his Pomps are Shows Plays and profane Feasts There is in this first Lecture a Passage expresly for Transubstantiation For says he as the Bread and Wine of the Eucarist which are nothing before the Invocation of the most Holy Trinity but Bread and Wine become after this Invocation the Body and Blood of Jesus Christ. So those Meats which serve for the Pomp of the Devil tho' they be pure of their own Nature become impure by the Invocation of Devils All these Passages are necessarily to be understood according to those Notions wherein the Christians of that Age had been usually Instructed In the Second he treats of the Ceremonies and Effects of Baptism He says That the Catechumens after they were unclothed were anointed from the Feet unto the Head with exorcised Oyl That after this they were conducted to the Laver That they were ask'd if they believed in the Father the Son and the Holy Spirit That after they had made Profession of this Faith they were plunged three times into the Water and that they retir'd out of it by degrees at three times likewise He teaches them That the Baptism of Jesus Christ does not only remit Sins as that of John the Baptist did but also fills the Soul with the Gifts of the Holy Spirit and makes us the Children of God by Adoption The Third is of Holy Chrism wherewith the Faithful were anointed immediately after they came out of the Waters of Baptism He declares to them That we ought not to imagine this to be common Oyl For says he as the Bread of the Eucharist after the Invocation of the Holy Spirit is no more common Bread but the Body of Jesus Christ. So the Holy Chrism after Consecration is no more common Oyl but it is a Gift of the Holy Spirit which has the Virtue to procure the presence of the Divinity So while the Forehead and other Parts of the Body are anointed with this visible Oyl the Soul is sanctified by this holy and quickning Spirit He observes afterwards That they anointed the Forehead the Ears the Nostrils and the Breast The Fourth Lecture is of the Body and Blood of Jesus Christ and the Fifth of the Celebration of the Eucharist These two Catechetical Lectures are so clear and so strong for establishing the Doctrine and Discipline of the Church about the Eucharist That we cannot excuse our selves from setting them down almost entire Take then as follows the Translation of them which has been printed in the Office of the Holy Sacrament The Doctrine of the blessed St. Paul alone is sufficient to give certain proofs of the Truth of the Divine Mysteries and the Church having judged you worthy to partake of them ye are by this means so closely united to Jesus Christ that ye are no more as one may say but one and the same Body and Blood with him For this great Apostle says in the place which we have already read That our Lord in the same Night wherein he was delivered up to his Enemies having taken Bread and given Thanks to God his Father broke it and gave it to his Disciples saying to them Take and Eat This is my Body Afterwards he took the Cup and having given Thanks he said unto them Take and Drink This is my Blood Seeing then that he speaking of the Bread declared That it was his Body Who shall ever dare to call in question this Truth And since that he speaking of the Wine has assured us so positively That it was his Blood Who can ever doubt of it And who shall dare to say 'T is not true that it was his Blood Jesus Christ being at a certain time in Cana of Galilee changed there the Water into Wine by his Will only and shall we think that it is not as worthy of Credit upon his own Word that he changed the Wine into his own Blood If he being invited to a humane and earthly Marriage wrought there this Miracle tho' no Person expected it from him there ought not we much rather to acknowledge that he has given to the Children of the heavenly Spouse his Body to Eat and his Blood to Drink that his Body and Blood may be nourishment to their Souls For under the species of Bread he has given us his Body and under the species of Wine he has given us his Blood that so being made partakers of this Body and Blood ye may become one Body and one Blood with him For by this means we become as one may say Christiferi that is to say we carry Jesus Christ in our Body when we receive into our Mouth and into our Stomach his Body and his Blood And thus according to St. Peter we are made partakers of the Divine Nature Jesus Christ speaking at another time to the Jews says to them Unless ye Eat my Flesh and drink my Blood ye shall have no Life in you But these gross and carnal Men not understanding the Words spiritually were offended with them and withdrew from him because they imagined that he would make them eat humane Flesh by morcels These Words do so fully explain St. Cyril s Sence that they need no Comment If the Jews were offended because they did not spiritually understand those Words of Jesus Christ when he talked to them in the 6th of St. John how much more according to this Father's way of Reasoning Would the Disciples have been offended if they had understood Jesus Christ literally when he Instituted the Sacrament of the Eucharist There were in the Old Dispensation Loaves of Bread which were offer'd before God and because they pertain'd to that Old Dispensation they have ceas'd with it But now in the New Dispensation there is Bread from Heaven and a Cup of Salvation which Sanctisies Soul and Body For as the Bread is the Nourishment which is proper to the Body so the Word is the Nourishment which is proper to the Soul Wherefore I conjure you my Brethren not to consider them any more as common Bread and Wine since they are the Body and Blood of Jesus Christ according to his Word For tho' your Sense inform you that 't is not so yet Faith should perswade and assure you that 't is so Judge not therefore of this Truth by your Taste but let Faith make you believe with an entire certainty that you have been made worthy to partake of the Body and Blood of Jesus Christ. Let your Soul rejoyce in the Lord being perswaded of it as a thing most certain that the Bread which appears to our Eyes is not Bread tho' our taste do judge it to be so but that it is the Body of Jesus Christ and that the Wine which appears to our Eyes is not Wine tho' our Sense of Taste takes it for Wine but that it is the Blood of Jesus Christ. Ye have seen that a Deacon gives Water to wash the Hands to the Priest that officiates and to the Priests that are about the Altar of God
but is esteem'd worthy to be called the Lord's Body altho' the Nature of Bread still remains in it and we do not say there be two Bodies but one Body of the Son so here the Divine Nature being joyn'd with the Humane Body they both together make up but one Son one Person But yet they must be Confessed to remain without confusion after an indivisible manner not in one Nature but in two perfect Natures Now if we suppose that S. Chrysostom designed his Comparison to be just or believed that it was so it will not be easie to find other words more expressive of the Sence of the Church of England in this matter than those here made use of and there is no Dispute but those who took so much Pains to conceal this Testimony believed that the greatest force that could be put upon this Passage could never persuade unconcerned Readers that the Person who wrote it believ'd that Doctrine of the Eucharist which is at present taught in the Church of Rome That as Bread is called Bread before the Sanctification but that after the Divine Grace hath hallowed it by means of the Priest it ought no longer to be called Bread but to bear the Name of Christ's Body tho' it remains in the same nature of Bread and that Men do not say that they are two Bodies but One onely Body of Jesus Christ so we ought to say that the Divine Nature being united with the Humane makes but one Christ and one Person And yet it must be acknowledged that each of these Natures continueth perfect and intire without mixture and without confusion for if there remained but one Nature how could it be said that there is Union These words of S. Chrysostom instead of destroying the real Presence of Jesus Christ in the Eucharist do suppose and prove it invincibly for otherwise how could he affirm that the Body of Jesus Christ is as truly in the Eucharist as the Divine Nature is in the Person of Jesus Christ He saith indeed that the Bread remains in its own Nature Which seemeth to be against Transubstantiation but we may understand by Nature the consistency and appearance of Bread In a word this passage is not harder to be understood than those of Theodoret and of Gelasius who use the same Comparison Nay it is much easier because S. Chrysostom in several places explaineth his Opinion very clearly upon the real Change of the Bread and Wine into the Body and Blood of Jesus Christ. This Letter ends with an Exposition of his Doctrine about the Mystery of the Incarnation of Jesus Christ in these words It must be Confessed that the same Jesus Christ who is Mortal hath two complete Natures the Divine and the Humane and yet he is one and the same only Son not divisible into two who comprehends in himself the Properties of both Natures without any Alteration They are not two Persons but the same God Lord and Saviour Word of God who hath put on our Flesh but animated Flesh not Flesh without Soul as the impious Apollinarius maintains To this we are to hold let us avoid those that separate the two Natures for tho' there are two Natures in Jesus Christ yet their Union is indissoluble and inseparable We ought to acknowledge that this Union is made in one and the same Person and Hypostasis of the Son Neither let us hear those who affirm That after this Union there is but one Nature in Christ since they are obliged by their own Hypothesis to ascribe Sufferings to the Divine Nature which is impassible The Version of this Letter which Bigotius could not get Printed at Paris for some particular Considerations ‖ The matter of Fact was in short this Bigotius having brought a Copy of this Letter from Florence annexed it to his Edition of Palladius's Life of S. Chrysostom which was Printed at Paris 1680. In his Preface he Vindicated its Authority against those Exceptions which had before been made to it and being afraid that the Licensers might suppress it he reserved some few entire Printed Copies of the Book before it came into their hands His fears proved very Reasonable for some of the Doctors of the Sorbonne whereof Mr. Grandin and Mr. Favre were charged as Principal suppressed the Letter it self and cut out so much of the Preface of Mr. Bigotius as related to it without taking care to fill up the Blank The Learned Vindicator of the Exposition of the Doctrine of the Church of England against M. de Meaux tells the Story and Prints that part of Bigotius's Preface which was erased with S. Chrysostom's Letter to Caesarius at the end of his Vindication in London 1688. And this explains Mr. Du Pin's particular Considerations leaving every Body to guess at the true Reason was Printed after the Latin Copy by Mr. le Moyne at the end of the first Volume of his Varia Sacra at Amsterdam 1685. and with the Greek Fragments in the Margin at Rotterdam by Achers 1687. This Edition was publickly sold at Paris which shews that tho' it was not suffered to be Printed in France before it was more exactly examined yet they never designâ—d to suppress it And indeed the most Skilful Criticks having well considered it do confess that it was written by an ancient Author and is not unworthy of S. Chrysostom and the Learnedest Divines of the Church of Rome agree that the Doctrine set forth in this Letter is agreeable to that of this Father and do not find it a difficult thing to expound that passage concerning the Eucharist The Liturgy attributed to S. Chrysostom now Extant in all probability is not written by him It is a Liturgy of the Church of Constantinople made or altered at least since S. Chrysostom to which his Name was given because it was for the use of the Church of Constantinople and to give it more Authority We do not find there the Prayers and Ceremonies which S. Chrysostom mentions in his Homilies as in use in his time in the Celebration of the Eucharist and there were some things which do not suit with the Customs of that Age. The Manuscripts of this Book are very different in some there are the Names of S. Chrysostom of Pope Nicholas II. and of the Emperor Alexius Comnenus who lived long after S. Chrysostom These passages indeed are not found in that which was translated by Erasmus but for all that there is enough to prove that that Liturgy is not of the time of S. Chrysostom This Father is one of the most Eloquent Christian Orators and his Eloquence is the more to be esteemed because it is without Affectation and Constraint Fruitfulness of thought and abundance of Words and Notions is natural to him tho' he did not tye up himself as S. Gregory Nazianzen and S. Basil did to an Attick purity yet there is a lofty Greatness in his Stile His Style is pure and pleasant His Discourse is beautifyed with a wonderful
says That as Christ was really and substantially born of the Virgin so likewise w Christians do truly receive under the Mysteries the Lord's Body and Blood De veritate Carnis Sanguinis tho' 〈◊〉 appearance of the Bread and Wine remain This and such like Expressions which might be produced in great Numbers from the Books of the Ancients who unanimously teach That in the Sacrament is the Body and Blood of Christ. And tho' before the Consecration it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meer Bread and Wine yet afterward 't is verily the Body of Christ. Truly his Flesh truly his Blood are really no more than the very words of Christ This is my Body This is my Blood and are only true in a figurative Sence i. e. by a Change of Condition Sanctification and Usage In which Sence the Church of England thus delivers herself in the Catechize That the Body and Blood of Christ is verily and indeed taken and received by the Faithful in the Lord's Supper For we are so certain That to eat Christ's Body Spiritually is to eat him Really that there is no other way to eat him Really but by Spiritual Manducation Christ is as really present Spiritually as Corporeally and we receive it as well by Faith as by Bodily Eating There can therefore be no Grounds from the Words of this Father to inferr a Transubstantiation in the Sacrament since they may be better understood of the Spiritual Presence Nay these Expressions The appearance of Bread and Wine remain under the Mysteries plainly shew this to be the Sence They are to the Sences Bread and Wine to the Soul they are really the Body and Blood of Christ on them we feed by Faith And thus we must understand the Expression of the same Father p. 37. seq ad w Christians do truly receive under the Mysteries the Lord's Body and Blood tho' the appearance of the 〈◊〉 and 〈◊〉 〈◊〉 because Men would abhor drinking Blood and eating Flesh but there can be no doubt but it is verily received De veritate Carnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He confesseth the Apostles did not receive 〈◊〉 Fasting but he says That 〈◊〉 all that they ought not to find Fault with the Custom of the Universal Church which requires That it be always received Fasting because the Holy Spirit whereby she is 〈◊〉 in Honour of so great a Sacrament would have Christ's Body to enter into the Christian's Mouths before any other Meat was received in and it is upon that Account that this Practice is observed every where Lastly he treats of the Question of frequent Communion and enquires whether it be good to Communicate every day Thereupon he says That there be some Persons who wish That they would make choice of those days in which Men live more Soberly and Godly but others think That if they be not guilty of any Sin that deserveth being debarred from the Altar put to Penance and then reconciled by the Bishop's Authority they may come very often to the Sacrament He leaves every one at his Liberty to do as he shall think best according to his Godly Motions and propounds after S. Austin the Examples of Zacchaeus and the Centurion He warns Christians that if they exclude themselves from the Eucharist they shall perish with Hunger but yet if they come to it unworthily they shall Eat and Drink their own Damnation Lastly he does vehemently urge great Sinners to Repentance and to procure their own Separation from the Altar by the Judgment of the Bishop and prays them to consider That that State of Separation is an Image of the final Judgment when they see the Just coming to the Eucharist whilst themselves are excluded from it In the beginning of that Homily there are some Periods taken out of a Sermon of Caesarius of Arles but in that time they commonly used that Bishop's Sermons In the Ninth Homily he exhorts Sinners to cure themselves of their Sins by Repentance In the Tenth he speaks also of the Ceremonies of the Thursday before Easter that on that day they set some Prisoners at Liberty The Eleventh Homily is also upon the Thursday before Eastor he speaks to the Faithful and the Penitents To the first he recommends Faith and Charity towards God and their Neighbours on which Vertue he bestows a large Encomium and recommends the forgiving of Enemies He speaks of the Practice of the Church to say every day x Canonical Hours The Ancients had their several Hours for Prayer and Devotion both by Day and Night in imitation of the Apostles This must be acknowledged on an hands Tertullian mentions them as of common use among the Christians in his time 〈◊〉 semper â—…que omni tempore orandum est tamen â—â—es 〈◊〉 ut insigniores in 〈◊〉 human 〈◊〉 itae soleâ—…ores 〈◊〉 in precibus Divinie quod 〈◊〉 Danielis argumentum ter die Orantis As Daniel prayed three times a day so did Dan. 6. 10. the Christians in the first devout times The same also doth S. Jerom deliver as an Hieron ad Eustâ—… Apostolical Tradition Tria sunt tempora quibus 〈◊〉 flectenda sunt Genus 〈◊〉 Horam Sextam Nonam Ecclesiastica Traditio intelligit Denique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus super Apostolor sexta 〈◊〉 volens comedere ad Orationem ascendit in Canaculum Nonâ— Pâ—â—rus Joannes ascenâ—… in Templum Wherein S. Jerom tells us That it was an Ecclesiastical Tradition to Act. 2. 1 15. 10. 9. 3. 1. be observed by the Christians in imitation of the Apostles to Pray at the Third Sixth and Ninth Hours And so also the same Father prescribes Hours of Prayers Hieron ad Eustoch Athan. de Virgin Basil. Quaest. 37. in the Night and particularly enjoyns Mid-night so to be observed But as their Hours for Prayers were but Three by Day and Two or Three by Night so they were for private not publick Devotion freely and voluntarily performed not imposed and being thus used are highly to be approved But as they have since degenerated into Ceremony and Superstition and have not only received an Addition of four Hours more to make them up seven but are imposed on the Priests only in the Ramish Church and by them are made a Burden Pol. Virg. l. 6. c. 2. or a Task rather than a Duty they have been justly abolished by our Reformers not but that 't is lawful and commendable for any pious Persons to follow the old Apostolick Custom if they see it helpful to Devotion the Canonical Hours He stirs up all Christians to Prayer Fasting and Repentance he prescribes to Sinners the Confession of their Sins in order to doing Penance for them and at last directs his Speech to Penitents after this manner To those Persons saith he who stand here in a Penitential Habit with a foul mournful Countenance their Hair torn and flying abroad testifying as far as we can judge by their Actions That they have lamented
was what it appeared to be to the Eyes and to the Feeling what the Jews saw upon the Cross and afterwards in the Grave His Blood in the like manner was invisible not cover'd with any Veil Whereas his Blood which the Faithful drink and his Body which they eat are quite another Kind of Thing both in the Sign and the Thing signify'd The corporal Flesh that was born of the Virgin and crucify'd consisted of Bones and Sinews had Limbs and Parts distinct from each other shewed Signs of Life and had proper Motions But the Spiritual Flesh wherewith the Faithful are fed Spiritually according to the outward form consists of grains of Wheat and is made by a Baker's hands no part of it distinct from another It does not appear living or animated is not indued with any proper and natural Motion and its virtue of conferring Life is the effect of a Spiritual Power of the invisible and efficacious Power of God What it appears Outwardly to be is quite another Thing from what it is thought to be Inwardly To which he adds That the Bread of the Eucharist is not onely a Figure of our Saviour's Body but observes by the bye that it is also a Figure of the Body of the Faithful and that the Water mingled with the Wine does likewise represent it in a Spiritual manner In fine to demonstrate it further that the Species of Bread and Wine are not the Body of our Saviour he says That his Body in Heaven is Incorruptible Eternal Indivisible but that the Sacrament is Corruptible and Divisible in its outward and sensible Parts though Incorruptible in that Part of it which is perceptible to Faith From whence he draws this Conclusion Therefore what appears Outwardly is not the Thing it self but the Image of it and what the Soul perceives and apprehends in it is the Truth of the Thing All which he proves by several Passages of S. Austin by the Prayers of the Mass and other Passages from which he does still inser That the Body of Christ in the Eucharist differs from that which was Born of the Virgin that Suffered and Rose again from the Dead yet not in Substance but in Appearance Lastly Directing his Speech to the Emperour he declares That he has clearly proved by Places of Scripture and by the Fathers Writings that the Bread and Wine which are called the Body and Blood of our Saviour are a Figure because a Mystery also that there 's a Difference betwixt the Body of Christ in that Mystery and that which suffer'd Death and was Buried That here it is Invisible not being perceiv'd but by Faith whereas being unveil'd upon the Cross it was known and fully discover'd by the Outward Senses That the Mystery of the Eucharist is likewise a Figure of the Elect People of God And Lastly that the Bread and Wine called and being in effect the Body and Blood of our Saviour do represent our Lord's Death and Passion That from some Expressions of his one ought not to infer That the Faithful do not receive the Body and Blood of Christ in the Mystery of the Sacrament because Faith does not receive what the Eye perceives but what is believed by Faith and that it is a Spiritual Meat and Drink which seeds our Souls in a Spiritual manner and yields unto them a Spiritual Life according to our Saviour's saying 'T is the Spirit that quickens the Flesh profiteth nothing Johannes Scotus as well as Ratramnus was likewise consulted upon the same Question by Charles the Bald and Writ a Book on the same Subject In which he Argued against the same Expressions opposed by Ratramnus But 't is apparent he went farther than he delivering such Things as were contrary to the Doctrine of the Church upon the Real Presence Which Hincmarus charges him with in the 31st Chapter of his Treatise of Predestination wherein speaking of him and Prudentius he says That they set on foot new Tenets contrary to the Faith of the Church and amongst others That the Sacraments of the Altar are not the real Body and Blood of our Saviour but onely a Commemoration of his Body and Blood But this cannot be justly attributed to Prudentius who never was lookt upon to be guilty of any Errour in this Point but onely to Scotus whose Book was afterwards quoted by Berengarius and condemned by the Orthodox Hincmarus Wrote this in 859 which shews that the Consultation of Charles about the Eucharist hapned before that year and serves to fix the Epocha of Ratramnus and Scotus's Book upon this Subject Amongst the Authors of the same Century that have but cursorily treated of this Matter Amalatius Expressions of other Authors of this Age upon the Eucharist Florus and Druthmarus speak of it like Ratramnus But Haimo Bishop of Halberstadt and Remigius Monks of Auxerre follow Paschasius's way of speaking and even go beyond his Bounds denying after S. John Damascene that the Eucharist may be called a Figure of the Body and Blood of our Saviour About the latter end of this Century Erigerus Abbot of Lobbes Wrote against the same Proposition which Ratramnus had attempted to overthrow but still maintaining the Real Presence in the Eucharist Sigebert and the Author who continued the Chronicle of Lobbes speaking of him observe That he had Collected many Passages out of the Orthodox Fathers against Paschasius Radbertus touching the Body and Blood of our Saviour Yet 't is certain that Erigerus is so far from contending directly with Paschasius that he doth in effect excuse him and defend his Cause by the Authority of several Fathers declaring That he onely failed in this that he did not quote word for word the Passage of S. Ambrose but gave the Sense onely He charges him not with Errour but with Simplicity and observes that he did not deny but that there was a Figure in the Eucharist It appears however that he favours the Opinion of Ratramnus and Rabanus and that he does not approve of Paschasius his Expression viz. That it is the same Flesh which was Born of the Virgin that is in the Eucharist being perswaded that though it is the same yet it ought to be consider'd as different because 't is in a different state And for this reason it is that he makes a Collection of Passages out of the Fathers against Paschasius wherein mention is made of two or three Bodies of Christ by reason of the different states of his Body The same Expressions are moreover to be found in the Sermons of Alfricus Archbishop of Canterbury who seems to have copied Ratramnus This Way of Explaining the Mystery of the Eucharist was so far from being condemn'd in the time of Berengarius even by his Adversaries that Lanfrank makes use of it in the Dialogue he made against him Wherein he owns that one may say of Christ's Body in the Eucharist that it is the same which was born of the Virgin and yet not the same that it
Corporeal Sins onely but also of the Spiritual These are the words of the 33d Some say That we ought to Confess our Sins to God alone others affirm That they ought to be Confess'd to Priests Both are done with great Benefit in the Holy Church so that we Confess our Sins to God who does forgive them and according to the Apostle's Institution we Confess them to each other and Pray for each other that we may be Sav'd So the Confession which is made to God Purges from Sin and that which is made to the Priest inform us how we ought to be Purged from them For God is the Author of our Salvation and grants it us sometimes in an Invisible manner by his Omnipotence and sometimes by the Operation of Physicians Which Canon only proves that the Confession which is made to Priests ought to be attended with an Humble Confession of Sins to God or it is to be only understood of Venial Sins it being certain that it is necessary that Mortal Sins be Confess'd to Priests that we may obtain a Forgiveness of those Sins This Council in the next Canon exhorts the Priests to act like Physicians and like Judges and to enjoyn Salutary and Suitable Penances to Sinners It le ts Penitents know after this that Repentance if it be true ought to be attended with a Change both in the Heart and Course of Life It enjoyns all Confessors to take their Measures concerning the Injunction of Penances from the Holy Writ and the Canons or from the Custom of the Church and to reject such Penitential Books the Errors of which are unquestionable and their Authors uncertain which have occasion'd the Death of many because they onely injoyn slight Penances for great Sins In the Nine and thirtieth Canon it is order'd that Prayers be said for the Dead at every Mass. The Fortieth orders that such Clergy-men as have been or shall be degraded for their Crimes be shut up in Monasteries that they may lead there a Penitent Life The One and fortieth is against such Priests as change their Church The Two and Fortieth is against those who give Churches to Priests or take Churches from them without the Consent of the Bishops The Three and fortieth is against certain Irish-men who giving themselves out to be Bishops did ordain Priests and Deacons without the consent of the Ordinaries Their Ordinations are here declared to be void The Four and fortieth is against those Priests that follow such Trades as are forbidden them The Five and fortieth is against those who go in Pilgrimage to Rome or Tours thinking by this means to obtain more easily the Remission of their Sins and who in hopes of this the more freely commit them But the Council approves the Piety of those who having first Confess'd their Sins at the place of their abode and there done Penance and begun a new Course of Life go afterwards in Pilgrimage by a motive of real Devotion and with a sincere design of expiating their sins The Six and fortieth imports that a great deal of caution ought to be us'd in what relates to the Receiving of the Body and Blood of Christ. That 't is to be fear'd on one side if it be too long put off this delay should occasion the loss of the Soul but that on the other side if 't is receiv'd Unworthily not considering the Lord's Body those that Receive are like to eat and drink their own Demnation So that all persons ought to try and examine themselves before abstaining for some time from Carnal Works and cleansing the Body and the Soul The Seven and fortieth orders that all Christians shall receive the Eucharist on Holy Thursday except those to whom it is forbidden to take it on the account of the great Crimes which they have committed The Eight and fortieth recommends the Anointing of the Sick which ought to be perform'd by Priests with an Oil Consecrated by the Bishop adding that a Remedy so fit to cure the Infirmities of the Soul and the Body ought not to be neglected The Nine and fortieth renews the Inhibition made by the Council of Laodicea to Celebrate the Sacrament in private houses The Fiftieth orders the keeping of the Lord's Day Holy The One and fiftieth recommends Charity between Superiours and Inferiours The Two and fiftieth commands the Abbesses to Rule the Nuns committed to their Charge with Holiness and Piety and to be themselves a good Example to them The following Canons are some Directions for Abbesses and Nunneries There are in all Sixty six Canons of this Council The Council of Aix la Chapelle in the year 816. LEwis the Godly having Conven'd a Numerous Council at Aix la Chapelle in the year 816 The Council of Aix la Chapelle caused two Rules to be drawn up there by Amalarius out of the Writings of the Holy Fathers the one for the Canons and the other for the Canonesses They were Read and Approv'd in this Council which order'd they should be follow'd and practis'd by all Canons and Canonesses The Emperour confirm'd them with his own Authority and sent Copies of them to the Bishops that they might take care to have them put in Execution I do not here give the Abridgment of those two Rules because they wholly consist of some Extracts of the Canons of the Councils and of the Writings of the Latin Fathers The Council of Celichith in England in the same year 'T Was not the French alone that were endeavouring to reform the Discipline of the Church The Council of Celichith The English mov'd by their Example did the like Kenwolfe King of the Mercians caus'd a Council to Meet in the same year 816 The Arch-bishop of Canterbury presided in it and Twelve Bishops of the different Kingdoms in England were present Eleven Canons were made in it In the First the Bishops declare That they will preserve the Faith and Orthodox Doctrine in their Purity which they receiv'd from their Fathers In the Second they say That when a Church is built it ought to be Consecrated by the Bishop of the Diocess that afterwards the Eucharist ought to be set there with Relicks in a Chest and that 't is requisite the Figure of the Saint to whom it is Dedicated be placed in some part of it The Third is an Exhortation to Concord and Unity among the Bishops The Fourth gives a Bishop Power to Elect an Abbot or Abbess yet with the Advice and Consent of the Society The Fifth enjoyns that no Irish-man be suffer'd to discharge any Ecclesiastical Function out of their own Country The Sixth confirms the Ancient Canons and all Acts ratified and confirmed with the Sign of the Cross. The Seventh is to prevent the Alienation of the Goods of the Church The Eighth charges Layicks or Secular persons not to take possession of Monasteries or alter their Institution The Ninth directs each Bishop to have a Register in which the Orders of the Synods which he is
Imposition of Hands but only by receiving the Cover and Chalice from the Hands of the Bishop and the Christal Bottle and Napkin from the Arch-Deacon He says nothing particular of the lesser and inferiour Orders I shall pass by the Remarks he makes upon the likeness of our Ministers with those of the Old Testament and the Mystical significations he gives to the Bishops Habits To come to what he teaches concerning the Sacraments He says That Baptism Chrism and the Body and Blood of Jesus Christ are called Sacraments because that under the Vail of Corporal things the Divine Power produces Salvation and Grace after a secret manner by the power of the Holy Ghost which works this Effect insomuch that they are equally Efficatious whether they be Administred by the Good or the Bad. That Baptism is the first because it must be received before Confirmation and before the Receiving the Body and Blood of our Lord. That in this Sacrament Men are dipt in Water to denote that as Water outwardly purifies the Body so Grace inwardly does the Soul into which the Holy Ghost descends He relates afterwards the Order of Administration and the Ceremonies of Baptism and from thence passing to Confirmation he Remarks that the Bishop dispenses the Holy Ghost by Imposition of his Hands and that he Anoints the Believer a second time with the same Chrism the Priest had done before with this difference only that his Anointing is on the Forehead whereas the Priest's was on the Crown of the Head He attributes to this last Unction the Sanctification and Grace of the Holy Ghost At last speaking of the Body and Blood of Jesus Christ which he considers as two different Sacraments He asks the Question Why Jesus Christ has comprehended the Mystery of his Body and Blood under things which we eat and drink And why of all the sorts of Food we eat he has made choice of Bread and Wine To which he Answers That Jesus Christ has given us his Body and Blood in the form of Nourishment because effectively his Flesh is such and his Blood Drink That he hath made use of the Fruits of Earth because he was upon Earth and that he has chosen Bread and Wine to accomplish the Sacrifice of Melchisidech and to show that as Bread and Wine consists of many Particles which together make but one Substance so we are all United into the same Church by the same Charity being all made Members of the same Body by this Sacrament He adds That this Sacrament serves for Nourishment to our Flesh and converts itself into our Substance and that by vertue of this Sacrament we are changed into Jesus Christ. That we participate of his Spirit and Grace and in a word that we become his very Members That the Bread which is made use of is without Leaven to denote that those which approach it ought to be exempt from all Impurities That Water is mixt with the Wine because we read in the Gospel That Blood and Water came out of the Side of our Saviour And that as it is good for them that are not separated from it by their Sins often to approach this Sacrament so it is very dangerous for such as have committed such Crimes as debar them from it to receive it before they have Repented After having treated of the Sacraments he speaks of the Celebration of Mass which he believes to have been so called because of the dismissing of the Catechumens with these words Ita Missa est He says That the Mass is a Sacrifice which the Priest offers to God instituted by Jesus Christ practised by the Apostles and used by all the Church He acknowledges that at first they did not Sing as they do at present but he believes they read the Gospel and the Epistles of the Apostles he ends this Book with a short Exposition of the Ceremonies and Prayers of the Mass. In the second Book after he hath spoken of the Hours for Divine Service and the different sorts of Prayer He treats of the Confession the Litanies or publick Prayers and the divers kinds of Fasts He distinguishes three sorts of Lent the first that which precedes Easter the second the Fast observed after Pentecost and the third that which begins in November and ends at Christmas-day He notes that the custom of his time was to Fast Friday and Saturday He does not forget to speak of the Fasts of the four Ember-weeks He approves of other Fasts ordered by the Bishop on any particular occasion or practis'd thrô Devotion by Christians In speaking of abstaining from Wine and Flesh he observes that Birds are allowed to those who are forbid to eat of any four-footed Creature because that 't is thought they were formed out of Water as well as Fish He distinguishes two different sorts of Alms and ranks amongst this Number the good Works we do for our Salvation which are as Alms we bestow upon our selves He defines Penance a Punishment by which a Man corrects himself for what he has done amiss He says that Penitents let their Hair and Beards grow wear Sack-cloth throw themselves on their Faces on the Ground and besprinkle their Bodies with Ashes That Repentance is a second remedy for our Sins after Baptism That to effect a true Repentance it does not suffice only to bewail ones Sins past but we must never commit them again That this is the satisfaction followed by Reconciliation That Penance and Reconciliation ought to be publick for publick Transgressions but as to those whose Sins are concealed and who have confest them secretly to a Priest or a Bishop they may do Private Penance such as the Priest or Bishop will order and afterwards be reconciled when they have performed their Penance That the ordinary time for Reconciliation is Holy-Thursday but Absolution may be granted at other times to those that are in danger of their Lives He afterwards Treats copiously of the Solemn Celebration of Feasts and Sundays He speaks by the by of the Oblation of the Sacrifice of the Mass for the Dead of the Dedicating of Churches the Prayers of Divine Service the Songs the Psalms Hymns Anthems Responses and Lessons He makes a Catalogue of Canonical Books which comprehends all that are at present acknowledged for such He tells you those that he believes to have been Authors of the greatest part of them He speaks of Ecclesiastical Benedictions viz. That of Oyl and that of Salt and Water which he says are made use of to comfort the Sick against the Illusions of the Devil to heal the Flock and to drive away Distempers At last having spoken of the Apostles Creed and given an Abridgment of the Doctrines agreeable to the Faith he sets down a very imperfect Catalogue of Heresies in which he forgets some and reckons others which are altogether unknown as the Canonians and Metangismonites The last Book is concerning the Learning of Clergy-Men He says they are not allowed to be ignorant of
Advice to Wemilo 860 A Letter to Pope Nicholas 860 Acts with several Rules 860 A Pastoral Letter and 5 Canons 861 Acts related by Nicetas and 17 Canons 862 Acts. 862 4 Constitutionâ— 862 A Sentence against Photius's Ordination  Canons made in another Synod against the Theopaschites A Council held at Aix-la-Chapelle about the Divorce of Theutberga Metz about the same Affair Rome against the 2 last Councils Senli against Rothadus Rome against Rodoaldus Rome to restore Rothadus Toussy Constantinople against Pope Nicholas Soissons Compeigne Troyes Soissons Wormes Verbery Pista Metz Constantinople VIII General Attigny Douzy Senlis Rheims Douzy Pavia Pontigon Rome Ravenna 862 Acts and Judgment of that Council 863 Acts lost 863 Acts. 863  864    865 Some Constitutions 866  866 Letters Memoirs Petitions and other Acts. 866 Some Constitutions 867 Acts and Letters 867 A Letter to the Pope about Actardus 868 80 Canons 869  869 One Constitution 869 Some Constitutions of these 3 Councils 869 Acts and Canons 870 Acts. 871 Acts. 873 Decrees 874  874 A Synodical Letter and the Judgment of Dud. 876 A Constitution 876 Acts. 877 The Pope's Discourse to the Council 877 19 Canons An Assembly at Quiercy 877 Some Constitutions A Council held at Compeigne Troyes Rome Rome to restore Photius Constantinoplâ—e to restore Photius Fismes Vernuil Cologne Mentz Vienna Metz Chaalon about the business of Gerfredus the Monk Tribur Nantes 877 Other Constitutions 878 Acts and Canons 879  879 Pope John VIII's Letter containing the Acts of the Council 879  881 A Letter divided into 8 Articles or Canons 884 Constitutions 887 6 Canons 888 26 Articles 892 4 or 5 Canons 893 13 Canons 894  895 58 Canons 895  A TABLE of the WORKS of the Ecclesiastical Authors of the Ninth Age disposed according to the Subjects they treat of Treatises against the Jews AGobard's Letters against the Jewish Superstitions Amolo's Treatise against the Jews Theodorus Abucara's Treatise of Religion Treatises against Superstition Agobard's Petition to Lewis the Godly against the Law of Gondebâ—dus His Books against those that believed that Sorcerers could bring Hail and Thunder and inflict Diseases His Answer to Fredigisus His Treatise against the Delusions of those who pretended to be seized by the Falling-Sickness His Treatise against the Judgment of God by Fire Hot Water or by Duels Bodies of Divinity Rabanus's Treatise about the Universe Upon the Trinity Gotteschalcus and Hincmarus's Treatise upon this Expression Trina Deitas Upon the Incarnation Agobard's Treatise against Foelix Orgelitanus Paschasius's Treatise upon the Birth of Jesus Christ. Bertram's Treatise upon Christ's Nativity Photius's Book about the Wills of Christ. His 7 other Theological Treatises Upon the Eucharist Haymo's Treatise of the Body and Blood of our Saviour Paschasius's Book upon the Body and Blood of Christ. Frudegarius's Letter upon the same Subject Bertram's Treatise of the Lord's Supper Two Nameless Treatises upon the same Subject Aldervaldus's Collection of Passages out of the Fathers upon the Eucharist against J. Scotus About the Soul Rabanus's Treatise of the Soul About Antichrist Rabanus's Tract of the Life and Manners of Antichrist About Images Nicephorus's 4 Treatises against the Iconoclasts A Doctrinal Treatise of Theodorus Studita Dungal's Book against Claudius of Turin of Images Jonas of Orleans's Tract against Claudius of Turin Agobard's Treatise of Images In the Disputes between the Greeks and Latins Photius's Letter to the Patriarch of Aquileia against the Latins Bertram's Treatise in answer to the Objections of the Greeks Aeneas's Treatise upon the same Subject About Grace and Predestination Rabanus's 3 Letters against Gotteschalcus Amolo's Letters and Tracts Hincmarus's Treatise Gotteschalcus's Confession of his Faith Some Fragments of his other Writings Bertram's Letter and Treatise of Predestination Jo. Scotus's Treatise of Predestination Prudentius Bishop of Troyes's Book of Predestination against Scotus His Letter to the Synod of Sens. His Letters to Hincmarus and Pardulus Florus a Deacon of Lyons's Tracts against Scotus A Fragment of his Discourse of Predestination Remigius Archbishop of Lyons's Treatise in answer to Hincmarus His Treatise against the Articles of Quiercy Lupus Abbot of Ferrara his Treatise upon the three Questions His Letters to Hincmarus and Charles the Bald. Books of Church-Discipline Nicephorus's Canonical Letters and Canons Amalarius's Treatise of the Ceremonies of Baptism Leidâ—adus's Treatise of Baptism His Letter to Charles the Great with a Treatise of the Renunciations made in Baptism Another Letter to Charles the Great about the use he put the Revenues of his Church to Hatto Bishop of Basil his Constitutions Jesse Bishop of Amiens's Letter about the Ceremonies of Baptism Odilbert's Preface to his Treatise upon the same subject Adelardus's Constitutions for the Church of Corby Ansegisus's Collection of Canons Halitgarius's Penitential Agobardus's Writings against the Converse of Christians with Jews His Treatise of the Rights and Privileges of the Priesthood His Treatise about the Baptism of Jewish Slaves His Letter to the Clergy of Lyons about the Government of the Church His Treatise about disposing of the Church-Revenues His Treatise about correcting the Antiphonies His Book against Amalarius Deacon of Metz Amalarius Deacon of Metz Four Books De Ecclesiasticis Officiis His Book of the Order of the Antiphonies His Rules for Canons and Canonesses His 5 Letters His Letter to Pope Gregory IV. Rabanus's Book of Directions for Clerks His Treatise of Holy Orders and Sacraments His 3 Books of Ecclesiastical Discipline His 2 Books dedicated to Bonosus His Penitential and Canonical Letter to Heribaldus His Letter to Humber about the degrees of Consanguinity His Treatise of Suffragans His Canonical Letters to Regimboldus Walafridus Strabo's Treatise of Ecclesiastical Worship Amolo's Letter to Theobaldus Bishop of Langres Sergius II's Letter to Drogo Bishop of Meiz Hincmarus's Treatise about the Divorce of Lotharius and Queen Theutberga His Works of 55 Articles His Constitutions and Rules for his Diocess His Writings and Letters upon several Ecclesiastical Matters which happened in his Time Hincmarus of Laon's Letter His Collection of Decretals and other Writings Florus's Treatise upon the Celebration of the Mass. Two Fragments of a Collection of Canons Lupus Abbot of Ferrara's Letters Leo IV's Letter and Discourse Benedict III's Letters Isaac Bishop of Langres's Collection of Ecclesiastical Laws Herardus's Laws taken out of the Canons Nicholas I's several Letters His Answer to the Bulgarians Photius's Nomocanon and several Letters Pope Adrian's Letters Wulfadus's Pastoral Letters Gauterius's Collection of Canons Luitbertus's Letter to King Lewis John VIII Pope several Letters Remigius Bishop of Auxerre his Exposition of the Canon of the Mass. Altmannus's Letter Pope Steven V's Letters Riculphus's Pastoral Letter Elias Patriarch of Jerusalem his Letter to Charles the Gross Formosus's Letter to Stilianus Steven VI's two Letters Auxilius's two Treatises about the Validity of the Ordinations made by Formosus Regino's Collection of Canons Critical Works upon the Bible Sticometria attributed to
private Converse with ignorant Men and at the same time to own the Orthodox Truth before the Councils rather out of fear of Death than for the sake of Truth he avoided Persons of clearer Heads who could pass a sound Judgment upon his Discourses That if he could once Discourse with him in the presence of sensible Men he would convince him what an ill use he made of several Passages of the Fathers which were either false or corrupted or ill explain'd That not being content to Teach his Errors with his Mouth he likewise spread them through the World by the Writings which his Disciples publish'd That his first Writings had been Examin'd and Condemn'd by Pope Nicholas of blessed Memory in a Council at Rome of One hundred and thirteen Bishops in which Council Berenger himself had thrown them into the Fire and promis'd upon Oath that he would never swerve from the Faith of the Fathers nor Teach any more the Doctrin which he had advanc'd about the Body and Blood of JESUS CHRIST That he had since that broke his Oath by Writing against that Synod against the Catholick Faith and the Doctrin of all the Churches That this is the Treatise which he undertakes to refute by repeating his own Words and giving them an Answer afterwards Berenger gave out that the Confession which they had made him sign at Rome under Pope Nicholas was prepared contrary to the Catholick Faith by Humbert whom by way of Contempt he calls the Burgundian Lanfrank asserts That this Confession was not Humbert's but His the Pope's and the Council's who all had approv'd of it He likewise recites Berenger's other Confession under Pope Gregory VII and defends Humbert Berenger said That this Man was of the Opinion or rather of the Fooleries of the Mob of Pascasius and of Lanfrank who believe that after Consecration the substance of the Bread and Wine were no longer upon the Altar Lanfrank shews him that this was not any particular Opinion but the Doctrin of the Church of the Councils and of the Popes who had condemn'd him Berenger adds That tho' Humbert was of this Opinion yet he had destroy'd his own Argument before he was aware because in saying that the Bread and Wine which are on the Altar are either only the Sacrament of the Body and Blood of JESUS CHRIST or are only the Body and Blood of JESUS CHRIST he supposed that there was both Bread and Wine upon the Altar After Lanfrank had taken notice that if there were any Ambiguity or Contradiction in the Words of that Confession the Blame lay at Berenger's Door since he had approv'd of and Sworn to it and was not allow'd to Swear that he would hold two Contraries he observes that the two Propositions which he starts are neither the Councils nor Cardinal Humbert's That the first belongs to Berenger and his Followers and that the second is maintain'd by none for tho' the Church believes that the Bread and Wine are chang'd into the Body and Blood of our Saviour yet it acknowledges that this Mystery is the Sacrament of the Passion of our Lord of his Mercy of the Concord and Union and of the Incarnation That besides when the name of Bread is given to the Body of JESUS CHRIST 't is a figurative and mystical way of Speaking and that 't is so call'd because 't is made of Bread and retains the Qualities of Bread and because it nourishes the Soul after an incomprehensible manner as the Bread nourishes the Body 'T is upon this Principle that he answers the logical Evasions which Berenger makes about these terms of Bread and Wine He replies likewise to the Passages of the Fathers which he alledges to prove that the Bread and Wine still remain in this Sacrament by shewing that 't is the external Appearance of Bread and Wine which is the Sacrament and the Sign of the invisible Body and Blood of JESUS CHRIST Berenger asks how it can be said That the Body of JESUS CHRIST which is incorruptible is broken and eat in this Bread Lanfrank replies That the Just who live by Faith need not concern themselves how the Bread and Wine become the Body and Blood of JESUS CHRIST by an essential change of its Nature That the Belief of the Church is That the Body of JESUS CHRIST is so Broken and Eat in the Eucharist that it does not hinder it from being incorruptible and impassible in the Heavens That we eat it Corporeally when we receive it from the Hand of the Priest and that we likewise eat it Spiritually by Faith He moreover produces the Passage out of the Council of Ephesus which says that this Flesh which we Eat in the Eucharist is the proper quickening Flesh of the Divine LOGOS After he had thus Answer'd Berenger he explains his own Sentiments in these Terms We believe that the terrestrial Substances which are Sanctified at the holy Table by the divine Efficacy and Ministry of the Priest are converted after an Ineffable Incomprehensible and Miraculous manner by the Operation of the supreme Power into the essential Body of our Saviour their Appearances remaining with their Qualities for fear Men should be struck with Horror if they were to Eat raw and bloody Flesh and that they believing what they did not see their Faith merited the greater Reward That notwithstanding this the Body of JESUS CHRIST remains still in Heaven at the Right Hand of his Father Immortal Entire without Defect and Impassible So that we may truly say that we do and do not receive the same Body which is Born of the Virgin because 't is the same with respect to the Essence Propriety and Efficacy of its Nature And 't is not the same if we consider the Appearances of Bread and Wine and the other Qualities This says he is the Doctrine which the whole Catholick Church has always held and does still hold He recites a great many Passages out of S. Ambrose and S. Augustin to strengthen this He explains in what Sense it may be said that the Eucharist is an Appearance a Figure or a Sacrament That 't is the Appearance of the Bread and Wine which were there before the Consecration and which are chang'd into the Body and Blood of JESUS CHRIST That we beg of God in a Prayer that we may comprehend according to the Truth and Reality of Things that which we perform under Types and Figures thereby taking the Word Truth for a clear manifestation of those very Things without a Type and without a Figure That the Eucharist is likewise a Sign and Sacrament of the Passion of our Lord and Saviour That lastly 't is call'd Bread and Wine because 't is customary to call Things by the name of those Things out of which they are made and to which they are like The Berengerians objected That if the Bread were chang'd into the Body of JESUS CHRIST It was necessary for this Change that either the Bread should be carry'd up
his Grace The same Author has compos'd a Treatise of Mercy and Justice without affixing his Name thereto It is divided into three Parts In the first he shews in what Instances we ought to extend Mercy to Criminals and to bear with them In the second part he shews at what times with what discretion and in what manner we ought to exercise Justice upon them In the third he discourses of the different Errors of the Hereticks about the Sacraments and shews wherein they differ from the Catholicks and in what Points they disagree among themselves This is what we gather from the Preface of that Treatise which Preface Father Mabillon has publish'd in the first Tome of his Analects with the Panegyrick of a Canon of Liege who was Cotemporary with Alger This Preface is taken out of his two Manuscripts where the Work is compleat but has never yet been publish'd We have wholly lost several Letters and the History of the Church of Liege which he wrote whilst he resided in that City of which the Author of his Elogy makes mention Peter sirnam'd the Venerable prefers Alger's Piece upon the Eucharist to those of Lanfrank and Guitmond It must be confess'd That 't is a great deal larger and that he cites more Passages out of the Fathers but his way of Reasoning is not so exact nor is his Writing so compleat as Lanfrank's He has observ'd Guitmond's Method and done little else besides amplifying and confirming his Principles and Arguments This Treatise was printed at Cologne in the Year 1535. At Louvain together with Lanfrank's Treatise in the Year 1561. and is to be met with in the Bibliotheca Patrum S. Anselm Arch-bishop of Canterbury THE same Principles which are establish'd in the Tracts of Guitmond and Alger are likewise S. Anselm A. B of Canterb. to be met with in the two last Letters of S. Anselm Arch-bishop of Canterbury wherein he establishes the real Presence and refutes those who believ'd that the Eucharist was only a Type and Figure He asserts That the Bread and Wine are chang'd into the Body and Blood of JESUS CHRIST but withal owns That it may be call'd Bread a Sacrament and a Figure Bread because JESUS CHRIST is call'd so himself A Sacrament because under the visible Appearance of Bread and Wine the Divine Power does therein internally present to us the Flesh of JESUS CHRIST And a Figure because we conceive and believe it to be quite another Thing than what it seems to be to our Sight and Taste That God made Choice of Bread and Wine in this Sacrament because of the Analogy which there is between our Spiritual and Corporeal Nourishment That we ought not to believe that when we receive the Body we do not receive the Blood and that when we receive the Blood we do not receive the Body but that they are exhibited to us under these two different kinds thereby to denote that we ought to be conformable to the Body and Soul of JESUS CHRIST That Water is mix'd therewith thereby to represent that Water which issu'd out of our Lord's Side and which is the Figure of Baptism That the Wicked do indeed receive the Substance tho' not the Effects and Benefits of the Body of JESUS CHRIST That the outward Elements of Bread and Wine may be broken eaten by Mice and go into the Stomach but that these are Accidents which only happen to the Elements which are left but not to that which is really the Eucharist That we ought not to ask what becomes of the Body of JESUS CHRIST nor how the Bread is chang'd into the Body of JESUS CHRIST because God has wrought greater Miracles than these Lastly That a wicked Priest may as well Consecrate as a good Priest because 't is JESUS CHRIST who Consecrates and 't is he who Baptizes CHAP. IV. An Account of the Popes and of the Church of Rome from the time of Silvester II. to Gregory VII GERBERT who goes under the Name of Silvester II. had the Possession of the Papal Chair only Five Years from the Year 999. to the Year 1003. During this Silvester II. time he did not do much worth the mentioning nor did he write so much as he had acted before We have only Three Letters of his written whilst he was Pope The First is directed to Azolin Bishop of Laon who was accus'd by King Robert of being disloyal to him He had been cited before a Council held at Compiegne where he had acknowledg'd his Fault begg'd Pardon for it given Hostages for a Security of his Allegiance and promis'd to restore the Forts of Laon to the King But afterwards he went back from his Word would have taken the Arch-bishop of Rheims Prisoner under a Pretence of restoring to him the Citadel of Laon and kept those Men Prisoners who were sent to take Possession thereof The Pope upbraids him with this Perfidiousness and cites him to a Council to be held at Rome in the Easter-week giving him to understand That if he did not make his Appearance he would pronounce Sentence against him without admitting his Excuse of the Dangers of Travelling since there was no more Danger in the Kingdom of Lorrain than in Italy And whereas he might perhaps alledge Sickness as an Excuse the Pope adds That if he made use of that Shift he must send some to testifie the Truth of it and to answer to the Accusations which were preferr'd against him We have already mention'd his Second Letter directed to Arnulphus Arch-bishop of Rheims by which he confirms him in that Arch-bishoprick The Third is a Bull or Grant which confirms and ratifies the Privileges of the Abbey of Vezelai We may likewise add to these Letters his Tract against the Simonists which he made in the beginning of his Popedom Ademar makes mention of one Action of Silvester which if true is an Instance of unheard-of Severity He says That Guy the Count of Limoges having imprison'd Grimoald Bishop of that City for taking Possession of the Monastery of Brantome which that Bishop demanded of him and having afterwards releas'd him upon certain Conditions this Bishop went to Rome and having complain'd of this Usage to Silvester that Pope had cited Guy to Rome where his Cause being heard in an Assembly held on Easter-day he had been condemn'd by the Pope and Senate to be ty'd by the Feet to wild Horses Tails and to be drawn and torn to pieces But that being committed to the Bishop's Custody he adjusted Matters with him and that they both fled from Rome and return'd good Friends to their own Country again 'T is very probable that all this was done by Consent for otherwise how can one excuse the Cruelty of this Sentence so disagreable to the Spirit and Character of the Church which breaths out nothing but Gentleness and Peace and which desires not the Death but the Here we may see how much Dupin though a true Romanist abbors those bloody
deputed to wait upon the Pope he said unto them God be thanked we are now agreed about the Principal Doctrin in which we differ'd Ye must presently treat of the Questions about Purgatory the Primacy of the Pope and the use of Leavened and Unleavened Bread in the Eucharist and about the Divine Sacrifice to the end That all occasion of Discord may be remov'd and after that an Union be immediately settled for the Time is short They begun with the Question of Unleavened Bread and it was determin'd That they might use indifferently either that which is Leaven'd or Unleaven'd provided it were made of Bread-Corn That the Minister had receiv'd Orders and that the place of Celebration was consecrated As to Purgatory it was determin'd That the Souls of Saints had obtain'd in Heaven a perfect Recompence as they were Souls That those of Sinners were punish'd to the highest degree and that the Souls of those who were in a middle State between these two were in a place where they endur'd Punishment but it was not material whether it be said That this was done by Fire or by Darkness by Tempest or after any other manner Concerning the Primacy of the Pope it was decreed That he should enjoy all the Privileges which he had at the beginning of and before the Schism In fine the Latins demanded concerning the Sacrifice why the Greeks after they have pronounc'd these Words This is my Body This is my Blood repeat this Prayer Make this Bread the precious Body of your Christ and what is in this Chalice his precious Blood in changing them by your Holy Spirit The Greeks answer'd That they confess'd the Bread was consecrated and made the Body of Jesus Christ by these Words This is my Body c. But that as the Latins after they have pronounc'd them say Order O Lord that these Gifts may be carried by the Hands of your Holy Angel unto your sublime Altar so likewise the Greeks do pray That the Holy Spirit may descend upon them that he may make this Bread the Body of Jesus Christ and that which is in the Chalice his Blood to purifie the Souls of the Communicants and forgive their Sins and that it may never be the Cause of their Judgment and Condemnation The Greeks were also ask'd what they thought of the Essence and Operation of God they answer'd That their Sentiment about it was the same with that of all the East That moreover they would go and give an account of all these Things to the Emperor The same Deputies being return'd the next Day the Pope told them That they were at present agreed and that there remain'd only some small Questions about which they must explain themselves That they were noted down in a Writing which he had and which he gave them to read It contain'd four Heads First That the Holy See and the Pope Vicar of Christ should enjoy their Privileges and that they should acknowledge he could add to the Creed what he had added unto it The Second That there were three kinds of those that Die the Saints Sinners and those who are in a middle State i. e. Christians who had sinn'd and done Penance but had not perfectly made satisfaction for whom Prayers were made and Alms given That the first did see immediately the Essence of God that the second were in Eternal Torments and that the third were in the Fire of Purgatory That after they are purified they are plac'd in the number of those who see the Essence of God The Third That they might indifferently make use of Bread Leaven'd or Unleaven'd provided it were made of Corn and were consecrated by a Priest and in an Holy Place The Fourth That the Questions concerning the Essence and Operation of God should be examin'd in the Council The Deputies replied That they had no Power from the Emperor to answer these Questions but that in their own Name and as Private Persons they would declare what they thought about them As to the first Head That it was altogether unreasonable for how said they can we acknowledge That the Pope has Power to add to the Creed without consulting his Brethren the Patriarchs and that therefore tho' an Addition should be permitted yet it could not be made without the consent of a Council And they agreed to the second and third Head but would give no answer to the last It was propos'd that they should take the Writing but they would not charge themselves with it and only told by word of Mouth to the Emperor and Patriarch what had been propos'd to them The same Night the Patriarch who had been Sick for a long time Died having written some Moments before his Death a Profession of Faith wherein he declar'd That he died in the Sentiments of the Roman Church The next Day he was Interr'd and the Greeks pray'd the Pope to conclude quickly the Union because they could continue there no longer having no Patriarch The next Day the Pope sent for the Archbishops of Russia Nice and Mitylene and having made them his Complements of Condoleance he propos'd a-new the Questions of Unleavened Bread of Purgatory of the Pope's Supremacy of the Addition to the Creed and the Words of Consecration The Greek Prelats answer'd That they had no Power from a Synod of the East but as Private Persons they said That it was indifferent to make use of Bread Leaven'd or Unleaven'd That it was needless to speak of Purgatory since the Greeks had not divided upon this Subject and that the Question between them and the Latins about it was not material That as to the Supremacy the Pope should enjoy all that of Right belong'd to him That as to the Addition to the Creed the Eastern Churches would never admit it That they would only permit those of the West to make use of it and acknowledge that this was not another Faith but an Explication of the Creed Lastly as to Consecration they confess'd that it was made by the Words of Jesus Chirst tho' they added after them a Prayer wherein they desir'd that the Eucharist might be made the Body and Blood of Jesus Christ. These Things being reported to the Emperor he held an Assembly wherein it was resolv'd That in the Treaty of Union they should speak of Unleavened Bread the Supremacy of the Pope and the Addition to the Creed without saying any thing of Purgatory or the Consecration but the Latins insisted upon Purgatory Three Days after the Emperor and Greek Prelats went to wait upon the Pope who having exhorted them to admit the Article of Purgatory caus'd two Discourses to be spoken before them one concerning the Pope's Supremacy and the other concerning the Unleavened Bread The Emperor requested That they should presently make an end because he must return home and pray'd the Pope to cause prepare what was necessary for their Voyage He said That he had already taken care and that he had sent a Captain to
du Pin. Books doubted of at first by several but soon received as Canonical by the Catholick Church The Epistle to the Hebrews The Epistle of St. James The second Epistle of St. Peter The second and third Epistle of St. John The Epistle of St. Jude something later The Revelation which was not universally received of a long time Apocryphal Books not full of Errours The Letter of J. C. to Agbarus The Letters of the V. M. The Gospel according to the Aegyptians The Gospel according to the Hebrews The Proto-Evangelium of St. James The Gospel of Nicodemus The Ancient Acts of Paul and Theolâ— The Epistle to the Laodiceans The Letters of St. Paul to Seneca The Epistle of St. Barnabas The Liturgies Of St. Peter Of St. Mark Of St. James Of St. Matthew The Canons and Constitutions of the Apostles The Book of Prochorus The Book of Abdias The Ancient Acts of the Passion of St. Andrew Erroneous Books Forged by Hereticks The Gospels Of St. Thomas Of St. Matthias Of St. Bartholomew Of the Twelve Of Philip. Of Judas Of Thaddaeus Of Barnabas A Book of the Childhood of Jesus Christ. A Book of the Genealogy of Mary The Acts Of St. Peter Of St. Paul Of St. Andrew Of the Apostles Of St. John Of St. Philip. Of St. Thomas The Doctrine and Sermons of St. Peter The Clementines The Memoirs of the Apostles The Travels of the Apostles A Book of the Priesthood of Jesus Christ. The Life of the Virgin Mary Questions of the Virgin Mary Revelations Of St. Peter Of St. Paul Of St. Thomas Of St. Stephen Other Supposititious Books favourable to Religion A Letter of Agbarus to Jesus Christ. Letters of Lentulus and Pilate concerning Jesus Christ. The Sibylline Oracles The Books of Hermes Trismegistus The Books of Hystaspes Seneca's Letters to St. Paul A Passage of Josephus concerning Jesus Christ which we cannot tell whether it be Supposititious or no. A TABLE Of all the Ecclesiastical Writers Mentioned in this Volume Names of Authors Genuine Books still Extant Books lost Supposititious Books HERMAS A Discourse entituled Pastor divided into three Books   St. CLEMENT Two Epistles to the Corinthians  The Conferences of St. Peter and Appion Recognitions Apostolical Constitutions Clementines DENYS the Areopagite   Books of the Celestial and Ecclesiastical Hierarcy A Discourse of the Names of God A Discourse of Mystical Theology Ten Letters St. IGNATIUS Epistles to the Smyrnaeans to St. Polycarp to the Ephesians to the Magnesians to the Philadelphians to the Trallians to the Romans According to Vossius's and Usher's Editions  Five spurious Greek Letters to Maria Cassobolita to the Tarsians to the Antiochians to Hero the Deacon to the Philippians Three in Latin one to the V. M. the other two to St. John St. POLYCARP Epistle to the Philippians Some Letters to the Neighbouring Churches A Letter to St. Denys the Areopagite A Discourse of the Union of St. John Dr. Cave produces a Quotation out of Holloixius's Life of St. Polycarp which says This Book was concerning St. John's Death They both mean the same Book because they say from Halloixius that it is extant in the Library of the Abby of Fleury I believe it is false printed in Mr. Du Pin. PAPIAS  Five Books entituled Explications of the Discourses of our Saviour  QUADRATUS ARISTIDES  Two Apologies for the Chrians  AGRIPPA HEGESIPPUS  A Discourse against Basilides An Ecclesiastical History divided into five Books  JUSTIN Martyr Two Apologies The Second Part of the Book of the Monarchy of God A Conference with Trypho the Jew Two Orations against the Gentiles doubtful A Letter to Diognetus doubtful These are owned by Doctor Cave A Discourse against Heresies particularly against Marcion Two Books against the Gentiles one called The Psalmist A Book of Collections concerning the Soul Besides these Dr. Cave mentions An Exposition of the Revelations A Commentary upon Hezameren Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Discourse upon the Resurrection Letters to Zena and Serenus Owned by Dr. Cave as Genuine A Confutation of some Arostotelian Opinions Owned likewise by him Questions and Answers to the Questions of the Orthodox An Exposition of the Faith concerning the Trinity MELITO  Two Books of Esther One of the Lives of the Prophets One of the Church Of the Lord's Day Of the Nature of Man Of the Creation Of the Obedience of our Senses to the Faith Of the Soul the Body and the Spirit Of the Truth Of Baptism Of the Generation of J. C. Of Prophecy Of Hospitality A Book entituled The Key Of the Devil Of the Revelations Of God Incarnate Collections out of the Scripture An Apology for the Christian Religion  TATIAN A Discourse against the Gentiles A Gospel composed out of the four A Discourse of Evangelical Perfection  ATHENAGORAS Apology for the Christians A Discourse of the Resurrection  A Romance of True and Perfect Love in French said to have been Translated out of Greek Huetius in his Discourse of the Original of Romances thinks that this Book might possibly have been composed by Philander who imposed upon M. Fumâ—e as if it had been really written by Athenagoras This Dr. Cave says is very improbable But if we consider how extremely particular this Author is in his Description of those Buildings he mentions how very improbable it is that Athenagoras should have brought in his Melangenia describing Jupiter Hammon's Temple more like an Architect than an Historian we can hardly conceive it to have been written by a Greek Besides the Architecture it self is so very exact according to the Rules of the Five Orders the Four Ancientest whereof were introduced first by the Greeks that it is not likely that one of that Nation who knew very well that Jupiter Hammon's Temple was never raised by Men that were acquainted with their Models of Building would ever have described it as Built after such a manner if he he had thought fit to have described it at all So that though we cannot certainly tell whether Philander who wrote Commentaries upon Vitruvius was the Author of this Romance or no yet these Reasons seem to make it more than probable that it was not written by Athenagoras especially since a Greek Copy was never yet produced and that none of the Ancients ever quoted it either as his or as belonging to any Body else And I do not doubt but Dr. Cave would have been of the same Opinion if he had read the Book over himself HERMIAS A Discourse to shew the Ridiculousness of the Opinions of the Pagan Philosophers   THEOPHILUS Three Books to Autolycus A Discourse against Marcion A Discourse against the Heresie of Hermogenes And some other little things Since the first Edition of Mr. du Pin's Bibliotheque was published Mr. Dodwell set out the Chronological Fragments of Bishop Pearson with Additions of his own to the late Bishop of Chester's Discourses concerning the Succession of the first Bishops of
'T is entituled in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin De ventriloquo which cannot be rendred in English but by a Circumlocution that is to say The Discourse which those Pronounce who have a Devil in their Belly To understand this we must observe that the Ancients believ'd That the Daemon which the Pagans honour'd under the Name of the God Python entred into the Bowels of the Priests and Priestesses and by strange agitations excited in them a kind of Fury which made them say many things which were taken for Predictions For which reason the Women that profess'd to Divine things to come were call'd Pythonisses Such was she to whom Saul address'd himself for consulting Samuel whose History is the Subject of this Dissertation and therefore I have entituled it Concerning the Pythoniss cited by St. Jerom was publish'd in Greek in the Year 1629 and translated into Latin by Allatius together with a Discourse of this Author upon the same Subject The Question there treated of is Whether the Witch mention'd B. I. of Kings Ch. 28. did really bring back the Soul of Samuel into this World to speak unto Saul Eustathius maintains the Negative against Origen who had taught the Affirmative in one of his Homilies And after he has related in a pleasant manner all the Circumstances of the History he refutes the Explication of Origen He lays it down for a Principle that the Devil cannot bring back Souls from the other World He says It is ridiculous to give him this Authority over the Souls of the Just and that there is none but God only who is Lord over them He demands of Origen Whether the Witch made Samuel appear in Body and Soul together or if she only brought back his Soul and then he shews that neither the one nor the other is probable He rallies Origen for attributing to the Holy Spirit the Words which the Witch pronounc'd when she was acted by an Evil Spirit He maintains that Saul did not at all see the Ghost of Samuel but only was astonish'd with the extraordinary Speeches and violent Motions of the Witch and therefore cast himself down upon the Ground to worship He proves That 't is contrary to common sence to say as Origen does That the Gods which the Witch says she saw ascending out of the Earth were the Souls of the Just and the Angels He observes that the Prediction of the Pythoniss was found to be false and tho' it had been true it would not therefore follow that it was from the Holy Spirit since the Devil has often made such like Predictions which Chance and the Circumstances of things that are known to him have sometimes verified He does also make it appear from the Circumstances of this Prediction That it was an Imposture of the Devil and that it cannot be attributed to the Holy Spirit without some kind of Impiety After this he answers the chief Objection of Origen taken from the Scripture which gives the Name of Samuel to that Apparition To which he says That he was astonish'd at an Author who durst explain the whole Scripture Allegorically treat as a Fable the History of Moses concerning the Terrestrial Paradise and give Mystical Sences to all the Histories of the Old Testament that he should endeavour to put off for Truth the Fictions of a Woman acted by an Evil Spirit He shews That when the Scripture gives the Name of Samuel to this Apparition 't is not to be understood as if Samuel himself in Body and Soul were there but only that this Woman made him believe by the Representation which she gave Saul of this Spectre that this was the Prophet Samuel whom he desir'd to consult In short he demonstrates from all the Circumstances of this Story That there was nothing real in this Apparition but that it was only an Apparition represented in the imagination of Saul and this Prophetess by the Devil which possess'd them This is the Sentiment which Eustathius confirms in this Dissertation which is short beautiful and very close for as he says nothing superfluous so he omits no Proof which might be of Advantage to his Opinion There appear in it much Learning and a well-poiz'd Judgment and one may venture to say That there are few Works of this nature in all Antiquity so perfect as this Discourse Yet I think he has treated Origen a little too harshly in a Question that does not at all belong to Religion but is purely Critical To conclude The Opinion of Eustathius is since his time grown the more common Opinion n The Opinion of Eustathius is since his time grown the more common Opinion St Justin in his Dialogue against Tryphon is of the same Opinion with Origen and concludes That all Souls even those of the Just fall under the Power of Daemons But Tertullian is of Eustathius's Opinion in his Book of the Soul Ch. 57. where he says expresly That we must not believe that it was the Soul of Samuel which the Pythoniss brought back from the other World but that 't was only a Cheat of the Devil Since Eustathius's time there are but few Authors of Origen's Opinion excepting Sulpitius Severus St. Austin makes a Problem of this Question in his Letter to Simplicianus but he inclines to Eustathius's side Eucherus Bede St. Anselm Rabanus and St. Thomas follow St. Austin Theodoret and some others have said That God form'd this Apparition of Samuel or that he made an Angel appear under the form of Samuel St. Basil is of Eustathius's Opinion in his Commentary upon Ch. 8. of Isaiah but he seems to approve the contrary Opinion in his Letter to Eustathius the Physician St. Gregory Nazianzen touches both these Opinions in his first Oration against Julian But Gregory Nyssen in a Letter written on this Subject expresly refutes the Opinion of Origen and proves that of Eustathius 'T is no wonder that Methodius and St. Jerom condemn Origen's Opinion but 't is surprizing that Philastrius has tax'd it of Heresy Haeres 28. The Author of the Question ascrib'd to St. Austin Quest. 52. The Author of the Questions concerning the wonderful things in Scripture B. II. Ch. 2. and of the Questions of the Old and New Testament attributed to St. Austin Quest. 26. Isidore B. VIII Ch. 8. of his Origines Zonaras Hist. Tom. 1. Syncellus in his Chronicle and many others approve the Opinion of Eustathius The Modern Commentators are much divided about it And indeed the Opinion of Origen may better be maintain'd when 't is suppos'd That 't was by the Permission of God and not by the Power of the Devil that the Pythoniss brought back the Soul of Samuel and so it seems to be more agreeable to the Letter of Scripture but the other is more rational and explains the Matter in Dispute more naturally and I must confess that 't is more probable than the other tho' I cannot affirm any thing for certain in this Matter We cannot give
Generation of the Word In short He shuns as much as he can to enter upon any of those subtile Questions which have since unprofitably exercis'd the Wit of so many School Divines He speaks admirably of the Fall of the first Man of the Punishments of Sin of the Necessity and Effects of the Incarnation of the Son of God He explains this Mystery in such a manner as is equally contrary to all the Errors of the Hereticks of either side for he teaches against the Paulianists That the Word is united to the Humanity against the Valentinians That it took a Body like ours in the Womb of the Virgin against the Arians and Apollinarians That it took a Soul and Spirit against the Nestorians That the Divinity is united in the same Person with the Humanity so that the Virgin may be called the Mother of God against the Eutychians That these two Natures subsist in the same Person with their Properties without Confusion without Mixture without Change He believes That the Soul is Spiritual and Immortal and makes no scruple to affirm it as a thing certain That the Saints are happy and with Jesus Christ. He speaks of the Efficacy of Baptism and rejects that of the Hereticks He acknowledges not only in his Apology but also in his Treatise of the Faith cited by Theodoret He acknowledges I say in both places That the Eucharist is the Body and Blood of Jesus Christ * That is to say St. Athanasius calls the Bread the Body and the Wine the Blood of Christ He had no occasion to Dispute the Question nor to determine of either side concerning the Real Presence This is plain from his Second Apology to the Emperour Constantius for his Flight wherein he clears himself from the Crime that was laid to his Charge in the Synod of Tyre That he abetted one Macarius a Presbyter in Mareotis who broke the Cup in which the Wine was usually Consecrated The Council of Alexandria that was call'd to examine the Cause of St. Athanasius in their General Epistle always call the Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mystical Cup and speaking of Presbyters p. 732. ap St. Athana Vol. 1. say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it belongs to you alone first to drink of the Blood of Christ that is to receive before the Congregation This determines nothing as to the Nature of the Presence and our Saviour had sufficiently warranted such Expressions by his Discourse in the sixth Chapter of St. John If St. Athanasius had said any thing to declare his Opinion upon a Question at that time not started in the World his Arguments could have been considered and his Notions might have then been known But since all his Writings bend to one scope from which he hardly ever wanders any occasional Expressions relating to other Disputes cannot be urg'd any further than as they do in all probability shew what was the Stile of that Age and it is certain That the Elements were after Consecration call'd the Body and Blood of Christ at that time as well they might since the Church then believ'd what our Church likewise professes That worthy Communicants do Spiritually eat the Body and drink the Blood of Jesus Christ when they eat the Bread and drink the Wine in the Lord's Supper Mr. Du Pin takes a great deal of Pains in his First Volume to Vindicate the Fathers who lived before the Council of Nice from the imputation of Arianism And he observes all along That before those Questions were professedly Examined and Determined by the Church Men did not speak so exactly as they did afterwards His Observation is certainly right and it has always been the receiv'd Excuse whenever the Opinions of these earliest Fathers have been urg'd on the behalf of the Arian or Socinian Doctrines If therefore this Excuse be just in one Cause it is equally so in another and an occasional Expression can no more be urg'd in Favour of Transubstantiation than in Favour of Arianism when we otherways know what was the Opinion of that Age in which the Question was never put concerning it There will be no necessity therefore to take notice in every place where our Author fansies that the Ancients favour'd his Cause of the particular Reasons why they spoke in such a manner or of the Sence in which their Words are to be understood since it has been so often prov'd by those who have examined all the contested Passages in the Writings of these more Ancient Fathers that either they favour our Opinions or that they speak nothing to the purpose of the Dispute that has so long been managed between us and the Church of Rome He praises Virginity and prefers it to Marriage tho' he thinks that 't is not forbidden He condemns the Error of the Novatians He acknowledges the Holy Scripture to be the Rule of Faith and joyns with it Tradition and the Authority of the Holy Fathers He observes that the Faith is always the same and that it does not change and that the Councils do nothing but declare what is the Doctrine of the Church He attributes much to Free-Will and yet he confesses that since the Sin of Adam Man is enclin'd to Evil and fix'd upon sensible things He teaches That the Soul of Jesus Christ without dissolving the Union to his Divinity descended into Hell to fetch thence the Souls of the Just and also of those who had liv'd well under the Law of Nature who were there in Sorrow waiting for their Deliverance As to what concerns Discipline in his time one may observe in his Works That the Communion in both kinds was then given to the Laicks That the Priests only Consecrated That the Eucharist was offer'd upon an Altar of Wood That the Mysteries were hid from the Catechumens and Gentiles That the Faithful assembled in Churches where they were a long time at Prayers That there were then a Multitude of Monks that were subject to their Bishop as their Father and that some of them were made Bishops That there were also Virgins who religiously kept their Virginity That they were not shut up but assisted at the Divine Mysteries in the Church That there were Priests and Bishops married though but few That Eunuchs could not then be ordain'd That the Translation of Bishops was condemn'd That the People and Clergy chose them and other Bishops ordain'd them That they must be chosen out of those that were born in the place rather than Strangers That they had a Reverence for Churches and Sacred Vessels That Churches were dedicated with Ceremonies and that 't was not permitted to celebrate Divine Mysteries in them before their Dedication without some kind of Necessity That there were Fonts in Churches and that the Bishop had a Chair rais'd on high call'd the Episcopal Throne That Oyl and Wine and Bread for Offerings were kept in the Font That they had Coemeteries where they assembled in case of Necessity That the Churches there were govern'd by
follow It begins with this Sentence None is more happy than a Christian seeing he hath a Promise of the Kingdom of Heaven None is to Fight more since he is in danger of his Life none is stronger since he overcometh the Devil And then he exhorts Rusticus to persevere with Zeal in that profession which he had embraced He enjoyns him to be respectful to his Mother but not to be too much tyed to her nor to hold any Conversation with other Women He adviseth him to renounce all these things and to withdraw from the World He warneth him not lightly to take upon him Holy Orders or to affect to be a Master before he had been a Disciple and to chuse rather to live in a Monastery than to be an Hermit in a Solitude and he represents the Inconveniencies of that kind of Life Commonly saith he an Hermit becometh proud he thinks himself to be some Body and forgetteth what he is he eats what he pleases sleeps as much as he will fears no Body and you shall find him oftner in the Town than in his Cell Not saith he That I find fault with a solitary Life which I have so often commended but I would have these Soldiers come out of Monasteries where they have learned their Exercises least the severe beginnings of Solitude should amaze them S. Jerom recommends to him afterwards the Vertues and Exercises of a right Monk and particularly working with his hands Reading and Meditation upon the Holy Scriptures Prayer Obedience to Superiours Chastity Fasting c. He blames the Monks that live like Seculars and observes that they used to chuse Monks to make them Church-men He tells Rusticus That he ought not to begin to write early but Practise long before he undertook to teach At the end of this Letter he praises two Bishops of Gaul Proculus Bishop of Marseilles and Exuperius Bishop of Tholouse what he saith of the latter is very remarkable This Holy Bishop saith he imitates the Widow of Sarepta he feeds others and starves himself his face is pale with fasting nothing but other Mens hunger troubles him He has given all his Estate to the poor and yet there is none richer than he He carries the Body of our Lord Jesus Christ in an Osier Basket and his precious Blood in a Glass Vessel one may say That he drove Covetousness out of the Temple of the Lord. Follow saith he to Rusticus at the latter End of the Letter the steps of this good Bishop and of other Persons who imitate his Vertues those Saints whom the Pastoral Dignity has made poorer and more humble And if you desire to embrace a condition more perfect get out of your Country as Abraham did leave your Kindred and get you to an unknown place If you have any Goods sell them and distribute the price of them to the Poor If you have none you are discharged of a great Burden Strip your self of all things to follow Jesus Christ only Nudum Christum nudus sequere It is hard I confess it is Great and it is Difficult but the recompence is Infinite He mentions in this Letter that which he had written to Nepotian and so this was written after the Year 393 perhaps in 394. In the Fifth to Florentius who came to Jerusalem he commends the Charity of that Holy man He sent him a Letter to be delivered to Rufinus who was to go from Egypt to Jerusalem with Melania where he speaks as much to the advantage of that Presbyter as he spoke afterwards since to his Disparagement I would not saith he to Florentius have you judge of me by his Vertues you shall see in him the visible marks of Holiness I am but dirt and ashes and I think my self Happy if my weak Eyes can but behold his Vertues he his pure and white as Snow but I am all ever covered with Sins S. Jerom writ this Letter from the Solitudes of Syria about the Year 372. Florentius having answered S. Jerom this Saint wrote again a Sixth Letter to tell him that having read his he was tempted to go to Jerusalem but he durst not quit his Solitude He prays him to desire of Rufinus the Commentary upon the Canticles that was composed by Rheticius Bishop of Autun that he might take a Copy of it and to tell him that an Old man one Paulus desired the Copy of Tertullian which he had lent him He intreats him likewise that he would cause some Books to be transcribed for him which he had not of which he sent him a Memorandum and send him S. Hilary's Commentary upon the Psalms and his Book of Synods which himself had Copied with his own hand at Triers and in requital he profers to communicate to him the Books which he had in his own Library The Seventh is directed to Laeta Wife of Toxotius Paula's Son This Lady had a young Daughter called Paula whom her Grand-mother designed for a Religious Life S. Jerom writes this Letter to the Mother of this little Girl to teach her how she should breed her up and exhorts her to send her as soon as she could to his Monastery at Bethlehem Her Grand-father was a Priest of Jupiter but the rest of the Family were Christians This made S. Jerom say pleasantly that it was a surprizing thing that this Old man should make much of a Girl that sung the Praises of Jesus Christ and be compassed about with a Family of Christians which gave him hopes that he would be converted For saith he pleasantly I fansie that Jupiter himself might have believed in Jesus Christ had he had such a Family as yours what he says afterwards is more serious Tho' he laughs at my Letter and calls me Fool and Sensless yet I despair not of his Conversion his Son-in-Law did the same before he embraced the Faith of Jesus Christ. No man is born a Christian but becomes one afterwards ..... It is never too late to be converted It will not be thought amiss that I should set down here some of those Precepts which S. Jerom gives for the Education of a young Woman to shew that it is no new thing to see retired Persons and those that are furthest from the commerce of civil Life teach the People of the World how to breed their Children It is strange that such as have Children to bring up should be obliged to do it well and to have recourse to those that have made a vow never to have Children or a Family themselves Thus saith S. Jerom is that Virgin to be Educated whose Soul is designed to be the Temple of God Let her not hearken to let her not learn nor discourse of any thing but what is proper to inspire the love of God Let her never hear filthy Talk nor learn profane Songs but let her Voyce be betimes accustomed to the singing of Psalms Let no Boys come near her her Maids and Governesses should be wise and kept from the Company of
which he wrote them His Polemical Treatises are written with more care But as he indulges his ordinary heat too much so he falleth into those extreams for which he hath been often blamed As for example when he disputeth with Helvidius he commendeth Virginity to that excess that it was thought he designed to condemn Matrimony and his Book having scandalized many himself was obliged to apologize for it and moderate the terms which he had used before When he undertakes to abate the pride of Deacons who would make themselves equal with Priests he so exalteth the Dignity of the latter that he seems not to think them inferior to Bishops He discourseth after such a manner of Virginity as would almost perswade Men that it is necessary to lead that sort of life to be saved Labour Fastings Austerities with other Mortifications Solitude and Pilgrimages make up the subject of almost all his Advices and Exhortations His delight was to write and hear of the Lives of Monks and Hermits and he easily believed whatsoever was told him upon that subject though never so extraordinary Most of S. Jerom's Writings being either Critical or Moral there is very little Dogmatical concerning the main Points of Christianity to be met with in them Besides he flourished in a time wherein the Disputes concerning the Trinity and Incarnation were over The Arian and Apollinarian Heresies having been rejected and those of Nestorius and Eutyches not being yet risen the Pelagian Heresie brake out towards the latter end of this Father's Life which he undertook to refute immediately with as much vigour as he could have done in his earlier years He shewed the Necessity of Christ's help and the Impossibility of living in this World without Sin and free from Passions against that Heretick However he doth not weaken the strength of Free-will which consisted in his Opinion in a free choice either to follow or to reject God's Call He went no further into the Nature of Grace or other Difficulties about Original Sin and Predestination He seems to think that God hath predestinated or reproved Men because of his Eternal fore-knowledge of the Good or Evil they should doe This he teacheth in his Apology against Rufinus by opposing Origen's Principle which grounded Predestination or Reprobation upon past Merits He saith upon the 121st Psalm that the Prayer of Jesus Christ did not always obtain what he desired I shall conclude these Remarks with some Passages of S. Jerom that express his Thoughts upon the Sacraments of the Eucharist and Penance You ask saith he in his Letter to Hedibia Quest. 2. how those words of our Saviour in S. Matthew are to be understood I say unto you that henceforth I will drink no more of the fruit of the Vine untill I drink it new with you in my Father's kingdom Some grounding their Opinion upon these words have invented a fabulous Reign of a Thousand years wherein they pretend that Jesus Christ shall reign corporeally and drink of a sort of new Wine whereof he has not drunk from the time of his Passion to the end of the World But not to trouble our selves about such Fables Let us acknowledge that the Bread which our Saviour brake and gave to his Disciples is the Body of the same Saviour If then the Bread that came down from Heaven is the Lord's Body and if the Wine which he gave to his Disciples is his Blood let us reject those Jewish Fables These words which is the Church are not in S. Jerom. and go up with the Lord into that great and high Room which is the Church let us receive at his hand the Cup which is the New Covenant Moses gave us not the true Bread but our Lord Jesus Christ did he invites us to the Feast and is himself our Meat he eats with us and we eat him We drink his Blood we daily tread in the Sacrifices the Grapes that are red with his Blood He tells us again upon the same Subject in his Commentary upon the first Chapter of the Epistle to the Corinthians That Jesus Christ the Son of God hath given his Blood to redeem us but that this Blood of Jesus Christ may be taken either for his Spiritual and Divine Flesh whereof he saith himself My Flesh is Meat indeed and my Blood is drink indeed Or for his Flesh that was crucified and his Blood that was spilt in his Passion with the Soldier 's Lance. The Author of the Book of the Body and Blood of Christ that goes under Bertram's Name quotes this last passage which doth not prove as some pretend that the Flesh of Jesus Christ is not really in the Eucharist but only that it is not there after a visible passible and corruptible manner as it was upon the Cross. The Comparison added by S. Jerom of the Flesh of the Saints explains his meaning There may be found saith he a variety of Flesh and Blood in the Saints so that the Flesh which shall one day see the Salvation of God shall be different from the Flesh that shall be incapable of possessing his Kingdom Thus as the Flesh of Saints in the next Life is the same Flesh though impassible and incorruptible so the same Flesh of Christ which was corruptible and capable of suffering upon the Cross is impassible and incorruptible in the Eucharist There is another passage the Exposition whereof is much controverted in the Commentary upon the Twenty-sixth Chapter of S. Matthew where he saith That the Lord having celebrated the Old Passover which was a Figure of the New passed to the true Sacrament of the Passover that as formerly Melchisedeck High-priest of the Almighty God offering Bread and Wine drew out before-hand the Figure of this Mystery so Jesus Christ to fulfill the same should represent the Truth of his Body and Blood These last words are variously rendred The Protestants will have the word repraesentare to signifie only to represent The Church of Rome on the contrary maintains that repraesentare implies as much as to make present This latter Sence is confirmed by the following Words The fatted Calf which is offered to obtain the Salvation of Repentance is the Saviour himself whose Flesh we daily eat and whose Blood we daily drink The Reader who is one of the Faithfull understands as well as I doe what this nourishment is which filling us with its abundance makes us put forth outwardly Praises and holy Thanksgivings This sacred Feast is daily celebrated The Father receiveth his Son every day Jesus Christ is continually offered upon the Altars In the Epistle to Pope Damasus he saith That there is as much difference betwixt the Loaves they offered to God in the Old Law and the Body of Jesus Christ in the Eucharist as betwixt the Shadow and the Body betwixt the Image and the Truth and betwixt the Types and the Things they represent Lastly In the Epistle to Heliodorus speaking of Priests he saith That they make the Body
clear and corrected what was amiss in them That it needed no further Explication and that if the Peace were once concluded they might explain themselves better He was pleased that S. Cyril approved of S. Athanasius's Letter to Epictetus and says That that alone was sufficient to discover the true Sense of the Doctrine of the Council of Nice Paul Bishop of Emesa being come to Alexandria having had one conference with S. Cyril about what passed at Ephesus delivered the Letter of John Bishop of Antioch to him who was much displeased with him for it because it revived the complaints which were made against the twelve Chapters and reflected upon what was done in the Council of Nice Nevertheless the Emperor was intent upon a Peace and resolved to have one at any rare Paul Bishop of Emesa a Subtle and Prudent Man excused the Letter of John Bishop of Antioch and said That he had no design to offend S. Cyril and that it ought not to be any hindrance to the Union Saint Cyril insisted upon the Condemnation of Nestorius and Paul Bishop of Emesa satisfied him by acknowledging that Nestorius had been justly Deposed and that Maximian was a Lawful Bishop Act of the Counc 3. p. c. 82. and giving him a Declaration of it in Writing Paul Bishop of Emesa having Subscribed it requested that he would be contented with his Subscription as done in the name of all the Eastern Bishops But S. Cyril required that John also should Subscribe a certain Writing which he would send him Paul Bishop of Emesa demanded also That the Bishops deposed by Maximian should be restored viz. Helladius of Tarsus Eutherius of Tyana Himerius of Nicomedia and Dorotheus of Martianople but S. Cyril would not give his consent to it c. 85. Nevertheless the common report at Constantinople was That S. Cyril had retracted his Opinions and done all that the Eastern Bishops required of him Insomuch that S. Cyril was obliged to relate the whole transaction to his Legats How he had obliged Paul to sign the Condemnation of Nestorius before he communicated with him and how he had not sent a Letter of Communion to John Bishop of Antioch but upon condition that before it be given him he should sign a Writing which he did send him containing the Condemnation of Nestorius John Bishop of Antioch deferring his answer for some time S. Cyril was something troubled fearing lest his Deputies should have given his Letter of Communion to John Bishop of Antioch c. 202 203. before he had Signed the Condemnation of Nestorius Epiphanius the Arch-Deacon and Coadjutor of S. Cyril wrote about it to Maximian and earnestly intreated him to see that their design be put in Execution and to persuade the Emperor to compel John Bishop of Antioch to Subscribe against Nestorius and command that no mention be made of him for the future John Bishop of Antioch having received S. Cyril's Letter returned him an answer and changing something in the form of Faith which S. Cyril had sent him said That without adding any p. 3. Act. of the Counc 30. thing to the Confession of Faith made by the Council of Nice unless by way of Explication and Declaration He confessed that Our Lord Jesus Christ the Only Son of God was perfect God and perfect Man having a Body and a reasonable Soul born of his Father from all Eternity according to his Godhead born of the Virgin in time according to his Manhood consubstantial with the Father according to the * N. B. Divinity because he hath united the two Natures after such a manner as that they are but One Christ One Son One Lord. And in this Sense of the Union without mixture it may be said That the Holy Virgin is the Mother of God because the Word was Incarnate was made Flesh and was United in the Moment of his Conception to the Body which he took from her And as to the terms attributed to Our Lord in the Gospels and Writings of the Apostles some of which Divines make common as agreeing to the Person only and others they apply separately upon the account of the distinction of the two Natures and apply some to the Divine and others to the Humane Nature of Jesus Christ. Having given his approbation of this Faith he declares that for Peace sake and to take away all occasion of Scandal he did acknowledge that Nestorius was justly Deposed That he condemned the Novel-Expressions which they endeavoured to introduce That he approved the Ordination of Maximian and he Communicated with all the Orthodox Bishops This Letter being carried to Alexandria S. Cyril did readily unite himself with John Bishop of Antioch and to satisfie John Bishop of Antioch and the Eastern Bishops for his part he wrote them a Letter in which having declared how joyful he was at this Re-union and approved their Confession of Faith He condemns the Errors they had accused him of and acknowledged that there is not either Mixture or Confusion or Conversion of the two Natures That the Nature of the Word is neither diminished nor become passible He approves of Athanasius's Opinion but he observes that there are two Editions wherein the Letter to Epictetus hath been Corrupted Paul Bishop of Emesa and S. Cyril being thus agreed in the main Paul Bishop of Emesa made a Sermon Act. of the Conc. p. 3. c. 31. 32. Dec. 25. 432. in which having explained his Doctrine about the Incarnation and confessed that he believed the Virgin the Mother of God he was interrupted by the Acclamations of the People So that he Preached the remaining part on Jan. 1. following and S. Cyril approved Paul Bishop of Emesa's Discourse in a short Sermon John Bishop of Antioch having received this News with this Letter of S. Cyril he wrote Circular Coll. of Lupus c. 2. Letters to the Eastern Bishops in which he tells them That S. Cyril had made a plain Confession of the Orthodox Faith approved the form of Faith which he had sent him and had freed himself from the Errors with which he was accused and had removed all Objections against him That by this means all the Churches were again United in one Communion He exhorts all the Bishops to joyn in this Peace and says That they that stand out will discover that they have acted not through Zeal for the Faith but through Passion He sent them with this Letter a Copy of his Letter to S. Cyril and of S. Cyril's to him John Bishop of Antioch c. 86. wrote also particularly to Theodoret before Paul Bishop of Emesa was returned Lastly He sent a Letter of Communion in his own Name and in the Name of the Eastern Bishops to S. Sixtus 3. p. Act of the Cou. c. 27. S. Cyril and Maximian in which he assures them that he approved of the Deposition of Nestorius condemned his Impious Doctrine and consented to the Ordination of Maximian and S. Cyril on his part
Filings of the Chain of St. Peter if the Priest who is appointed for filing them could have any for this File will not take hold when those who desire them do not deserve to receive them B. 3. Ep. 30. He sent every where some of these Filings enchas'd in Keys See B. 1. Ep. 25 29 30. B. 2. Ind. 11. Ep. 33 47. B. 5. Ep. 6. B. 6. Ep. 20 23 25. B. 7. Ind. 1. Ep. 34. Ind. 2. Ep. 54. 126. 111. B. 10. Ep. 7. B. 11. Ep. 45. He desires the Reliques of other Saints B. 2. Ind. 11. Ep. 9. He makes use of Reliques for Consecrating of Churches B. 5. Ep. 45 50. B. 7. Ind. 2. Ep. 73 74 85. B. 9. Ep. 26. Of the Use of Images SErenus Bishop of Marseilles having broken and thrown down the Images of his Church because he observ'd that the People ador'd them the Pope commends his Zeal that he had hindred him from worshipping them but he does not take it well that he had broken them because they serve for Books to those who cannot read who learn by looking upon them with their eyes what they cannot discovery by reading of Books He thinks that he should have let them stand and only have instructed the People that they should not worship them B. 7. Ind. 2. Ep. 110. Serenus receiving this Letter doubted whether it was St. Gregory's or no. This first assures him that it was his and speaks to him of this Action in these very words We praise you says he to him for hindring the People from worshipping of Images but we rebuke you for breaking of them Tell me my Brother where is the Bishop that ever did thâ— like If nothing else could hinder you from doing it yet ought you not to have refrain'd for the very singularity of the thing Should you not have been afraid to make People believe that you thought your self the only wise and prudent person There is a great deal of difference between worshipping an Image and learning whom we ought to worship by the historical Representation of a Picture for what the Scripture teaches those who can read the Picture informs such as have eyes to look upon it The unlearned see in it what they ought to follow it is a Book to them who know not a Letter and therefore it is very useful for Barbarians for whom you ought to have a particular regard who live amongst them and not give them offence by an indiscreet Zeal You ought not to break that which is plac'd in the Churches not to be worshipped but to give Instruction to the Ignorant Ancient Custom permitted the Pictures of Sacred Histories to be set up in Churches and your Zeal if it had been attended with discretion would never have tore them nor have occasion'd such a Scandal as has driven away a part of your People from your Communion You ought therefore to call them back again and declare unto them that Images ought not to be worshipped that you would not have broken them but that you saw the People adore them and that you will permit them to continue for the future provided they be made use of only for * This is expresly contrary to the Council of Trent Sess 25. which declares that Images are to be plac'd in Churches and to be worship'd there and to the common Doctrine of Romish Writers now who allow at least of Relative Worship to be given them Instruction Do not forbid Images but hinder them from being worshipped in any manner whatsoever and stir up your People to Compunction and the Adoration of the Holy Trinity by looking upon the Pictures of Holy Histories B. 9. Ep. 9. Of divers Ceremonies of the Church of Rome ST Gregory having appointed certain new Rites in the Church of Rome was reprov'd for it by some of his Friends who were disgusted with him for following the Customs of the Church of Constantinople which he design'd to humble in every thing They blam'd him chiefly for four things 1. For saying Hallelujah at Mess on other days besides Whitsunday 2. That the Sub-deacons were not in their Habit when they perform'd their Office 3. For singing Kyrie Eleison Lord have mercy upon us 4. For ordering the Lord's Prayer to be repeated immediately after the Canon of the Mess. St. Gregory answers in general That in none of these Heads he had follow'd the Custom of any other particular Church That as to the Hallelujah it came from the Church of Jerusalem from which St Jerom took it and introduc'd it into the Church of Rome in the time of Pope Damasus That in obliging the Sub-deacons to minister without their Habit he had renew'd an ancient Custom that had been abrogated by a Pope whose name be knew not That the Sub-deacons do only wear Linen Albes in the Church of Syracuse which has receiv'd the Customs of the Roman Church its Mother and not in the Greek Church That formerly Kyrie Eleison was not wont to be said and at present it is not said after the manner of the Greeks who repeat it altogether whereas at Rome the Clergy begin it and the People respond to it and as often as they do Christe eleison is said which Practice is not us'd among the Greeks That in the daily Messes something is omitted of what us'd to be said at Mess but then Kyrie eleison and Christe eleison is sung for a much longer time As to what concerns the Lord's Prayer he adds That it is us'd immediately after the Canon post Precem because the Apostles had a custom of Consecrating the Sacrifice of Oblation with this Prayer only ad ipsam solummodo Orationem and that it did not appear to him proper to repeat over the Oblation a Prayer which had been made by a Civil Lawyer and not to repeat over the Body and Blood of Jesus Christ that Prayer which himself compos'd And besides that among the Greeks the Lord's Prayer is pronounc'd by all the People but at Rome the Priest only says it B. 7. Ind. 2. Ep. 64. The Clergy of Rome would not have the Clergy men of the Church of Ravenna to wear the Mappulae St. Gregory grants the use of them to the Deacons only while they are administring their Office The Bishop of Ravenna maintains that all the Clergy-men ought to wear them B. 2. Ind. 11. Ep. 55. A Song was sung in the Church of Ravenna on the Easter Wax-Candle B. 9. Ep. 28. St. Gregory ordains Processions or Letanies in the time of War B. 9. Ep. 45. He permits Messes to be said in Houses B. 5. Ep. 42 43. The Roman Church had not in his time any other History of the Martyrs but what is in Eusebius She us'd only a Catalogue of the holy Martyrs for every day of the year which noted barely the time and place of their Martyrdom B. 7. Ind. 1. Ep. 3. He forbids to travel on Sunday but he does not think it unlawful to bathe on
espouses her until they be parted The three and thirtieth forbids to make use of the Churches of Hereticks except those which they have taken from Catholicks The four and thirtieth imposes two years of Penance upon him that puts his Slave to death by his own Authority The five and thirtieth requires Christians to go and receive the Blessing from their Bishop on Christmas and Easter-Eve The six and thirtieth That the Viâ—ticum i. e. the Absolution shall be refus'd to no Person at the poinâ— of death and that the time of Penance shall be put off to one a dying but on condition that he shall do it if he return to health The seven and thirtieth forbids to ordain a Lay-man who has not been engag'd to live religiously Religione praemissa The eight and thirtieth ordains That such as are of years and of known probity shall be chosen to enter into Nunneries and that those who shall go there to celebrate Divine Service shall withdraw immediately after it is ended Clergy-men and young Monks are forbidden to go thither unless they have some Kinswomen there The nine and thirtieth imports That a Slave being guilty of some heinous Crime who takes Sanctuary in the Church shall be exâ—mpted only from Corâ—oral Punishment and that his Master shall not be oblig'd to swear that he will not impose upon him extraordinay Labour or that he will not cut his Hair to make him known The last declares That the Bishops who will not observe these Canons shall be guilty both before God and before their Brethren Of first Council of Lyons THis Council was at the same time with that of Epaone It consisted of ten Bishops and the Archbishop of Lyons who were assembled to Judge one Sâ—ephen accus'd of Incest He was convicted of it and condemned by the Synod together with his Wife Palladia This being an Affair of great Consequence and the Court concerning themselves in it The Bishops made Canons for defending briskly what they had done The first imports That all the Bishops shall inviolably maintain the Condemnation they had pass'd against Stephen and against her whom he married and that they shall use the same course against all those who shall be found guilty of the same Crime The second That if any one of them shall be persecuted for this Cause all the other Bishops shall sympathize with him in his Affliction shall comfort and succour him The third That if the King continue to refrain from Communion with the Bishops after he has had time to return to it they shall all withdraw into Monasteries until such time as the Prince being moved with the Prayers of the Saints grant Peace to the Church and that noâ— one shall come out of them until Peace be restor'd to all the rest By the fourth Bishops are forbidden to attempt any thing upon the Jurisdiction of their Brethren The fifth renews the Prohibitions of aspiring to the Bishoprick of a Bishop who is alive and Excommunicates for ever those who get themselves ordain'd in their room as also those who have any hand in these Ordinations The sixth declares That those who shall not observe these Canons shall be punish'd by the Council The Council of Lerida or Ilerda 'T is added at the 〈◊〉 That in compliance with the King's Advice they had allow'd Stephen and Palladia to be present at the Prayâ—â—s of the Church until the Prayer which is read after the Gospel In this Council you may perceive some remains of the Ancient Episcopal Courage The Council of Lerida or Ilerda THe Council held at Lerida on the eighth of August in the Year 524 under King Theodoric consisting of nine Bishops made these following Canons The first forbids Clergy-men who serve aâ— the Altar and distribute the Blood of Jesus Christ or who touch the Vessels destin'd for a holy Ministery to shed Human Blood even that of their Enemies If they do it they shall be depriv'd for two years of the Communion and suspended from the Exercise of their Ministry and they shall expâ—aâ—â— their Fault by Watching by Fasting and by Prayers if they have a mind to be restor'd neither shall this be granted but upon condition that they shall be uncapable of rising to higher Orders That if in this time of two years they shall be found negligent and slothful in doing Penance the Bishop shall prolong the time of their Penance The second imposes seven years Penance upon those Men or Women that murder Infants conceiv'd or born in Adultery If they be Clergy-mâ—â— they also shall be put under Penance and shall never be restor'd again to their Order They shall only be permitted after seven years to sing in the Quire But as to those who give drugs for committing these detestable Crimes 't is said that they shall not receive the Communion till death The third renews the Canons of the Councils of Agda and Orleans concerning Monks and adds to them this Canon That the Bishop may with the consent of the Abbot and for the good of the Church draw forth Monks out of the Monastery to ordain them Clergy-men that he cannot meddle with the Donations that are made to Monasteries and yet no Person can under this pretence cause to consecrate a Church under the Title of a Monastery to hinder it from being entirely at the disposal of the Bishop The fourth imports That those who continue to live in Incest shall not be suffer'd to continue in the Church any longer then till the Catechumens are dismiss'd and that no Christian may so much as eat with them The fifth impoâ—â—s That if those who serve at the Altar fall into a Carnal Sin through Frâ—ilty and afterwards give signs of Remorse it is in the Bishops Power to restore them quickly if he 〈◊〉 them truly pierced with hearty Sorrow or to leave them a long while Excommunicated if they be slothful But that he shall not restore them except upon condition that they shall not be capable of rising to higher Orders and if they relapse they shall be separated from the Communion till death The sixth Canon says That he who has defil'd a Widow or a Nun shall be Excommunicated and that the Nun also shall be Excommunicated unless she part from him in which case she shall be put under publick Penance The seventh excludes him for a year from the Communion of the Body and Blood of our Lord who has made an Oath never to be reconcil'd to that Man with whom he had a Suit of Law and advises to blot ouâ— his Sin by Aims by Teaâ—â— and 〈◊〉 Fâ—â—â—ing The eighth forbids Clergy-men to take out of Câ—â—rches by force or to abuse their Slaves or Scholars when they tâ—â—e shelter there The ninth ordains that those who haâ—e beeâ— re-baptiz'd in Heresie shall be seven years under Penance among the Catechumens and two years among the Catholicks and that after this time they may partake of the Oblation and the Eucâ—â—rist The tenth ordains
and such as ought to be Received by the Faithful Which they cannot do Worthily and Effectually unless they can discern the Excellency of the Mystical Body and Blood of Jesus Christ from what they perceive by the Tast. That it is called Sacrament either because under the Species of a Visible Sign God is pleased to Work some Secret Thing or because the Holy Ghost does Consecrate the Visible Sign and under the Veil of Outward Signs does Work some Mystical Thing for the Salvation of the Faithful That all Sacraments in general may be defined to be an Earnest or a Pledge of Salvation by which under a Visible Representation the Holy Ghost works in an Invisible manner That such are in the Church the Sacraments of Baptism Chrism and that of the Body and Blood of Jesus Christ therefore called Sacraments because under the Visible Species the Flesh is Consecrated by a secret and Divine Vertue so that they are in effect Inwardly what they are thought to be Outwardly by Faith That in Baptism we are Regenerated by the Holy Ghost and afterwards by the Power of Jesus Christ nourished with his Body and Blood and that we ought not to wonder that the Holy Ghost who has Formed our Saviour's Body in the Virgin 's Womb should by an Invisible Power change the Bread and Wine though there appear no Visible Change because it is done Spiritually and Invisibly That by the Consecration of this Mystery the Body and Blood of Jesus Christ are truly Created Produced and Sacrificed in a Mystical Manner That it is not to be deny'd but that there is some Figure in this Mystery being 't is a Mystery but that the Figure does not hinder the Reality That what appears outwardly is a Figure but the inward a Reality because the Body and Blood of our Saviour are made of the Substance of the Bread and Wine So that this Mystery is both Figure and Verity a Figure of the hidden Truth and a Verity not perceivable indeed by the Senses but believed by Faith That the Ancient Figures differed vastly from this they being but a Shadow and Image of what we really Injoy by Receiving this Mystery the real Flesh and real Blood of Christ our Saviour That those who do not dwell in Christ that is who remain in sin take the Sacramental Elements out of the Priest's hand but do not eat and drink Spiritually the Body and Blood of Christ. That in fine the Church is the Body of Christ that all the Faithful are Members of his Body and that the Eucharist is daily Consecrated to be the Body of Christ but that those onely who are his Mystical Members are allowed to Receive it That from this Food some receive Life others Death it being Life to such as are Members of Jesus Christ and Death to such as are Members of the Devil That we must raise our Mind to God and Believe that after the words of Consecration 't is the Body and Blood of Jesus Christ that very Flesh which was Born of the Virgin and died upon the Cross. That Christ himself is upon the Altar Offering as High-Priest our Vows and Supplications to the Lord. That the Angels are present at this Sacrifice in which our Saviour once Sacrificed upon the Cross for the Salvation of Mankind is daily offered in a Mystical manner for the Atonement of the Sins we daily commit to Discriminate the Good from the Wicked to dwell Corporally in such as have received Baptism that they may dwell in him and to Nourish the Faithful That therefore he is called Bread because as the Bread nourishes the Body so the Body of Jesus Christ nourishes the Soul of the Faithful That he is also called Wine because as the Wine is made of the Juice of several Grapes so we are Justify'd by the Graces and Spiritual Influences which flow from him who is the True Vine of which the Faithful are but Branches That it is the very Blood which ran out of his Side at his Death and Passion and that for that Reason it is that we mingle Water with the Wine because out of his Side there came both Blood and Water That others say Water is mingled with the Wine to joyn together the Water of Baptism and the Blood which was the Price of our Salvation That whether the Consecrating-Priest be a good or bad Man we ought to Believe when we receive the Eucharist from his hands that we equally receive the Truth of the Mystery because the Consecration is not made by the Merit of him that Consecrates but by the Power of the Creator and the Virtue of the Holy Ghost and that it is Jesus Christ who Baptizes as it is he by whom through the Virtue of the Holy Ghost the Eucharist becomes his Flesh and Blood That the Priest is not the Creatour of Christ his Body but that he Prays to God the Father by his Son that he Offers Gifts unto him before the Consecration and Prays him to Accept of them and that he makes this Offering in the Name of the Church and of the Faithful That although this Sacrament has neither the Tast nor the Colour of the Flesh and Blood yet by the strength of Faith and Reason our Soul receives 'em as such and that as we have received in Baptism the Image of our Saviour's Death so we receive in this Sacrament the Likeness of his Flesh and Blood so that there is truth in this Mystery and yet the Heathens cannot Reproach us that we Drink the Blood or Eat the Flesh of a Dead Man That to evidence these Truth either to such as called them into question or to those who had a tender love for these Holy Mysteries the f The Body and Blood of our Saviour visibly appear'd This Fabulous Apparition Hospinian de Sacr. l. 4. p. 1. p. 325. tells us is plainly foisted into the Original Manuscript and doth so plainly differ from the Style and Doctrine of the rest of the Treatise that it is easily discernible to a moderate Judgment that the Chapters 38 39 wherein it is are added by the Monk who put it out or by some other who would promote the Doctrine of Transubstantiation by such Legendary Tales Body and Blood of our Saviour have sometimes visibly appeared upon the Altar particularly to a Priest who had desired it ardently That the Consecration of this Sacrament is made by the energy of the words of Jesus Christ. That howsoever this Mystery be the Flesh and Blood of Christ it may nevertheless be call'd Bread and Wine by reason of the Effects they produce For as the Terrestrial Bread is a support to out Temporal Life so this Spiritual Bread yields unto us a Spiritual and Heavenly Life and as Wine doth rejoyce the Heart of Man so does this Heavenly Drink rejoyce the inward Man That by receiving the Flesh of Christ we receive his Divinity and that we receive both his Body and Blood because they cannot
the Manuscript but Monsieur Baluzius has inserted them upon the Credit of Erigerus And whatever Additions or Alterations might be made 't is plain Rabanus did by no means approve of Paschasius his way of expressing himself yet this is no Argument but that he believed Christ's real Presence in the Eucharist For in the tenth Chapter of the seventh Book of Orders he expresly says that the Bread is changed into the Body of Christ and the Wine into his Blood and looks upon this Change as a very great Miracle Who could believe says he that the Bread could be changed into the Flesh of Christ and the Wine into his Blood if our Saviour himself had not said it by whom both the Bread and Wine were created and all things made of Nothing 'T is much more easie for him to make one thing of another than to make all things of Nothing In his Book of the Institution of Clerks he says that the visible Creatures being sanctified by the Holy Ghost pass into the Sacrament of the divine Body And in his Manuscript Commentary upon Joshua he says That the Flesh and Blood of the unspotted Lamb are offered every day on the Altar for the Nourishment of the Souis of the Faithful who receive the same that the Shadow of the Law being past the Truth of the Gospel may come to light by Jesus Christ himself Whereby it appears that Rabanus did not in the least oppose the real Presence of Christ's Body in the Eucharist but only disproved Paschasius his Expression which he thought seemed to intimate that the outward Signs of the Sacrament of the Eucharist which our Eyes see and our Hands feel are the very Body of our Saviour There is another anonymous Author whose Work is quoted by Erigerus and inserted in the Who is the Author that bears the Name of Bertramus 12th Tome of Dacherius his Spicilegium who speaks to the same purpose As there is nothing says he but what is true and real in Christ so there is nothing in the Mystery of his Body and Blood which is consecrated into what it was not by virtue of the blessing and the Word of God that can be false or deceitful and those Gifts being thus consecrated are changed by an invisible Power into what they were not before as the Water was changed into Wine at Cana but that this being a spiritual Change is not perceptible but by Faith Meaning that the * The Species remain and the Inward Change though real is not perceiv'd by our Eyes but by Faith Mr. Du-Pin in representing this Controversie uses the words Species Accidents and Form to express the Elements of the Sacraments to us that he may make the Romish Doctrines appear in the Venerable Robes of Antiquity and so describes the Real Change all along as if it were Corporeal but if we attentively observe the words of the Author we shall find that Bertram and those of his Sentiments allowed no Material but Sacramental Change in the Elements Christ's Body and Blood were present Effectively and Really but not Bodily and Substantially or Transubstantially as the Romanists hold and in this sense it is that we Protestants agreeable to all true Antiquity as Casaubon says Credimus in Eucharistia praesentiam non minus quam ipsi Papicolae veram Species of Bread and Wine remain and that the inward Change though real and effective is not perceived by our bodily Eyes but by Faith But nothing gives us a clearer Insight into the State of the Question then under debate than the Book of the Body and Blood of our Lord which passes commonly under the Name of Bertram But because some question whether he be the Author it will not be improper before we relate what is said therein to the present purpose to examine whose Work it is whether of Ratramnus himself a Monk of Corbey or of some other Author The First Impression of this Book was at Collen Anno 1â—33 by the care of the Protestants of Germany which made it the more odious to many Catholicks who without a due examination thereof lookt upon it as a Book that countenanced the Errour of the Protestants in the point of the Eucharist Some there were as amongst others Sixâ—… Senensis and Despansaeus Santâ—nensis who gave it out for spurious But some Ancient Manuscripts of it being found that supposition ceased Some undertook the Defence of this Treatise others conceived there were many things in it sit to be Corrected and others gave it quite over But however Divines were divided in those days upon the Doctrine of this Book still they agreed in this that Bertramus and Ratramnus were the same though Bertramus is the most commonly used and to be seen both in Sigebertus and Trithemius Arch-Bishop Usher is the first that quoted him under the Name of Ratramnus taking it for an undoubted Truth that Bertramus and Ratramnus were the same But Maresius being Asked his Opinion concerning this Author by Father Dacherius Writ to him a Learned Epistle inserted into the Second Tome of his Spicilegium that came out in 1657 in which he maintains That the Book bearing the Name of Bertramus is not Ratramnus's but that it is the Book of Johanne Ecotus Erigena who did certainly Write a Treatise on the same Subject in which he seemed to oppose the Reality of our Saviour's Body in the Eucharist This Opinion was followed by Father Paris a Canon Regular of S. Genovefa eminent both for his Learning and Piety in the Discourse he made upon this Subject and which he put at the end of the First Tome of his Book called The Perpetual Tenour of our Faith and of late by Father Harduin in his Treatise of The Sacrament of the Altar The Principal Reasons on which they ground their Conjectures are these 1. What Authors have said of the Book of Johannes Scotus concerning the Body and Blood of our Saviour does agree with the Book that bears the Name of Bertramus Asselin tells us That it was a little Book wherein he endearoured to prove That what is Consecrated upon the Altar is not really the Body and Blood of Christ for a Proof whereof he alledged several places of Scripture which he explained contrary to the true meaning of them and quoted amongst other things S. Gregory's Prayer in these words Perficiant in nobis tua Domine Sacramenta c. to which he added next Specie geruntur ista non Veritate All which agrees with Bertramus his small Book wherein the Author â—eems to design to disprove the Reality of Christ's Body in the Eucharist In order to which he alledges several Passages taken out of the Fathers and amongst others that very Prayer of S. Gregory with this Gloss Dicit quod in Specie geruntur ista non Veritate Berengarius speaking of Scotus his Book tells us That it was Written by the Order of Carolus Magnus and Bertramus his Book is thus Dedicated Ad Carolum Magnum 'T
this Observation that the Body of Christ is upon Earth as often as he pleases that nothing but an ill Disposition of the Mind can make the Body incapable of receiving it so that tho' any part of Christ's Body should come out of his Mouth unknown to him one ought not therefore to think him irreligious or that he despised the Body of our Saviour nor think that his Body went to any place where God would not have it that our Saviour's Body quickens our Souls or rather is the Life of our Souls and therefore we do not take its Life away tho' we part with it To conclude he says 'T is needless to enquire whether our Saviour's Body after it is received with an upright Intention be invisibly raised up into Heaven or kept in our Body till its Burial whether it be exhaled into the Air or issues out of the Body with the Blood or through the Pores the Lord saying that whatever comes into the Mouth goes down into the Belly and from thence into the Draught but the chief thing that we ought to mind is that we do not receive it Judas-like with a treacherous Heart that we do not â—light it but distinguish it as we ought from common Food Thus Amalarius propounds the Question without deciding it and does not declare his Opinion in the Matter Heribaldus Bishop of Auxerre having propounded the same Question to Rabanus Archbishop of Rabanus's Opinion upon the Question of Stercoranism Mentz the Archbishop returned him this Answer As to your Question concerning the Eucharist Whether being consumed and voided out of the Body as other sorts of Food are it re-assumes the Nature it had before its Consecration upon the Altar This Question says he seems to me superfluous because our Saviour himself says in the Gospel That wharever comes into the Mouth goes down into the Belly and from thence into the Draught The Sacrament of the Body and Blood of our Saviour is made of Things visible and corporeal but it works Sanctification and the invisible Salvation both of the Body and Soul There is no ground to think that what is digested in the Stomach should return into its former state a Thing avouched by no Man as yet Here Rabanus supposes that the Species of Bread and Wine in the Eucharist are under the same Laws and Contingencies with our common Food and that they do not re-assume their proper Nature which they had before the Consecration For it is plain that he does not speak of our Saviour's Body but of the outward Species of Bread and Wine Some Authors that were more scrupulous fansied this Opinion unsuitable to the Dignity of the The Sentiment of a nameless Author upon the Question of Stercoranism Mystery and that it was more decent to think either that the Species are annihilated or that they have a perpetual Being or else are changed into Flesh and Blood and not into Humours or Excrements to be voided 'T is the Opinion of an anonymous Author quoted by Erigerus under the Character of a certain Learned Man whose Work is inserted in the second Volume of Dacherius's Spicilegium This Author distinguishes two Things in the Eucharist viz. the invisible Body of our Saviour which is spiritual Food to the Soul and the outward Food which nourishes the Body And telling us what becomes of this he opposes two contrary Places of Scripture one of our Saviour teaching us that whatever goes into the Mouth goes down into the Belly and thence into the Draught and the other of the Apostle that makes a great Difference betwixt the Eucharist and other sorts of Food The first Place makes no Exception at all of the Sacrament but the second teaches us to distinguish it from our usual Food That indeed it is eaten and swallowed down in the same manner as our usual Food putting it into our Mouths and conveying it down into the Belly but when 't is come thither none but the Lord knows how he disposes of it For we know says he that it may be consumed by a spiritual Power that it may be kept for ever from Corruption because God may do what he pleases with his Sacrament But God forbid it should be subject to be conveyed into the Draught or capable of being digested corrupted or consumed by Heat or altered by any other Cause c. Erigerus makes a more strong Opposition against the Opinion of Rabanus and says 't was a scandalous Erigerus's Opinion upon the Questiâ—n of Scercoranism Thing for Heribaldus to propose such a Question to him but more scandalous for Rabanus to have minded it and most scandalous to have solved it as he has done He declares himself against him assirming that the Symbols of Bread and Wine are not voided out of our Bodies nor changed into useless Humours or Excrements but into our Flesh and Blood to be raised again from the Dead Guitmondus was of the same Opinion with Erigerus affirming That though a Man may be nourished Guirmondus and Algerus their Opinion upon the Question of Stercoranism by the Species of the Eucharist yet no part of it is turned into Excrements That they are never putrify'd corrupted or any way alter'd whatever they seem to be either to try the Faith of the Elect or to punish the Neglect of those who keep 'em too long That no Vermin can gnaw 'em no Beast eat them and if such a thing happen the Sacrament is by Miracle convey'd to some other place Now to obviate this Objection That if a Priest should Consecrate one great Loaf or several Loaves a Man might live upon it and shall void his Excrements in the usual manner he declares that in this case the Sacrament is also miraculously convey'd away and an Unconsecrated Loaf substituted in the room of it by the Angels or by the Evil Spirits to cheat the Hereticks Algerus speaks much to the same purpose and holds That the Species do not come out of our Bodies by Excrements but are annihilated He utterly denies that Excrements can arise from the Species eaten and will not allow 'em to be corrupted or putrefy'd burnt or alter'd in the least though they seem so to be Lastly He taxes the Greeks with an Erroncous Belief The Greeks Opinion as to Stercoranism That the Eucharist is liable to the same Laws and Contingencies with other sorts of Food because they say That the Fast ordained by the Church is broken by the Communion and calls 'em therefore by the Infamous Name of Stercoranists Which Accusation he got from Cardinal Humbertus who lays the same Thing to the charge of Nicetas Pectoratus But he fathers upon him that Opinion as a consequence of his Assertion that the Fast was broken by the Eucharist and not as a Doctrine formally asserted by him The Truth is there is nothing of that in the Writings of Nicetas who blaming the Latins for Celebrating the Mass in Lent upon other days than
two Sacrifices the one General for all Men and the other particular only for the Saints That the first is the death of Jesus Christ and the second the Prayers of the just which are united to the Sacrifices of the Angels This Treatise of Agobard seems imperfect Rabanus or Herbanus sirnamed Maurus and Magnentius has made himself very famous by his Rabanus Works which he has Written concerning the Ceremonies and Discipline of the Church He was born at Mayence in the year 788. He was put very young into the Monastery of Fulda where he was brought up from thence he was sent to Tours where he Study'd some time under the famous Alcain He returned afterwards into Germany to his Monastery where he was entrusted with the Government of the younger Monks and was afterwards ordain'd Priest in the year 814. and at last chosen Abbot of Fulda in 822. After having managed this charge twenty years he voluntarily quitted it to satisfie his Monks who accused him that he applied himself too much to Study and neglected the affairs of the Monastery He retired to the Mount of St. Peter and was at last chosen Arch-Bishop of Mayence in the year 847. He held a Council the same year for the Reformation of Discâ—pline be Condemned Gotescalcus a Monk of Corbey in another Council and sent him to Hincmarus Arch-Bishop of Rheims he dyed in the year 856. He excell'd all in the common Learning of those times such as expounding the Principles of Arts as the Rules of Grammar and Rhetorick in a readiness of Collecting from the Fathers of the Church common places upon the Holy Scriptures In Inventing Allegories upon the Histories of the Bible in the Exposition of the Mystical Reasons of the Ceremonies in a knack of turning Prose into Verse and in the manner of reducing his common places into Precepts and Instructions All the Works of Râ—banus are of this kind I shall not speak of the Grammar that is attributed to him and which is nothing else but an Extract of Priscian because these kind of Works do not relate to our Subject and that those that have writ his Life and the Catalogue of his Books have not mentioned it His Treatise De Universo or of the signification and propriety of Words composed for Haymon Bishop of Halbâ—rstat and sent to Lewis the Godly is nothing but a Collection of common Places about a great number of things It is divided into twenty two Books of which there are but the five first which have any relation to Ecclesiastical Affairs the others being all about the Sciences and profane Arts. The firâ—â— Book is concerning the three Persons in the Godhead in the first Chapter he explains the several names of God and gives the sence of such Expressions in the Scripture as attributes the Members and Actions of Man to him In the second he considers the different Names which are given to the Son of God in the Old and New Testament In the third he explains what relates to the Holy Ghost which he affirms to proceed from the Father and the Son In the fourth he treats of the Mystery of the Trinity and in the last of the Names of Angels and of their different Orders In the second and third Book he searches into the Significations of the Names of the Patriarchs and Prophets and other remarkable Persons in the Old Law The fourth concerns the Church only he there Explains the Names and Parables in the New Testament he takes Notice of the Signification and Etimology of the Words which are made use of in the Affairs of the Church such as Clerk Bishop Martyr c. Also he distinguishes the different sorts of Monks he speaks of Heresies and concludes with an Exposition of the Doctrine of the Church which is taken or rather Copy'd out of the Treatise of Gennadius upon Ecclesiastical Opinions In the fifth he Discourses of the Books of the Holy Scriptures he makes a Catalogue of them and adds moreover to those the Church has received as Canonical some that have not been allowed by the Canon of the Jews He sets down those that he believes to have been the Authors of the Old and New Testament and makes an Abbridgment of their Works He speaks also of the Restoration of the Holy Books by Esdras of the Libraries of the Version of the Septuagint and of other Versions of the Holy Scriptures â—e extreamly commends that of St. Jerom and prefers it before all others as being the most literal and clear Verboram tenacior perspicuitate Sententiae Clarior He Treats also in the same Book of other Ecclesiastical Writings of Canons or of Concordances of the Evangelists of Definiâ—ions of General Councils and of Ecclesiastical Offices He comes at last to the Sacraments and other means of Sanctifying us He says That Sacraments are things which ought to be received Holily That Baptism Chrism the Body and Blood of Jesus Christ are called Sacraments because the Divine Grace works in them by the Visible Signs that they have their Effect whether they be Administred by good or bad Men that Baptism remits Sins that there are several sorts of Baptisms as that of the Holy Ghost and that of Martyrdome c. That there are in the Church other means of purifying our selves from our Sins and principally Confession Penance and Tears that Chrism or Unction Sanctifies us and that the Priest lays his hands upon us to endue us with the Holy Ghost That as to the Sacrament of the Body and Blood of Jesus Christ God has chosen Bread and Wine to shew us that his Body and his Blood is for our common Nourishment That the Sacraments gâ—ve Life to some and Death to others because all receive them tho few have the virtue and benefit of them He speaks lastly of Exorcisms the Creed the Lords Prayer Lent publick Penance and Littanies or Processions Rabanus's Work in Praise of the Holy Cross is of a very particular kind it must needs have cost him a great deal of pains and study tho it be but of little use The body of the Work is composed 〈◊〉 letters divided from one another and range over against one another in lines In reading from the right hand to the left every line contains an Hexameter Verse These Letters thus rang'd in lines make a sort of a draught or platform on which there are Figures or Simbols of the Cross Painted the letters enclosed in these Figures make also Verses which have some relation to the Figure There are 28 Figures in 28 Tables the Verses are Copy'd entire afterwards at the end of every Table and the Mystery explained in Prose The first Table contains the Image of Christ extending his Arms in the form of a Cross. The 47 Verses read long-ways from the right Hand to the left show the several Names that have been given to Christ in the Old and New Testament The Letters compriz'd in the draught of the Figure Compose other
 820 IV. VII Leo Armenus slain by Michael Balbus who succeeded him VII III. Michael Balbus stops the Persecution of the Patrons of Images recalls Theodorus and the rest except Nicephorus  Eginhard Secretary to Charles the Great Claudius of Turin dyes Adelard Abbot of Corby made some Rules Halitgarius Bishop of Cambray made a Paenitentia Amalarius Deacon of Mentz made a Treatise upon the Ceremonies of the Church 821  I. VIII IV. Michael endeavours to bring the Iconoclasts and Image Worshippers to an Agreement Anthony Byrsodepsa made Patriarch of Constantinople A Council at Thionville in October The Death of Theodulphus Bishop of Orleance and Benedict Abbot of Amiens 822 VI. II. IX V.  Some Constitutions of Lewis the Godly A Council at Clovisho An Assembly of Bishops at Attigni in August Theosterictus The Death of Aegil Abbot of Fulda and Rabanus chosen in his Place Two Smaragdus's flourish 823 VII III. X. The Birth of Charles the Bald. VI. The Emperor Michael sent his Embassadors into the West to have his Pacification about the use of Images confirm'd but the Pope would not   824 VIII Paschal dyed May 14. and Eugenius II. was consecrat ed M. 21. IV. XI VII The Bishops of France agreed to it and sent their Deputies to the Pope about it adding some Writings concerning it A Council at Paris concerning Image-Worship  825 II. V. XII VIII Lewis the Godly sent Halitgarius Bishop of Cambray and Abbot of Nonantula into the East   826 III. VI. XIII IX  A Synod at Rome An Assembly at Ingelheim Theodorus Studita dyed and Naucratius his Scholar wrote his Life 827 IV. Zinzius the Antipope relinquishing it and Eugenius and Valentine who survived his Election but a Month and a few Days Gregory IV. succeeded them Jan. 10. VII XIV X.    828 I. VIII XV. XI    829 II. IX Theophilus the Son of Michael succeeded XVI XII Lewis the Godly gave Rhaetia and  Councils were held at Mentz Lyons Toulouze and Paris in June by order of Lewis Hincmarus return'd to the Abby of S. Dionys and submits to the Reformation   him in October  part of Burgogne to Charles the Bald.  the Godly to restore the Discipline of the Church A Council held at Worms in August in confirm the 4 former Councils settled by the Abbot Hilduin 830 III. I. XVII Lewis the Godly's Children rebel against their Father and imprison him in S. Medard at Soissons but he was restor'd by the Synod of Nimeguen XIII   Hincmarus went with Hilduin into Saxony Ansegisus Abbot of S. Wandrelle made a Collection of Constitutions Orthogrinus a Monk of Werthin Vufinus Boetius Hildemarus The Death of Halitgarius of Camlin 831 IV. II. XVIII XIV  The Council of Noion in which Jesse Bishop of Amiens was depos'd Paschasius made his Treatise of the Body and Blood of our Lord. 832 V. III. XIX XV.    833 VI. IV. XX. Lewis the Godly's Children conspire against him again deposing him put him into a state of Penance by Ebbo but he was soon after restored XVI Gregory went into France to excommunicate Lewis the Godly and the Bishops of that Kingdom told him That if he excommunicated their Prince they wou'd excommunicate him A Synod of Bishops at Campeigne in which Ebbo Archbishop of Rheims presided and deposed Lewis the Godly Agobard wrote a sad Letter about the Divisions of Europe 834 VII V. XXI XVII  A Synod of Bishops at S. Dionys to restore Lewis the Godly Hincmarus came to Court 835 VIII VI. XXII XVIII Ebbo Archbishop of Reims deposed for causing Lewis the Godly to relinquish his Kingdom The Council of Thionville in which Ebbo was deposed A Council at Attigny in November  836 IX VII XXIII XIX  A Council at Aix-la-Chapelle in February The Death of Hatto Bishop of Basil.       A Council at Lyons against Agobard and Bernard Bishop of Vienna for joyning with Lotharius  837 X. VIII XXIV XX.    838 XI IX XXV XXI The Death of Pepin K. of Aquitain in November  A Council at Chaalons A Synod at Paris in which Agobard was clear'd and restored  839 XII X. XXVI Lewis the Godly gives the kingdom to his Son Charles with whom Pepin the late K's eldest Son contended for it    140 XIII XI XXVII Lewis the Godly dyed at Ingelheim near Mentz June 20th and Lotharius became sole Emperor and invaded France but Charles the Bald kept the possession of it Lotharius endeavours to restore Ebbo but could not  Gotteschalcus ordain'd Priest Hincmarus retires into the Abby of S. Dionys. Paschasius undertakes a Comment on S. Matthew Two nameless Authors write against Paschasius Prudentius ordain'd Bishop of Troyes Walafridus Strabo Agobard dyes 841 XIV XII Michael succeeds his Father Theophilus but under the Guardianship of Theodota his Mother I.    Amolo succeeds Agobard in the Archbishoprick oâ— Lyons and writes some Books Haimo is chosen Bishop of Alberstadt and goes on with his Comment on Scripture Theganus wrote about the same time 842 XV. I. II. The 3 Sons of Lewis the Godly after a long War John the Image Breaker deposed and Methodius made Patriarch A Council at Constantinople against the â—conoclasts in which      agree to divide the Empire Italy Lorrain and Burgogne to Lotharius Germany to Lewis and France to Charles of Constantinople John Patriarch of Constantinople was deposed and Methodius put in his Place  843 XVI II. III.   A Synod of Bishops at Couleines in the Diocess of Mons in which were made some Canons An Assembly at Toulouse where were made other Constitutions Another Synod at Aurillac  844 Gregory IV. died Jan. 25. and Sergius II. succeeded him Feb. 2 III. IV.   Two Councils held at Thionville and Verneuil in October and December Hincmarus chosen and ordained Archbishop of Rheims in May. Paschasius made Abbot of Corby 845 II. IV. V.  A Dispute between Paschasius and Bertramus about the manner of Jesus Christ's coming into the World A Council at Meux in May Beauvais in April Toulouse in June Treves to confirm the Ordination of Hincmarus Lyons Hincmarus is oppos'd by Lotharius His Ordination is confirm'd in a Council at Treves Joannes Scotus came into France 846 III. V. VI.  Gotteschalcus began to assert Predestination Grace A Council at Paris in February An Assembly of Bishops at Epernay Gotteschalcus leaves his Monastery and divulges his Doctrine 847 Leo IV. succeeds Sergius April 12. VI. VII  Ignatius ordained Patriarch of Constantinople Gotteschalcus confers with Notingus Rabanus writes against him A Council at Paris in which Hincmarus's Ordination is confirm'd A Council at Mentz Rabanus chosen Archbishop of Mentz A Writing of Rabanus against Gotteschalcus 848 II. VII VIII  Gotteschalcus writes against Rabanus
on a certain Quality A Tract about the Context between Ratherius and the Clergy of Verona An Apologetical Treatise A Discourse to the Clergy of Verona A Charter for the Institution of Canons instead of Monks An Ordinance prohibiting to solemnize Marriages on Sundays Five Letters A Synodical Letter Ratherius's Itinerary to Rome Six Sermons A Letter on the Eucharist Works lost The Combat or Meditations of the Heart A Book call'd Phrenesis Divers Sermons The Life of S. Ursmar A Grammar which bears the Title of Spera dorsum FLODOARD Canon of Rheims Genuine Works still extant An History of the Church of Rheims A Chronicle LUITPRANDUS or LIUTPRANDUS Bishop of Cremona Genuine Works which we have A History beginning at the Reign of the Emperors Leo and Arnulphus and ending at that of Constantinus Porphyrogenneta A Relation of his Embassy to the Emperor Phocas An History of the Expulsion of Bâ—renger Spurious Works The Lives of the Popes A Chronicle HULDEBERT Archbishop of Mentz Genuine Works Certain Lives of the Saints DURANDUS Abbot of Castres A Work lost A Tract against those Persons who avouch the Soul to be Mortal JOHN Monk of Cluny A Genuine Work The Life of S. Odo Abbot of Cluny ODO Archbishop of Canterbury His Genuine Works Ecclesiastical Constitutions A Pastoral Letter BERNERUS Monk of S. Remy at Rheims Genuine Works The Life of S. Hunegonda The History of the Translation of the Body of that Saint ATTO Bishop of Vercelli His Genuine Works still extant A Capitulary for the Clergy of his Diocess A Treatise of the Persecutions rais'd against Clergy-men Eleven Letters Works lost Politica or the Perpendicular Seventeen Sermons BRUNO Archbishop of Cologn Works lost or forg'd A Commentary on the Pentaâ—â—uch The Lives of certain Saints WILLIAM Archbishop of Mentz A Genuine Work A Chronicle of the Archbishops of Mentz JOHN XII Pope Genuine Works Two Letters S. ULRIC Bishop of Augsburg Genuine Works Several Sermons referr'd to by the Author of his Life A Spurious Work A Letter about the Celebacy of Priests EDGAR King of England Genuine Works still extant His Laws His Discourse to S. Dunstan A Work forged Certain Ecclesiastical Constitutions UTHO Bishop of Strasburg Genuine Works The Lives of S. Arbogastus and S. Amand. GERARD Dean of S. Medard at Soissons A Genuine Work The Life of S. Romanus in Prose A Work lost The Life of S. Romanus in Verse THIERRY or THEODORIC Archbishop of Trier A Genuine Work The Life of S. Lutruda WITICHIND Monk of Corby in Saxony His Genuine Works Three Books of the History of the Saxons containing the Reigns of the Emperors Henry the Fowler and Otho I. Certain Poems Works lost The Lives of S. Thecla and S. Paul the first Hermite ABBO or ALBO Abbot of Fleury His Genuine Works which we have An Apology Letters to Bernard Abbot of Bâ—aulieu A Letter to an Abbot of Fulda A Collection of Canons Works lost A Letter in Hexameter Verse in Commendation of Otho The Harmony of the Gospel dedicated to Odilo A Treatise of the Cycles Spurious Works An Epitome of the Lives of the Popes The Life of S. Edmund JOHN XIII Pope Geâ—â—ane Works Four Letters ADSON Abbot of Luxueil A Genuine Work An History of the Miracles of S. Vandalbert ROGER Monk of S. Pantaleon at Cologn A Genuine Work still extant The Life of Bruno Archbishop of Cologn ROSWIDA a Nun of Gandersheim Hâ—r Genuine Works A Poem on the Life of the Emperor Otho I. Other Poetical Pieces BENEDICT VII Pope A Genuine Work A Letter to the Bishops of France and Germany S. ETHELWALD Bishop of Winchester Spurious Works A Treatise of the Abbots of Lindâ—farn and others mention'd by Pitsaeus S. DUNSTAN Archbishop of Canterbury His Genuine Works Concordia or Rules for the Monastical Life Ecclesiastical Constitutions under the Name of Edgar King of England A Letter to Wulfin Bishop of Worcester ADSON Abbot of Deuvres Genuine Works which we have The Lives of S. Bercarius S. Basolus S. Mansuet and S. Frodbert The History of the Translation and Miracles of S. Bercarius and S. Frodbert HELPERIC or CHILPERIC Monk of S. Gallus A Genuine Work A Preface to a Treatise of the Calendar A Work lost A Treatise of the Calendar JOHN XV. Pope Genuine Works still extant A Relation of the Treaty of Peace between Etheâ—â—ed and Richard An Admonition to the Bishops of Picardy NICON of Armenia A Genuine Work A Tract concerning the Religion of the Armenians FULCUIN or FOLCUIN Abbot of Lobes Genuine Works His History of the Abbey of Lobes The Life of S. Ursmar and S. Fulcuin REGNALD Bishop of Eichstadt His Genuine Works The Lives of S. Nicolas and S. Blaâ—ius The Lives of S. Wilbald and S. Unnebald BERTHIER or BERTHERIUS Priest of Verdun A Genuine Work A Compendious History of the Bishops of Verdun GREGORY V. Pope Genuine Works Four Letters GERBERT Archbishop of Rheims afterward of Ravenna and at last Pope under the Name of Sylvester II. His Genuine Works still extant CLX Letters The History of the Acts of the Council of Rheims in 992. A Discourse to the Council of Mouzon in 995. A Discourse concerning the Episcopal Functions against Simony which he compos'd being Pope Three Letters written during his Pontificate Works lost Divers Treatises of Rhetorick Arithmetick and Geometry AIMOIN or AIMONIUS Monk of Fleury The History of France in three Books and 41 Chapters of the fourth The Life of Abbo Abbot of Fleury Two Books of the Miracles of S. Benedict A Sermon on the Festival of that Saint A Piece in Verse on his Translation and on the Foundation of the Abbey of Fleury HERIGER Abbot of Lobes Genuine Works still extant An History of the Bishop of Liege A Treatise of the Body and Blood of Jesus Christ. The Life of S. Ursmar Works lost A Letter to Hugh about several Questions A Treatise of Discord and of the Coming of our Lord. Doubtful Works The Lives of S. Bertenda and S. Landoald UFFIN or UFFO Monk of Werthin A Genuine Work The Life of S. Ludger Bishop of Munster A doubtful Work The Life of S. Ida. A Work lost The Life of S. Lucius King of England GERARD the Pupil of S. Ulric A Genuine Work which we have The Life of S. Ulric Bishop of Augsburg A nameless WRITER Monk of S. Vito at Verdun A Genuine Work A Continuation of Berthier's History of the Bishops of Verdun ALBERT or OLBERT Abbot of Gemblours Works lost The Lives of the Fathers compos'd by that Author ALDELBOLD Bishop of Utrecht A Genuine Work The History of the Emperor Henry III. Works lost Hymns in Praise of the Cross and of the Virgin Mary Some other Works JOHN Abbot of S. Arnulphus at Metz. Genuine Works An Account of the Life and Translation of S. Glodesinda The Life of S. John Abbot of Gorze LETALDUS Monk of Micy or S. Memin Genuine Works An History of the Miracles of S. Memin The Life of S. Julian Bishop of Mans. A Nameless
Monk of St. German at Auxerre ibid. Diodericus a Monk of Hirsfeldt ibid. Andrew a Monk of Fleury or of St. Benedict on the Loire ibid. Odo a Monk of St. Maur des Fosses ibid. Bovo Abbot of St. Berthin ibid. Gislebert a Monk of St. Amand ibid. St. William Abbot of Richanaw 105 Alberic Cardinal ibid. Jotsald a Monk of Cluny ibid. Wolferus a Canon of Hildesheim ibid. Gotzelin a Monk of Canterbury ibid. Peter a Monk of Maillezais ibid. William a Monk of Chiusi in Tuscany ibid. Raimond a Monk of St. Andrew at Avignon ibid. Heymo a Monk of Richenaw ibid. Gerard de Venna a Monk of La Chaise-Dieu ibid. Egiward a Monk of St. Burchard at Wurtzburg ibid. Gautier or Gauterius ibid. Grimaldus ibid. Rudolf a Monk of La Chaise-Dieu ibid. Notcherus Abbot of Hautvilliers ibid. W. a Monk of Walsor ibid. CHAP. XII Of the Greek Ecclesiastical Writers who flourish'd in the Eleventh Century 106 Leo the Grammarian ibid. Alexius Patriarch of Constantinople ibid. Eugesippus ibid. Theophanes the Ceramean Archbishop of Tauromenium ibid. Nilus Doxopatrius Archimandrita ibid. Nicetas Pectoratus a Monk of Studa ibid. Michael Psellus a Senator of Constantinople ibid. Simeon the Young Abbot of Xerocerce 107 John Archbishop of Euchaita 108 Joannes Thracesius Scylitzes Curopalata ibid. Georgius Cedrenus ibid. Constantinus Lichudes Patriarch of Constantinople ibid. John Xiphilin Patriarch of Constantinople ibid. Samonas Archbishop of Gaza ibid. Nicolas Bishop of Metone ibid. Theophylact Archbishop of Acris ibid. Nicetas Serron Archbishop of Heraclea 109 Nicolas sirnam'd the Grammarian Patriarch of Constantinople ibid. Peter Deacon and Chartophylax of the Church of Constantinople ibid. Samuel of Morocco a converted Jew ibid. CHAP. XIII Of the Councils held in the Eleventh Century 109 The COUNCILS of FRANCE The Council of Orleans held in the Year 1017. ibid. The Synod of Ãrras in 1025. 110 The Council of Bourges in 1031. 111 of Limoges held in the same Year 112 Divers Councils held in France in 1040. 113 The Council of Rheims in 1049. 114 of Tours in 1060 115 of Soissons in 1092. ibid. Roscelin a Clerk of the Church of Compiegne ibid. Theobald a Clerk of Etampes 116 Divers Councils held in Normandy The Council of Roan conven'd A. D. 1050. 116 of Lisieux in 1055. ibid. of Roan in 1063. ibid. of Roan in 1072. 117 A Quarrel between the Archbishop of Roan and the Monks of St. Owen 118 The Council of Roan in 1074. ibid. of Lillebonne in 1080. ibid. The Councils of the Province of Aquitaine The Council of Narbonne held in the Year 1054. 119 of Toulouse in 1056. ibid. The COUNCILS of GERMANY The Council of Dortmundt held A. D. 1005. 120 of Selingenstadt in 1023. ibid. of Mentz in 1069. 121 of Mentz in 1071. ibid. of Erford in 1073. ibid. The COUNCILS of ENGLAND The Council of Aenham held in the Year 1010. 121 King Ethelred and King Canut's Laws 122 The Council of London in 1075. ibid. of Winchester in 1076. ibid. of London in 1102. 123. The COUNCILS of SPAIN The Council of Leon held in the Year 1012. 123 of Coyaco in 1050. 124 of Elna in Roussillon in 1065. 125 CHAP. XIV Observations on the Ecclesiastical Affairs of the Eleventh Century 125 The Study of Divinity in this Century ibid. Of the Rights of the Popes and of the Church of Rome 126 Divers Points of Discipline concerning the Clergy ibid. Remarks on the scourging Discipline and Fasts ibid. Observations on the Mass and on divers Points of Discipline 127 on the Monastick Life ibid. The Order of Camaldolites ibid. of Carthusian Monks ibid. of St. Antony ibid. of Cistercian Friers 128 of Regular Canons ibid. A Chronological Table of the Ecclesiastical History of the Eleventh Age of the Church A Chronological Table of the Ecclesiastical Authors that flourish'd in the Eleventh Century A Table of the Works of the Ecclesiastical Authors of the Eleventh Century A Table of the Acts Letters and Canons of the Councils held in this Century A Table of the Writings of the Ecclesiastical Authors dispos'd according to the Matters they treat of An Alphabetical Table of the Ecclesiastical Authors in this Century An Alphabetical Table of the Councils held in this Century An Alphabetical Table of the Principal Matters contain'd in this Volume AN HISTORY OF THE CONTROVERSIES AND OTHER Ecclesiastical Affairs Which happen'd in the Eleventh Century CHAP. I. Of the Writings of S. Fulbert Bishop of Chartres WE will begin this Eleventh Century with S. Fulbert Bishop of Chartres who S. Fulbert Bishop of Chartres was one of the principal Restorers of Learning of the Sciences and of Divinity He came from Rome to France and held his publick Lectures in the Schools of the Church of Chartres about the end of the Tenth and the beginning of the Eleventh Century His Reputation gain'd him Scholars from all Parts who went out of his School full of Learning and Piety and diffused his Light in France and Germany insomuch that all the Ingenious Persons of that time gloried in having been his Scholars He was in great Repute with King Robert and as some Historians tell us he was his Chancellor In the Year 1007. he succeeded Radulphus in the Bishoprick of Chartres and govern'd that Church with a great deal of Vigilance and Prudence for the space of One and twenty Years and some Months He dy'd April 10 1028. He compos'd several Letters Sermons and Pieces of Poetry His Letters amount to 134. In the First he explains three Essential Points of our Faith namely The Mystery of the Trinity the Sacrament of Baptism and the Sacraments of Life to wit of the Body and Blood of our Lord. We shall not here stand to repeat what he has said about the Mysteries of the Trinity and the Incarnation 't is enough to take notice that he has given a very exact Explanation of them and that he has very particularly refuted the Errors of the Arians Nestorians and Eutychians Upon the Sacraments he says That we ought not to rest upon the External and Visible Signs but to attend to the Invisible Power and Efficacy of these Mysteries We know says he and 't is an unquestionable Truth That we were polluted by our first Birth and purified by the second therefore we are buried and we die with JESUS CHRIST that we may be born again and quicken'd with him The Water and the Holy Ghost are united in that Sacrament the Water denotes the Burial the Holy Ghost the Life Eternal as JESUS CHRIST lay buried in the Ground for three Days so is Man dipp'd and as it were buried three times in the Water that he may rise again by the Holy Spirit He afterwards proves That 't is God which Baptizeth and that tho' a wicked Man should administer this Sacrament yet it does not hinder the Remission of Sins because 't is not he who is the Author but only the Minister of the Sacrament as he himself acknowledges when he
him to relinquish his Error demonstrating to him That it was not impossible for that God who had Created all Things out of nothing to change the Bread and Wine into the Body and Blood of Christ. He had sent another Letter some time before upon the same Subject to Paulinus Bishop of Mets that he might admonish Berenger to renounce his Error We have lost this last Letter and several others mention'd by Trithemius But the former is among the Authors who wrote upon the Eucharist Printed at Louvain in 1551 and 1561. and in the Bibliotheca Patrum Ascelin a Monk of S. Evrou in Normandy sent likewise about the same time a Letter to The Letter of Berenger to Ascelin Berenger against his Error Berenger upon his return from Normandy had a Conference with Ascelin and his Scholar William They publickly declar'd That he had acknowledg'd the Book of John Scotus to be blamable and that he durst not maintain his Error Berenger being inform'd of it wrote a Letter to Ascelin wherein he gave him to understand That he was not minded to Dispute against him in the Conference which they had together because at that time he had resolv'd not to discourse with any one about the Eucharist till he had satisfied the Bishops to whom he ought to give an account of his Doctrin That it was upon this Account that he would not so much as refute that damnable and impious Maxim maintain'd by William That every Man ought to approach the Holy Table at Easter But that Ascelin was conscious to himself that he never said John Scotus was an Heretick That all he had said about it was That he had not seen all the Writings of that Author but that what he had read of his about the Eucharist contain'd nothing in it Heretical and if he had spoken any thing which was not so exact he was ready to disown it That Lastly They could not Condemn him for having alledg'd that the substance of Bread remains in the Sacrament since 't is the Doctrin of the Fathers which he defended designing nothing else than to follow in every thing S. Ambrose S. Austin and S. Jerom and that therefore there was no Ground for what Arnulphus had said to him in Ascelin's own hearing Prithee let us alone in the Opinion we have been brought up in since he did not pretend to establish a Novelty but to maintain the Doctrin of the Fathers Ascelin return'd him this Answer That he had receiv'd his Letter with Joy hoping Ascelin's Letter to Belinger therein to have heard the News of his Conversion but that in reading it his Joy was turn'd into Sorrow perceiving that he still adhered to his old Error That he did no longer see in him that depth of Thought and that Learning which he had formerly since he had forgot the Passages of their last Conference particularly that about the Proposition made by William That every Man ought to approach the Holy Table at Easter to which he had added this Restriction Unless he were excluded from this Heavenâ—… Banquet by some Crime which ought not to be done but by the Order of his Confessor otherwise the Keys of the Church would become useless That for his part he did not repent of what he had said in that Conference since he had maintain'd a notorious and unquestionable Truth from which he would never Swerve viz. That the Bread and Wine were by the Efficacy of the Holy Spirit and the Ministry of the Priests turn'd into the real Body and Blood of JESUS CHRIST which is plainly proved out of the Holy Scriptures unless corrupted by a vicious and false Interpretation That for what relates to John Scotus he was persuaded that in looking upon him as an Heretick he did nothing unbecoming either his Priesthood or Religion since he perceiv'd that the whole aim and design of that Author is to prove That what is Consecrated on the Altar is not the true Body and Blood of JESUS CHRIST which Error he endeavours to establish by several Passages of the Fathers falsly explain'd and among others by a Prayer of S. Gregory upon which he says that this change of the Bread and Wine into the Body and Blood of JESUS CHRIST was figurative and not real That he look'd upon Berenger himself to be a Man of more Learning than to maintain the Orthodoxy of this Expression That he had not ventur'd to defend it in their Conference that he only said he had not read the Book of John Scotus quite out That he was surpriz'd to see such a prudent Man give so large Encomiums of a Book which he had not read through That lastly for his part he was of the Opinion of Pascasius and of the other Catholicks and that he firmly believed that the Faithful receiv'd upon the Altar the real Body and Blood of JESUS CHRIST under the appearance of Bread and Wine and that this Opinion was not contrary to the Laws of Nature which depend on the Will of God nor to And here it is worth our while to observe how modest the first Advancers and Promoters of the Doctrin of Transubstantiation were in their Assertions Who did not assert any thing about it more than what we Protestants readily own viz. That the Faithful do verily and indeed receive the Body and Blood of Christ in the Sacrament of the Lord's Supper signified to us by the Bread broken and the Wine pour'd out the Testimony of the Gospel To conclude that the Advice which Arnulphus whom he calls the singing Man had given him was very wholsome and that he ought to follow it to be asham'd of defending a Book Condemn'd in the Council of Verceil and to keep close to the Catholick and Apostolick Tradition from which he had Swerv'd This and the former Letters were publish'd by Father Luke Dachery in his Notes upon the Life of Lanfrank About the same time Berenger wrote another Letter to Richard who was then at the Berengers Letter to Richard French Court wherein he prays him to speak to the King in his behalf that so he might remedy the Injustice which had been done him and to give him to understand that they had not done well in Condemning John Scotus in the Council of Verceil and in justifying Paschasius That the Clerks of Chartres had given him a false explication of the Opinion of S. Fulbert or rather of the Passage of S. Augustin related by that Bishop That to induce the King to hearken unto him he might inform him that John Scotus wrote his Book by the Order and at the instance of his Predecessor Charles the Great that is Charles the Bald who had charg'd him to refute by writing the Folly of Paschasius that upon this Account he was oblig'd to grant his Protection to that dead Person against the Calumnies of the living if he were minded to shew himself the worthy Successor of that great Prince While these Disputes were on
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
thought that the principal Regard ought to be had to the Text of the Gospel for fear it should cause a Scandal in the Church of God if the Opinions of the Fathers should not be well understood or the Passages taken out of them should be corrupted That it was after this manner that the disturbance which happen'd at Tours in the Presence of Gerald and in the same City in the presence of Hildebrand was appeas'd and that this Plague which began to spread it self afresh had been stop'd by the Command of the Prince and by the Authority of the Arch-bishop of Besanzon That thereupon he had taken up a Resolution to hold no more Conferences nor to enter into any Dispute upon that Subject and that he would never give his Consent for the holding of any Assembly upon that Affair That if any such should be holden he would not be at it That he would not give Audience to the Disputants and would exclude such as continu'd obstinate from the Communion because this Business had been determin'd thrice in the Province and four times by the Sentence of the Holy See At last Gregory VII willing to put an end to what he had begun whilst Legat cited Berenger to a Council held at Rome in December 1078. and gave him time to consider what The Council of Rome in 1078. under Gregory vii against Berenger he had to do till the next Council which was held the next Year in February Berenger did still adhere to his Opinion and maintain'd it very vigorously Bruno afterwards Bishop of Signi and Abbot Wolphelmus oppos'd him The Question was debated between them for three Days and at last Berenger was forc'd to make his Recantation drawn up in these Terms I Berenger believe in my Heart and confess with my Mouth That the Bread and Wine which are upon the Altar are substantially chang'd by the Mystery of the Priest and by the Words of our Saviour into the true proper and quickening Body and Blood of our The second Profession of Faith made by Berenger Lord JESUS CHRIST which came out of his Side And not only figuratively and by virtue of the Sacrament but truly properly and substantially according to the Intention of these Presents and as I have read and you understand it This is my Faith contrary to which I will not for the future broach any Doctrin So help me God and the Holy Evangelists After this the Pope conjur'd Berenger by the Almighty God and by the Holy Apostles S. Peter and S. Paul never to dispute again with any Person about the Body and Blood of JESUS CHRIST unless to undeceive those on whom he had impos'd Upon this Declaration he granted Berenger a Letter directed to the Arch-bishop of Tours and to the Bishop of Anger 's wherein he declar'd to them That he had taken Berenger into his Protection and enjoin'd them to defend him against Fulcus Richinus the Count of Anger 's who bore him an ill Will and against all his Enemies He likewise granted him a Bull which excommunicates those who should attempt any thing against his Person or Estate or should call him Heretick These Favours granted by Gregory VII to Berenger gave an Occasion to the Bishops who exhibited a Decree against this Pope in a Council held at Bresse in the Year 1080. to accuse him of being a Disciple or at least a Favourer of that Heretick But this Charge against this Pope was groundless and unjust since he had not entertain'd Berenger till after he had abjur'd his Heresy Tho' perhaps he was too easy in giving Credit to the Words of so unconstant a Man In Truth it appears that Berenger did persist in teaching his Heresy since he was forc'd to appear at a Council held at Bordeaux The Council of Bordeaux in 1080. against Berenger in the Year 1080. by Hugh the Pope's Legat at first Bishop of Dia and afterwards Arch-bishop of Lions and there to give an Account of his Faith as 't is recorded in the Chronicon of S. Maixant This is the last Scene wherein Berenger appear'd He spent the rest of his Life in the Isle of S. Cosmus near the City of Tours to which Place he retir'd after the Council of Rome and dy'd there Jan. 6. 1088. An ancient Author to be met with in the Library of Fleury William of Malmsbury Of Berenger's Repentance Matthew of Paris Vincent of Beauvais and several other more modern Authors tell us That Berenger was a real Convert and that he died a sincere Penitent being heartily sorry for having infected so many with his Error Clarius a Monk of Fleury and the Authors of the Chronicon of S. Peter the Lively of Sens and of the Chronicon of S. Martin of Tours speak very much in his Praise We have likewise two noble Epitaphs made in his Praise the one by Baudry Abbot of Bourgneil and afterwards Bishop of Dol and the other by Hildebert Arch-deacon of Mans who was afterwards Bishop of that City and at last Arch-bishop of Tours In a Word his Memory is still had in veneration at Tours where they say that the Prebendaries of S. Martins have a Custom of paying him their Respects every Year 'T is probable that these Authors who believe the real Presence would never have bestow'd so many Encomiums on Berenger if they had not been fully convinc'd of his Conversion And yet we find that Lanfrank in his Fiftieth Letter written since the Year 1080. to Reginald Abbot of S. Cyprian of Poitiers and the anonymous Author of a Treatise written in the Year 1088. and publish'd by Father Chifflet speak of him still as an Heretick without mentioning his Conversion in the least We find that after his return from Rome he was oblig'd to give an Account of his Faith to the Council of Bordeaux But that which raises the greatest cause of suspecting his Conversion is That after his second Return from Rome to France he compos'd a Treatise in opposition to his last Profession of Faith as Father Mabillon who had seen the Manuscript assures us The which being joined to the Testimony of Berthol Priest of Constance who says positively That Berenger had not chang'd his Opinion seems to destroy all that has been said about his Repentance or at least shews that it was very late and that he did not change his Opinion till a little before his Death Notwithstanding his Retractations and Repentance several of his Followers persisted in The Followers of Berenger their Error but by degrees this Heresie was extirpated One Anastasius a Monk of S. Sergius of Anger 's was forc'd to abjure it and to deliver a Profession of his Faith to Gerald Abbot of S. Aubin of that City related by Father Luke Dachery in his Notes upon the Life of Lanfrank The Fathers of the Council of Placentia in the Year 1095. condemn'd the Heresie of Berenger afresh And lastly Bruno Arch-bishop of Treves drove out of
to be their Disciple to make a Discovery of all their Errors He follow'd this Advice and having associated himself with them several times was inform'd by them That they did not believe that JESUS CHRIST was born of the Virgin Mary nor that he died for the Salvation of Mankind nor that he was bury'd and rose again And that they maintain'd That Baptism did not procure the remission of Sins that the Consecration by the Priest did not constitute the Sacrament of the Body and Blood of our Lord and that it was unprofitable to make Prayers to the Holy Martyrs and Confessors Afterward Arefastus having interrogated them about the Salvation which they hop'd to be partakers of they inform'd him That at certain Hours of the Night they were wont to meet together in a particular Place every one being furnish'd with a Lamp where after having invok'd the Demons they perpetrated infamous Villanies and even burnt the Children born of their incestuous Copulations whose Ashes they reserv'd to be given to sick Persons as a kind of Viaticum King Robert being arriv'd at Orleans with some Bishops caus'd this Herd of Miscreants to be apprehended and Arefastus among them by whose Testimony they were Convicted and their Errors were refuted by the Bishops But upon their refusal to abjure their Heresy they were depriv'd of their Ecclesiastical Habits and all burnt in a House except one single Clerk and a Nun who were Converted These Circumstances are thus related in an ancient History of the Council of Orleans referr'd to by Father Luke Dachery in the second Tome of his Spicilegium and Glaber a Cotemporary Historian relates them almost after the same manner as to the matter of Fact except that he makes no mention of Arefastus but he attributes to them some other Errors viz. That they deny'd the Holy Trinity affirm'd the World to be Eternal and believ'd that sensual Pleasures are not to be punish'd in the future State and that good Works are unprofitable This Author adds That the Persons burnt upon that Account were thirteen in Number The Synod of Arras held in the Year 1025. SOME time after there appear'd in Flanders another Sect of Hereticks which was likewise Condemn'd in a Synod held at Arras A. D. 1025. on the Festival of Christmas by The Synod of Arras in 1025. Gerard Bishop of Cambray and Arras for both these Cities had then but one Bishop Gerard residing some Days in the latter News was brought him that certain Persons were arriv'd from Italy who introduc'd a new sort of Heresy which ruin'd the Gospel Ordinances and the Discipline of the Church and that these Miscreants making profession of perfect Righteousness gave it out That that alone was sufficient for the Justification of a Person and that there was no other Sacrament in the Church for the attaining of Salvation Upon this Report Gerard caus'd a strict search to be made after those who were suspected to be maintainers of this Heresy insomuch that they were apprehended by the Governor's Order and even brought before the Bishop who being taken up at that instant with other Affairs after he had examin'd them for some time concerning their Doctrin and perceiv'd them to be in an Error caus'd them to be confin'd during three Days and order'd a Fast to be kept the next Day by the Clerks and Monks who were there present that Almighty God might be implor'd to give Grace to those Miscreants to acknowledge their Errors On the third Day being Sunday he held a Synod compos'd of the Abbots Arch-deacons Monks and other Clergy and caus'd the Prisoners to be brought forth in the presence of the People Then after having made a Speech to the Assembly he demanded of the Prisoners what their Doctrin was and who were their Teachers They reply'd That they were the Disciples of an Italian nam'd Gandulphus who had instructed them in the Commandments of the Gospel and of the Apostles that they receiv'd no other Scripture but that they observ'd that very strictly The Bishop having heard it reported That they abhorr'd Baptism that they rejected the Sacrament of the Body and Blood of JESUS CHRIST that they gave it out that Pennance was altogether unprofitable that they despis'd the Churches that they condemn'd lawful Marriages that they did not acknowledge any Eminency in the Confessors and that they affirm'd That none ought to be honour'd except the Apostles and Martyrs he thought fit to interrogate them and to give them Instructions about those Points As to the first they own'd That their Master had Taught them That provided that they practis'd the Precepts of the Gospel that they renounced the Vanities of the World that they did not follow their Passions that they got their Livelihood by the Labour of their Hands that they did no injury to any and that they exercis'd Charity toward those who were animated with the same Zeal it was not necessary to receive Baptism that if the performance of these Duties were neglected Baptism would be unprofitable and that altho' 't were granted that it had some efficacy yet it was now become altogether useless and of none effect for these three Reasons viz. 1. Upon account of the irregular Practices and Conversation of the Ministers 2. Because the Sins which might have been remitted by Baptism are committed again by Professours during the whole Course of their Lives 3. In regard that Infants are Baptis'd who have neither Faith nor free Will who cannot desire Baptism nor know what is meant by Faith or Free Will neither can the Profession of others avail them any thing The Bishop reply'd upon that Article That altho' JESUS CHRIST was perfectly Righteous yet he condescended to receive Baptism from St. John That he instituted it for the regeneration and the remission of Sins That in this Sacrament the Holy Ghost operates invisibly in the Soul what is done outwardly by the Water on the Body That altho' it be administer'd by worthy or unworthy Ministers nevertheless it is always effectual because it is the Holy Ghost who Sanctifies and the Iniquity of a Man cannot hinder the effect of the operation of God That whilst the Minister outwardly sprinkles the Body the Soul is inwardly purify'd by the operation of the Holy Ghost That afterward Holy Unction is administr'd to the Infant for its farther Sanctification after Baptism by reason that as Sin is remitted by Baptism so Unction sanctifies the Person after Baptism That the Imposition of Hands was also added to procure the Descent of the Holy Ghost That the necessity of Baptism is prov'd by the Doctrin of the Gospel and of the Apostles That how Holy or Innocent soever the Life of a Man may be yet he cannot be Sav'd without receiving this Sacrament That Baptism takes away both original and actual Sins and re-establishes Man in the same State of Uprightness in which he was created altho' it does not render him immortal That the Example of the Man Sick
to the Body of Jesus Christ as well as to his Soul after his Death And concludes in the Affirmative In the Twenty second he enquires Whether it may be said that Jesus Christ was Man during the time that his Body lay in the Supulchre In the following Sections he treats of Faith Hope and Charity In the Thirty third he discourses of the Four Cardinal Vertues In the Thirty fourth of the Seven Gifts of the Holy Ghost and chiefly of the Fear of God In the Thirty fifth he explains the difference between Wisdom and Knowledge In the Thirty sixth he treats of the Connexion of all the Vertues and of the Relation they have to Charity The Four last Sections of this Book contain a compendious Explication of the Decalogue The Holy Sacraments are the principal Subject treated of in the last Book In the first Section he gives a Definition of the Sacraments shews the Causes of their Institution observes the difference between those of the Old and New Law and treats in particular of Circumcision which he believes to have been so necessary for the remission of Original Sin that he affirms that the Children of the Jews who died without partaking of that Sacrament were consign'd to Damnation In the Second after having nominated the Seven Sacraments of the New Law he discourses of the Baptism by St. John the Baptist. In the Third he treats of the Baptism of Jesus Christ and after having confirm'd St. Ambrose's Opinion that Baptism might be absolutely administer'd in the Name of Jesus Christ he enquires When the Baptism of Jesus Christ was instituted and under what Form the Apostles baptized Persons As also Why Water is us'd in the Administration of this Sacrament and no other Liquor and how many Immersions ought to be made in Baptizing In the Fourth Section he treats of the Effects of Baptism shewing how some Persons receive the Sacrament and the Grace of the Sacrament and how others receive the Sacrament without the Grace and the Grace without the Sacrament He proves that Infants receive both and adds that they even receive Actual Grace which afterwards enables them to perform good Actions In the Fifth he makes it appear from St. Augustin's Principles that Baptism administred by an unworthy Priest is no less Holy than that which is perform'd by the Hands of a worthy one because the effective Power of Baptizing is inherent in Jesus Christ which he does not communicare to the Ministers In the Sixth Section he observes that the Bishops or Priests have a Right to administer this Sacrament although in case of necessity it may be done by Lay-men and even by Women And that it is valid by whomsoever it be administer'd nay when perform'd by Hereticks provided it be done in the Name of the Holy Trinity He asserts that an Infant cannot be baptized in the Mother's Belly and afterwards handles several other Questions relating to the Form and Ceremonies of Baptism In the Seventh Section he treats of the Sacrament of Confirmation and at first observes that the Form of this Sacrament are the Words pronounced by the Priest when he anoints the Fore-head of the Baptized Persons with the Holy Chrism The Author adds that the Administration of this Sacrament was always reserv'd to the Bishops that they alone are capable of administring it effectually in due Form and that it cannot be reiterated He begins in the Eighth Section to discourse of the Sacrament of the Eucharist and after having shewn some of the ancient Figures of this Sacrament proceeds to treat of its Institution of its Form which he makes to consist in these Words This is my Body this is my Blood and of the Things contain'd therein He says Three Things are to be distinguished in the Eucharist viz. the Sacrament consisting in the visible Species of the Bread and Wine the Sacrament and the Thing which is the proper Body and the proper Blood of our Lord contain'd under the Species and the Thing which is not the Sacrament that is to say the mystical Body of Jesus Christ 〈◊〉 the inward Grace In the Ninth Section he distinguishes Two Manners of receiving the Body of Jesus Christ viz. one Sacramental which is common to the worthy and to the unworthy Communicants and the other Spiritual which is peculiar only to the former In the Tenth he proves the Real Presence and the changing of the Bread and Wine into the Body ond Blood of Jesus Christ and refutes the Opinion of those who believe the Eucharist to be only a Figure In the Eleventh he at first enquires of what Nature this Change is and proves it to be substantial insomuch that the Body and Blood of Jesus Christ are under the Accidents which before cover'd the Substance of the Bread and Wine which is annihilated or return'd to the first Matter He confutes those Persons who asserted that the Substance of the Bread remain'd after the Consecration and afterwards gives an Account why the Body and Blood of Jesus Christ are administer'd to us under Two different Kinds and why Water is intermixed with the Wine In the Twelfth he endeavours to explain divers Questions relating to the Eucharistical Species and affirms that the Accidents remain therein without the Subject and that they only are broken and divided into many Parts Afterwards he discourses of the Quality which is peculiar to this Sacrament as also of its Institution and Effects In the Thirteenth Section he acknowledges that unworthy Ministers may consecrate the Elements but denies that it can be done by excommunicated Persons and declared Hereticks In the Fourteenth he begins to treat of Repentance distinguishing the Vertue of Repentance from the Sacrament of Penance He gives divers Definitions of Repentance and shews the Necessity of it as also that it may be often reiterated In the Fifteenth he proves that one cannot be truly penitent for one Sin without actually repenting of all In the Sixteenth he distinguishes the Three Parts of Repentance viz. the Compunction of the Heart the Confession of the Mouth and the Satisfaction of Works and discourses in particular of the Satisfactions that ought to be made for venial Sins He treats of Confession in the Seventeenth Section and shews that is requisite to confess ones Sins to a Priest in order to obtain the remission of them In the Eighteenth he treats of the Sacerdotal Power and of the use of the Keys and after having produced different Opinions relating to that matter concludes That God alone has the Power of absolutely binding and loosing the Sinner by cleansing the Pollution of his Sin and remitting the Penalty of Eternal Damnation That the Priests do indeed bind and loose by declaring that such Persons are bound or loosed by God and by imposing Penance or by readmitting to the Communion those whom they have excommunicated In the Nineteenth he discourses of the Qualities requisite in Ministers who are employ'd to bind and loose Sinners nevertheless he acknowledges that
IX A Treatise of the Corruption of the Age The Life of St. Peter of Anagnia Six Books of Moral Discourses attributed to St. Bruno Two Letters A Treatise of the Sacraments or Ceremonies of the Church CALIXTUS II. Pope Genuine Works still extant Thirty Six Letters Spurious Works Four Sermons on St. James GUIBERT Abbot of Nogent sous Coucy Genuine Works A Treatise of Preaching Ten Books of Moral Commentaries on the Book of Genesis Tropologia or an Explication of the Prophecies of Hosea and Amos and on the Lamentations of Jeremiah A Treatise against the Jews A Treatise of the Real Presence of the Body of JESUS CHRIST in the Eucharist A Treatise of the Encomiums of the Virgin Mary A Treatise of Virginity Three Books of the Relicks of Saints The History of the Crusades under the Title of Gesta Dei per Francos The Life of Guibert by himself A Sermon on the last Verse of the 7th Chapter of the Wisdom of Solomon Works lost Sentences taken out of the Gospels Commentaries on the other lesser Prophets Manuscripts ERNULPHUS or ARNULPHUS Bishop of Rochester Genuine Works still extant Two Letters GAUTERIUS Bishop of Maguelone A Genuine Work An Epistle serving instead of a Preface to Lietbert's Commentary on the Book of Psalms publish'd by him GEFFREY Abbot of Vendôme Genuine Works Five Letters A Treatise of the Body and Blood of JESUS CHRIST A Treatise of Elections against the Investitures Two other Treatises against the Investitures A Treatise of Dispensations A Discourse on the Qualities of the Church Explications of the Ark of the Testimony A Treatise of the Sacraments of Baptism Confirmation Extreme Unction of the Sick and the Lord's Supper A Treatise of the Reiteration of the Sacraments A Treatise to prove that Bishops ought not to exact any thing for Blessings and Consecrations A Rule for the Confessions of Monks A Discourse on the Three Virtues of Pastors A Dialogue between God and the Sinner Four Hymns Eleven Sermons HONORIUS II. Pope Genuine Works still extant Eleven Letters BAUDRY Bishop of Dol. Genuine Works The History of the Crusade A Memoire concerning the Monastery of Fecamp The Life of St. Hugh Archbishop of Rouen Other Lives of the Saints HILDEBERT Bishop of Mans and afterwards Archbishop of Tours Genuine Works Eighty Three Letters Nine other Letters publish'd by F. Dachery Two Discourses on the Nativity of our Lord. A Paraphrase in Verse on the Canon of the Mass. Two Sermons A Synodical Discourse The Life of Hugh Abbot of Cluny The Epitaph of Berengarius A Letter to Reginoldus A Preface to the Life of St. Radegonda A Work lost A Treatise of Virginity STEPHEN HARDING Abbot of Cisteaux Genuine Works still extant The Charter of Charity The small beginning of the Order of Cisteaux A Discourse on the Death of Albericus A Discourse Dedicated to St. Bernard PETRUS GROSOLANUS or CHRYSOLANUS A Genuine Work A Discourse before Alexis Comnenus EUSTRATIUS Archbishop of Nice Manuscript Works A Reply to Chrysolanus Some other Treatises STEPHEN Bishop of Autun A Genuine Work A Treatise of the Prayers and Ceremonies of the Mass. NICEPHORUS BRYENNIUS of Macedonia A Genuine Work still extant The Byzantine History from the Year 1057. to 1081. JOANNES ZONARUS Secretary of State to the Emperor of Constantinople Genuine Works Annals or an Ecclesiastical History Commentaries on the Canons A Discourse of Impurity A Canon of the Virgin Mary A Preface to the Poems of St. Gregory Nazienzen Fifty Six Letters Works lost An Explication of the Canons for the Festival of Easter Several Sermons A Poetical Work on the Procession of the Holy Ghost HONORIUS SOLITARIUS Professor of Scholastical Divinity in the Church of Autun Genuine Works A Treatise of the Lights of the Church or of the Ecclesiastical Writers A List of Hereticks A Chronological Table of the Popes The Pearl of the Soul or a Treatise of Divine Offices divided into Four Books A Treatise of the Image of the World in Three Books The Philosophy of the World A Treatise of Praedestination and Free Will Questions upon the Book of Proverbs and Ecclesiastes A Commentary on the Book of Canticles The Seal of the Virgin Mary Works lost An Illustration of the Church of the Doctrine of JESUS CHRIST and of Eternal Life The Mirror of the Church The Scandal against the Incontinence of Priests An Historical Summary A Treatise of the Eucharist A Treatise of Eternal Life The Ladder of Heaven Extracts out of St. Augustin's Works in form of a Dialogue A Treatise of the Pope and the Emperor Commentaries on the Books of Psalms and Canticles Certain Homilies on those Gospels that were not explain'd by St. Gregory The Key of Natural Philosophy The Nutriment of the Mind in the Festivals of our Lord and the Saints Several Letters A Spurious Work A Moral Commentary on the Book of Canticles NICOLAS a Monk of Soissons A Genuine Work still extant The Life of St. Godfrey AELNOTHUS a Monk of Canterbury A Genuine Work The History of the Life and Passion of Canutus King of Denmark THOMAS a Monk of Ely A Genuine Work An Account of the Life and Translation of St. Etheldrith S. NORBERT Founder of the Order of Premontré A Genuine Work A Moral Discourse in form of an Exhortation RUPERT Abbot of Duyts Genuine Works A Treatise of the Trinity and its Operations divided into Three Parts and containing Commentaries almost on the whole Bible Cammentaries on the XII lesser Prophets and on the Book of Canticles XIII Books of the Victory of the Word of God A Commentary on St. Matthew of the Glory of the Son of God Commentaries on the Gospel of St. John and o◠the Apocalypse A Treatise of the Glorification of the Trinity and of the Procession of the Holy Ghost A Treatise of the Divine Offices GUIGUE Prior of La Grande Chartreuse or the Great Charter-House Genuine Works still extant Statutes of the Carthusian Order The Life of St. Hugh Bishop of Grenoble Meditations A Treatise of the Contemplative Life or the Ladder of the Cloister Four Letters Works lost A Treatise of Truth and Peace kept in Manuscript in the Charter-House or Carthusian Monastery of Colen Some other Letters DROGO or DREUX Cardinal Bishop of Ostia Genuine Works A Sermon on the Passion of JESUS CHRIST A Treatise of the Creation and Redemption of the first Man A Tract on the Seven Gifts of the Holy Ghost A Treatise of the Divine Offices PETER of Leon Anti-pope under the Name of ANACLETUS II. Genuine Works XXXVIII Letters GEFFREY Bishop of Chartres A Genuine Work still extant A Letter to Stephen Bishop of Paris GEFFREY the Gross a Monk of Tiron A Genuine Work The Life of St. Bernard Abbot of Tiron PETER Library-Keeper of Mount Cassin Genuine Works A Treatise of Illustrious Personages of Mount-Cassin The Fourth Book of the Chronicle of Mount-Cassin A Treatise of the Roman Letters Works lost Semons 〈◊〉 of the Saints 〈◊〉 History of the Righteous Men of
Dialogue Guibert Abbot of Nogent's Treatise against the Jews Peter Sir-nam'd the Venerable of Cluny's Treatise on the same Subject Herman a Jew of Colen's Tract concerning his own Conversion Peter of Blois's Treatise against the Jews Euthymius Zygabenus's Panoplia or Compleat Armour of the Orthodox Faith Rupert Abbot of Duyts's Treatises concerning the Trinity with some other Pieces by the same Author Hugh of St. Victor's Treatise call'd Eruditio Didascalica or an Instructive Institution His Treatise of the Power and Will of God His Tracts concerning the Incarnation His Miscellanies of Theological Learning His Dialogue between Master and Scholar His Summary of the Sentences His Notes on the Hierarchy attributed to St. Dionysius the Areopagite Petrus Abaelardus's Introduction to the Science of Divinity His Apology His Explications of the Lord's Prayer and of the Apostolical and Athanasian Creeds His Treatise against Heresies St. Bernard's Letter to Hugh of St. Victor William Abbot of St. Thierry 's Treatise against Abaelardus His Tract of the Natures of the Soul and Body Peter the Venerable Abbot of Cluny's Treatise of the Divinity of Jesus Christ. Robert Pullus's Book of Sentences Gauterius of Mauritania's Letters Peter Lombard's Treatise of the Sentences Constantine Harmenopulus's Confession of Faith Richard of St. Victor's Dogmatical Works Michael of Thessalonica's Confession of Faith Geffrey Abbot of Clairvaux's Treatise and Lerter against Gillebert de la Porrée Peter of Poitiers's Book of of Sentences Treatises concerning Original Sin Grace and Predestination Odo Bishop of Cambray's three Books of Original Sin Honorius of Autun's Treatise of Predestination and Free Will St. Bernard's Treatise of Grace and Free Will. His Letter to the Canons of Lyons about the Festival of the Conception of the Virgin Mary with those of Nicolas a Monk and of some other Authors on the same Subject Treatises against the Hereticks Isaac an Armenian Bishop's Two Treatises against the Armenians Nicolas's Treatise on the same Subject Theorianus's Conference with the Armenians St. Bernard's Letters against the Hereticks of his time Peter the Venerable Abbot of Cluny's Treatise against the Petrobusians Hugh Archbishop of Roan's Instructions and Letters Herbert a Monk's Treatise against the Hereticks of Perigueux Enervinus's Treatise against the Hereticks of Colen Ecbert's Tract against the Cathari Bonacursius's Treatise against the same Hereticks Ebrard of Bethane's Book against the Manichees Ermengard's Treatise against the Manichees of his time Bernard Abbot of Fontcaud's Treatise against the Vaudois Treatises against the Greeks Bâ—uno of Segni's Treatise of the use of unleavened Bread Peâ—rus Chrysolanus's Tract with Eustratius's Answer Rupert Abbot of St. Duyts's Treatise of the Procession of the Holy Ghost Anselm Bishop of Havelberg's Conference with the Greeks Basil of Acris Archbishop of Thessalonica's Letter to Pope Adrian Hugo Etherianus's Treatise against the Greeks Joannes Camaterus's Letter to Pope Innocent III. Works Treating of the Sacraments Geffrey Abbot of Vendôme's Eighth and Ninth Tracts Arnold Abbot of Bonneval's Treatise of the principal Works of Jesus Christ in which the Author likewise Treats of Baptism the Eucharist and Confirmation Hugh Archbishop of Roan's Treatises Upon the Eucharist Guibert Abbot of Nogent's Treatise of the Real Presence of the Body of Jesus Christ in the Eucharist Ernulphus or Arnulphus Bishop of Rochester's Letter on the same Subject Geffrey Abbot of Vendôme's first Tract William Abbot of Sr. Thierry 's Treatise of the Sacrament of the Altar Hugo Metellus's Letter Baldwin Archbishop of Canterbury's Treatise of the Sacrament of the Altar Books of Church-Discipline Sigebert of Gemblours's Letters written in the Name of the Clergy of Liege and Cambray against Pope Paschal II. Odo Bishop of Cambray's Commentary on the Mass. Ives Bishop of Chartres's Hundred and eighty nine Letters His Pannormia and Decretal Pope Paschal II's Letters Thibaud or Theobaldus a Clerk of the Church of Etampes's Five Letters Pope Gelasius II's Letters Marbodus Bishop of Rennes's Letters Bruno Bishop of Segni's Treatise of the Sacraments and Ceremonies of the Church His Treatise of the Corruption of the Age and the invalidity of Simoniacal Ordinations His Two Letters Pope Calixtus II's Thirty six Letters Guibert Abbot of Nogent's Treatise of the Relicks of the Saints Ernulphus or Arnulphus Bishop of Rochester's Two Letters Geffrey Abbot of Vendôme's Letters His Treatise of Iâ—vestitures and other Tracts Pope Honorius II's Eleven Letters Hildebert Bishop of Mans's Letters Stephen Bishop oâ— Autun's Treatise of the Ceremonies of the Mass. Joannes Zonaras's Commentaries on the Canons with his Letters Honorius of Autun's Treatise of the Divine Offices Rupert Abbot of Duyts's Treatise on the saâ—… Subject Guigue's Letters Drogo Cardinal Bishop of Ostia's Treatise of the Divine Offices Peter de Leon Anti-pope under the Name of Anacletus his Letters Stephen Bishop of Paris's Letters with those of Geffrey Bishop of Chartres and Henry Arch-bishop of Sens. Rodulphus Abbot of St. Trudo's Letter to Sibeâ—â— about the Offerings to be made upon admittance into Holy Orders An Extract of his Book against Simony John Patriarch of Antioch's Letter about the Oâ—…ginal and Progress of the Monastick-Life Gilbert Bishop of Limerick's two Letters Pope Innocènt II's Letters Celestin II's Letters Lucius II's Letters Petrus Abaâ—lardus's Letters Waselinus Momalius's Letter to Gâ—usselin The greatest part of St. Bernard's Letters St. Bernard's five Books of Consideration Treatise of the Manners and Functions of Bishops His Treatise of Injunctions and Dispensations Peter the Venerable Abbot of Cluny's Letters Gillebert de la Porrée's Letters about the Consecration of the Eucharist without Wine Hugo Metellus's Letters Pope Eugenius III's Letters Anastasius IV's Letters Bartholomew de Foigny's Apologetical Letter Gratian's Decretal Arsenius a Mount of Mount-Athos's Collection of Canons Lucas Chrysobergius's Thirteen Statutes Pope Adrian IV's Letters Alexander III's Letters Lucius III's Letters Urban III's Letters Gregory VIII's Letters Odo a Regular Canon's Letters about the Duties of his Order Arnulphus Bishop of Lisieux's Letters His Discourse against Peter of Leon. Michael Anchialius's Synodical Statutes Alexis Aristenes and Simeon Logatheta their Notes on the Canons Pope Clement III's Letters Robertus Paululus's Three Books of the Offices of the Church His Canon of the Mystical Offering Maurice de Sully's Instruction for Priests Pope Celestin III's Letters Isaac Abbot of L'Etoile's Letter about the Canon of the Mass. Xâ—phylin Patriarch of Constantinople's Ecclesiastical Ordinances Peter of Blois's Letters His Tracts Stephen of Tournay's Letters Theodorus Balsamon's Commentaries on the Canons and his other Works Critical Works upon the Bible Odo Bishop of Cambray's Tract explaining the Harmony of the Gospels Petrus Abaelardus's Answers to Heloissus's Questions Richard of St. Victor's Treatises of the Tabernacle the Temple the Chronology of the Books of Kings and Chronicles with an Explication of the Temple describ'd in Ezekiel Philip of Harveng's Discourse on King Nebuchadnezzar's Dream the Fall of Adam and the Damnation of Solomon Zachary Bishop of Chrysopolis's Commentary on Ammonius's Concordia Commentaries upon the Holy Scripture Arnold
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
and Way of Living but entred into no Order lived a free kind of life and taught many dangerous Maxims contrary to the Doctrine of the Church concerning the Sacraments and Obedience due to Superiors Nevertheless he declares in a private Letter written to the Bishop of Strasburg that he did not intend to include in that Constitution those Pious Women who had made a Vow of Chastity and remained with their Parents or in Societies practising the Humility and Obedience that is due to their Pastors and giving Examples of Virtue and Piety This Letter is published in the Second Tome of the Works of the Popes of Avignon put out by Mr. Baluzius with the Sentence by which that Pope declared the Marriage between Charles the Fair King of France and Queen Blanch to be Void and several other Letters of his and Pope Clement V's his Predecessor There are also several of them in the Annalists and divers Bulls in the Bullary John XXII was Ingenious Active Crafty of a good Life Studious and vers'd in the Sciences but chiefly in the Canon Law The Holy See after his Death was not long Vacant for Benedict the XIIth was chosen Dec. 16. The Election of Benedict XII and Crown'd the 20th of the same Month in the Church of the Friars-Preachers at Avignon He was called before James Fourniter a Native of Savardun in the County of Foix which was a Castle of the Diocess of Pamiez and since of that of Rieux He had in his Youth been a Monk in the Abby of Balbone of the Order of Cistertians in the Diocess of Mirepoix from whence he came to Paris to follow his Studies where he commenced Doctor of Divinity Then he was made Abbot of the Monastery of Fontfroidus afterward Bishop of Pamiez then of Mirepoix and lastly nominated a Cardinal-Priest of the Title of St. Priscus by John XXII in December 1327. He had a Design to settle his Residence in Italy and chose Bononia for his Seat but having caused the Inhabitants to be tryed whether he should be welcom there found that that People which had expelled the Legate of his Predecessor would not entertain him which made him take up the resolution of abiding at Avignon and Build himself a Palace there although the People of Rome sent Ambassadors to him to beg of him to come and reside in their City At his Entrance upon the Papacy he found two Affairs in the Church that wanted Regulation The Determination of the Question of the Happiness of Souls by Benedict XII viz. 1. The Question concerning the Happiness of the Souls of the Righteous after their Separation from the Body which had been much debated a little before the Death of his Predecessor 2. The Second was the Difference of the Church of Rome with Lewis of Bavaria To prepare Mens Minds for the Decision of the First he Preached a Sermon on that Subject upon the Purification in the Year 1335. in which he maintained that the Souls of the Just which were absolutely pure did enjoy the Beatifick Vision of God before the Day of Judgment Two days after he held a Consistory to which he Summoned such as had maintained the contrary Opinion in his Predecessors time and that he might proceed circumspectly in the Determination of that Point of Doctrine he Assembled many Able Doctors of Divinity and with them examined that Question as oft as he had leisure in the Year 1335. which he passed at Pont de Sorgue And at length the Matter being fully ordered he made his Constitution Feb. 22. of the following Year in which he determines That the Souls of the Saints that died before our Lord's Passion as also of the Apostles Confessors Martyrs Virgins and other baptized Christians which are pure when they are separated from their Bodies or are united with it as also the Souls of Infants which die after Baptism before they have the use of Reason are in Heaven and Paradise with JESUS CHRIST and the Angels immediately after the Separation from the Body or after their Purification and enjoy the intuitive and immediate Vision of the Divine Essence without the Mediation of any Object because he discovers himself nakedly clearly and openly to them and consequently they are happy and enjoy eternal Rest but on the contrary the Souls of those that die in Mortal Sin descend actually right down into Hell where they suffer the Pains of the Damned That nevertheless all Men shall rise and appear before the Tribunal of JESUS CHRIST to receive every one in their Body Reward or Punishment for what they have done and declares all those Hereticks that obstinately maintain any one of the contrary Articles As to the Contest of the Pope with Lewis of Bavaria Benedict XII before he would engage Benedict XII Confirms the Judgment of his Predecessors against Lewis of Bavaria and the Grey-Friars in the Contest with that Prince which his Predecessor had begun Exhorted him to return to his Duty and Obedience to the Church Lewis of Bavaria sent two Ambassadors to him in 1335. to desire Absolution which Benedict seemed ready to grant him if the Ambassadors of the King of France and Apulia and the Cardinals had not deterred him from it insomuch that the Ambassadors of Lewis returned without doing any thing In the next Year he sent other Ambassadors in the Name of the Princes of the Empire to desire it again The Pope received them kindly and told them that he wished he could do it but he feared the King of France Upon this Answer Lewis of Bavaria address'd himself to that King and sent his Ambassadors in 1337. to pray him to joyn with him that he might obtain Reconciliation The King of France sent his Ambassadors to the Pope with those of Lewis of Bavaria to demand Absolution The Pope hearing that answered That it being a Matter of Consequence he would consider of it and that he was not obliged to treat Lewis of Bavaria as an Heretick or Catholick at the King of France's Pleasure and when he had delayed them a long time he would give Lewis's Ambassadors no other Answer than this That their Master did not truely repent Thus this Business hung and Benedict would not recede any thing from what his Predecessors had done against that Prince When these Ambassadors were returned into Germany Lewis of Bavaria held a Synod at Francfort in August 1338. in which he made a Solemn Protestation against the Proceedings of John XXII which he proved before them to be null and void Benedict also maintained what John XXII had decided against the Grey-Friars concerning Poverty and we know that in his Papacy a Grey-Friar named Francis de Pestorio was Condemned to be Burnt at Venice for maintaining contrary to the Decision of John XXII That JESUS CHRIST and his Apostles had nothing their own He made during his Papacy several excellent Rules for the Reformation of the Church He Orders made by Benedict XII and his Death
Fragments in his Book of Purgatory George Gemistius Plethon a Celebrated Platonick Philosopher did no less oppose the Union George Gemistius Plethon a Greek Philosopher than Mark of Ephesus he set himself against the Proposal which was made of beginning a Conference with the Latins he gave Advices contrary to the Union in the Council of Florence he derided it when it was made and stood up against it after he was return'd to Constantinople he liv'd a long time and wrote against the Latins Allatius mentions two Treatises which he wrote about the Procession of the Holy Spirit which are in Manuscript in the Vatican Library Bessarion who had been his Scholar writing to his Children after his Death gives a fine Encomium of him There are many Historical or Philosophical Works of this Author in Print To Gemistius we must joyn another Philosopher Nam'd Amirutzes of Trebizonde who was Amirutzes a Greek Philosopher present also at the Council of Florence disallow'd the Union and wrote against it after he return'd to Constantinople his End was unhappy for he Apostatiz'd and became a Mahometan We must not forget to place among the rest Silvester Sguropulus or Scyropulus Grand Ecclesiarch Silvester Sguropulus the Grand Ecclesiarch of the Church of Constantinople who came with the Patriarch to the Council of Florence was present there was always against the Union and yet Sign'd it but he was no sooner return'd to Constantinople but he declar'd openly against it and wrote the History of the Council of Florence after such a manner as was little to the advantage of that Council This has been Translated and Publish'd by Robert Creighton a Doctor of the Religion in England and afterwards Bishop of Bath and Wells and Printed at the Hague in 1660. It is written by way of Memoirs but with much fineness and purity the Translation of it is not faithful in some places * Here Dupin should have mention'd the Places and the Translator speaking of the Ceremonies of the Church does often make use of Contemptuous and Reproachful terms which do not at all agree with those which are in the Original We must place in the number of those who were Enemies to the Latins George Scholarius a George Scholarius Enemy to the Latins Monk who is different from that George Scholarius who wrote for the Latins in the Council of Florence for this of whom we speak was a Scholar and Friend to Mark of Ephesus and is the Author of a Treatise against the Council of Florence Printed in Greek at London without the Date of the year He wrote many Letters which Allatius saw and quoted Lastly we must add to these Authors Manuel or Michel Apostolius a Learned Man but Poor Manuel or Michel Apostolius whom Cardinal Bessarion maintain'd a long time but he being mov'd by Envy against those Learned Men who deserv'd Praise and Commendation from him set himself to Write against them and so drew upon his head the Rebukes of Bessarion who abandon'd him insomuch that he was forc'd to retire about the end of this Century into the Isle of Crete where he got a livelyhood by Writing Books and teaching Children Then it was that he wrote a Treatise against the Doctrine of the Latin Church contain'd in the Decree of Union made by the Council of Florence which is publish'd by Monsieur Le Moine in his Collection of Pieces He wrote also a Treatise of the Procession of the Holy Spirit against Plethon wherein he Reprimands that Philosopher because he did not found his Doctrine upon Principles of Divinity but upon Arguments of Philosophy whereof Allatius makes mention Among the Greeks who sincerely embrac'd the Union and maintain'd it to the last there was none Bessarion a Cardinal more Illustrious than Bessarion who from being a Monk of the Order of St. Basil was advanc'd to be Archbishop of Nice that he might assist and speak in behalf of the Greeks at the Conferences with the Latins He behav'd himself worthily in this Employment and spoke with a great deal of Eloquence in the Council of Florence After he had Disputed earnestly for the Greeks he came to a Temper and was the chief promoter of the Union By this means he became odious to the Greeks who were displeas'd with it and therefore he stay'd in Italy and was honour'd with the Dignity of a Cardinal or rather he honoured the Purple which he wore by his Learning Wisdom and Piety He deserv'd to have been Pope and should have been so if he would have made some advances to obtain that Supream Dignity but he preferr'd Retirement Study and Repose before the Pontifical Dâ—◠〈◊〉 and thought that he could not in Conscience seek after it He died in 1472. Aged 77 years after his return from his Embassie into France whither he had been sent by the Pope The Works of Bessarion which now remain are these which follow a Treatise of the Sacrament of the Eucharist and of the words of Consecration wherein he proves that the Bread and Wine are chang'd into the Body and Blood of Jesus Christ by vertue of the words of our Lord and not by Prayer and answers the Objections of the Greeks by explaining their Liturgy according to the Doctrine of the Greek Fathers a Dogmatical Discourse about the Causes of Schism and another about Union in the Acts of the Council of Florence a Treatise address'd to Alexis Lascaris concerning the Procession of the Holy Spirit and in Defence of the Definition of the Council of Florence related in the 13th Tome of the Councils p. 1228. A Letter of the Procession of the Holy Spirit an Apology for Veccus together with a Confutation of the Treatise of Palamas a Letter to those of the Patriarchate of Constantinople and an Answer to 4 Arguments of Planudes about the Procession of the Holy Spirit which works were publish'd by Arcadius and printed at Rome in 1630. These are all the Theological Works of Bessarion not to mention those of Philosophy which discover that he was as great a Philosopher as Divine He defends the Philosophy of Plato in 4 Books against George of Trebizonde who attack'd it he wrote about that Philosophers Books of Laws and a Treatise of Nature and Art address'd to George of Trebizonde he Translated the Metaphysicks of Aristotle and Theophrastus which Works were printed at Venice in 1503. and 1516. He wrote a Letter to the Governour of the Children of Prince Thomas Paleologus about their Education which is publish'd by Pontanus in his Notes upon the History of Phranza printed at Ingolstat in 1504. and by Meursius at Leyden in 1613. There was also printed at Islebon in 1603. An Exhortation to Christian Princes to make War against the Turks and Bzovius has inserted into his History a Discourse which Bessarion made upon the death of the Emperor Manuel Paleologus There are also some Letters of his in Print and in Manuscript There is no Greek
confess'd That he had sometimes said that he had some Hopes that John Wicklef was saved and that he could wish his Soul were where his was but he deny'd that he had stir'd up the common People to take up Arms or was the Cause of the Commotions in the Kingdom of Bohemia and also that it was by any Fault of his that the German Nation had quitted the University of Prague The Cardinal of Chambre and the Emperor when they sent him back again to Prison exhorted him to submit to the Decision of the Council and not to persist obstinately in his Errors He answer'd That he took God to Witness he was come to Constance upon no other design but only to change his Opinion if any one should make it appear to him that he was in an Error The next Day he was brought again before the Assembly and after they had read to him 89 Articles which were said to be drawn out of his Books they exhorted him to submit to the Council and abjure his Errors he made answer that there were many of these Propositions which he had never maintain'd and that as to others he was ready to explain his Opinion and inform the Council of his Thoughts about them After many Disputes he was sent back to Prison and then a Resolution was taken to put him to Death by buming if he did not retract On the 7th of July John Huss was conducted to the Place where the 15th Session of the The Condemâ—â—tion of John Huss Council was held and after the Bishop of Lody had made a Discourse about the Destruction of Heresies the Proctor of the Council demanded that the Process against John Huss should be finished The Errors of Wicklef's Doctrin were read viz. about the real Presence and Transubstantion about the Salvation of Infants dying without Baptism about Confirmation and Confession made to Priests about Marriage about the Primacy of the Pope about the Forfeiture of those who are in mortal Sin of their Power and Rights about the Unprofitableness of Religious Orders the Liberty of paying Tithes or not the Ecclesiastical Jurisdiction of the Revenues of Churches the absolute Necessity of Events and about some other Questions more metaphysical These Errors being condemn'd in the Council 30 Propositions were read drawn out of the Books of John Huss which may be reduc'd to the following Dogmes viz. That the Church does consist only of those who are predestinate that the Pope is not the Head of the Roman Church that Ministers who are not righteous and predestinate are no true Ministers that Hereticks ought not to be deliver'd up to the Secular Power that Ecclesiastical Obedience is an Invention of Man that all Priests have the Power to preach and that Excommunication ought not to debar them from it John Huss explain'd some of these Propositions and defended many of ' em Many other Articles of Accusation were also read which were prov'd by Witnesses against him and afterwards upon the Demand of the Proctor of the Council his Books were condemned and he was declared a manifest Heretick convicted of having taught many Heresies and pernicious Errors of having despised the Keys of the Church and Ecclesiastical Censures of having seduc'd and given Scandal to the Faithful by his Obstinacy and of having rashly appealed to the Tribunal of our Lord Jesus Christ and thus the Council having censur'd him for being obstinate and incorrigible ordain'd that he should be deposed degraded and deliver'd over to the Secular Power which was presently put in Execution The Bishops appointed by the Council stript him of his Priestly Garments degraded him and having put upon his Head a Mitre of Paper on which there were Devils painted with this Inscription A Ring-leader of Heresie they delivered him up to the Emperor who put him in the hands of the Duke of Bavaria His Books were burnt at the Gate of the Church and he was led to the Suburbs was tied to a Stake and burnt alive persisting even until Death in his Errors His Ashes were gathered together and thrown into the Rhine He wrote while he was in Prison some Treatises about the Commands of God of the Lord's The Works of John Huss Prayer of mortal Sin of Marriage of the Knowledge and Love of God of the three Enemies of Man and the seven mortal Sins of Repentance and the Sacrament of the Body and Blood of our Lord and some Days after he arriv'd at Constance he drew up a little piece about the Communion in both kinds He wrote also in Prison an Answer to the Propositions drawn out of his Books which had been communicated to him and prepar'd three Discourses one about the Sufficiency of the Law of Jesus Christ the other to explain his Faith about the last Articles of the Creed and the third about Peace and some Letters to his Disciples in Bohemia All these Treatises of John Huss and other Acts which we have hithetto mention'd are to be found in the first Tome of his Works printed at Nuremberg in 1558. The second contains a Harmony of the four Evangelists with Moral Notes many Sermons a Commentary upon the seven first Chapters of the first Epistle to the Corinthians Commentaries upon the seven Canonical Epistles and upon the 109 Psalm and those which follow to the 119 a Piece against that Proposition that a Priest is a Creator of the Creator wherein he does nevertheless maintain Transubstantiation as in all his other Works But he pretends that it cannot be said That the Priest is the Creator of the Body of Jesus Christ because the Body of Jesus Christ exists before the Bread is chang'd into it A Treatise of the Adoration of Images wherein he maintains that the Humanity of Jesus Christ ought not to be ador'd with the Worship of Latria but only with the Worship of Hyperdoulia and that the Images of Jesus Christ ought not at all to be ador'd not only with the Worship of Latria but even with an internal Worship altho' we may bow the Knee pray set Wax Candles before the Images and use before them any external Signs of Adoration which belong to the thing which they represent After John Huss was executed Jerom of Prague being in Prison was urg'd to abjure his Errors which he consented to do and being brought to the Council he read in the 19th Session The Retractation of Jerom of Prague held September 23 his Retractation wherein he anathematiz'd the Errors of Wicklef and John Huss and protested That he was in every thing of the same Sentiments with the Roman Church the Holy Apostolick See and the Holy Council and profess'd that he would follow their Doctrin above all things chiefly about the Keys the Sacraments the Orders the Offices and the Censures of the Church about Indulgences the Relicks of Saints Ecclesiastical Liberty the Ceremonies and every thing which concern'd the Religion of Jesus Christ and lastly That he approv'd the Condemnation of the
their Letter 366 The Book against Auxentius Bishop of Milan is a Manifesto against this Bishop and against those that maintain him Who because they cover'd themselves chiefly under the Cloak of procuring Peace and Unity St. Hilary says That we can have no other true Peace but that of Jesus Christ and the Gospel and that this Peace cannot take place in a time when the Ministers of the Church are become Anti-Christs by opposing the Doctrine of Jesus Christ and the Gospel while they pretend to preach it He complains That they make use of Temporal Power to maintain a False Doctrine He endeavours to prove that Auxentius fosters Heretical Opinions he recites the Conference that he had with him and exhorts the Catholicks to take heâ—d of Anti-Christ and to separate themselves from Auxentius After this Book follows a Letter of Auxentius to the Emperour wherein he endeavours to purge himself from the Heresy of Arius yet without approving the Term Consubstantial or rejecting the Creed of Ariminum The Commentaries of St. Hilary upon St. Matthew are very excellent for there he had made many very useful Historical and Moral Observations The Chief of them are these following In the 1st Canon he endeavours to reconcile the two Genealogies of Jesus Christ by saying That St. Matthew describes the Royal Race of Jesus Christ by Solomon and St. Luke the Sacerdotal Race by Nathan He maintains That the Virgin was of the same Tribe and the same Family with Joseph and that she continued a Virgin after her Child-bearing and that the Persons who are call'd in Scripture the Brethren of Jesus Christ were indeed the Children of Joseph that he had by a former Wife He says That the Wise-men acknowledg'd the Royal Power of Jesus Christ by presenting him with Gold his Divinity by offering him Incense and his Humanity by giving him Myrrh He observes That Rachel who mourn'd for her Children is a Figure of the Church which having been a long time barren became afterwards fruitful He says That the Innocents were made partakers of Eternal Life by the Martyrdom which they suffer'd In the 2d Canon he says That Jesus Christ did not cause St. John to Baptize him for the Purification of his Sins since he was without Sin but that Water might Sanctify us by Jesus Christ. Then he speaks of the Effects of Baptism After Baptism says he the Holy Spirit descends upon the baptiz'd he fills them with a Caelestial Unction and makes them the adopted Children of God In the 3d. Canon he explains the Temptations of Jesus Christ and speaks of his Fast for Forty Days He says That the Devil was ignorant of the Incarnation In the 4th he explains the Beatitudes He says That none but the perfect Man who is wholly purified from his Sins shall enjoy the Vision of God He observes That Adultery is the only cause for which married Persons can be Divorc'd He condemns Oaths Revenge and Vanity In the 5th he sends the Reader to a Book of St. Cyprian for the Explication of the Lord's Prayer He also mentions Tertullian but he says of this last Author That his following Errors depriv'd his First Books of that Authority which he could otherwise have allow'd them He occasionally says That the Soul is Corporeal In the 6th Canon he particularly recommends Good Works without which all other things are unprofitable to Salvation In the 7th he explains allegorically the Cure of the Leper and of St. Peter's Mother-in-Law understanding those places of the Curing of Sinners He compares the Church to a Ship tost with a Tempest and towards the latter End he observes That we ought not to mention the Names of Dead Infidels in the Commemorations of the Saints In the 8th he Discourses particularly of the Fall of humane Nature by the Sin of the first Man and of the Reparation of Mankind by Jesus Christ. In the 10th he Advises Catholicks not to enter into the Churches of Hereticks He observes That nothing in the Ecclesiastical Ministry ought to be sold for Money and that the Ecclesiastical State ought not to be ambitious of obtaining Temporal Authority He says That at the End of the World the Jews that shall be then alive shall believe in Jesus Christ and be saved He assures us That Man was created Free but that the Sin of Adam enslav'd him to Sin and Vice and that in Baptism we are deliver'd by the Word from Sins contracted by our Birth Towards the latter End of the 11th he explains wherein the Easiness of Christ's Yoke consists excellently and in a few Words What is more Easy says he than the Yoke of Christ and what is more Light than his Burthen It is only to be obliging to all the World To abstain from committing Sin To desire that which is Good not to desire that which is Evil To Love our Neighbour To Hate no Body To lay up for Eternity Not to addict our selves to things present Not to do to another what we would not they should do unto us In the 12th he explains after the same Manner as St. Athanasius the Blasphemy against the Holy Ghost by saying That it is the denying of Jesus Christ to be God In the 13th he observes That those who are out of the Church cannot understand the Word of God In the 14th speaking of St. Joseph he says That he was a Lock-Smith and not a Carpenter as is commonly believ'd In the 15th he observes that those who are to be baptiz'd make profession of their Faith in Jesus Christ and of being firmly persuaded of his Death and Resurrection and that their Actions may be agreeable to their Words they pass all the time of the Passion of Christ in Fasting that so in some measure they may suffer with Jesus Christ. He speaks in the 16th of the Prerogative that St. Peter receiv'd when Jesus Christ gave him the Keys of his Church after this manner O happy Foundation of the Church says he in the change of your Name O Rock worthy of the Building of Jesus Christ since it was to abrogate the Laws of Hell to break its Gates and to open all the Prisons of Death O happy Porter of Heaven to whom are entrusted the Keys of admission into it and whose Judgment on Earth is a fore-judging of what is done in Heaven since whatsoever he binds or looses upon Earth shall be bound or loosed in Heaven In the 18th Canon he concludes with these Words of Jesus Christ The Angels of these Children see the Face of my Father From whence says he it may be concluded That the Angels rejoyce at the Sight of God and that they preside over the Prayers of the Faithful which they offer continually to God He says that those who are bound on Earth by the Ministers of Jesus Christ that is says he those whom the Ministers of Jesus Christ leave bound in their sins and that those who are loosed by receiving them unto the Grace of Salvation upon
we ought to support the Weak according to the Example of Jesus Christ That the greatest Sinners have obtain'd Mercy and that God is always ready to pardon those who are penitent He shows afterwards that Harshness and Rigour do not agree with the Laity who by condemning others with too much Severity condemn themselves nor with Bishops and Priests whose Character should be Mild and Charitable as he proves by the Examples of Moses and Jesus Christ. He observes that a good Pastor should do as the Gardener mention'd in the Gospel who pray'd his Master to spare the barren Fig-tree a little longer and that he should follow the Example of Moses who continually begg'd pardon of God for the People of Israel and whose Affection went so far that he wish'd he might be blotted out of the Book of Life if God would pardon the Sins of his People He subjoins the example of the prodigal Son and says That from thence we ought to learn to open the Church to penitent Sinners and to treat them with Mildness and Charity But after he has said these things against the too great Severity of some Ministers of the Church who despis'd those that came near them as Supplicants who would not regard them in their Afflictions who shunn'd and repuls'd them he exhorts Sinners to Repentance by the example of the Woman that was a Sinner who is mention'd in St. Luke He says that they must imitate her Weeping her Tears her Humility and Penance He declaims against those Penitents who liv'd after the same manner that they us'd to do before they were in a State of Penance They have says he the same Gravity in their Countenances the same Magnificence in their Apparel they fare as Sumptuously as they did before they Sleep as well as they did they mind the same Business as before in short they take upon them the name of Penitents and do no Actions of Penance They are by their own Fault debarr'd from the Sacred Mysteries and from the Communion of Holy Things and they take no care nor are any ways sollicitous to be readmitted to them on the contrary they seem to despise them and look upon them as very vile things After this he shews by the Comparison of one who was debarr'd from a King's Table and of one that being Sick desir'd to be heal'd how great the Folly is of those who never think of doing Penance You says he whose Soul is sick Why do not you run to a Physician Why do you not discover your Sins to him by Confession Why do you suffer your Disease to encrease till it be inflam'd and deeply rooted in you Re-enter into your own Breasts reflect upon your own Ways You have offended God you have provok'd your Creator who is the Lord and Judge not only of this Life but also of the Life to come If you be sick with Pleasures you must cure your Disease with Fasting and Abstinence if your Soul is sick with Lust you must use continence for a Remedy Covetousness is like a Fever that consumes us drive it away by giving of Alms and by Liberality this is the Remedy of a Soul that loves Riches immoderately Have you taken the Goods of another Make Restitution Are you ready to perish by Lying Avoid the danger you are in by the love of Truth You are in Error and Heresy blot out this Sin by embracing the Faith of the Church for what is doing Penance but effacing and destroying the Evil we have done Enquire into the Disease wherewith you are seiz'd be sorry for it afflict your selves and communicate your Affliction to your Brethren that they may be afflicted with you that so you may obtain the Pardon of your Sins Show me bitter Tears that I may mingle mine with yours Impart your trouble to your Bishop as to your Father he will be touch'd with a sense of your Misery as Jacob was when he saw the Coat of his Son Joseph stain'd with Blood or as David was upon the Death of his Son Absalom Discover to him the most secret Corners of your Heart show this Physician your most hidden Wounds he will take care of your Honour and your Health The time of our Death is uncertain my Brethren let us prevent the Hour of our Death by our Vigilance as Men use precaution against the Diseases of the Body before the Dog-days let us endeavour to recover the Groat which we lost by our negligence The Discourse of Benevolence and Liberality towards the Poor contains the most convincing Reasons the most pressing Motives and the most lively Expressions which can be employ'd to excite Men to give Alms to the Poor and to help them in their Necessities In the Discourse against Usurers he shews that Usury is forbidden by the Laws of Charity especially when he to whom the Money is lent is poor In the Discourse about Fasting which was preach'd at the beginning of Lent he exhorts the Faithful to fast exactly during this time In the Sermon against Fornication he gives a frightful representation of that Sin The Discourse against those who hardly endure Reproofs teaches that Humility and Submission wherewith they should receive the Chastisements of the Church St. Gregory discourses there against those who despise Excommunication He gives a frightful description of the Soul of an excommunicated Person and says that it cannot partake of Glory nor enter into the Kingdom of Heaven That we must not imagine that Excommunication is an Invention of the Bishops That it is an ancient Law of the Church the Custom of our Fathers founded upon the Scripture which first introduc'd it He shews the necessity of it Towards the end he observes that he did not wonder that many were troubled to bear his Rebukes and murmur'd against him that this Abuse had been of a long time but he was resolv'd to bear with patience the Reproaches of others We may place at the head of the Funeral Orations and the Panegyricks of St. Gregory Nyssen the Discourse wherein he proves That we ought not to be troubled at the death of the Faithful because it delivers them from this Mortal and Miserable Life that they may enjoy Immortal Life and Eternal Happiness In the Funeral Oration upon Pulcheria the Daughter of Theodosius after he has aggravated the loss which he suffer'd by the death of this young Princess he shows that they should comfort themselves since she is now happy In the Panegyrick upon the Empress Flaccilla he describes the Vertues of this Princess and represents the Happiness which she enjoys in Heaven In the Panegyrick upon the Martyr St. Stephen after he has given an Account of the History of his Martyrdom and prais'd his Constancy he refutes the Enemies of the Divinity of the Son and the Holy Spirit There are Three Discourses of St. Gregory Nyssen's in Honour of the 40 Martyrs wherein he relates their Martyrdom and praises their Constancy In the Panegyrick upon the Martyr Theodorus
contempt of Riches but I cannot forget that place where he says That he broke in pieces the Sacred Vessels to redeem Captives He justifies himself in this Action or rather he draws from it a great deal of Glory The Church says he was founded without Gold if she has it now 't is to give it and not to keep it 't is for assisting the Poor with it in their great Necessities What would be said of a Bishop who to preserve the lifeless Vessels would suffer the living Members of Christ to perish Would he say I am afraid lest the Temple of the Lord should be spoil'd of its Ornaments Might it not be answered to him That 't is not necessary that the Sacraments of the Altar should be administred in Gold or Silver That the Redemption of Captives was an Ornament much more pleasing in the sight of God That those Vessels could not be put to a nobler Use than when they are employ'd to redeem the Lives of Christians That the true Treasure of the Lord is that which has the same effect with his Blood That then a Vessel is known to be truly the Lord's when there is a double Redemption to be observ'd in it that is when the exteriour Vessel redeems from the Enemy those whom the Blood of Jesus Christ had redeem'd from Sin He justifies also this Conduct by the Example of St. Laurence who show'd the Poor when the Treasures of the Church were demanded of him At last He concludes That tho' it be a Crime to break the Vessels of the Church to turn them to our own Profit yet on the contrary it is an Act of Charity and Vertue to do it to distribute them to the Poor to redeem Captives or to build a Church when such things are necessary He adds That he used that Precaution as to take first the Vessels which were not Consecrated and afterwards to break and melt those that were lest any should turn the Sacred Chalices to profane Uses He concludes this Book with recommending to the Clergy to keep with Faithfulness and Courage what is deposited in the Churches by Widows and relates some Examples of the Boldness wherewith some have defended these things against those who came to invade them And here I must resume the 24th Ch. of which I have said nothing St. Ambrose there describes the chief Duties of Clergy-men towards others in a few Words We must says he prepare our selves by good Actions and by a good Intention to receive Offices and chiefly those of the Clergy We must not carry our selves proudly in them nor estrange our selves from them by negligence we must equally shun Ambition and the Affectation of refusing them Simplicity and Uprightness comprehends all and these are of themselves commendable enough In the Exercise of his Ministry he must neither be too severe nor too remiss lest he should seem either to exercise his Authority with Dominion over the Flock or else to neglect the Duties of his Ministry he must endeavour to oblige all the World A Bishop should consider and protect the Priests and the other Clergy-men he should not be offended if they purchase Esteem either by their Charity or their Fasting or their Piety oâ— their Learning But these ought not to exalt themselves much less employ their own Merits to diminish the Reputation of their Bishop The Wicked must not be defended nor Holy Things given to those that are unworthy of them but neither are we to reprove and condemn any Person till he be convicted of a Fault For if Injustice be otherwise above all things offensive it is insupportable in the Church where every thing should be regulated according to Equity where Impartiality should be observed The Powerful and Rich ought to have no more Authority than the Poor because the Rich and Poor are all one in Jesus Christ. The most Holy should attribute nothing more to himself than others for the more Holy he is the more Humble he ought to be When we Judge we ought not to have any respect of Persons Favour should have no place in our Judgments but only the Justice of the Cause Nothing does more wound the Reputation and Credit which we may have than to betray the Cause of the weak in Favour of those that are more Powerful to reprove a Poor Man that is Innocent severely and to excuse a Rich Man that is Guilty 'T is true that we are naturally inclin'd to favour Great Persons lest they find that Injustice has been done them and afterwards revenge themselves upon us But First if you be afraid of making your self Enemies do not meddle with judging or opposing You can say nothing when a Matter of Interest is under debate tho' it were better done to protect Justice but when the Cause of God lies at stake or it is to be fear'd that the Impious will be admitted to the Communion of the Church then it is a very heinous Sin for Clergy-men to use Dissimulation In the First Chapter of the Third Book St. Ambrose shows That this Maxim of Scipio That he was never more busy nor less alone than when he was by himself was ancienter than Scipio and that it was verified in a more Illustrious manner in Moses Elias Elisha and the Apostles who did so many wonderful things when they seem'd to mind nothing He adds That a Just Man is never alone because he is always with God That he is never idle because he is always meditating That he seems to be unknown and yet is Famous That when he is thought to be Dead he then enjoys a more happy Life That he is never more joyful than when others think him to be under Affliction That he is never richer than when he is poor because he places all his Happiness in Justice and Honesty He observes afterwards That the Comparison which the Philosophers make between the Good of Honesty and of Profit has no place among Christians because they acknowledge nothing Profitable to be Good which is not also Honest. He distinguishes two sorts of Good and of Duty that which is more and that which is less perfect In short he maintains That a Just Man ought never to seek his own Profit by doing Injury to others but on the contrary that he ought to seek the Good of others above his own He enlarges upon this Maxim and proves that for any Man to do Injury to his Neighbour for his own Profit is contrary to the Example and to the Law of Jesus Christ to the Law of Nature to the Dictates of Conscience and to the Civil Laws Pursuant to this Principle he determines that a Christian in a Shipwrack ought not to snatch from his Brother the Plank which he has taken to save himself and that he ought not to fight against a Robber who would set upon him and lays it down for a General Maxim That 't is never lawful to preserve our own Life by putting another to Death The Philosophers
upon Usury His 37th and 38th Letters COMMENTARIES AND DISCOURSES Upon the Holy Scripture Books of Criticism EUsebius's Treatise of the Places in the Holy Land Evangelical Canons and Letter to Carpianus Eustathius of Antioch's Discourse of the Pythoniss or Witch of Endor St. Gregory Nyssen's Treatise on the same Subject Fragment of St. Athanasius's Festival Epistle St. Athanasius's Abridgment of the Scriptures Book to Marcellinus upon the Psalms St. Gregory Nyssen's Treatise upon the Inscriptions of the Psalms Questions upon the Old and New Testament believed to be written by Hilary the Deacon St. Ambrose's Preface upon St. Luke St. Epiphanius of Weights and Measures Physiologus Of the Twelve Precious Stones on the Breast of the High-Priest Of the Life and Death of the Prophets Upon the Old Testament Victorinus's Tract upon the beginning of Day St. Basil's Commentary upon the beginning of Genesis Two Homilies upon the Creation of Man A Homily upon Paradise St. Gregory Nyssen of the Creation of the World Of the Formation of Man Of the Life of Moses St. Hilary's Commentary upon the Psalms Translation of the Psalms in Verse by Apollinarius Twenty Two Homilies of St. Basil upon the Psalms St. Gregory Nyssen's Homily on the fifth Psalm St. Basil's Homily upon the sixth Chapter of Proverbs Commentary upon the sixteen first Chapters of Isaiah St. Gregory Nyssen's Homily upon Ecclesiastes and the Canticles Victorinus's Poem upon the Maccabees St. Ambrose's Treatise of the Creation of the World and the rest that follow in the First Volume of his Works Upon the New Testament Juvencus's Paraphrase of the Gospels in Verse St. Hilary's Commentary on St. Matthew's Gospel St. Gregory Nyssen upon the Lord's Prayer and upon the Beatitudes St. Athanasius upon these Words of our Saviour Whoever shall blaspheme c. Fragments upon these Words of our Saviour My Soul is heavy even unto Death c. Commentaries upon all the Epistles of St. Paul attributed to St. Ambrose but believed to belong to Hilary the Deacon St. Gregory Nyssen's Homily upon the fifteenth Chapter of the First Epistle to the Corinthians Didymus's Commentary upon the Canonical Epistles St. Ambrose's Commentary upon St. Luke's Gospel Letters 7th 8th 27th and the five following also 43d 44th 50th 65th and the nine following Historical Discourses Eusebius's Apology for Origen Chronicon Ecclesiastical History Treatise concerning the Martyrs of Palaestine Books of the Life of Constantine Of the Names of Places in the Holy Land Panegyrick upon Constantine Constantine's Letters and Edicts Harangue to the Council of Nice Juvencus's Poem of the Life of Jesus Christ. St. Athanasius's Historical Treatises Apologetick to Constantius Letters to the Egyptians and to the Orthodox First Apology Second Apology Historical Treatise to those that lead a Monastick Life Letter to Serapion upon the death of Arius Discourse of Synods Letters of Lucifer Letters to the Bishops of Egypt Arabia c. Letters of the Council of Alexandria Letter to Jovian Letter to the Africans Letter to John and Antiochus Letter concerning the Opinion of Dionysius of Alexandria Letter concerning the Decision of the Council of Nice Epistle to Palladius Conference with the Arians Life of St. Anthony Hosius's Letter to Constantius Julius's Letter to the Eastern and Egyptian Bishops Liberius's Letters St. Hilary's Treatise of Synods Discourses to Constantius Fragments Conference against Auxentius Peter of Alexandria II. his Letters St. Cyril's Letter upon the Apparition of the Cross. Damasus's Letters The greatest part of the Letters of St. Basil. St. Gregory Nazianzen's Discourses 7th 25th 26th 30th 41st and some others His Panegyricks which are Sermons 6th 10th 11th 18th 19th 20th 22d 23d and 24th First Poem upon his Life Discourse upon Bishops His Testament St. Gregory Nyssen's Funeral Orations and Panegyricks Letter to Flavianus Eusebius Vercellensis his Three Letters Marcellinus and Faustinus Luciferians their Petition addressed to the Emperours Valentinian and Theodosius St. Ambrose's Letters 20th 22d and 24th Panegyrick on Theodosius and Valentinian Philastrius of Heresies St. Epiphanius of Heresies An Abridgment of it by himself His History of the Lives and Deaths of the Prophets Hilarion's Chronicle A General INDEX of the Principal Matters contained in the Second Volume The Figures shew the Pages and the Small Letters the Notes A. ABstinence from Meats Usage and Usefulness of it III. Fasting consists not in abstaining from Meats 150. Acacius of Caesarea succeeds Eusebius 97. His Doctrine and Writings ibid. Difference with St. Cyril ibid. Death ibid. Achillas Bishop of Alexandria 27. Acesius a Novatian Bishop 253. Adultery Canons against Adulterers and against other Sins of uncleanness 140 141 c. 196. Adrian Pope Upon what occasion he implored the Succour of Charlemaigne 19. Aetius History of his Life and of his Condemnation 98 99. Death 99. Africanus's Chronicon 5. Agapae Feasts of Charity 268 269. Agapetus Pope sent by Theodatus to the Emperour Justinian 18. Agapius Bishop of Caesarea 2. Agapius Bishop of Bostra Difference with Bagadius for that Bishoprick 285. St. Agnes 207 209. Alexander Bishop of Alexandria Ordination 27. Assembles a Council at Alexandria against Arius ibid. Letter to his Collegues ibid. Another Letter of this Bishop ibid. Advertisement or Pastoral Letter ibid. Assists in the Council of Nice 28. Death ibid. Alexandria Council of Alexandria of the Year 306. under Peter Bishop of that City 242. Council in 323 against Arius 250. Another Council against Arius in 324 ibid. Another in 362 to Determine how the Arians that desired to be reunited to the Church should be received 265. Another in 341 in favour of St. Athanasius 255. Council of Alexandria in the Year 399 where the Books of Origen were condemned 284. Alipius Priest of Alexandria defends St. Athanasius before Constantine 29. Alms. Effects and Necessity of Alms-Deeds 151. 181. Exhortation to it 166. Not to be done to Persons unworthy 207 Alms of Constantine 12. 15. Ambrose of Alexandria His Writings 196. St. Ambrose Bishop of Milan 198. Time and Place of his Birth ibid. and a. b. Parents 198. Prodigy at his Birth ibid. 199. Education and Studies ibid. Elected Governour ibid. And after Bishop 200. Avoided being Bishop ibid. At last Ordained ibid. and c. acquits himself worthily in the Function of the Ministry ibid. Persecuted by Justina ibid. and 201. Writings ibid. 202 c. Stile 232 Editions of his Works 233. St. Amphilochius His Country 184. Ordained Bishop of Iconium ibid. Assists in the Council of Constantinople and holds one at Sida against the Massilians ibid. Handsome reply to the Emperour Theodosius ibid. Writings 185. Ancyra Council there in 314. 248. Its Canons ibid. 249. Another Council in 358 against Aëtius 263. Anger Contrary to the Spirit of Christianity 153. Angels Not to be adored 5. Antioch A pretended Council held there in 330 against Eustathius 254. Councils of Antioch in the Years 341 and 342. Upon what Subject 256. Another in 345. 258. Another in 358. which condemned the Terms Consubstantial and of like Substance 263.
than Sermons S. Chrysostom does not inlarge so much upon Moral Topicks as to give the sence and understanding of the Text. He follows the Version of the LXX but he often hath recourse to the differences of the Ancient Greek Versions and quotes even the Hebrew Text in some places to clear difficulties There are some Psalms upon which we have no Homilies of S. Chrysostom as the first and second but there are upon the third and following to the 13th upon the 41st and 43d and so on the 117th and from the 119th to the last which make in all sixty Homilies which certainly are S. Chrysostom's To these may be added the Homily upon the thirteenth Psalm and two others upon the fiftieth which have likewise S. Chrysostom's Style Those upon the 51st 95th and 100th are more doubtfull yet I see no reason that we should reject them It is not so of the Commentaries upon the 101st Psalm and upon the six that follow which are Theodoret's The Commentary upon the 119th belongs to some modern Greek that speaks against the Iconoclasts and takes out of Theodoret's Commenâ—aries part of what he writes There are also four Sermons upon particular passages of the Psalms but they must not be joined to the rest because they are not Explications of the Text of the Psalms but Sermons upon distinct Subjects These are a Discourse upon these words of the 44th Psalm The Queen standeth at thy right hand preached in Constantinople some Days after Eutropius his Disgrace who had retired into the Church but was gone out again He speaks in his Preface of the Advantage of reading the Holy Scripture He describes afterwards how the Church was beset when Eutropius had taken Sanctuary there He relates what he had done to help him and with what sincerity he had spoken without fearing the Threatnings uttered against him He observes that he was taken by his own fault for the Church had not forsaken him but he had quitted it But yet it was no wonder that he reaped no greater benefit from that Sanctuary because he entred not into it with a Christian heart That when any Man flies into the Church to take sanctuary there he ought to go in with his Mind as well as with his Body because the Church is not made up of Walls but of an Holy Union among the Members of Jesus Christ. Upon occasion of this Eunuch's Disgrace he shews how little Solidity there is in the goods of this World and draws a fine Picture of the Instability of Riches and then concludes with an excellent Description of the Church Nothing says he to his Auditors is stronger than the Church Let it be your Hope your Haven and Refuge It is higher than the Heavens of a larger extent than the Earth She never waxeth old but still retaineth her strength and vigour for this cause the Scripture calleth her a Mountain to shew her stability a Virgin because she cannot be corrupted a Queen because of her Magnificence and Splendour and it gives her the Name of Daughter by reason of her Union with God c. Both the Sermons upon these words of the 48th Psalm Be not thou afraid when one is made rich were likewise preached in Constantinople In them he recommends Alms-deeds and Hospitality and he toucheth upon the Necessity of being present at Divine Service The Homily on these words of the 145th Psalm My Soul bless thou the Lord is a Sermon for the Holy Week called then the great Week The reason of that Name S. Chrysostom gives in the beginning of his Discourse which is this This Week says he is called the great Week because Jesus Christ wrought great Mysteries at this Time He delivered Man from the Tyranny of the Devil he overcame Death bound the strong armed Man blotted out Sin But as this Week is the great Week because it is the first of Weeks for the same reason Saturday is called the great Day and for this cause many of the faithfull do upon this Day double their Exercises some fast with greater Austerity others watch continually others bestow much on the poor some apply themselves with greater Zeal to the Practice of good Works and by their Piety bear witness to the Mercy of God Emperours themselves honour this Week they grant a Vacation to all Magistrates that so being freed from worldly Care they may spend these Days in the Worship of God They give honour also to this Day by sending Letters every where to command the Prison doors to be opened Let us also have regard to these Days and instead of Palm-branches let us offer him our Hearts Then he explains the Psalm My Soul praise thou the Lord. The royal Prophet says he cries out Praise the Lord O my Soul why does he direct his Discourse to the Soul to teach us that the Soul should apply her self to the words that are uttered For if he that prayeth doth not understand his own words how would he have God to give ear to him God often doth not grant our Petitions but that is for our good he deferrs some time not to deceive us with vain hopes but to make us more zealous and diligent for the fervency of Prayer 〈◊〉 ceaseth when we have what we desired so that to keep up our Devotion God is pleased to with-hold his Gifts He observes in this Sermon that the Righteous after Death live with us pray with us and are amongst us c. S. Chrysostom writ a Commentary upon Isaiah but we have only part of it from the beginning to the eleventh Verse of the eighth Chapter Both the historical and spiritual Sence is set forth with much solidity and clearness There are also five Homilies of his upon these words of Isaiah ch 6. I saw the Lord â—pon an high Throne and one concerning the Seraphim spoken of in the same place they are moral 〈◊〉 upon various Subjects and especially of the reverence due to sacred things and of the dignity of the Priesthood there is a very remarkable passage concerning the Ecclesiastical and the Civil Power Uzziah saith he went himself into the Holy of Holies to offer Incense 〈◊〉 being King he would usurp the Priesthood I will said he burn Incense for I am worthy to do it Oye Princes keep within the Limits of your own Power The bounds of Ecclesiaâ—tical power differ from those of secular Government The King rules over earthly things the Churches Jurisdiction relates to heavenly goods God hath committed to Kings the things of the Earth and to me those of Heaven when I say to me I mean to Priests So that though a Priest prove unworthy of his Office yet for all that you ought not to despise the dignity of the Priesthood God hath made the Body subject to Kings and the Soul to Priests The King pardons corporal Offences but the Priest remits Sins The one compels the other exhorts the one imposes a law the other gives counsel one uses spiritual
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
least he should abide in the East dreading the Burden of the Episcopal Charge they not only sent Deputies to him with a Letter to desire his Return but wrote a Letter besides to the Eastern Bishops to intreat them that they would not admit him to the Communion if he refused to come and govern the Diocess of which he was chosen Bishop Whereby Gaudentius found himself obliged to accept of that Charge and being come back was ordained by S. Ambrose and the Bishops of his Province All these Circumstances are recorded in the Discourse which he made to them immediately after his Ordination He was but young when they chose him as he says in the same place He was one of the Deputies sent to Constantinople in 404 or 405. by the Western Bishops to demand S. John Chrysostom's Re-establishment in his See Possibly he lived a great while afterwards To this Bishop is attributed the Life of his Predecessor S. Philastrius which Surius Printed upon the Eighteenth day of July Yet I cannot believe that it is certainly his but we find in the Bibliotheca Patrum Nineteen Instructions or Sermons which are unquestionably Genuine and which he collected himself to send them to one Benevolus one of the most considerable Men in Brescia who had formerly been Receiver of the Emperor's Memorials and Injunctions and who had quitted that Employment that he might not be obliged to doe any thing against his Conscience in obedience to the Empress Justina who Countenanced the Arians and persecuted S. Ambrose This Benevolus was constant at Divine Service and heard the Sermons of Gaudentius with Pleasure but having been hindred by Sickness from hearing those which this Holy Bishop preached at Easter he prayed him to commit them to writing and to Answer the desire of this Man the Holy Bishop did write his Sermons almost in the same words that he preached them He joyned to them four small Treatises upon some places of the Gospel and a Fifth upon the Martyrdom of the Maccabees As to the other Sermons which the Copyers writ as Gaudentius was preaching he will not own them for his fearing that there may be some Errors in them this Gaudentius declares in the beginning of his Preface Afterwards he comforts Benevolus in his Sickness showing that God permits often Saints and righteous Men to be afflicted with Poverty and Sicknesses whereas he lets the wicked enjoy a perfect Health and much Wealth because both Punishments and Rewards are reserved to the Day of Judgment that in the mean time he inflicteth visible Chastisements upon the impious and refractary to frighten others by their Punishments but permits likewise the righteous to be afflicted for Three Reasons 1. to Correct 2. to Purifie and 3. to try them The severity he useth towards them is a Fatherly severity He sends them Afflictions to manifest their Vertue both to Men and Angels and so all the Sufferings of the righteous are either for their Profit or for their Glory Whosoever honoureth and loveth God truly thinks himself Happy in the midst of Tribulations and blesseth God for all that happeneth to him The first of those Sermons preached on Easter-Eve is directed to the Catechumens that were to be baptized He begins it with a thought that is rather subtle than solid to give a Reason why Easter is celebrated in the Spring after the ill Weather of Autumn and the severity of Winter and before the heat of Summer It is saith he to show that Jesus Christ the Son of Righteousness dissipates by his light the Darkness of Jewish Errors and softens the hardness of the Heathens Hearts preventing with his Beams the hot Fire of the Judgment of the great Day He adds That the World having been created in the Spring it is just that it should be repaired in the same Season Afterwards he compareth the Christian's Passover with that of the Jews and the deliverance of the People of Israel from Egypt thro' the Red Sea with the Regeneration of Sinners by the waters of Baptism The Second Sermon is directed to the Novices Gaudentius expoundeth in that instruction the Mystery of the Eucharist which was hid from them till that time He compares it with the Jews Paschal Lamb taking notice that That was but the Figure and not the real thing Whereas in the truth of the New Law it is the same Lamb dead for all which being offered in all Churches nourishes under the Mystery of Bread and Wine those that offer it giveth life to them that have a lively Faith and sanctifieth by Consecration those that consecrate the same This is the Flesh of the Lamb this is his Blood .... It is the same Lord Creator of all things who having made Bread out of the Earth forms his Body of this Bread because he is able and hath promised it He who formerly changed Water into Wine now changeth Wine into his Blood Having expounded thus plainly the Mystery of the Eucharist he speaks of the Dispositions that Men ought to be in to come to it He findeth them all represented by the Ceremonies observed by the Jews in eating the Paschal Lamb but his Similitudes are so far fetcht that one would hardly have observed them For who can believe that the Leathern Girdle that the Israelites were girded withall was a Figure of the Mortification of Sins Who would imagine that when they are forbidden to break a bone of the Lamb the meaning is that the Scripture-precepts ought to be observed And who can conclude from burning the remainders of the Lamb that Men should consume by a lively Faith the doubts which they might have about the Eucharist These Allegories and such-like in this place are something forced and I question whether many people can relish them At last he exhorteth the new baptized strongly to believe that Mystery and giveth Two mystical Reasons why Jesus Christ chose Bread and Wine to be the matter of that Sacrament He prosecutes in the Five following Sermons his Lecture upon that place of Exodus which speaketh of the Circumstances and Ceremonies wherewith the Jews offered the Paschal Lamb and he applies them to the Sacrifice of Jesus Christ upon the Cross and to what is done among Christians and sometimes he draws from them some Moral instructions The Eighth and Ninth are upon the Gospel of the Marriage in Cana of Galilee He commendeth Virginity reproving those at the same time who condemn Matrimony and warneth Parents that though they may inspire into their Children the love of Virginity yet they cannot enjoyn them the Vow of perpetual Continency He maintains that the Virgin Mary did not lose her Virginity in bringing Jesus Christ into the World Both these Instructions are full of many Similitudes He exhorteth the new baptized not to lose the Grace of their Baptism The Tenth Instruction is upon Exodus There he brings many Allegories upon the Passover and upon the Lord's Day He seems to be perswaded that the World shall end
look upon Vincentius as a Saint who died a Donatist These Treatises were composed in 419. Though the main Points treated of in St. Augustin's Works against the Pelagians have been mentioned already yea it will not be amiss to give here a general view of his Doctrine God created the First Man in a state of Innocence Holiness and Grace He was subject neither to the Necessity of Dying nor to Sicknesses nor Pain nor the Motions of Lust nor Ignorance nor any of the Inconveniencies of Life or the Imperfections of Nature which are the Consequences and Effect of his Sin His Free-Will was entire and weakened with nothing It was perfectly indifferent to do either Good or Evil though it could not do good without the help of Grace but this Grace which God afforded him was entirely subjected to his Free-Will It was a help without which he could not do good but it did not make him do good Such was the Condition of the First Man like that of the Angels before their Sin Such would have been the Condition of his Posterity had he continued in that Happy state but having offended God by his Disobedience he and all his Posterity are become subject unto Death Pain Sicknesses Punishments and what is worse to Ignorance and Lust that is to say to Extravagant Motions which are within us whether we will or no. But what is yet more incomprehensible all his Descendents begotten in the ordinary way are born in Sin They all contract the Sin which we call Original which makes Children the Objects of God's Wrath and infallibly Damns them except they are regenerated by Baptism Baptism doth indeed take away the stain of Sin but it doth not remove the Punishment and the Consequences of Sin Concupiscence Ignorance Inclination to Sin Weaknesses and other Punishments for Sin abide still during the whole course of this Mortal Life Free-Will is not extinguish'd but it hath not so much strength and stands in need of powerful assistance to do good The Grace which it needs to act is not only that help without which it could neither will nor do that which is good but also such an assistance as makes it both will and do it infallibly This Grace is necessary not barely to accomplish entirely what is good and to continue therein but it is even necessary to begin Faith for Prayer and for the first Motions of Conversion Yet it bereaves us not of our liberty because we do not keep the Commandments but as far as we are willing It worketh this Will in us without Violence or Compulsion for God constraineth no Man to do either good or evil but to do good the Will must be succoured by Grace which doth not deprive it of its Liberty and this Grace is not granted to Merit but is absolutely free Since the First Man's Sin the whole mass of Mankind was corrupt condemned and subject to Death God by free Grace and Mercy takes out of this mass of Corruption whom he pleases leaving the rest in that condition out of that Justice which none can find fault with for what is Man that he should dispute it with God Doth the Earthen Vessel say to the Potter that framed it Why hast thou made me thus However it may be truly said That all Men may be saved if they will if they be not they can only accuse their own perverse Will whereby they resist the Call of God There are some Graces which he refuseth not to Reprobates wherewith they might do good if they would To some he gives the Knowledge of his Law and they despise it He inspires into others a desire of being Converted and they reject it Some he excites to Prayer but they neglect to do it He speaks to the Hearts of several who harden themselves that they may not hearken unto his Voice He overcomes the hardness of some for a time converting them by an Effectual Grace who plunge themselves again in Vice In a word how strong and powerful soever the Grace is which he gives yet it may be said in some sence that Man may always resist it though he doth not actually do it God does not grant this Grace to all Men not only because he oweth it to none but also because some make themselves unworthy of it for to say nothing of Children who die before the use of Reason who are either damned because of Original Sin or saved by the Grace of Baptism the Adult who have not the gift of Perseverance have made themselves unworthy of it either through their own Sins or by the Contempt which they have cast upon God's Vocation or by the Opposition they have made to inward Grace or lastly by falling again into the state of Sin from which God delivered them in his Mercy And so no Man can either excuse himself or accuse the Justice of God because every one receiveth what he deserved every one is rewarded or punished according to the good or the evil which he hath done by his Will which co-operates with the most effectual Grace The Effect of this Grace according to St. Augustin is to make us in love with that which is good it is a pleasure which draws our heart towards good things and enables us to keep the Commandments without this Grace there is no Action meritorious The fear of Punishment though merely servile is good and profitable because it regulates the inward Man but it does not render us Righteous before God We shall never perfectly accomplish the Precept of loving God in this Life because we shall never love him so perfectly as in the next And though through God's Grace a Man may absolutely avoid all Sin in this Life yet it never did nor shall ever happen that a mere Man excepting the Blessed Virgin of whom St. Augustin would not have us to speak when Sin is mentioned passed through this Life without Sin For this reason the most righteous say daily Lord remit us our Debts that is our Sins But these are not mortal Sins which bereave the Soul of Righteousness and Holiness they are venial and daily Sins which are indeed against God's Law but do not utterly destroy Charity St. Augustin's Principles concerning Predestination and Reprobation do exactly agree with his Opinion touching Grace Both those Decrees according to him suppose the fore-knowledge of Original Sin and of the Corruption of the whole mass of Mankind If God would suffer all Men to remain there none could complain of that severity seeing they are all guilty and doom'd to Damnation because of the Sin of the First Man But God resolved from all Eternity to deliver some whom he had chosen out of pure Mercy without any regard to their future Merits and from all Eternity he prepared for them that were thus chosen those Gifts and Graces which are necessary to save them infallibly and these he bestows upon them in time All those therefore that are of the number of the Elect hear
Polygamy of the ancient Patriarchs was then very excusable because it was necessary that they should have a numerous Posterity but it may not be now used as a pretence to cover our Incontinence We will conclude with the Idea and Definition which he gives the Catholick Church The Faithful saith he dispersed throughout the whole World make up the Body of the Universal Church every particular Church is a Member of it l. 4. 103. This Universal Church hath often been assaulted but it never was nor ever shall be utterly extinct l. 3. 5. Letters concerning the Discipline of the Church In the Letters of S. Isidore there are a great many important things worthy of our Observation touching the Discipline of the Church He condemns Symony in an infinite number of them l. 1. 26 29 30 45 106 111 119 120 136 145 158 315. l. 2. 125. l. 3. 17 c. He taxes all those Exactions which were used upon the account of Ordinations with this Crime He condemns in several places those who ambitiously sought for Bishopricks He reminds the Priests about the Administration of the Sacrament of Penance that they have Power to bind as well as loose That they neither may nor ought to loose those who bring no Medicine for their Sins and who do not endure a Penance proportionable to the greatness of their Crimes He advertiseth them That they ought to be Ministers of Jesus Christ and not Fellow-Criminals That they are Intercessors with God and not absolute Judges That they are Mediators and not Masters l. 3. 260. He tells the Deacons That they are the Bishop's Eye and that they ought to be very careful in the management of the Church's Revenue l. 1. 19. He orders all Ecclesiastical Persons to carry themselves modestly and avoid the familiarity converse and sight of Women l. 1. 89. l. 2. 284 278. l. 3. 11 66. He requires them to be subject to Princes and pay them Tribute l. 1. 48. He observes That in the Apostle's time the Christians had no Churches but that in his time they were become very sumptuous and fine l. 2. 246. He blames the Bishop of Damiata for having built a stately Church with the Money which he had scraped together by selling Ordinations and other Exactions of the People He tells him That it is to build Zion by Blood and establish Jerusalem by Iniquity as it is said in the Prophet Micah That a Sacrifice made up of another Mans Substance is an Horror and an Abomination to the Lord. He advises him to give over building that Church at the expence of the People if he would not have that lofty Temple convince him of Injustice before God and be a Monument that shall cry eternally against him and which shall require the restitution of what he hath taken from the Poor and Vengeance for oppressing of them l. 1. 37. We find also some Ceremonies of the Church taken notice of in S. Isidore's Letters In his time the Bishop wished Peace to the People and the Congregation answered And with you also l. 1. 122. The Deacons which ministred at the Altar wore a Linen Vestment and the Bishops had a kind of Cloke made of Woollen which covered their Neck and Shoulders which they put off when the Gospel began to be read The first of these Habits according to Isidore denotes the Humility of Jesus Christ and the second represented the wandring Sheep which the good Shepherd brings home upon his Shoulders l. 2. 246. The Custom then was to allow Women to sing in the Church but S. Isidore says That they had abused that practice by causing themselves to be admired for the sweetness and harmony of their Voice and were no less blame-worthy than if they sang prophane Songs and that they ought to be forbidden singing in the Church for the future l. 1. 90. Divorce was only allowed in case of Adultery The Reason which S. Isidore gives for it is this That Adultery is the only Sin by which conjugal Faith is violated and which brings into a Family the Children of Strangers l. 2. 376. He could not bear those who asserted That Comedies might be of good use to beget a detestation of Vice and make Men more vertuous The aim and design of Comedians saith he is clear contrary and their Art hath no other end than to hurt and corrupt Manners l. 3. 336. Those who are pleased to see counterfeit Passions represented ordinarily become passionate it is then necessary to keep from going to Comedies for it is easier to avoid the occasion and to oppose the first approaches of Vice than to stop the course of it when it is once begun l. 5. 433. He says That a Person condemned by his Bishop ought no where to be received into Communion but he observes That altho' this were the regular course yet many Bishops of his time had neglected it and that was the reason that the good Bishops dare not take upon them to correct their disorderly and vitious Clergy Letters of Pious Advice and Instruction There never was in the Church a more strict or free Censor of Manners than S. Isidore of Damiata The Church of Damiata was then governed by a Bishop called Eusebius who sought his own advantage more than that of Jesus Christ. Altho' S. Isidore looked upon him as his Superior yet he was not afraid of violating the respect due to him by telling him with all the freedom imaginable That he did not lead a Life as became a Bishop He made no scruple to reprove him for his Vices to write of them to his Friends to discover them to the publick that he might make him ashamed of them and to lament the unhappiness of the Church of Damiata in having such a Bishop In his other Letters he speaks the same things for the most part sometimes he accuses him of selling Ordinations sometimes he reproves his Covetousness sometimes he taxes his Pride and Ambition and sometimes he suspects him to be guilty of living disorderly In a word he gives him every where the Character of a Bishop altogether unworthy of his Ministry He hath no more regard to the reputation of his inferior Ministers His Arch-deacon Pansophius and his Steward called Maro are taxed with the Crimes of Symony and unjust Exactions The Monks Zosimus and Palladius meet with no better Treatment he describes them as Debauchees who led a lewd and disorderly Life Another Priest called Martinianus who after the Death of Eusebius strove to get himself ordained into his place is also accused of many Crimes by Isidore He wrote also of him to S. Cyril to hinder him from ordaining him Bishop of Damiata If we will take the pains to read the Letters which he hath written to the Persons already named and to his Friends upon the same Subject we shall find therein excellent Instructions for all Bishops Particularly we may see against those that Hunt after Bishopricks l. 1. 23 28 104. l. 2. 127.
St. Gregory did not oppose his Exaltation but on the contrary he acknowledg'd and even commended him B. 11. Ep. 45. See also the Memorial which is at the beginning of the same Book In Ep. 127. of Ind. 2. B. 7. * This was his submission to Princes that he basely fawn'd upon Phocas a Parracide and Usurper and bitterly reproach'd the Memory of his Liege Lord Mauritius Cave p. 431. He commends the King Recaredus for bringing back his Arian Subjects to the Church and represents to him the Reward he was to expect for presenting so many Souls to God He declares to him that he looks upon him in this respect as much above himself he praises him also for not recalling the Order he had made against the Jews After he has given him these Commendations he exhorts him to be circumspect in his behaviour and recommends to him Humility Purity and Moderation Notwithstanding this he did not forbear to write to Princes with boldness and to make Christian Remonstrances unto them He exhorts Phocas to relieve the People B. 11. Ep. 38. He admonishes Kings to remember that they are Men like others B. 2. Ind. 11. Ep. 62. He represents to them that it was not enough to be a King but the chief business was to be Pious B. 5. Ep. 5 6. He declares to them that they were oblig'd to protect the Church and the Faith B. 2. Ind. 2. Ep. 126. B. 3. Ep. 7 23. B. 4. Ep. 54. B. 5 Ep. 63. B. 9. Ep. 57 64. He terrified them by representing to them that the day of Judgment was near at hand B. 9. Ep. 60. B. 2. Ind. 11. Ep. 61. and by threatning them with the Plagues of God B. 2. Ind. 11. Ep. 65. Of Ecclesiastical Moderation ST Gregory declares in Letter 1. of Book 7. That he always abhor'd the ways of Cruelty that were us'd for planting Religion that if he had pleas'd he could have destroy'd the whole Nation of the Lombards but that it was not the Spirit of the Church He desires that Justice and Equity may be observ'd towards the Jews as well as among Christians and that no injury may be done unto them Here follow the Examples of his Moderation He wrote to Vigilius of Arles and Theodorus Bishop of Marseilles That the Jews ought not to be compell'd to be baptiz'd lest the sacred Fonts of Regeneration to a Divine Life by Baptism should be to them the occasion of a second Death more deadly then the first B. 1. Ep. 45. He would have them allur'd by Moderation B. 1. Ep. 11. He does not approve the Zeal of a Jew newly baptiz'd who on the next day after his Baptism thought sit to carry an Image of the Virgin a Cross and a white Garment in the Synagogue to endeavour the Conversion of the Jews and to take from them the Place of their Assembly He desires that these things may be remov'd out of the Synagogue and that it may be restor'd to the Jews B. 7. Ind. 2. Ep. 5. He blames the Bishop of Terracina who had hindred the Jews from celebrating their Festivals in the City and had driven them out of it appointing them another Place for holding their Assemblies B. 1. Ep. 34. He orders that the Price of their Synagogues which they had invaded should be restored unto them B. 7. Ind. 2. Ep. 59. He complains of John the Younger That he had suffer'd the Priests of Constantinople to be abus'd without concerning himself in their Defence and he adds that 't is a thing unheard of to force People by beating them with a stick to receive the Faith Inaudita est praedicatio quae verberibus exigit fidem He would have Hereticks easily receiv'd B. 1. Ep. 14. And the better to entice such Idolaters as were lately converted he permits that the Festival days which were wont to be kept near the Churches should be observ'd in that Place where they had been accustomed to make their Feasts of Meats offer'd unto Idols B. 9. Ep. 71. Of the Duties to which Bishops are obliged BIshops are call'd Pastors upon no other account but because they ought to labour for the good of their Flocks B. 3. Ep. 35. B. 4. Ep. 8 35. A Bishop ought to instruct his People by his Discourse and by his Example B. 4. Ep. 52 55. B. 7. Ind. 1. Ep. 12 113. B. 12. Ep. 32. B. 10. Ep. 17. B. 11. Ep. 10. He ought to shun the Pomps and Vanities of this World and not to place his Honour in External Magnificence but in the Excellency of his Office He ought to be candid modest meek sincere patient c. B. 4. Ep. 15. He ought to make himself belov'd and fear'd B. 3. Ep. 1. He must not only be Pious and Spiritual but he must also be Active and Charitable B. 5. Ep. 29. He must not apply himself to the gaining of Riches but of Souls B. 5. Ep. 29. B. 7. Ind. 2. Ep. 2. Bishops are oblig'd to make Visitations in their Diocesses to confirm the Children that are baptiz'd B. 8. Ep. 46. They ought to entertain their Brethren when they are driven away or banish'd B. 1. Ep. 43. The Bishop's Officers ought all to be Clergy-men B. 4. Ep. 44. The Laws of the Emperors about the Immunities of the Clergy B. 11. Ep. 56. St. Gregory would not have Bishops teach Human Learning because then they must praise Jupiter with the same Mouth wherewith they sing the Praises of Jesus Christ. He says also That this is not suitable for a pious Lay-man B. 9. Ep. 48. The Bishops who go to Court ought to have Letters of Leave from the Metropolitan B. 7. Ind. 2. Ep. 62. Bishops ought to be sober St. Gregory refutes the Bishop Honoratus who excus'd the good Cheer that he made by the Examples of the Feasts of the Patriarchs and the Love-Feasts of the first Christians B. 2. Ep. 14 37. The Bishops are oblig'd to Residence B. 1 Ep. 64. B. 5. Ep. 23. B. 8. Ep. 11. They ought not to go out of their Diocese for any Business without the leave of the Metropolitans B. 7. Ep. 8 62. They ought to dwell within the Bounds of their Diocese and not to invade the Parishes of another Diocese upon any pretence whatsoever B. 12. Ep. 2 3. They ought not to abandon their Church in the time of Pestilence B. 8. Ep 4. B. 4. Ep. 2. Of the Penance of Clergy-men ST Gregory was of the mind That a Clergy-man being Deposed who had perform'd the Duties of his Function ought to be depriv'd of the Communion and put under Penance all the rest of his Life Yet he leaves the Bishop at Liberty to grant him Lay-Communion if he finds him worthy of it after he has finish'd his Penance B. 4. Ep. 5. Examples of Clergy-men Depos'd and put under Penance in Monasteries are to be seen B. 1. Ep. 18 43. B. 3. Ep. 9. B. 2. Ind. 11. Ep. 28 40. He threatens a Bishop with it
Tears I read of Satisfaction I read not saith S. Ambrose Yea Aquinas himself says To pretend to make a Satisfaction for Sin is an Injury to Christ's Death And that this Father was of the same Judgment with Antiquity the following Words shew If ye repent after a godly sort and be sincerely desirous to sin no more ye shall be reconciled by Jesus Christ and by us his Ministers Satisfaction proportionable to the greatness of their Sins If saith he ye repent after a godly sort and ye be stedfastly purposed and sincerely desirous to sin no more ye shall be truly reconciled by Jesus Christ and by us to whom he hath committed the Ministery of Reconciliation But if you be not in that Disposition do not flatter your selves don't deceive your selves for ye cannot deceive God as ye deceive Men and he who by offending him is become his Enemy can no otherwise be Friends again with him than by making him Satisfaction Do not look upon Bishops as the Authors of your Reconciliation but meerly as the Ministers of it It is Jesus Christ who does invisibly absolve and reconcile Men as for us we discharge our Ministery when we do outwardly and visibly perform the Ceremonies of Reconciliation Nevertheless he does comfort those who have not repented throughly giving them Hope that provided they forsake their Sins heartily they may obtain Forgiveness and be truly reconciled He adds That there be several means of expiating our Sins and obtaining the Remission of them and he instances in these a charitable Disposition Alms-giving Sorrow Confession of Sins Mortifying of the Flesh and Spirit amendment of Life the Intercession of Holy and Just Men and the forgiving of Enemies The Fifth Homily is upon the Sacrifice of Isaac it is very short and hath nothing remarkable in it The Sixth is also upon Holy Thursday Therein he exhorts all Christians to Repentance and to expiate their lighter Faults with Fastings Watchings Alms-giving and other Works of Charity He warns them not to put off their Repentance till the hour of Death which often surprizes us when we least think of it without giving us one moment to bethink our selves The Seventh is a short Exhortation to the Penitents and Faithful to give God Thanks for graciously granting them the favour of Reconciliation The Eighth is a long Discourse to the Clergy the People and the publick Penitents He exhorts Presbyters who govern Parishes to be an Example to the People under their Charge He recommends to all the Faithful the love of their Neighbour and the forgiving of Enemies and exhorts them to purifie themselves from light Sins that they may escape not only the Fire that shall burn the Ungodly for ever but u That Fire through which the Righteous who are not wholly purged from their Sins shall pass in the day of Judgment The Doctrine of Purgatory which M. Du Pin would seem to build upon this Expression and another of like Importance p. 59. taken out of the Works of Julian of Toledo is not the same with that which is meant by their words which is no other than what the Fathers before them had held tho' perhaps not so firmly as it was believed in these latter Ages Tertullian Cyprian and Origen Origen Hom. 14. in Luc. Tertul. de anima c. 55. 1 Cor. 3. 12. were of Opinion That after the Resurrection before the Saints entred into Glory they should pass through a Purging Fire to refine their Souls from their Dross their Wood Hay and Stubble before they can become Vessels of Honour fit to obtain a place in the Mansions of Bliss This seems to be S. Eligius's Opinion here because he says That the Righteous shall pass through a Purging Fire in the day of Judgment From these Elder Fathers it passed to S. Jerom and S. Austin who speak of it as a Conjecture not altogether improbable Hieron in Isa. l. 18. c. ult August Enchirid c. 67 68 69. Aug. de Civ Dei l. 2. c. 26. Aug. de pec mer. rem c. 28. Cypr. ad Dem. Tert. de Bapt. Roffen assert Luâ—… Confut. Artic 18. p. 86. but yet very uncertain I think says S. Jerom That there is a moderate and gentle Sentence of the Judge concerning the Burning away the Sins of Christians And S. Austin If betwixt Death and Judgment the Souls of the Departed be said to suffer a Fire of Transitory Tribulation burning up worldly smaller Faults I reprove it not because perhaps 't is true So feeble was the Belief of a Purgatory among the Ancients for some hundred Years And as it was only a probable Opinion at most so it was never looked upon as a separate State but only as it were a Purgation in their Passage to Glory for it was a settled Doctrine in the Primitive Church That there is no middle Place That a Man can be any where but either with the Devil or Christ in Hell or in Heaven There are but two Places after this Life one for the Elect another for the Reprobate So that the Popish Purgatory which is a place of Torment wherein they that have not perfected their Obedience here stay to make Satisfaction for their Sins and then enter into Heaven was altogether unknown to the Ancients And indeed this Pol. Virgil and Roffensis acknowledge Nemo saith the latter nunc Orthodoxus dubitat an Purgatorium 〈◊〉 c No true Catholick now-a-days but believe a Purgatory altho' there is little or no mention of it in Antiquity and the Greek Church believes it not to this day In reality Purgatory is a Novel Invention as it is now taught a perfect contrivance for the Churches advantage never received for a Doctrine till the Council of Florence Anno 1448. that Fire also through which the Righteous who are not wholly purged from their Sins shall pass in the day of Judgment He exhorts also great Sinners to Repent covering themselves with Hair-cloath and lifting up their Hands to Heaven that they may be reconciled by the imposition of the Bishop's hands and he warns them not to relapse into Sin after Reconciliation Lastly he treats of the Ceremonies used by the Church on Holy Thursday which are besides the reconciliation of Penitents v Blessing the Holy Oyl Consecrating the Chrisâ—… It was a Custom among the Bishops upon some great Festival with solemn Prayers and Ceremonies to consecrate that Oyl which the Presbyters used in the Baptism and Confirmation of Children and Others In some Churches they did it at Easter and in others particularly in the French Church where Eligius was Bishop upon Holy Thursday and from the Bishops the Priests fetched it themselves or in case of necessity sent for it for the Service of their Churches the Blessing of the Holy Oyls the consecrating of the Chrism the Washing of Feet of Altars of Sacred Vessels of the Floor and the Walls of Churches He speaks clearly of the real Presence of Christ's Body and Blood in the Eucharist and
Incests committed either with a Person Consecrated to God a She-Gossip a God-Mother whether at Baptism or Confirmation with two Sisters with a Niece a Cousin-German or Aunt c they are deeply Fined The Second appoints the Deposition of the Superior Clergy convicted of these Crimes and the Inferior are Condemned to Whipping or Imprisonment The Third ordains that the Arch-Deacon shall bring the Priests to the Bishops Synod The Fourth renews the Ordinance of the Council of Verneville that they that hold Benefices of the King shall give account to him The Fifth imports that those that hold Churches in a Diocess shall pay the Rights and the Wax due to the Mother Church The four last are in the Council of Verneville The COUNCIL of COMPEIGNE PEpin's last Capitulary is that which he made at Compeigne in 757. It contains 21 Canons which are almost nothing else but a Repetition of the Canons of the preceeding Council of Compeigne Capitularies So that it is needless now to set down the Particulars of it We shall not speak neither of the Assemblies of the same Nature held under Charles the Great seeing we have related the Canons of them in the Abstract of his Capitularies The Second COUNCIL of NICE for Images The Seventh General Wherein the Acts of another Assembly held at Constantinople An. 754 against Images are related And the Books written in France against these two Councils Together with the Letters of the Popes upon that Subject nn The Use and Worship of Images was commonly received in the East Before the Contest about Image-Worship began in the East it cannot be denied but that Images had been for some time allowed in Churches as Helps of the Memory Instructors of the Illiterate in Sacred History and Ornaments of the Church Gregory Nyssene speaks of the Lively Greg. Nyss. Orat in Theod. Martyr Pictures of the Martyrs and their Sufferings then painted upon the Walls of Churches who being the first of all the Greeks that mention them Writers do unanimously agree that Pictures and Images were about his time viz. about the year 370 admitted into the Eastern Churches and that only for Ornament or History sake Some indeed did zealously oppose themselves against this Innovation of whom Epiphanius was the Chief not as a thing absolutely unlawful but as fearing it might introduce Idolatry among the People but because it was declared that no Worship was intended or allowed them they submitted but notwithstanding what these men foresaw did in process of time come to pass For not only the People became down right Idolaters but even the most Learned paid too great a Reverence to them saying Prayers before them and worshiping Christ by his Image This grand Abuse of them stirred up the Emperor Leo to remove Images out of Churches and to destroy and burn them as the Cause of so great a Sin This is evident from Damascene's Words who himself was one of the most violent Opposers of the Emperor's Proceedings Exprobrant nobis says he quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoramus veneramur Christi Mariae Reliquorum Sanctorum Imagines They accuse us of Image-Worship and Idolatry And 't was for this Crime that they appeared so vigorously against Images They had been used but when they were abused to the Dishonor of God Leo would endure them no longer in the Church As soon as they were worshipped they were pulled down THE Use and Worship of Images was commonly received in the East when the Emperor Leo Sirnamed Isaurus or the Iscuriar being advanced to the Empire An. 2d Nicene Council 717. undertook to abolish this Practice The Contest begun about the year 725. he found in his way Pope Gregory II. Germand Patriarch of Constantinople and St. John Damascen The first of these wrote vehemently to him upon this Subject In his first Letter he represents to him that having received in former Years several of his Letters very Orthodox he wondred that ten years after he went about to destroy Images and treat them as Idolaters who honoured them He maintains That the Word having rendered himself visible by taking the Humane Body they might draw Christ's Picture Yea and he pretends that the first Christians had some Pictures of him and of St. James St. Steven and the other first Martyrs He alledges the Picture which Chich sent to King Abgarus He confesses that no Image can be made of the Deity He adds Images are very useful to stir up Motions of Piety and Compunction in the Faithful He says They don't worship Cloths and Stones but they are a Means of renewing the Memory of Saints and raising our Mind to God He denies also that they are worshiped as Deities but he says that if they be Images of Christ they oo If they be Images of Christ they say before them Lord Jesus save us c. What plainer Evidences of an Idolatrous Worship than this not only to bow themselves before the Images but to Pray unto them just Grounds for Leo to charge those men with Idolatry That did it and to be moved like another Hezekiah or Josiah against such horrible Corruptions of Gods Worship say before them Lord Jesus save us and if they be Images of the Virgin they say Holy Mother of God intercede for us with thy Son that he may save out Souls If it be a Martyr Intercede for us c. He complains That he did not follow the Counsels of German who was then 95 years old but those of Apsimarus and other like Persons He tells him That it belongs to Bishops and not to Emperors to judge of Ecclesiastical Doctrines that as Bishops do not meddle with Secular Affairs so the Emperors should not meddle with the Ecclesiactical He observed that it was to no purpose to assemble the General Council he had required if he would only give over Prosecuting Images the Church would be at quiet He protests that pp He protests that he was so far from raising Tnmults Notwithstanding these Protestations of this Pope yet the Historians of those times assure us that he caused several of the Countries belonging to the Empire as Hesperia Cemilia Liguria and all his Western Dominions to revolt from him and forbad them to pay him his Tributes yea offered to betray the City of Rome it self to the growing Power of the French So Wilful and Resolute were the Roman Patriarchs in maintaining their Superstitions and Idolatry he was so far from raising Tumults against him that he hath written to all the Princes of the West in his Behalf and that they were resolved to live peaceable with him but that hearing he was the Destroyer of Images and had sent an Officer to break an Image of our Saviour which was done before several Persons of the West they had laid aside all Respect of him had broken down his Statues and the Barbarians had invaded Decapolâ—… had put out the Magistrates and taken the City of Ravenna that
he had Excommunicated at the Sollicitation of K. Charles coming to Rome with Judith cast himself at the Popes seet at which he was so much moved that he wrote several Letters to King Charles his Queen Hermentruda and the Bishops to obtain their Pardon by which means the King consented to the Marriage and so it ended As to the Wife of Boson Gonthierus wrote about her to Hincmarus An. 860. propounding the Question thus to him If this Woman come to me and tell me that she hath committed Adultery The business of Boson desiring that I would protect her from Death which she is afraid of from her Husband ought I to put her to publick Penance in my Diocess at a distance from her Husband or shall I send her again to her Husband making him promise that he will not put her to Death Hincmarus Answers That he ought not to put another Man's Wife to Penance who belongs to another Diocess nor Protect her That Boson doth not accuse her of Adultery but complains That she hath left him and promises that he will do her no harm So that all you can do upon this occasion is this That the King of the County whether she is fled should make her return to her Husband but withal taking such security of her Husband as is usual to be given for those who have put themselves under the Protection of the Church There was also another business of the like nature in which Hincmarus was engaged Count The business â—f Count Raimond Raimond had Marry'd a Daughter to a certain Lord Named Steven who would not live with her as his Wife under a pretence that she had had a Carnal knowledge of one of her near Relations but would not tell who it was E. Raimond wrote a Letter of Complaint about it to the Synod held at Toussi 860 whereupon Steven was Summoned to the Synod where he propounded the business and told them That whereas in his Youth he had had a Carnal Knowledge of one of the near Relations of the Daughter of Earl Raimond it happened that he desired to have her in Marriage and obtained it but afterward calling to mind what he had formerly done he went to a Confessor to know whether he might not do Penance for his Sin in private and Marry the Earls Daughter as they had agreed The Confessor Answered No and shewing him a Book which he said was a Book of Canons by which it was Decreed That he that hath had any Carnal Knowledge of the Womans Relations whom he would Marry must not Consummate the Marriage with her That afterward falling under the Displeasure of the King his Lord he was forced to leave the Kingdom without breaking of the Contract with Raimonds Daughter or Marrying her so that it was put off for some time That afterward he was constrained to Marry her publickly but for fear he should Damn his Soul he would not have any Carnal Knowledge of her This he assured the Council with an Oath that it was true and that he did not do it for Interest or because he loved another Woman declaring That he was ready to follow the Judgment of the Bishops if they could satisfy him that his Honour and Salvation might be alike secured in giving contentment to his Father-in-Law and Wife The Synod resolved that it was necessary to call a Council of Bishops and Lords at which the King himself should be present That the Lords should examine the business and the Bishops conclude it Steven accepted this condition and Hincmarus was employed by the Council to search into the Truth of the Matter by which he was obliged to write to the Archbishops of Bourges and Bourdeaux and the Bishops of their Provinces He tells them that they ought to bring Raimond's Daughter to the Assembly and inquire of her whether it was true that her Husband had no Carnal Knowledge of her That it ought to be searched into whether Steven did not say this that he might leave his Wife That he ought to Name the near Relation he had known That he ought to Swear it was true and if it did appear to be true that he had really done so with any of her near Relations they shou'd be parted and Steven should be put to publick Penance In 842 Nov. 1. Hincmarus held a Council at Reims with the Priests of his Diocess in which The Council of Reims 842. several very useful Consultations were made They Decreed and Ordered that all Priests should know how to explain the Creed and Lord's Prayer and be able to repeat by heart the Preface and Canon of the Mass and recite distinctly the Psalms Hymns and Athanasius's Creed That they should know how to Administer Baptism Absolve Penitents and Anoint the Sick That on every Sunday they should Consecrate Water and burn Incense after the Gospel and Offertory That they should distribute the Holy Bread to all those that would not Communicate That they should read the 40 Homilies of St. Gregory That they should know the Kalendar and how to Sing and should Sing the Service That they should take care of the Poor and Sick That they should not Pawn the Holy Vessels That they should not Bury any Man in the Church without permission from the Bishops and should demand nothing for Burials That they should take no Gifts of Penitents That when they meet at Feasts they should be sober That when they meet at Conferences they should not make any Feasts but be contented with Bread and two or three Glasses of Wine and no more That Fraternities should be upheld for Piety-sake and none should be suffered to promote Feasting and Revels And lastly That when any Priest Died no Man should get possession of his Church without the Bishops Order He gave also at the same time to the Prebends and Deans that were to visit his Diocess some Articles of Enquiry viz. What Titles every Priest had and by whom he was Ordain'd What is the Revenue of his Living and how many Houses in his Parish In what condition the Ornaments of his Church are and how the Relicks are Preserved If there be a place to throw the Water in with which the Vessels of the Altar and Ornaments are washed If the Holy Oils were kept Locked up If there be a Clergy man that keeps School In what case the Church is and whether it be in good Repair Whether the Tithes be divided into three parts and an Account be given of two of them to the Bishops Whether there be any Church Wardens Whether the Church Revenues be improved and no private advantage made of them If the Clergy live orderly and do not familiarly converse with Women frequent Ale-Houses How those that are vicious should be reproved and for what Crime they may be Condemned and Degraded In 857 which was the 12th Year of Hincmarus's Bishoprick June 9. he held another Synod A Syned of Reims in 857 874 in which
shall Teach the People the Creed and Lord's Prayer in Latin and their Mother-Tongue 3. That they shall Teach them to say the Responses after the Priest in Divine-Service 4. That the Priests shall understand the Nature of the Sacraments of Baptism Confirmation and the Lord's Supper and that by the Mysterious use of a Visible Creature the Salvation of the Soul is further'd 5. That they shall have Books necessary for their Office viz. A Book for Celebration of Sacraments a Book of the Lessons Anthems Administration of Baptism a Calendar and Homilies for all the year 6. That they shall recite S. Athanasius's Creed at the Prime 7. That they shall have notice of the Solemn time for Baptism as H. Saturday and the Saturday before Whitsuntide although in cases of necessity Baptism may be administred at all times He observes that they used Three Dippings and had in their Fonts a Vessel which they used onely to Baptize in 8. That they should know all the days in the year which they are to keep Holy viz. All the Sundays in the year from Morning to Night our Lord's Nativity St. Stephen's St. John's St. Innocent's Circumcision Epiphany Purification Easter Ascension H. Saturday Whitsuntide St. John Baptist the XII Apostles and chiefly St. Peter and St. Paul The Assumption of the Virgin Mary the Dedication of St. Michael's Church and all other Churches the Feast of every Saint in Honour of whom any Church is Founded That they ought to observe the Fasts appointed by the Prince but as to the Festivals of S. Remedius S. Maurice and S. Martin the People ought not to be forced to keep them nor hindred if their Devotion lead them to it 9. That Clergy-men ought not to have Women that are Related to them with them 10. Nor go to Taverns 11. Nor frequent Courts of Judicature nor be Bail nor go a Hunting 12. That they should know that none ought to be Ordained for Money and if any Man be he ought to be deposed as well as he that Ordained him 13. That no body ought to receive nor employ a Clergy-man of another Diocess without the consent of his Bishop 14. That they ought not to celebrate Mass in private Houses or Unconsecrated Churches unless in respect to the Sick 15. That Tithes ought to be paid the third part of which belongs to the Bishop according to the Council of Toledo that as for himself he was contented with a Fourth part according to the Constitutions of the Roman Bishops and the use of the Church of Rome 16. That Women ought not to come near the Altar nor doe any Offices about it That when they are to wash the Vessels and Church the Clerks shall take them from the Altar and deliver them to the Women at the Rails of the Altar whither they shall bring them again and the Priests shall also receive there the Offerings of the Women to carry them to the Altar 17. That Priests shall Preach both by their Word and Example That Men ought not to be Usurers 18. That no Clergy-man Ordained or to be Ordained shall go out of his own Diocess either to Rome or to Court or to obtain Absolution without the allowance of his Bishop and that they shall admonish them that will go to Rome out of Devotion that they ought not to go till they have confessed their sins in their Diocess because they ought to be bound or loosed by their own Bishop and not by a Stranger 19. That nothing shall be Sung or Read in the Church which is not taken out of Scripture or the Writings of the Orthodox Fathers That they shall not honour any unknown Angels but onely S. Michael S. Gabriel and S. Raphael That Priests shall all have one way of Administring Penance and shall impose it according to the nature of Mens Faults 20. That they shall put the Offerings of the Faithful to a Good Use. 21. That they shall not suffer a Contract of Marriage between Relations to the Fifth degree but nevertheless those that are Married in the Fourth degree shall not be parted but put to Penance so long as they continue together That it is not lawful to Marry the Relations of a First Husband or First Wife also a God-son or God-daughter at Baptism or Confirmation That they who have committed Fornication with a Relation in the First degree may not coâ—…nue together that they shall be put to penance and parted but they may Marry others That Slaves may not Marry without the consent of their Master and if they doe the Marriage is null 22. That Priests shall Teach their People to doe Works of Mercy Instruct them in Vertue and win them from Vice but chiefly from Perjury 23. That they shall Officiate in the Churches they are appointed and shall not fail to say the Canonical hours both by day and night 25. That they shall admonish God-fathers and God-mothers that they are obliged to make their God-sons and God-daughters when they are at Age of Discretion to be sensible of the Promise they have made for them These Constitutions shew how prudent and wise a Man this good Bishop Hatto was Being very Aged he laid down the Government both of his Diocess and Monastery which he had always held with it in 823 and lived a private Monk the rest of his Life He died in 836. He also Wrote a Relation of the Visions of St. Wettinus or Guettinus a Monk of the same Abbey which are also mention'd by Strabo This Tract is printed among the Visions of Hildegardes and other Religious Men at Paris 1513. and by F. Mabillon Saec. Benedict 4. p. 1. This is a proper place to Treat of the Writings of Agobardus which for the most part concern Agobard the Discipline of the Church The Life of this Author is very obscure some think him a Frenchman though they have no clear proof of it He was Coadjutor a Or rather a Suffragan We ought to Read Chorepiscopus in Ado as it is in the Chronicon of Hugo Flaviniaâ—ensis and not Co-episcopus because if he had been Co-episcopus or Coadjutor there had been no need of Ordaining him a-new when Leidradus retired And 't is certain there were at this time Suffragans in France or rather a Suffragan of Leidradus Arch-bishop of Lyons who being desirous to retreat into the Monastery of Soissons in the beginning of the Empire of Lewis the Godly Argobardus was put in his place by the consent of the Emperour and b A Whole Synod What Synod it was is not known M. Baluzius believes it was that of Mentz in 813. but this Synod was under Charles the Great and Leidradus did not retire and so Agobard could not be Ordained till the Reign of Lewis the Godly a whole Synod of France which approved of the Choice that Leidradus had made of him for his Successor But this Ordination was afterward found fault with because 't is against the Canons for a Bishop to
Mount-Cassin 〈◊〉 Exposition of the Rule of St. Benedict 〈◊〉 or Notes on the Old Testament 〈◊〉 Hymns Letters c. RODULPHUS Abbot of St. Tron Genuine Works still in our Possession â—â—ronicle of the Abbey of St. Tron 〈◊〉 Life of St. Liâ—tbert Bishop of Cambray â—…ter to Libertus a Monk of St. Pvntaleon A Manuscript Work 〈◊〉 Treatise against Simony of which F. Mabillon â—…s publish'd the Arguments GILLEBERT or GILBERT Bishop of Limerick Genuine Works Two Letters FRANCO Abbot of Afflinghem Genuine Works XII Books of the Grace and Mercy of God A Letter against the Monks who leave their Monasteries A â—etter to certain Nuns Works lost Sermons on the Life c. of the Virgin Mary TURSTIN Archbishop of York Genuine Works A Letter to William Archbishop of Canterbury The Original of the Monastery of Rippon ULRICUS Bishop of Constance Genuine Works still extant The Lives of St. Gibhard and St. Conrad WILLIAM of Somerset a Monk of Malmesbury His Genuine Works The History of England The History of the Bishops of this Kingdom The Life of St. Adelmus INNOCENT II. Pope Genuine Works XLVIII Letters CELESTIN II. Pope Genuine Works Three Letters LUCIUS II Pope Genuine Works Ten Letters ECKARDUS Abbot of Urangen Genuine Works A Chronicle Letters and Sermons Works lost The Lanthorn of Monks HUGH a Monk of Finery Genuine Works still extant A Chronicle Two Books of the Royal Prerogative and the Sacerdotal Dignity ANSELM Abbot of Gemblours A Genuine Work A Continuation of Sigebert's Chronicle ORDERICUS VITALIS a Monk of St Evrone Genuine Works XIII Books of Ecclesiastical History ANSELM Bishop of Havelburg A Genuine Work A Conference between him and certain Grecians concerning the Controversies between the Greek and Latin Churches HERVAEUS a Monk of Bourg de Dol. A Genuine Work A Commentary on the Epistles of St. Paul Works lost An Exposition of the Book of the Coelestial Hierachy of St. Dionysius the Areopagite Commentaries on the Books of Genesis Isaiah the Lamentations of Jeremiah the end of the Prophecy of Ezekiel Ecclesiastes Judges Ruth Tobit the XII lesser Prophets and the Epistles of St. Paul Divers Sermons A Treatise of the Lessons of the Divine Offices A Book of the Miracles of the Virgin Mary An Explication of the Treatise of the Lord's Supper attributed to St. Cyprian HUGH DE FOLIET a Monk of Corbie Genuine Works still extant Four Books of the Cloister of the Soul Four other Books of 〈…〉 The Book of Physâ—… Two Books of Birds A Treatise of the 〈…〉 or 〈…〉 Carnal and Spiritual 〈…〉 The Mirror of a Siâ—… 〈…〉 A Discourse of the 〈…〉 Four Books of the the Mystical Ark and that 〈◊〉 Noah STEPHEN Bishoâ—… Paris 〈…〉 Several Letters RAINERIUS 〈…〉 St. Lawrence at 〈…〉 A Genuine Work A Treatise of 〈…〉 of his â—…y and of Liege GUALBERT a Monk of Marchiennes Genuine Work Two Books of the Miracles of St. Rictruda PANDULPHUS of Pisa. A Genuine Work The Life of Pope Gelasius II. FABRICIUS TUSCUS Abbot of Abington A Genuine Work The Life of St. Adelmus AUCTUS Abbot of the Order of Valombre Genuine Works The Life of St. John Gualbert The Life of Bernard Hubert An Account of the Translation of the Head of St. James ALBERTUS or ALBRICUS a Canon of Aix A Genuine Work still extant The History of the Crusade to the Yâ—… 1120. FOUCHER a Monk of Chartres A Genuine Work The History of the Crusade to the Year 1124. GAUTIER LE CHANCELLER A Genuine Work The History of the Crusade from A. D. 1115. to A. D. 1119. ANNA COMNENA the Daughter of Alexis Comnenus A Genuine Work Alexius or the History of the Reign c. of Alexis Comnenus ISAAC an Armenian Bishop Genuine Works Two Treatises against the Armenians MICHAELâ—… of 〈…〉 A Genuine Work Aâ—… World to thâ—… Death of Aâ—… ODO Abbot 〈…〉 at 〈…〉 A Genuine Workâ—… Possession A Relation of a Miracle of 〈…〉 HUGH of 〈…〉 â—… Genuine Workâ—… Literal Noâ—… the Books 〈…〉 Judges and Kingâ—… and 〈…〉 of the 〈…〉 Explications of the Lamentations of 〈…〉 〈…〉 Notes on the 〈…〉 of the 〈…〉 rarchy The Soliloquy of the Soulâ—… The 〈…〉 A Discourse 〈…〉 Praying A Discourâ—… and the Spoâ—… Four Books of the 〈…〉 A Hundred Sermons 〈◊〉 〈◊〉 A Treatise of the Power and Will of Godâ—… Tracts concerninâ—… tâ—… of 〈…〉 CHRIST Miscellanies of Theological Learning A Dialogue between Master and Sâ—… The summ of the Sentences A Treatise of the Sacraments PETRUS ABAELARDUS Genuine Works still extâ—… Letters to Heloissâ—… and others An Introduction to Theology His Apoâ—… Explicationâ—… on the Loâ—…'s 〈…〉 Creeds of the 〈…〉 A Reply to the 〈…〉 Heloissa A Treatise of Hâ—… A Commentary on the 〈◊〉 to the 〈…〉 Sermons Workâ—… Diaâ—… Notes on the Prophecy of 〈…〉 A Treatise of 〈…〉 thy Self A Book call'd Yea and Nay 〈…〉 These two lastâ—… A Treatise of the Work of Manuscripts in the the Creation 〈…〉 of Sâ—… 〈…〉 WASELINUS MOâ—… 〈…〉 â—… A Genuine Work A Letter to Gauselinus Abbot of St. Floâ—… AMEDEUS Bishop of Lausanna Genuine Works Eight Sermons in Commendation of the Virgin Mary S. BERNARD Abbot of Clairvaux Genuine Works still extant Four Hundred and Seventeen Letters Five Books of Consideration A Treatise of the Manners and Duties of Bishops A Treatise of Conversion A Treatise of Injunctions and Dispensations An Apology for William Abbot of St. Thierr A Commendation of the New Militia A Treatise of the Degrees of Humility and Fride A Treatise of the Love of God A Treatise of Grace and Free Will. A Letter to Hugh of St. Victor The Life of St. Malachy â—…ons proper for the Sundays and Festivalâ— of the whole Year and on other Subjects Sermons on the Book of Canticles The Arbitrator's Sentence between the Bishop and the Count of Auxerre The Draught of a Letter relating to the Crusade Spurious Works The 418th Letter and others following to the Number 423. A Pious Meditation on the Knowledge of Human Nature A Treatise of the Building of the Inner-House A Treatise of Charity The Mystical Life â—…ditations on the Passion and Resurrection of JESUS CHRIST A Treatise of Virtues 〈◊〉 Exposition of the Lord's Prayer 〈◊〉 Sermons c. WILLIAM Abbot of St. Thierry or Theodoric Genuine Works still extant The first Book of the Life of St. Bernard A Letter to the Carthusians of Mont-Dieu A Treatise of the Contemplation of God A Treatise of the Dignity of Love The Mirror of Faith The Mystery of Faith The Book of Meditations A Treatise of the Nature of the Body and Soul A Treatise against Abaelardus A Book of the Works of William of Conches A Treatise of the Sacrament of the Altar An Exposition of the Book of Canticles ARNOLDUS Abbot of Bonneval Genuine Works A Treatise of the Words of JESUS CHRIST on the Cross. A Treatise of the Cardinal Works of J. C A Treatise of the Six Days Work A Discourse of the Commendation of the Virgin Mary Meditations The Second Book of the Life of
Confessing of granting Indulgences or of doing any other Sacerdotal Functions The Seventh imports That those who have Pluralities of Benefices shall be contented with the Last that has been given them and shall be turn'd out of the rest unless before the holding of the first Provincial Council they make it appear that they have obtain'd a Dispensation to hold them from the Superior who has the Right to grant it The Eighth obliges all the Clergy who have Benefices with the Cure of Souls to Residence on pain of forfeiting the Incomes and the Benefit of the Temporalities of their Benefices The Ninth subjects to the same Penalty those who take not Orders within the time prescrib'd by the Canons The Tenth orders That in Benefices where there ought to be Vicars a competent Stipend shall be allow'd them for their Maintenance The Eleventh revives the Laws about the Clerical Tonsure and Habit. The Twelfth and Thirteenth Suspend the Clerks who frequent Taverns or play at Dice The Fourteenth Excommunicates those who shall break a Prison in favour of a Clerk Imprison'd by the Order of his Bishop The Fifteenth prohibits Men and Women from taking upon them the Religious Habit if they do not make Profession of a Rule in an Order already approv'd and design to enter a Monastery The Sixteenth prohibits the giving any thing to Vagrant Scholars The Seventeenth prohibits certain Sports which were kept in Churches The Eighteenth orders the Bishops to see that the Censures pass'd by other Bishops be observ'd The Nineteenth imports That they shall cut their Stubble in all the Province on the Festivals of St. Rupert St. Vigilius and St. Augustine Patrons of Saltzburg The Twentieth prohibits the Monks from choosing Confessors out of their Order unless it be by the Bishop's Leave The Twenty first orders That the Clerks or Monks shall be cast into Prison who make use of the Secular Powers to exempt themselves from the Correction of their Bishop and declares them unworthy to Possess Benesices or Ecclesiastical Offices The Twenty second imports That they ought to make use of a general Interdiction to punish the Imprisonment or Persecution of a Bishop The Twenty third prohibits the Receiving of Curacies from the Hands of Laicks and from entring into Possession of them before they are Instituted and Inducted by the Bishop The Twenty fourth prohibits the Advocates of Churches from Molesting them and exacting more than their Dues of them The same Arch-Bishop held another Provincial Council at Saltzburg in the Year 1281 consisting of Fourteen Bishops in which he Publish'd the following Canons The First Which prohibits the Alienation of Abbey-Lands unless it be with the Consent of the Bishop and the Monks The Second which Orders That the Superiors shall every Year give an Account to the Bishop of the Use that has been made of the Revenue of the Monasteries The Third Which prescribes to the Monks the Fasting from the Festival of St. Martin to Christ-mass and the beginning Lent at Quinquagesima Sunday The Fourth is against the Monks who have any thing de Proprio The Fifth and Sixth relate to the Habits and Behaviour of the Monks The Seventh Revives the Canons for holding general Chapters for the Order of St. Benedict The Eighth Moderates the Charges of the Visitors The Ninth is against the Nuns who do not live in Common though shut up in one and the same Monastery The Tenth prohibits the Plurality of Benefices with the Cure of Souls The Eleventh obliges the Titulars of Benefices to reside and puts down the Vicars The Twelfth is about the Rights pretended to by the Patrons of Churches The Thirteenth is against those who offer any Violence to the Clerks The Fourteenth Condemns those who are the Cause of a Church's or Church-yard's Pollution by shedding of Blood to pay the Charges of its being reconcil'd The Fifteenth is against the Patrons or Judges who seize on the Demeans of the Benefices of deceas'd Clerks The Sixteenth orders the Prayers for Peace namely the Psalm call'd Domine quid Multiplicâsti the Lord's Prayer the Versicle call'd Fiat pax in Virtute tuâ the Collect call'd Deus a quo Sancta Desideria which shall be said every Day at Mass after the Agnus Dei. The Seventeenth is against the Clerks who forge Writings The Eighteenth prohibits the Clerks from receiving Churches at the Hands of Laicks The Council of Arles in the Year 1275. THis Council was held by Bertrand of St. Martin Arch-Bishop of Arles The Council of Arles in 1275. The Four first Canons are lost In the Fifth 't is order'd That the Bishop shall cause the Sentences of Excommunication and Interdiction pass'd by their Brethren to be publish'd and observed The Sixth imports That an Inventory shall be made of the Goods of Churches and of Hospitals The Seventh prohibits the Selling or Mortgaging the Chalices or other Ornaments of the Church without the Bishop's leave The Eighth imports That the Last Wills and Testaments shall be made in the Presence of the Curate The Ninth That the Curates shall take care that the Legacies bequeath'd to Pious Uses be duly Discharg'd The Tenth That no Persons shall be sollicited to be Interr'd out of their own Parish The Eleventh That the Rules of the Law in Ecclesiastical Affairs shall be observ'd The Twelfth contains the Cases which are to be reserv'd to the Pope which are Heresy Simony the Non-observation of Eccommunication or Interdiction the Ordination per Saltum or without the Bishop's leave Fires the touching the Eucharist or the Holy Chrisme in order to put it to an ill use Homicide Sacrilege Incests with one's Aunt Sister Kinswoman or a Nun the Debauching of a Maiden the Sin against Nature the Exposing of a Child and Abortion The Thirteenth contains the Cases reserv'd to the Bishops or their Penitentiaries which are false Witnesses a Marriage Contracted by a Person who is engag'd on Oath to Marry another the being present at the Office of an Excommunicated or Interdicted Person the Celebration of Divine Service in an Interdicted Place the Burying in an Interdicted Church-Yard the Seising and retaining of Tithes or of things bequeath'd to the Church by Last Wills and Testaments The Priests are prohibited from granting Absolution in such Cases unless those whom they Confess are at the Point of Death or uncapable of waiting on the Bishop or his Penitentiary In the Fourteenth and Fifteenth the Clergy are prohibited from Buying up Corn to Sell it again for profit In the Sixteenth 't is order'd That they shall have Silver-Chalices in all Churches In the Seventeenth 't is order'd That they shall Re-build the Country-Churches and the Houses belonging to them In the Eighteenth That the Usurers and Adulterers shall be Excommunicated every Sunday In the Nineteenth That the Curates shall keep a Register of the Names of those who present themselves at the Sacrament of Pennance during Lent and that after Easter they shall give the Bishop an account of those who are
sets down Four infallible Signs whereby to discover them taken out of the same Gospel They love the first Places in the Feasts the chief Seats in the Synagogues to be saluted in publick Places and to be call'd by Men Rabbi He afterwards explains those Tokens after the following manner On the First says he it ought to be observ'd That they may be said to love the First Places in Feasts who frequent the Tables of Kings Princes and Prelates who are the first at them to get the best of the Treat which is unbecoming Regulars and especially Preachers c. He likewise adds another Proof of the Love they have to the Uppermost Places in Feasts viz. The Curiosity they have of diving into the Affairs of Great Men and of intermeddling with them Upon the second token which is the Loving of the Uppermost Seats in the Synagogues he observes That they are justly to be charg'd with this who get themselves to be nominated by the Secular Powers for to Preach in Churches on the Great Festivals without having any deference to the Authority of the Bishops and other Prelates who intrude themselves into the Ministery without being Call'd thereto and who aim more at shewing their own Parts and Eloquence that at Preaching the Word of God Upon the Third Sign or Token of Loving to be Saluted in the Publick Places he applies it to the Regulars who get themselves to be summon'd into the Consistories of Princes and Prelates who frequent them who concern themselves in giving their Judgments and Counsels in them in order to attract the Respect of those who have any Business there Lastly on the Last Token viz. Their Desire of being Call'd Rabbi Rabbi he Observes That it is very Applicable to the Regulars who make use of Excommunication and raise a Scandal in the Church in order to obtain the Quality of Masters This Discourse is only an Introduction of that which William of Saint Amour establishes in his Book concerning the Perils of the Last Times In the First Chapter he Proves from that Place of St. Paul 2 Tim. 2. 1. That at the Latter End of the Church there should happen Perilous Times In the Second he describes the Characters of those who shall be the Cause of those Perils as they are set down in the same Place Men Lovers of themselves Coveteous Boasters Proud Blasphemers Disobedient to Parents and Superiors Unthankful Unholy Unnatural false Accusers Incontinent without Charity Traytors Heady High-minded Lovers of Pleasure more than Lovers of God Such as creep into Houses c. He adds That they are those false Teachers and false Prophets foretold by our Saviour which he applies to those who Preach without a Call without a Mission and without the leave of the Curates under Pretence That they have Permission from the Pope or the Bishop He observes That he would not Dispute the Authority of the Pope or of the Diocesan Bishop but that the Licence which they Grant to some to Preach signifies only in case they be Invited thereto since the Bishops themselves can do nothing out of their own Diocess unless call'd by their Brethren and that 't is not to be suppos'd That the Pope Grants a Power to a great many Persons of Preaching to one and the same Auditory if they be not invited to it by the Curates In the Third he demonstrates what those Characters were by which those Dangerous Men shall sow those Disorders Namely a semblance of Piety Religion and Charity which shall make them to pass for true Christians In the Fourth he explains the Perils to which the Faithful shall be expos'd by the Imposture of those false Preachers who shall resist the Truth as Jannes and Jambres resisted Moses that is to say who shall seduce Princes and the Christian People by their shew of Wisdom and shall divert them from obeying the Counsels of their Lawful Superiors in order to follow their Corrupt Maxims and Morals In the Fifth he shews the ways which they shall make use of to seduce them viz. by creeping into Houses by making them discover their Secrets in Confessions by seducing Women and the Simple by making themselves Lords and Masters of their Souls and by forcing them to make Vows and by diverting them from the Submission which they ow to their Pastors In the Sixth he says that those who shall not foresee those Perils shall be in danger of perishing by them He proves in the Seventh That those who are the Cause of them shall perish In the Eighth he endeavours to prove by the Signs set down in Scripture That these Perils are not far off In the Ninth he shews That it chiefly belongs to the Prelats to foresee discover and divert those Perils In the Tenth he demonstrates the Punishments to which they are liable in this World and the next if they do not oppose them In the Eleventh he proves That tho' those Perils have been foretold yet they might be diverted for a time if vigorously oppos'd In the Twelfth he explains the Methods which ought to be made use of in order to divert them Which are 1. To consider who those Persons are who creep into Houses and whether there be any such in the Church 2. When one shall have discover'd them to inform others of them 3. To Injoyn them to avoid such 4. To hinder them from Preaching and Teaching 5. To oblige those who are of their Sect to withdraw themselves from them 6. To hinder others from entring into their Sect and in general to shun the False Prophets the Idle who will not work with their Hands and the Inquisitive He in this place oppugns the Practice of begging when one is strong and Lusty and when a Man may get his Living by his Labour and says That 't is a piece of Injustice In the Thirteenth he examines among what sort of Persons we ought to search after these Seducers and pretends That 't is not among the Pagans nor among the Wicked or Ignorant Christians that this Search ought to be made but amongst the Wise Persons among those who profess to follow the Dictates of Jesus Christ who seem to be most Holy and most Prudent that one would think them to be the Elect of Jesus Christ. In a word in the last Chapter he reckons up Forty one Marks to distinguish the False Apostles from the True of which says he some are Infallible and others Probable In the beginning he protests that he had no Design of advancing any thing against any particular Person or against any State or Order of Men but only in general to declaim against the Sins of the Wicked and the Perils of the Church However 't is easy to see that he means the Dominican Friars and that 't is at them he aims and whom he sets upon in this Book which he submits to the Correction of the Church This Treatise is follow'd by two Pieces wherein he resolves two Queries viz. In the First
the 2d is of the Spiritual Genealogy of Jacob and the Figures which serve for Contemplation the 3d of the Spiritual Senses of a Man elevated to Contemplation A work of the four steps of a Spiritual Ladder taken from St. Bernard A short Discourse upon the Book of Psalms Meditations upon the thirtieth Psalm upon the Psalm Judica me Deus upon the seven Penitential Psalms upon the Canticles upon the Ave Maria upon the Songs of the Virgin Zachary and Simeon together with an Epiâ—ogue of the four Spiritual Exercises A Treatise of the Lord's Prayer a Tract of the twelve Honours of St. Joseph The Treatise of the Soul Re-printed at Paris in 1505. Twenty Sermons among which is a Sermon of the Trinity Preach'd in the year 1405. at Geneva before Benedict XIII wherein he persuades him to cause the Feast of the Holy Trinity to be celebrated in every Church with a Constitution of this Pope upon this Subject and a Treatise of the form and manner of choosing a Pope which was made in the time of the Council of Constance as also his Treatise of the Reformation of the Church presented to the Fathers of this Council in the year 1415 Printed in the Collection Entituled Fasciculus rerum expetendarum and a Treatise of the Authority of the Church and Cardinals among the Works of Gerson There is also a Sacramental which goes under the Name of Peter of Ailly printed at Lovain in 1487. and the Life of St. Peter of Moron or Celestine printed at Paris in 1539. A Treatise of Ecclesiastical Power A Treatise of the Interdict A Treatise of the Permutation of Benefices of Laws and of a General Council Some Questions about the Creation An Answer to the Conclusions of Friar Matthew for the Sect of Whippers together with the Book of the Agreement of Astrology and Theology These two last are among the Works of Gerson the other have been printed at Collen with some other Treatises of Astronomy A Treatise of the Sphere printed at Paris in 1494 and at Venice in 1508 A Treatise upon the Meteors of Aristotle and the Impressions of the Air printed at Strasburg in 1504. and at Vienna in 1509. He had a great esteem of Judicial Astrology and refers to the Stars not only Civil Events but also Changes of Religion and the Birth of Heresies and he believ'd That by the Principles of this Science a Man might even foretel the Birth of Hereticks Prophets and of Jesus Christ himself The Manuscript Works of Peter of Ailly which are to be found in the Bibliotheque of the College of Navar according to Monsieur Launoy who has made a Catalogue of them are as follows A Question decided in the Schools of Navar viz. Whether it be Heretical to say That 't is lawful to give or receive Mony for obtaining a Right to Preach A Proposition made before the Pope against the Chancellor of the University of Paris which begins with these Words Lord I suffer Violence A Question upon the Reprimand which St. Paul gave St. Peter An Answer made in the Sorbon upon this Question viz. Whether it be a Perfection to be three Subsistences in one and the same Nature Another Question to which he answer'd in the Sorbon viz. Whether the erroneous Conscience of a reasonable Creature can excuse its Action An Answer made in the Hall of the Bishoprick viz. Whether he that has a Power which Jesus Christ has given him can be justly damn'd Another Question viz. Whether the Liberty of reasonable Creatures is equal before and after the Fall An Invective of Ezechiel against False Preachers A Sermon made in the Chapter of the College of Navar upon this Text Truth is gone out of the Earth A Sermon upon St. Bernard A Sermon upon these Words The Kingdom of Heaven belongeth to them A Sermon preach'd in the Synod of Amiens when he was yet but Subdeacon upon this Text Let your Priests be cloth'd with Righteousness Another Sermon preach'd in the Synod of Paris A Treatise upon Boetius's Book of Consolation Two Treatises upon the False Prophets in the latter of which he treats of Hypocrisie of Knowledge of the Discourse of good and bad Angels and of Judicial Astrology A Discourse of the Vision of the Garden of Scripture which serves as a Preface to his Commentary upon the Canticles Two Discourses spoke before the Pope and the Consistory of Cardinals against Friar John of Monteson A Treatise made in the Name of the University of Paris against the Errors of the same Friar whereof the greatest part is printed at the end of the Master of the Sentences The most considerable Work of Peter of Ailly is his Treatise of the Reformation of the Church which is nothing but an Abridgment of many other Works which he wrote upon the same Subject He shews in the Preface the necessity of Reforming the Church because of the Disorders which abound in the greatest part of its Members which will still encrease unless a speedy Remedy be applied The Body of the Work is divided into six Chapters the first is about the necessity of Reformation in the Universal Church for which end he shews That General Councils must be celebrated oftner than they have been in Times past and that Provincial Councils must be held every two Years The second concerns what must be reform'd in the Head of the Church i. e. in the Pope and the Court of Rome wherein there are many Things to be reform'd First That Abuse which has been the Origin of Schism that one Nation should detain the Pope in their Country for a considerable time to the prejudice of the rest of Christendom and to prevent this he thought it would be convenient That no more Cardinals should be made of one Nation than Another Secondly That to hinder the Cardinals from alledging they had made the Election of a Pope thro' fear or violence a Time must be fix'd after which this Exception shall be no more receiv'd and that the Council must judge to whom it belongs to take cognizance of it Thirdly That a Remedy must be applied to the three principal Grievances that the other Churches object against the Church of Rome and which consist in the great number of Exactions of Excommunications and Constitutions Fourthly That care must be taken as to Collations and Elections of Benefices to retrench many Exemptions which the Court of Rome had granted to Abbots Convents and Chapters and to abolish many Rights which the Officers of the Court of Rome had usurp'd The third Chapter is concerning the Reformation of the Church in its Principal Parts i. e. the Prelats of the first Order there he explains the Qualities which Bishops ought to have after what manner they should live he proves the Obligation they lie under to Reside in their Diocess and shews what care they ought to have to avoid all appearance of Simony and to take nothing for Orders nor for the Administration of the
Maxims to hinder Men from falling into these Follies and Errors into which the Mystical Authors are many times led by an indiscreet Devotion In the next Treatise address'd to William Minand formerly Physician to the Cardinal of Saluzzes and then a Carthusian he resolves divers Questions which he had put to him as to the manner in which the Prior of the Carthusians ought to behave himself upon different occasions towards his Regulars In the Treatise Entitled A Theological Question viz. Whether the Light which shines in the Morning begot the Sun He treats of the Practice of Evangelical Counsels and the Perfection of their State who take upon them a Vow to Practise them and shews That the State of Prelats and Curates is more perfect than that of Monks and Regulars The same Question he handles in the Treatise of the perfection of the Heart which is written by way of Dialogue The following Treatises are Works of Piety whose Titles discover their Subject viz. A Treatise of Meditation A Treatise of Purification or Simplicity of Heart A Treatise of Uprightness of Heart A Treatise of the Illumination of the Heart A Treatise of the Eye A Treatise of the Remedies against Pusillanimity Scruples false Consolations and Temptations written in French and translated into Latin A Treatise of divers Temptations of the Devil translated also out of French An Instruction concerning the Spiritual Exercises of simple Devotionists A Treatise about the Communion A Piece against a Regular Profess'd who was Disobedient and another about the Zeal of a Novice Eight Spiritual Letters A Treatise of the Passions of the Soul Two Spiritual Poems A Treatise of Contemplation which was also translated out of French A Conference of a Contemplative Man with his own Soul whereof the second Part contains several Prayers and Meditations A Letter to his Sisters about the Thoughts we ought to entertain every Day An Act of Appeal from the Justice of God to his Mercy A Treatise of Prayer and its Effects An Explication of these Words in the Lord's Prayer Pardon our Sins c. A Prayer of a Sinner unto God Many Treatises upon Scripture-Songs particularly upon the Magnificat and the Canticles A Treatise of the Elevation of the Soul to God or the Alphabet of Divine Love A Treatise upon the seven Penitential Psalms Donatus Moraliz'd that 's to say Moral Questions in the form of Donatus's Grammar A Poem of a Solitary Life These are the Books contain'd in the second Part of Gerson's Works at the end of which are put two Epitaphs of the Author and a Letter from his Brother John the Celestine about Gerson's Works after which follows a Caralogue which contains a Great Part of the Works whereof we have spoken The fourth Part contains many Sermons some Letters and divers Treatises The first Sermon is a Discourse about the Angels rather Dogmatical than Moral after which follows a Conference about the Angels A Sermon about Circumcision and the Panegyricks of St. Louis and St. Nicholas Two Discourses for the Licentiates in Law A Sermon upon the Supper of Our Lord A little Tract wherein he advises to read the Ancients rather than the Moderns Three Letters about Spiritual and Contemplative Writers to Peter of Ailly Bishop of Cambray A Supplement to a Sermon which begins with these Words A Deo exivi A Memorial about the Duty of Prelats during the Subtraction Two pieces containing divers Proposals for the Extirpation of Schism A Tree of Right and Laws and the Ecclesiastical Power containing their Divisions A second Panegyrick of St. Louis and a Letter to John Morel Canon of St. Remigius of Rhemes about the Life of a Holy Woman which he thought not convenient to publish The Treatises which follow are more considerable the First contains a Definition of all the Terms of Speculative and Moral Divinity and also of the Vertues Vices and Passions the Second is an Addition to the Treatise of Schism the Third is a Letter address'd to the Abbot of St. Denis to persuade him to suppress a Placard injurious to the Parisians wherein he accuses them of an Error and a Fault about the Relicks of St. Denis the Fourth contains some Proposals about the Extirpation of Schism the Fifth two Lectures against Curiosity and Novelty in Matters of Doctrin the Sixth a Treatise against Horoscopes and Judicial Astrology the Seventh a Sermon for Holy Thursday the Eighth another Sermon upon the Feast of St. Louis the Ninth two Letters about the Celebration of the Feast of St. Joseph the Tenth a Treatise of the Marriage of St. Joseph and the Virgin with the Office of the Mass for that Day the Eleventh divers Conclusions about the Power of Bishops in Matters of Faith the Twelfth a Treatise of the Illumination of the Heart the Thirteenth a Resolution of a Case viz. whether it be lawful for the Regulars of St. Benedict to eat Victuals in the House where they use to do it to which he answers affirmatively the Fourteenth a Tract against the Superstition of those who affirm That such as will hear Mass on a certain Day shall not die a sudden Death The Fifteenth Instructions to John Major Preceptor to Louis XI Dauphin about his Duty the Sixteenth a Sermon preach'd at Lyons in 1422. about the Duty of Pastors the Seventeenth a Treatise to justifie what he had written of Lascivious Pictures against the Writing of one who would justifie this Custom the Eighteenth a Treatise of Good and Evil Signs to discern where a Man is Just or Unjust the Nineteenth an Imperfect Sermon about the Nativity of the Virgin the Twentieth of Principles against a certain Monk who preferr'd the Prayers of a devout Woman and Lay men before those of Ecclesiasticks who are Sinners the Twenty first a Sermon Preach'd the Day after Pentecost the Twenty second a Rule for a Hermit of Mount Valerian the Twenty third an Opposition made to the Subtraction of Obedience from Benedict XIII the Twenty fourth a Letter written from Bourges in the Year 1400. about the Calamities of the Church the Twenty fifth the Articles for the Reformation of the University the Twenty sixth the Centilegium of the final cause of the Works of God the Twenty seventh a Treatise of Metaphysicks and Logicks After these Treatises follow many Sermons preach'd in French by Gerson and translated into Latin by John Briscoique after which there are printed also some other Tracts viz. a Treatise of Consolation upon the death of his Kindred A Discourse spoken in the Louvre in the presence of King Charles VI. the Dauphin and the Court containing many Instructions for a Prince to which are join'd Ten Considerations against Flatterers Another Discourse spoken also before the same King in the Year 1408. about the Peace of the State and the Church A third Discourse about Justice A Sermon upon the Passion preach'd in the Church of Notre Dame in Paris A Treatise against the Romance of the Rose Some Conclusions against the
and after that Nicholaus Tâ—deschus Panormitanus Arch-bishop of Palermo makes it appear First That the Council of Basil is an Oecumenical Council Secondly That this Oecumenical Council being above the Pope has the Power to proceed against Eugenius Thirdly That the Council has done nothing against him but what is just This Author handles the Question of the Superiority of the Council above the Pope and gives a very solid Decision of it â—…wers Objections according to the Principles of Canonisâ—â— themselves and omits nothing in the Questioâ—… of Fact and Right which may serve to strengthen the Cause which he defends This excellent Treatise well known and esteem'd by the Learned has been lately translated into our Language and publish'd by Monsieur Gerâ—ais Doctor of the Sorbon whose Version makes Peopleâ— to read it with as much pleasure as profit All the Works of Panormitan were printed together about the Year 1500. at Lyons in 1547. at Venice in 1592. and 1617. Aeneas Sylâ—… of the Family of the Picolomini was born in the Year 140â— at Pienza in the Aeneas Sylvius or Pius II. Pope Territory of Siena where his Father was in Banishment After he had studied at Siena he went in 143â— with the Cardinal of Capranica to the Council of Basil and was for the space of Ten Yeaâ—… one of the most Zealous Secretaries to the Council and afterwards in favour with Pope Foelix He was call'd in the Year 144â— to be near the Emperor Frederick and sent some time after to Pope Eugenius whom he acknowledg'd at last in the name of the German Nation in the Year 1â—46 After the Death of Eugenius he was made choice of to take care of the Conclave and â—aving done his Duty well in that place he was made Archbishop of Sinea In the Year 14â—2 he waited upon the Emperor Frederick to Rome and was appointed Legat of Bohemia and Austria At last being sent in 1456. by the Emperor into Italy to treat with Pope â—…stus II. about a War with the Turks he was then appointed Cardinal and aâ— length chosen Pope August the 10th 1458. under the Name of Pius II. Immediately after this he made a Bulâ—… wherein he retracted all that he had written formerly in favour of a Council and forbadâ—… to Appeal from the Pope to this Tribunal During his Pontificat he made great Preparations for an Expedition against the Turks but he died at Ancona whither he went to see his Army Embark August the 14th 1464. He wrote before he was made Pope two Books of Memoirs of the Transactions at the Council of Basil after the Suspension of Eugenius until the Election of Foelix printed in the Collection of Gratius and a-part at Basil in 1577 together with a Letter about the Coronation of Foelix the History of the Bohemians from the Original until the Year 1458. printed at Rome in 1475. at Basil in 1532. and 1575. at Hanover in 1602. and in other places An Abridgment of the Decads of Blondus Elavius printed at Basil in 1â—33 two Books of Cosmography printed at Paris in 153â— and 1543. and at Colen in 1â—73 Two Discourses in Praise of Alphonsus King of Arragon and some Notes upon the History of the Prince written by Anthony a Poet of Palermo printed at Wittemburg in 1585. a Poem upon the Passion of our Lord Tracts of the Education of Children of Grammar of Rhetorick and a Topography of Germany printed at Rome in 1â—84 a Treatise of the Authority of the Roman Empire in the Second Tome of the Monarchy of Godaâ—stus two Answers to the Ambassadors of the French in the Assembly of Mantua related in the Thirteenth Tome of the Councils a Treatise of bad Women Printed at Strasburg in 1â—07 a Collection of 43â— Letters whereof man are Tracts upon different Subjects and some upon Questions of Theology on Ecclesiastical Discipline as the 130th which is a Dialogue written against the Taborites and Bohemians about Communion in one kind the 188th of the Duties of the Pope and his Officers the 3â—9th which is an Excuse against the Complaints of the German Nation the 396th of the 〈◊〉 of Christians and the Vanity of the Sect of Mahomet and the 131st 397th 398th and 399th which are Discourses upon the War against the Turks This Collection of Letters was printed at Nuremberg in 1481. at Lovain in 1483. and at Lyons in 1497. The Bull of Retractation which he made when he was Pope and that about Appeals are to be found in the Council There are also some Constitutions and some more Letters of his His Secretary John Gobelin wrote his History in Twelve Books or according to some 〈◊〉 his Name to this John Gobelin Secretary to Pius II. Pope who compos'd them himself It was printed at Rome in 1584. and 1589. and at Frankfurt in 1614. together with Seven Books of Memoirs written by James Picolomini a Cardinal who had been Secretary to Callistus III. and Pius II. who made him Cardinal which contain James Picolomini a Cardinal the History of the Transactions in Europe from the Voyage of Pius II. to Ancona until the Death of Cardinal â—… i. e. from the Year 1464. to the Year 1469. John Canales of the Order of Friars Minors flourish'd at Ferrara about the middle of this Century He wrote some Books of Piety viz. a Treatise of a Heavenly Life a Treatise of John Canales a Friar Minor the Nature of the Sâ—… and its Immortality a Treatise of Paradise and the Happiness of the Soul 〈…〉 of Hell and its Torments These Works were printed at Venice in â—494 About the same time flourish'd William Vorilong a Flemish Regular of the same Order who was sent for to Rome under the Pontificat of Pius II. to maintain the Dispute of the Cordeliers Galielmus Vorilongus a Friar Minor against the Dominicans about the Blood of our Lord. He died there in 146â— He wrote a Commentary upon the four Books of Sentences printed at Lyons in 148â— at Paris in 1503. and at Venice in 151â— an Abridgment of Theological Questions Entitled Wade 〈◊〉 printed at Strasburg in 1507. Nicholas de Orbellis a Franciscan Regular of the same Order flourish'd about the same time Nicholas de Orbellis a Friar Minor at Poiticrs He wrote also an Abridgment of Theology according to the Doctrin of Scotus printed at Haguenaw in 1503 and at Paris in 1511 1517 and 1520. There are also some Sermons of his upon the Lent-Epistles printed at Lyons in 1492. and divers Treatises of Philosophy James of Clusa who according to most Writers is not different from James of Paradise James of Clusa a Carthusian after he had spent some part of his Life in the Order of Cistercians entred into that of the Carthusians because he would not be made Abbot of his own Order After this he spent Twenty Years in the Carthusian Monastery at Erford and died there Aged Eighty Years in 1465. The Treatise of
c. An Aâ—…gment of Theology Sâ—… Treatises of Philosophy GREGORY of HEIMBURG A Civilian was present at the Council of Basil and Flourish'd till after the Year 1460. His Genuine Works c. Works about the Temporal Power of the Popes Tâ—â—ODORE LAELIUS A Cardinal Flourish'd at the same time His Genuine VVorks c. A Reply to Gregory of Hâ—imburg HENRY GORCOMF or GORICHEME Vicechancellor of Collen Flourish'd about the Year 1460. His Genuine VVorks c. A Treatise of Festivals of Superstitious Ceremonies A Concordance of the Bible A Catalogue of the Opinions of the Master of the Sentences which are rejected JOHN GOBELIN Secretary to Pope Pius II Flourish'd about the Year 1460. His Genuine VVorks c. The History of Pope Pius II. JAMES PICOLOMINI A Cardinal was born in 1432 made a Cardinal in 1461 died in 1489 on the â—…th of September His Genuine Works c. A History of the Transactions in Europe from 1464 to 1469. Letters which he wrote from 1462 to 1489 printed at Milan JOHN BUSCH A 〈◊〉 Regâ—… was 〈…〉 his Order in the beginning of this 〈…〉 dieâ— in 1470. His 〈…〉 A Chronicle of Wâ—… â—…RY â—… A Carthusiâ—â— died in 1487. His 〈…〉 A Treatiâ—… of the 〈…〉 of the Virgin ALPHONSUS SPINA Of the Order of Friars Minors Flourish'd about the Year 1460. His 〈…〉 The Fortress of 〈◊〉 MATTHEW CAMARIOTE A Greek Writer Flourish'd 〈◊〉 the Year 1460. His Genuine Works c. A Letter about the Taking of Constantinople by 〈…〉 Turks A Letter about the Light of Thâ—…r DUCAS A Greek Writer Flourish'd about the Year 1460. His Genuine VVork is A Byzantine History from the Year 1441 to 1462. GEORGE CODIMUS Câ—â—OLâ—PORTâ— Flourish'd about the Year 〈◊〉 His Genuine 〈◊〉 c. Divers Works about the Empire and the City of Constantinople LAONICUS CHALCOâ—…EUS A Greek Writer 〈◊〉 â—â—ourish'd 〈◊〉 the Year 1460. His 〈◊〉 VVork 〈◊〉 A History of the Turks PAUL the II Pope promoted to the Papal Dignity in the Month of September of the Year 1464 died the 25th of July in 1471. His Genuine VVorks are Letters and Bulls which are in the Councils iâ— the Annalists in a Collection Printed at Rome in 1579 and in the Bullarium WILLIAM HOUPELANDE A Dr. of Paris Flourish'd about the Year 1460 and died in 1492. His Genuine VVork c. A Treatise of the Immortality oâ— the Soul Printed at Paris in 1499. DENIS RICâ—â—â— A Carthusian born 14â—◠〈…〉 Order in 142â— and died in 〈◊〉 His â—… See the Catalogue of them P. â—2 JAMES â—… A 〈◊〉 died 〈…〉 12th of February His Genuine VVork is A Mirrour of the five sorts of States RODâ—… Bishop of 〈◊〉 Flourish'd about the Year 1470. His 〈◊〉 Works c. A History of 〈◊〉 The Mirrour of Humane Life HENRY 〈◊〉 â—… Of the Order of Friars 〈◊〉 Died in 1478 His 〈…〉 Mystical Works where of see the Catalogue P. 93. GABRIEL BARLETTE Of the Order â—… Liv'd till the Year 1480. His â—… are Sermons P. 9â— JOHN BAPTISTA PLATINA 〈…〉 Flourish'd under Pope Callisâ—us III and his Successors and died in 148â— â—… 〈…〉 The Lives of the Popes Mâ—…al Works whereof see the Catalogue P. 94. MARTIN the MASTER Dr. of Paris and Confessor to the King took the Degree of Dr. in 1473 and died in 1482 aged 50 Years His Genuine VVorks c. See the Catalogue of them P. 94. SIXTUS IV Pope promoted to the Holy See in 1471 died on the 12th of August in 1484. His Genuine Works c. are Two Decrees about the Conception of the Virgin which are in the Councils Many Letters and Bulls which are in the Bullary A Treaâ—… of the Blood of our Lord and a Treatise of the Power of God which he wrote when he was Carâ—… Printed at Rome in 1471. A Treatiâ—◠〈◊〉 Indulgences Printed in 1487. ROBERT FLEMING An English Dâ—… Flourish'd under the Pontâ—…e of Sixtus IV. His Genuine VVorks c. are A Poem in the Praise of Sixtus IV entituled Lucubrationes 〈…〉 JOHN de Dâ—O A 〈…〉 Fâ—…sh'd about the Year 1480. His Genuine Works Printed or not Printed See the Catalogue 〈◊〉 them P. 10â— PETER NATALIS A Venetian wrote about the Year 1480. His Genuine Works c. are A Catalogue of the Saints P. 94. MATTHIAS PALMIER Flourish'd about the end of this Century His 〈…〉 which now remains is A Continuatiâ—â— of 〈…〉 of Matthew Palmier till 1481. ALEXANDER of IMOLA A Civilian died in 1487 aged 54 Years His Genuine VVork is A Commentary upon the 6th Book of the Decretals JOHN WESSEL or of WESSALES A Dr. of Divinity Flourish'd from the Year 1470 and died in 1489. His Manuscript Works are Divers Treatises which are censur'd P. 95. JAMES PEREZ Bishop of Chrysopolis was made Bishop in 1468 died in 1491. His Genuine VVorks c. are Commentaries upon the Psalms A Treatise against the Jews An Exposition upon the Canticles Questions about the Merit of Jesus Christ. INNOCENT VIII Pope was promoted to the Papal Dignity in 1484 died in July 1492. His Genuine Works which now remain are Many Letters and Bulls in the Annalists and Bullarium JOHN PICUS of MIRANDULA Was born in 1463 Flourish'd about the Year 1480 and died in 1494. His Genuine VVorks are Theses and other Works whereof see the Catalogue P. 95. AUGUSTINE PATRICIUS Bishop of Pienza Flourish'd under the Pontificates of Paul II Sixtus IV and Innocent VIII His Genuine VVorks are The Life of Fabian Bencius A Relation of the Entry of Frederick III. Emperor into Rome A Book of the Ceremonies of the Church of Rome printed under the Name of Chrystophilus Marcellus of Corfu PETER SHOT A Canon of St. Peter's of Strasburg was born in 1459 died in 1491. His Genuine Works which remain are The Lives of St. John the Baptist John the Evangelist and John Chrisostome An Encomium of Gerson Casâ—s of Conscience JOHN KUIME of DUDERSTAT Flourish'd about the end of this Century His Genuine Work is A Book of the Elevation of the Soul to God JOHN MAUBURNE Abbot of Livry Flourish'd about the end of this Century His Genuine Work is A Spiritual Rosary ARNOLDUS BOSTIUS or BOSCHIUS Of the Order of Carmelites Flourish'd about the end of this Century died in 1499 on the 4th of April His Genuine Works which remain are The Lives of the Illustrious Men of the Order of the Carthusians His Manuscript Works See the Catalogue of them P. 98. GEORGE PHRANZA A Greek Writer Flourish'd about the end of this Century His Genuine Work is A Byzantine History from 1460 to 1476. DONAT BESSIUS a MILANESE Was born in 1436 Flourish'd till 1489. His Genuine Works c. are A Chronicle of the Archbishops of Milan A Chronicle of the principal Revolutions in the World BONIFACE SIMONET Abbot of the Order of Cistercians Flourish'd about the end of this Century His Genuine VVork c. An Historical Treatise of the Persecutions of Christians and of the Lives of the Popes NICOLAS BARJAN Of the Order of the
after the accomplishment of Six thousand Years and that those Dead who appeared after Christ's death were of the number of those Righteous ones whom the Soul of Christ that descended into Hell delivered in that day These are the Ten Sermons which Gaudentius preached in Benevolus his absence during Easter Holy-days The other Sermons are particular Tracts which he collected to joyn them to the foregoing The First is upon the Sick of the Palsie whom Jesus Christ cured on the Sabbath-day The Second is upon Christ's Words John 12. And now is the judgment Which he expoundeth thus The World is going to judge its Creator and Master The Third is upon the Nativity of Jesus Christ and of that patience wherewith he endured Judas his Treason Upon occasion of this unhappy Apostle's covetousness he exhorteth to Alms-deeds which he makes no scruple of comparing with Baptism saying That as the Water of Baptism quenches Hell-fire so abundance of Alms quenches the fire of Lust that remains after Baptism or at least hinders it from breaking out into a Flame He occasionally speaks by the bye against those who say they cannot fast because they will not He concludes with an Exhortation to love God and our Neighbour This Sermon is better written and more usefull than the others The Fourth is about the sending of the Holy Ghost and contains a curious Observation against such as pretend to fathom Mysteries We ought to believe that God is what he hath revealed himself to be his Actions are not to be examined with a rebellious Spirit but to be admired with Faith and Submission For the Word of God is direct and all his Actions are for the exercise of our Faith .... And so let us have a care of assaulting if we may so speak the Divine Mysteries with injurious Questions Neither Scrupulousness nor Curiosity will help us to discover them but only make us lose the Faith which leads to Salvation and Eternal life The Fifth Sermon is in commendation of the Maccabees Gaudentius endeavoureth to give reasons Why Swine's flesh was forbidden to the Jews The Sixth Sermon is that which he preached at his Ordination in the presence of S. Ambrose and the other Bishops He speaks at first of the Violence that was used towards him to make him accept the Bishoprick of Brescia He commends his Predecessor Philastrius He entreateth S. Ambrose the first of the Bishops there to speak in the Name of all the Bishops as S. Peter the Prince of the Apostles speaketh for them all He ends desiring the Bishops to implore God's mercy that he would assist him with the Vertue of the Holy Ghost to govern his Diocess well The Seventh is a Panegyrick upon the Forty Martyrs for whose honour they had built a Church to deposit their Relicks S. Gaudentius who called many Bishops to that Feast having spoken concerning the Relicks of several Martyrs which he had gathered viz. those of S. John Baptist S. Andrew S. Thomas S. Luke S. Gervasius S. Protasius S. Nazarius and the Ashes of the SS Sisinnius and Alexander who had lately suffered Martyrdom He adds that Travelling through Cappadocia he found at Caesarea a Convent of Women where S. Basil's Nieces were who were so kind as to give him part of the Relicks of the Forty Martyrs left with them by their Uncle He describeth afterwards those Saint's Martyrdom taken out of S. Basil's discourse then he makes an end saying That the then consecrated Church being adorned with the Relicks of so many Saints was to bear the Name of an Assembly of Saints The Eighth Discourse is a Letter to Germinius wherein he explains the Parable of the Unjust Steward related Luke 16. There he treateth chiefly of the Obligation to give Alms. The Last Discourse is likewise a Letter to a Deacon called Paul to expound that notable place of S. John's Gospel which the Arians did alledge against the Divinity of Jesus Christ My Father is greater than I. Gaudentius there refutes Arius and the Arians with great earnestness affirming that this place is to be understood of Christ's human Nature It is not necessary to give a Character of S. Gaudentius He is sufficiently known by what we have said of him His Style is plain and without affectation full of forced Allegories extraordinary Notions and far-fetcht Allusions His Sermons are dry barren neither instructive nor moving in any considerable degree In one word they have not the strength eloquence beauty or exactness observed in the Sermons of those Greek Authors formerly mentioned JOHN of Jerusalem AFter the Death of S. Cyril which happened in the Year 387 a Monk called John a great Defender of Origen's Books Opinions and Followers succeeded in that See S. Epiphanius John of Jerusalem being perswaded that the Origenists were very dangerous Hereticks reproved him before several persons for taking their part But instead of yielding to S. Epiphanius's admonition John declared himself openly against him and upbraided him as a Patron of the Anthropomorphites that is of those who affirmed that God had a Body Soon after S. Epiphanius ordained Paulinianus S. Jerom's Brother out of his own Diocess in that of Caesarea and that gave John an occasion to complain of him and to accuse him of violating the Canons S. Epiphanius excused himself upon the account of the Custom of his Country and observes in his Letter that it was not this Ordination which most offended John but that he was accused of being an Origenist This Letter of S. Epiphanius was written in 392. S. Jerom was much engaged in the quarrel and upholding S. Epiphanius's Party was excommunicated of John who used all his endeavours to expell him out of Palaestine On the other side Ruffinus took John's part so that this quarrel betwixt two zealous Bishops being fomented by these two learned Men grew to a great heighth in a little time Count Archelaus endeavoured to accommodate the matter and as they accused one another of Heresie it was agreed That for their Reconciliation they should make a Confession of Faith but John appearing not in the Assembly called for that purpose the Accommodation was broke off Theophilus Bishop of Alexandria informed of this Division thought it his duty to endeavour to quiet it Therefore he sent his Deacon Isidore for that end who being already pre-possessed in Origen's behalf strengthned John's Party and returned without effecting any thing and only brought Theophilus a Letter from John wherein he justified himself and accused S. Epiphanius This Letter having been spread in the West obliged both S. Jerom and S. Epiphanius to write to Theophilus that he should make haste to declare against the Origenists This Bishop deferr'd for some time to make this Declaration suspecting that S. Epiphanius was guilty of the Anthropomorphites Error which he abhorred But he found himself obliged to declare himself of a Party by the Secession of certain Monks of Egypt infected with the Anthropomorphites Error who after they had read a
Bishop infringe it or consent to the Infringement of it he shall lose the Right of conferring Spiritual Livings which shall be granted by the Chapter or by the Metropolitan The Fourth Constitution regulates the Number of Horses which the Prelates may keep for their Equipage during the Visitation of their Diocesses that is to say Forty or Fifty are allow'd to Archbishops Twenty five to Cardinals Twenty or Thirty to Bishops Five or Seven to Arch-deacons and Two to Deans Now in regard that this Number is very considerable it is declar'd in the end of the Canon that what is granted by way of toleration ought only to be put in execution in Churches which have large Revenues and that in those Places where the Ecclesiastical Revenues are very mean the Superiors shall take care not to over-burden their Inferiors in visiting them and that it is not the meaning of the Decree to enlarge the Privilege of those who were not accustom'd to have so great a Retinue The Bishops are likewise forbidden to oppress the inferior Clergy with Taxes and Impositions although they are permitted upon urgent Occasions to demand of them necessary Supplies But the Arch-deacons and Deans are absolutely prohibited to lay any Taxes upon the Priests or Clerks of their Jurisdiction The Sixth regulates the Formalities of Ecclesiastical Judicature in which are observ'd Two common Abuses viz. One that the Superior Clergy fearing lest the Inferior should withdraw themselves from their Jurisdiction by an Appeal frequently begin with Suspending or Excommunicating them without having sent them any Monitory before and the other that the Inferior on the contrary who fear the Censure of their Superiors appeal without having receiv'd any Wrong and to maintain their unjust Practice make use of the Remedy appointed for the Relief of the Innocent Therefore to prevent these Abuses it is ordain'd That the Superiors shall pronounce no Sentence of Suspension or of Excommunication against the Inferior Clergy unless it were preceded by a Canonical Monition if the Crime of which they are guilty be not of the Number of those that render the Persons ipso facto excommunicated or suspended and the Inferior are forbidden to enter an Appeal before Issue be joyn'd As for those who make a Lawful Appeal it is decree'd that a competent Time shall be allow'd them to prosecute it and that in case they neglect to do it within the limited Time the Bishop after the expiration of that Term may make use of his Authority Lastly that if the Party summoned present himself in Court and the Appeâ—lant does not appear the latter shall be oblig'd to re-emburse the former all his Charges It is also requir'd that this Ordinance be regularly observ'd more especially in Monasteries and with respect to Religious Persons The Seventh condemns the Abuses which passed into a Custom of exacting Money for Induction to Benefices for the Burial of the Dead for the Benediction of Marriages and for the Administration of the Sacraments The Bishops are likewise forbidden to impose new Duties on the Churches to augment the old Ones and to appropriate any part of their Revenues to their own private use and they are enjoyn'd to maintain the Liberty of their Churches The Eighth prohibits to bestow or even to promise Spiritual Livings before they become vacant ordains Patrons to make their Presentations within Six Months after the Vacancy and grants to the Chapter the Right of nominating to such Benefices as are too long left Vacant by the Bishop when they are in his Gift also to the Bishop the like Right of nominating to those that ought to be conferr'd by the Chapter upon the same Default But if both Parties neglect to do it the Right is declar'd to devolve on the Metropolitan The Ninth reforms the Abuses that prevail'd under colour of Privileges granted to the Knights Templars and other Religious Societies who by virtue of these Privileges attempted many Things against the Authority of the Bishops For they receiv'd Churches from the Hands of Laicks admitted excommunicated Persons to the Participation of the holy Sacraments allow'd them Christian Burial placed and displaced Priests in several Churches by their own Arbitrary Power and without acquainting the Bishops frequently celebrated Divine Service in Churches that lay under a Suspension and weaken'd the Episcopal Authority by Combinations and Fraternities To put a stop to the career of these Abuses the Council prohibits all Privileged People to entertain excommunicated Persons enjoyns them to present to the Bishops those Priests whom they would have put in the Churches which do not by undoubted Right belong to their Jurisdiction and that these Priests shall give an Account of their Spiritualities to the Bishops and of their Temporalities to the Religious Society on whom they depend so that these Benefices cannot be taken from them without the consent of the Bishops It is also farther declared that if the Knights Templars come into Places lying under a Suspension they shall only have Liberty to perform Divine Service once in them and that the Members of their Society shall not be exempted from the Jurisdiction of the Bishops This Regulation is extended to all the other Societies that enjoy any Privileges and make an ill Use of them The Tenth imports That Money shall not be exacted for the admitting of Monks into Monasteries that they shall not be suffer'd to have any Personal Estate that they shall not live privately in Towns Villages or Parishes but in large Convents that they shall not go out of them alone that the Monks who give any Thing for their Entrance into a Monastery shall not be advanced to Sacred Orders and that they who exact any thing upon that account shall be depos'd from their Office that he who enjoys private Possessions unless they were given him by the Abbot for his Office shall be excommunicated that an Abbot who neglects to put this Order in execution shall be degraded from his Dignity that Priories or Commissions shall not be given for Money that Conventual Priors shall not be chang'd unless for a just Cause as in the Case of Dilapidation or Irregularity or if it be judg'd expedient to remove them to higher Station The Eleventh renews the Prohibitions so often reiterated with respect to Clergy-men who are in Orders to keep Company with Women condemns Sodomites to very severe Punishments and forbids Ecclesiastical Persons to frequent the Monasteries of Nuns unless upon some emergent Occasion The Twelfth forbids all Clerks who are maintain'd by Church-Revenues to exercise the Functions of Attorneys or Solicitors in Law-suits unless it be to manage their own Affairs or those of the Churches or those of the Poor who are not able to defend themselves They are also prohibited in this Canon to serve as Receivers or Judges to lay-Lay-Lords under the Penalty of being suspended from the Exercise of their Ministerial Functions The same Thing is likewise more rigorously forbidden to Monks The Thirteenth enforces a Prohibition
to the same Person to possess several Benefices with the Cure of Souls and ordains residence therein The Fourteenth in like manner prohibits the Plurality of Prebends and condemns the Proceedings of Laicks who put Clergy-men in the Churches and turn them out whenever they think fit who take upon them to distribute the Goods and Revenues of the Church at their Pleasure and who exact Duties and lay Taxes on the Churches and on Ecclesiastical Persons Therefore they who persist in such Practices for the future are threaten'd to be anathematiz'd and the Priests and Clerks who receive Benefices from the Hands of Lay-men to be depos'd The latter are also forbidden under pain of Excommunication to summon Clergy-men before their Judges and it is decree'd that they who retain the Tithes and other Church-Revenues shall be depriv'd of Christian Burial The Fifteenth ordains That the Estate or Goods which Clergy-men have got out of the Revenue of their Benefices shall be left to the Churches to which they belong whether they have so dispos'd of them by their last Will and Testament or not By this Canon is also abolished the Custom of Deans commissionated by the Bishops to exercise Episcopal Jurisdiction who upon that account exact a certain Sum of Money The Sixteenth determines That in Chapters affairs shall be transacted according to the Advice of the greater and more sound part of the Canons The Seventeenth provides a Remedy for the Inconvenience that happens when the Lay Patrons are divided and present several Clerks for the same Church It is ordain'd That he shall be preferr'd who is the most worthy and has the greatest Number of Suffrages The Eighteenth orders the Settlement of a School-master in all the Cathedral Churches for the Instruction of Youth to whom is to be allotted a Benefice of a sufficient Revenue for his Maintenance in consideration of which he is forbidden to exact any Thing for granting a License to teach and oblig'd to deny it to those who are not capable of performing that Employment The Nineteenth prohibits under the Penalty of an Anathema the Taxes and Impositions laid by Magistrates on the Churches and Ecclesiastical Persons at least unless the Bishops and the rest of the Clergy having regard to the Exigencies of the State especially when the Revenues of the Laity are not sufficient for the discharging of them shall judge it expedient that the Churches should contribute somewhat to that purpose The Twentieth condemns the Tournaments in which Soldiers fight and often kill one another to shew their Courage and Dexterity The Twenty first prescribes under pain of Excommunication the observing of a Truce that is to say of a Cessation of all manner of Acts of Hostility from Wednesday-Evening at Sun-set to Munday-Morning from Advent to the Octave after the Epiphany and from Septuagesima till the Octave after Easter The Twenty second ordains That Monks Clerks Pilgrims Merchants and Peasants who come and go to manage the Affairs of Husbandry shall pass on the Roads with Safety and that no new Tolls shall be exacted of them The Twenty third grants to Lepers who are sufficiently numerous for the keeping of a Church a Church-yard and a Priest a License to that purpose upon Condition that they do no Injury to the Ancient Churches as to their Parochial Rights The Twenty fourth forbids Christians to furnish the Saracens with Iron Arms Ship-tackle or other Instruments of War and excommunicates those who list themselves in their Service at Sea as also such Persons as seize on the Goods of those that have suffer'd Shipwreak The Twenty fifth ordains That Publick Usurers shall be depriv'd of the Communion during their Life-time and of Christian Burial after their Death The Twenty sixth declares That it ought not to be endur'd that the Saracens should have Christian Slaves nor that the Christians should reside among them It gives permission to receive the Testimony of Christians against the Saracens and ordains that those who are converted to the Christian Religion shall remain in the quiet Possession of the Estates which they enjoy'd before The Twenty seventh Canon is that which relates to the Albigeois and others who were reputed Hereticks in those Times of which we have already given some Account elsewhere These are all the Regulations that were made in the Third General Council of Lateran Bartholomew Laurens sir-nam'd Poîn who published the Acts of this same Council has annexed to it a large Collection of divers Constitutions of Alexander III. and of the Popes who preceded or succeeded him which he looked upon at least in part as a Sequel of this Council because he found it in the same Manuscript But this Work does not in any manner belong to the Council and ought not to be esteem'd as a part of it so that we shall take no farther Notice of it in this Place CHAP. XIX Of the Provincial Councils held in the Twelfth Century WE shall only treat in this Chapter of those Councils which made Regulations of the Church-Discipline or that determin'd any important Ecclesiastical Affairs and we shall pass by in silence a very great Number of lesser Councils which were held only to re-establish or confirm the Privileges of particular Churches and Monasteries or to consecrate certain Churches or to translate the Relicks of Saints or to pass Judgment concerning the Differences between Churches and private Persons about Temporalities or lastly to condemn or to acquit some Persons accused of Crimes The Council of Valence held in the Year 1100. IN the Year 1100. John and Benedict the Pope's Legates arriv'd in France and call'd a Council The Council of Valence A. D. 1100. at Autun which was held in the Month of September at Valence It was compos'd of Twenty four Prelates as well Archbishops as Bishops and Abbots and the Deputies of the Archbishop of Lyons assisted therein The Canons of Autun accus'd their Bishop of Simony and the Matter was warmly debated on all sides but the Determination of it was referr'd to the Council of Poitiers Hugh Abbot of Flavigny who was turn'd out by the Monks obtain'd Letters of Restauration in this Council of Valence The Council of Poitiers held in the Year 1100. THIS Council was assembled on the Octave of St. Martin in the same Year The Bishop The Council of Poitiers in 1100. of Autun not having sufficiently clear'd himself of the Accusation brought against him was depos'd and excommunicated notwithstanding his Appeal to the Pope in this Council and in the preceding For the Legates had declar'd that no regard ought to be had to that Appeal since they were invested with the whole plenitude of the Pontifical Power This Council was compos'd of Eighty Dignitaries as well Bishops as Abbots and in it was pronounced a solemn Excommunication against King Philip for retaking Bertrade The Abbot of St. Remy at Rheims was confirm'd in his Abbey the Case of Drogo Treasurer of the Church of Châlons was argu'd and it