfully against unworthy Communicants He requireth in the first place that those who draw near to the Lord's Table should put away their Sins It is written saith he in the First Sermon of Penance That without Holiness no Man shall see God but whosoever is unworthy to see God is not worthy to partake of the Body and Blood of Christ wherefore S. Paul will have a Man to examine himself c. Reform the Disorders of your life past and then come to that holy Table and participate of that Sacrifice with a pure and unspotted Conscience He saith the same things in the 22d Homily of Statues Seeing we are advancing into Lent let us advance in Vertue it is in vain to run except we get the prize of the Race Our Austerities and Fastings will profit us nothing if we come not to the holy Table with an exact purity of Heart For Lent Prayers and Sermons are appointed in the Church for no other purpose but to make us participate safely of the unbloody Sacrifice and to wash away with the Waters of Repentance the filthinesses of our Sins without this our labour is vain But if by Abstinence you have corrected one Vice and gained one Vertue and put off one evil habit then you may boldly take place at the Table of the Lord. He recommends the same thing in the Homily of Seraphims I tell you plainly saith he I pray I beseech you not to come to the Lord's Table with a Conscience defiled with Crimes For to communicate in this condition is not Communion but Condemnation and tho' you should a thousand times come to the Body of Jesus Christ in that condition yet instead of receiving benefit by it you would become the more guilty Let Sinners therefore keep away that is those who persevere in their Sin This I warn you of betimes even now that when the day of that heavenly Feast shall come you may not say I am unprepared you should have given me warning .... I know that we are all guilty that no man can boast of having a pure heart in this World That 's not the worst but that not having a pure heart they will not draw nigh unto him that can purifie them But to be pure is not sufficient according to S. Chrysostom to partake of that holy Table Men must have a care besides that they come not thither negligently Let no Man saith he in the 83d Homily upon S. Matthew approach this Sacred Table with disgust negligence or coldness but let all come with a longing desire with zeal and love .... You ought therefore to watch over your own actions carefully knowing that those who receive unworthily the Body and Blood of Jesus Christ are threatned with a dreadfull punishment If you cannot endure without horrour Judas's crime who sold his Master and the Jew's ingratitude who crucified their King beware also of becoming guilty of profaning the Body and Blood of Jesus Christ Let no Judas no covetous Man come hither let none but true Disciples of Jesus Christ be present at that Feast c. For this Reason this holy Father observes in the Homily of Judas's Treachery that this holy Altar is not to be approached unto without reverence .... That no Hypocrite no Man full of iniquity ought to come near to this Sacred Table According to these Principles he saith in the 17th Homily upon Hebrews That generally speaking no reckoning is to be made either of those who communicate but once in the Year or of those that doe it often or such as receive seldom but of those that communicate with a pure Conscience a clean Heart and a blameless Life Let as many as are thus disposed come always and as many as are not let them not come once because they cannot but draw God's Judgments upon themselves and become worthy of Condemnation Doe you think that Forty days Penance is sufficient to cleanse you from all your Sins See upon the same Subject the 52d Homily against those that Fast at Easter the Homily upon the Nativity of Jesus Christ the 7th Homily upon S. Matthew the 24th 27th and 41st upon 1 Cor. the 3d. upon the Epist. to the Ephesians the 17th upon the Epist to the Hebrews the 5th upon Titus and several other places Of Prayer GOD requireth of us servent and constant Prayer he often with-holds those things that we ask of him to excite our Zeal This Observation is found in the First Homily concerning Statues in those upon Genesis in the Commentary upon Psal. 7. and
withdrew himself into the Desarts of Thebais when Valerian and Decius persecuted the Church fearing his want of strength to resist the Temptation He spent there the rest of his Life which lasted 113 years S. Jerom gives an account of the manner of his being visited by S. Anthony and describes several Circumstances of that History that are very hard to be believed The Life of S. Hilarion is full of Miracles of that Holy Anchorete S. Anthony's Disciple S. Jerom places it in his Catalogue amongst those Books which he wrote after his Return from Rome to Bethlehem Likewise he makes mention there of the History of a Monk in the Desart of Chalcis called Malchus who having quitted the Monastery to return into his Countrey was taken and carried away Captive by the Saracens This Volume endeth with his Book oâ— the Famous men or Ecclesiastical Writers written in Latin by S. Jerom and translated into Greek as it is supposed by Sophronius n By Sophronius Erasinus published this Version under Sophronius's Name upon the credit of a Manuscript None doubted at first but that it was his Mr. Vossius the Father owned it but M. Isaac Vossius his Son contradicted that Opinion in his Notes upon S. Ignatius's Epistles where he boldly affirms that this Version is not Sophronius's that it is very bad that he that made it did not understand Greek that it is visible that it was written by an Impostor Huetius in his Book De optimo genere interpretandi refutes Vossius and doth not doubt but that Translation was made by Sophronius He did it at the request of Flavius Dexter Praefectus Praetorio in imitation of Suetonius and other profane Authors who writ the Lives of Philosophers and other Famous men He confesses that Eusebius his Books did him much Service He intreats the Authors of his own time whom he doth not mention not to take it ill he declares that he did not intend to conceal their Works but that they had never come to his hands but however if their Writings make them Famous his silence will not long prejudice them Lastly he observes that this Treatise confounds Celsus Porphyry Julian and the other sworn Enemies of the Church who reproached it as having no Philosophers no Orators or learned Men by proving to them that it was established upheld and adorned by very great Men. This Book comprehends the Catalogue of Ecclesiastical Authors and Writers from Jesus Christ to S. Jerom's time It concludes with a Catalogue of the Works which this Father had composed to the Fourth year of the Emperor Theodosius which is the Year 392 of Jesus Christ. The Second Tomb which is in the same Volume contains the Letters or rather the Discourses of Dispute and Controversie The First is his Treatise against Helvidius of the perpetual Virginity of the Blessed Virgin Mary That man had written a Book wherein he pretended to shew by Testimonies of the New Testament and the Opinions of some ancient Fathers that after the Birth of Christ the Virgin Mary had Children by Joseph her Husband The first passage of Scripture which Helvidius cites for his Opinion is that of S. Matthew ch 1. The Virgin being espoused was found with Child before Joseph and she came together Helvidius concluded from this place that therefore they came together afterwards S. Jerom answers him That this Consequence doth not follow because that a thing is often said to have been done before another which other is never to be done and that when it is said such a one died before Penance it doth not follow that he of whom this is spoken does Penance in the other World so likewise from what S. Matthew saith That she was found with Child before Joseph knew her it doth not follow that he knew her after she was with Child The Second passage quoted by Helvidius is another of the same Evangelist Joseph knew not his Wife till she had brought forth her Son Helvidius concludes from this passage as from the former therefore he knew her after she was delivered He maintained that the word until always signifyed in Scripture a fixed time after which the thing would come to pass S. Jerom shews him that tho' this is often true yet there are several passages where it signifies an unlimited time as it is said of God I am till you are grown old or until that which can never describe the Term or the end of God's existence seeing he is for ever And when Jesus Christ saith in the Gospel I am with you to the end of the World it were ridiculous to conclude Wherefore he will be no more after the World's end Helvidius's Third Objection is grounded on the Title of First Born given to Jesus Christ Luk. ch 2. S. Jerom affirms that it doth not suppose that he had younger Brethren for in the Language of the Scripture every Child of the first lying in of a Woman is called First-born these words being Synonymous Adaperiens vulvam and Primogenitum as appears Numb 18. Exod. 13. Levit. 12. Luk. 2. The last Objection is taken from what is said in Scripture that Jesus Christ had Brethren now among his Brethren said Helvidius are reckoned S. James and Joses Son of Mary as it is said Matt. 27. Mark 15. Luk. 24. That Mary the Mother of James and Joses was present at the Passion and at the Burial of Jesus Christ but this Mary said he is the Mother of the Lord for it is not likely that she should forsake him upon that occasion S. Jerom answers that it is very certain by S. John's Testimony that Mary the Mother of God was near the Cross of Jesus Christ at his Passion since he recommends her to that Evangelist but that Mary the Mother of James and Joses is different from the Mother of the Lord seeing that of the two Apostles called James one was Son of Zebedee and the other of Alpheus But it cannot be said that the Lord's Mother was married to either of these two Persons He maintains then that Mary the Mother of James and Joses was the Wife of Alpheus and Sister to the Mother of our Lord and is also called Mary Cleophe The Conjecture not being very certain S. Jerom gives this general Answer That the word Brother is equivocal and is taken Four ways a Brother by Nature by Nation by Relation and by Affection but sticks to the Brother-hood by Blood shewing by several places of Scripture that Cousins and near Kindred are called Brethren Having thus with much Wit and Learning refuted the false Consequences that Helvidius drew from those passages of the New Testament S. Jerom opposes to Tertullian and Victorinus whom Helvidius had quoted the Authority of S. Ignatius S. Polycarp S. Irenaeus S. Justin and other ancient Apostolical Authors who had written against the Hereticks Ebion Theodorus of Byzantium and Valentinus whom S. Jerom pretends to have been of Helvidius his Opinion But the Error of those
6th Chapter of Zachar. Excevir oriens Ed. L. p. 619. Homilies upon whole BOOKS of the New Testament Genuine BOOKS FOurscore and Ten Homilies upon St. Matthew Ed. En. v. 2. from p. 1. to 555. Ed. P. v. 1. in N. T. Eighty seven Homilies upon St. John v. 2. Ed. En. p. 555. v. 2. Ed. P. in N. T. Fifty and four Homilies upon the Acts Ed. En. v. 4. p. 607. Thirty two Homilies upon the Epistle to the Romans Ed. En. v. 3. p. 1. Ed. P. v. 3. in N. T. Forty four Homilies upon the First Epistle to the Corinthians with a Preface and Thirty upon the Second Edit En. v. 3. 243. Edit P. v. 5. in N. T. A Commentary upon the Epistle to the Galatians Ed. En. v. 3. p. 763. and Ed. P. v. 5. in N. T. p. 776. Four and twenty Homilies upon the Epistle to the Ephesians Ed. En. v. 3. p. 763. Ed. P. v. 5. in N. T. p. 864. Fifteen Homilies upon the Epistle to the Philippians Ed. En. v. 4. p. 1. Ed. P. in N. T. v. 6. p. 1. Twelve Homilies upon the Epist. to the Colossians Ed. En. v. 4. p. 89. Ed. P. v. 5. in N. T. p. 147. Eighteen Homilies upon 1 Thess. and Five upon the Second Ed. En. v. 4. p. 161. Ed. P. v. 6. in N. T. p. 262. Eighteen Homilies upon 1 Tim. with a Preface and Ten upon the Second Ed. Eton. v. 4. p. 249. Ed. P. in N. T. v. 6. p. 402. Six Homilies upon the Epistle to Titus Ed. En. v. 4. p. 381. Ed. P. in N. T. v. 6. p. 619. Three Homilies upon the Ep. to Philemon Ed. En. v. 4. p. 411. Ed. P. in N. T. v. 6. p. 770. Four and thirty Homilies upon the Epistle to the Hebrews Ed. Eton. v. 4. p. 427. Ed. P. in N. T. v. 6. p. 692. which are said to have been Collected after his Death by a Presbyter of his Acquaintance Books Spurious An imperfect Commentary upon St. Matth. Ed. P. v. 2. in N. T. from p. 3. to 196. Seven and twenty Latin Homilies upon St. Matthew whereof the 13th and 17th are among St. Chrysologus's Works Ed. L. v. 2. p. 465 c. to p. 502. Fourteen Homilies in Latin upon St. Mark ibid. from p. 513. to p. 551. Six Homilies upon the Gospel of St. Luke p. 519. 529. and that of Zaccheus p. 551. Five Homilies upon St. John p. 164 c. Distinct Sermons upon particular Texts of the New Testament Genuine Books A Sermon upon the Man that was sick of the Palsy spoken of in St. Matth. ch 9. vol. 5. Ed. P. p. 814. An Homily upon St. Matth. ch 13. v. 7. Enter in at the straight gate Ed. Eng. v. 5. p. 175. Ed. P. v. 5. p. 125. An Homily upon the Parable of the Servant who owed Ten thousand Talents Matth. ch 18. Ed. En. v. 5. p. 196. Ed. P. v. 5. p. 1. An Homily upon St. Matth. ch 26. v. 39. Father if it be possible c. Ed. Eng. v. 5. p. 203. Ed. P. v. 5. p. 114. Five Sermons upon the Parable of Dives and Lazarus Luk. 16. Ed. Eng. v. 5. p. 196. 220. 234. 242. 253. Ed. P. v. 5. p. 18 c. An Homily upon the History of the impotent Man related John ch 5. v. 3. Ed. Eng. v. 5. p. 264. Ed. P. v. 5. p. 102. An Homily of the Usefulness of reading the Holy Scripture upon the beginning of the Acts Ed. Eng. v. 8. p. 111. P. v. 5. p. 582. An Homily upon the Title to the Acts Ed. Eng. v. 5. p. 274. P. v. 5. p. 151. An Homily why the Book of the Acts is read in the time of Pentecost Ed. P. v. 5. p. 831. An Homily upon St. Paul's Conversion and changing of his Name Ed. Eng. v. 5. p. 282. P. v. 5. p. 164. An Homily upon the beginning of Ch. 9. of the Acts Ed. Eng. v. 8. p. 60. P. v. 5. p. 544. An Homily upon the Inscription of the Altar at Athens To the unknown God Acts Ch. 17. Ed. Eng. v. 6. p. 722. P. v. 5. p. 556. An Homily upon changing the Name of Saul into that of Paul Ed. P. v. 5. p. 850. An Homily upon Rom. 5. of glorying in Tribulations Ed. Eng. v. 5. p. 292. P. v. 5. p. 180. An Homily upon these words Rom. 8. All things work together for good to those that love God c. Ed. Eng. v. 5. p. 299. P. v. 5. p. 192. An Homily upon the words Ch. 12. of the Rom. If your Enemy hunger Ed. Eton. v. 5. p. 304. P. v. 5. p. 199. Two Homilies upon Rom. Ch. 16. Salute Priscilla c. Ed. Eton. v. 5. p. 314. and 321. P. v. 5. p. 216. and 226. An Homily upon the beginning of 1 Cor. Ch. 1. ed. eng v. 8. 111. P. v. 5. p. 568. An Homily upon these words ch 7. 1 Cor. Let every one have his Wife c. Ed. Eton. v. 5. p. 330. ed. P. v. 5. p. 240. An Homily upon Chap. 7. 1 Cor. about the Bill of Divorce ed. eng v. 5. p. 337. ed. P. v. 5. p. 251. An Homily upon these words Ch. 10. 1 Cor I would not brethren that ye should be ignorant c. ed. eng v. 5. p. 343. ed. P. v. 5. p. 260. An Homily upon these words Ch. 11. 1 Cor. It is convenient that there be Heresies ed. Eton. v. 5. p. 362. ed. P v. 5. p. 273. Three Homilies upon 2 Cor. ch 4. Having the same spirit of Faith ed. eng v. 5. p. 368. P. v. 5. p. 296. An Homily upon these words Ch. 11. 2. Cor Would to God you would bear with my folly a little ed. eng v. 5. p. 392. P. v. 5. p. 332. An Homily upon these words Ch. 2. Gal. I withstood him to his face ed. eng v. 5. p. 398. P. v. 5. p. 705. An Homily upon these words Ch. 1. to the Philip whether Christ be preached under a pretence or in truth c. ed. eng v. 5. p. 410. P. v. 5. p. 343. An Homily upon that Ch. 4. 1 Thess. Concerning the dead ed. eng v. 5. p. 418. P. v. 5. p. 375. An Homily upon these words 1 Tim. Chap. 5. Let a Widow be chosen above sixty years c. ed. eng v. 5. p. 425. P. v. 5. p. 387. Books Spurious A Sermon upon Herod and the Innocents Matth. Ch. 2. Ed. Eton. vol. 7. p. 318. A â—ermon upon these words of the Devil to Jesus Christ If thou beest the Son of God cast thy self down which is attributed to St. Ephrem in some Manuscripts Ed. Eng. v. 7. p. 301. A Sermon upon these words Matth. ch 6. Take heed ye do not your Alms before men c. Ed. En. v. 7. p. 486. A Sermon upon St. Matth. ch 7. v. 14 and 15. and upon the Lord's Prayer Ed. Eng. v. 5. p. 183. Ed. P. v. 5. p. 137. A Sermon upon these words of Jesus Christ in St. Matth. ch 6. See that you do not your Alms before
him That he submits to the Judgment of the Bishop of Alexandria and that he hath followed it in the Letters which he hath written to all the Bishops of the West to give them notice of the day of that Feast He also thanks the Emperor for expelling Carosus and Dorothaeus from their Monasteries In the second he makes answer to Julian's Letter who had written to him That Carosus had professed the Orthodox Faith but was yet at variance with Anatolius That John was sent into Aegypt to restore the Faith and settle Peace there He desires Julian to let him know what success he shall have there and tells him That he is much troubled for the condition of the Bishop of Antioch if what his Accusers say be true He adds That he hath so great confidence in the Piety of the Emperor that he doth not doubt but that he will hinder the establishment of Heresie In the 114th he exhorts Anatolius to labour with all his Might to extinguish the remainders of the Heresie The last of these Letters is dated March 13. We have nothing more of that year nor the next because Rome having been taken by the Vandals S. Leo was so busy about the Affairs of his own Church he had no leasure to take care of others Besides that in the trouble he then was it was hard to send or receive Letters from distant Countries But as soon as he began to be a little at rest he then began afresh to give Marks of his Pastoral Care and Vigilance over the Church The Hundred and Fifteenth Letter to the Emperor Leo dated June 9. Anno 457. is the first He prays the Emperor to protect the Faith and not permit the Authority of the Council of Chalcedon to be questioned particularly at Alexandria where according to the account he had received from Anatolius it was strongly opposed To him also he directs the following Letter of July 11. S. Leo praises him because he was troubled to see the Church of Alexandria reduced to so lamentable a Condition through the Outrage of the Hereticks That the Emperor Marcian was taken out of the World just when he was using Remedies for it but God be praised he had left a Son from whom the Orthodox Religion might expect the same protection That he had written to him for that reason That he ought to join with him in endeavouring to maintain the Decisions of the Council of Chalcedon and prays him to let him know what he could do with him thereupon The Hundred and Seventeenth is of the same date In it he tells Julian That he wondred he did not write to him but being informed by Anatolius's Letter that he was gone to Alexandria he had written to the Emperor to pray him to restore Peace to that Church and to Anatolius that he should use his Interest with the Emperor upon that Subject He commands him to join his Sollicitations with Anatolius to uphold the Decrees of the Council of Chalcedon and ordain an Orthodox Bishop at Alexandria in the place of Proterius The Hundred and Eighteenth Letter dated Aug. 23 457. is directed to Basilius Bishop of Antioch In the beginning he complains That this Bishop had not given him notice of his Ordination He exhorts him to join with him and other Bishops that are Orthodox to defend the Catholick Faith with Courage because he is perswaded That the Emperor and Lords of the Court will not undertake to innovate any thing when they see the Orthodox Bishops firm and united In the Hundred and Nineteenth Letter he exhorts Euxithius Bishop of Thessalonica and Juvenal Bishop of Jerusalem to be resolute and not suffer that any Council be assembled to disannul what hath been done in the Council of Chalcedon He sent these Letters to Julian and Aetius that they might deliver them to the Metropolitans to whom they are directed and by that means all the Bishops may know it This appears by the 120th and 121st Letters In the Hundred and Twenty Second Letter he congratulates the Emperor Leo that he declared himself for the Council of Chalcedon and exhorts him to further the Peace of the Church This Letter is dated Sept. 1. 457. He comforts the Bishops of Aegypt who had been banished from their Churches for the Orthodox Doctrine in the following Letter This is of Octob. 11. The Hundred and Twenty Fourth Letter is to Anatolius After he hath thanked him for his care in writing to him the News he exhorts him to oppose the Temptations of Hereticks vigorously but he reproves him for suffering the Clergy of Constantinople to have Commerce with the Enemies of the Catholick Faith This Letter is dated the 11th or 14th of October In the Hundred and Twenty Fifth Letter to the Emperor Leo he endeavours to shew the Emperor That he ought not to revive again the Questions about the Incarnation of Jesus Christ and that he ought to hold to the decision of the Council of Chalcedon He exhorts him to apply Remedies to the Distempers of the Church of Alexandria and not suffer the Enemies of the true Faith to thrust themselves into the Government of that Church That having receiv'd Petitions from both Hereticks and Catholicks he easily discerned to which of them he ought to lend his Assistance since on the Hereticks part there is nothing but Violence and Sacrilege who have put to death an Innocent Bishop casting his Ashes into the Air overturning the Altars laying open the Mysteries to Parricides and Wicked Men casting down the Oblation and destroying the Holy Oyl That after all this they had the boldness to demand a Council That the Emperor ought not to suffer this Impudence but rescue the Church of Alexandria from the Oppression in which it was That he had sent him a Letter treating of Matters of Faith to instruct him fully in the Doctrine of the Church Lastly he complains That some of the Clergy in Constantinople held Heretical Opinions He accuses Anatolius of Negligence in not punishing them and exhorts the Emperor to banish them out of the City He recommends to him the Bishop Julian and Aetius the Priest This Letter is dated Decemb. 1. In the Hundred and Twenty Sixth Letter he desires Anatolius to join with him in perswading the Emperor to maintain the Decisions of the Council of Chalcedon oppose the Hereticks and restore the Peace of the Church of Alexandria He tells him That he was very Joyful to hear that there were but four Bishops of Aegypt who were guilty of the same Crime with Timotheus and who were of his Party That he must do his endeavour to help the other Bishops of Aegypt who are under Persecution and assist those who are withdrawn to Constantinople That their Presence is very necessary to divert the Emperor from calling a new Synod He admonishes him not to suffer Atticus and Andrew two Clergy-men of Constantinople to persist in their speaking against the Council of Chalcedon He likewise makes smart Reflections
Life being understood Spiritually This Author dy'd three Years since under the Empire of Zeno. Zeno ended in 490. Gennadius wrote in 493. There is in the Bibliothecâ Patrum Tom. 8. a Commentary upon St. Paul's Epistles which bears the Name of Theodulus but it can't be his because it speaks of Aecumenius and Photius who lived a long time after It is an Abridgment of Aecumenius's Catena EUGENIUS EUgenius Bishop of Carthage and Confessor being summoned by Hunnericus King of the Vandals to explain the Faith of the Church and the true signification of the Word Consubstantial Eugenius made a Treatise of the Faith approved by all the Bishops and all the Orthodox Confessors of Africa Mauritania Sardinia and Corsica in which he confirms the true Faith not only by the Authorities of the Scripture but also by several passages of the Fathers This Book was presented by his Fellow Bishop when he was in Banishment because he had so freely confessed the Faith as a Good Pastor He left behind him some Letters to his Flock to strengthen them in the Faith into which they were Baptized He also sent in Writing the disputes which he had had with the Arian Bishop by Proxie and conveyed them to Hunnericus by the Steward of his Houshold He also offered a Petition in form of an Apology to that Prince endeavouring to obtain Peace for the Christians He is said to be yet alive and to continue his Service to the Church by confirming the Faithful The Treatise of Eugenius to Hunnericus is found in the third Book of the History of Victor Vitensis as also in Tom. 4. of the Councils and in Biblioth Patr. Tom. 8. and Gregory in his second Book of his History of France recites one of his Letters written to the Church of Carthage CEREALIS CErealis an African * Episcopus Castulensis vel Castello ripensis C. Bishop being required by Maximinian a Bishop of the Arians in Africk to explain and confirm the Catholick Faith by a few Texts of Holy Scripture Cerealis having implored the Divine Assistance gave a Satisfactory Answer to his Demand by propounding a clear proof of the Faith of the Church not only in a few Texts of Scripture as Maximinian had demanded of him but also in a greater number taken out of the Old and New Testament and made one Book of them This Writing is in the Biblioth Patr. Tom. 8. and in the Haeresiologia Printed at Basil in 1556. SERVUS DEI. THe Bishop Servus Dei hath Written against those that say That Jesus Christ did not see his Father in this Life with his bodily Eyes until after his Resurrection from the Dead and Ascension Servus Dei when he was translated into the Glory of his Father and that that Vision was the Reward of his Sufferings He shews I say against these Opinions as well by Testimonies of Holy Scripture as by Rational Argument That our Lord Jesus Christ did always see the Father and Holy Spirit with his bodily Eyes from the very time of his Conception by the Holy Ghost and Birth of â—…e Virgin and that this Priviledge was granted him upon the account of the intimate Union that 〈◊〉 was between the Humane and Divine Nature This is all Gennadius saith of this Author Thâ— Common Opinion of Divines is That the Humane Nature of Jesus Christ did always enjoy 〈◊〉 clear Vision of God which they call the Beatifick Vision but they do not believe that he saw 〈◊〉 with his bodily Eyes The Vision of God is Spiritual in which the bodily Eyes have no share It is also Question'd whether they may not be able to do it thro' the infinite power of God If 〈◊〉 Author believed that Jesus Christ saw the Divine Nature with his bodily Eyes he must be very gross in his conceptions Saint Austin had confuted him long before but it may be he will say as the Schoolmen do and understand by the Bodily Eyes the Humane intellectual faculty in Jesus Câ—â—ist IDACIUS IDacius of Lanâ—ecum in Gallâ—â—ia Bishop of Augusti-Lucus a Of Augusti-Lueus He observes in the Preface that he was boâ—n ex Leonicâ Civitate and was Bishop in â—â—llicia and says likewise That he was preferred to tâ—… dignity in the third year of Valâ—â—tinian III. but doth not tell us of what City They who speak of him have supposed that he was Bishop of the same City where he was born but what he notes upon the 310 Olympiad that he was taken in the Church which he had called aquae Flaviensis when Augusti-Lucus was pillaged shews that he was Bishop of that City for Aquae Flâ—viae is not a Bishoprick but a Church subject to Augusti-Lucus Saint Leo speaks of this Bishop in his Letter to Turribius or rather to the Synod of Gallicia heretofore the 93 now the 15th and he gives him an Answer in the following Letter the Metropolis of the same Province hath made a Chronicle in which he continues St. Jeromes to his own time It beginâ— at the alias Hidatius first Year of Theodosâ—us the Great and ends at the Eleventh Year of the Reign of Leâ— and contains the History or rather a Chronicle of 86 Years from the Year 381 to 467. To the Year 437 it is made up of the Writings and Histories of others but from that time of his own observations In this Chronicle he sets down the most considerable Events of the Empire the Years and Alterations of the Emperors the Names and Years of the Popedom of the Bishop of Rome and partâ—…larly the Ecclesâ—astical and Profane History of his own Country He makes use of three Epochâ—'s The first is of the Years of the World according to Eusebius the Second is the Spanish Aera which begins 37 Years before the Nativity of Christ and the last is of the Olmpiads which he brings lower than Socrates who makes them to end in 440. We may see there the Years of the Empâ—â—â—â—s This Chronicle is in a rough and barbarous stile but easie enough to be understood Canaâ—… and Scaliger had Printed some fragments of it but F. Sirmondus hath Published it entire in 1619 〈◊〉 at Parit out of a MS. in the Jesuits Library of the College of Clermont which came from 〈◊〉 It had been already Printed at Rome before him since 't is inserted in Eusebius's Chronicon 〈◊〉 Sirmondus found in the same MS a very exact Computation of Years by the Consuls which begins with the Year 269 and ends at 423. It is thought to belong to the same Idacius not only because it is in the same MS but because they are very like to one another in style and Chronology F. Labbe hath also Published the same since under the name of Idacius but much enlarged for they begin at the Consulship of Brutus and Collatinus which was in the 245 Year from the builing of Roâ—â— and ends in the second Consulship of Anthemius that is to say at the Year 468 where also
the 〈◊〉 Chapters Six Books of 〈◊〉 's Ecclesiastical History Some Letters of St. Gregory and his 〈◊〉 Life of St. Marius compos'd by Dinamius Acts of the Councils of Rome held under Syâ—…chus Acts of the Council under Boniface Archb. of Carthage Acts of a Council of Rome under Boniface II. Acts of the Council of Constantinople under Mennas Acts of the fifth Council History of some other Councils Political Works Five Poems of Avitus upon the beginning of Genesis A Poem of Virginity An Admonition to the Faithful written by Orâ—…ius Nicetius's Treatise about Watching and Psalmody Hâ—â— two Letters History of the Acts in Verse by Arâ—tâ—â— His Letter to Count Parthenius A Description of the Temple of Sancta Sophia by Paulus Silentiarius The Life of St. Martin and other Works by Fortunatus The Life of St. Radegâ—â—da by Bandoniâ—ia Moral Pious and Spiritual Works Letters and Sermons by St. Fulgentius Collection of Passages out of St. Austin by Eugippius A Letter of Ferrandus to Reginus Sermons of Laurentius Sermons of Caesarius of Arles A Letter of St. Germanus to Queen 〈◊〉 A Treatise of the Cardinal Vertues by Martin of Braâ—… Lamentation of Gildas for the Miseries of England Homilies of Sedâ—… Chrysippus Homilies of Penance by John the younger Six Sermons of Anastasius Sinaita and particularly of Preparation for the Sacrament of the Lord's Supper Morals of St. Gregory upon Job Homilies by the same His Pastoral The Lives of Saints See Historical Works Works about a Monastick Life The Rule of St. Benedict The Rule of Caesarius for Nuns His two Letters The Rules of Aurelianus The Rule of Tetradius Sentences of some Greek Monks translated by Martin of 〈◊〉 and Paschasius the Deacon The Rule of Ferreolus A Scale of the Cloister by John Climacus His Letter to John Abbot of Raithu A Commentary of John of Raithu upon the Scale of the Cloister and a Letter to St. John Climacus The Dialogues of St. Gregory and many of his Letters The Letter of St. Leander to his sister Florentina A Letter of Eutropius about the Reformation of Monks AN Alphabetical INDEX OF THE Principal Matters contain'd in the Fifth Volume A ABbot Qualities of an Abbot 85 Acacius The Letter of Symmachus against Acacius 3 Acacius of Constantinople condemn'd by the Western Bishops 132 Adrian Author of an Introduction to Scripture 24 Adrian Bishop of Thebes His cause 77 Africa A Regulation of the Rank of the Provinces of Africa 119 120 Agapetus Bishop of Rome His Life and Letters 31 Came to Constantinople and Ordain'd Mennas 133 Agnellus What we know of this Author 59 Alms. Bishop's oblig'd to assist the Poor 144 Altars Altars of stone only to be consecrated 116. Consecration of Altars by the Unction of the Chrysm and by the Sacerdotal Benediction 111 Anastasius Sinaita Circumstances of his Life 67. Abridgment of his Extracts 67 68 Andrew Bishop of Fundi His Miracles 99 100 Andronicianus A Treatise against the Eunomians 106 Anonymous Author upon the Octateuch 35 Anthimus Agapetus would not suffer him to be Bishop of Constantinople 32. Condemn'd by Agapetus 133. In the Synod under Mennas his Process was made and he condemned ibid. Aprigius A Judgment upon the Work of that Author 51 Arator Judgment upon his Poems ibid. Arch-deacon His Dignity and Office 80 Aretas Author of a Commentary upon the Revelation 52 Arles Contest between the Bishops of Arles and Vienna concerning Ordinations 2. Regulated by Pope Symmachus ibid. Priviledges attributed to the Bishop of Arles by Symmachus 3. Pallium Vicariat granted to the Bishop of Arles by Vigilius 48 Asylum Right of Asylum granted to the Church confirmed with Restrictions 113. Restrictions upon the Law of Sanctuary 117 129 Augustine Monk History of his Mission into England 90 91 Avitus His Life 4. Writings 5. c. Aurelianus His Rules for Monks 50 Austerities Examples of surprising Austerities 10. c. B BAndoninia A Writing of this young Woman 62 Baptism That no Salvation can be attain'd without the Sacrament of Baptism except to those that shed their Blood for Jesus Christ 19. Baptism without Faith signifies nothing to the Adult 20. It is useless to baptize the Dead ibid. Faith without Baptism cannot save according to St. Fulgentius ibid. Baptism sufficeth without the Eucharist ibid. The Effect of Baptism 73. It is indifferent to use three Dippings or one ibid. It may be given extraordinarily to Jews ibid. No Person must be forced to receive it ibid. The Baptism of Hereticks valid if it be given in the name of the Trinity ibid. In an uncertainty whether one has been baptized or no he must be baptized ibid. When it is to be administred to the Adult and to Children 115. Children ought to be brought to the Church twenty days before Easter that they may be Exorcis'd 151. Baptism forbid to be administred but in Easter 115 152. Baptism forbid on Festivals 154. Baptism given by the Apostles in the Name of the Trinity 53. A Woman with Child may be baptized 93. Catechumens must not be prayed for that died without Baptism 148. Rebaptization forbid 118 Basil of Cilicia Judgment of Photius upon this Author 28 L. de Bassompiere Bishop of Santones Praise of that Bishop 102 Benefices Plurality of Benefices condemned 116 St. Benedict His Life and Miracles 45 99. Abridgment of his Rule 45 Bigamists Cannot be Ordain'd 75. Prohibitions to ordain them 110 116 119 Bishops The Obligations Bishops are under 83. Instructions concerning the Obligations of Bishops and Pastors drawn from the Pastoral of St. Gregory 97. It is forbidden to Bishops to undertake any thing in prejudice of their Brethren 118 119. Humility of Bishops 98. They ought to have a Clerk with them as witness of their actions 9. Translation of Bishops 87 Bishopricks Union of Bishopricks 86 Blessedness In what the Soveraign Happiness consists 26 Blood If Christians may eat the Blood of Beasts and when the Church ceased to forbid it 64 Boethius His Life 26. his Writings ibid. Boniface II. His Ordination 30. Letter that is falsly attributed to him ibid. Letter to Caesarius genuine ibid. Boniface Monk Multiplies Wine 99 C COuncil of Cnalcedon defended by Leontius 60 Cardinal What that Quality was in the time of St. Gregory 79 Carthage Primary and Jurisdiction of the Archbishop of Carthage over Africa 119 120. Preheminence of the Bishop of Carthage 33 Cassiodorus His Life and Writings 43 Celibacy St. Gregory Ordain'd that for the future the Sub-deacons shall be obliged to Cicily as elsewhere but he obliged not those that had been Ordained before that Law 81. The Punishment of the Bishops and Clerks that observe not Celibacy ibid. Those that are in Orders are obliged to it 92 Celibacy of the Clergy The Laws of Pope Innocent and Siricius confirmed 111. Clerks obliged to Celibacy are forbidden to cohabit with their Wives 115 Caesarius Bishop of Arles His Life and Writings 49 Chappels The Bishop ought to choose the Clerks that serve in them 129.
there were found above 160 of them The Acts of the Council began with the Emperor's Letter to Pope Donus in which he represents to him his Sorrow to see the Eastern Church divided from the Western That Theodorus Patriarch of Constantinople of blessed Memory would not send a Synodical Letter to the Holy Seâ— according to the Custom for fear it should nor be received and that he contented himself to direct a Letter to him in the Form of an Exhortation That that Patriarch and Macarius Patriarch of Antioch being consulted why the Chuch was thus divided seeing all the Bishops received the Definitions of the five General Councils and the Doctrine of the Fathers and rejected all Heresies They answered the Contest came from some new Expressions brought in either out of Ignorance or out of a Desire of piercing too deep into the unsearchable Works of the Lord That the Sees of Rome and Constantinople disagreeing about this they remained divided He exhorts the Pope not to suffer this Division about inconsiderable Points to continue for ever and invites him to send some able Legates to the Synod with necessary Instructions and Books promising he would cause them to be received and be equally favourable to both Parties He tells them he thinks three Men will be enough to hold his Place with twelve Archbishops or Bishops in the Name of his Council He adds That he had been desired by the Patriarchs of Constantinople and Antioch to give them Leave to take Vitalian's Name out of the Dypticks and to leave none but that of Honorius because the Bishops of Rome his Successors had differed from the Eastern Churches but that he would not suffer them to do it And that he could assure him that the Names of Honorius and Vitalian were left in the Dypticks There is a second Letter of the Emperor dated September 10th 680. directed to George of Constantinople wherein he orders him immediately to bring the Bishops and Archbishops to Constantinople and to send Word to Macarius to bring likewise those of his Synod The third Piece is a Latin Letter of Mansuetus Bishop of Milan which he wrote to the Emperor in the Name of the Synod held at Milan in which he exhorts him to imitate the Zeal of Constantine the Great for the Faith and beginning with Arius's Heresy and the Nicene Council he maketh a compendious History of the other Errors condemned in the five first Councils held by the Authority of the Christian Emperors He assures him that they do hold and maintain the Definitions of those Councils and the Doctrine of the Holy Orthodox Fathers To this Letter is annexed their Confession of Faith in which having asserted two Natures in Christ they add That there be also two natural Wills and two Operations With these Letters they sent some Deputies from the Pope and the Synod The Pope sent two Presbyters named Theodorus and George and a Deacon named John and the Bishops of the Council sent three Bishops in their Name to the Synod of Constantinople When these Deputies were arrived at Constantinople and had saluted the Emperor September 10th 680. he gave an order directed to George of Constantinople whom he styles OEcumenical Patriarch as he had styled the Pope OEcumenical Pope wherein he commands him immediately to bring the Archbishops and Bishops to Constantinople and to send Word to Macarius of Antioch to bring those of his Synod The first Action of the Council began the the 7th of November 680. in the Emperor's Palace It is said he presided in the Assembly that his Counsellors or Officers were present at it and Act. i. that the Synod was called by the Emperor's Order The three Legates of the Pope held the first Place among the Bishops of the Council George Patriarch of Constantinople the second the Deputy of the Church of Alexandria the third Macarius of Antioch the fourth the Deputy of the Patriarch of Jerusalem the fifth the Bishops Deputies of the Synod of Rome the sixth next after them were the Deputies of the Church of Ravenna and about 32. Bishops with some Abbots After they were set down the Legates of the Pope and of the Synod of the West said That they were sent by the Pope and the Council of Rome and that they brought two Letters with them which they had delivered to the Emperor That seeing the Difference came from this That the Patriarchs of Constantinople had invented and maintained Novelties by teaching That there was but one Will and one Operation in Christ those of their Party ought to shew the Grounds of this new Doctrine Macarius answered in the Name of the Churches of Constantinople and Antioch That they had invented no Novelties and did teach nothing but what they had learn'd from the Holy Fathers as they are expounded by Sergius Pyrrhus Paul and Peter their Patriarchs by Honorius Pope of Rome and by Cyrus Patriarch of Alexandria That they were ready to defend this Doctrine by the general Synods and the Fathers whose Authority was owned The Emperor commanded them to do so and the Acts of the Reumenical Councils to be brought Those of the Council of Ephesus were read and Macarius thinking to have found there a Place favouring his Opinion in S. Cyril's Letter to Theodosius where Christ's Will is said to be Omnipotent he would have inferred from thence that there was but one Will in Christ. But the Western Deputies some Bishops and the Judges themselves took notice That the Will of the Word only was spoken of there and not the Divine and Human Will in Christ then they read over the Acts of the Council of Ephesus In the second Session held the 10th of November the Acts of the Council of Chalcedon were read and when they came to S. Leo's Letter the Pope's Legates maintained That there Act. iâ— was a Place where that Pope established two Wills and two Operations Macarius contrariwise affirmed That the Passage of S. Leo proved only That there was in Christ one Operation Theandrick In the third of the 13th of the same Month they began to read the Acts of the fifth Council At the Head of which there was a Discourse written under the Name of Mennas to Vigilius The Pope's Legares maintain'd it to be supposititious and to have been added a little while ago to the Acts of the fifth Council which they proved because Mennas dyed the 21st Year of Justinian and the fifth Council was not held till in the 27th Year of the same Emperor And indeed the Judges and the Bishops examining the Sheets which they were Act. iii. reading they found three prefixed to the beginning without Cyphers and written by a different Hand Whereupon they left out that Discourse of Mennas and set themselves to the reading of the Acts of the fifth Council In them they found a Letter of Vigilius in which he asserted one only Operation in Christ but the Legates denied it to be his and when they went
Probus's of S. Columbanus's Jonas's and of S. Arnoldus Paul the Deacon's The Martyrology of Bede as we now have it is not in the same Purity in which he Composed it but several things have been added since as is usual in Works of that Nature Bollandus and his Followers do likewise assert That it is not of Bede's Writing but Florus's a Deacon of Lyons under whose Name 't is found in several Manuscripts The Treatise of Holy Places is made up several large Relations and particularly from those of Arculphus a Bishop of France written in three Books by Adamannus To this small Tract is annexed a large Collection of Hebrew Names both Proper and Appellative and others put in an Alphabetical Order and Explained This Tome ends with a Book Entitled Collections taken out of the Fathers containing Sentences Questions and Parables This Treatise is a Miscellaneous Rapsody without either Order or Method and Unworthy of the Name of Bede The fourth Tome of Bede's Works contains his Commentaries upon some part of the Books of the Old Testament of which the Catalogue followeth An Explication of the three first Chapters of Genesis taken out of S. Basil S. Ambrose and S. Austin A Literal and Allegorical Commentary upon all the Penteteuch Four Books containing an Allegorical Explication of the Books of Samuel i. e. of the First and Second Book of the Kings Thirty Questions upon the Books of Kings Three Books of Allegorical Explications of the two Books of Esdras A short Allegorical Exposition of the History of Tobit An Allegorical Exposition of the Book of Job Divided into three Books This Work is not Bede's but some other Authors and he himself cites it in his Book of * De ratione Unciarum Ounces under the Name of Philip of Syda A Commentary upon the Proverbs of Solomon in three Books Seven Books upon the Canticles The first contains an Extract of S. Austin's Books against Julian a Summary of all the Chapters applying them to the Church and the Text of the Canticles The five following Books contain a Commentary upon the Text taken out of the Antient Commentaries The last is made up of Collections of passages out of S. Gregory upon the Canticles This Tome concludes with three Books wherein he Explains Allegorically the Relation which Moses gives in Exodus of the Building of the Ark the Tabernacle and Priest's Garments Trithemius makes mention of a Commentary of Bede's upon the Proverbs and he himself speaks of another upon Ecclesiastes but these Works are not Published no more than his Explication of all the Prophets The fifth Tome contains his Commentaries upon the New Testament viz. Four Books upon the Gospel of S. Matthew Four Books upon S. Mark Six Books upon S. Luke A long Comment upon the Acts of the Apostles at the end of which is a small Treatise of the Names Places and Cities spoken of in that History A Commentary upon the Catholick Epistles Bede made a Preface to this Commentary giving an Account of the Order and Inscription of those Epistles but it never was Printed with his other Works but being lately found in a MS. belonging to Caius College in Cambridge it hath been Printed in Dr Cave's Historiâ Literariâ among Bede's Works A Commentary upon the Revelation The Commentaries upon all Saint Paul's Epistles which are taken out of Saint Austin's Works are reserved for the Sixth Tome There are several Opinions about the Author of this Commentary Some attribute it to Peter an Abbot of the Province of Tripolis others to Florus a Deacon of Lyons and others continue them to Bede It is certain that all these three did make Comments upon these Epistles taken out of S. Austin Cassiodâ—rus assures of the first Wandelbert of the second and Bede says it of himself in the Catalogue of his Works at the end of his Church-History of England and after him Hincmarus and Lupus Ferrariensis testifie the same to us But to which of these they ought to be attributed it would be hard to know unless it were discovered by the Antient MSS a By the Antient MSS. F. Mabillon quotes two MSS. of 800 years old wherein he finds under the Name of Bede a clear different Commentary from that which is printed under his Name This bears the Name of Florus in the Ancient MS of Corbey It carries the same name in the MS. used by Trithemius and in another quoted by F. Mabillon In an Ancient MS. Collection of Canons this Collection is cited also under the name of Florus In some MSS it carries the name of Bede and Florus Lastly Florus made another Commentary upon S. Paul taken out of the Works of 12 other Fathers without any mention of S. Austin which proves that he had already Collected the Testimonies of this Father in another Work in which this Commentary Printed under the name of Bede is attributed to Florus and where we find the true Commentary of Bede bearing his own Name as F. Mabillon hath observed in the first Tome of his Analecta This Tome contains also some Retractations and Additions to some places of his Commentary upon the Acts Six new Questions and the Translation of S. Chrysostom's Sermons in praise of S. Paul made by Anianus The Seventh Tome contains 33 Homilies fitted for the Summer 32 for the Summer-Festivals of the Saints 15 for the Winter 22 for Lent 16 for the Winter-Festivals of the Saints and seueral Sermons attributed to Bede Common places upon several Moral Points taken out of the Holy Scripture and Fathers An Allegorical Treatise of the Valiant Woman by which he understands the Church A small Tract of the Offices of the Church and some Fragments of an Allegorical Exposition upon the Proverbs The Eighth Tome contains divers Treatises omitted in the former Tomes An Allegorical Explication of the Temple of Solomon with reference to the Church of which it was a Figure Another Exposition upon the three first Chapters of Genesis Several Questions upon Genesis with Answers to them taken out of S. Ambrose S. Austin S. Iâ—dore but more especially out of S. Jerom. The same sort of Questions upon Exodus Leviticus Numbers Deuteronomy the Books of Joshua Judges and Kings Divers Questions upon the Scripture A Commentary upon all the Psalms A small Treatise upon these Words of Psalm the 52. The Lord looked down from Heaven to see if there were any upon Earth that would understand and seek after God Some Notes upon Boethius's Treatise about the Trinity Meditations upon the Passion of Christ for the seven hours of the day Bede's Penitential Entitled Remedies against Sin Dacherius hath Printed in the Tenth Tome of his Spicilegium a Martyrology which sets down in Heroick Verses the chief Festivals of the Saints through the Year It bears Bede's Name and the Author was certainly an Englishman a Monk of the Monastery of Jarrow and Cotemporary with Bede and indeed is much like the Stile and Genius of this Author There were
the Errors of Origen which some imputed to him He shews that they who were of Origen's Opinion concerning the ending of Hell-Torments have imputed this Error to S. Gregory Nyssene by altering some of his Expressions putting an ill Construction upon others and not rightly understanding his other Writings Photius observes that his Style in this Work is clear and easie that he makes a fit use of Figures that his Phrases are elegant and polite that he is not flat and troublesome that he keeps close to his Subject and doth not fly from it by impertinent Expressions forgetting nothing necessary for his Subject and solidly proves the Propositions asserted that he chiefly confutes the Error of those who imagine That the Devils and Damned Souls shall one day be enstated among the Blessed having constantly suffered for their Sins He confutes I say this Opinion by the Authority of Jesus Christ his Apostles the Prophets and Testimonies of the Fathers particularly by some Passages taken out of the Works of S. Gregory Nyssene He answers to the Testimonies of this Father which the Origenists alledged and shews their Cheats discovers the Places that they have added and vindicates him against all the Accusations of his Enemies BONIFACE of Mentz BONIFACE was an English man by Nation and was called properly Winfrid or Winfred he professed a Religious Life in England and at the same time applied himself close to his Study that he might make himself serviceable to the Church With this intention he went out of England in the year 715 to preach the Gospel in Frisland but the War forced him to return into England Not long after he went to Rome from whence he was sent by Gregory the Second to preach the Gospel in Germany anno 719. He preached first in Turingia and then in Hassia East-Frisland and Saxony Having planted the Faith of Jesus Christ in these Provinces and converted several thousand Souls he made a second Journey to Rome and was there consecrated Bishop in 723 by Gregory the Second who sent him back again with Instructions and Letters of Recommendation Being returned he continued to preach the Gospel in Turingia Hassia and Bavaria He received the Pall from Gregory the Third with an allowance to constitute Bishopricks in the Countries newly converted The Respect which he had for the Holy See made him undertake a third Voyage to Rome but he stayed not long but returned soon into Germany It was then his main business to establish a firm Custom in the Churches which he had Planted to reform Discipline and Manners to abolish Superstitions to erect Episcopal Sees where it was necessary and to hold Councils of which he summoned several in Germany and France Hitherto Boniface had only the Quality and Dignity of a Bishop and Vicar of the Holy See without any particular Title Wherefore Pepin and the great Lords of France thought it convenient to give him one designing to make him Bishop of Colen but the See of Mentz becoming vacant by the Deposition of Gervoldus Boniface was put into his Place and that Church made a Metropolis which was confirmed by Pope Zachary who made five Bishops Sees subject to it viz. Tongres Cologne Wormes Spire and Utrecht and the Bishopricks newly erected or those that depended upon Wormes viz. Strasburg Ausburg Wirtemberg Buraburg Erford Eichstat Constance and Coira But he soon after laid down that Dignity upon the account of Lullus his Scholar whom he put in his Place with the Consent of Pepin the Bishops Clergy and Lords of the Province having first obtained Leave of the Pope to do it He went to Utrecht to preach the Gospel in Frisland where he was barbarously murder'd by the Heathens June 5. an 754. in the place whither he was come to confirm a great multitude of Persons newly baptized and was buried in the Abby of Fulda Serarius hath published a Collection of Boniface's Letters together with Lullus's Adulmus's and several other of his Scholars Friends Princes and Popes that wrote to him At Mentz in 1605 Reprinted 1629. The first is to one of his Friends called Nithardus in it he takes the Name of Winfrid which shews that it was written when he was young He exhorts this Friend to contemn Temporal Things and apply himself to the Study of Holy Scripture that he may acquire saith he that Divine Wisdom which is more glittering than Gold finer than Silver more sparkling than Diamonds more rare than Precious Stones and he adds That there is nothing that he can search after in his Youth with greater Honour or possess with greater Comfort and Pleasure in his Age than the Knowledge of Holy Scripture The second is directed to an Abbess to comfort her in her Afflictions The third is superscribed to the Bishop Daniel In it he complains of the Behaviour of certain Clergy-men who taught Errors and permitted Persons guilty of Murder and Adultery to be admitted into the Priesthood And that which troubled him most was this That he could not wholly separate from them because they were in great Reputation in Pepin's Court of whom he stood in need But he says That he did avoid all Communion with them in the Holy Mysteries He observes That the Opposition which he met with from Heathens and Infidels Boniface of Mentz was the more tolerable because it was without but when a Priest Deacon or Clergy-man departs from the Faith this causes a Disorder in the inward parts of the Church He asks Advice of this Bishop how he should carry himself he says That on the one hand he is obliged to hold a fair Correspondence with the French King's Court because he cannot without his Authority and Command defend the German Churches and subdue the Idolatry of those Provinces That going to desire Orders for that end he cannot but communicate with those disorderly Clergy-men yet he is afraid that he offends God by it having promised by an Oath to Pope Gregory to avoid those Persons but on the other side he is afraid of bringing a greater Damage upon the Church if he should forbear going to the French King's Court. He adds That he seems to satisfie his Oath by separating from those irregular Clergy-men in their Ministry and not agreeing with them in their Errors or sinful Conversation We have Daniel's Answer to this Letter wherein he approves of Boniface's Carriage The fourth Letter was written by S. Boniface when he was but a Deacon It was to desire Adelmus's Books of Alimus The fifth is a Letter written by two of S. Boniface's Scholars to an Abbess The sixth is a circular Letter of S. Boniface to all Christians in which he exhorts them to pray to God for a Blessing upon his Travels for the Conversion of the Gentiles In the seventh he desires an Abbess to help him by her Prayers In the eighth he gives Egbert Bishop of York notice that he hath sent a Writing to Ethelwald King of the Mercians against some Errors and exhorts him
that expulsion Wilfrid enjoyed that Arch-bishoprick peaceably during King Oswi's Reign but he was turned out of it in the beginning of Egfrid's Reign towards the year 670. being deposed by Theodorus himself He presently withdrew into Friesland and thence went to Rome He was very well entertain'd by Pope Agatho who restored him to his Dignity in a Council of Bishops and that Sentence was confirm'd by the Popes Benedict and Sergius Being fortified with this Authority he came back again into England where he met with bad Entertainment and was imprisoned by the order of Queen Ermenburge Egfrid's Wife Being got out he went to preach the Gospel to the South-Saxons and baptized as it s believed Edelwach or Ethelwolfe their King Theodorus seeing That he had suffered himself to be surprized by S. Wilfrid's Enemies reconciled himself with him and prevailed with King Alfrid to consent to his re-establishment he return'd to York in 686. but five years after he was expelled again for refusing to receive some Constitutions made by Theodorus Arch-bishop of Canterbury He returned to his Bishoprick of Lichfield which he found vacant Some years after he was invited by Brithwald Arch-bishop of Canterbury to be present at a Synod within two Leagues of Rippon in hope of an agreement They urged him to withdraw into his Abby of Rippon and to quit his Bishoprick He did not only refuse to do it but he had recourse to the Holy See Therefore he went to Rome again and purged himself before Pope John in a Synod in the presence of the Deputies of both Parties and was declared innocent With this sentence he returned into England but Alfrid would not permit it to be executed Sexulfus who succeeded him continued in the same resolution but being turn'd out two Months after and Ofred having succeeded him Brithwald Arch-bishop of Canterbury went into Northumberland and there held a Synod in 705. near the River Nid at which the King also and the Officers and the great ones of the Country were present They read the Pope's Letters and after some difficulties raised by the Bishops of the Country they were reconciled and that long Contest was thus happily ended Wilfrid yielded up his Episcopal See of York to John of Beverly and he was restored to the possession of the Church of Haguestad and of the Abby of Rippon He died in 709. These Matters of Fact are certain being affirmed by Eddi S. Wilfrid's Disciple and Author of his Life by John VII's Letters and the relation of Bede's and William of Malmsbury A Council of Rome under Gregory II. THIS Council was held in April 721. in S. Peter's Church Twenty two Bishops were present at it among whom there was one of Spain one of England and another of Scotland Council of Rome Eleven Priests and 5 Deacons Gregory II. presided in it and published the Constitutions which were approved by all that were present The Eleven first are against them that Marry their Kindred Persons consecrated to God or the Wives of Priests and Deacons or who steal away Widows and Maidens The Twelfth is against those that consult Diviners or Sorcerers or use Enchantments The Thirteenth against those that invade Gardens or Places belonging to the Church The Fourteenth Fifteenth and Sixteenth against a * Adrianus the Son of Exhilaratus private Man who had married the Deaconness Epiphania And the Seventeenth against Clerks wearing long Hair A Council of Germany under Carloman THIS Council was assembled in Germany An. 742. by the order of Carloman the French Prince Boniface held the first place there Both the number of the Bishops and the place Council of Germany of it * In Longus Abridgment of the Councils it is said to have been at Râ—tisbon or Augsburg are unknown The Canons of this Council are set down in the Capitularies under the name of Carloman who declares That following the advice of his Bishops Monks and Lords he caused Bishops to be ordain'd in his Towns and subjected them to the Arch-bishop Boniface the Legate of the Holy See That he hath ordered a Synod to be kept every year in his Presence to re-establish the Churches Rights and to reform Manners and Discipline That he hath caused Church-lands that had been invaded to be restored hath deprived wicked Priests Deacons and Clerks guilty of Fornication of the Ecclesiastical Revenues degraded them and put them to Penance This is the sum of the first Canon The 2d imports That he hath forbidden Clerks to bear Arms or to go to the Army except those that have been chosen to celebrate Divine Service there and to carry the Relicks of Saints that is one or two Bishops with two Chaplains and two Priests for the Prince and for the Lord one Priest only to hear Confessions and impose Penances He forbids the Chair or Pulpit to the Clerks By the 3d Canon he enjoins Parsons to be subject to their Bishop to give him an account once a year in Lent of their Ministry to receive him when he is Visiting to go every year to fetch new Chrism on Holy-Thursday before Easter That the Bishop may be a Witness of the Chastity Life Faith and Doctrine of his Presbyters The 4th prohibits admitting into the Presbyterial or Episcopal Functions unknown Priests or Bishops before they be examined in a Synod The 5th orders Bishops with the help of the Magistrates to purge their Diocess from Pagan Superstitions The 6th ordains That he or she that shall henceforward fall into the Crime of Fornication shall be imprison'd and shall do Penance there with Bread and Water and if he be a Priest that hath committed this Crime he shall be shut up for two years having been whipt till the Blood comes and then the Bishop shall lay on him what Penance he pleases And if it be a simple Clerk or Monk he shall be whipt three times and then shut up for one year That the Nuns which have received the Veil shall be used after the same manner and shaved The 7th forbids Presbyters and Deacons to wear close Coats as Laicks do and ordains That they shall use long Cassocks It forbids them to have Women in their Houses with them It enjoins Monks and Nuns exactly to follow S. Benedict's Rule The Council of Lestines AN. 743. the same Carloman assembled a Council at Lestines near Cambray the Canons whereof do immediately follow the last mention'd in the Book of the Capitularies They go also Council of Lestines under Carloman's name declaring That in the Assembly then held at Lestines the Bishops Nobles and Governors of Provinces have confirm'd the foregoing Decrees of the Assembly promising to observe them to receive the Canons of the Fathers and to re-establish the Church-discipline and Doctrine in its Splendor That the Abbots and Monks have received S. Benedict's Rule and promised to keep it That they have degraded and put to Penance such Priests as are guilty of Adultery or Fornication and ordained
to reduce them to Ashes and to look upon those that have them as Idolaters wholly to condemn Painters and the Art of Painting as the Bishops of the Council of Constantinople have done 't is a piece of intollerable Imprudence and Folly As to the Worship that was paid them 't is certain it cannot be referred to the Images and that they have no Veneration for the Matter they are made of nor for their Shape and Form but only they give some outward Signs before them of the Veneration they have for what 's represented by them This Worship being thus explained as it hath been by most of the Defenders of Images cannot be taxed nor accused of Idolatry as even those who do not use them do not deny But then it cannot be said to be absolutely necessary and those who for some private Reason do not think themselves bound for instance to prostrate themselves before Images to bow to them to kiss them to embrace them to express their Reverence for that they represent those I say are not to be condemned as Hereticks who will not do so for some particular Reasons either because the Practice of their Church is otherwise or because they fear those outward Duties should be mistaken for Adorations or lastly because they do not believe the Worship of Images to be sufficiently warranted seeing to prove it they have alledged a great number of false Pieces or of impertinent Passages that prove nothing Moreover The Proceeding of those Persons could not be blamed who to settle Peace in the Church and to re-unite two opposite Parties of which the one were for breaking down all Images and the other for honouring of them endeavoured to make their own Usage to be received every where and wrote to the Pope respectfully about it This was the Temper of our French People in the time of the Nicene Council and after thus they carried themselves Therefore they cannot be blamed But then the Worship paid to Images being well explained and understood by all there being no more fear of Idolatry the whole Church being agreed in the Acknowledging of it It would be a piece of Temerity in a private Man or some private Churches to refuse to comply with this Usage and condemn those that honour them yy The Reformed Churches are to blame for abolishing the Use and Worship of Images All the Reformed Churches are not so great Enemies to the Images of Christ or his Saints but as the Lutherans do still allow them in their Churches for Ornament or as Helps of Memory without giving them any Worship So were it safe and not offensive to many good Men could many other Churches also But we have so great Experience of the Peoples Proneness to Idolatry and are so unsatisfied with the Bowing down to them with a Relative Veneration that we think it better to want the Historical than run the Hazzard of falling into the Idolatrous Use of them And though we meet with very few of the Romish Communion that are so moderate as our Historian not to brand us with the odious and ignominious Name of Hereticks yet we had rather with St. Paul worship God after the way that they call Heresie than after that which Scripture calls Idolatry The Reformed Churches therefore are to blame to go about to abolish the Worship and Use of Images Only it were to be wished 1. That great Care should be taken to instruct the People well in the Nature of the Worship paid to Images and to teach the Simple that it is not paid to the Images properly but to Jesus Christ and to the Saints represented by them and that the Image is only the Occasion of it in as much as before it they give outward Signs of the Worship rendered to the Object 2. That the Abuses and Excesses committed in this Worship should be avoided such as those of kindling a greater Number of Tapers before the Images than before the Holy Sacrament of Dressing and adorning them with so much Pomp of Kneeling before them sooner than before the Altar where Christs Body is kept of believing some Virtue to be in one Image which is not in another c. 3. Perhaps it were fitting to suffer no Image of the Trinity nor of the Deity all the most zealous Defenders of Images having condemned these and the Council of Trent having spoken but of the Images of Christ and of the Saints Besides They should be more careful to remove prophane Images and all those that have something undecent and fabulous in them from Churches The Council of NORTHUMBERLAND POPE Adrian having sent two Legates into England Gregory of Ostia and Theophylactus Bishop Council of Northumberland of Todi they were very well entertained by the Kings and the Bishops of the Country and held a Council in Northumberland An. 787. in which they made the following Canons to be received 1st That the Faith of the Nicene Council should be maintained even to the laying down of their Lives in the Defence of it if need were 2d That Baptism should be administred only according to the Order and at the time appointed by the Canons except in Case of Necessity that all Persons should be obliged to learn the Creed and the Lord's Prayer that the Sureties should be put in mind of the Obligation they had taken upon themselves to take care that those whom they undertake for at the Font be instructed in the Creed and the Lord's Prayer 3d. That every year two Councils should be held that the Bishops should visit their Dioceses and watch carefully over their Flock 4th That they should take care to see their Clerks live Canonically and their Monks regularly that they wear different Garments that Clerks be clad modestly and plain and that of this the Bishops Abbots and Abbesses ought to be Examples to such as are under their Care 5th That after the Death of an Abbot or an Abbess they should choose others in their Room with the Bishop's Advice and that they ought to be chosen out of the Monastery if there were any fit for that Place if not that they are to be taken out of another Monastery 6th That Bishops shall Ordain none Presbyters or Deacons but Men of an exemplary Life and such as are able to discharge their Functions well that they that are Ordained shall remain in the Title and Degree to which they are destined and that no Clerk of another Church shall be received without Cause and without Letters from his Bishop 7th That in all Churches Divine Service shall be performed at the usual time and with Reverence 8th That the old Priviledges granted to Churches shall be preserved but if any of them be found made against the Canonical Constitutions at the Suit and Request of wicked Men they shall be abrogated 9th That Clerks shall not eat by themselves and in private The 10th That none shall come near the Altar but reverently and in decent Cloathing that the
one named Senatus a Servant of the Church of Reims and Hincmarus would set him at liberty that he might be Ordained by the Bishop of Laon. This Clergyman though he was not in Priestly Orders had yet officiated in that Chapel for 4 years Then the Bishop of Laon sent thither two Priests of his Company but after a while he removed these Priests and would have a Priest only to bear the Titles and that the Inhabitans should go to a Parish of the Diocess of Laon governed by Hermerardus Hincmarus Arch-bishop of Reims desired his Nephew either to Ordain Senatus or to put into that Church another Priest whom he should appoint to bear the Title Instead of satisfying his Uncle he gave him an angry and harsh answer thinking himself abused by some admonitions which he had given him in his Letter with the authority of his Uncle and Metropolitan He first of all accuses him as the Author of his imprisonment Then he tells him that he can't give him a full answer as to the business of Hermerardus because he had not heard it canonically and regularly That he did not remember what decision had been made in that business but would inquire of those that had been present and remembred it That he did not positively require the Priest Adulphus to be present at the Synod to be held at Laon on the 15th of that month That he wondred that he did not send again sooner since he had granted what he had desired That as to Senatus 't was not true that he had consented that that Clerk should have the Church in debate but on the contrary had told him that he would deal with the Church which the Archbishop of Reims had in his Diocess as he had done with that which the Bishop of Laon had in his That he had a Complaint against Sigibert for putting that Clerk into the Church that belonged to Hermerardus That Sigibert had answered that he did it with the consent of his Officers and particularly of Adulphus That he had answered that if Hermerardus would relinquish that Church well if not he would proceed as in Justice he might That not being able to perswade Hermerardus to recede from his Right he had given notice to Sigibert by a Man that belonged to him That afterward he took that Church from Senatus That Hermerardus had desired to determine the Lands in a Synod That he had advised Sigibert to accommodate the Matter Lastly That he could not approve of the Ordination of Senatus and since it was faulty at first because he was a Servant he ought not to confirm it nor promote him to a superior degree of Orders Hincmarus Archbishop of Reims being met with several other Bishops at the Palace of King Charles in Gondeville in the Diocess of Tola Hincmarus Bishop of Laon instead of saluting him as he did the rest of the Bishops would not so much as take notice of him Wenilo Archbishop of Rouen asking him why he would not live peaceably with his Metropolitan he answered him that he could never be friends with him heartily because he had not burnt the Writings which he had sent to him concerning the Excommunication which he had issued out against his whole Diocess adding that he did but follow his Example in Excommunicating because he had Excommunicated a Village in his Diocess belonging to the Bishop of Laon because the Inhabitants had refused to pay him their Tenths but payed them to the Church to which they belonged so that several Infants died unbaptized and several Noble Persons without the Sacraments Hincmarus Archbishop of Reims replied to Winelo that that fact was not true and that that Recrimination was a tacit confession of his fault and in short that he desired nothing more but that the Writings on both sides might be examined by a Synod Wenilo relating this Answer to Hincmarus Bishop of Laon he said that he had not the Papers that had passed between them but gave him the Papers which began with the Verses directed to Carolomannus which was the second Collection of some Extracts of the Popes Decretals and Canons to settle the Judgments of the Causes of the Bishops at Rome in their first Examination Hincmarus Archbishop of Reims having read these Papers with a great deal of Earnestness made an Answer to them which he sent to Wenilo to be given to the Bishop of Laon. He waited for an Answer or expected that he would have sent him the Writings which he complained of that they might be examined but Hincmarus Bishop of Laon would do nothing When they went from hence the King came to Attigni where he held a Synod in May at which The Contest between Hincmarus and his Nephew at the Synod of Attigni the Deputies of the 10 Provinces of France were present Here they first gave the Ambassadors of Germany audience about the Division of the Empire Then the Business of Hincmarus Bishop of Laon was brought upon the Board Hincmarus Archbishop of Reims after he had delivered him 55 Articles to serve for an Answer As to the Collections he had made out of the Decretals and to all that he had said and written against him presented a Petition to the Council in which he related to the Bishops all that he had done to conquer the Obstinacy of the Bishop of Laon. He was also accused in the Council by the Bishops who complained of the unjust and rash Excommunications which he issued out against their Diocesans by the King That he had broken the Oath of Allegiance which he had made to him and by the Lord Normannus That he had put him out by force of Arms of the Benefices which he was in lawful possession of Hincmarus of Laon that he might get free from this Business demanded that he might be judged by the Holy See but not being able to gain that point he delivered a Writing in which he promised submission to his Metropolitan Hincmarus and took a new Oath of Allegiance to King Charles but he desired that Hincmarus Archbishop of Reims should give him a Writing to oblige himself to maintain him in the Priviledges that belonged to him and to defend him Frotarius Archbishop of Bourdeaux was the Mediator of this Peace But since the Accusations of Normannus and his Wife who complained of their ill usage and that they were unjustly deprived of the Benefices they had enjoyed and also of some others to the same effect did yet stand unsatisfied Hincmarus Archbishop of Reims chose for the Judges of that Affair Actardus Bishop of Nantes Ragenelmus Bishop of Noyon and John Bishop of Cambray These Judges Examined that Matter before the King and were of Opinion that the Bishop of Laon ought to restore some of those Benefices but they did not give their Judgment upon the day prefixed but put it off to another day to give sentence Then Hincmarus Bishop of Laon seeing that the Affair would not go well for him escaped away
is the same as to the Substance Property and Virtue of its true Nature and not the same if we consider the Species of Bread and Wine After the same manner Algerus does reconcile the Fathers who seem to differ in their Opinions on this Matter The Holy Fathers says he have observed this Duplicity not of Substance but of Form when speaking of the Body of our Lord in the Eucharist they say that it was the same which was born of the Virgin and in some sense not the same the same in Substance and not the same in Form Fulbertus Bishop of Chartres makes the same Distinction in his Epistle to Einardus But we ought to observe that Paschasius's mode of Expression was not new as his Adversaries affirmed Witness * Many of the Ancient Fathers speak as Paschasius It is confessed that many of the Ancients did use many Hyperbolical Expressions about the Sacrament much like Paschasius's but it was to stir up Reverence to their Holy Mysteries and convince Men that the Elements were not mere Bread and Wine not dogmatically to assert a Carnal Presence for in their Doctrinal Discourses about it they speak only of a Spiritual and Figurative Presence many of the Ancient Fathers who speak in the same manner As amongst the Greeks S. Ignatius Athanasius Chrysostom Cyril of Jerusalem Cyril of Alexandria the Fathers of the Council of Ephesus Anastasius Sinaita S. Gregory of Nice S. John Damascene and amongst the Latins S. Hilary S. Ambrose and S. Austin himself in his Discourse to the Neophites besides many others who deliver Propositions equivalent to that of Paschasius So that Paschasius cannot justly be charged with Innovation either in the Thing it self or the Way of expressing it And his Adversaries seem to have fall'n upon him undeservedly the more because he rejected the Conclusions they drew from his Expression and owned that the Eucharist was both Figure and Reality and that it contained the Body of Christ under the Veil and Species of the Bread and Wine Another famous Question about the Eucharist was started in this Age viz. Whether any part of the Eucharist be evacuated as our other Food They who stood for the Affirmative being called The Question of Stercoranism by the odious Name of Stercoranists To understand clearly the state of this Question we must remember the Eucharist consists of two Things one inward and hidden the other outward and sensible The first is the Body and Blood of our Saviour which are present in the Sacrament after an invisible manner and the other consists of the Species of Bread and Wine which appear to our outward Senses None ever did believe that the invisible Body and Blood of Christ was subject to the same Conditions with our other Nourishment or produced the same Effects But because the Species of Bread and Wine under which 't is contained feed our Bodies we say without any scruple that the Body and Blood of Christ are converted into our Substance and feed our Body This Expression was ever used in the Church And some Fathers have proved the Resurrection of our Bodies Because it is not to be thought says S. Irenaeus that our Flesh being fed with the Body and Blood of our Saviour should remain for ever in a state of Corruption But if the Body of Christ has a nourishing property 't is not the Body it self by its own proper Substance but it is by the outward Signs the Bread and Wine which nourish us by the Matter which God hath made as it were a Vehicle to us of the Body and Blood of Christ which in our Faith and Minds took up before the place of the material Bread and Wine But notwithstanding that the Church has made no scruple to say that the Body and Blood of our Saviour is converted into our Substance and nourishes us by the Species of Bread and Wine it was ever thought indecent even to think much more to assert that it was liable to the same Evacuation as our common Food and that any part of it should go into the Draught The first that seems to have took notice of this Question is Origen whose Decision of it is in these Words that this Food consecrated by Prayers and the Word of God goes down into the Belly and so into the Draught as to the Matter it does consist of meaning the Species of Bread and Wine not as to what it is made by Prayer The Author of the Sermon of the Eucharist which is in the fifth Volume of the Greek and Latin Works of S. Chrysostom seems to differ in his Opinion Is that Bread says he which you see with your outward Eyes Is that Wine Has that food the same fate as other sorts of food God forbid and let none of you have such Thoughts of it This Author seems to affirm that the Body of our Lord is the very Species that we see and does formally deny it to be liable to the same Condition with our common Food S. John Damascene embraces this Opinion in the 14th Chapter of the 4th Book of the Orthodox Faith adding however that the outward Species of the Eucharist is converted into our Substance Paschasius is of the same Opinion and says 't is a Weakness to think that any part of this Mystery is under the same Laws with other Food Frivolum est ergo says he Chap. 20. sicut in Apocrypho Libro legitur in hoc Mysterio cogitare de Stercore ne commisceatur in alterius cibi digestione And he asserts that all passes into our Flesh and Substance without any Evacuation Ratramnus indeed does own that the spiritual Body of our Saviour is not under the same condition with other Food and will not so much as have it said that it feeds our Bodies seeing it is Food for our Souls But he affirms according to his Principles that the visible and outward Species are under the same Laws with all other Food This is all that is said by those Authors upon that Question But Amalarius treats of it on purpose in his Letter to Gontardus a Monk who took Exception at Amalatius his Opinion upon the Question of Stercoranism his spitting presently after his receiving of the Eucharist supposing he might then spit out some part of our Saviour's Body the fear of which kept other Priests from spitting at such a time To which Amalarius answers that being a phlegmatick Man he could not long forbear spitting and that he hoped that for his Infirmity sake God will not deprive him of the Body of Christ his Saviour as the Nourishment of his Soul if it be but pure and humble before him and that what he must needs eject for the Health of his Body will be no prejudice to his Soul These are his Words Et quod exeundum est propter Sanitatem Corporis faciat exire sine dispendio Animae To justifie himself more at large he thoroughly handles the Question and makes
he was ordained by Formosus and was come to Rome from his own Countrey ordained by this Pope and 't was his Interest to defend it He hath made two small Treatises upon that Subject in which he shews a great deal of Learning for the Age he lived in The First is a Collection of Ecclesiastical Constitutions and passages of Fathers to prove that a Bishop deprived of his Bishoprick may be dignifyed in another Church when it is for the good and advantage of the Church and with the Pope's Permission This Collection was designed to prove the Translation of Formosus from the Bishoprick of Ostia to the Roman See Lawful Then he adds some other Testimonies to shew that though the ordination of Formosus was not lawful yet the Ordinations made by him were valid Upon the first Head he brings a Passage out of the false Decretal of Anterus the Example and Authority of St. Gregory Nazianzen the Examples of some Translations alledged by Socrates and what is observed in the Greek Book about the Translation of S. German of Cyzicum to Constantinople Then he shews That the Canons of the Council of Nice do not forbid all Translations but those only that are made through ambition and to disturb the Church He approves the Law which Hosius propounded in the Council of Sardica which forbids those Translations which are made for Avarice Ambition or Dominion but he disapproves what is added that those who pass from one See to another shall be reduced to Lay-Communion He affirms this Law comes near the Rigour of the Novatians Condemned by S. Austin That it was not approved by the Holy See and that Hosius was of no great Authority having fallen into Heresie He ought to have observed that all the Bishops of the Council approved the opinion of Hosiuâ— Auxilius then passeth to the Second Head which concerns the Validity of the Ordinations made by Photius and alledgeth the Testimonies of S. Innocent S. Austin S. Leo S. Gregory and S. Anastasius to shew that the Ordinations made by unlawful Bishops are valid and ought not to be repeated He confirms this Doctrine by a Canon of the Council of Nice which accepted the Ordinations made by the Novatians He says that since the Ordinations of Pope Liberius who was an Heretick and Vigilius who was an Usurper guilty of Simony and Murther were well approved there is much greater reason to allow of those made by Formosus He proves that it will cast the Church of Italy into strange Confusion and the Faithful into inexpressible Trouble He observes that if there was any default in the Translation of Formosus it did not belong to him who accepted it but to the Clergy and Nobles of Rome who chose him and acknowledged him for their Bishop Lastly he proves that they who swear that their Ordination is void are guilty of Sacrilege and they are not obliged thereby to obey the Commands of their Superiours nor of the Pope who exacts it because they ought not to execute those Commands of Superiours which are contrary to Justice and the Law of God That their Excommunication ought not be feared or observed but when it is just That we ought to distinguish between the Papal See and the Persons who preside in it That we ought to respect the Sees but not follow those that preside in them if they depart from the Faith or Religion although they are obliged to obey them in those things they order well although they would not do it In Conclusion He advises That this Collection of Testimonies may perhaps seem needless to several Persons because there are few People that will judge of this Affair with Equity and that he did not hope to carry his Cause in the judgment of those who are both Judges Advocates and Witnesses but that according to the Opinion of S. Jerom he wrote both for himself and for them which were of his Judgment that they might be courageous seeing they do not ground their belief upon their own Sence but the Holy Fathers and that they observe that which is written That if a Multitude rise up against you you should not fear and that they should hold fast what they have received least you lose your Crown That continuing in the sacred Vocation you have received they may wait for the impartial Examination of a general Council under the protection of which they may put themselves with these Wâ—… Lift up thy Self O Lord judge thine own Cause The Second Treatise of Auxilius saith Sigibert in his Catalogue of Ecclesiastical Writers is written in form of a Dialogue by way of Question and Answer It was composed at the desire of Leo Bishop of Nola who had been ordained by Formosus who being urged to acknowledge that the Priest-hood which he had received from Pope Formosus is null first consulted the French Bishops and the Bishop of Beneventum about it who answered him that he ought not to do it and then sent his Request to Auxilius to answer the Objections made against the Ordinations of Formâ—sâ—â— At the beginning of this Treatise is propounded a general Question which serves as a Preface to it viz. whether those who have been ordained against their own Consent but afterwards yield to their Ordination ought to be re-ordained To which he answers that as we do not re-baptize Infants nor such as have been baptized by force no more ought we to re-ordain them who have been involuntarily ordained This Preface is accompanied with a Letter of Auxiliâ—â—'s to Leo Bishop of Nola in which he tells him That he made this Treatise to satisfie him and had set down the Objections under the name of the Objecter and answers under the name of the Defender That he ought not to expect in his Writings Syllogisms in form no Logical Subdeties being the Scholar of a Fisher i. e. S. Peter That 't is true though he is in his Bark he is in a Tempest but he prayed the Lord of all to command the Winds and Sea and make a Calm The first Objection made by the Objecter is about the Translation of Formosus He says having left his Wife i. e. Bishoprick he hath taken away the H. See from them who ought to be ordained in it so that he is a Reprobate and Hypocrite The Defender says That he did not trouble himself with what Formosus was but he maintained that the Ordinations of Formosus made by him were valid and Lawful The Objecter insists and says That Formosus not being Pope all the Ordinations made by him are null All that Chapter contains this Difficulty The Defender maintains that his Ordinations may be valid since S. Leo acknowledgeth the Ordinations of false Bishops to be so That Anastasius allowed Acacius's and no Man ever doubted of Liberius and Vigilius's The Objecter replies That the Council of Nice declared their Ordinations void and that Pope Innocent asserts That an Hypocrite and Reprobate can 't conferr Ordination because he hath
this Bishop was his open and profess'd Enemy Exhorts him to a Reconciliation and gives him to understand that he was accus'd of Rapines He takes Notice to him of the Excommunication of one nam'd Aldramus which the Bishop of Beauvais had thunder'd out and which he said that the Archbishop of Rheims was bound to put in execution As to this point he tells him that he was always ready to follow the advice and opinion of other Bishops but that he knew of no Power which the Church of Beauvais had to command the Church of Rheims and that this Excommunication was not grounded on a Lawful and Canonical Reason but only because this Man had left the Interest of Eudes and embraced that of King Charles He likewise Summoned him to appear at the Ordination of the Bishops of Senlis and Chalons and gave him to understand that Pope Stephen had order'd him to send him to Ravenna The Fifteenth is a Letter of Compliment to Teuthaldus Bishop of Langres The Sixteenth was directed to Radulphus Successor to Didon Bishop of Laon whose Promotion to that Dignity he Congratulates and advertis'd him that he had too rashly Excommunicated one of his Diocesans hinting withal that he gave him his advice as a Friend to a Friend not being willing to make use of that Authority and Priviledge which the Church of Rheims had from all Antiquity of succouring all those who made their Application to it and thought themselves injur'd by their Bishops We might likewise to these Letters joyn that of Mancion Bishop of Chalons directed to Fulcus and publish'd by Father Mabillon in the third Tome of his Collections wherein he asks the Arch-bishop's Advice how he ought to behave himself with relation to a Priest who was solemnly betrothed to a Woman and would marry her publickly In the seventh Chapter Flodoard speaks of several Letters of Fulcus directed to Abbots and to 〈◊〉 〈◊〉 of Fuâ—… to the Aâ—bâ—ts Persons of Note The first was directed to an Abbot called Stephen whom he comforts upon his having been depriv'd of a Bishoprick to which he had been elected In the second he reprov'd Baldwin Count of Flanders for the many Injuries he offer'd to the Churches of his Country and among others for having caus'd a Priest to be whip'd for having turn'd out several Parochial Priests out of their Churches in order to make room for others of his own choosing for having unjustly seiz'd upon an Estate which the King had bestow'd on the Church of Noyon for having seiz'd upon a Monastery c. he threaten'd to Excommunicate him in case he did not forthwith make Restitution and leave off his Cruelties to the Church The third is directed to the Clergy and Laiety of Senlis upon the Election of a Bishop The fourth to the Clergy of Laon upon the same Subject The fifth to the Monks of Corby whom he severely reproves for their having cruelly turn'd out their Abbot These are all the Letters of Fulcus which are mention'd in Flodoard the very Extracts of which shew us that this Archbishop wrote with a great deal of Strength and Authority That he was zealous for the welfare of the Church for the Dignity of Bishops and particularly for the Rights and Prerogatives of the Church of Rheims He was assassinated by Winâ—mare and others of Count Baldwin's Creatures in the Year 900 which Count was incens'd against him for having taken away from him the Abby of S. Wast and the Castle of Arras HERVEUS Archbishop of Rheims HIS Successor was one HERVEUS a young Lord belonging to Court and Nephew to Count Hughbold He was ordain'd by the unanimous consent of all the Bishops of the Province HERVEUS Arch-bishop of Rheims Immediately after his Ordination he soon render'd himself capable of governing his Diocess and gain'd the Esteem and Love of all the World by his Charity to the Poor by his sweet Temper by his good Nature and by the Zeal he expressed for the Welfare of the Church and for Ecclesiastical Discipline He held several Provincial Councils wherein he discours'd very usefully of Religion and of the Peace both of Church and State and of the Conversion of the Normans who about that time embrac'd the Christian Faith It was for their sakes that he sent to Guy Archbishop of Roan a Letter containing three and twenty Articles extracted out of the Canons and Letters of the Popes about the manner of treating those who after they had been baptiz'd had apostatiz'd and afterward's return'd to the Church In the Year 909. he held a Council at Trosly a Village near The Council of Trosly in 909. Soissons at which assisted the Archbishop of Roan with the Bishops of Laon Beauvais Noyon Chalons Soissons Cambray Meaux Senlis Terouane and Amiens in which after he had discours'd at large of the Miseries under which France groan'd which he imputed to the Sins both of the Laity and the Clergy he gave them very fine and large Instructions grounded on several Passages of the Fathers and Canons of Councils 1. Concerning the Honour and Respect due to Churches and to Ecclesiasticks 2. Concerning the Duty and Allegiance which Bishops and Ecclesiasticks ow'd to their King and concerning the Duties and Qualifications of a Prince 3. Concerning the Reformation of those Abuses which were crept into the Monastick Life and particularly concerning the Abbeys which were possess'd by Laicks It was ordain'd that Abbots should be Religious Persons well skill'd in the Regular Discipline and that the Monks and Religious should live according to their Profession and Rule praying for the Welfare of Kings for the Peace of the Kingdom and for the Tranquility of the Church without concerning themselves with Secular Affairs without hunting after the Pomps of this World and without incroaching on the Rights and Priviledges of Ecclesiasticks and that they might have no Excuse for stragling the Abbots were enjoyn'd or at least those who had the Government of Monasteries in their Care to provide them Necessaries 4. Against those who either by violence or by any other method seiz'd on Church Lands which he look'd upon as Sacrilege 5. Against those who either abus'd or persecuted the Clergy 6. Against those who would not pay Tenths and the other Revenues belonging to the Church The Duty of Tithes reached not only to the Fruits of the Earth and to the Breed of Cattle but likewise to those things which were the Profits of a Man's Industry and Labour 7. Concerning the Rapines and Robberies so rise at that time He demonstrates the Enormity thereof and shews the Obligation they lay under of making Restitution before they could expect Absolution 8. Against stealing young Women and against clandestine or unlawful Marriages 9. Concerning the Prohibitions renew'd so often by the Canons against Priests having Women amongst them 10. Concerning the Chastity which all Christians were oblig'd to preserve in their Words and Actions 11. Concerning the Obligation of keeping strictly to the Oaths
they took without being perjur'd 12. Against quarrelsome Persons who took delight in Law-Suits and vexatious Prosecutions 13. Against Homicides and Lyars 14. Against the Abuse which then prevail'd of rifling the Goods of Bishops after their Decease Upon this he advises that two or three of the neighbouring Bishops upon the News of the Death of their Brother should go and perform the last Offices over him In the Conclusion he exhorted the Bishops to refute the Errors of Phetius Lastly He sums up in a few words what Christians ought to believe and practice and exhorts them faithfully to discharge their Duties In the Year 921. Herveus held another Council at the same place wherein he took off the Excommunication The Council of Trosly in the Year 921. issued out against Count Ertebold who had seiz'd upon some of the Church Revenues This Archbishop assisted Charles the Simple in his Expedition against the Hunns who ravag'd Lorrain and was the only Man who continued Loyal to that Prince when he was abandon'd by the French Lords In the Year 920. he brought him back to Rheims and adjusted Matters betwixt him and his Lords and re-establish'd him in his Kingdom But within a short time after the Lords revolted again and being met at Rheims they elected King Robert and Herveus was constrain'd to crown him He did not survive this Coronation but four days and dy'd in the Year 922. having presided over the Church of Rheims Two and twenty years lacking four days Robert caus'd Seulfus to be elected in his room who was then Archdeacon of that Church He had been the Disciple of Remy of Auxerra who had instructed him in the Sciences both Divine and Seulsus Archibishop of Rheims Prophane He was ordain'd by Abbo Bishop of Soissons and by the other Bishops of the Province of Rheims Eudes the Brother of Herveus and a Nephew of that Name were cited before him being accus'd of Disloyalty to Robert and they not justifying themselves were strip'd of all the Revenues of the Church of Rheims in their possession and cast into Prison the former in the Custody of Hebert Count of Vermandois and the latter at Paris In a Provincial Council held in the Year 923. he impos'd a Pennance on those who had born Arms in the War between Robert and Charles and in another Council held in the Year 924. at Trosly he put an end to the Difference which was between Count Isaac and Stephen Bishop of Cambray the former paying an hundred pounds to the latter for the wrong he had done to his Church 'T is said that Seulfus agreed with Hebert to resign the Arch-bishoprick to the Son of that Count. However the case was Seulfus did not enjoy this Dignity long being prison'd in the Year 925. by the order of Hebert as it is supposed Presently after his death that Count came to Rheims and having called thither Abbo Bishop of Soissons and Bauvo Bishop of Chalons he caus'd his Son Hugh who was not then above five years old Hugh Archbishop of Rheims to be elected by the Clergy and People of Rheims Afterwards he procured the Confirmation of this Election by King Radulphus who committed the Temporalities of this Diocess to Hebert till his Son came of Age to take upon himself the Government thereof The Spiritualities were conferr'd by Pope John X. on Abbo Bishop of Soissons so that Hebert became absolute Master of that Church and drove out of it all the Clergy whom he suppos'd to be against his Interests and among others Flodoard as he himself informs us In the Year 927. King Radulphus and Count Hebert fell out upon the account of the Earldom of Laon which Hebert would have had given to his Son Odo and which the King desir'd to keep for The Wars between Hebert and Radulphus himself Hebert willing to rely on a Power which might support his Pretensions had an Interview with Henry King of Germany and struck up an Alliance with him He caus'd a Council to be conven'd the same Year at Trosly notwithstanding the Prohibition of King Radulphus which consisted of six Bishops of the Province of Rheims Afterwards he deliver'd Charles the Simple out of Prison brought him to S. Quintin and procur'd an Interview between him and Radulphus Duke of Normandy from whence he brought him to Rheims and writ to Pope John X. for the restablishing of that Prince This attempt oblig'd Radulphus to quit the City of Laon to Hebert and to adjust Matters with him Radulphus Duke of the Normans would not restore to Hebert his Son Odo till he had set Charles at liberty and promis'd to obey him At the same time Hebert invited to Rheims Odalric Archbishop of Aix who had been turn'd out of his Church by the Saracens that he might there discharge his Episcopal Functions and to reward him he gave him the Abby of S. Timotheus with the Revenue of a Prebend France was then as it were parted between the great Lords and the Regal Authority was extreamly cramp'd Hugh the White Count of Paris and Hebert were two of the most powerful The State of France Radulphus had the Title of King and that little of the Regal Authority which remain'd For Charles was the sport and pastime of all three As soon as Hebert was reconcil'd to Radulphus he threw Charles again into Prison and Radulphus afterwards returning to Rheims gave him a seeming sort of Liberty which he did not long enjoy dying on the Seventh of October in the Year 929. After his Death Hugh and Hebert fell out the Umbrage of which quarrel was that the Latter had given Entertainment to several Vassals belonging to the former and among others to Herluin Count Artaldus Archbishop of Rheims of Monstreuil Radulphus sided with his Brother-in-law Hugh and there was a warm War between them but Radulphus having taken the City of Rheims in the Year 931. caus'd Artaldus a Monk of S. Remy to be ordain'd Archbishop of the place who the year after receiv'd the Pall from Pope John XI This Archbishop held a Council in the Year 934. at Chatteau-Thierry where he ordain'd Hildegarius Bishop of Beauvais and in the same year he ordain'd Fulbert Bishop of Cambray The year after he held another Council at Fismes wherein he Excommunicated those who had made an unlawful Seisure on the Revenue of the Church King Radulphus being dead Hugh the White recall'd out of England Lewis Charles the Simple's Son call'd upon that account Lewis dâ—Outremer and caus'd him to be crown'd at Laon by Artaldus Archbishop of Rheims who continued in the peaceable possession of his Archbishoprick for some time and ordain'd Bishops in all the Churches of his Province except Chalons and Amiens But Hebert would not endure that any other but himself should be in the possession of so considerable a Post and thereupon sent several of his Troops to take and rifle the Castles and Villages which
their own Hands reading and prayer 7. He prohibits Incestuous Marriages with Nuns or near Relations 8. He recommends Peace and Union 9. He enjoyns the Observation of the Solemn Fasts of Lent of the Ember-Weeks of Wednesday and Friday and the Celebration of Divine Service on Sundays and Festivals Lastly He recommends the payment of Tythes There is also a Pastoral Letter written by this Archbishop and directed to his Suffragans which is related by William of Malmsbury Edmund being kill'd in the year 946. his Brother Elred took possession of the Throne We have An Assembly of Bishops at London A. C. 948. no Laws enacted by this Prince only the Charter of a considerable Donation made by him to the Monastery of Crowland in favour of Turketulus who had been formerly Chancellor of the Kingdom and to whom he gave that Abbey This was done in an Assembly of Bishops and Lords held at London in the year 948. After the death of Elred which happen'd in 955 Edwin the Son of Edmund was proclaim'd King but sometime after part of England Revolting Edgar the Brother of Edwin got a share of his Dominions and upon his Brother's Death obtain'd the sole Possession of the whole Kingdom This Prince being more Religious than his Predecessors entirely re-establish'd the Purity of Discipline in the Church of England and brought the Monastical Course of Life into Repute by the Advice of S. Dunstan who may be call'd the Restorer of thâ— Ecclesiastical Discipline in England This Saint was born in the Country of the West-Saxons in the first year of King Ethelstan's Reign A. C. 923. He enter'd into Holy Orders very young and after having compleated his Studies S. Dunstan Archbishop of Canterbury made application to Athelm Archbishop of Canterbury who introduc'd him into the Presence of King Ethelstan Afterward having fall'n into some disgrace at Court he retir'd to Elfeg Bishop of Winchester who advis'd him to embrace the Monastical Life which he accordingly did and continued in his Retirement till the Reign of King Edmund when he was invited to Court by that Prince He did not remain long there without being obnoxious to the Envy and Hatred of several Persons who misrepresented him to the King insomuch that he was oblig'd to retire to his Solitude of Glassenbury where he took up his Abode altho' he was restor'd to the Favour of King Edmund who had always a great respect for him granted considerable Revenues to his Monastery and continu'd to follow his Counsels not only in the management of Civil Affairs but also of Ecclesiastical He was no less esteem'd by King Elred who determin'd to nominate him to the Bishoprick of Winchester but Edwin having receiv'd a severe Reprimand for his Irregularities from this Abbot banish'd him and pillaged his Monastery However King Edgar recall'd him immediately after his Accession to the Crown and made him not only Bishop of Winchester but also conferr'd on him the Government of the Church of London At last the Archbishoprick of Canterbury being vacant in the year 961. by the death of Odo Elfsin Bishop of Winchester who was appointed to supply his place dying in a Journey he made over the Alps to Rome to fetch the Pall and Berthelim who was substituted in his room having refus'd to accept that Dignity Dunstan was Invested with it a few days after and went to Rome to receive the Pall. At his return he apply'd himself altogether to the Reformation of the Clergy of England and took upon him to Expel all those who refus'd to lead a Regular Course of Life and to Restore the Monks to their former Station This Saint had for his Fellow Labourers and Imitators of his Zeal Ethelwold Bishop of Winchester and Oswald Bishop of Worcester who founded a great number of Monasteries and took much pains in Reforming the Clergy and Extirpating the Vices that were predominant in England The former dyed in the year 984. before S. Dunstan who foretold his approaching Death as well as that of the Bishop of Rochester in a Visit which those two Prelates made him but the latter did not dye till after this Archbishop viz. in the year 992. As for S. Dunstan he surviv'd King Edgar who dy'd in 975 and maintain'd the Right of the young Prince Edward against the Pretensions of Alfride who endeavour'd to transfer the Crown to her Son Ethelfred but Edward being Assassinated Three years after by the Treachery of that Queen Dunstan was constrained to Crown Ethelfred and foretold the Calamities that should befall England and the Family of this young Prince as a Punishment for his Crime and that of his Mother At last S. Dunstan dy'd laden with years and honour A. C. 988. In his time and apparently by his Direction King Edgar in 967. not only publish'd Laws like to those of his Predecessors for the preservation of the Revenues of the Church for the Payment of Tythes and S. Peter's Pence and for the Solemn Observations of Sundays and Festivals but also divers Ecclesiastical Constitutions relating to the Manners and Functions of Clergy-men to the Celebration of the Mass to the Confession and Pennances that ought to be impos'd on those who commit Sin c. Indeed these Canons may serve as a kind of Ritual for the Use of Curates It is affirm'd that they were made in the year 967. by King Edgar but this does not appear to be altogether certain and perhaps they are of a later date The Discourse which this King made to Dunstan Archbishop of Canterbury and to Oswald and Ethelwold Bishops of Worcester and Winchester is much more certain He there inveighs against the Irregularities and Disorders of the Clergy and pathetically Exhorts those Bishops to joyn their Authority with His to repress their Insolence and to oblige them to apply the Ecclesiastical Revenues to the Relief of the Poor for which Use they were design'd To the end that this Order might be put in Execution he granted a Commission to those three Prelates to take the Matter in hand and gave them power to turn out of the Churches such Clergy-men as liv'd dissolutely and to Substitute others in their room By virtue of this Injunction S. Dunstan held a General Council A. C. 973. in which he ordain'd A general Council of England in the year 973. that all the Priests Deacons and Subdeacons who would not lead a sober Life should be Expell'd their Churches and caus'd a Decree to be made to oblige them to Embrace a Regular and Monastick Course of Life or to Retire And accordingly these three Bishops turn'd the old Clergy-men out of most part of the Churches and put Monks in their place or else forc'd them to assume the Monastical Habit. S. Dunstan did not only shew his Constancy and Zeal with respect to the Clergy but was also as zealous in treating Kings and Princes For he sharply reprov'd King Edgar for abusing a young Maid whom he had sent for out of
foot between Berenger and his Adversaries Leo IX dies in The Council of Tours in the Year 1055. against Berenger the Year 1054. His successor Victor II. confirm'd what he had done against Berenger and 't is said likewise that he held a Council at Florence wherein he Condemn'd him Hildebrand his Legat in France having held a Council at Tours in the Year 1055. made Berenger appear there and gave him Liberty to defend his Opinions Berenger resolv'd to forsake them and to engage himself by an Oath to hold the common receiv'd Doctrin of the Church concerning the reality of the Body and Blood of JESUS CHRIST in the Eucharist But he either did this pretendedly or else soon chang'd his mind for after this Council The Council of Rome in 1059. he continu'd to broach his Doctrins as before and not being capable of Teaching his Error publickly he explain'd it in particular and wrote several Treatises in its Defence So that his Heresie continuing to spread it self Nicholas II. who in the Year 1058. succeeded Stephen X. Pope Victor's Successor cited Berenger to a Council held at Rome in the Year 1059. which was compos'd of 113 Bishops of several Nations Berenger at the first maintain'd his Opinion which was refuted by Alberic a Monk of Mount Cassinus and by Lanfrank but afterwards he yielded and declar'd that he was ready to believe and subscribe to what the Pope and Council would be pleas'd to prescribe to him Upon this Humbert Cardinal Bishop of Blancheselve prepar'd a form of Faith which was Sworn to and Subscrib'd by Berenger in these Words I Berenger an unworthy Deacon of the The first Profession of Faith made by Berenger Church of S. Maurice of Angiers having a knowledge of the true Catholick and Apostolick Faith do abjure all Heresie especially that of which I have been suspected which holds that the Bread and Wine upon the Altar after the Consecration are only the Sacrament and not the real Body and Blood of our Lord JESUS CHRIST and that it could not be handled by the Priests nor broke and eat by the Faithful unless it were only in the Sacrament and after an insensible manner I approve of the Doctrin of the Holy and Apostolick See of Rome and I confess from my Heart and with my Lips that I hold the same Faith which the Holy and Reverend Pope Nicholas and his holy Synod have declar'd and assur'd me that I ought to hold according to to the Evangelical and Apostolick Authority viz. That the Bread and the Wine which lie upon the Altar after the Consecration are not only the Sacrament but also the real Body and Blood of our Lord JESUS CHRIST and that 't is handled by the Priests broke and eaten by the Faithful not only in the Sacrament but also in a sensible way The which I swear By the Holy and Consubstantial Trinity and by the Holy Evangelists declaring that those who shall advance any thing contrary to this Faith deserve themselves their Doctrins and their Followers to be Anathematiz'd And if I my self should be so bold as to think or teach any thing contrary to this Profession of Faith I submit my self to the utmost Rigor of the Canons In Testimony whereof I have set my Hand to these Presents which I have heard read over and over Afterwards he burnt his own Writings and the Book of John Scotus This Profession of Faith seem'd to be sincere But Berenger was no sooner return'd to Berenger relapses into his Error France but finding King Henry dead and his Son Philip in his Minority he thought that now he might maintain his Error afresh without Restraint He repented that he had burnt his Writings and made a new one in opposition to that Profession of Faith which he said was Humbert's and not his This is that Piece which Lanfrank and Guitmond refute In a Word he persisted in the Defence of his Error and fled out into a Passion against Pope Leo and the Holy See Pope Alexander II. who succeeded Nicholas being inform'd thereof wrote him a Letter wherein he exhorts him absolutely to renounce his Error and to be no longer a Scandal to the Church But instead of obeying the Pope he had the Confidence to send him Word That he would do nothing in it and remain'd obstinate in his Opinion Maurilla Arch-bishop of Roan willing to put a stop to the progress of this Heresy which visibly spread it self in Normandy upon the account of that Influence which Berenger had over The Council of Roan against Berenger in 1063. it calls a Provincial Council of Bishops at Roan in the Year 1063. wherein he prepar'd a Profession of Faith declaring That the Bread and Wine after Consecration were chang'd into the very Substance of the Body and Blood of JESUS CHRIST anathematizing all those who are of the contrary Opinion or oppose this true Faith And it was order'd That for the future this Profession of Faith should be subscribed by the Bishops before their Ordination In the Year 1075. Geraldus Bishop of Angoulesme and Legat of the Holy See for the Provinces of Tours Bourdeaux and Auche call'd a Council at Poitiers wherein Berenger The Council of Poitiers against Berenger was accus'd and like to be kill'd But this Accident did not alter his Mind for as soon as the Heat was over he went from the Council as unconvinc'd of the Truth as he came It was at this time that Eusebius Bishop of Anger 's who is the same with Bruno wrote to Berenger That he had receiv'd a Letter from him which intimated That Geofrey was a The Letter of Eusebius or Bruno Bishop of Anger 's publick Abetter of Lanfrank's Fooleries and that in that Letter he desir'd that Geofrey might be summon'd before him to give an Account of the Explication of a Passage of S. Ambrose taken out of the Treatise concerning the Sacraments That in Answer to his Letter he declares to him That he knew not whether that Question had been started out of Vain-glory but this he knew very well that after it had been spread over a great part of the World it had cast a great Blemish on the Reputation of the Church of Anger 's which was expos'd to the Calumnies and Upbraidings of all Men both far and near That for his part he had resolv'd to decline these Disputes to keep to the Text of the Holy Scriptures and to believe that the Bread and Wine are the real Body and Blood of JESUS CHRIST after Consecration without concerning himself how this could be And that if any one should ask him What were the Thoughts of the Fathers and Doctors about it he would refer such an Inquirer to their Writings and advise him to put such a Construction upon what he found in them as was most conformable to the Doctrin of the Gospel That this was not out of any disrespect to the Writings of the Fathers but because he
Victor II. and threw him under the protection of the Holy See He was at first under the Government and Tuition of the Empress Agnes his Mother who had the administration of the Empire in her Hands But the Princes and Grandees of Germany being weary of the Government of this Woman took Henry away from her and committed the Charge of his Royal Person to Anno Arch-bishop of Cologne who had likewise the greatest share in the Government These Lords to retain their Authority the longer left Henry to his liberty of doing what he pleas'd and to live in the Debaucheries common to Youth and in the mean time Govern'd Absolutely under his Name and dispos'd as they saw fit of the Offices Revenues and Affairs of the Empire Henry was in this kind of dependency upon them till he came to be Eighteen or Twenty years old At which time he began to take Cognizance of the Affairs of his Estate and to Govern them himself It was then that he began to be sensible that a great many things had been done contrary to Justice and that the Grandees abusing the Confidence which he had repos'd in them were advanc'd by indirect means and regarded more their own private Interests than those of the State It was then he revok'd part of what they had caus'd to have been done prohibited the Exactions and Outrages which they had been guilty of re-estabish'd the Course of Justice and the Force of the Laws and punish'd the Offenders The measures which he took made several of his Lords to become Malecontents for they being us'd to do what they pleas'd themselves without fearing to be check'd for it could not be easie under this new Yoke Thereupon they conceiv'd an Aversion to King Henry which they continued for ever after and they took up a Resolution either to Kill him or to Out him of the Empire The Saxons were the first who openly Rebell'd against him they set upon him with such an Advantage and with so great Numbers that he was forc'd to fly for it He return'd with an Army and the Saxons were twice defeated but still kept to their Resolution They enter'd into a Confederacy with several Lords of Lombary France Bavaria and Suabia and finding themselves not strong enough to make open War against him they charg'd him with several Crimes before Pope Gregory and intreated that Pope to turn him out of his Throne and to put up another King in his place whose Conduct and Wisdom should be answerable to his Dignity Gregory VII had formerly begun under the Popedom of Alexander II. to form a Process against King Henry and had caus'd him to be cited to Rome upon the account of Simony and other Crimes lay'd to his charge But after Alexander's Death he thought it would redound to his Interest to manage him that he might be the more inclinable to confirm his Election Some Authors say That he secretly threaten'd that Prince to Prosecute him in case he would not approve of his Election but this Matter of Fact is not prov'd by any Authentick Testimony What is more certain is That before his Ordination Gregory sent word to Beatrice and Matilda That he had a design of sending some pious Persons to King Henry to give him some wholsome Advice about his Conduct and to persuade him to return to that Obedience which he ow'd to the Church of Rome At the same time he advises these Princesses not to communicate with the Bishops of Lombardy who were either guilty of Simony or favour'd those who were so This Letter of Gregory which is the Eleventh of his first Book bears date May 25 1073. The Persons guilty of Simony of whom he speaks in this Letter are the Bishops of Lombardy and particularly Godfrey Arch-bishop of Milan who was as Gregory says advanc'd to that Dignity by Simony and even whilst Guy Arch-bishop of that City was Living He and his Adherents had been Excommunicated for this by the Pope in a Council of Rome but this Excommunication had no other Effect upon him than to Incense him and entring into a League with all the Bishops of Lombardy they conspir'd together against the Holy See Gregory VII being advanc'd to the Papal Chair had nothing more in his Thoughts than to bring them to submit and to cause the Excommunication issued out against them to be put in Execution as appears by the Letter which he sent on that Subject to all the Faithful of Lombardy bearing date July 1 1073. which is the Fifteenth of the first Book King Henry on the other hand protected the Arch-bishop of Milan and the Bishops of Lombardy and continued in Communion with them and this gave the first Rise to the Contest betwixt him and Pope Gregory The first of September in the same year the Pope advis'd Anselm Bishop of Lucca Elect not to receive the Investiture of his Bishoprick from King Henry till such time as he had given Satisfaction for his holding Communion with Excommunicated Persons and till he was reconcil'd to the Holy See which he hop'd would be effected by the Mediation of the Empress Agnes of Beatrice and Matilda Countesses of Tuscany and by Radulphus Duke of Suabia who had undertaken the Accommodation The same day Gregory wrote to that Duke telling him That he had no particular ill Will to King Henry but on the contrary wish'd him well as he was oblig'd to do because he had acknowledg'd him for King because he had receiv'd several signal Favours from his Father Henry and because that Prince upon his Death had recommended him to Pope Victor II. But for as much as this Concord between the Empire and the Church ought to be pure and sincere it was requisite in the first place that he should manage the Affair with him with the Empress Agnes with the Countess Beatrice and with Reginald Bishop of Cumae that for this purpose he desir'd a Conference with him and pray'd him to come to Rome He wrote likewise at the same time to this Bishop of Cumae telling him That he wish'd with all his Heart that the King were Master of all that Religion and Piety which he ought to be Master of and that he were in Union and Amity with the Holy See and to bring this about he pray'd him to be ready to come to Rome with the Empress Radulphus and the Countess Beatrice that so all things might be adjusted That he might hold Conferences with the Bishops of Lombardy but that he ought not to Communicate with them These three Letters are the Nineteenth Twentieth and the One and twentieth of the first Book In the Four and twentieth written to Bruno Bishop of Verona bearing date September the 24th he declares that he retains the same Love and Tenderness for King Henry as ever he did This Prince replies to the Pope's Civilities in a very submissive Letter wherein he declares That for as much as it was requisite that the Empire and the Papacy should
a Protector of perjur'd Persons and Homicides a Disciple of Berenger who call'd in question the reality of the Body and Blood of JESUS CHRIST in the Eucharist a Sorcerer a Necromancer possess'd by an evil Spirit an Heretick an Infidel For these Reasons they thought that he ought to be depos'd and turn'd out of the Chair and that if he did not recede of his own accord he ought to lye under a perpetual Condemnation They Elected in his stead Guilbert Arch-bishop Clement III. the Anti-Pope of Ravenna one of the principal Actors in this Tragedy who took upon him the Name of Clement III. All this was done June 25 in the Year 1080. After the Assembly Henry wrote a Letter to Hildebrand for so he calls Gregory in these Terms Henry by Divine Providence and not by Usurpation King to Hildebrand who The Letter of Henry to Gregory VII is no longer Pope but a Wicked Monk You very justly deserve this Title having been the cause of that Confusion which the Church at present labours under and which is so great that there is scarce a Man but has had his share in your Curses For without making much mention of other Things you have lay'd under your feet Arch-bishops Bishops Priests and others of the Lord 's Anointed to get the Applause of the People and to make them believe that you know every thing but that they know nothing ........ WE have born with you as long as WE thought WE might with safety do it without prejudice to the Holy See but you fancy'd that WE did that out of fear which Humility put US upon doing You have advanc'd your self against the Regal Power you have dar'd to threaten to divest US thereof as if it were you who had bestow'd it on US and as if WE had not receiv'd it from God who has call'd US to the Empire but not you to the Papacy for you were advanc'd thereto by Craft and Fraud and by your Mony gain'd the favour you had This favour you thus gain'd has put you upon making use of the Sword to ascend the Throne of Peace and being mounted thereon you have disturb'd the Peace by Arming the Subjects against those whom they ought to obey by bringing a contempt on those Bishops whom God hath call'd even you who who had no call .... You your self have assaulted OUR Royal Person though an Anointed King and one who could not be call'd to Account but by God alone nor be depos'd for any other Crime but that of Apostatizing from the Faith ...... For as much therefore as you are Anathematiz'd and Condemn'd by OUR Sentence and by the Sentence of OUR Bishops quit the Holy Apostolick See which you have unjustly usurp'd and let another take your Office who exercises no Violence under the Umbrage of Religion but who Teaches the pure Doctrin of S. Peter WE Henry by the Grace of God King with all our Bishops enjoyn you to descend from the Papal Chair Henry at the same time wrote likewise to the Laity and Clergy of Rome that Hildebrand being depos'd he order'd them to turn him out of the Holy See and to receive him in who had been Elected in his place He sent likewise Embassadors to the Christian Kings and Princes to prevail upon them to Recognize Clement and to withdraw their Obedience from Gregory From Words they came at last on both sides to Blows The Pope to make his party good The preparations of War between Hen and Gre. against Henry reconcil'd himself with Robert Guiscard Duke of Pozzuolo who promis'd him all manner of Assistance and Obedience and by way of Retaliation receiv'd the Investiture of the Countries which he possess'd with a permission of enjoying durante beneplacito Salerno Melpha and part of the March of Fermo which he had invaded This Accomodation gave the Pope a Right of imploring his Aid by the Letter which is the Fifth of the eighth Book dated July 21. Afterwards to fall particularly on Guilbert he nominates another Arch-bishop of Ravenna declares he would come with the assistance of the Normans of Pozzuolo to turn out Guilbert and exhorts those of Ravenna Fermo and Spoleto to abandon him and to place him whom he had nominated into Possession of that Arch-bishoprick These are the Seventh Twelfth Thirteenth and Fourteenth Letters of the eighth Book He wrote likewise to the German Rebels by the Ninth Letter of the same Book dated September 22. by which he exhorts them to behave themselves like Men and vindicate the Honor of the Church of Rome Henry for his part prosecuted his design against the Saxons with whom he had hitherto engag'd without Fortune's declaring her self absolutely on either side But at last Octob. 15. Henry defeats Radulphus in the same Year there was a bloody Engagement between Henry and Radulphus The Engagement was very sharp on both sides and Radulphus seem'd to have the better of it till such time as being hot in the Engagement he receiv'd a Wound in his Arm. This oblig'd him to retreat and leave the Field to his Enemy He was carry'd to Mersburg where he dy'd within a short time after shewing a great deal of concern for having swerv'd from his Allegiance to his King Henry entred Saxony and made there great Havock and upon his return re-took all Suabia Gregory was the more concern'd for the Death of Radulphus because it expos'd him to the Mercy of Henry who prepard to fall down into Italy He had the Princess Matilda at his Devotion but the Forces which she had were weak in comparison of Henry's A great many advis'd him to adjust Matters with that Prince But being resolv'd to try his utmost before he came to that he wrote to the Bishop of Passaw and to the Abbot of Richenou who still held out against Henry to learn of them whether they were in a capacity of giving him any Assistance and exhorted them to choose instead of Radulphus a King entirely devoted to the Interests of the Holy See sending them likewise the form of an Oath which he would have him take He wrote likewise at the same time to the Abbot of Mount Cassin to desire Assistance from Robert Guiscard and he himself desir'd the same of that Prince as appears by the Eleventh and Seventeenth Letters of the same Book In the mean time Henry after he had given necessary Orders for the Affairs of Germany Henry's Expedition into Italy and the Siege of Rome march'd into Italy in the Year 1081 at the Head of an Army He march'd directly to Rome without meeting any opposition only when he came near that place he engag'd with the Forces of Matilda which he quickly defeated But the City of Rome shutting the Gates against him he ravag'd and laid wast all the adjacent Countries as he retreated to Lombardy The next year he return'd and laid Siege to that City which he vigorously assaulted during all Lent But Easter coming on
And Lastly Of disposing absolutely the Affairs of that Kingdom without minding whether the King concern'd himself with the defending of them or with vindicating the Liberty of the Churches of France So that these Bishops were oblig'd to go to Rome to beg the Pope's Favour for their re-establishment and upon such Terms as he saw fit which Gregory did not scruple to grant them There are a great many Instances of this Nature and the Seventeenth Letter of the fifth Book furnishes us with a great many For Hugh Bishop of Dia having cited to a Synod which he held at Autun the Arch-bishops of Rheims Besanson Sens Bourges and Tours and having inflicted several Penalties upon them because they had not made their appearance they were forc'd to wait upon the Pope who absolutely re-establish'd the Arch-bishop of Rheims and the rest upon condition that they would clear themselves before his Legat. This is what he orders by the foremention'd Letter dated March the 9th in the Year 1078. That Legat having excommunicated the Bishops of Paris and Chartres they went likewise to Rome and obtain'd a favourable Sentence from the Pope See the Fifteenth and Sixteenth Letters of the ninth Book But Gregory was not satisfied with taking Cognizance of the Ecclesiastical Affairs of France he likewise endeavour'd to make them his Tributaries as he had made England and all other Countries 'T is upon this Account that he wrote to the Bishop of Albania and the Prince of Salerno his Legats in France that they acquaint all the French and enjoyn them in his Name that each House pay at least a Penny every Year to S. Peter as an acknowledgment of his being their Father and Pastor He pretends that Charlemagne rais'd every Year upon his Subjects a Tax of Twelve hundred Livres for the use of the Church of Rome and that he had offer'd Saxony to the Holy See These are two such Matters of Fact as are only grounded on the imagination of Gregory VII This is the Three and twentieth Letter of the eighth Book This is what relates to the Kingdom of France we now proceed to what concerns England The Letters of Gregory relating to England which met with a little better Treatment from Gregory because King William took care to ingratiate himself with him by a seeming Submission and Respect That Prince to give him some signs thereof took care to send him a complimental Letter on his Advancement to the Popedom wherein he declares to him That tho' he was very sorry for the Death of Alexander II. yet he was as glad to see him in his Place Gregory answers him by the Seventieth Letter of the first Book dated April the 4th 1074. wherein he tells him That he is oblig'd to him for the Affection which he express'd towards him and exhorts him to demonstrate the Submission which he bore to the Holy See by its Effects At the same time he acquainted him of the dangers to which the Church of Rome was expos'd He confirm'd the Privilege of the Monastery of S. Stephen and recommended to that Prince to take care of the Revenues which the Church of Rome possess'd in England He wrote likewise to Matilda Queen of England the Seventy first Letter by which he exhorts her to persevere in Virtue and to give her Husband good Counsel By another Letter written to the Bishops and Abbots of England dated August the 28th in the same year he exhorts them to come to Rome to his Synod and to put in Execution the Ecclesiastical Laws concerning the Marriages of Kindred This Letter is the First of the second Book The King of England would not suffer the Bishops of his Kingdom to go to Rome This very much displeas'd the Pope who complain'd of it by the First Letter of the seventh Book directed to Hubert his Legat who was sent into that Kingdom to Collect the Peter-Pence He therein presses that Legat to return with all speed and orders him to admonish the King of England to pay and cause to be paid the Deference which is due to the Holy See withal threatning him if he did not do it he should incur his Displeasure He orders him to prevail upon the Prelates of England and Normandy to send to Rome to the approaching Synod at least two Bishops out of each Arch-bishoprick This Letter bears date September the 23d 1079. The Three and twentieth and the Four and twentieth Letters of the same Book dated April the 25th and May the 8th in the Year 1080. are full of Exhortations to the King of England to bear a due Submission to the Church of Rome and to Govern his Kingdom with Justice and in the fear of the Lord. The Six and twentieth is a Letter of Compliment to the Queen of England and the Seven and twentieth a Letter to Robert the Son of the King of England whereby he exhorts him to be subject to his Father and to follow his Advice In the Fifth Letter of the ninth Book he order'd Hugh Bishop of Dia to restore the Bishops of Normandy which he had depos'd for not appearing at his Synod This he did that he might not exasperate King William who paid greater Deference to the Holy See than any other Prince And he order'd him to behave himself more tenderly towards that Prince's Subjects and to grant Absolution to the Soldiers which had kept back some Tithes Part of Spain being as we said before in the Hands of the Moors Gregory VII from thence The Pretensions of Gregory VII upon Spain took an occasion of becoming Lord of those Countries which could be taken from these Infidels To this purpose he pretended that the Kingdom of Spain formerly belong'd to the Holy See and that tho' the Pagans had since seiz'd upon it yet the Right of the Holy See was not thereby disannul'd because no Prescription can take place to the prejudice of the Church 'T is upon the account of this pretension that he granted to Ebold Count of Rocey all the Country which he could recover from the Barbarians upon condition that he would hold it in Fee from the Holy See and pay him a certain Duty He likewise granted the same Donation to those who would assist that Count or undertake the same Thing upon the same Conditions And that this Agreement might be put in execution he gave Orders to Cardinal Hugh the White to go into Spain and wrote to the Princes of Spain to aid the Count of Rocey This is the Subject Matter of the Sixth and Seventh Letters of the first Book dated April the 30th 1073. Gregory VII had not only a design of bringing the Provinces of Spain which were newly Conquer'd under his Subjection but likewise sought to establish an absolute Dominion over the ancient Churches of that Kingdom It was upon this account that he wrote the Sixty third and fourth Letters of the first Book to Sancho King of Arragon and to Alphonso King of Castile recommending to
space of Ten Years And this Accomodation was approv'd of by a Bull of Gregory dated March the 2d which is the Fifty third Letter of the second Book The Seventy first Letter of the second Book is written to Uratislaus in favour of his Nephew Frederick for whom the Pope demands of that Prince the Lands which his Father had left him At the same time he exhorts him to live peaceably with his Subjects This Letter is dated April the 14th 1075. By the next Letter written the Day after he exhorts all the Faithful of Bohemia to lead a Christian and Innocent Life Since Gregory VII had pretensions to Kingdoms so remote as those we have been speaking of it is not to be wondred that he should imagine that all Italy and the Islands of Sicily The Pretensions of Gregory to Italy Sardinia and Corfu belong'd to him that he might dispose of them as he thought fit and that all the Lords of these Countries were oblig'd to take an Oath of Allegiance to him It was no difficult matter for him to bring the petty Princes round about Rome under his Subjection because being weak they desir'd nothing more than the support of the Holy See But he had much ado to bring his design about upon the Normans whose Power became formidable in Italy forasmuch as they were establish'd so firmly there as we shall now relate Several Norman Lords having been invited to the Relief of the Greeks and Italians against the Sarazens of Sicily upon Condition that they should have share in their Conquests after The Conquests of the Normans in Italy they had done wonderful things against these Infidels were dealt falsly with by the Greeks who refus'd to give them what they had promis'd But these Bravoes knew very well how to do themselves Justice and seiz'd on Pozzuolo under the Conduct of William Firebrass their General who in a short time after defeated the Greeks in a great Engagement and weaken'd them so far that in a small time they lost all that they had left in Italy The Normans afterwards turn'd their Arms against the Lords of Italy their Neighbours and seiz'd upon some Lands which belong'd to the Holy See The Popes who could not without Jealousy behold so formidable an Enemy so nigh at Hand declar'd against them and Leo IX engag'd in a War with them But the Forces of that Pope having been defeated and himself taken Prisoner as we formerly said that Respect which they shew'd him by setting him at Liberty and reconducting him to Rome with all the Demonstrations of Honour and Submission inclind'd that Pope to grant them by way of Recompence all the Lands which they had Conquer'd from the Greeks and Sarazens Robert Guiscard in league with Onfroy Brother to William Firebrass extended these Conquests and having made an end of taking Calabria caus'd himself to be call'd Count thereof for the space of two Years and afterwards took upon him the Title of Duke His Brother Roger undertook to Conquer Sicily from the Sarazens and having at first taken Panorma and Messina he open'd himself a way to become Master of the whole Island of which he took upon him the Quality of Count. It was very difficult for these Warriers to forbear Contesting with the Lords their Neighbours The Differences and Agreement of Gregory VII with the Normans and their Forces who were used to Plunder could not forbear seizing upon the Lands Castles and Territories of private Persons upon Churches upon Abbies and even upon the Holy See it self This was the cause of the many Anathemas thunder'd out against them by Gregory who from the very beginning of his Popedom excommunicated Robert Roger and all the Normans who made any attempts upon the Revenues of Churches or of the Holy See or upon those Lords who were under its Protection But afterwards foreseeing that he might stand in need of their Assistance he grew milder and by his Letter dated March the 13th 1076. which is the Eleventh of the third Book he grants the Bishop of Cirenza Power to absolve Roger and all his Soldiers upon condition that he would promise to Obey the Holy See do Penance for his Offences and abstain for the future from all capital Crimes At the same time he advis'd that Bishop that if Count Roger should speak to him about his Brother Duke Robert he should declare to him that the Church of Rome was ready to shew Mercy to those who being affected with true Repentance would give Satisfaction for the Scandal which they had given That therefore if Duke Robert would be obedient to the Holy See he was ready to give him Absolution and to receive him into the Communion of the Church But that if he would not Roger ought not to communicate with him Lastly he order'd that Bishop to give the Bishop of Melpha Absolution In the fifteenth Letter of the same Book to Wifroy Lord of the Milanois he sends word that the Affairs of the Normans were in a hopeful way of Accommodation and that he hoped shortly to render them faithful to the Church of Rome However this Accomodation was not so soon concluded and we see by a Letter dated October the 31st of the same Year directed to the same Wifroy and to two other Lords of the same Country that the Normans were still contesting with the Pope about the Revenues of the Church which they had seiz'd upon but that he hop'd to reclaim them as soon as Henry This Letter is the Seventh of the fourth Book At last Robert thought fit to submit to the Pope to take an Oath to him to be always faithful to the Holy See to assist it in the Defence of the Pope's Person and its Revenues to pay him an annual Rent for the Church Lands which he held to permit the Churches of his Dominions to enjoy quietly their Revenues and to procure a free Election of a Pope in case Gregory should dy before him This Rent amounts to twelve Pence the Coyn of Pavia payable every Year at Easter In pursuance of this Treaty the Pope invested Duke Robert with all the Lands which the Popes Nicholas II. and Alexander II. his Predecessors had formerly granted him And as to others which he unjustly held to wit Salerno Melpha and part of the March of Fermo he left them to him by way of Connivance This Treaty was made June the 29th in the Year 1080. In the same Year Michael Ducas being turn'd out of the Empire of the East sent into Italy to beg Assistance of the Pope and Duke Robert The Pope wrote to the Bishops of Pozzuolo and Calabria by the sixth Letter of the eighth Book desiring them to exhort the Faithful to engage in this Expedition with Duke Robert and before they went away to enjoyn them Penance for their Faults and to give them Absolution Gregory soon after had himself need of the Assistance of Robert to protect him against Henry Whereupon he wrote to
that that Council was to consist of the same Persons who had already Condemn'd him rashly and unjustly The Fifth Because according to the Canons it was requir'd that such a place should be made choice of to Try any one as was near to his own Country where one might produce Witnesses and pass a definitive Sentence That besides he was reconcil'd to Count Manasses and to all those who were at Difference with him except Bruno who was neither his Clerk nor Born nor Baptiz'd in his Diocess but a Prebendary of S. Cunibert of Cologne for whom he was not much concern'd and who had serv'd him basely tho' under particular Obligations to him and except another Clerk nam'd Pontius whom he had convicted of Falshood in the Council of Rome That if he had no Accusers he was not oblig'd to come and clear himself before the Council by the Testimony of six Bishops of an unblameable Life That when he would have done it he could not because of the shortness of the time that was allow'd him and that it would be difficult to find in his Province six Bishops who were not his Enemies and without Reproach That when he had promis'd to the Pope to appear before the Council which should be held by his Legats he meant only such a Council as should be held in France and in case he had not lawful Reasons to excuse his Non-appearance Lastly That for his part he did not acknowlege Hugh of Dia to be Legat since the Pope had granted him the favour of refusing him for his Judge That however to shew his Submission to the Holy See he offer'd him to appear at a Synod which should be held in some City near to Rheims either in Lent or at Easter and that he would there receive him with all the Honour that was due to the Legats of the Pope That he exhorted him to accept of this Offer because it would be more advantageous to the Holy See to attract the Respect and Submission of the French by Acts of Moderation than by Acts of Severity to keep them at a distance That if notwithstanding this Remonstrance he still would persist in the same mind and pronounce a Sentence of Deposition and Excommunication against him the Popes S. Gregory and S. Leo had instructed him that he ought not to look upon such an Excommunication as issuing from the Holy See These are the Reasons contain'd in the Apology of Manasses which is a very fine Piece and written in a very elegant Style and publish'd by Father Mabillon in the first Tome of his Treasury of Italy Hugh of Dia had no regard to this Manifesto but in the Council of Lions pronounc'd a Sentence of Deposition against Manasses and the Pope confirm'd it in the Synod of Rome held the beginning of the Year 1080. and gave Manasses notice of it by the Twentieth Letter of the Seventh Book dated April the 7th of the same Year allowing him notwithstanding further time till the Feast of S. Michael to justifie himself either at Rome or before his Legats by producing as an Evidence of his Innocence some Bishops his Suffragans by restoring to the two Persons who had accus'd him the Revenues which he had taken from them and upon Condition that he would retire to Cluny or some other Monastery till Ascension-day and forbear till then all Episcopal Functions Manasses did not hearken to this Sentence and continued in Possession of his Archbishoprick without submitting in the least to the Pope who wrote immediately to the Clergy and Laity of Rheims to the Suffragans of that Metropolitanship to King Philip and to Count Ebold ordering them no longer to acknowledge him for Archbishop of Rheims to turn him out of that Church and to Elect or cause to be Elected another in his stead This is the subject Matter of the Seventeenth Eighteenth Nineteenth and Twentieth Letters of the Eighth Book dated Decemb. 27th in the same Year This Manasses is accus'd by the Authors of that time of having attain'd to the Archbishoprick of Rheims by Simony and of having exercis'd an insupportable Tyranny and Oppression over his Clergy of having rifled Churches plunder'd Monasteries exacted Mony from his Clergy persecuted Men of Estates of seizing the Revenues of the richest Abbies of having liv'd more like a Great Lord than a Bishop of having greater Care of his Soldiers than of his Clergy of having more Concern for the Temporalities than for the Spiritualities of his Archbishoprick and of being so impious as to say That the Archbishoprick of Rheims would be a very pretty Thing if no singing of Mass were required 'T is thus that he is set out by William Abbot of S. Arnulphus of Metz Guilbert Abbot of Nogent and Hugh of Flaviany However Fulcoius Subdeacon of Meaux has made his Elogy and the Clergy of Noyon in a Letter which they wrote at that very time to the Clergy of Cambray to prove that the Sons of Clerks and Priests might be admitted into Priests Orders maintain That the Excommunication of Manasses had been made by a Motive of Envy and that it was rash and unjust This Letter is related by Father Mabillon after the Apology of Manasses All this makes it appear That tho' Manasses had been as guilty as they would have him thought to be yet he was not condemn'd in due Form There had been for several Years past a Contest between the Archbishop of Tours and the The Cause of the Arch-bishop of Tours and the Bishop of Dol. Bishop of Dol who pretended likewise to the Dignity of an Archbishop or the Right of Metropolian over the Bishops of Bretagne The Popes always declar'd themselves in favour of the Archbishop of Tours Gregory VII seem'd at first to favour the Bishop of Dol for the Clergy and Laity having sent to the Pope him whom they had elected to be Bishop he refused to ordain him because he was too young But having chosen Yves Abbot of S. Melaine who was come to Rome with the Deputies of Dol he consecrated him by their Consent and granted him the Pall upon Condition that he would come to Rome whenever he should be sent for thither to regulate the Contest which was between the Church of Dol and that of Tours about the Right of Metropolitanship The Archbishop of Tours thinking that the Pope had by this prejudiced his Right complain'd of it but Gregory sent him word that he had no occasion to complain since he had taken such Measures that what he had done should be no Prejudice to him and that he would do him Justice when that Affair was in a Posture of being try'd This is the Subject Matter of the Fourth Fifth and Thirteenth Letters of the Fourth Book of which the two first about the Ordination of Yves are directed the one to the People of Dol and the other to the Bishops of Bretagne dated September 27 in the Year 1076. and the last to Radulphus Archbishop of
Conditions which afterwards he was not able to observe The Complaints of the Lombards against these Proceedings of the Emperor which oblige him to break with the Pope Henry recalls the excommunicated Bishops whom he had dismiss'd Rodulphus Duke of Suevia causes himself to be chosen Emperor in the Convention at Eorcheim and to be crown'd at Mentz by Archbishop Sigefred The Pope determines to pass into Germany to end the difference between Henry and Rodolphus but the former takes a resolution to hinder his Passage and to make War with Rodolphus and the other Rebels The Pope having caus'd certain Bishops of Henry's Party to be apprehended that Prince in like manner arrests two of the Pope's Legats by way of Reprisal The Archbishops of Rheims Besanson Liege Sens Bourdeaux Bourges and Tours and the Bishops of Senlis Chartres Auxerre Noyon and Autun not appearing in the Council of Autun to clear themselves are condemn'd by Hugh of Die the Pope's Legat and oblig'd to go to Rome to get that Condemnation remitted Geduin Arch-deacon of Langres is chosen and ordain'd Archbishop of Lyons instead of him whom Hugh of Die had depos'd Rainier Bishop of Orleans is likewise depos'd by the Pope and Sanzon is substituted in his room Stephen Bishop of Annecy is excommunicated for taking possession of that Church The Pope renews his Pretensions to Spain and exhorts the Kings and Princes of that Country to pay him the Tribute which he pretends to be due to the Holy See He in like manner lays claim to the Island of Corsica and sends a Legat to reside there in quality of Governour Gerard Abbot of St. Vincent at Laon is made Abbot of St. Medard at Soissons but being turn'd out some time after by Queen Bertha he founded the Abbey of Seauve-Majeur in the Diocess of Bourdeaux A Council at Clermont A Council at Dijon A Council at Autun  1078 VI. XXII VIII Nicephorus Botoniata gets possession of the Imperial The Pope renews in the Council of Rome the Anathema which he had denounc'd against Tedald Arch-bishop of Milan and against Guibert Archbishop of Ravenna Arnulphus Bishop of Cremona being A Council held at Rome in Lent Another Council at Rome in the Lambert of Aschaffemburg compleats his History Michael Psellus retires to a Monastery where he 1078   Diadem having caus'd Michael to be confined in a Monastery I. present in the Council is depos'd for Simoniacal Practices without hope of Restauration Roland Bishop of Trevisi is excommunicated for having obtain'd his Bishoprick by undertaking to manage the Deputation of the Assembly of Worms Cardinal Hugo who took part with the Emperor Henry is likewise excommunicated The Sentence of Excommunication denounc'd against the Archbishop of Narbonne by the Pope's Predecessors is reviv'd in that Council All the Normans of Apulia are excommunicated in the same Council Upon the breaking up of this Council the Pope sollicits the Germans to call an Assembly to put an end to the Dissensions between Henry and Rodolphus and excommunicates all those Persons who hinder their Meeting Both Parties seem to mistrust the Pope's definitive Sentence Henry makes himself Master of the Countries of Bavaria and Suevia which Rodolphus had abandon'd to retire to Saxony Rodolphus levies Forces besieges the City of Wurtzburg and takes it after having defeated Henry's Army who came to relieve the Place but the latter found means to recover it a little while after Nicephorus Botoniata is excommunicated in the second Council of Rome for usurping the Government of the Eastern Empire The Envoys of Henry and Rodolphus take an Oath in that Council in the name of their Masters that they should not hinder the Pope's Legats from holding an Assembly in Germany to determine their Controversies A Decree in the same Council against Investitures made by Laicks The Archbishop of Tours and the Bishop of Rennes are suspended in the Council of Poitiers for endeavouring to disturb it The Archbishop of Besanson is likewise suspended in that Council for not appearing therein no more than the Bishop of Autun The Abbot of Bergues is depos'd for Simony in the same Council The Divorce of William Duke of Aquitaine from his Wife is order'd in that Council by reason of their being too near a kin The Settlement of the Regular Canons of St. Quentin at Beauvais made by Guy Bishop of that City who conferr'd the Government of that Convent on Ives his Successor afterward in the Bishoprick of Beauvais Cosmus is chosen Patriarch of Constantinople in the place of John Xiphilin St. Anselm succeeds Herluin Abbot of Bec who dy'd this year Month of Decemb. A Council at Poitiers dies a little while after 1079 VII XXIII II. Berenger is forc'd to abjure his Opinions and to make a new Confession of Faith The Archbishop of Aquileia promises in the Council of Rome to continue loyal for the future to Pope Gregory and his Successors and to be obedient to them in all things Tedald Archbishop of Milan Peter Archbishop of Narbonne Sigefrey Bishop of Bononia Roland Bishop of Trevisi and the Bishops of Fermo and Camerine are excommunicated and depos'd in that Council without hope of restauration The Pope after having caus'd the Envoys of Henry and Rodolphus to take an Oath in the Council that their Masters should submit to the Decision of the Holy See deputes his Legats to hold an Assembly in Germany Henry having defeated Rodolphus in a Battel near Fladesheim could not suffer an Assembly to be held in which his Right might be brought into Question The Church of Lyons erected into a Primacy by Gregory VII This Pope threatens a certain Lord nam'd Wezelin with Excommunication if he continue to disturb the Tranquility of the King whom the Holy See had set over Dalmatia He confers upon Landulphus Bishop of Pisa and his Successors the Office of Legat and half the Revenues of the Island of Corsica reserving the other Moiety for the Holy See with all the Forts He confirms the Election which the Monks of Marseille made of Cardinal Richard for their Abbot William Abbot of St. Stephen at Caen is ordain'd Archbishop of Rouen in the place of John who had resign'd that Archbishoprick by reason of his Infirmities A Council held at Rome in the Month of February  1080 VIII Gregory is depos'd in a Council held at Brescia and Guibert is declar'd Pope XXIV Henry is excommunicated by the Pope in the Council of Rome and Rodolphus is confirm'd in the Imperial Dignity III. Michael Ducas sent to desire Succours of the Pope and of Robert Duke of Apulia Nicephorus is expell'd The Pope forbids the Sclavonians to celebrate Divine Service in the Vulgar Tongue Manasses Archbishop of Rheims is depos'd in the Council of Lyons The Decree against Investitures is reviv'd in the Council of Rome The Sentence pronounc'd in the Council of Lyons against Manasses is confirm'd in that of Rome The Bulls of Excommunication publish'd against Tedald Archbishop A Council at
held in the beginning of the year against Henry An Assembly at Quintilineburg held against Henry after Easter An Assembly at Mentz for Henry held in the Month of May. Deusdedit Cardinal 1085    Herman and Ecbert of Saxony are likewise excommunicated in that Council The death of Robert Guiscard Duke of the Normans of Apulia   1086 Desiderius Abbot of Mount Cassin is made Pope under the Name of Victor III. I. XXX VI. Hugh Archbishop of Lyons the Archbishop of Aix and the Bishop of Marseille aspire to the Papal Dignity The Archbishop of Lyons in vain endeavours to oppose the Election of Victor St. Bruno institutes the Order of Carthusian Monks Philip King of France divorc'd from Bertha his Wife who is banish'd to Monstreuil  The death of Anselm Bishop of Lucca The death of Alphanus Bishop of Salerno Marianus Scotus a Recluse dies at Mentz 1087 II. Victor is consecrated at Capua May 9. and dies Sept. 16. at Mount Cassin after having nominated Otho Bishop of Ostia for his Successor XXXI VII The Anathema denounc'd against Guibert the Antitope is renew'd in the Council of Benevento The Archbishop of Lyons and the Bishop of Marseille are likewise excommunicated in that Council A Council at Capua A Council at Benevento against Guibert  1088 Otho Bishop of Ostia is ordain'd Pope May 12. under the Name of Urban II. Guibert is expell'd by the Romans and oblig'd to renounce all manner of Claim to the Popedom I. XXXII VIII The death of Berenger which happen'd Jan. 6. The death of William I. siâ—nam'd the Conqueror King of England on Septemb. 9. The Pope confirms the Primacy of the Church of Toledo and sends the Pall to Bernard Archbishop of that Metropolitan See  Hildebert Arch-deacon of Mans. The death of Durandus Abbot of Troâ—…n 1089 II. XXXIII IX The Pope confirms in the Council of Rome all the Proceedings of Gregory VII against Guibert the Anti-pope the Emperor Henry and their Adherents He revives in that of Melfi the Decrees against Persons guilty of Simony and abolishes the Institution of Clerks call'd Acephali who were retain'd in the Service of the great Lords or depended on them A Council at Rome A Council at Melfi The death of Lanfranc Archbishop of Canterbury on May 8. 1090 III. XXXIV X. A Grant of the City of Tarragona to the See of Rome by Berenger Count of Barcelona A Council at Toulouse Lambert Bishop of Arras Raynold Archbp. of Rheims Thierry Abbot of St. Trudo Peter Chartophylax of the Church of Constantinople 1091 IV. Guibert returns to Rome takes the Castle St. Angelo and becomes Master of the City XXXV XI The death of St. Wolphelin Abbot of Bruvilliers in the Diocess of Colen The Pope grants the Archbishoprick of Tarragona to Berenger Bishop of Vich A Council held at Benevento against Guibert Ingulphus Abbot of Croyland 1092 V. XXXVI XII St. Anselm is chosen Archbishop of Canterbury Mar. 6. and consecrated on the 4th day of Decemb. following Roscelin a Clerk of the Church of Compeigne is oblig'd to make an Abjuration of his Error in the Council of Soissons but having maintain'd it again afterwards he was banish'd from France and England Lambert nominated Bishop of Arras is ordain'd at Rome by the Pope Ives is likewise install'd Bishop of Chartres by the Pope at Capua in the end of the year in the place of Geffrey who was depos'd The Pope's Discourse to Ives of Chartres after his Consecration Richer Archbishop of Sens cites Ives Bishop of Chartres to an Assembly held at Estampes to give an Account of his Ordination and that Assembly having determin'd to restore Geffrey Ives of Chartres appeals to the Pope who forbids Richer the use of the Pall till he desist from further Prosecution Philip King of France marries Bertrada the Wife of Foulques le Rechin Count of Anjou The Bishop of Senlis performs the Nuptial Ceremonies for the Revenue of certain Churches conferr'd upon him Ives Bishop of Chartres vigourously opposes that Marriage A Council at Soissons against Roscelin A Council at Rheims St. Anselm Simeon the younger Georgius Cedrenus Roscelin a Clerk of the Church of Compeigne Paul Provost of Benrieden 1093 VI. XXXVII Conrad the Son of Henry revolts against XIII Ives Bishop of Chartres is put in Prison for declaring against King Philip's Marriage A Council at Troia in Apulia  1093  his Father and is crown'd at Milan by Anselm Archbp. of that City     1094 VII XXXVIII XIV The Pope's Bull for the Restauration of the Bishoprick of Arras Praxeda the Wife of the Emperor Henry appears in the Council of Constance and makes a Confession of many infamous Practices which she had been constrain'd to commit by her Husband Hugh Archbishop of Lyons the Pope's Legat excommunicates King Philip in the Council of Autun by reason of his Marriage with Bertrade but the Pope suspends the execution of that Sentence A Council at Constance A Council held at Autun Octob. 16.  1095 VIII XXXIX XV. Pope Urban II. gives Audience in the Council of Placentia to the Ambassadors of the Emperor of Constantinople who desir'd Succours against the Infidels King Philip sends Ambassadors to that Council who obtain some respit as to the Sentence of Excommunication which was denounc'd against him The Pope forms in the same Council the Project of the Crusade which was absolutely resolv'd upon in that of Clâ—â—mont The Condemnation of Berenger's Opinions is reviv'd in the Council of Placentia Hugh Archbishop of Lyons is suspended for neglecting to make his appearance and to send any one to excuse his Absence The Empress Praxeda makes the same Declaration against her Husband in that Council as she had before exhibited in the Council of Constance The Council of England declares that Urban should not â—e acknowledg'd as Pope â—or St. Anselm as Primat of England so long as he took part with him The Pope publishes a Sentence of Excommunication against King Philip and against Bertrade his Concubine in the Council of Clermont He likewise renews in that Council the Anathema's against the Emp. Henry and Guibert de Antipope A Council held in Lent at Placentia A Council held in England April 21. A Council at Clermont in the Month of Novemb. A Council at Limoges in the Month of Decemb. The death of Gerard Abbot of S. Vincent at Laon. 1095    Upon the Remonstrances of Peter the Hermit a Gentleman of Picardy near Amiens and upon the receipt of the Letters sent by Alexius Emp. of Constantinople and Simeon Patriarch of Jerusalem the Levantine Crusade is resolv'd on and publish'd in the same Council The Mark of the Soldiers listed for that Expedition was a red Cross sow'd on their left Shoulder and the Watch-word 'T is the Will of God A Confirmation of the Primacy of the Archbishoprick of Lyons in that Council The Bull of that Confirmation dated Septemb. 1. The Pope forbids
and bring back all that were stray'd from the Church of Rome St. Bernard took also along with him Geofrey Bishop of Chartres to Advise with upon occasion The Milaneze who had long desir'd St. Bernard should come among them met him before he came to the City and receiv'd him with all imaginable Respect and Honour so that by his means the Church of Milan was soon brought over to the Obedience of the See of Rome After this St. Bernard return'd into France but he was no sooner got there but he was forc'd to leave his Monastery to go to Guienne with the Pope's Legate to reduce the Duke of that Province to the Obedience of the Holy See and to re-establish the Bishops of Poictiers and Limoges who had been Expuls'd He Overcame the Obstinacy of this Prince by an Action of surprizing Boldness for when he saw the Dukes resolution not to restore the Bishop of Poictiers was inflexible he went to perform the Divine Office and as soon as the Consecration was over he plac'd the Wafer upon the Chalice walk'd out of the Church and with Eyes full of fury and a terrible Meen he accosted the Duke after this manner Hitherto Quoth He We have Pray'd and Pray'd and you have still slighted us Several Servants of God who were present at the Assembly have Join'd their Prayers with ours yet you have never minded them Now therefore the Son of God who is the Lord and Head of that Church which you persecute is come in Person to See if you will Repent Here is your Judge at whose name every Knee bends both in Heaven Earth and Hell Here is the Just revenger of your Crimes into whose hands this Obstinate Spirit of yours shall one day fall Will you despise and flout at him Will you be able think you to slight him as you have done us his Servants Will you Here the Duke not being able to hear any more fell down in a Swoun whereupon St. Bernard took him up and commanded him forthwith to be reconcil'd to the Bishop of Poictiers which the poor Astonish'd Prince immediately condescended to so that the Bishop was quickly after restor'd and all Schism abolish'd in that Province In the year 1137. he was recall'd into Italy by the Pope to quell the remaining Party of Peter of Leon. He went thither and after having brought over several to Pope Innocent's side he was deputed to Roger Duke of Sicily who was then the only Prince that continu'd to support Peter of Leon there to Defend his Master Innocent against Cardinal Peter of Pisa who was to Oppose him He enter'd into a Conference with this Cardinal and soon made him change his Opinion and Party After Peter of Leon's Death the Person that was intended to succeed him in his Attempt came to beg of St. Bernard that he would Intercede to Pope Innocent for his Pardon Peace by these means being restor'd to the Church of Rome and Schism entirely extirpated St. Bernard return'd to his Monastery of Clairvaux and after his arrival sent the Pope some of his Monks to Inhabit the Monastery of St. Anastasius newly re-built One of these call'd Bernard formerly Official of the Church of Pisa was chosen for their Abbot who afterwards came to be Pope under the name of Eugenius III. after the Death of Celestine and Lucius successors to Innocent II. botâ— who liv'd no long time It was about this time that St. Bernard disputed with Abaëlard a Famous Philosopher of the University of Paris at the Council of Sens in the year 1140. He had often sent to him privately to correct his Errors maintain'd in his Books but this Obstinate Author neglecting so to do and Appealing to the Arch-Bishop of Sens St. Bernard was sent to the Council held there whither he went though against his will Abaëlard not daring to support his Errors Appeal'd to the Pope but his Doctrine being condemn'd by this Council he retir'd to Cluny where after having renounc'd his sentiments he Dy'd in the Communion of the Church of Rome Under the Pontificate of Eugenius III. St. Bernard was desir'd to Preach up the Croisade at the Request of Lewis the Younger who had thoughts in his Head to undertake a Voyage into the Holy-Land St. Bernard acquitted himself in his Duty with so much zeal that great numbers of people resolv'd to accompany Lewis in that Expedition He was present at three Councils held in the Year 1147. at Etampes Auxerre and Paris The same Year he was sent into Aquitaine by Alberic Cardinal-Bishop of Ostia to Combat the Heresies which Henry had promulg'd there He quickly confounded them as well by his Preaching as a great many Miracles which he perform'd In the Year 1148. Gillebert of la Porrée Bishop of Poictiers being Convinced by St. Bernard at the Council held at Rheims retracted his Errors and came over to the Church At length St. Bernard having been chosen towards the end of his days to be Mediator between the people of Mentz and some Neighbouring Princes after having happily and Prudently concluded all differences between them on his return he fell Sick of a weakness in his Stomach and Dy'd the 20th of August in the Year 1153. He left near 160 Monasteries of his Order Founded by his Care Divers Churches desir'd to have him for their Bishop Those of Langres and Chalons Courted him excessively and those of Genoa and Milan offered him their Arch-Bishopricks And lastly Rheims earnestly requested him for its Pastor but notwithstanding all these Solicitations he persevered in his Resolutions never to be Advanc'd to the Episcopacy St. Bernard did not oâ—ly render himself worthy of Esteem by the Piety of his Life and his many Illustrious Actions His Works also speak high in his behalf in which he discovers as much Wit and Elegancy as Knowledge and Piety We shall proceed to give an exact History and Abridgment of them as we find them rank'd in the last Edition Publish'd not long since by Father Mabillon The First Volume Contains all his true Works and begins with the Letters which Compose the first Tome The First Letter was written to his Son Robert to exhort him to return to the Monastery of Clairvaux The Letters of St. Bernard which he had left for that of Cluny The Author of St. Bernard's Life says that this Letter was dictated to William who was afterwards Abbot of Riévaux in the middle of a Field while it Rain'd hard yet the Paper was never wet This Letter is full of Professions of Love and Charity towards his Son which shews how extreamly St. Bernard was griev'd at his Absence I have long and impatiently expected says he My Dear Son Robert That God in his Mercy would please to touch thy Heart and mine at the same time inspiring thee with a hearty Compunction and giving me the Pleasure of seeing thy Conversion But having hitherto been all along frustrated in my hopes I can no longer conceal my Grief contain my
be excommunicated nor their Territories suspended from Divine Service unless due notice be first given to the King or to his Chief Justice to the end that that which belongs to the Jurisdiction of the King's Court may be tried there and that which ought to be tryed in the Ecclesiastical may be referr'd to it The Eighth That an Appeal may be brought from the Arch-deacon's Court to the Bishop's and from the latter to that of the Arch-bishop and if the Arch-bishop has not done Justice application may be made to the King to the end that the Cause may be decided in the Arch-bishop's Court without liberty to enter an Appeal unless by his Majesty's special allowance The Ninth That in case a Contest arise between a Clerk and a Lay-man about an Estate which one asserts to depend on the Church and the other on a temporal Lordship the Chief Justice shall send for twelve Assistants to examine to what Jurisdiction it ought to be appropriated that if they judge it to belong to the Church the Cause shall be tried in the Ecclesiastical Court but if they find it to belong to the Lay-Fee it shall be referr'd to the cognizance of the Lord of the Mannor The Tenth That if any Person be cited by his Arch-deacon or his Bishop to answer to an Accusation and he refuse to appear he may be suspended but cannot be excommunicated till the Chief Justice of the Place has summon'd him to make his appearance and that if that Judge should neglect to do his Duty the King shall take the matter in Hand The Eleventh does not relate to Ecclesiastical Affairs The Twelfth ordains That the King shall enjoy the Revenues of the Arch-bishopricks Bishopricks Abbeys and Priories during a Vacancy that to fill it up the King shall issue out a Conge d'Elire to the most eminent Men of the Place who shall carry on the Election in his Chappel with the King's Consent and by the Advice of the Lords who shall be conven'd for that purpose and that the Person elected shall do Homage to the King before he be ordain'd The Thirteenth Article imports That the King shall cause Justice to be done to the Bishops and the Bishops to the King The Fourteenth That Cattel seiz'd on for a Trespass shall not be detain'd by the Clergy but put into the Custody of the Officers of the Royal Court The Fifteenth That Courts of Judicature shall be kept by the King's Justices The Sixteenth That the Sons of the Peasants shall not be ordain'd but with the Consent of their Lords These Articles were not sign'd by the Bishops but were acknowledg'd in the Assembly and three Copies of them were taken viz. one for the King the Second for the Arch-bishop of Canterbury and the Third for the Arch-bishop of York The Arch-bishop of Canterbury being retir'd his Friends and Domesticks began to murmur Some of them excus'd him in regard that he could not act otherwise by reason of so unhappy The Arch-bishop of Canterbury repents of having sign'd the Articles a Conjuncture of Affairs and others complain'd on the contrary That all the Immunities of the Church of England were ruin'd by that compliance His Cross-bearer who was more bold than the rest presum'd to make a remonstrance to that effect and the Arch-bishop being perswaded that he had done ill was affected with a sensible grief took a resolution to do Pennance and abstain'd from celebrating Divine Service till Pope Alexander III. who then resided at Sens wrote to him not to do it any longer and gave him Absolution for the Offence he might have committed upon condition that he should confess it to a Priest As soon as the King understood that the Arch-bishop repented of what he had done he fell into a strange Passion against him In the mean while Thomas being inform'd thereof retir'd The retreat of Thomas Becket to his Abbey of Alintere situated near the Sea-shore and embark'd twice to pass over into France but the Wind continuing contrary he return'd to Canterbury and presum'd even to present himself before the King by whom he was very ill treated At last that Prince despairing to bring over the Arch-bishop to his Interest made application to the Pope to compass Negotiations between the King and the Pope his Design to which purpose he sent the Bishop of Lisieux and the Arch-deacon of Poitiers to prevail with him to constitute the Arch-bishop of York his Legate in England and to order Thomas and the other Prelates to observe the Customs of his Kingdom The Pope having refus'd to do both the King sent new Deputies to demand the same thing again with greater importunity and to entreat him to confirm the Customs and Privileges of his Kingdom by the authority of the Holy See The Pope absolutely deny'd the latter request but to amuse him he conferr'd the Dignity of Legate on the Arch-bishop of York nevertheless upon condition that he should not have any jurisdiction over the Person or Arch-bishoprick of Thomas and without exempting the Bishops of England from the Obedience they ow'd to their Primate Forasmuch as this Restriction render'd the authority of the Arch-bishop of York useless with respect to the King's design which was to depose Thomas he sent back the Letter to the Pope with indignation The Pope wrote another Letter to divert him from making any further attempts on the Rights of the Churches of his Kingdom but that Prince instead of submitting to his Admonitions caus'd the Arch-bishop of Canterbury to be summon'd to appear in Person before his Majesty to answer to divers Informations that were brought against him Thomas on the other side entreated the King not to take it ill that he stood to the Privileges of his Dignity which exempted him from appearing before Secular Judges The King being much more exasperated by that excuse gave Orders to the Bishops and Temporal Lords of his Kingdom An Assembly at Northampton against Thomas Becket to meet together in his Royal Castle at Northampton and compell'd the Arch-bishop of Canterbury to repair thither in quality of a Criminal rather than of a Judge The First thing done in the Assembly was to pronounce Sentence against him for neglecting to make a personal appearance when he receiv'd a Summons from the King and his Estate Goods and Chattels were Confiscated upon condition nevertheless that the execution of that Sentence should depend on his Majestys pleasure Afterwards he was convey'd into one of the Halls of the Court where he being lock'd in an Account was demanded of him of the Revenues of the vacant Bishopricks and Abbeys that he had enjoy'd for several years when he was Chancellor He reply'd That he would take advice about the matter Henry Bishop of Winchester said that he remember'd that when Thomas Becket was chosen Arch-bishop he had a general Discharge Gilbert Bishop of London propos'd that he should resign his Arch-bishoprick to appease the King's Anger and the
these Imputations that were laâ—d upon him even to our Author's satisfaction but there is no likelihood â—hat thâ—s Letter was Forged as Father Mabillon has asserted In a certain Manuscript of the Abbey of St. Victor it is attributed to Hildebert Arch-bishop of Tours nevertheless the style comes nearer to Marbodus's manner of Expression than to that of the former In the third Letter he reproves a certain Hermit nam'd Ingilquier and those of his Congregation for their indiscreet Zeal against unworthy Priests with which they were transported too far insomuch that they not only refus'd to assist at their Oblâ—tions but also forbid the Laicks to receive the Sacraments from their Hands He shews by many Passages of St. Augustin that the Sacraments may be duly administer'd by unworthy Priests and that they ought not to be despis'd by reason of the unworthiness of those who admâ—nister them The Hermit having return'd for Answer that he did by no means recede from the Doctrine of the Church relating to the validity of the Sacraments adminiâ—â—er'd by unworthy Priests but that he was persuaded that Hereticks ought to â—e shun'd and that Priests guilty of Fornication ought to be depos'd Marbodus replies in his fourth Letter that he is of his Opinion but that he conceives that it does not belong to every one to try or Condemn them and that it ought only to be done according to the Rules of the Church Therefore he advises those Hermits to reprehend such Offenders with gentleness to pray for them and to accuse them if they shall think fit before competent Judges who have a right to bring them to their Trial to the end that they may be depos'd if they be convicted or confess their Crime The Fifth is a request that he makes to Vitalis the Founder of a Nunnery to receive a certain poor Orphan who altho' she was well instructed in matters of Religion yet could have no hopes of being admitted into the old Monasteries where by an ill Custom that was then too common Money was prefer'd before Learning and Piety The last Letter is directed to a Nun nam'd Agenorida to whom he gives a great deal of wholsome Advice for her instruction in the Christian course of Life and religious Exercises These are all the Works that are contain'd in the old Edition of Maâ—bodus which is become very scarce His Copies of Verses are not very elegant nor of a very Poetâ—cal strain but comprise many judicious and solid Notions His Letters are accurately written and full of good Maxims and Passages of the Holy Scripture and the Fathers admirably well apply'd The Monks of St. Aubin at Anger 's wrote a Circular Letter to give notice of his Death according to the Custom of the Order of St. Benedict in which they celebrate his Praise and Ulger Bishop of Anger 's likewise worte a Copy of Verses in his Commendation These two Monuments are prefix'd to Marbodus's Works ARNULPHUS Bishop of Lisieux Arnulphus Bishop of Lisieux ARNOUL or ARNULPHUS Bishop of Lisieux Arch-deacon of Seez was install'd in the Bishoprick of Lisieux A. D. 1141. and in 1147. accompany'd Lewes sirnam'd the Young King of France in his Expedition to the Holy Land In 1160. he was sent into England by Pope Alexander III. in quality of his Legate and afterwards employ'd in the Negotiations between King Henry II. and Thomas Becket Arch-bishop of Canterbury but having too obstinately taken part with the latter he incurr'd the King's displeasure and was oblig'd to retire in 1180. to the Monastery of St. Victor near Paris where he died August 11. A. D. 1182. This Arnulphus made a Collection of his own Letters at the request of Gilles Arch-bishop of Roan to whom he Dedicates them by his first Letter These are written in a fine Style being full of ingenious Notions and moral Sentences which render them both useful and delightful There are many that contain only Compliments or relate to certain private Concerns but there are others about Ecclesiastical Affairs comprehending divers Points of Discipline particularly those directed to Pope Adrian IV. in the First of which this Bishop recommends to him the doing Justice to a certain Person who had recourse to the See of Rome to get satisfaction for the ill treatment he had receiv'd in his own Country where he could not obtain any relief of his Diocesan Arnulphus observes in that Letter that People began not to have the same Respect for the Holy See as formerly and that those who appeal'd to it were so far from getting their Grievances redress'd that they were more injuriously treated than before which befel him in whose favour he wrote who had no sooner enter'd an Appeal but he was put in Prison neither could he procure his liberty but by paying a Sum of Money to his Persecutor and by submitting to the Bishop's Sentence Therefore he exhorts the Pope to revenge the Indignity by reason that if they were suffer'd thus to elude the Decisions of the Holy See its Protection would become altogether unprofitable In another Letter directed to the same Pope he entreats him to send back the Bishop of Baieux whose presence was much wanted in his Diocess where he had done a great deal of good He wrote again to that Pope about the Contest that arose between the Abbot and the Monks of Jumieges Those Monks had accus'd their Abbot of many Crimes and more especially of Incontinency and divers Witnesses had made Depositions against him but they gave their Testimony about different matters of Fact so that there was not any compleat positive Proof against him because every Fact was prov'd only by one single Witness Whereupon Arnulphus admitted him to clear himself by his own Oath and by that of three Abbots and three Monks of known Probity The Monks appeal'd from his Court to the See of Rome and demanded Letters of Reference which he calls Apostolos this is the first time I met with this Term in that Signification He acquaints Pope Adrian that he had granted their Request and that in the mean while he order'd both Parties to do nothing that might tend to the prejudice of the Appeal He likewise wrote to the Abbot of St. Evrou that he was oblig'd to discharge the Debts that were actually contracted by his Predecessors and threatens to suspend him unless he gives satisfaction to his Creditors before Whitsontide He enjoins that Abbot by another Letter under pain of Suspension to re-admit a certain Monk whom he had turn'd out of his Monastery without hearing what he alledg'd in his own Defence In another Letter to William Bishop of Mans he desires him to appoint another Place in stead of Poitiers for the Trial of the Treasurer of Rouen because he would be oblig'd to take a much longer Journey thither than his Adversary who was nearer that City Arnulphus being at variance with a certain Lord who refus'd to acknowledg his Jurisdiction it was order'd by the Legates of the See
the Sollicitations of those of Ottogar King of Bohemia who thought the Empire had been assured to him tho some Historians say that he refused it Rodolphus was crowned the same year at Aix la Chapelle and the next was confirmed by the Pope in the Council at Lions and acknowledged in an Assembly at Nuremberg by all the Princes of Germany except Ottogar King of Bohemia who refused to be there Rodolphus declared him a Rebel and required him to deliver up Austria and many other Provinces which he pretended belonged to the Empire Ottogar refusing to deliver them Rodolphus declares War against him and lays siege to Vienna in 1276. Ottogar came with an Army to its assistance and the King of Hungary to that of Rodolphus but yet they did not come to a Battel the Princes of Germany interposing their Authority to make up these Differences 'T was agreed that King Ottogar should content himself with Bohemia and Moravia and should restore Austria Stiria Carinthia Carniola and the other Provinces to Rodolphus for the performance of which he should take his Oath and to the King of Hungary those Cities which he had taken from him as well as the Hostages and Treasures that he had of his This Peace did not last long for the King of Bohemia not caring faithfully to perform these Articles and being very angry that he should be thus forced to submit to Rodolphus provides a new Army and comes to set upon the Emperor but he lost the Battel and his own life Rodolphus took Moravia from Wenceslaus the Son of Ottogar about eight years old leaving him Bohemia under the Tuition of his Uncle Otho Marquess of Brandenburg He gave Austria to his eldest Son Albert whose Posterity took the name of Austria as more illustrious than that of Hapsburg The Establishment of Rodolphus lessen'd Charles the King of Sicily's Authority in Italy Pope Charles despoiled of his Authority by the Pope Nicholas III. took from him the Vicariate of Tuscany and the Quality of Senator of Rome and in recompence received of Rodolphus Romagna and the Lieutenancy of Ravenna which he gave to the Holy See leaving all the other States of Italy in a sort of liberty dependant upon the Empire But it would not content the Pope that he had deprived Charles of his Authority in the upper Italy he had a design to get the Kingdom of Sicily from him too and about this deals with Peter King of Arragon as Heir of the House of Suabia by his Mother Constantia the Daughter of Manfred This gave occasion to the Conspiracy that was laid by Sicily rebels against Charles The Sicilian Vespers Charles his defeat and death John Lord of the Island of Crocida whom Charles had rob'd of his Possessions against this Prince and all the French that were in Sicily which did not break out till after the death of Nicholas when the Sicilians massacred all the French in the Kingdom on Easter Sunday 1282. Charles coming to revenge this cruel Action the King of Arragon enters into Sicily with his Army and amuses Charles with a Truce His Admiral Soria lays siege to Naples in the year 1284 and having defeated Charles his Troops takes his Son Charles the Lame Prisoner and sends him into Arragon Charles had enough to do to keep Apuleia and Calabria and not being able long to survive his Misfortunes died at Foggia in Apuleia the 7th of January 1285 leaving his Son Charles the Lame his Heir who got out of Prison in 1287 but on condition that he should renounce all Pretences to Sicily Yet he was no sooner got out but he made himself The division of the Kingdom of Sicily be crowned at Rome King of Sicily and Apuleia on the 28th of May 1289. Alphonsus dying some time after Charles made up the matter with Dangianus his Successor the latter renouncing his Pretensions to the Kingdom of Sicily on condition that Charles of Valois should lay down his to Arragon Yet for all this Charles the Lame could not enjoy Sicily in peace for Frederick the younger Brother of Dangianus to whom Alphonsus by his Will had left this Kingdom got himself crowned King by the Sicilians so that Charles was never in possession of any but the Continent the Kingdom of Sicily as it is called being from that time divided into two one beyond the Pharos of Messina which is the Island of Sicily the other on this side of that Tower call'd the Kingdom of Naples The Emperor Rodolphus ended his days at Germesheim near Spire the last day of September The Reign of Adolphus 1291 having reigned eighteen years He laid the foundation of the prodigious Greatness of the House of Austria but he laid down as it were the Empire of Italy by neglecting to go thither as well as by selling his Power over many Cities of Tuscany Adolphus Earl of Nassaw was chosen into his place the 6th of January 1292 and crowned at Francfort He peaceably enjoyed the Empire for some years but the German Lords being discontented that he had not allow'd them a share in a sum of Mony that the King of England had given for help The deposing of Adolphus against France and seeing that he had not authority nor strength sufficient to maintain the peace of Germany deposed him in 1298 and in his stead elected Albert Duke of Austria Son of the Emperor Rodolphus Adolphus defended his right but the fortune of War quickly decided Election of Albert Duke of Austria the case in favour of Albert Adolphus being defeated and kill'd in the first Engagement near Worms in the month of July After his death Albert was elected anew and crowned at Aix la Chapelle and remain'd in peaceable possession of the Empire of Germany CHAP. II. The Life Letters and other Writings of Pope Innocent the Third INNOCENT the Third before he was raised to the Pontifical Dignity went by the The Life of Pope Innocent III. name of Lotharius He was born at Anagni being the Son of Thrasimond of the Family of the Earls of Signi and of Claricia a Roman Lady He studied at Rome Paris and Bologn and being upon his return to Rome was ordained Subdeacon by Gregory the 8th and when he was but 29 years old was made Chief Deacon by the Title of S. Sergius and S. Bacchius by Clement the 3d. His Learning and Merit made him be unanimously chosen by the Cardinals on the very day of Celestin the 3d's Death which happened on the 8th of January 1198 although he was then but very young and no more than Deacon He was consecrated Priest the 21st of February the same year and raised to the Pontifical Throne on the Sunday next after the Feast of the Chair of St. Peter at Antioch After having satisfied the People by the ordinary Largesses and received an Oath of Allegiance from them he made an Order forbidding all Officers in the Court of Rome to take any Fee or
to residence because says he it is agreeable to reason and equity that he who has the honor and the profit should bear the charge of it and that the Ecclesiastical Dignities were established for this end that those who enjoyed them should do Service to the Lord. In the two hundred and seventy ninth he complained to the Archbishop of Milan of his saying that he had been deceived in the meaning of Letters from the Holy See for want of attention to what they contained and order'd him for the future to take care of the execution of those that should be directed to him or his Diocesaus except they had been gotten by suppressing and hiding the Truth or by telling a Falshood The two hundred and eightieth is a Confirmation granted to the Chapter of Colocza to receive the Tithes of certain Villages In the two hundred and eighty first he committed the Reform of the Monastry of St. Stephen to the Archbishop of Colocza In the two hundred and eighty second to the Patriarch of Grado he order'd the execution of a Treaty made between the Church of St. Saviour and that of St. Bartholomew of Venice In the two hundred and eighty third he determined That the Church of St. Proculus should be totally subject to the Monastry of St. Zeno of Verona and that the Archpriest and Clergy of that Church should be subject to the Abbot of St. Zeno and should receive the Holy Chrism from his hands He leaves them to take care of all that belonged to the Church of St. Proculus the Chappels and Offices which depended on it and the Privilege of choosing the Archpriest The two hundred and eighty fourth is a Confirmation of the Institution of the Order of Regular Canons of the Abby of S. Osytus of Chuc and of its Privileges In the two hundred and eighty fifth he order'd that the Bishop of Segovia should have the Privilege of putting Canons into his Church with the consent of the greatest and wisest part of the Chapter notwithstanding the opposition of some of the Canons The two hundred and eighty sixth is a Confirmation of the Privileges of the Abbey of St. Germain of Auxerre In the two hundred and eighty seventh to the Bishop of Pampeluna he empower'd this Bishop to celebrate or cause to be celebrated during the General Interdict the Divine Office in a low Voice the doors of the Church being shut without ringing the Bells upon condition that he should not assist any of those that were interdicted or excommunicated By the two hundred eighty and eighth he gave commission to the Bishop of Riez to give the Dean of St. Quintin who was in Lombardy notice to appear before the Archbishop of Rheims and the Bishop of Arras whom he had appointed Judges in the Difference between the Dean and his Chapter jointly with any other whom the Dean should please to name The following Letter is the Commission to the Archbishop of Rheims and the Bishop of Arras In the two hundred and ninetieth he confirm'd the Election of Sifroy to the Provostship of Augsburgh By the two hundred and ninety first he commissioned the Archbishop of Bourges to inform against the Abbot of Esterpe In the two hundred and ninety second he gave leave to the Bishop of Aquino to retake the Possessions which had been alienated from his Church In the two hundred and ninety fourth he gave the Bishop of Malta the same permission In the two hundred and ninety third he confirm'd the Order which the Bishop of Vatz in Hungary had made to oblige the Curates of his Diocess to come to his Synod By the two hundred ninety fifth he commissioned the Archbishop of Trani and the Archdeacon of Brindesi to be Judges in a Difference between two private Men about the Chantership of Otranto In the two hundred and ninety sixth he confirmed the Power of the Canons of St. Peter of Rome over divers other Churches In the two hundred ninety seventh he determin'd That a Man who had been distracted and was thereupon turned out of his Canonship and made a Monk of and being now come again to his Senses had protested against this dealing should be put off a while and reestablished in his Living In the two hundred and ninety eighth to the Archdeacon of Milan he declar'd that Hereticks cannot be chosen into Livings nor have any right to choose In the two hundred and ninety ninth he entrusted the Bishop of Nevers and the Abbots of Vezelai and Maizeries with the Judgment of a Difference between two Competitors to the Abbey of Flavigny By the three hundredth to the Archbishop of Magdeburg and his Suffragans he order'd them to make use of Ecclesiastical Censures to make the Estates of the Holy Soldiers which had been taken from them while they were in the Holy Land be restored them In the three hundred and first he commits to the Bishop of Lizieux and the Abbot of Valricher the Cause of the Abbot of Conches In the three hundred and second he exhorted the Bishop of Syracuse and the Bishops of Apuleia Calabria and Tuscany to preach the Crusade and earnestly exhort all their Diocesans to go to the Holy Land In the three hundred and third he advised the Religious of St. Saviour of Telesa to proceed to the Election of a new Abbot their Abbey being vacant by the voluntary Resignation of the former The three hundred and fourth is a Mandate directed to the Bishop of Limoges and the Canons for a Prebend of their Chapter In the three hundred and fifth he declar'd that the judgment of the greatest and wisest part of the Chapter ought to carry it In the three hundred and seventh he decided this Case That a Man who wanted his left hand and had been chosen Abbot without its being known that he was so maimed ought to be turned out as not being capable upon that account to receive Holy Orders In the three hundred and eighth he wrote to the Archbishop of Lyons about the absolution of his Archdeacon The three hundred and ninth is written to the Bishop of Padua against those Canons that lived more like Laicks than Ecclesiasticks who wore the Habit of Laicks and made no scruple of living publickly with Concubines he order'd the Bishop to take care of them to oblige them to live honestly to wear a Clergyman's Habit and to part with their Concubines to eat in common and never to lie out of their Cloister In the three hundred and tenth he wrote to the Archbishop of Montreal in Sicily that the Holy See always kept the absolution of those that abused the Clergy in its own hands to the end that if the honour and respect which was due to Ecclesiasticks could not keep men within their duty at least the pains and trouble of a Voyage to Rome might restrain them that the Church of Rome did sometimes abate of this Rigour by an especial Dispensation where 't was reasonable that in this it did not
the Bishop of Limoges to reprehend and correct the Clergy of his Diocess The three hundred and thirty first is an Approbation of the Order of Premontre and a Confirmation of its Customs and Privileges In the three hundred and thirty second he entrusted the Dean of Lisbon and two Priors to examine the Privilege granted by the Bishop of Coimbra to his Chapter In the three hundred and thirty third he determined That a deaf and dumb Person may marry In the three hundred thirty fifth he suspended the Bishop of Hildesheim for removing to the Bishoprick of Wirtzburg without the leave of the Holy See and deprived the Canons of Wirtzburg of the power of Election for this time for having chosen him The three hundred and thirty sixth is a circular Letter exhorting all Princes and People to take up Arms for the defence of the Holy Land against the Saracens The three hundred and thirty seventh is a Mandate granted to a Clerk for a Canon's place in the Church of Trevisi In the three hundred and thirty eighth written to the Archbishop of Sens he declar'd That in case the Dean and Chapter of Sens had with an Oath fixed the number of Canons before the Pope granted his Mandate to the Clerk then the Mandate should be null and that all the Clerk had to do was to make them come to Rome to maintain their pretended right because says he as we expect to be punctually obeyed when we command any thing so we would not command any thing which is unjust The three hundred and thirty ninth is a Mandate granted to a Clergyman for an Archdeaconship vacant in the Church of Ivrea In three hundred and fortieth he exempts the Chapter of St. Domnin's Burg from the Jurisdiction of the Bishop of Parma In the three hundred and forty first to the Bishop of Otranto he advised him to put the Religious of Citeaux into a Chappel and into a Monastry in compliance with the desire of the Earl the Founder of the Chappel and Patron of the Monastry The three hundred and forty second is a Confirmation of a Privilege of Exemption granted to the Church of St. Nicholas du Mont near Narni In the three hundred and forty third he exhorted the Bishop of Lydda to continue his care and preaching in Sicily to promote the raising of an Army for the Recovery of the Holy Land By the next he gave him power to absolve those Excommunicated whose Cases belonged only to the Holy See to remit on condition that they would go in person to the Holy Land In the three hundred and forty fifth addressed to the Prelates of France he recommended to them the Legate whom he had sent into that Kingdom to make peace between the King of France and the King of England and to gain them to assist against the Saracens In the three hundred and forty sixth he gave power to his Legate to summon such English Prelates as he thought necessary to procure the Peace By the following he order'd him to proceed by way of Interdict against the Kingdom of France if King Philip did not take his Wife again within a month He exhorted this Prince to make and conclude the Peace with the King of England in the three hundred and forty eighth Letter In the three hundred and forty ninth written to the Archpriest and Canons of Milan he discover'd a Forgery which had been practised in a Bull by taking the Seal from another Letter and fastning it to this forged one He order'd the punishment of him who was suspected of it and at the same time takes notice of the different ways that the Letters of the Pope might be forged The first is to fasten a false Bull to them The second is to tear the Bull from another Letter and fasten it to a false one by putting another Thread through it The third is to cut one of the sides of the Thread of the Bull and to fasten it to another Letter by joining the Thread together again with Flax of the same Colour The fourth is to slit the Load in two and take out of it one side of the Thread and afterwards to join it together again The fifth is to raze out the writing of the Letters and change them as we please The sixth is to carry false Letters and to mingle them rightly among the others and so get the Bull fastned to them This last sort is the hardest to be found out and cannot be discovered but by the Stile or by the Hand or by the Parchment whereas the others might be found out only by inspection In the three hundred and fiftieth he declared That all Believers might appeal to the Holy See and that no one ought to act against them in prejudice to that Appeal or to proceed against those who would appeal And in the following he says That no one can proceed against a Person who is gone to Rome for this is as it were an appeal in facto and ought to be more considered than a verbal one By the three hundred and fifty second he ordered the Bishop of Ariano to inform about the Election of an Abbot of Benevento that he might know whether it was fit to confirm it or no. In the three hundred and fifty third he exhorted the Emperor of Constantinople to aid the Holy Land against the Saracens and to labour for the union of the Greek and Latin Churches In the next Letter he gave the same exhortation to the Patriarch of Constantinople In the three hundred and fifty fifth he exhorted the Kings of France and England to peace and to furnish out Troops for the assistance of the Holy Land In the three hundred fifty sixth he ordered the Magistrates the People and the Great Lords of the Dutchy of Spoletto to obey his Legate as being Subjects of the Holy See to which the Duke of Spoletto had given up his Estates This same Letter is also written to many other Cities of Italy In the three hundred and fifty seventh he wrote to the King of England about a Chappel which the Archbishop of Canterbury had newly built and had a mind to put Canons into and make his ordinary residence at The Pope is earnestly against this Establishment and exhorted the King of England not to promote it In the three hundred and fifty eighth he recommended himself to the Prayers of the Abbots met together in the Chapter General of Citeaux and desires them to excuse one of their Brothers whom he employ'd to preach in Sicily In the three hundred and fifty ninth he gave order to the Bishop of Ostia to consecrate some Altars which they said were not yet consecrated in obedience to a Vision which a Priest said he had seen in which St. Peter appeared to him many times and ordered him to give the Pope notice that there were a great many Altars which wanted consecration and that he was careful to have them consecrated Innocent says at the end
the Holy Land where he should carry Arms for three years and fast every Friday with only Bread and Water In the seventy eighth he imposes this Penance upon a Man who having been Prisoner among the Saracens had killed his Wife and Daughter by the command of the Saracen Prince and eaten of their Flesh to abstain for the future from eating any meat to fast every Friday on bread and water and the Mondays and Wednesdays of Advent and Lent to eat only one Meal all the other days of Advent and Lent and on all Vigils to go naked footed with a woollen Coat and a very short Scapulary carrying a Staff a Cubit long in his hand taking no more of any person than would just serve him that day not remaining above two days in one place never daring to enter into the Church without first having received Discipline and to recite every day a hundred Pater Nosters kneeling at every one of them and after having observed this Penance for three years to return to the Holy See to desire Absolution In the seventy ninth to the Abbot and Chapter of St. John of Sens he granted them the Privileges of not being interdicted or excommunicated but upon an evident and reasonable Account Hitherto the Letters of the fifth Book go on without any interruption the rest of it is imperfect many omissions there are but those that we have I present you with namely The eighty second which contains the Rules for the Reform of the Monastry of Sublac The eighty fourth about the Affairs of Sicily to Earl Walter Governour of Puglia or Apuleia The eighty ninth about the Death of Marcovaldus at which he expresses a great deal of joy A Fragment of the ninety sixth by which he annuls the Postulation of the Bishop of Leitâ—â—rs to the Archbishoprick of Ausche because this Bishop was troubled with the Falling Sickness A Letter by which he checks the Bishop of Penna for several Irregularities The hundreth by which he commissioned the Abbot of St. Columbus of Sens and the Theologal of Orleans to confirm the League made between the Bishop of Paris and the Abbot of St. Genevieva du Mont provided it had nothing in it which might derogate from the Authority of the Holy See upon which the Church of St. Genevieva immediately depended The hundred and seventh to the Archbishop of Besanson about some Persons in his Diocess who carried the Religious of Citeaux before secular Judges and obliged them likewise to clear themselves by hot or cold Water or by Duel The Pope forbids all such usage of them for the time to come The hundred and fifth which is a Letter of the King of Bulgaria submitting himself to the Church of Rome And the hundred and sixth which is the Pope's Answer to him wherein after having recounted the usage which the Legates of Pope Adrian met with in Bulgaria and how the Bulgarians had driven out the Roman Priests to take in the Greeks which was the cause that the Holy See never sent any more Legates among them he tells him that at his Request he would send a Legate into his Kingdom there to act in his name The hundred and seventeenth which is a Letter of the Bishop of Zagora in Bulgaria upon the same Subject And the hundred and nineteenth which is the Pope's Answer to the Bishop The hundred and twenty first which is an Answer to the Demand of John the old Archbishop of Lions what Form Christ Jesus could make use of to transubstantiate the Bread and Wine into his Body and Blood and why these words were added in the Canon of the Mass the Mystery of Faith which were not to be met with in any of the Evangelists Innocent takes notice 1. That not only these words but those also Having lifted up his Eyes to Heaven and those of the Eternal Testament are not in the Evangelists but that it is not to be thought that the Evangelists have omitted nothing and that those omissions are to be supplied from other places of the Holy Scripture 2. That some Persons have made use of those words The Mystery of Faith to maintain an Error that the real Body of Christ was not in the Sacrament but only the Appearance and Figure that these Persons were deceived because altho we say that the Sacrament of the Altar is a Figure we do not thereby deny that it is real for the Death and Resurrection of Jesus Christ was an Example and Image too and yet it was real so that the reason why the Sacrament of the Altar is called The Mystery of Faith is because we therein believe otherwise than we see we see for example the Specâ—es of Bread and Wine and we believe the reality of Flesh and Blood and the virtue of Unity and Charity that three things are to be distinguished in this Sacrament the visible Form Bread and Wine the reality of the Body and Blood of Jesus Christ and the virtue of Union and Charity that the first is Sacramentum non res the second Sacramentum res and the third Res non Sacramentum 3. He maintains that the Apostles received from Jesus Christ and delivered to the Church that Form of words which is in the Canon of the Mass. This Archbishop had put another Question to the Pope too namely Whether the Water which was â—…gled with the Wine in the Cup was likewise turned into the Blood of Jesus Christ The Pope answer'd that it is the opinion of some that as Blood and Water flowed from the side of Jesus Christ being Figures of the Redemption and Regeneration of Man so the Wine and Water in the Challice are changed into these two things That others believed that the Water being changed into Wine was transubstantiated into the Blood of Jesus Christ which is contrary to the opiâ—â—on of Philosophers who say it may be separated from it That in the third place it may be said that the Water is not turned into Blood but remains mingled with the accidents of the Wine as new Wine doth when it is mixed with consecrated He doth not condemn this opinion but he rejectâ— that of those Men who say that the Water is changed into the Phlegm of the 〈◊〉 of Jesus Christ and embraces as most probable that opinion of the Water 's being turned with the Wine into the Blood of Jesus Christ. The third Desire of this Archbishop is to know how that change came to be made in the Secret of St. Leo for where one reads in the antient Missals Lord grant that this Offering may profit the Soul of thy Servant Leo there the new ones have it Lord grant that this Offering may profit us by the intercession of St. Leo. Innocent answers that he doth not know by whom or when this Change was made but that it was not without reason because seeing it is an injury to a Martyr to pray for him all the Prayers therefore that are made for the
Twenty first discharges them from all manner of Tributes and new Duties and extends this Favour to the Monks and Pilgrims provided they do not concern themselves in Merchandise The Twenty second obliges those who receive Taxes to take care of the High-ways and makes them Responsible for the Robberies committed between Sun and Sun The Twenty third forbids Laicks from laying any Tax on the Servants of Churches or of Church-Men if they do not hold any Estate of them The Twenty fourth orders That if any Person shall throw a Clergy-Man into Prison even tho' he has not the Tonsure the Bishop shall be acquainted of it That the Lay-Judge shall be oblig'd to remit him into the Hands of the Ecclesiastical Judges and that if he refuse to do it he shall be declar'd Excommunicated and forc'd to deliver him up by his Lord. The Twenty fifth orders all the Masters and Mistresses of every House every Sunday and Holy-Day to be at Church to hear the Preaching and Divine Service and not to go out till Mass be quite over That if they both cannot be there one of them shall and that if both miss without being Sick or having any Lawful Excuse they shall be oblig'd to pay Twelve French Deniers one Moiety whereof shall go to the Lord and the other to the Priest and the Church They are likewise recommended to go to Church on Saturday-Nights in Honour of the Virgin Mary The Twenty sixth contains the Catalogue of the Festivals which are as follow Christ-mass-Day the Feasts of St. Stephen of St. John the Evangelist of the Holy Innocents of St. Sylvester of the Circumcision of the Epiphany of the Purification of the Annunciation of the Assumption of the Nativity of the Virgin Mary Easter-Day and the two next Days the three Rogation-Days Whitsunday and the two following Days the Nativity of St. John Baptist the Invention and Exaltation of the Holy Cross the Feasts of the Twelve Disciples of St. Mary Magdalen of St. Lawrence of St. Martin of St. Nicholas of the Dedication of St. Michael the Dedication of each Church the Feast of the Holy Patron and every Sunday In the Twenty seventh 't is order'd That during all those Festivals they shall abstain from all manner of Work according to Custom and according to the Order which shall be prescrib'd by the Bishop and that the Curates shall give notice of them every Sunday at Mass. The other Canons relate to the observing of Peace and contain Orders for Civil Affairs The Council of Chateau Gonthier in the Year 1231. IN the Year 1231. Francis Cassardi Arch-Bishop of Tours and the Prelates of the Province being met The Council of Chateau-Gonthier in 1231. in a Council at Chateau-Gonthier being desirous to Redress several Abuses which were in that Province made Thirty seven Canons The First enjoins That Prelates ought not to tolerate Clandestine Marriages and to proceed without delay and without excuse to the Divorcing of those who had Contracted them The Second prohibits the Arch-Priests and Rural Deans from taking Cognizance of Matrimonial Causes The Third orders the Institution of a Curate into a Church to be after this manner The Patron whether an Ecclesiastick or a Laick shall Present to the Arch-Deacon or the Rural Dean and afterwards to the Bishop or to him who has the Episcopal Power the Person whom he has Chosen within the time prescrib'd by Law He shall be oblig'd to Swear that he has neither given nor promis'd any thing for that Benefice and that he does not know that any one has given or promis'd any thing for him Lastly The Bishop or he who has the Episcopal Power shall give him the Cure of Souls and he shall be oblig'd to Swear That he will obey his Bishop maintain the Rights of his Church and recover the Estates which are Alienated The Fourth orders the Bishops to oblige all the Clergy who have Benefices with Cure of Souls to serve them in Person unless they judge that they ought to be dispens'd from it upon a just cause The Fifth imports That when a Church shall be farm'd out a sufficient part of the Revenue shall be reserv'd for the Maintenance of the Caplain The Sixth That the Number of the Canonships of each Chapter shall be fix'd that so the Prebends may not be divided but given whole to one and the same Person The Seventh That they shall no more give the Presentation of the Prebend which shall be first vacant in Cathedral Churches The Eighth That the Customs of Cathedral Churches shall be set down in Writing The Ninth That those who communicate with Excommunicated Persons if they do not abstain from so doing after notice given them shall be debar'd entring the Church The Tenth That the Ordinaries and Delegates shall be very sparing in Issuing out General Excommunications The Eleventh That the Priests and other Ecclesiasticks shall not be Tributary to Laicks and those who shall become such shall be Suspended ab Officio Beneficio The Twelfth prohibits Arch-Priests Arch-Deacons and others who are invested with Ecclesiastical Jurisdiction from having their Offices out of Town and enjoyns them to discharge their Functions themselves in Person The Thirteenth forbids the Prelates and others who have Jurisdiction from receiving the Right of Procuration in Money The Fourteenth prohibits the Prelates from demanding Money in Farming out of Churches The Fifteenth imports That the Patrons who give Presentations to uncapable Persons shall forfeit their Right of Presenting pro hâc vice The Sixteenth That those on whom Benefices are bestow'd with Cure of Souls shall understand the Vulgar Language of the Country The Seventeenth prohibits the selling of the Election of Guardianships The Eighteenth orders That no Priest shall be admitted to perform his Functions unless Licens'd by his Bishop or unless his Ordination be evident The Nineteenth forbids the Laicks to Vend their Actions to Ecclesiasticks in order to trick the Tribunal of the Secular Judge The Twentieth imports That Ecclesiasticks taken in any enormous Crime shall be put into the Bishop's Hands who shall degrade them if convicted of any Crime which deserves that Punishment and that afterwards if they do not amend the Church shall no longer protect them The Twenty first orders That Debauch'd Clerks shall be shaven that so their Clerical Tonsure may not be seen The Twenty second That such of the Croisade who are guilty of Enormous Crimes shall be declar'd to have forfeited their Privileges by the Ecclesiastical Judge and if they continue to commit such Crimes they shall be Punish'd by the Secular Judge The Twenty Third is against Tyrants or great Lords who caus'd the Estates of Ecclesiasticks to be riffled by Persons of ill fame The Twenty fourth orders the Monks to keep Silence and to see That those of the same Order be habited in the same manner agreeable to their Rule The Twenty fifth prohibits the putting young Monks who are not quite Fifteen years Old into any other Priories
Conrade without Date which are commonly attributed to this Assembly By the First 't is order'd That to remedy the Abuse of Marriages clandestinely Contracted there shall be Six Honest and Creditable Persons of the Neighbourhood or Parish of the Contracters who shall be Present and serve as Witnesses of the Marriage The same Canon Issues forth the Penalty of Excommunication ipso facto against those who shall transgress this Order or shall be present at Clandestine Marriages or shall suffer them to be Contracted in their Houses In the Second the Secular and Regular Clergy are prohibited from Acquiring Enjoying or Retaining under any Title whatsoever any Offices or Employments depending on Secular Princes or Lords under the Penalty of Forfeiting their Priveleges and Benefices The Third is against several Vagrant Scholars of a loose Life who styl'd themselves Clerks and ran about the Country The Council of London in the Year 1291. THis Council was Held by Bernard Bishop of Grosseto Legate of the Holy See who therein order'd The Council of London in 1291. an Edict to be made whereby the Jews were entirely and perpetually Banish'd the Kingdom of England King Edward demanded and obtain'd an Impost on the Clergy under Pretence of going to the Relief of the Holy Land And he therein would renew in spight of the Legate's Opposition the Prohibition made against Ecclesiasticks and Monks Buying of Inheritances The Council of Saumur in the Year 1294. REginald of Montbason Arch-Bishop of Tours Held a Provincial Council at Saumur in October 1294 The Council of Saumur in 1294. wherein the Publish'd Five Canons By the First the Clerks and Monks are enjoin'd to be Habited agreeably to their State and Condition and are prohibited from wearing colour'd Cloths The Second adjusts the Conditions under which Absolution ought to be given to the Excommunicate at the Point of Death The Third prohibits the Ecclesiastical Judges the imposing of a Pecuniary Mulct for the Punishment of Enormous Crimes The Fourth prohibits the Arch-Deacons Arch-Priests and others who have Authority from sending Clerks throughout the Diocess to hear Confessions The Fifth is against those who obstruct the Church-Men from Receiving the Tithes The Synodal Statutes of Robert of Winchelsea Arch-Bishop of Canterbury Publish'd in the Years 1295 and 1300. THese Constitutions which are Forty seven in all contain several Rules about the Functions of The Constitutions of Robert of Winchelsea in 1295 1300. Advocates and Ecclesiastical Judges and about the Instructions Proceedings and Forms which ought to be observ'd in the Trying of Processes There are likewise other Constitutions of the same Arch-Bishop in the Year 1300 which relate to the Payment of Tithes and to the Ornaments of Churches The Synodal Constitutions of Guy de Neuville Bishop of Saintes Publish'd in the Year 1298. THe Constitutions of this Bishop are upon the ordinary Matters contain'd in the Canons made in The Constitutions of Guy de Neaville in 1298. this Century Namely about the Habits of Clerks and Monks the Residence of Curates the Tithes Excommunications and the Seisures of Church-Goods The Council of Roan in the Year 1299. WAlliam de Flavacourt Arch-Bishop of Roan and the Bishops of the Province of Normandy on the The Council of Roan in 1299. Thursday after the Octave of Whitsontide 1299 Held a Council in the Church of St. Mary dâ—… Prae at present call'd the Church de bonne Nouvelle wherein they made Seven Canons The First is against the Irregularities of the Clergy The Second prohibits the Holding of Courts of Judicature on Festivals By the Third the Clerks are prohibited from submitting themselves in Personal Causes to Civil Justice The Fourth prohibits the Secular Judges from taking Cognizance of Matters of Fact which relate to Church-Men The Fifth is against those who offer any Violence to the Ecclesiastical Jurisdiction The Sixth prohibits the Bishops from Granting to the Regulars the Power of Absolving in Reserv'd Cases unless it be only to some of whose Prudence and Ability they are very well satisfy'd and likewise upon condition that this Grant shall nor extend to the Confession which ought to be made to the proper Curate or Pastor unless by his Consent The Last orders the Publishing and Executing of the fore-going Decrees CHAP. VII An Account of the Contests between the Divines of Paris and the Dominican Friars And of the Writings of William de Saint Amour IN the Year 1229 during the Minority of King Lewis the Saint and the Regency of Queen The Contests between the Divines of Paris and the Dominican Friars Blanche of Castile the University of Paris not being able to have Justice done them for the Death of some of its Scholars who had been Kill'd by the Soldiers left off their Publick Lectures and retir'd part to Rheims and part to Anger 's according to the Grant which they pretended to have for so doing in such Cases by the Bull of Gregory IX In the absence of the Secular Doctors the Dominicans who had not hitherto taken the Degree apply'd themselves to the Bishop of Paris and to the Chancellor of the University to be admitted Doctors and took Possession of one of the Divinity-Chairs Four Years after the University being Re-establish'd in Paris and Regulated by Order from the Holy See the Dominicans not only kept what they were in Possession of but likewise set up another Divinity-Professorship among them in spight of the Chancellor of the University They afterwards spread themselves in the other Cities of France and there open'd Publick Schools The University of Paris fearing the Consequences of these New Establishments and that other Regulars would likewise set up two Divinity-Professorships which would put a stop to the Profession of the Secular Doctors made a Decree whereby it was order'd That none of the Regulars for the future might have two Divinity-Professorships at one and the same time The Dominicans stood out against this Decree and the University being again oblig'd in the Year 1250 to cease its Lectures because they could not get Justice done them for the Injuries done to their Scholars some of whom were Imprison'd others Beaten and others Kill'd the Dominicans declar'd That they would not put this Prohibition in Execution unless the University would Grant them two Professorships by an Authentick Deed. The University Remonstrated to them That their Concern was not about two Divinity-Professorships nor about the particular interests of the Members of the University but about an Injury offer'd to the whole Body and that they had done very ill in making their Advantages by the Misfortunes of the University These Contests lasted about two Months but at last the University having obtain'd the Satisfaction which they requir'd and being at quiet came to another Resolution whereby it was resolv'd That no Person should for the future be Promoted to a Doctor 's Degree till he had first taken a Solemn Oath to observe the Decrees and Constitutions of the University
Archbishop of Otranto from The beginning of the Papacy of Urban VI. whence he was newly translated to that of Bari by Gregory XI who also gave him charge of the Apostolick Court of Chancery in the absence of Cardinal de Pampelune who remain'd at Avignon He passed for an able Doctor of the Canon Law and had the repute of an Humble Devout Honest Man an Enemy to Simony Regular in his Morals Studious a Lover of Justice The Cardinals cast an eye upon him fancying that he would not make an Advantage of this Election thus carried on by force nevertheless it is apparent that he had labour'd underhand for this Dignity and the News of his Election was no sooner brought him but he looked on himself as Pope and gave Order to the Magistrates of Rome to oblige the Cardinals to come together to the end he might be Acknowledged and placed on the Throne The next day after his Coronation the Cardinals who were at Rome wrote to those of Avignon that they had chosen for Pope the Archbishop of Bari We have their Letter in the Tenth Tome of the Spicilegium but at the same time the Cardinal d' Aigrefeüille and some others sent private notice to the King of France and other Christian Princes that this Election was not valid and they design'd not that Urban should be owned as Pope Nevertheless whether out of The Cardinals withdraw to make another Election Fear or Dissimulation they owned him at Rome and obeyed him in appearance Perhaps likewise they would have practised nothing against him and had left him in quiet Possession of the Holy See if he had treated them with Mildness but Urban who was naturally severe would oblige the Prelates to reside at their Benefices reproved sharply the Behaviour of the Cardinals in a Speech he made in the Consistory a Fortnight after Easter upbraided some in particular with their carriage which disobliged them and put them upon a Resolution of choosing a new Pope Urban further drew upon himself the Anger of Otho Duke of Brumswick who had Married Jane Queen of Sicily after the Death of the Prince of Tarentum This Queen at the first rejoiced very much at the Election of Urban Born her Subject but Urban treated the Duke of Brumswick with Disdain and refusing to accept the Conditions of the Peace which that Prince had negotiated by order of Gregory XI with the People of Tuscany and Liguria he lost a Defender which he had need of considering the Posture of his Affairs He committed also another Fault in taking from the Rostaings the Government of the Castle of St. Angelo of which they were in Possession and which they refused to Surrender to him but on the contrary declared against him The Thirteen Ultramontane Cardinals being dissatisfied withdrew from Rome one after another in the Month of May under pretence of avoiding the excessive heat of the Summer and resorted to Anagni Urban then seeing himself deserted and plainly foreseeing their Design did all he could to oblige them to return and that he might deal more kindly with them he went as far as Tivoli where the Italian and Ultramontane Cardinals held divers Conferences and proposed the calling of a Council to prevent the Schism which was then hatching but not being able to agree on the Place nor the Conditions things remained in the same posture The Duke of Brumswick was willing to interest himself in bringing Matters to an Agreement and had effected it if Urban would have consented to the Marriage of Mary the Heiress of the Kingdom of Sicily beyond the Pharos to the Marques of Monferrat his Kinsman but this Pope who had a Design this Kingdom should fall to his Nephew Francis Pregnano would not hearken to that Proposition and this made a perfect Quarrel between him and Otho who no longer would interest himself in his Affairs but forsook him though without withdrawing from his Obedience The Cardinals at Anagni before the doing any thing to provide for their Safety caused the Lord Bernard de la Salle with his Troops to approach unto Viterbo for to Guard the Sacred College The Romans attempting to Way-lay them as they marched by near Rome were defeated and the Troops arrived at Anagni When the Cardinals saw they were secure they began to intimate unto Urban that he had not been lawfully chosen but by force as he himself very well knew and by consequence he was an Intruder and obliged to resign the Popedom Urban made Protestations to the contrary and wrote a Letter to the Cardinals in the Name of all Christians wherein he asserts his Election to be Canonical and exhorts the Earl of Fondi not to afford his Protection to those revolted Cardinals Wherefore the Cardinals seeing no likelihood of his voluntary relinquishing the Papacy on the Second day of Angust made a Declaration in which they recite after what manner the Archbishop of Bari was chosen set forth That he ought not to be acknowledged as lawful Pope and Protest against whatever they have done and written about this Election On the 9th of the same Month after having celebrated One Mass of the Holy Ghost they made an Award wherein they declare That the Archbishop of Bari ought to be looked on as Excommunicate an Usurper and a Tyrant They made known this Sentence to the Kings to the University of Paris and to all Christians Urban perceiving there was no hopes of an Accommodation return'd to Rome where he made Nine and twenty Cardinals The old French Cardinals withdrew to Fondi to proceed to the Choice of a new Pope But that it might be less liable to Dispute they believed they ought to call thither the three Italian Cardinals which remain'd for the Cardinal of St. Peter was dead some days before These three Cardinals who had stood as Neuters were retired to a Castle belonging to Cardinal Ursini The Ultramontanes assured each of them in particular That if he would come to them at Fondi they would order it so that he should be chosen Pope With these hopes they all departed and came to Fondi Upon their Arrival the Cardinals entred the Conclave on the 20th of September and proceeded to the Election of a Pope The Cardinal of Limoges gave his Voice first because the Cardinal of Florence who was Dean of the Sacred College had excused himself from giving the first Vote he said That since the French were for a French Pope and the Italians for an Italian he judged it convenient to nominate one which was neither French nor Italian and thereupon he gave his Vote for Robert Cardinal of Geneva by Nation a German and would choose him for Supreme Bishop All the Cardinals except the three Italians gave him their Votes He took the Name of Clement The Election of Clement VII VII and was Crown'd on the 21st of the same Month He was Brother to Amidéus Earl of Geneva had been Bishop of Teroüane and afterwards of Cambray and
Chronicle Certain Sermons A Collection of divers Miracles SIBERTUS de BEKA A Carmelite Flourish'd in the Beginning of the Century and Corrected the Office of his Order Works Lost. A Commentary upon the Sentences A Summary of the New Law A Commentary upon his Rule PETER of PERPIGNAN A Carmelite Flourish'd in the Beginning of the Century Works Lost A Commentary upon the Sentences Another on the Book of Psalms Some Sermons HERENUS de BOYE A Carmelite Flourish'd in the Beginning of the Century Works Lost A Commentary upon the Book of Sentences Divers Questions ALBERT of PADUA An Augustine Hermite Was the Pupil of Aegidius Romanus and Flourish'd in the University of Paris where he Dy'd in 1323 or 1328. Genuine Works c. An Explication of the Gospels upon all the Sundays in the Year Manuscript Works A Commentary on the Book of the Sentences Commentaries on the Pentateuch the Gospels and St. Paul's Epistles JOHN XXII Pope Chosen Aug. 6. A. D. 1316. Crown'd Septemb. 5. Dy'd Decemb. 4. 1334. Genuine Works c. A Collection of the Clementines Twenty Extravagancies Several Letters Constitutions and Bulls in the Annalists and in the Bullary Sermons upon the Beatifick Vision NICHOLAS TRIVET A Preaching Friar Flourish'd in the End of the XIII Century and Dy'd in 1328. Aged 70 Years Genuine Works c. A Chronicle A Commentary upon St. Augustine's Books De Civitate Dei AUGUSTINUS TRIUMPHUS An Hermite of the Order of St. Augustine Flourish'd from A. D. 1274 to 1328. When he Dy'd Aged 85 Years Genuine Works c. A Summary of the Ecclesiastical Power A Commentaries on the Lord's Prayer and upon the Angelical Salutation The beginning of a Book call'd Milleloquium out of the Writings of St. Augustine See the Catalogue of them p. 56. JOHANNES BASSOLIS A Grey Friar Flourish'd in 1320. A Genuine Work c. Du Pin 14 Cent. A Commentary upon the Book of Sentences JACOBUS de LAUSANNA A Preaching Friar Was a Licentiate in the Faculty of Divinity at Paris A. D. 1317. Genuine Works still Extant Treatises of Morality and Sermons PETRUS ALVERNIENSIS or PETER of AUVERGNE A Canon of the Church of Paris Flourish'd in 1320. A Manuscript Work A Summary of Quodlibetical Questions HENRY de CARRET Of the Order of Grey Friars Bishop of Lucca Flourish'd from the Year 1300 to 1326. when he was turn'd out of his Bishoprick A Manuscript Work A Treatise upon the Prophet Ezekiel FRANCISCUS MAYRONIUS A Grey Friar and Doctor of Paris Flourish'd A. D. 1320. Dy'd in 1325. Genuine Works c. A Commentary on the Four Books of the Sentences Sermons for Lent and upon the Festivals of the Saints Certain small Tracts of Divinity and Piety An Explication of the Ten Commandments A Treatise of the Theological Truths upon St. Augustine's Book Of the City of God Divers Philosophical Pieces ROBERT A Preaching Frier Flourish'd in 1320. Works Lost A Commentary upon the Sentences and some Sermons JOHANNES d' ALIERUS A Carmelite made General of his Order in 1321. Works Lost A Commentary upon the Sentences Notes upon the Book of Ecclesiasticus JOHANNES de REGNO A Carmelite Flourish'd in 1320. Works Lost A Commentary upon the Book of the Sentences Annotations upon the Gospel according to St. Matthew Sermons for Lent and for all the Sundays and Festivals of the Year STEPHEN de PROVENCE Professor of Laws Flourish'd in 1320. Works Lost A Commentary upon the Clementines Several Questions JOHN de BLOMENDAL A Grey Friar Flourish'd in 1320. Works Lost Sermons for the Sundays and Festivals of the whole Year BERNARDUS GUIDO Of the Order of Preaching Friars Bishop of Tuy Born A. D. 1260. Entred into the Order of Dominican Monks in 1280. Made Inquisitor General 1305. Bishop of Tuy 1323. Dy'd Decemb. 13. 1331. Genuine Works c. The Lives of Two Popes viz. Clement V. and John XXII The Lives of St. Fulchran and St. Glodesindis An History of the Order of Grandmont and of the Monastery of St. Augustine at Limoges An Acount of the Actions of the Counts of Toulouse Manuscript Works See the Catalogue of them p. 62. DOMINICUS GRENERIUS Of the Order of Preaching Friars Bishop of Pamiez was made Master of the Sacred Palace and afterwards Bishop of Pamiez in 1326. Dy'd in 1342. A MS. Work Postills upon all the Books of the Bible VITALIS è FURNO A Grey Friar Cardinal Flourish'd after 1310. Made Cardinal Priest in 1312. Cardinal Bishop in 1320. And Dyed in 1321. Genuine Works which we have His Mirrour of Morality Commentaries upon the Proverbs of Solomon Upon the Four Evangelists and Revelation MARINUS SANUTUS Surnam'd Torsello Flourish'd in 1321. Genuine Works c. The Secrets of the Faithful of the Cross or the Means to recover the Holy-Land Divers Letters DURANDUS de S. PORCIANO A Preaching Friar and Bishop of Meaux Flourish'd in the University of Paris from 1313 to 1318. When he was made Bishop of Puy or Annecy and Translated to the Bishoprick of Meaux in 1326. and Dyed in 1333. His Genuine Works c. A Commentary upon the Books of the Sentences A Treatise about the Ecclesiastical Jurisdiction Works lost A Treatise about the Beatisick Vision against Pope John XXII Instructions for his Clergy Some Sermons ALEXANDER de S. ELPIDIO An Hermite of S. Augustine and Arch-Bishop of Ravenna A Genuine Work c. A Treatise of the Jurisdiction of the Emperor and the Authority of the Pope Works in MSS. Treatises of Evangelical Poverty and of the Unity of the Church BERTRANDUS de TURRE A Grey Friar Cardinal Was made Arch-Bishop of Salerno in 1319. Cardinal in 1328. and Dyed in 1334. Manuscript Works Sermons ALVARUS PELAGIUS A Grey Friar and Bishop of Silves Entred into his Order in 1304 was made Apostolick Penitentiary in 1330. Bishop of Coronna in 1332. And after of Silves in Portugal He Dyed after the Year 1340. His Genuine Works A Treatise of the Complaints of the Church A Summary of Divinity Works in Manuscript and lost See the Catalogue of them p. 57 58. WILLIAM OCKAM A Grey Friar Flourish'd in the University of Paris from the beginning of the Century and afterwards in Germaâ—y He Dyed at Munich in 1347. His Genuine Works c. Philosophical Treatises of which the Catalogue is in p. 58. A Commentary upon the first Book of the Sentences Questions upon the Sentences Centâ—lâ—quium Qâ—…berical Questions A Treatise upon the Sacrament of the Altar A Treatise of the Ecclesiastical and Secular Power Eight Questions upon the same Subject A Treatise in the Form of a Dialogue upon the Questions controverted by John XXII Divided into Four Books A Treatise of the Power of the Emperor An Abbridgment of the Errors of Pope John XXII A Treatise of 90 days against John XXII A Treatise of the Divorce of Margaret Princess of Bohemia from her Husband Works in Manuscript A Treatise against Benedict XII A Letter to the General Chapter of the Grey Friars Works lost Seven Treatises against John XXII ODERICUS
Catholick Church GERARDUS An Hermite of S. Augustine and Bishop of Savona Flourish'd about the same time Works Lost. See the Catalogue of them p. 80. FRANCIS PETRARCH Born July 20. 1304 Flourish'd about 1340 died 1374. His Genuine Works c. Two Books of the Cures of both Fortunes Two Books of a Solitary Life Two Books of the Seisure of the Monks Two Books of the Contempt of the World A Paraphrase upon the Seven Penitential Psalms A Treatise against Covetousness Some Letters JOHN BACON A Carmelite made Provincial of his Order in 1329 and died in 1346. His Genuine Works c. An Abbridgment of the Life of Jesus Christ. Quodlibetical Questions A Commentary upon the Sentences Works in Manuscript Lost. See the Catalogue of them p. 68. SIMON FIDATUS de CASSIA An Hermite of S. Augustine Flourish'd about 1340 and died Feb. 11. 1348. His Genuine Works c. A Treatise of the Actions of our Lord. A Discourse about the Virgin Works Lost. See the Catalogue of them p. 69. JOANNES ANDREAE A Lawyer Flourish'd in the University of Bononia about 45 Years and died in 1348. His Genuine Works c. Novels or a Commentary upon the Five Books of the Decretals Two Commentaries upon the Sixth Book Glosses upon the Clementines An Addition to the Mirrour of Gulielmus Durantus A Tree of Consanguinity Feudal Questions about Marriages and Interdicts A Summary of Affiances Marriages and Degrees of Affinity GERHARD ODONIS A Grey Frier and Arch-Bishop of Antioch was chosen General of his Order in 1329 made Arch-Bishop of Antioch by Pope John XXII and died in 1349. His Genuine Works c. A Commentary upon the Ten Books of Aristotle's Morals The Office of the Marks of St. Francis ROBERT HOLKOTT A Preaching Friar Flourish'd in the University of Oxford about 1340 and died in 1349. His Genuine Works c. A Commentary upon the Four Books of the Sentences 203 Lectures upon the Book of Wisdom Historical Morals for Preachers A Table of S. Thomas upon the Gospels and Epistles of the Year Lectures upon the Song of Songs and the Seven First Chapters of Ecclesiasticus A Treatise upon the Imputation of Sin and Others RICHARD HAMPOLE An Hermite of St. Augustine Flourish'd about 1340 Dy'd in 1349. His Genuine Works Treatises of Piety of which see the Catalogue p. 69. JACOBUS FOLQUIERUS An Hermite of St. Augustine Flourish'd about 1345. A Manuscript Work Viridarum Gregoriinum or Allegories upon all the Books of the Bible MAXIMUS PLANUDES A Greek Monk Flourish'd in the Reign of Andronicus the Elder and was sent Ambassador to Aquileia in 1327. His Genuine Works A Treatise of the Procession of the Holy Ghost against the Latins Some Fragments of his Translation of St. Augustine's 15 Books of the Trinity into Greek A Sermon upon the Burial of Jesus Christ. A Sermon upon St. Peter and St. Paul MATTHEW BLASTARES A Greek Monk Flourish'd about 1335. His Genuine Works c. A Table of Canons A Treatise of the Causes or Questions about Marriage NILUS CABISILAS Arch-Bishop of Thessalonica Flourish'd under the two Andronicus's the Greek Emperors His Genuine Works c. A Treatise of the Causes of the Division of the Greek and Latin Churches A Treatise of the Pope's Supremacy BARLAAM Bishop of Hieracium sent to Pope Benedict XII in 1338. Excuses the Palamites in 1340 but being Condemn'd flies into the West where he was made Bishop of Hieracium His Genuine Works c. A Treatise of the Pope's Supremacy A Discourse about the Union of the two Churches the Greek and Latin Five Letters Two Letters of Morality GREGORIUS ACINDYNUS A Greek Monk Condemn'd in the Council of Constantinople in the Year 1341. His Genuine Works c. Two Books of the Essence and Operation of God A Poem in Jambick Verse against the Palamites Works Lost Five Volumes against Barlaam CREGORIUS PALAMAS Arch-Bishop of Thessalonica Accus'd in 1340. Absolv'd in 1346. Made Arch-Bishop of Thessalonica in 1347. His Genuine Works and Lost See the Catalogue of them p. 87. GUY de TERRENA A Carmelite Bishop of Perpignan was made General of his Order in 1318. Bishop of Majorca in 1331 and after of Elne or Perpignan He Dy'd in 1342. Genuine Works c. A Summary of Heresies Synodal Decrees Works in Manuscript Commentaries upon Gratian's Decrees A Treatise of the Perfection of Life or a Treatise of the Poverty of Jesus Christ. PHILLIP de MONTCALIER A Grey Frier Flourish'd at Padua in 1330 and Dy'd in 1350. A Genuine Works c. An Abbridgment of his Sermons Works Lost Postills upon the Gospels Sermons for all the Year PETRUS BERTRANDUS Cardinal Flourish'd in the Law-Schools before 1320 was made Bishop of Nevers about the same Year Translated to the Bishoprick of Autun in 1325. Made Cardinal in 1331. Dy'd in 1349. His Genuine Works The Acts of the Conference between the Clergy of France and Peter Cuguieres about the Ecclesiastical Jurisdictions A Treatise of the Original and Use of Jurisdiction or of the Ecclesiastical and Temporal Powers WILLIAM de MONTLEDUN Abbot of Monstierneuf Flourish'd in the University of Toulouse under the Papacy of Benedict XII Works in Manuscript Divers Treatises of Canon-Law of which see the Catalogue p. 67. PETRUS de PALUDE A Preaching Frier Patriarch of Jerusalem was a Licentiate in Divinity in the University of Paris in 1314 made Patriarch of Jerusalem in 1330 and dy'd in 1341. His Genuine Works c. A Comment upon the 3d. and 4th Books of the Sentences Sermons A Treatise of the immediate Cause of the Ecclesiastical Power Works in Manuscript A Comment upon the 1st and 2d Books of the Sentences Commentaries upon the whole Bible A Treatise of the Poverty of Jesus Christ against Michael Caesenas CLEMENT VI. Pope Chosen May 7. 1342. Crown'd May 12. Dy'd Decemb. 6. 1352. His Genuine Works c. Letters set down by Annalists by M. Balusius in the Second Tome of the Lives of the Popes of Avignon and in the Register of Bulls BARTHOLOMEW d'URBIN An Hermite of St. Augustine and Bishop of Urbin Made Bishop in 1343 and Dy'd in 1350. A Genuine Work Milleloquium of St. Augustine finish'd by this Author Milleloquium of St. Ambrose Works Lost. A Treatise against Lewis of Bavaria Works of Piety NICHOLAS CABASILAS Arch-Bishop of Thessalonica Flourish'd under the Emperor Cantacuzenus His Genuine Works The Life of Jesus Christ. An Exposition of the Liturgy A Treatise against Usury Works in Manuscript A Treatise against Thomas Aquinas A Commentary upon the Vision of Ezekiel NICEPHORUS GREGORAS Chartophylax of the Church of Constantinople Flourish'd under the Emperor Cantacuzenus His Genuine Works The Byzantine History A Funeral Oration upon the Death of Theodorus Metochita Notes upon the Book of Synesius of Dreams The Sufferings of St. Cordatus Manuscript Works A Treatise against Palamas A Treatise of Easter and others CALLISTUS Patriarch of Constantinople Chosen Patriarch in 1354. Dy'd in 1358. A Genuine Work An Homily upon the Exaltation of the
Cross. Works in Manuscript Two Sermons A Spurious Work A Method or Rule for Monks JOHN HONSEMIUS or HOXEMIUS Canon of Liege Flourish'd in 1350. A Genuiue Work c. The History of the Bishops of Liege Du Pin 14 Cent. JOHANNES BECANUS Canon of Utrecht Flourish'd in 1350. A Genuine Work c. A Chronicle of the Bishops of Utrecht and Earls of Holland BERNARD Abbot of Mount-Cassin Flourish'd about the Year 1350. A Genuine Work c. The Mirrour of the Monks of St. Benedict A Manuicript Work A Commentary upon the Rule of St. Benedict Works Lost. Sermons and Regular Precepts THOMAS BRADWARDIN A Grey Frier and Arch-Bishop of Canterbury Made Arch-Bishop of Canterbury in 1348. Dy'd the same Year His Genuine Work c. A Treatise of the Cause of God against Pelagius and of the Virtue of Causes ALBERICUS ROSATUS or ROXIATI A Lawyer Flourish'd about 1350. Genuine Works c. A Commentary upon the Sextus A Dictionary of Civil and Canon-Laws PETRUS de PATERNIS An Hermite of St. Augustine Flourish'd about 1350. A Manuscript Work c. A Treatise of the Necessity and Sufficiency of Man's Life ROBERT A Carmelite Flourish'd about 1350. Works Lost. A Commentary upon the Sentences and Epistles of S. Paul Several Sermons MICHAEL de MASSA An Hermite of St. Augustine Flourish'd about the Middle of the Century Works Lost. See the Catalogue of them p. 80. JOHANNES WALSGRAM A Carmelite Flourish'd about the Middle of the Century Works Lost. A Commentary upon the Sentences Divers Questions JOHANNES SAXO and JOHN BRAMART Grey Friers Flourish'd about the Middle of the Century Works Lost. See their Titles p. 80. HENRY D' ERFORD A Grey Frier Flourish'd about the Middle of the Century Works Lost. See the Catalogue p. 80. JOHANNES TACESPHALUS NICHOLAS DORHIN TILMAN and PETER THOMAS Carmelites Flourish'd about the Middle of the Century Works Lost. See their Titles p. 80. BARTHOLOMEW A Grey Frier Flourish'd about the Middle of the Century Works Lost. A Treatise of the Property of Things Sermons PETER A Monk of Clara-Vallis Flourish'd about 1350. Works in Manuscript Two Letters A Treatise of the Pope's Power THOMAS of STRASBURG An Hermite of St. Augustine Chosen General of his Order in 1345 and Died in 1357. His Genuine Works c. A Commentary upon the Four Books of the Sentences A Work Lost. A Book upon the Constitutions of his Order GREGORIUS ARIMINENSIS An Hermite of St. Augustine Chosen General of his Order in 1357 and Died in 1358. Genuine Works still Extant A Commentary upon the 1st and 2. Books of the Sentences An Addition to that Work Commentaries upon St. Paul's Epistles and the Canonical Epistle of St. James A Treatise of Usury Works Lost Sermons ADAM GODDAM or WODHAM A Grey Frier Flourish'd from 1330 and Died in 1358. A Genuine Work still Extant A Commentary upon the Books of the Sentences TORTANERIUS VASSALLI Cardinal Chosen General of the Grey Friers in 1343. Made Arch-Bishop of Ravenna in 1347. Patriarch of Grado in 1351. and Cardinal in 1360. Died in 1361. A Work Lost A Commentary upon St. Augustine's Books De Civitate Dei JOHANNES THAULERUS A Preaching Frier Flourish'd in 1350. Died in 1361. His Genuine Works c. Sermons Translated out of the German Language into Latin by Surius INNOCENT VI. Pope Chosen Pope Decemb. 18. 1352. Crown'd Decemb. 23. Died Sept. 12. 1362. His Genuine Works c. Several Letters Publish'd by the Annalists taken out of his Register which is in Manuscript in the Vatican Library PETRUS BERCHERIUS Prior of St. Eligius Flourish'd about 1350. Died in 1362. His Genuine Works c. A Moral Dictionary A Reductory of the Bible A Moral Induction ALPHONSUS VARGAS Arch-Bishop of Sevil Flourish'd about 1350 and Died in 1366. His Genuine Works c. A Commentary upon the 1st Book of the Sentences Questions upon the Three Books of Aristotle De Anima RICHARD FITZRALPH Arch-Bishop of Armagh Chancellor of Oxford about 1333. Chosen Arch-Bishop of Armagh in 1347. Died in 1360. His Genuine Works c. A Defence of the Curates against the Begging Friers A Summary against the Armenians Four Sermons in Praise of the Virgin Manuscript Works A Treatise about those who are to hear Confessions A Treatise of Begging A Reply to Robert Conway Several Sermons A Summary upon the Sentences ROGER CHONOE or ROBERT CONWAY A Grey Frier Flourish'd about the same time A Genuine Work c. An Answer to the Defence of the Curates by Richard of Armagh A Manuscript Work A Confutation of the same Richard of Armagh concerning Begging Works Lost Seven Books about the Poverty of our Lord. An Answer to Frier John de Terinis RALPH HIGDEN or HIKEDEN A Benedictine Monk of Chester Flourish'd about 1350 and Died 1363. A Manuscript Work c. A Polychronicon Translated into English by John de Trevisi Works Lost See the Catalogue of them p. 71. JOHN MALVERN A Benedictine Monk of Winchester Flourish'd about 1350. Works in Manuscript or Lost. A Treatise of Visions The Continuation of Ralph Higden's Poly-Chronicon BERNARD DAPIFER A Monk of Melk Flourish'd about 1360. A Genuine Work The History of St. Gothalmus JOHN CALDERINUS A Lawyer Flourish'd about 1360. Works of the Common Law c. A Treatise of Ecclesiastical Interdicts A Table of the Texts of Scripture quoted in the Decretals A Manuscript Work A Commentary upon the Decretals BARTHOLOMEW de GLANVILE A Grey Frier Flourish'd about 1360. His Genuine Works Nineteen Books of Morality and Sermons PETRUS BOHERUS Abbot of S. Aignan Flourish'd about the same time Works Lost. See the Catalogue of them p. 80 81. JACOBUS de ALTA VILLA A German Flourish'd about the same time Works Lost. A Treatise upon the Sentences Some Questions JOHN d'IMENHUSEN A German Flourish'd about the same time Works Lost. A Commentary upon the Sentences Sermons URBAN V. Pope Chosen Pope Octob. 28. Consecrated and Crown'd Nov. 6. 1362. He died Decemb. 19. 1370. His Genuine Works A Constitution against the Plurality of Benefices which is found in the Councils Several Letters in the Annalists PHILOTHEUS Patriarch of Constantinople Chosen Arch-Bishop of Heraclea in 1354 Driven out in 1355 Restor'd in 1367 and died in 1371. His Genuine Works and Manuscripts See the Catalogue of them p. 90. THEOPHANES Arch-Bishop of Nice Flourish'd under the Emperor Cantacuzenus Works in Manuscript A Treatise against the Jews An Instruction to Clergy-men A Letter concerning the Contempt of the World NILUS Arch-Bishop of Rhodes Flourish'd about 1360. A Genuine Work c. The History of the Oecumenical Councils JOANNES CANTACUZENUS The Greek Emperor After he had left the Empire in 1357 liv'd a long time His Genuine Works c. The History of the Reigns of the Andronici and his own A Treatise against the Saracens and Mahometans Works in Manuscript The Contradictions of Prochorus Cydonius JOANNES CYPARISSIOTA Flourish'd in the Reign of Cantacuzenus and Joannes Palaeologus His Genuine Works c. A Part of his Errors while a Palamite
October 1389. His Genuine Works still Extant Letters and Bulls of this Pope in the Annalists And Register of Bulls CLEMENT VII Pope at Avignon Elected September the 20. 1378. Died September 16th 1394. His Genuine Works c. Letters Printed by M. Balusius and the Annalists ROBERT GERVAIS A Preaching Frier and Bishop of Senez Made Bishop in 1369. And dyed in 1388. His Manuscript Works A Treatise of Schism The Mirrour Royal. PETER de NATALIBUS Bishop of Jesol Flourish'd about 1380. A Genuine Work A Catalogue of Saints JOHN de BURGO Chancellor of Cambridge Flourish'd about 1380. A Genuine Work c. A Treatise call'd Pupilla Ocuii i. e. The Apple of the Eye for the Instruction of Priests JACOBUS de TERAMIS Arch-Deacon of Aversa Flourish'd about 1390. Works in Manuscript A Commentary upon the Sentences A Consolation for Preachers GUIDO D'EUREUX A Preaching Frier Flourish'd about 1390. Works in Manuscript Sermons A Rule for Tradesmen AUGUSTINE D'ASCOLI An Hermite of St. Augustine Flourish'd about 1390. Works in Manuscript Sermons HENRY BOICH A Lawyer Flourish'd about 1390. His Genuine Works c. Commentaries upon the Five Books of the Decretals upon the Sextus and the Clementines BONIFACE IX Pope at Rome Chosen Pope 1389 and Died in 1404. His Genuine Works c. Constitutions related by Historians BENEDICT XIII Pope at Avignon Chosen Pope Sept. 26. 1394. Died in the next Century His Genuine Works c. Divers Letters concerning the Obedience which he claim'd as due to him Related by the Historians of the Schism Constitutions and other Letters related by the Historians of that time SIMON de CREMONA An Hermite of St. Augustine Flourish'd about the End of the Century Died in 1400. His Genuine Works c. Postils upon the Gospels Works in Manuscript See the Catalogue of them p. 15. BARTHOLOMEW ALBICIUS A Grey Frier Flourish'd at the End of the Century and Died in 1401. His Genuine Works c. A Treatise of the Conformity of our Lord Jesus Christ and St. Francis A Treatise in Praise of the Virgin Mary Sermons WALTER DISSE A Carmelite Flourish'd in the Papacy of Boniface the IX whose Legate he was in England Spain and France Works Lost. See the Catalogue of them p. 81. PETER QUESNEL A Grey Frier Flourish'd about the end of the Century Works in Manuscript See the Catalogue of them p. 75. HENRY KNIGHTON A Grey Frier Flourish'd about the end of the Century His Genuine Works still Extant A Chronicle of England to 1395. The History of the Deposition of Richard II. King of England WILLIAM THORN A Benedictine Monk of S. Augustine at Canterbury Flourish'd about the end of the Century A Genuine Work c. The History of the Abbots of S. Augustine at Canterbury MATTHEW D'EUREUX A Preaching Frier Flourish'd at the end of the Century Works in Manuscript A Commentary upon the Pentateuch Postills upon Isaiah and other Books of Scripture NICHOLAS de GORHAM A Preaching Frier Flourish'd about the end of the Century His Genuine Works c. A Commentary upon the New Testament Sermons for all the Year JOHN BROMIARD A Preaching Frier Flourish'd to the end of the Century and died in the next A Genuine Work A Summary for Preachers Works in Manuscript A Treatise of the Civil and Canon-Law An Explication of the Ceremonies of the Mass. Exhortations THOMAS LAMB and NICHOLAS de RITZON Carmelites Flourish'd about the end of the Century Works Lost. See the Titles p. 81. RADULPHUS de RIVO Dean of Tongres Flourish'd in the end of the Century and died in 1403. JOHN de TAMBACH A Preaching Friar Chosen Master of the Holy Palace in 1366. Died in the next Century being above 80 years Old A Genuine Work The Comfort of Divinity or Mirrour of Wisdom A Manuscript Work A Treatise of Nature and Grace Works Lost. A Treatise of the Pleasures of Paradise Sermons RAIMUNDUS JORDANUS Surnam'd Idiota a Canon Regular and Provost of Usez Flourish'd about the end of the Century His Genuine Works c. Works of Piety Of which see the Titles p. 77. FRANCIS XIMENIUS Bishop of Elne or Perpignan and Patriarch of Jerusalem Flourish'd at the end of this Century or beginning of the next His Genuine Works c. A Book of the Angelical Life Four Books of the Christian Life Instructions for Pastors LUCIUS COLUTIUS SALUTATUS de STIGNANO Chancellor of Florence Flourish'd from 1360 to 1406. in which he died His Genuine Works c. Two Letters and one Petition Works Lost. See the Titles p. 78. ANTONIUS de BUTRIO A Lawyer Flourish'd at the end of this Century and beginning of the next And died in 1408 or 1417. His Genuine Works c. A Commentary upon the Sextus A Repertory of the Canon and Civil Law HENRY de KALKAR A Carthusian Flourish'd about the end of this Century And died 1408. Works Lost. See the Catalogue p. 81. HENRY de BAUME or de PALMA Flourish'd about the end of this Century A Genuine Work c. Mystical Divinity BERTRANDUS de TRILLE A Preaching Frier Flourish'd about the end of the Century A Manuscript Work A Commentary upon the Sentences RICHARD de MAYDESCON A Carmelite Flourish'd about the end of this Century Works Lost A Treatise against the Lollards Several Sermons JOHN A Benedictine Monk of Castel Flourish'd about the end of the Century Works Lost See the Titles p. 81. CONRADUS A Canon of Ratisbon Flourish'd about the end of the Century Works Lost. Several Books of Moral Philosophy JOHN de SCHODEHOVE A Carmelite Flourish'd about the end of the Century Works Lost. See the Catalogue of them p. 81. PHILLIP de FERRIERES Bishop of Badajoz Flourish'd about the end of the Century Works Lost. Sermons for the whole Year MICHAEL AIGRIANUS or AIGNANUS A Carmelite Chosen General of his Order in 1381. Died in 1396. Or as others in 1416 but out of his Office A Genuine Work c. A Commentary upon the Psalms without a Name Works Lost. See the Catalogue p. 78. JOHN de HESDIN A Knight Hospitaller of S. John at Jerusalem Flourish'd about the end of the Century Works Lost. Commentaries upon the New Testament And Sermons WILLIAM de OPPENBACH A German and Doctor of Paris Flourish'd about the end of the Century Works Lost. A Commentary upon the Sentences Questions and Sermons HENRY EUTA or OYTA A Professor Flourish'd about the end of the Century Works Lost. See the Catalogue of them p. 82. JOHN GLUEL HENRY D'ARDENAC and BLAISUS ANDERNARIUS Carmelites Flourish'd about the end of the Century Works lost See the Titles p. 82. JOHN Abbot of S. Bavon Flourish'd about the end of the Century A Work lost A Treatise of the Use of Food p. 82. RICHARD de LAVENHAM and JOHN de CAMPSCEN English Carmelites Flourish'd about the end of the Age. Works lost See the Titles p. 82. JOHN de WERDEN A Grey Friar Flourish'd about the end of the Century Works lost Sermons PHILIP Abbot of Otterburg Flourish'd about the end of the
of the Cardinals and Perpetual Legat to the Holy See in Germany That they should revoke on both sides all the Excommunications Censures and other Penalties enacted by the Councils or by the Contending Popes against those of the opposite Party That all those on both sides should be maintain'd who were in Possession of Dignities Benefices and Ecclesiastical Offices and that to this purpose all the Collations Provisions Postulations Elections c. made in each Obedience should be confirm'd That likewise the Dispensations Indulgences and other Graces granted by the Councils or the Popes of the two Obediences as also the Decrees Dispositions and Regulations they had made should be confirm'd That the Archbishops Bishops Abbots and other Beneficiaries should remain peaceable Possessors of the Benefices they were in Possession of and all Sentences Judgments and Processes to the contrary should be made Null and Revok'd That the Cardinals of both Obediences shall remain in their Dignities and Provision should be made for those who had one and the same Title as was done at the time of the Council of Constance That the Officers of both Courts shall remain in their Offices and where there shall be found two promoted to the same Office he shall be recompens'd who shall be oblig'd to Resign Lastly That Nicholas V. shall engage to Call a General Council in France seven Months after the Accommodation The end of the Schism under the Pontificat of Nicolas V. All these Conditions except the last were granted and executed and Foelix after he had confirm'd the Collations and other Acts he had done during his Pontificat and revok'd by his Bulls dated April the 5th 1449 the Censures past against Eugenius Nicholas and their Adherents Renounc'd on the 9th of the same Month the Papal Dignity and all the Right which he could pretend to it The Fathers of the Council of Lausane approv'd of his Demission revok'd also the Excommunications and other Censures enacted by the Council of Basil against Eugenius elected and acknowledg'd Nicholas V. for Pope And after this Nicholas V. on his part revok'd by his Bulls publish'd the 18th of June all the Censures Excommunications and other Penalties enacted against the Fathers of the Council of Basil and Lausane against Foelix and their Adherents confirm'd all the Collations and Dispositions made by these Councils and by Foelix maintain'd in their Dignities Prelacies and Benefices all those that Possess'd them in that Obedience and appointed Foelix to be the first Cardinal and perpetual Legat to the Holy See in Germany Thus a full end was put to the Schism and Nicholas V. was acknowledg'd by all for Lawful Pope He spent the rest of his Pontificat in allaying the Commotions in Italy and died the 25th of March in the Year 1455. From this time to the end of this Century nothing considerable was transacted about Ecclesiastical Matters in the Church of Rome and the Popes were more taken up with the Wars of Italy the Projects of Designs against the Turk the Cares of aggrandizing their Temporal Power and Settling their Families than with Ecclesiastical Affairs Nevertheless many Letters and Bulls were written in their Name about the Affairs which are commonly carried to the Court of Rome as the Canonizations of Saints the Privileges of Monasteries the Affairs of Religious Orders of Dispensations Processes between Churches c. the greatest part of which has been collected by Rainaldus and the other Annalists and in the Bullarium I shall only add the Names of the Popes who succeeded Nicholas V. together with the time of their Advancement to the Pontificat and of their Death Alphonsus Bâ—rgia of Catalonia a Cardinal of the Promotion of Eugenius IV. in 1440. was Callistus III. chosen in the room of Nicholas V. on the 8th of April in the Year 1455. and was call'd Callistus III. He declar'd War against the Turks and establish'd the Festival of the Transfiguration of our Lord. Being very old when he was advanc'd to the Papal Dignity he did not govern long the Holy See but died August the 6th in the Year 1458. To him succeeded Aeneas Sylvius Cardinal of the Family of the Picolomini who was chosen Pius II. the 19th of August in the same Year and nam'd Pius II. We shall have occasion to speak of him among the Writers of this Century among whom he holds a considerable Rank He died August the 14th 1464. Paul II. a Venetian Nephew by his Mother's side to Eugenius IV. who was nam'd before Paul II. Peter Barbo succeeded Pius II. and govern'd the Church of Rome from the beginning of September in the Year 1464. till the 25th of July 1471. and then died of an Apoplexy Some hold that he was the first Author of that Institution that the Cardinals should wear Red Hats In the Year 1467. he created Cardinal Francis of Rouere a Monk of the Order of Friars Minors and Vicar-general of his Order in Italy descended of an Illustrious Family in Savonna who succeeded him under the Name of Sixtus IV. This Pope made two Decrees about the Sixtus IV. Conception of the Virgin one wherein he grants Indulgences to those who shall celebrate the Feast of the Conception and say the Office compos'd by Nogarol a Canon of Verona The other wherein he forbids under pain of Excommunication the Sentence being reserv'd to the Pope to treat with Hereticks or accuse those of Mortal Sin who believ'd or maintain'd That the Virgin was conceiv'd without Sin He ordain'd That for the future a Jubilee should be granted every Twenty five Years Before he was made Pope he had written some Treatises viz. a Book of the Blood of Jesus Christ a Treatise of the Power of God printed at Rome in 1471. an Explication of the Treatise of Nicholas Richard about the Indulgences granted for the Souls of Purgatory printed with the Treatise it self in 1487. He died the 12th of August in the Year 1484. His Successor was Innocent VIII a Genoese who had been made Cardinal in 1473. and died the 25th of July 1492. Theodorick Borgia Nephew to Callistus III. procur'd his own Election Innocent VIII in the room of Innocent VIII by his Canvassing his Mony and the Promises he made to the Cardinals to give them Benefices and Lands and took upon him the Name of Alexander VI. He disgrac'd his Dignity by his Ambition his Avarice his Cruelties and his Debaucheries and died on the 18th of August in the Year 1503. having taken by a mistake that Poison which he had prepar'd for poysoning the Cardinals whom he had invited CHAP. IV. Of the Ecclesiastical Writers that flourish'd in the West in the Fifteenth Century IN the Fifteenth Century the love and relish of that true and useful Learning which had A Judgment of the Writers of the Fifteenth Century been a long time banish'd begun to revive in the World and produce in it some good Effects That Theology which is founded upon the Principles of
Library shews The Books of the Imitation are only in Manuscript but there are other Books at the end of which 't is observ'd that they were written in 1472. with the hand of Muthias and another which is a Soliloquy of Hugo in 1475. As to this Witness 't is said that he may do very much hurt to Thomas a Kempis but can do him no service because this Matthias Farinator liv'd under the Pontificate of John XXII who sate in the Holy-See from 1316. to the year 1334. by whose Order he undertook to Compose the Book of the Light of the Soul Possevin and Simlerus place him at the same time If it be thus and that he Transcrib'd the Book of the Imitation then it could not be Thomas a Kempis's since this Farinator must be dead before the year 1406. wherein Thomas became a Regular Profess'd To this 't is Reply'd that Matthias Farinator was not of the Fourteenth but of the Fifteenth Century as the Date of his Manuscript shews that Trithemius has not put him in the Catalogue of his Writers which ends at the year 1494. nor Arnold Bostius in his Catalogue of the Writers of the Order of Carmelites which was finish'd about the same time That Possevin and Simler were deceiv'd because they thought that Matthias Farinator wrote his Book by the Order of John XXII for there is no such thing said in the Preface as these Authors thought That Farinator Compos'd this Book by the Order of Pope John XXII but That this Book was written in the time of Pope John XXII and after it had remain'd a long while conceal'd and in obscurity he had put it into better Order divided it into Chapters and Paragraphs and made a Table to it Here follow the words Liber Meralitatum jussu Joannis Pontificis Maximi Lumen Animae dictus quem post diutinam occultationem cum adhuc informis esset Simplicioribus rudis obscurus appareret frater Matthias Farinatoris de Vienna Sacri Ordinis B Dei Genetricis Virginis Mariae de Monte Carmeli Lectorum Sacrae Theologiae minimus in Titules Titulos in Paragraphos distinxit Moralitates omnes pariter Naturales per binas Tabulaturas â—…gnans editus est anno 1477. 'T is therefore very probable that Matthias liv'd at the end of the Fifteenth Century and that he did not Compose but put in Order Correct and Publish the Book of Moralities If this be so it may be said that supposing he had written the Imitation of Jesus Christ under the Name of Thomas a Kempis yet he was impos'd upon by some Manuscript which was taken from that of 1441. which made some believe that this Book was Thomas a Kempis's I say suppose he had written it under his Name for there is no such thing in this Manuscript yet it may be that the Author of the Catalogue having drawn it up at such a time as Thomas a Kempis was commonly believ'd to be the Author of the Book of Imitation might add this Name to it tho' it was not in this Manuscript Lastly Since we have not the Original written with Farinator's own hand we can lay no great stress upon this The Third Witness which is produc'd for Thomas a Kempis is the Anonymous Author of his Life who ascribes to him the Book of the Imitation and in the Body of the Life he says that we may see in his Treatise of the Interior Conversation of Jesus Christ with the Soul Ch. 2. what he said to the Lord in his Solitude and in the Ancient Catalogue which concludes his Life Against this Witness 't is alledg'd that he was not Cotemporary to Thomas a Kempis that he had neither seen nor known him since he says that he learn'd what he wrote of his Life from the Friars of his Convent who were still alive A Fratribus illius Conventus qui adhunc vivunt and that he speaks of the time when Thomas became a Regular as a thing that was past many years ago Tunc temporis fuit Consuetudinis ut sic per sex annos probentur priusquam investiantur And therefore we must not wonder that he speaks according to the Common Opinion in Germany of the Book of Imitation That besides this Life was Interpolated and that neither the Catalogue noâ— the last words wherein he promises it are to be found in the Editions of Venice in 1568 and 1576. That the Catalogues of the Works of Thomas a Kempis do neither agree among themselves nor with that of Trithemius Lastly That the Continuator of the Chronicle of Mount St. Agnes who wrote the Life of Thomas in 1477. says nothing like this which is in the Life of the Anonymous and speaks not any ways of the Book of the Imitation of Jesus Christ but only observes that he Compos'd some Tracts for the Edification of younger People in a plain and easie Style but very considerable for their Sense and Force The Fourth is Peter Shot a Canon of Strasburg who Publish'd in 1488. an Edition of the Works of Gerson wherein he observes that he has not added here those Treatises which had been sometimes ascrib'd to Gerson and who have certainly another Author as the Book of the Contempt of the World which as is manifest was writen by one Thomas a Canon-Regular quem constat esse a quodam Thoma Canoico Regulari editum But that which seem'd manifest to Shot will not appear so to those who ascribe this Book to Gerson The Fifth is John Kunne of Dunderstat who printed in 1489. a Book of the Elevation of the Soul to God wherein he ascribes the Book of the Imitation to Thomas a Kempis The Sixth is John Mauburne an Abbot of Livry the Author of the Spiritual Rosary printed at Basil in 1491. who quotes in this Work the Book of the Imitation under the Name of Thomas a Kempis and who in another Manuscript Work of the Ecclesiastical Writers of the Order of Canons-Regular ranks in this Number Thomas a Kempis upon the account of the Books which he Compos'd among which he names that which begins with these words Qui sequitur me which some have falsly ascrib'd to Gerson This Author wrote not this till towards the end of the 15th Century He owns that from this time this Book had been ascrib'd to Gerson nevertheless he thinks that it was Thomas a Kempis's but he gives no manner of proof of this Opinion and so his Testimony is not decisive in the Case The seventh at last is Trithemius who in his Book of Ecclesiastical Writers which was finish'd in 1494. places the Imitation of Jesus Christ which he entitles De contemptu Mundi beginning with these Words Qui sequiturme at the Head of the Works of Thomas a Kempis who flourish'd about the Year 1410. But the same Author in his Book of the Illustrious Men of Germany written some time after distinguishes two Thomas a Kempis's both Canons-Regular of Mount-Saint-Agnes of Zwoll whereof one was more
this contest of Image Worship tho' of less note in the Greek Church as Sergius called Confessor by Photius who wrote an History against the Iconaclasts of which we have nothing but the Name and the Judicious Censure of Photius of it in his Biblioth Co. 67. 2. Michael called Syncellus who endured much for Image-Worship with Theodorus Studita and Nicephorus he hath left nothing in the defence of the Cause for which he suffered but hath two Pieces extant viz. An Encomium of Dionysius the Areopagite which is among the Works of Dionysius Tom. 2. And an Encomium upon the H. Angels and Arch-Angels of God put out in Greek and Latin by F. Cornbefis in his Auctuar Nov. Tom. 1. p. 1525. Claudius Archbishop of Turin besides the Treatise of Images of which we have already spake Claudius Bishop of Turin hath composed several other Works We have a Comment of his upon the Epistle of S. Paul to the Galatians Printed at Paris in 1542. and inserted into the Biblioth Patrum Tom. 14. p. 134. Two Prefaces put out by F. Mabillon in Analect Tom. 1. of which the first is to his Commentaries on Leviticus and the other to those of his Epistle to the Ephesians Tritherius makes mention of several other Commentaries of this Author upon many other Books of the Bible viz. The Penteteuch Joshua Judges Ruth and all S. Pauls Epistles His Comment upon Leviticus is in MS. in the Library of S. German de Prez His Comment upon the Gospel of St. Matthew is a MS. in the Jesuits College at Paris and in the Library at the Cathedral Church of Laon. His Comments upon S. Pauls Epistle to the Romans and 2d to the Corinthians are in the French Kings Library That upon the Epistle to the Ephesians is in the Library of the Abby of Fleury and upon Ruth in the Abby of Good-Hope F. Labbs hath Published a short Chronicon attributed to this Author Altho Jonas Bishop of Orleans makes no great account of this Authors Commentaries yet we may truly say that in his Comment upon the Galatians he explains the literal sense in a familiar and easie manner agreeing with the true sense of the Apostle without mixing any Allegories and invented Senses far from the Subject Jonas of Orleans and Dungal accuse him of reviving not only the Errors of Eustathius and Vigilanthius touching the Relicks and Honour of the Saints and that of Faelix Orgelitanus about the Incarnation but also that of Arrius about the Trinity yet Jonas owns that it doth not appear by his Writings but that he received it from Persons worthy of Credit Dungal besides his Treatise against Claudius of Turin hath a Letter directed to the Emperor Dungal Charles the Great about two Eclipses in the Year 810. 'T is extant in the 10th Tome of Dacherius's Spicilegium The End of the Controversy about Images CHAP. II. A Relation of the Dispute concerning GRACE and PREDESTINATION OF all the Questions that were Debated in the Ninth Age there was none that was managed with more heat and noise than this of Predestination and Grace Gotteschalcus a German The beginning of the Controversie about Predestination and Grace Born was the first Broacher of it He was brought up and Instructed in the Monastery of Augia the Rich or Richenou and was Sirnamed Fulgentius He made Profession of a Monastick Life in the Monastery of Orbez in the Diocess of Soissons and was Ordained Priest at forty years of Age not by his own Bishop but by Rigboldus Suffragan of the Church of Reims which made his Ordination to be suspected Hincmarus describes him to us as an ill-bred turbulent and fickle Man and assures us that this was the sense which the Abbot and Monks of his own Monastery had of him Nevertheless they could not but say but he was an Ingenious Studious and Subtile Man but very troublesome and over-reaching About the Year 846 he had a Mind to leave his Monastery Hincmarus accuses him of doing it without the leave or consent of his Abbot and go to Rome to visit the Holy Places there From thence he went into Dalmatia and Pannonia where some say under a pretence of Preaching the Gospel to the Infidels he began to spread his Doctrine of Predestination But however this was at his return he tarried some time in Lombardy in an Hospital Founded by Count Eberard and had a Conference in 847 with Notingus Bishop of Vienna concerning the Predestination of the Saints to Glory and of the Wicked to Damnation Notingus offended at this Opinion of Gotteschalcus not long after being come to meet Lewis King of Germany at a Town of Switzerland told Rabanus Archbishop of Mentz who promised him to confute this Error of Gotteschalcus in Writing by the Authorities both of H. Scriptures and Fathers which promise he not long alter performed in a Rabanus's Book against Gotteschalcus Treatise which he sent with two Letters one to Notingus and the other to Count Eberard both against the Error of Gotteschalcus In his Treatise he accuses this Monk of teaching that Predestination is so made That every Man that is Predestinated to Life can't be Dâ—nm'd and every Man Predestinated to Damnation can't be Sav'd He chiefly opposeth this last assertion and shews That such a Predestination is contrary to the Goodness and Justice of God who desires the Salvation of all Men because nothing is more Unjust than to Damn a Man who can't avoid Sin He owns that Predestination is asserted in H. Scripture but in this sense That all Men being fallen by the Sin of the first Man into a State of Damnation can't be delivered but by the Grace of Jesus Christ who was provided and Predestined from all Eternity That those who are freed from the State of Damnation and to whom both their Original and Actual Sins are Pardoned by Baptism are afterwards Damned for the Sins that they commit wilfully and freely And that it is by the foresight of their Evil Will that they have been Predestined But that the Predestination of God whether to Good or Evil hath no influence upon Man to necessitate him either way That God Predestines things only because he foresees after what manner they will happen That he doth not Predestine Evil but foresees it only whereas he both foresees and Predestines Good That out of the whole Mass of Mankind he through meer Grace accepts those whom he pleaseth to Salvation and leaves others yet not Ordaining them to Damnation but for their Sins which he foresees they will commit freely These are the Doctrines which Rabanus lays down against Gotteschalcus in his Treatise to Notingus which he endeavours to prove by Texts of Scripture and Testimonies of S. Austin Fulgentius and Gennadius whose Book concerning the Doctrines of the Church he cites under the Name of S. Austin He repeats the same thing in his Letter to Eberard and exhorts that Lord not to suffer any contrary Doctrine to be Taught in
his Dominions This Treatise and Letters are Printed alone at Paris 1647. by the care of Sirmondus Gotteschalcus seeing himself thus attacked by an Adversary of great Credit and Authority resolved to set himself about the Explication of his Opinion that he might make him understand his Gotteschalcus against Rabanus true meaning and rectify his mistake concerning him Wherefore he went into Germany in the beginning of the Year 848 and finding that the difference between himself and Rabanus might be reduced to three Questions 1. Concerning the Predestination of the Wicked 2. Concerning the Will and Death of Jesus Christ to save all Men even Infidels themselves and 3. Concerning Free-will he Composed a Treatise in which he opposes the Opinion of Rabanus under these three heads He reproves him for asserting That the Reprobate are not Predestined to Damnation He maintains That God foreseeing that they would live and die in Sin hath Predestined them to Eternal Torments Concerning the 2d Article he says That we must understand that Text of Scripture God will have all Men to be saved of those that are actually and effectually saved because there is none that God will have to be saved but shall be saved And that Jesus Christ hath not poured out his Blood to redeem those that are finally and eternally Reprobated but only for the Elect. Upon the 3d Question which concerns Free-will he reproves Rabanus for taking up the Opinion of Gennadius the Scholar of that unfortunate Man Cassian instead of S. Austin's We have not this Treatise of Gotteschalcus but some fragments of it cited by Hincmarus Gotteschalcus propounded these three Questions to the most able men of his time praying them to resolve them agreeable to the Doctrine of S. Austin He wrote particularly to Lupus Servatus Marcaldus Abbot of Prumiers and one Named Jonas In October 848 there was a Council held at Mentz in which Gotteschalcus was accused by Rabanus The Counc il of Mentz against Gotteschalcus Gotteschalcus presented a Confession of his Faith in which he declared That he owned and believed before God and his Saints that there were two sorts of Predestination The one of the Elect to Eternal Happiness and the other of the Reprobate to Damnation because as God hath immutably Predistined the Elect before the Creation of the World through his free mercy to Life Eternal in like manner hath he immutably Predestin'd the Reprobate for their wicked Actions to Eternal Death This expression shews plainly what was the state of the Question between Gotteschalcus and Rabanus Rabanus accuses him for believing That God Predestined men to Damnation without any prevision of their wicked Works Gotteschalcus in this Confession of Faith owns That no Man is Predestined to Damnation but for his Crimes Propter ipsorum mala Merita Rabanus acknowledges That God knows those that are in a state of Sin and hath decreed to punish them with Eternal Death because of their Sins but he will not call it Predestination to Death lest Men should think God also Predestines them to Sin And Gotteschalcus resolutely maintained That there was a Predestination to Death as well as to Life They both agreed That Predestination to Life was free and gratuitous That God hath chosen whom he pleaseth out of the Corrupt Mass of Mankind to Salvation and through meer Mercy and fits them for Salvation by his Graces and all other necessary means for that end As also they both confess That God deals after the same manner with the Reprobate whom he condemns to Eternal Death only for their Sins of which he is no manner of cause But Rabanus would by no means allow this last Decree Predestination to Evil and Gotteschalcus stiffly maintained it The Bishops of this Synod not being able to perswade him to change his Opinion or way of speaking condemned him and knowing that he was a Monk of the Diocess of Soissons which was subject to the Archbishop of Reims where he was Ordain'd they sent him to Hincmarus to whom Rabanus wrote in these words Ye know that a certain Vagabond Monk named Gotteschalcus who says that he was Ordain'd Priest in your Diocess being come from Italy to Mentz is found to teach a wicked and pernicious Doctrine concerning Predestination maintaining that as there is a Predestination of God for the Good so there is also for the Evil and that there are many Persons in the World that can't return from their Errors nor turn from their Sins because of the Predestination of God which constrains them to suffer their Death to which they are determin'd being in their own Nature incorrigible and worthy of Damnation This Man being known to maintain this Doctrine in the Council lately held at Mentz and being found incorrigible we have thought fit according to the Order and Advice of our most Pious King Lewis to send him to you after we had condemn'd him and his pernicious Doctrine that you may keep him within your Diocess out of which he is gone contrary to the Canons Do not suffer him to teach his Errors any longer nor seduce the People for I perceive he hath already seduced several Persons who are become less careful of their Salvation since he hath put this Opinion into their Minds saying in them Why should I labour for my Salvation If I am Predestin'd to Damnation I can't avoid it and on the contrary whatever Sins I am guilty of If I am Predestin'd to Salvation I shall be certainly saved Thus have I in a few words shewed you his Doctrine which you may better and more fully understand from his own Mouth and act according as you think fit against him This Epistle is also Printed by Sirmondus at Paris 1647 Hincmarus was descended of a Noble Family in France and brought up in the Monastery of The Life of Hincmarus S. Denys near Paris where he wore a Canons Habit according to the Custom of the Monks of that Monastery Being come from it he was a long time at the Court of Lewis the Kind but returned again to the Monastery of S. Denys after it was reformed by Hildum in the year 829 then Abbot of it He accompanied him into Saxony whither he was Banished but did not abett the Faction of Lotharius with him but on the contrary continued faithful to Lewis the Kind When this Prince was restored Hincmarus who had a disposition very proper for such Affairs abode at Court to serve the King and Bishops about Ecclesiastical Matters After some time spent thus about Worldly matters he returned again to his Retirement in the Monastery but he staid not long there for in May 844 he was chosen Archbishop of Reims ten years after the Deposition of Ebbo in whose place Fulcus was put and presided almost 9 years in it and was succeeded by Noto who held the See but a year and half He was Consecrated in a Synod of Archbishops and Bishops held at Beauvais after he was desired by
in that City The Pope being set at liberty by the Normans of Apulia grants them all the Territories which they had subdu'd and those that they might obtain by Conquest from the Greeks and Saracens A Contest between the Churches of Grado and Aquileia for the Metropolitan Right determin'd in the Council of Rome in favour of Grado The Pope's Letter to the Bishops of Venice and Istria confirming that Right A Council at Rome  1054 Leo IX dies Apr. 15. and the Papal See continues vacant during a whole year Hildebrand goes to meet the Emperor to demand Gebâ—hart Bishop of Eichstadt who was made Pope the next year under name of Victor II. I. XV. Constantin Monomachus dies and Theodora Porphyrogenneta governs the Empire I. Pope Leo's Letters which confirm the Metropolitan Right of the Church of Carthage over all those of Africa The Pope sends Legats to Constantinople to treat about the Re-union of the Greek and Latin Churches Pope Leo's Letters on that Subject to the Emperor Constantin and to Michael Cerularius Patriarch of Constantinople A Contest between the Legats and that Patriarch An Answer by Cardinal Humbert the Pope's Legat to the Letter of Michael Cerularius and Leo of Acris Nicetas Pectoratus a Monk of Seuda composes a Tract against the Latin Church Cardinal Humbert's Answer to that Piece Nicetas makes a Recantation and burns his Writings A Sentence of Excommunication denounc'd by the Legats against Michael Cerularius The Patriarch in like manner excommunicates the Legats by a publick Edict and raises a Sedition which obliges the Emperor to deliver up their Interpreters who are misus'd and put in Prison A Council at Narbonne Humbert Cardinal Nicetas Pectoratus a Monk of Seuda Dominick Patriarch of Grado Peter Patriarch of Antioch 1055 II. XVI II. Berenger abjures his Opinions in the Council of Tours in the presence of Hildebrand Maugier Archbishop of Rouen is depos'd in the Council of Lisieux and Marrillus a Monk of Fecamp put in his place A Council at Florence A Council at Lyons A Council at Tours against Bereinger A Council at Lisieux  1056 II. Pope Victor goes to Germany where he was invited by the Emperor Henry III. XVII The Emperor Henry dies Oct. 3. Henry IV. his Son aged only 5 years succeeds him and is at first put under the Tuition of his Mother who obtains the Administration of the Government III. Theodora dies in the end of the year and Michael whom she had made Emperor a little before reigns alone  A Council at Toulouse  1057 Victor dies at Florence July 28. and Frederick Abbot of Mount Cassin is chosen in his place on the Festival of S. Stephen whence he took the Name of Stephen IX I. I. Michael abdicates the Imperial Throne and leaves it to Isaac Commenus I. Pope Victor's Letter which confirms and augments the Privileges granted to the Church of Selve-Blanche Frederick is made Abbot of Mount Cassin a little after Cardinal and at last Pope Alphonsus Abbot of St. Benedict at Salerno is ordain'd Archbishop of that City A Letter by which Pope Stephen IX re-unites the Bishoprick of Marli which was sometime divided Peter Damian is made Cardinal and Bishop of Ostia by that Pope A Council at Rome Peter Damian Alphanus 1058 Stephen dies at Florence March 29. The Count of Frescati and Gregory of Lateran cause Mincius Bishop of Veletri to be chosen Pope who assumes the name of Benedict Cardinal Humbert and many others refuse to own his Authority Gerard Bp. of Florence is chosen and this Election is approv'd by the Emperor Henry II. II. Pope Stephen sends Legats to Constantinople who return without pursuing their Journey having receiv'd Information of his death Michael Cerularius is turn'd out of the Patriarchal See of Constantinople and Constantin Lichudes is substituted in his room Evershelm is made Abbot of St. Peter at Ghent Marianus Scotus an English Monk passes into Germany where he continues ten years a Recluse in the Monastery of Fulda Lambert of Aschaffemburg assumes the Monastick Habit at Hirlfeldt under the Abbot Meginher in a little while after is ordain'd Priest by Lupold Archbishop of Mentz and undertakes a Journey to the Holy Land without the knowledg of his Abbot from whence he returns the next year   1059 II. Gerard is ordain'd Bp. of Rome in the beginning of Jan. and takes the name of Nicolas II. I. Mincius renounces the Papal Dignity and is suspended for ever from Ecclesiastcal Functions III. III. Isaac resigns the Imperial Dignity to Constantin Ducas and retires to a Monastery I. A Privilege granted to the Nunnery of St. Felicitas near Florence The Election of Popes reserv'd to the Cardinals in the Council of Rome Berenger abjures his Opinions in that Council and makes a Confession of Faith Peter Damian is sent Legat to Milan to reform the Clergy who publickly us'd Simoniacal Practices The Bishop of Trani is depos'd in the Council of Melfi Sigefroy or Sigifred succeeds Luitbold in the Arch-bishoprick of Mentz A Council at Rome A Council at Melfi A Council at Benevento held in the beginning of the Month of August  1060 II. IV. Henry I. King of France causes his II. St. Anselm embraces the Monastick Life in the Abbey of Bec. A Council at Tours Guitmond Arch-bishop of Aversa Durand Abbot of Troarn Franco a Philosopher  Son Philip to be crown'd at Rheims May 22. dies in the end of this year    of Liege Warin Abbot of St. Arnulphus at Mets. 1061 III. The death of Nicolas II. in the Month of July Anselm Bishop of Lucca is elected three Months after and ordain'd Pope under the name of Alexander II. The Emperor Henry incens'd by reason that he was chosen without his knowledg causes Cadalous Bishop of Parma to be proclaim'd Pope who endeavours to make himself Master of the City of Rome but being repuls'd was oblig'd to return to Parma the next year V. III.   Michael Psellus Alberic a Monk of Mount Cassin Merellus Abbot of Tergensee 1062 I. VI. IV.    1063 II. VII V. A Contest between Peter Arch-bishop of Florence and his Monks The Pope sends the Pall to Peter Archbishop of Dalmatia Lanfranc is made Abbot of the Abbey of St. Stephen at Caen newly founded and St. Anselm succeeds him in the Office of Prior of Bec Abbey Maurillus Archbishop of Rouen holds a Synod for the Dedication of the Cathedral Church of that City which was newly built A Confession of Faith publish'd in that Synod against Berenger's Opinions A Privilege granted by the Pope to the Abbey of Vendome Peter Damian the Pope's Legat in France determins in the Council of Challon the Differences between the Bishop of that City and the Abbey of Cluny about the Privileges of the same Abbey which are confirm'd in the Council A Council at Rome A Council at Rouen A Council at Challon  1064 III. Cadalous causes some Disturbances Alexander is own'd as
lawful Pope VIII VI. Guibert Grand Lord of Parma and Chancellor to Henry Emperor of Germany is ordain'd Archbishop of Ravenna A Council at Mantua  in the Council of Mantua and pardons Cadalous who dies a little while after      1065 IV. IX VII The Heresy of the Nicolaitans condemn'd in two Councils held at Rome A Council at Rome Another Council at Rome A Council at Elna in Roussillon Lanfranc 1066 V. X. VIII John Xiphylin is chosen Patriarch of Constantinople instead of Constantin Lichudes The Charters of Edward King of England for authorizing the Confirmation of the Privileges of the Church of Westminster which was granted by the Popes Leo IX and Nicolas II. William Duke of Normandy passes over into England and defeats Harald who had taken Possession of the Throne after the death of King Edward   1067 VI. XI IX Constantin Ducas dies leaving 3 Children and his Wife Eudoxia who takes upon her the Administration of the Government    1068 VII XII II. Eudoxia marries Romanus Diogenes who is proclaim'd Emperor I. Peter Damian is sent Legat into Germany to hinder the Emperor Henry from divorcing Bertha his Wife Marianus Scotus who liv'd as a Recluse in the Monastery of Fulda goes to Mentz to end his Life there in the same Quality   1069 VIII XIII II. The death of Maurillus Archbishop of Rouen Lanfranc refuses to accept of that Archbishoprick which is obtain'd by John de Bayeux Bishop of Auranchez Lanfranc goes to Rome to cause that Translation to be ratify'd and to get the Pall for the same Archbishop The Emperor Henry endeavours to get himself divorc'd from Bertha in the Council of Mentz but is oppos'd by Peter Damian the Pope's Legat. A Council at Mentz The death of Evershelm Abbot of Aumont 1070 IX XIV III. Lanfranc is oblig'd to accept of the Archbishoprick of Canterbury The Pope gives leave to Gebehard Archbishop of Saltzburg to erect a Bishoprick in his Province A Council at Windsor Benno Cardinal 1071 X. XV. IV. Romanus Diogenes is taken Prisoner by the Turks and Michael the Son of Constantin Ducas is proclaim'd Emperor Diogenes being deliver'd has his Eyes put out by Michael's Order and dies a little while after Charles nominated by the Emperor Henry to the Bishoprick of Constance not being able to get Ordination by reason of Simoniacal Practices resigns his Ring and Crosier-staff to the Emperor in the Council of Mentz A Council at Mentz A Council held at Winchester this year Theophylact. 1072 XI XVI II. Peter Damian is sent by the Pope to Ravenna to take off the Excommunication denounc'd against that City by reason of the Contests which the Bishop of that Diocess had with the See of Rome A Council at Rouen Hepidannus writes two Books of the Life and Miracles of St. Wiborada 1073 XII Alexander dies April 22. and Hildebrand is chosen in his place on the same day He is ordain'd Priest and consecrated Pope under the Name of Gregory 7th in the Month of June I. XVII III. William Archbishop of Auche and Pontius Bishop of Beziers are depos'd by Gerald Cardinal of Ostia the Pope's Legat for having voluntarily communicated with certain Persons who lay under a Sentence of Excommunication Pope Alexander confirms the Settlement of a Convent of Regular Canons made by Altman Bishop of Passaw Dominic Patriarch of Venice is deputed by Pope Gregory to negotiate at Constantinople about the Re-union of the Greek and Latin Churches Pope Gregory's Decree against Persons guilty of Simony and against Clerks who marry or keep Concubines Letters written by the same Pope to the Bishops and Princes about putting that Decree in execution Other Letters by Gregory against Godfrey Archbishop of Milan and the Bishops of Lombardy who were excommunicated for their Simoniacal Practices But they were protected by Henry Emperor of Germany which gave occasion to the Dissensions that afterward broke forth between that Prince and the Pope A Council at Erford The death of Peter Damian on Febr. 23. Robert de Tombalene Abbot of St. Vigor William Abbot of St. Arnulphus at Metz. Hugh Bp. of Die Anselm Bishop of Lucca Manasses Arch-bishop of Rheims 1073   Anselm who succeeded Pope Alexander II. in the Bishoprick of Lucca but repenting that he had receiv'd the Investiture of that Bishoprick from the Emperor Henry IV. retir'd to the Monastery of Cluny from whence he was recall'd by the Pope to govern his Bishoprick Landric Arch-deacon of Autun is chosen Bishop of Mascon and consecrated the next Year by the Pope the Bishops of France not daring to ordain him The Pope's Complaints and Menaces against Philip I. King of France Pope Gregory lays claim to Spain and by vertue of it gives to Ebol Count of Rocey all the Countries that he could wrest out of the Hands of the Saracens on condition that he should hold them of the Holy See and should pay him a certain Tribute He exacts an Oath of Allegiance of Landulphus Duke of Benevento and of Richard Duke of Capua He promises the Pall to Bruno Bishop of Verona provided he come to Rome to receive it there in Person He confirms all the Privileges granted by Alexander II. to Wradislaâ—s Duke of Bohemia Jeromir Bishop of Prague is suspended and depriv'd of the Revenues of his Church by the Pope's Legats for opposing their reception in Bohemia A Contest between the same Bishop of Prague and the Bishop of Moravia for the possession of certain Territories The Pope's Remonstrance to the Inhabitants of Carthage some of whom had deliver'd up Cyriacus their Bishop into the Hands of the Saracens    1074 II. XVIII IV. Garnier Bishop of Strasburg excommunicated for Simoniacal Practices is absolv'd in the Council of Rome Hugh is ordain'd Bishop of Die by the Pope in that Council A Decree against Investitures made by the Pope in the same Council according to the Relation of some Authors Robert Guiscard Duke of Apulia is excommunicated in the same Council of Rome The Agreement between the Bishops of Prague and Moravia confirm'd by the Pope's Bull dated March 2. William Archbishop of Auche and Pontius Bishop of Beziers restor'd to their respective Sees The Pope reproves the Inhabitants of Ragusa for imprisoning Vitalis their Bishop and substituting another in his room He summons both the Bishops to Rome if the A Council at Rouen A Council at Rome Another at Poitiers A Council held at Erford in the Month of Octob.  1074   Matter cannot be determin'd by his Legat in that City The Pope's Legats sent to the Emperor Henry about the Affair of the Bishops of Lombardy The Contest between those Legats and Sigefred Archbishop of Mentz about the Right of calling a Council which the Archbishop claim'd as Vicar of the Holy See The Legats return'd without any effect of their Negotiation The first Project of a Crusade form'd by the Pope The Pope's Letters to divers