Church That the Gentiles ought to believe in him and through his means to obtain Remission of their Sins In the second he urges those places that concern the Mystery of the Incarnation of Jesus Christ and particularly those that shew that Jesus Christ is the Wisdom and Word of God who took our Nature upon him to redeem Mankind with the Prophecies wherein it is foretold that he was to be born of the Race of David in the City of Bethlehem That his first coming was to be without Glory That the Jews were to Crucifie him That he should rise the Third Day and come at last to Judge the World dd Has been composed since these In the Preface of the first Book he only speaks of two Books and the third is not to be found in some ancient Editions but it is cited as we have observed by St. Jerome and St. Austin Retract lib. 2. c. 1. advers Pelag. c. 9. de Proedestin Sanct. c. 3. and 't is properly speaking a work by it self For the two first were written to instruct Quirinus in the first grounds of the Christian Faith and the design of this is to teach him the precepts of Morality Some few Texts of Scripture may have been since added to it which follow the Vulgar Latin This Treatise might perhaps be written in the year 249. The Third Book was Composed after these upon a quite different Subject It is a Collection of several Testimonies taken as well out of the Old as the New Testament containing many Precepts of Morality that either have a relation to Christian Virtues such as are the Fear and Love of God Patience under Sufferings Martyrdom and Virginity or that dissuade from Vices such as Anger Evil Speaking Pride the superfluous Ornaments of Women and the inordinate love of Riches Or Lastly those that lay down the manner how Christians ought to behave themselves towards their Superiours so that we may justly say of this Treatise that it is a very useful Collection of all the Morality in the Holy Scriptures The Book of the Discipline or the Conduct and Apparel of Virgins seems to be the first Work that St. Cyprian composed ee After he was Ordained Bishop He was then a Bishop for he speaks to them as having Authority over them and calls himself their Father Pontius insinuates That it was not composed till after his Retirement for to prove that St. Cyprian's Retirement was of great advantage to the Church because of the Books he wrote during his Solitude he places the Book about the Conduct of Virgins in this number Who is it says he who has taught the Virgins to preserve Discipline to wear modest Apparel agreeable to their Condition But Pontius in this place enumerates the works of St. Cyprian like a Rhetorician since the first he mentions is the Epistle to Donatus which was certainly written before his Confinement and in all appearance the Luxury of Women the use of frequenting Baths and the other Irregularities he reprehends in that Treatise better agree with a time wherein the Church had long enjoy'd Peace Be it as it will Pontius always places the Book of the Conduct of Virgins first after he was ordained Bishop The Design of it is to instruct the Virgins with the care of whom he was intrusted to preserve in their Habits and the whole tenour of their Life a truly Christian Modesty He begins with recommending Discipline that is to say a good conduct as being the Guardian of Hope the Anchor of Faith and the Guide to the way of Salvation He shews by several Texts of Scripture that it is of great necessity and afterwards addressing himself to the Virgins and extolling their Condition he exhorts them to maintain this Discipline with the greatest exactness as having more need of it than any Persons besides He convinces them that Christian Continence can by no means suit with prophane Ornaments that their Wealth did not excuse this vanity of Dressing that God gave 'em Kiches not to throw away upon idle Superfluities but to employ them to good uses to feed and relieve the Poor that a great Fortune unless employed after this manner does only become a great Temptation that although these Ornaments that Virgins made use of did not of themselves destroy them yet they ought to abstain from them since they had proved the ruine of others by drawing the Eyes of young Men after them and by that means kindling the fire of Love in their Hearts that rich Attire and care in Dressing only became prostitutes and that the Scripture always speaks of them after this manner that they abused the works of God to set themselves out and that they disfigured the Image he made by the Painting and Curling and abundance of other Ornaments After this he advises the Virgins carefully to avoid all those things that might injure their Chastity and severely reprehends those who were not ashamed to go to publick Baths though they did it without entertaining the least ill design In short after having given these Instructions to the Virgins he takes occasion to speak of the great advantages of Virginity and tells them it was the nearest State to that of Martyrdom that Virgins avoid the Curse pronounced against the first Woman that they are equal to the Angels that Virginity is not of absolute necessity but that it is a great deal more excellent than any other Condition At last he concludes with desiring the Virgins to remember him when they should receive the Recompence of their Virginity Tantum mementote time nostri cum incipiet in vobis Virginitas honorari Words which make it appear that in St. Cyprian's time they believed that the Saints interceded for us before God The Treatise concerning those that had fallen away in the time of Persecution and that of the Unity of the Church were composed in the year 251 immediately after the Persecution of Decius This last was writ upon the occasion of the Schism of the Novatians and the Faction of Felicissimus and the first was writ against those of the Faction of Felicissimus that rashly granted the grace of Reconciliation to all that had fallen in the Persecution He Read both these Books in an African Council held that very year and afterwards sent them to Rome as he testifies in his Fiftieth Letter according to Pamelius's Order In his Treatise concerning those who had fallen away during the Persecution he begins with giving Thanks to God that Peace was restored to the Church and makes an honourable Elogium of the Holy Martyrs and Confessors He deplores the lamentable fall of those Persons that had Apostatized and observes that GOD never permits a Persecution but to punish the Corruptions and Vices of the Christians He detests the crime of those who had presented themselves before the Magistrates to deny the Faith of Jesus Christ and carried their Children to the Altars of the Gods to make them if it were possible partakers
that the Word of God is the God of Christ. The Seventh is against him who says that Jesus Christ as he was Man was moved by the Word and was cloathed with his Glory as being a Person distinct from him The Eighth is against him who asserts that we ought to Worship the Manhood with the Word and will not give the same Adoration to Immanuel i. e. to the Word Incarnate The Ninth is against him who says that Jesus Christ did Miracles by the power of the Holy Spirit and not by his own The Tenth is against him who affirms that it is not the Word that is our High-Priest and Apostle who was Sacrificed for us but it is the Man who dyed for himself and for us The Eleventh is against him who denies that the Flesh was the Living Flesh of the Word but the Flesh of the Man united with the Godhead by a Moral Union because it dwells and inhabits in it The Twelfth is against him who will not say that the Word hath suffered truly in his Flesh and that he dyed and rose again according to the Flesh. About this time also S. Cyril wrote his three Treatises about the Incarnation One of which he dedicated to the Emperor and the other two to the Empresses Eudocia and Pulcheria in which 1. p. Act. Conc. c. 3 4 5. he explains and proves his Doctrine at large Before the Sentence of Caelestine and S. Cyrill's Letter were signified to Nestorius he fore-seeing the Storm which was about to fall upon him desired Theodosius that he would call a Council And since his Anger against the Monks of Constantinople who were not of his Party increased Ibid. c. 20. every Day more and more they also petitioned That a Council might be assembled and in the sequel addressed the Emperor praying him That the Governor of Constantinople would restrain the Outrages committed against them till the Matter were determined by a Council Theodosius seeing that a Council was desired by both sides and believing it necessary to appease the Troubles of the Church appointed it at Ephesus on Pentecost in the following Year The Circular Letter which he wrote to invite the Chief Metropolitans to it bears date Nov. 19. Anno 430. In it Ibid. c. 31. he says that it was his Duty to provide for the Peace and Welfare of the Church to hinder that it be not troubled with Schisms and Divisions to provide that Religion be preserved in its Purity and that the Clergy and Bishop live an unblameable Life In this Letter he doth not alledge any particular Reason which he called this Council but only tells the Bishops That it was for the Good of the Church and that they that did not come to it could not be excused neither before God nor Men. The Fame of S. Austin induced the Emperor to require him in particular and for that end wrote to him although he was a Bishop but of a small City But the Emperor's Letters not being received in Africa till about Easter Anno 431. S. Austin was then dead and the other African Bishop being encompassed with so many Enemies could not come to the Council The Emperor wrote a Letter particularly to S. Cyril to tell him That he looked upon him as Ibid. c. 31. 32. the Author of this Trouble and therefore commanded him peremptorily to be present at the Council He also particularly blamed him for disturbing the Church creating Divisions in the Royal Family by writing to the Empresses severally for meddling with an Affair that nothing concerned him for acting imperiously and imprudently Nestorius also wrote to S. Caelestine against S. Cyril and informs him That Theodosius had appointed In Marius Mercator a General Council and prays him to accommodate the Differences which were between those who called the Virgin the Mother of God and those who would give her no other Title than the Mother of a Man by calling her the Mother of Christ. In the mean while the four Bishops deputed by the Council of Alexandria to signifie to Nestorius the Judgment passed against him by the Synod of Rome arrived at Constantinople and delivered the Letter of the Council into his own Hands in the presence of his Clergy Decemb. 7. Anno 430. which was the Lords-Day He put off their Answer till the next Day but when he saw what it contain'd he would see them no more but still continued to Preach after the same manner as he had done before He sent John Bishop of Antioch a Copy of the Letter Confession of Faith and 12 Anathema's of S. Cyril's and desired him to set some Person to write against them and himself opposed 12 other Anathema's to them In the First he pronounces Anathema against him that says That he that is called Immanuel in Scripture is a God only and not a God dwelling with us that is to say United to our Nature which he took of Mary against him that calls the Virgin the Mother of God and not of Immanuel or that says That the Word is changed into Flesh. The Second iâ— against them that said That by the Union of the Word and Flesh the Godhead hath received some alteration or that it is united to the Flesh in part only or that saith That the Godhead and Manhood in Jesus Christ are of the same Nature The Third is against those who said That Jesus Christ is one Son only made of two Natures without any Mixture The Fourth is against them who take that which is spoken concerning the Person of Jesus Christ in Scripture as agreeing to one Nature only and so attribute the Sufferings to the Word of God The Fifth is against those who dare affirm That there is but one Jesus Christ according to Nature The Sixth is against him who gives the Word who was Incarnate any other Name than that of Christ or who makes the Nature of Man to be Uncreated as that of the Word is The Seventh is against him that saith That the Person who was born of Mary is the only Son of God and are not contented to say That he became the Son of God by an Union with the only Son of God The Eighth is against him who believes That we must honour the Form of a Servant for it self and not because it is United with the Nature of the Word The Ninth is against him that saith That the Form of a Man in Jesus Christ is Consubstantial with the Holy Spirit and That it had not the Power of doing Miracles by the Union that it had with the Word The Tenth is against them who affirm That the Word was sacrificed and suffered for us and not Immanuel The Eleventh is against them who said That the Flesh of Jesus Christ is enlivening of its own Nature as it is Flesh. The Twelfth is against them who attribute to the Word the Sufferings of the Flesh of Jesus Christ. These Anathema's of Nestorius being published at Constantinople were confuted
the second Syria wherein they accuse him of saying to his Readers who desir'd to be promoted to Holy Orders Unless ye hold your peace I will ordain you all Sub-deacons and when the crucified Man shall descend he shall not pluck you out of my hands of having made an ill use of the Church of having baptiz'd a Woman of a bad Life of holding immodest Discourses in the Church of entertaining frequently a Comedian Woman in private of wearing thro Pride a white Garment as a sign of his Innocence of spitting upon the Altar in the time of celebrating the Mysteries of refusing to baptize the Catechumens at the season of keeping about him a multitude of Women and committing Crimes with some of them of persecuting and anathematizing the Catholicks Lastly of establishing the Eutychian Heresie destroying the true Faith and subverting Discipline The Monks of Apamea complain'd also of the Outrages which he had committed against them Their Libel was read in the Council and then the Sentence of Epiphanius Patriarch of Constantinople and of his Council against Severus and Peter which was follow'd and confirm'd by that of Mennas and all the Bishops of the Council of Constantinople Justinian joyn'd his Authority to that of this Council and ordain'd by his Edict That the Sentence of the Council against Anthimus Severus Peter and Zoaras should be executed forbids them to continue at Constantinople condemned their Writings to the fire and forbade all Transcribers to write them for the future under the Penalty of having their Hand cut off Lastly He does most strictly forbid all those who held the Opinions of Nestorius Eutyches Severus or other Hereticks to stir up any Sedition or give any Disturbance to the Peace of the Church The Patriarch of Jerusalem having receiv'd this Law from the Emperor and a Letter from Mennas which acquainted him with the Sentence given at Constantinople assembled his own Council consisting of the Bishops of the three Palestines wherein the Condemnation of Anthimus Severus Peter and Zoaras was approv'd The History of the second Council of Constantinople which is commonly call'd the fifth General Council THe Commotions wherewith the Eastern Church had been toss'd after the Council of Chalcedon seem'd to be appeas'd by the Deposition of Anthimus and the Condemnation of Severus The Bishops of the great Sees were all of one and the same Communion and profess'd to follow the Doctrine of the Council of Chalcedon Egypt where the Error of the Eutychians had been more deeply rooted then in any other place was almost wholly recover'd from it's defection by the Care of Paul whom Mennas had ordain'd Bishop of Alexandria for this Bishop having obtain'd Orders of the Emperor address'd to the Governors and Intendants of the Province was careful and diligent to drive away all the Hereticks and to cause the Council of Chalcedon to be receiv'd in the Churches and Monasteries of Alexandria 'T is probable that Elias General of the Militia of Egypt did not favour Paul's undertaking which made this Bishop resolve to have him recall'd Psoius Deacon and Steward of the Church of Alexandria immediately acquainted Elias with the design which Paul had against him One of the Letters of Psoius falling into the hands of Paul he resolv'd to be reveng'd upon him to call him to an account for the management of the Churches Possessions and for this reason prosecuted him before the Governor call'd Rhodon This Magistrate put the Steward in Prison and caus'd him to be put to death some days after in Prison at the sollicitation of one nam'd Arsenus The Children and Kinsfolk of Psoius having desir'd Justice of the Emperor he remov'd Rhodon from the Government of Egypt and sent Liberius in his room whom he order'd to inform himself of this Murder Rhodon was not wanting in his own defence to say That he put Psoius to death by order of the Bishop Paul but he had no proof against him and there was proof that Arsenus was the cause of this Murder Nevertheless either because Paul was not fully justified or because he was accus'd of other Crimes he was banish'd to Gaza where he was depriv'd of the Pallium and depos'd by Pelagius Surrogate of the Roman Church and by three Bishops who ordain'd Zoilus in his room in the Year 539 or 540. Pelagius returning from this Dispatch of Affairs brought along with him some Monks of Jerusalem These Monks were call'd Eulogius Conon Cyriacus and Pancratius They brought with them some Propositions taken out of Origen's Books with a design to have them condemn'd with Origen himself Pelagius and Mennas supported their Pretensions out of a secret Aversion which they had to Theodorus Bishop of Caesarea in Cappadocia a great Defender of Origen Justinian the Emperor being mightily pleas'd to find this occasion of judging in Ecclesiastical Matters caus'd to be presently drawn up a large Declaration against the Errors oâ— Origen which he address'd to all the Patriarchs This Edict which was publish'd in the Year 541 is found after the Acts of the fifth Council altho it should precede them It begins with these words We have often earnestly desir'd to preserve the Christian Faith in its purity and to maintain the Catholick Church in peace And this was always our chief and greatest care being fully perswaded that it is the best means to preserve that Secular Empire which God has given us to conquer the Enemies of our State and to feel the happy Effects of the Divine Mercy in another Life Now tho the Enemy of Mankind seeks all occasions to destroy Men yet the goodness and mercy of God defeats all the Efforts of his Malice and by confounding his Enemies preserves his own Flock from the Infection and Desolation which he threatens it We speak thus adds the Emperor because we are told of some Persons who have not the Fear of God before their Eyes and who have forsaken the Rule of Truth without which there is no Salvation by departing from the Doctrine of the Scripture and of the Doctors of the Catholick Church who have maintain'd the Orthodox Faith and condemn'd all Heresies by adhering to Origen and maintaining his impious Doctrines like to those of the Arians Manicheans and other Hereticks After this Preface Justinian recounts the Errors which he ascribes to Origen The first is about the Trinity The second about the Plurality of Worlds The third about the Prae-existence of Souls The fourth That the Heavens and Stars are animated The fifth That the glorified Bodies shall be of a round Figure The sixth That the Torments of the Damned shall have an end After he has refuted these Errors he orders Mennas to call an Assembly of Bishops who shall meet at Constantinople and of Abbots of Monasteries and to cause them to Anathematize Origen and the Errors which he had noted before He forbids for the future to ordain Bishops or Abbots unless they do the same He adds That he has sent Copies of this Letter to
this Objection to himself But must we suffer all the Faults which Ecclesiasticks may commit to go unpunish'd He answers that there are some Persons who ought to suffer it and that there are other Persons whose duty it is to reprove and punish them according to the Power invested in them for that purpose and with the necessary Precautions but that a rash Judgment should not be pass'd on those who have receiv'd a Power to judge the very Angels That the Clergy ought not to be judg'd by Laicks but by Bishops and that Laicks ought not to concern themselves with punishing their Crimes unless they are appeal'd to by the Bishop of the Diocess And yet says he the quite contrary is now observeable For the Civil Authority incroaches on the Ecclesiastical and the latter is now crush'd by the former which ought to support it So that as in the Election of Prelates the Will of the Prince is follow'd more than the Decrees of the Holy Fathers even so in their Condemnation more regard is had to gratifie their Humours than to proceed according to Canon Law And from hence it happens that by the Injustice of unrighteous Judges the Offences of the Guilty are no Bar to the holding their Dignity and Dignity does not exempt any Person from an unjust Accusation The Second Part is about the Authority which Princes had usurp'd in the Ecclesiastical Ordinations of Bishops He says that they ought to be made by those who have a Right thereto according to the Canons and Customs of the Church but that Princes absolutely require that their Edict should be of universal force in the case That he whom they chose must be receiv'd tho' never so wicked and that the Man whom others shall elect should be rejected tho' never so deserving That the Faults of those whom they chuse how great soever were look'd upon as nothing That they had no regard to the Vertues but to the Riches the Parentage and the Services of the Persons That many were ordain'd for Money others by Recommendation or because they are Relations or in recompence of some Service they had done That there are some Princes so blind as to prefer Infants to Bishopricks who had not so much as one of the necessary Qualifications and who are oblig'd to be under the Care of Tutors and Masters even while they are the Masters and Judges of a whole Diocess In the last Part he reprehends the Abuse which prevail'd in his time of rifling the Revenues of the Church when the Episcopal See was vacant by the Death or by the Expulsion of a Bishop He cites in the three Parts several Canons and a great many fine Passages out of the Fathers to back his own Arguments To these Treatises are annex'd Eleven Letters of Atto The first is directed to a Bishop nam'd Waldon who was at variance with his Prince He exhorts him to submit to his Prince and produces several Passages out of the Fathers concerning the Obedience which is due to Kings This Walden is doubtless the same with him whom Berenger had made Bishop of Cumae and who afterwards prov'd treacherous to him and withdrew to the Emperor Otho as Luitprand relates it The three following Letters are directed to the Faithful of his own Diocess The two first are against those who pretended to Divine and Prophesie of things to come and the last is against those who would feast on Fridays The fifth is directed to a Bishop nam'd Aso. He therein shews by the Ecclesiastical and Civil Laws that Marriage is prohibited between those who had contracted a Spiritual Affinity by Baptism contrary to the Advice of that Bishop who found fault that one Thierry who had marry'd his God-father's Daughter was divorc'd from her and Excommunicated till such time as he made his Appearance in a Court of Judicature before the Archbishop and Bishops The sixth is a Letter of Gunzon Deacon of the Church of Navarre wherein he sends Atto the Copy of a Letter pretended to be Pope Zachary's to Theodorus Bishop of Pavia about the Prohibition of Marriage between those who have contracted a Spiritual Affinity The seventh is a Letter of Ambrose a Priest of Milan directed to Atto whereby he gives him to understand that these sorts of Marriages were likewise prohibited in his Church and desires he would let him know the meaning of the Titles Pristesses and Deaconesses mention'd in Zachary's Letter Atto replys in the eighth Letter That the Priestesses and Deaconesses were Widows chosen to assist the Women in the Administration of the Sacrament of Baptism He does not approve at all their Opinion who pretend that the Deaconesses were Abbesses and he observes that these Titles of Priests and Deacons might likewise be given to Women The ninth and tenth are directed to the Ecclesiasticks of his own Diocess against those who kept company with lewd Women with whom they maintain'd a scandalous Familiarity and whom they kept and maintain'd out of the Revenues of the Church In the last he advises the Bishops his Brethren upon what was necessary to be done in case the Kings of Italy viz. Berenger and Adalbert mention'd formerly fearing their Enemies should require him and the rest of the Bishops to continue Loyal to them not only by the Oath of Allegiance but by exacting Hostages from them He gives them to understand that 't is not his Opinion that they ought to give them any 1. Because he is not sensible that the Holy Scriptures and the Fathers have commanded any thing else than to be loyal and subject to one's Prince and to do one's best to preserve the publick Peace of the State and to provide for the Safety of one's King 2. Because 't is a sort of Punishment inflicted on the Innocent for another's Fault which is contrary to Justice 3. Because 't is the exposing of a Man's Life for some Temporal Interest and the leaving it to the changeable Will of others 4. Because 't is such a new and strange thing as would make the World believe either that the Bishops of whom these Hostages were requir'd are more disloyal than their Predecessors or else that the Princes are more odious Whereupon he exhorts his Brethren to pray to God for the Safety of their Princes and to beg him to infuse into them a good Opinion of the Loyalty of the Prelates of their Kingdom and that he would preserve them steddy and constant in their Fidelity There is still in the Manuscript at Rome another piece of Atto intituled The Poliptick or The Perpendicular which serves as a Reproof of Vice and a Recommender of Vertue and seventeen Sermons which 't is impossible to Transcribe because the Manuscript is so torn in this place that one cannot read it There are likewise several things wanting in the Works which are copied out all which might be supply'd by the Manuscript which they say is in the Archives of the Church of Verceil but the Canons of that Church
Patrum set forth in 1624 and they were afterwards Printed at the end of the Works of S. Justin in the Edition of Morellus Besides these three Books we have another Book in Latin attributed to Theophilus consisting of Allegorical Commentaries on the four Gospels which is in the Bibliotheca Patrum There was a Commentary on the Gospels under his name in S. Jerom's time divers passages whereof are produced by him in his Annotations on S. Matthew there were also Commentaries on the Proverbs of Solomon but this Father observes in his Treatise of Ecclesiastical Writers that they did not come up to the elegancy or to the style of the Writings of Theophilus APOLLINARIUS or APOLLINARIS of HIERAPOLIS APollinarius or Apollinaris Bishop of Hierapolis a City of Phrygia wrote several Books under the Reign of Marcus Antoninus the Titles whereof only remain at present The first was an Apollinarius Oration dedicated to the Emperor in defence of the Christian Religion The second a Treatise against the Gentiles divided into five Books The third two Books concerning Truth The fourth two Tracts against the the Jews The fifth was one or more Treatises against the Sect of the Montanists which then began to appear These are all the Works of this Author that are cited by Eusebius and S. Jerome a By Eusebius and S. Jerome Lib 4. Cap. 27. S. Jerome in Catalogo omits the Books against the Jews neither are they found in the Version of Ruffinus nor even in some Greek Manuscripts of Eusebius they were extant in Photius's time who having read his Books against the Gentiles as also those concerning Piety and Truth b As also those concerning Piety and Truth Photius Cod. 14. It is probable that the Book of Piety is the first of those two that are cited by Eusebius under the Title of Truth Besides he affirms that there were other Works of this Author which he had never seen declares that he was much to be esteemed both for his Doctrine and his Style wherefore I shall prefer the Judgment of this Learned Man before that of Trithemius who without perusing the Works of Apollinarius peremptorily asserts that there seems to be more Zeal than Learning in what he has writ We find in Eusebius Book 5. Chap. 16. a large fragment of a certain Author whom he doth not name against the Heresie of the Montanists from whence Ruffinus and Nicephorus have asserted that this Fragment was taken from the Discourses of Apollinarius against them but they must of necessity be deceived for Apollinarius composed his Books to confute their Opinions when they first began to be divulged whereas the Anonymous Author of this Fragment wrote after the death of Montanus Maximilla and Theodotus who were the Ringleaders of that Party besides he makes mention of this Heresie as maintained in a Country far distant from his and established a great while ago which plainly shews that this Fragment belongs not to Apollinarius and consequently that there is not any part of his Works now extant DIONYSIUS of CORINTH DIonysius Bishop of Corinth lived under the Reign of the Emperor Marcus Antoninus and in the beginning of Commodus's He not only took care of his own Flock says Eusebius Book 4. Chap. 23. but he also made the Christians of other Countrys partakers of his Divine Dionysius of Corinth Labours causing them to fructifie every where by his Catholick Epistles which he sent to many Churches The first is written to the Lacedaemonians containing an Instruction of the Catholick Faith and an Exhortation to Peace and Unity The second is directed to the Athenians to excite their Faith and to induce them to lead a Life conformable to the Rules of the Gospel He likewise reproves their negligence whereby they had almost abandoned the Christian Religion ever since their Bishop Publius suffered Martyrdom in the Persecutions that were raised in his time Moreover he mentions Quadratus who was elected Bishop of Athens after the Martyrdom of Publius and testifies that the Christians of this City owed the renovation of the ardour of their Faith to his Care Besides this he informs us that Dionysius the Areopagite being converted by St. Paul as it is recorded in the Acts of the Apostles was constituted the first Bishop of Athens There is also another Epistle written by him to the Nicomedians wherein he confutes the Heresie of Marcion and keeps close to the Rule of Faith He likewise composed a Letter directed to the Church of Gortyna as also to all those of Crete in which he extreamly commends Philip their Bishop to whom his whole Church had given authentick Testimonies of his singular Abilities and Generosity and he admonisheth them to avoid Heresies In his Epistle to the Amastrians and to the other Churches of Pontus addressing his Discourse to their Bishop Palma he explains divers passages of the Holy Scriptures He therein lays down several Precepts concerning Marriage and Chastity determining at the same time that all Penitents should be received that returned from any Crimes whatsoever and even from Heresie In the same Volume is contained another Epistle to the Gnossians wherein he adviseth Pinytus their Bishop not to impose on the Christians the heavy burden of the Obligation to preserve their Virginity but to have respect unto the weakness which is incident to most of them Pinytus in replying to this Epistle extols and admires Dionysius of Corinth and exhorts him at last to afford them more solid nourishment and to send frequent Letters to him which might fill and satiate the People that were committted to his charge lest being always nourished only with Milk they should grow old and yet remain in a kind of Intancy This answer represents as it were a lively Portraiture of the Faith of Pinytus his diligence in watching over the Flock with which he was entrusted by God his profound knowledge in Divinity and his extraordinary Eloquence We have also in our hand another Letter of Dionysius written to the Romans and particularly directed to Soter who was then their Bishop a passage whereof it will be expedient here to produce in which he recommends to them the continuation of a certain Custom that had been always observed by them from their first plantation unto the persecution which happened in our time This is says he a custom which hath been established among you O ye Romans ever since the beginning of your Church to be charitable unto your Brethren and to send to divers Churches throughout the World things necessary for their subsistence you comfort the poor in their indigence and relieve the urgent necessities of those that are condemned to the Mines This custom you have received from your Ancestors which the blessed Bishop Soter hath not only retained but even augmented by abundantly distributing the Donatives appointed for the relief of the Faithful and cherishing as a Father would do his Children all the Brethren who came to Rome He mentions St. Clement's
Son of God and shows that his Coming was foretold by the Prophets to whose Authority he adds the Prediction of the Sybils which he endeavours to verifie by the Testimony of Virgil He describes the unhappy death of those Emperors who persecuted the Church and finishes this Discourse with saying That we ought to attribute all the Good we do to God and before we undertake any thing always to implore his Aid by Prayer as being the Fountain of all Good The whole Discourse is Sublime and worthy of the Majesty of such an Emperour as Constantine was The Letters of Constantine are much more numerous than his Discourses Here 's a Catalogue of them an Account of their Arguments the Times when they were written and the Places where they are to be found 1. There is a Letter of Constantine to Caecilian Bishop of Carthage for distributing the Alms which he gave to the Poor of Africa written in the Year 312 and set down by Eusebius Hist. B. X. Ch. 6. 2. There is a Letter of his to Anulinus for the Immunity of the Clergy written the same Year B. X. Ch. 7. 3. His Letter to Miltiades Bishop of Rome Empowering him to Judge the Cause of the Donatists written in the Year 313 Euseb. B. X. Ch. 5. 4. His Letter to Ablabius Dr. Cave calls him Aelaphius or Aelianus commanding him to send the Bishops of Donatus's Party and Caecilian to Arles to be judg'd there written in 314 at the end of Optatus 5. His Letter to Chrestus Bishop of Syracuse commanding him to repair to the Council of Arles written the same Year related by Euseb. Hist. B. X. Ch. 5. 6. His Letter to Caecilian wherein he commands him to come to Rome to be judg'd there a-new written in 315 which is to be found at the end of Optatus 7. His Letter to Probianus Proconsul of Africa to seize upon a Donatist called Ingentius set down by St. Austin Ep. 68. and in his Third Book against Cresconius Ch. 73. written in 315 as appears from hence because Probianus did not suceed Aelianus in the Office of Proconsul of Africk till this Year 8. His Letter to Celsus Deputy of Africk written about the end of the same Year or the beginning of the next wherein he recommends it to him to advertise the Bishops of both Parties that he should come e'er long to judge them and to advise them in the mean time to continue in Peace He testifies in this Letter That he had a mighty Passion to Establish a good Agreement among them 9. Another Letter of his to the same Celsus written by his Order by the Praefectus Praetorio in favour of Four Bishops of the Donatists and one Presbyter who had obtain'd their Liberty 10. His Letter to Eunalius Deputy of Africk in which he gives him Notice of the Judgment he had given in favour of Caecilian against the Donatists recited in the Conference of Carthage Ch. 516. There is a Fragment of it in St. Austin's Third Book against Cresconius Ch. 71. It was written in 316. 11. His Letter to the Bishops of Africa wherein he testifies That he had done all that was in his Power to procure Peace to the Church but since he could not compass it he must wait till God himself afforded a Remedy for their Divisions This Letter is at the end of Optatus 12. His Letter to the Bishops of Numidia in which he grants them a place to build a Church upon in the room of that which the Donatists had taken by force and discharges the Ecclesiasticks from Publick Taxes Ibidem 13. His Letter to Eusebius for building of Churches at the Charge of the Emperour written in 324 or 325 B. II. of the Life of Constantine Ch. 46. 14. His Letter to the Bishop of Alexandria and Arius the Presbyter concerning their Differences wherein he exhorts them to Peace written about the end of the Year 324 and related by Eusebius B. II. of the Life of Constantine Ch. 64 c. 15. His Letter to all the Bishops about the Decisions of the Nicene Council B. III. of the Life of Constantine Ch. 17. 16. His Letter to the Egyptians upon the same Subject Ibid. 17. His Letter to Alexander upon the same Subject Ibid. 18. His Letter against Arius mention'd by Socrates in the First Book of his Hist. Ch. 9. and related at the end of the History of Gelasius Cyzicenus 19. His Letter to the Nicomedians against Eusebius and Theognis related in part by Theodoret Hist. B. I. Ch. 20. and entirely by Gelasius Cyzicenus 20. His Letter to Macarius Bishop of Jerusalem for building a Church in that City in Euseb. B. III. of the Life of Constantine Ch. 30. 21. His Letter to Eusebius for building a Church in the place where the Oak of Mamre stood where Abraham had a Vision in Euseb. B. III. of the Life of Constantine Ch. 52. 22. His Letter to those of Antioch upon the Deposition of Eustathius written in 330 set down by Euseb. B. III. of the Life of Constantine Ch. 60. 23. His Letter to Eusebius upon his Refusal of the See of Antioch B. III. of the Life of Constantine Ch. 61. 24. His Letter to the Synod upon the same Subject Ibid. Ch. 62. 25. His Letter to Sapor King of Persia in favour of the Christians B. IV. of the Life of Constantine Ch. 9. c. 26. His Letter to Eusebius upon his Book of Easter Ibid. Ch. 35. 27. Another Letter to him concerning the Copies of the Bible Ch. 36. 28. His Letter to St. Athanasius in favour of Arius in Athan. Apol. 2. p. 778. 29. His Letter to the Church of Alexandria in favour of St. Athanasius Ibid. p. 779. 30. His Letter to St. Athanasius against the Cheats of his Enemies Ibid. p. 785. 31. His Letter to John the Head of the Meletians wherein he congratulates his Reconciliation to St. Athanasius Ibid. P. 787. 32. His Letter to the Council of Tyre in Euseb. B. IV. of the Life of Constantine Ch. 42. 33. His Letter to the Bishops of the Council of Tyre to cite them to Constantinople in Athanasius Apol. 〈◊〉 P. 803. 34. His Letter to Publilius Optatianus Porphyrius who Dedicated some Poems to him that were wrote in Prison published by Paulus Veiserus and annexed to the Nurenberg Edition of Marcus Velserus's Works The 6th Letter to Caecilian is only hinted at in a Letter of Constantine's to the Donatist Bishops wherein he tells them That tho' he had before given Orders that they should return into Africa there to have their Controversy with Caecilian Examin'd yet he was now resolved that they should of both Sides go to Rome as he himself had written already to Caecilian This Letter is in the Collection of Records at the end of Optatus As also another Letter to the Catholick Bishops in the Council of Arles wherein he congratulates the Conclusion of their Differences and expresses his detestation of those Persons who would not abide by what was
says he to the Lord your God with fasting weeping and mourning and sighing and break your hearts fear not this Incision for David was very willing to endure it He relates also many other Examples of Penance and reproves the Softness the Pride and Loosness of the greatest part of Christians and Penitents He blames them for not observing so much as the daily Exercises of Penance which are made in the presence of the Bishop As to weep in the sight of all the Church to discover by the uncleanness of their Garments the regret they ought to have for losing their Innocence to Sigh to Pray to throw themselves at the feet of the Faithful to deprive themselves of Pleasures to prostrate themselves before the Priests to hold the hands of the Poor to supplicate the Widows to beseech the whole Church and implore its Prayers and in short to try all ways possible to save their Souls After this he quickens the Penitents by the Fear of Eternal Punishments which he represents to them in a most Pathetical manner and he invites them to Penance by the consideration of the Mercy and Goodness of God who desires nothing but the Conversion of Sinners The Subject of the Treatise of Baptism address'd to the Faithful and the Catechumens is set down by St. Pacian in the Beginning of his Discourse I will show you says he in what condition we are Born and how we are renew'd by Baptism To make you understand this I shall discover to you what the Gentiles are what is the Fruit of Faith and what are the Effects of Baptism In order to the Explication of these Three Things he observes That by the Sin of Adam all Men were enslav'd to Death and Sin That the Law of Moses discover'd this Misery very plainly but afforded no Remedy at all That so Sin reign'd from Adam till Christ who deliver'd Mankind from the Tyranny of Sin because as the Sin of the First Man was imputed to all his Posterity so the Righteousness of Jesus Christ was communicated to all Men by Baptism and by the Aid of the Holy Spirit provided that Faith preceed He adds That this Regeneration cannot be perfected but by the Sacrament of Baptism and Unction and by the Ministry of the Priest For says he Baptism Purifies from Sins and Unction brings down the Holy Spirit and both the one and the other are applied by the Hand and the Mouth of the Bishop the whole Man is born again and renewed in Jesus Christ that we may lead a new Life which shall never end because though this Body shall die yet we shall always live in Jesus Christ in a heavenly and eternal Life He observes That being deliver'd in Baptism from the bands of Sin we renounce the Devil and the World and if afterwards by forgetting the Grace which we have received we relapse into a Crime our Relapse is almost irrecoverable because that Jesus Christ suffer'd but once and we cannot be wash'd and purified above once He concludes with an Exhortation to those that are newly Baptiz'd to preserve the Grace which they had received to Sin no more to keep the Purity and Innocence of Baptism till the Day of Judgment and to endeavour to obtain Eternal Treasures by their Prayers and Spiritual Labours These Extracts which we have drawn from the Writings of St. Pacianus sufficiently discover his Judgment his Stile and Learning There is hardly any of the Ancients that speaks more clearly of the Efficacy of the Sacraments of Baptism Confirmation and Penance He attributes to Chrysm the effect of Confirmation which is an Opinion very rare among the Latins who attribute it to Imposition of Hands Though he speaks advantageously of the Efficacy of the Sacraments yet he requires very great Dispositions in order to their producing such Effects as they ought to have He particularly recommends Publick Penance for the Sins of Idolatry Murder and Fornication under which Three Sins must be comprehended all the Consequents of them which extend very far He thinks that those Sins cannot be pardon'd but by Publick Penance As to all other Sins he does not believe it necessary to submit to that Penance which the Canons of the Church enjoyned for them He explains the Fall of all Mankind that 't was caus'd by the Sin of the First Man very clearly and the unprofitableness of the Law the Necessity and Effects of the Incarnation of Jesus Christ. He equally condemns the Rigour of the Novatians and the Impenitence of some Sinners as well as the heedlessness and softness where with others perform their Penance His Exhortations are lively and persuasive his Thoughts well-weigh'd his Proofs solid his way of Writing pleasant his Stile elegant and the Periods short In a word These little Tracts may pass for Master-pieces in their kind and these two Treatises may be look'd upon as a perfect Model of Preaching or Exhortation to the People The Works of this Father were Publish'd by Tilius and Printed at Paris with some other Books in 4to in the Year 1538 by Guillardus in 1655 in 8vo by Melchior Gopnerus and together with Hermas at Rome in 1564 in Folio and in the Bibliethecae Patrum GREGORY of Baetica GREGORY Bishop of Elvira a City of the Province of Baetica in Spain wrote divers Treatises in a low Stile and an elegant Book concerning the Faith which were extant in the latter Gregory of Baetica End of St Jerom's time We have in the Fragments of St. Hilary a Letter of Eusebius of Vercellae to this Bishop where he commends him for the Constancy wherewith he defended the Faith of the Church and resisted Hosius Marcellus and Faustinus the Luciferians tell us in their Letter to Valentinian the Emperour That Hosius being ready to condemn him was miraculously thrown upon the Ground and lost the use of his Speech But there is no probability that this Relation should be true as we have already shown when we Discours'd of Hosius St. Jerom in his Chronicle joyns this Bishop with Lucifer Calaritanus and observes that they would never have any Correspondence with those that were suspected of Arianism This joyn'd with the Honourable mention that Marcellinus and Faustinus make of this Bishop may induce us to believe that he was of the Judgment and Party of Lucifer He flourish'd from the Year 357 till the latter End of that Century The Ancients speak of him as a simple plain sincere Man but a zealous Defender of the Faith His Stile was no ways Sublime if we believe St. Jerom. There have been printed under his Name at Rome in the Year 1575 and in the Two first Editions of the Bibliothecae Patrum seven little Treatises against the Arians which are thought to be the same with the Book concerning the Faith cited by St. Jerom But it has since been discover'd that they were written by Faustinus a Luciferian Deacon to whom the Abbot Trithemius attributes them They are address'd to the Empress
the first Man's Sin because War which occasion'd Tribute was a Consequence of the first Sin and a just punishment of God but that it ought not to be augmented by over-charging and ill using the Miserable He adds that God makes in the other Life a Book or if it be lawful to use the Term a Roll wherein all Men are set down without any distinction of their State and Condition That there Men shall be treated after the same manner as they have treated others and that if the Judge to whom he Addresses his Speech would be favourably treated there he must treat his People favourably and civilly After he has spoken to him with this freedom he bestows many Commendations upon him and prays him to exempt the Poor the Clergy and the Monks These Men says he of the last who are no ways allied to this Earth who have nothing but their Bodies and do not so much as possess that entirely who have nothing for Caesar and have all for God that 's to say who can give nothing but Prayers Hymns Watchings and Tears of which seizure cannot be made These Men I say who are dead to this World that they may live to Jesus Christ who have Crucified their Flesh with Jesus Christ and even parted as one may say their Soul from their Body This is an excellent Description of the ancient Monks which gives us a great Idea of their Poverty and how much they were disengaged from the World The 10th Discourse of Gregory Nazianzen is a Funeral Oration upon his Brother Caesarius wherein he relates his principal Actions and makes a Panegyrick upon them In it he commends him and comforts his Father and Mother He observes that the same Ceremony is renew'd every Year for the Dead Towards the end he Discourses of the State of the Souls of the Just from the time of their Death until the Day of Judgment He says that he was inform'd by the Discourses of the Learn'd that holy Souls which are acceptable to God being deliver'd from the Bands of this Body feel an ineffable Joy and Pleasure by considering the Blessedness which they are one Day to receive that they go directly to God and that they know already as it were in an Image and Representation the Happiness they shall receive after the Resurrection of the Body He adds that he had often seen in a Dream his Brother all over Glorious Whether it was says he that the Imagination represented him thus or that this Apparition was real He concludes with a Moral Discourse wherein he shews that we ought to be so far from Mourning for the Dead that we ought rather to mourn for our selves and sigh because we continue so long upon Earth He wrote this Discourse sometime after the death of his Brother which happen'd in 368. The 11th Discourse is a Panegyrick upon his Sister St. Gorgonia who died sometime after her Brother In it he has given an excellent Description of her Vertues of her prudence and Widom in the Government of her Family of her Humility her Zeal her Charity to the Poor of her Care for Adorning Churches her Mortifications her Diligence in Prayer her submission to the Will of God her Constancy in her Sickness and her manner of Dying which was worthy of a Christian. He observes that she was Baptiz'd a little before she died but that she had led so holy a Life that Baptism did not conferr any Grace upon her but was only the Seal of those Graces which she had receiv'd Yet we must not believe that she was not Baptiz'd till her last Sickness for St. Gregory says that in a former Sickness when she saw that the Remedies which were us'd gave her no relief she went into the Church and there having pray'd near the Altar she mingled with her Tears what she had referv'd of the Antitypes of the precious Body and Blood of Jesus Christ and that she was cur'd immediately This Action which St. Gregory calls a pious piece of Impudence shews that she was baptiz'd some time before her last Sickness Towards the end of this Panegyrick he describes the happy State of just Souls which are departed out of this Life he makes no doubt but they enjoy the Company of Angels and a most perfect Knowledge of the Three Persons of the Holy Trinity This Discourse was spoken about 370. The following Discourse is about the Reconciliation of the Monks of Nazianzum with his Father which was made as we have said about the Year 363. He congratulatts their Reunion and proves the usefulness and necessity of Peace See how he describes the Habit of Monks and the Austerity of their Life All that I have seen says he to them brings to my Remembrance upon the account of this Fraternal Division your Watchings your Fastings your Prayers your Tears your Knees harden'd with bearing the weight of your Bodies your beating of your Breasts your deep Sighs your Tears shed in singing forth continually the Praises of God your Hair cut short and neglected your naked Feet your Habits which have nothing of pride your Girdle which adorns without being an Ornament your short Cloaks button'd back that bold Gate that modest Eye that pleasant Smile that calm Discourse that Silence which is more instructive than all Discourse those regular Austerities those Riches in Poverty that Glory under Contempt The 13th Discourse is also about the Benefits of Peace In this as well as the preceding Discourse he makes some Digressions about the Faith of the Church against Hereticks and he concludes this with a Prayer for their Conversion The 14th is upon the same Subject where he speaks against the Errour of Apollinarius The 15th was preach'd after a great Hail which fell in Pontus in the Year 372 which wholly ruin'd the Country In it he exhorts the People of Nazianzum to acknowledge that this Judgment was a just Punishment of their Sins that they ought to consider God as full of Mercy when they compare it with the Vengeance which God will inflict upon the Reprobate in the other World He sets down in particular some of those Sins which God has punish'd by this Scourge as the oppression of the Poor whose Goods were seized upon either by Fraud or Violence the Usury whereby they had enrich'd themselves and robb'd the Poor their forgetfulness of God their rigour towards the Poor the Contempt which they had shown of the Exhortations of their Preachers their vain Confidence in Riches the Covetousness of the Rich which inclines them to keep up their Corn in their Granaries that they may sell it dear in a time of Scarcity their sumptuous Apparel and Houshold-Furniture He exhorts them all to implore the Mercy of God towards them by their publick Prayers their Fasting their Penance and their giving of Alms. He ends this Discourse with praying his Father to appease the Wrath of God by his Prayers and to beg of him Food for the Body after he has
beginning of his Bishoprick and that 't is very probable they were not written till about the Year 390 or 391 when Peace was restor'd to the Church after the Death of the Tyrant Maximus He follow'd and imitated in these Three Books the Design and Method of Tully's Offices He confirms those good Maxims which this Orator had laid down and corrects those that are imperfect refutes those that are false and adds several others which are infinitely more excellent more pure and more sublime The first Six Chapters of the First Book of St. Ambrose's Offices are a Preface to the whole Work wherein he enquires when and how it is seasonable to Speak or to be Silent The Bishops are oblig'd by their Office to explain the Word of God but they ought to discharge this Duty with Humility they must learn by teaching and that they may teach This is what St. Ambrose applies to himself For says he being remov'd all of the sudden from the Civil Bench and from the Office of a Judge that I might be promoted to the Priesthood I have taught what I had not then learn'd and was oblig'd to Learn and Teach at the same time After this he discovers the Advantages of being Silent and the Dangers to which a Man exposes himself by speaking but yet he would not have Men always to continue in silence On the contrary he says that it is useful and necessary to speak provided it be done with Humility and Moderation provided that one weighs his Words in the balance of the Sanctuary and does not follow the Motions of his Lusts but Reason and Justice and provided that he does not employ his Voice to retaliate Reproaches by Reproaches After this Preface he enters upon the Matter and undertakes to treat of Offices He affirms that this Name was not only in use among the Philosophers but that it is in the Holy Scripture He quotes one single Passage taken out of the Gospel of St. Luke Ch. 1. P. 23. Where there is mention made of the Ministry of Zacharias and he translates the Greek Word by Office This example does not prove very strongly what he had affirm'd After this he gives two Etymologies of the Word Officium the First is ab efficiendo quasi efficium and the Second ab officiendo The Philosophers distinguish'd Three Sorts of Offices of Honesty of Profit and of Pleasure St. Ambrose says that the Christians know no other but that of Honesty because they referr all to the Happiness of Heaven being persuaded that the Profits and Pleasures of this Life are neither true Profits nor true Pleasures And therefore he treats only of the Offices which have reference to Honesty He affirms that this Term of Honesty and Decency was known to David before the Philosophers used it and for proof of this he quotes Psal. 64. 2. Praise becomes thee O Lord in Zion Te decet hymnus Deus in Sion He adds some Passages of St. Paul where he speaks of Decency and Honesty He affirms that Pythagoras follow'd David in imposing the Law of Silence upon his Disciples But he puts a very great difference between their Precepts in that Pythagoras wholly forbade his Scholars to speak whereas David teaches us to speak with moderation and to hold our Peace when it is convenient to do so He distinguishes Two Sorts of Offices the less perfect which he calls medium and the most perfect He explains this by the Words of Jesus Christ to the young Man who ask'd him what he must do to inherit Eternal Life Jesus Christ answer'd him at first Keep the Commandments Do not commit Murder nor Adultery c. These says St. Ambrose are the less perfect Offices to which there is still something wanting Those that are perfect are design'd by what Jesus Christ said afterwards to the young Man when he had answer'd him that he had observ'd all these things If you would be perfect go and sell all your Goods and give them to the Poor and you shall have Treasure in Heaven and come and follow me This gave occasion to St. Ambrose to recommend Alms giving as one of the principal Duties of the Christian Life Here he treats very largely of the Providence of God and proves against the Philosophers that it extends to all Creatures Why then do the Wicked here enjoy Plenty This is the common Objection To which St. Ambrose answers First that this Abundance does not make them happy in this Life because the remorse of their Conscience torments them He adds in the Second place that we must not wonder if the Wicked seem to be happy in this Life and on the contrary the Good seem to be miserable because this is not the Place of Reward or Punishment That we must wait till the other Life when every one shall receive according to his Works that here we are in a place of Combate that the Just are to endure continual Assaults that they may obtain one day the Reward of their Victory whereas the Wicked here enjoy Repose who deserve no Reward after which shall follow the Punishments which their Sins deserve That in short God has granted to those the good Things and Advantages of this Life that they might be without Excuse in the Day of Judgment for not observing the Commandments of God St. Ambrose having thus establish'd these general Maxims enters upon the particular consideration of the Duties of every State He begins with those which belong to young Men He recommends to them above all things Shamefac'dness and Modesty he gives a wonderful description of this Vertue and proves how necessary it is to Clergy-men He says that he had hindred one from entring into Holy Orders because his Countenance was not modest enough and that he had forbid another to walk before him because he had too confident a Gate He counsels them not to be present at Feasts and to shun the Conversation of Women he recommends to them to stay at home and to apply themselves to the Duties of Piety which are agreeable to their Ministry Afterwards he gives Precepts for restraining the Motions of Anger and of other Passions He describes the Discourses of Clergy-men He does not think it fit that they should use Railery He gives them Three Rules for the good Conduct of their Actions The First is to hold their Passions in subjection to Reason The Second is to observe Moderation The Third is to do all things seasonably and in order He illustrates these Maxims by the Examples of many Saints in the Old Testament After he has laid down these general Rules he discourses of Vertues in particular comparing the Idea's which Christians have of them with those which the Pagan Philosophers had and shews that those of the Christians are much more sublime As for example Justice among Christians does not allow that they should render Evil for Evil it acknowledges no particular Interest and it takes place not only with respect to Friends but
Synod in 361. Constantius's Order 265. Another Council there in 363 under Meletius 266. Another in 378. to restore Peace in that Church 271. St. Anthony Instituter of the Monastick Life Time and Place of his Birth 53. His Parents ibid. In what Time and in what Country he began to Build Monasteries 54. He came to Alexandria during the Persecution of Maximinus and why afterwards returned to his Monastery 53. His Miracles ibid. His Death 54. The Author of his Life 35. 54. Books attributed to him ibid. The Apollinarii Their Life 100. a. b. Knowledge and Writings 100 101. c. Doctrine and Errours 101. Condemnation of Apollinarius and his Followers ibid. His Genius 102 103. Loss of his Writings 102. Edition of his Books ibid. Apollonius Tyanaeus by whom compared with Jesus Christ 6. Apra Daughter of St. Hilary 64. Aquileia Council of Aquileia 221. and d 273. Arius Priest of Alexandria Discovers his Opinions in the Council of Nice 2. His Principal Errours 7. Condemnation of his Heresie by Alexander 27. St. Athanasius opposes him in the Council of Nice 28. Who joyned with him 2. His Death 13. Councils held upon occasion of his Heresie 250. Ariminum Synod there in 359. History of It 263 264. Arles Council there under Constantine against the Donatists 12. Another Council in 314. 247. a. b. Canons of that Council ibid and 248. Another upon occasion of St. Athanasius 262. Arnaud de Pontac Edition of St. Jerom's Version of Eusebius's Chronicon 5. Arsenius A Meletian Bishop 29. Assemblies of the Faithful upon what Accounts permitted 2. Asterius Why and by whom put among the Ecclesiastical Writers 52. His Writings ibid. Not Bishop of Amasea ibid. Astolphus Brother to Rachisius King of the Lombards takes Ravenna 19. Demands Peace of Pepin and breaks it soon after ibid. Besieges Rome ibid. Athalaricus and Theodatus maintain themselves in the Possession of Rome 18. They are driven from thence by Belisarius ibid. St. Athanasius His Country 28. a. His Parents unknown ibid. b. The Baptism he is said to conferr upon some Children esteem'd a Fable ibid. d. He accompanies Alexander to the Council of Nice when he was but a Deacon ibid. His Promotion to the Bishoprick of Alexandria ibid. and e. Endeavours of the Arians to drive him thence ibid. The Bishops that favoured Arius accuse him of having imposed a new Tribute upon the Egyptians and of conspiring against the Life of the Emperour who notwithstanding declares him Innocent 29. Accused again of Murdering Arsenius ibid. Called to the Council of Caesarea but appears not and why Cited to that of Tyre he appears ibid. His Accusation by a lewd Woman fabulous ibid. Retires from the Council and is deposed ibid. Another Accusation against St. Athanasius ibid. He is banished to Triers and recall'd by Constantine's Son ibid. and 30. h. New Accusations against this Saint 30. He retires to Rome and is well received by Pope Julius ibid. Is justified in a Council held at Rome ibid. Is absolved by the Council of Sardica and recall'd in 348. 31. Letters and Edicts to abrogate all that had been done against St. Athanasius ibid. Re-enters his Diocess where he is favourably received ibid. A Report spread against him ibid. He flies to the Desart ibid. Where he composed several Books ibid. Being returned from the Desart lie assembled a Council at Alexandria and why ibid. Flies again to the other side of the Nile 32. Goes to Antioch to meet the Emperour Jovian where he held a Synod What was done in it ibid. His Death ibid. His Works 32 33 34 c. Abridgment of his Works 39 40 c. His Genius Stile and Doctrine 46 47 48. Editions of his Works 48. His Funeral Oration 167. Synods for and against St. Athanasius 254 255. Auxentius an Arian Bishop 201. B. BAptism Necessity and Effects of Baptism 84 85. 109. 170. 178. It is not lawful to Repeat it when conferr'd in the Name of the Trinity 93. 96. Effects of Baptism 47. 93. Dispositions necessary to the well Receiving it 109. The Ceremonies of Baptism 113. 171. The Receiving of Baptism not to be deferr'd 154 155. 171. The Ministers of Baptism 88 89. The Baptism of Hereticks 88 89. 96. 140. 143. Barbarians When and how they made themselves Masters of Italy and Rome 18. St. Barlaam His Panegyrick 156. Basil of Ancyra His Life and Doctrine 59. Book against Marcellus of Ancyra ibid. St. Basil Bishop of Caesarea in Cappadocia Names of his Father and Mother 122. By whom brought up ibid. His Life ibid. and 123. His Qualities and Episcopal Actions ibid. c. His Death 124. His Funeral Oration 167. A Chronological Catalogue and an Abridgment of his Letters 124 and to 143. His other Writings 144 c. to 157. His Character 157. Judgment on and Abridgment of his Doctrine 157 158. Editions of his Works 158. Names of the Translators of his Works 159. Project for a new Edition of them ibid. Belisarias a Roman Captain takes by force the City of Rome 18. Beziers Council there in 356. Bithynia Pretended Council of Bithynia in 323 for Arius 250. Bishops Are above Priests 96 237. Qualities necessary in a Bishop 48. Bourdeaux Council there in 383. Against Instantius a Priscillianist 275. Bruno Bishop of Signi 59. Writings attributed to him ibid. Byzantium By whom named Constantinople 13. C. CAlaris Metropolitan City of Sardinia 79. Chalice Respect due to Chalices wherein the Eucharist is Consecrated 40. 94. Callinicus A Melerian Bishop 29. Capua Council of Capua in 390. By whom held and why 275. Carthage A pretended Council there in 311. where Caecilian is Elected Bishop of Carthage by Felix Bishop of Aptungis 245. I. Council of Carthage in 348. 275. It s History ibid. and 276. II. In 390. ibid. Its Canons ibid and 277. Another Council of Carthage in 394. 277. Another in 397. Its Canons 277 c. Another in the Year 398. Called the Fourth 280. History of this Council ibid. Canons 281. c Another in the Year 399. 283. Another in 401. called the Fifth ibid. Canons ibid. and 284. Catechumens Distinction of different Sorts of Catechumens 108. Dispositions requisite in Catechumens for receiving Baptism 109. Caelibacy More perfect than a Married State 77. Canons against Persons in Orders who do not keep it 141. 196 197. 207. 243. 248. St. Caesarius His Panegyrick 165. Life and Employment 184. Not Author of the Dialogues attributed to him ibid. Caesarea of Palaestine Synod held there in 334. Whither St. Athanasius was cited but appeared not 29. 254. Charlemaigne or Charles the Great Defeats Desiderius King of the Lombards and shuts him up in Pavia 19. Surrenders to the Pope all the Cities which Pepin his Father had given him ibid. Is made Patricius by Pope Adrian ibid. In what time and by whom declared Emperour ibid. His Treaty for the Division of Italy with the Grecian Emperour ibid. The Successors of Charlemaigne have been Kings of Italy and Soveraigns of Rome ibid.
also a Letter The 188th Letter to Juliana the Mother of Demetrias is a warning given to that holy Widow by St. Augustin and Alypius not to suffer her self to be surprized by the hidden Poison in the Letter to Demetrias whereof they did not yet know Pelagius to be the Author He shews her That this Letter ascribeth all to Free-Will whereas the Principle of Christian Piety is to attribute all to God In the 189th St. Augustin lays down several very useful and edifying Rules to Boniface to live Christianly in the Profession of Arms recommending to him above all things Charity towards God and towards his Neighbour as the Foundation of all Vertues He shows That to be a Soldier is no unlawful Profession and that a Soldier may be a good Christian if he be desirous of Peace and goes to War with no other design but that of procuring it And that Necessity alone ought to put him upon taking away his Enemy's Life and that his own Will ought not to have any hand in it That he ought to do no Injustice nor Violence nor get Wealth by wicked means At last he advises him to remember That every good thing cometh from God It is not certainly known in what Year this Letter was written The 190th to Optatus contains St. Augustin's Opinions touching the Original of the Soul First of all he supposes Original Sin as an indubitable thing Then he saith That whereas he had written that we may without danger be ignorant of the Soul's Extraction it is with this Proviso that we certainly hold 1. That it is not of God's Substance but a Creature 2. That it is a Spirit and not a Body 3. That it is not placed in the Body for a Punishment of Sins committed in another Life He saith afterwards That no Man can be justified but by Faith in Jesus Christ and that it was that Faith which justified the Patriarchs He enlargeth also upon the free Predestination of God's Elect which is the choice that God made of them to take them by his Grace out of the mass of Perdition and upon the eternal Death of Children dying before Baptism Lastly He endeavours to prove That if we reject Tertullian's gross Opinion who supposed the Soul to be Corporeal the Notion of the Propagation of Souls agreeth best with Original Sin though it hath some Difficulties He observes That it was the most general Opinion in the West and he believes it more probable than that of constant Creation yet he dares not decide any thing upon this Matter neither will he condemn the Pelagians for holding this latter Opinion But because they draw from it a Consequence against Original Sin he speaks of the Condemnation of Pelagius's Doctrine by the Popes Innocent and Zosimus and quotes a Letter of the latter which is not extant St. Augustin writ this Letter at Caesarea where he dwelt some time after the Council of Carthage in the Year 418. There are these two curious Sentences The first We make our selves unworthy of Knowledge if we desire that others should believe that we know them when we are ignorant of them The second It is rashness to decide by Conjecture what Reason doth not discover and what the Holy Scripture doth not clearly teach In the 191st Letter St. Augustin congratulates Sixtus the Priest afterwards Bishop of Rome who was suspected to have been a favourer of the Pelagians because he declared himself for Grace He desireth him to beware of those who not daring to set forth their Doctrine openly did notwithstanding sow it secretly praying him to reclaim those with Meekness whom Fear kept in deep silence but preserved still the same Venom in their Hearts In the 192d he entertaineth Coelestinus the Deacon afterwards Bishop of Rome with the Duties of Christian Charity He saith That this Vertue is not of the Nature of those Things which cease to be after performance for the more a Man performs Actions of Charity the more Charitable he is That no Man ought to want this Duty towards his Friends since all Men are obliged to exercise it towards their Enemies That Charity towards Enemies is the way to make them Friends for it makes us desire that they should become vertuous which they cannot be unless they be in Charity with those that wish them so much good even the same Charity that others have for them That it is not with Charity as it is with Money for the less we think to be re-imbursed the more we love those that we give Money to whereas the more desirous we are that those should prove Charitable towards us to whom we shew Charity the more we love them One may plainly see that this Letter is a Christian Complement wittily written It was sent at the same time with the two next to Albinus after St. Augustin's return to Hippo whither he did not come till the 20th of September of the Year 418. for it appeareth by the Acts of the Conference which he had with Emeritus that he was then in Mauritania The 193d Letter lately Published out of a Manuscript is directed to Mercator who is thought to be the same that writ against Pelagius and the Nestorians St. Augustin having excused himself that he had not given him an Answer sooner by reason of his Journey into Mauritania shows him here That since the Pelagians own that Children in Baptism believe through other Men's Faith they may own likewise That Original Sin is remitted to them by reason of others believing He addeth some proofs of their being born in Sin and that they cannot enjoy Eternal Life without being Baptized He holds Death to be a Punishment for Sin and answereth the Objection of some Pelagians who to prove the contrary alledged the Examples of Enoch and Elias who died not St. Augustin answereth That it is probable that they shall die some time or other but if they die not it is by the special grace of God who is able to remit the Punishment of Sin no less than Sin it self This Objection raises another that is better grounded How can the Penalty of Sin remain after the Sin is remitted St. Augustin doth not resolve it here but referrs us to his Book of Infant-Baptism What followeth concerning the Resurrection is taken out of St. Augustin's Answers to Dulcitius his Objections The next which is the Second Letter to Sixtus Presbyter of Rome was written some time after the former He relates there the Pelagian Errors which he refutes by confirming the contrary Doctrine These Errors are 1. That Free-Will can do no Good without God's help 2. That God were Unjust if he shew'd Mercy to some and not to others 3. That God doth indeed afford help but that is only to Merit 4. That Faith which is the beginning of Justification depends upon Mens Free-Will St. Augustin opposes to these Opinions St. Paul's Doctrine in the Epistle to the Romans from which he concludes That all Men are in the State of
his Bishoprick being only barr'd from the Metropolitan Dignity to which his Seniority might have promoted him in his turn That of Victor Bishop of the same Province who was likewise excluded the right of Primacy and with whom no other Bishop did communicate in his Diocess And that of Bishop Laurentius with whom they proceeded as they had done with Antonius of Fussala St. Augustin might have alledged besides those Canons which allow to Bishops the Rank and Honour of their Dignity and yet deprive them both of the Function and Jurisdiction In the 210th Letter St. Augustin instructeth Felicitas and Rusticus how the Evils of this Life are to be endured and gives them Rules for brotherly Correction It is probable that the occasion of Writing upon this Subject was the Dissention which happened among the Virgins consecrated to God spoken of in the following Letter about their Superior whom the Nuns designed to change St. Augustin having reproved them for it and exhorted them to Peace and Obedience prescribeth them a most wise and prudent Rule of Life This Letter was written after the Death of St. Augustin's Sister who governed that Monastery at the time when most of the Donatists were re-united in 424. The 212th is a Letter of Recommendation to Quintianus in the behalf of an holy Widow named Galla and of her Daughter Simpliciola who carried about with them the Reliques of the Martyr St. Stephen After this Letter comes the Act made at Hippo upon the 14th of September 426. in the Church of Peace whereby St. Augustin chuseth Heraclius the Priest to be his Successor and Co-adjutor yet without admitting him into Bishop's Orders and the People approve his Choice with their Acclamations The Occasion of the 214th Letter is this St. Augustin having been informed by two Brethren of the Monastery at Adrumetum that there had been some Disputes among the Monks of that Convent about Grace and Free-Will because some willing to establish the Doctrine of Grace went so far as to deny Free-Will whereas the others acknowledging Free-Will did confess notwithstanding that it was assisted by the help of the Grace of Jesus Christ approves of the latter Opinion affirming That he taught no other Doctrine in his Letter to Saint Sixtus He again handleth the same Matter in the next Letter directed to Valentinus Abbot of the Monastery at Adrumetum and to the Brethren of the same Monastery He joined to this Letter his Book of Grace and Free-Will which he sent at the same time to instruct them Valentinus answered St. Augustin in the 216th Letter wherein after he had thank'd him for his Letters he gives him an Account how that Disturbance happened in his Monastery by the Imprudence of five or six that were offended at those Discourses of St. Augustin which Florus had brought from Uzala to their Convent That Evodius Bishop of Uzala not being able to satisfie them they came to him That this Visit had produced a good Effect seeing it brought to their Monastery such holy Instructions as his were and had confirmed them in their Belief touching Grace and Free-Will These Letters are of the Year 426. The 217th Letter of St. Augustin is written to Vitalis to undeceive him of those Notions which he had then taken up namely That the Beginning of Faith was not a Gift of God but the mere Product of Man's Will St. Augustin refutes this Opinion by the Prayers of the Church by St. Cyprian's Testimony in his Book of The Lord's Prayer and by several other Passages of Scripture Afterwards he explains the difference betwixt the Law and Grace proving That the True Grace of Jesus Christ doth not consist in Natural Helps or in External Graces At last he proposes Twelve Articles wherein he comprehends whatsoever he thinks necessary to be believed concerning Grace The Twelve Articles are these I. We know That before Men were born into this World they had no other wherein they did either Good or Evil .... But descending from Adam according to the Flesh they partake by their Birth of the Poyson of that ancient Death which he became subject to by his Sin and that they are not delivered from Eternal Death except they are regenerated in Jesus Christ through his Grace II. We know That the Grace of God is not given upon the account of any Merit either to Infants or to Men that are come to the Age of Reason III. We know That Grace is an Assistance afforded for evert Action to those that have attained to the Age of Reason IV. We know That it is not given to all Men and that those to whom it is given receive it without having deserved it by their Works or by their Will which appears particularly in Infants V. We know That it is out of God's mere Mercy that it is given to those to whom it is given VI. We know That it is by a just Judgment of God that it is not given to those to whom it is not given VII We know That we shall all appear before the Judgment-Seat of Jesus Christ that every one may receive either Reward or Punishment according to what he shall have done in the Body and not according to what he should have done had he lived longer VIII We know That Infants shall not receive Recompence or Punishment but according to what they shall have done in the Body that is whil'st they were in the Body that is according as some have been regenerate and others not IX We know That Eternal Happiness is ensured to all those that die in Jesus Christ and that nothing is imputed to them of what they might have done had they been alive X. We know That as many as Believe in God Believe willingly and by an Action of their free Will XI We know That we ought to pray unto God for those that Believe not that they would Believe XII We know That whensoever any of these embraces the Faith we are to give God Thanks sincerely and from the bottom of our Hearts as being an Effect of his Mercy and that when we do it as we are wont to do we perform a Duty incumbent upon us These are the Twelve fundamental Points of St. Augustin's Doctrine of Grace to the which he restrains the Faith of the Catholick Church about that Matter He applieth them likewise to his particular Dispute with Vitalis to know whether Grace goes before or only followeth the Will that is Whether Grace be given us because we will have it as Vitalis affirms Or Whether the Will it self is not a thing which God worketh in us by his Grace as St. Augustin pretends that it followeth upon the Twelve Principles which he lays down To shew this the rest of this Letter is taken up wherein he concludes That the Beginning of Faith Conversion and a good Mind comes from God and not from Free-Will This Letter in all probability is one of the last of St. Augustin's Works concerning Grace In the 218th Letter
after the Words of the Priest are no longer common * Not common but holy Bread because still Bread and Wine Bread and Wine but the Body and Blood of Jesus Christ. He adds in the One hundred forty and fourth Letter That the Christians were nourished with this Body and Blood He commands them to receive it in a state of Holiness and to shew with what Reverence it ought to be approached He tells us in the Two hundred ninety and fourth Letter of the same Book That S. Chrysostom celebrating the Divine Mysteries saw the Angels assisting the Bishops Priests and Deacons at the Distribution of the adorable Body and Blood of Jesus Christ. He often recommends Penance In the Two hundred forty and third Letter of the Third Book he admonishes a Priest not to deal too roughly with a Person who had confessed his Sin publickly and advises him to give him Absolution not requiring any other Penance not that he thought that he ought always so to deal with Offenders for on the contrary he acknowledges that it is good and necessary for a Sinner to fast watch to lie on the Ground to cover himself with Sack-cloath and Ashes and Lastly to perform rigorous Penance But he requires that it be remitted for the sake of those who are not able to endure those Austerities and that Absolution be given them immediately after the Confession of their Crime He observes upon that occasion That a Priest ought to be active to plant the Vine of the Lord and slack to pluck it up He dislikes the cruel Treatment of Sinners lest thereby they be driven to Despair In the One hundred and ninetieth Letter of the Second Book he reproves a Bishop who would not receive Hereticks into the Church And to render him inexcusable he relates a Story which he says happened in the Apostles Time to one Carpus a Bishop who having used too much Rigour toward the Younger sort who had sinned was rebuked miraculously He speaks of the Usefulness of the Sign of the Cross and commands Christians to make it often in Letter Eighty seven Book One and in Letter Three hundred and four Book Two In Letter Sixty four Book Four inscribed to Olympiodorus and recited in the Second Council of Nice he blames this Lord That he had caused the Shapes of Beasts and other strange Figures to be painted upon the Walls of the Church He tells him That we may only paint the Cross in the Chancel and round the Church place Pictures of the History of the Old and New Testament that those that cannot read may learn the History of the Bible The Iconoclasts had falsified this Passage and whereas it is said in that place That we may paint Pictures they put instead of it We must white-over the Walls of the Church The Last Letter contains the Relation of a Miracle done by the intercession of a Martyr called Plato who freed the Son of a certain Monk of Mount Sinai from the Captivity he was in an History which proves that the Intercession and Invocation of Saints was in use at that Time I have forgotten to observe what S. Nilus maintains in Letters Two hundred sixty and nine and Two hundred and seventy Book One That Mary the Mother of Jesus Christ was always a Virgin before after and in her Delivery He exhorts Men to labour yet acknowledges That all our Labour is of no use without the Assistance of God These are the principal Points of Doctrine which may be gathered out of S. Nilus's Letters There are an infinite Number of Moral Points which it would be too long to recite particularly It may suffice to say that he commends Charity Peace Vigilance Mortifications Watchings Obedience Humility Alms-givings and other Christian Vertues He gives also many useful Counsels to those who profess a Religious Life and who may be very serviceable to Superiors as also to those who are charged with the Government of others Read upon this Subject Letter Three hundred and three Book Three and Letter One Book Four In several Places he extols the State and Condition of the Monks and observes very well in Letter One That Princes and great Personages are obliged to desire the Help of their Prayers to obtain the Graces they stand in need of Among all the Excellencies that we have taken notice of in S. Nilus's Letters there are some false Notions forced Allegories impertinent Comparisons and Apocryphal Stories This for example is laughed at by S. Jerom and that with good reason He says in Letter Two Book One That Palaestine was the Place of Adam's Habitation that he dyed in Mount Calvary and that from thence it had that Name for Men wondring to see a bare Skull in that Place called the Place Calvary S. Jerom says fitly That that Explication is plausible and pleases credulous People but is by no means true Favorabilis interpretatio mulcens aurem populi non tamen vera Yet Origen S. Ambrose and S. Epiphanius in Haer. 46. agree to it But S. Jerom's Opinion who assures us That 't was the Place of Execution of Malefactors is much more probable The Author of the Confessions of Faith attributed to RUFINUS F. SIRMONDUS published in 1650. a long Confession of Faith which bears the Name of Rufinus and which Joannes Diaconus hath attributed to him that was a Priest The Author of the Confessions of Faith c. of Aquileia But this learned Jesuit at the same Time assures us That it cannot be his because it expressly contradicts the Doctrine of Origen which Rufinus never condemned In the Manuscripts of the Abby of Corby Pelagius is said to be the Author of that Writing which he published under Rufinus's Name F. Garner hath also put out since another Confession of Faith much shorter than the former made up of Twelve Anathema's which is found at the beginning of the Collection of Pieces composed by Marius Mercator This also condemns the Opinions of Origen and particularly that of the Pre-existence of Souls which the Priest of Aquileia never would condemn So that this cannot be Rufinus of Aquileia's no more than the former Nevertheless it appears to be him to whom it is commonly attributed and not another Rufinus as F. Garner affirms 1. Because the Author who hath preserved it hath put it at the end of Anastasius's Letter to Rufinus of Aquileia 2. Because the same Author tells us That it is this Rufinus which is spoken of in Anastasius's Letter by this Title Incipit fides ejusdem Rufini Here begins the Sum of Rufinus ' s Faith 3. Because it is said of the Author of that Confession of Faith That he held and defended heretofore the Doctrines which he now condemns This agrees to Rufinus who had defended the Opinions of Origen 4. Because the Opinions of Origen condemned in that Confession of Faith are the very same that Rufinus is accused to have held and about which he defends himself in his Apology to Pope
Commentary upon all the Prophets great and small except Isaiah Upon the EVANGELISTS Victor of Antioch's Commentary on Mark. S. Cyril's Commentary upon S. John's Gospel Upon S. PAUL's Epistle Theodoret's Commentaries upon all S. Paul's Epistles Historical Books Cassian's Conferences S. Nilus's Relation of the Persecution of the Monks of Mount Sinai Possidius's Life of S. Austin Uramius's Life of Paulinus M. Mercator's Memoirs against the Pelagians and Nestorians as also the Pieces collected by him The Fragments of Philostorgius's Church History The Ecclesiastical History of Socrates Sozomen and Theodoret. The History Entituled Philotheus Theodoret's four first Books of Heretical Fables His Letter to Sporatius Several other Letters of his Irenaeus's Tragedy of which we have some Fragments Hilary Bishop of Arles's Life of Honoratus S. Prosper's Chronicon Constantius's Life of S. German Paulinus's six Books of the Lite and Miracles of S. Austin Idacius's Chronicon and Kalendar of the Coss. Victor Vitensâ—s's History of the Persecution of the Vandals Victorius's Paschal Cycle The Memoir about the Affair of Acacius The History of the Council of Nice by Gelasius Cyzicenus The Acts of the Councils of Chalcedon and Ephesus and other pieces which concern them The Book of Circular Letters POEMS Victorinus's Poem upon the Hexa-emeron Sedulius's Poem upon the Life of Jesus Christ. Nonnus's Paraphrase of the Gospel of S. John Hilary Bishop of Arles Poem upon the Hexa-emeron Dracontius's Poem upon the same Homer's Cento's Virgil's Cento's Asterius's Comparison of the Old and New Testament Mamertus's Hymn Pange Lingua Sidonius's Panegyrick and other Poems Books of PIETY MORALITY and DIVINITY S. Isidore's Letters S. Nilus's Treatises Cassians Institutions of the Monks and Conferences The Consolatory Letters of Antoninus and Honoratus S Leo's Sermons S. Eucherius's Treatise in praise of Solitude His Treatise of the Contempt of the World Two Books of Instructions The Homilies of Maximus of Turin and Valerian Cemeliensis Victor Cartennensis's comfort in Adversity His Treatise of Repentance The Sermons of Basil of Seleucia A Treatise of the Christian Life by Fastidius Priscus Salvian's Works Julian Pomerius's Books of the Contemplative and Active Life Books concerning a Monastick Life S. Isidore's Letters Cassians Institutions of Monks and his Conferences S. Nilus's Works Theodoret's Philotheus or Religious History S. Eucherius concerning Solitude and contempt of the World Rules for Monks by Vigilius the Deacon An INDEX of the Principal Matters contained in this FOURTH VOLUME A. ABEL the first just Man slain unjustly 139 S. Abraham a Monk of great Piety a Discourse of this holy Mans p. 14 66 He desires Theodoret to celebrate the Sacrament in his Cell 66. He was Ordained Bishop of Carre ibid. Absolution after what manner and in what cases it is to be administred 16 19 26. Acacius a Favourer of Timotheus Aelurus and Petrus Mongus 160. He contended about it with Simplicius ibid. Pope Foelix proceeded against him and condemned him 172 c. Gelasius would not celebrate his Memory 176 c. An History of the Differences Acacius had with these Popes ibid. Acacius of Berea his Letters 44. He Negotiates for a Peace 205 c. Acacius of Melitina a Bishop of S. Cyril's Party His Letter to him 47. See the History of the Council of Ephesus Acaemetae the Monastery of the Acaemetae at what time it was founded at Constantinople 156. Acepsimas a Monk his Life 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Explication of this word 4. Acts of the Martyrs they were not received by the Church of Rome 180. Adâ—m his Fall repaired by Jesus Christ 139. Adoâ— of Vienna he give S. Prosper the Title of S. Leo's Secretary 81. Aeneas Gazaeus his Opinion about the Nature and Original of the Soul 187. Aëtius the Archdeacon 97 99 100 101 102 105. Agapetus his Letter to Leo the Emperor about the Affair of Eutyches 138. Aggarus ordained Bishop from a mere Layman 83 Agathius a Monk 17. Alexander of Hierapolis the number of his Letters his resistance to the Peace and exile 207 c. Alexandria the See of S. Mark 77. The Bishop of that City was enjoyned to give Notice on what Day Easter should be kept 12 99. Altino now Torzillo a City in the Patriarchate of Venice 87. Alypuis a Priest of Constantinople of S. Cyril's Party His Letter to that Saint 47. Ambrun the Metropolis of the Sea-Alps 149. Ammonius a famous Grammarian 53. Ammonius a Monk hanged by the Command of Orestes Governor of Alexandria 27. Anchorites a curious Question about them 18. Anastasius a Priest of Antioch Nestorius's Friend His Sermon against the Holy Virgin 40. Anastasius Bishop of Thessalonica The Advice he gave to S. Leo 91 92. Anastasius II Pope his Life and Letters 181 c. Anatolius Flavian's Successoâ—â— his Letters 138. Ordain'd Patriarch of Constantinople 228. The Differences between him and S. Leo 96 97 99. He comes over to S. Leo's Judgment 228. Anatolius a Patrician 76 78. Ancyra a City of Galatia 46. Andrew Bishop of Samosata Theodoret's Friend His Writings and Letters 80. His Death ibid. Andrew an Eutychian 97 103. Anjou a Council held in that City Anno 453. the Number and Abridgment of these Canons 247 Angels their Distinction according to the Author of the Books of the Hierarchy 188. Anianus a Deacon a Judgment upon this Authors Translations 38. A different Person from him that wrote the Theodosian Code ibid. Anthelmi his Opinion of S. Leo's Sermons refuted 105 106. Anthropomorphites Hereticks 12 32. Antioch S. Peter's See 77. Antipater of Bostra a Censure upon this Authors Work 156. Antiquity to be followed as well in Matters of Discipline as Faith 100. Antoninus Honoratus Bishop of Constantina in Africk his Letter about the Persecution 49. Aphraates a Miracle wrought by him in curing an Horse 66. Apocryphal Books rejected by Gelasius 181. Apollinaris Sidonius Bishop of Ciermont his Life Disposition and Writings 166 c. Apostles their Life is above the Lives of other Men 73. Arcadius by whom banished for the Faith 49. Arles the Church by whom founded 95. the Privileges of the Church of Arles by whom revoked and restored to the Church of Vienna 89. The second Council held in that City The Number and Abridgment of its Canons 246. Armentarius the Sentence given against him by the Council of Ries being unduly Ordain'd Bishop of Ambrun Arnobius Junior a different Person from Arnobius the Apologist 148. his Doctrine and Writings 148. he did not believe Original Sin ibid. Arsacius Patriarch of Constantinople S. Chrysostom's Successor 1. Asclepiades a Novatian Bishop 2. Asclepius his Writings against the Hereticks 145 Asparus a Consul 78. Assemblies of the Christians on different Days in distinct Churches 53. Athanasius a Priest his Petition against Eutyches 138. Atticus Patriarch of Constantinople his Life Disposition and Writings 1 2. Atticus a Priest 103. S. Austin his Memory honoured by the Church of Rome 22. Avienus Consul 89. Advice to Bishops and to Christians of all conditions 89. Alms-giving Of Priests
that refusal Augustine told them That since they would not have Peace they should have War and that they should be slain by those to whom they would not Preach Life That was executed accordingly The King of the English declared War against them and defeated them in a bloody Fight in which he put to the Sword above 1200 Monks of the Monastery of Bangor who were come to the Army of the Britains to pray for God's assistance upon them This relation is taken out of the second Book of Beda's Church-history chap. 2. Sigebert marks the same Facts in his Chronicle and some Historians do accuse Augustine the Monk of having had a hand in the Massacre of those poor Britains who did not deserve such hard usage by reason they maintained their ancient Customs and the Liberties of their Churches without deviating from the Catholick Faith Assembly of Bishops held at * Caballonum Challon upon the River Saone in 603. THIS Assembly deposed unjustly Desiderius Bishop of Vienna upon Queen Brunchant's motion and the earnest suit of Aricius Archbishop of Lyons Assembly of Challon A Council of Toledo held under King Gondemare in 610. THIS Council was made up of Fifteen Bishops of the Carthaginian Province who owned the Archbishop of Toledo for their Metropolitan and promised subjection to him King Council of Toledo Gondemare caused this Constitution to be put in execution and gave out a Declaration which was subscribed by the Bishops of the other Provinces of Spain wherein he decreed That the Bishop of Toledo shall be acknowledged Primate or Metropolitan of the whole Carthaginian Province and enjoyns all the Bishops of this Province to obey him He observeth there That the Country of Carpetania is not a Province but part of the Carthaginian Province and that as the other Provinces of his Kingdom viz. Lusitania Boetica and Tarraconensis have each of them but one Primate the Carthaginian likewise must have but one according to the Canons and the ancient Usage Council of Egara under King Sisebut held in the year 614. THE Bishops of the Province of Tarraco confirmed in this Council the Decree made in that of Huesca concerning the Celebacy of the Clergy The Town where it was kept Council of Egara was in the Province of Tarraco but it is unknown at present under the name of Egara M. Baluzius hath made a short Dissertation in which he asserts That Egara was in the place where is now a little Town named Terrasse in Catalonia within 4 or 5 Leagues of Barcelona in the Bishoprick whereof it is found He proves it 1. by the Situation of that Castle which agreeth to that of Egara which stood between Barcelona and Girona 2. Because in the ancient Terriers or Maps Egara and Terracia are spoken of as standing in the same place 3. Because in a Letter of Raimondus of Barcelona of the year 1112. it is observed That the Parish of Terrasse stands in the place where the Church of Egara formerly stood Council V. of Paris THIS Council met in 615. called by Clotharius the second then in Possession of the Kingdoms which did belong to Theodebert and Theoderick therefore it was made up Council V. of Paris of a great number of Bishops It is observed in the end of the Canons of this Council That they had been subscribed by 79 Bishops but we have not their Names neither is it certain whether they were present in it If this number of Bishops met there it was the most numerous Council that ever was held in France It made 15 Canons of great importance By the 1st it is ordered That the ancient Canons shall be kept That for the future a Bishop being dead he that shall be chosen by the Metropolitan who is to ordain him by the Bishops of the Province and by the Clergy and the People of the City shall succeed him and that Ordinations made either by Force Faction or Bribery or without the approbation of the Metropolitan and the consent of the Clergy and the People shall be declared null The 2d Canon forbids Bishops to chuse their Successors It forbids also providing them Successors unless they be altogether unable to govern their Church and Clergy The 3d. imports That if a Clerk of what Quality soever he be despising his Bishop have Recourse unto Princes great Lords or to some other Protectors no Body shall receive him before he obtains his Bishop's Pardon And that if any Body keeps him after Warning given him from the Bishop he shall be punished according to the Ecclesiastical Laws The 4th declares that no dd No Secular Judge shall judge c. The Devotion of the Emperors in the more serene Times of the Church when Kings became nursing Fathers to Christianity granted several Immunities and Privileges to the Clergy Constantine Euseb. hist. ecc l. 10. c 7 Just. Const. Novel 79. c. 1. 84. in praefat 123. c. 21. Conc. Agathen c. 32. Rom. 13. 1 Conc. Chalc. c. 9. Conc. Carth. 3. c. 9. Conc. Tolet. 3. c. 13. Conc. Matisc c. 8. the Great freed the Church of Carthage from paying Taxes lest it being impoverish'd thereby God's Worship should be interrupted or hindred And afterward about the Year 536. Justinian ordained That in causes merely Civil the Bishops should hear and determine of the Cases of the Monks and Nuns as also of all their Clergy unless the Matters under decision were too difficult for the Bishop In whâ—ch case they were commanded to go to the Civil Judges These Imperial Grants did the Bishops as Patrons of the Ecclesiastical Franchises confirm and establish by several Canons in this and several other Councils and that the Secular Judges might not dare to break in upon these Privileges they back'd them with Anathema's and Excommunications and so might warrantably enough do so long as the Laws of the Empire stood in Force But for the Clergy to stand upon such Exemptions as these and claim them upon the Account of their Order as the Clergy of the Romish Communion now doth is both contrary to Scripture and the Practice of the purer Times of Christianity For before Justinian's Time the Bishop's ordinary Jurisdiction was but a Power of Enquiry and Restraint for violating and corrupting the Ecclesiastical Discipline Secular Judge shall judge or condemn any Presbyter Deacon or Clerk nor any of those that belong to the Church without acquainting the Bishop with it and that if any Body attempts to do it he shall be separated from the Church till he amends and acknowledges his Fault The 5th puts the Franchisements of the Church under the Bishop's Protection and forbids under the Pain of Excommunication to constrain any belonging to the Church to serve the Publick ee Not constrain any Churchmen to serve the Publick It hath been the Wisdom of all Ages and Nations but principally Diod. Sic Euseb. hist. Eccl. 〈◊〉 10. c. 7. of the Christian Church to exempt their Clergy from
young Princes and to desire him to Protect the Church and to appoint these Princes some Counsellors and Tutors who might have a care to Educate them well and to teach them all Virtues necessary for Princes At the beginning of the Reign of Lewis III. the Church of Beauvais having been vacant some The Election of the Bishop of Beauvais time Hincmarus and the Bishops of his Province of Reims being met in S. Maries Church proceeded to the Election of a Bishop and chose Odo The Clergy and People of Beauvais had before chosen two one after another but they were rejected as uncapable by reason of their Ignorance and corrupt Manners The Bishops who had chosen Odo had wrote to the King to pray him that he would leave the Election of their Bishops to their Metropolitan and the Bishops of their Province with the consent of the People and Clergy and after they would present the Bishop chosen to him that he might put him into the Possession of the Revenues of the Church which was under his Protection And when this is obtain'd he shall be Ordain'd by the Bishops The King pretending to Name him whom he would have who was already chosen refused to grant the Bishops Request and wrote to Hincmarus That his Intention was to govern and dispose both Ecclesiastical and Civil Matters and desired him to be obedient to him as he had been to his Predecessors And that he would have the Church of Beauvais given to Odacer in whom the Votes of the People concurred with him Hincmarus answered him That the Election of Bishops ought to be left to the Bishops Clergy and People that he ought not to force them to choose the Person he had Named to them That the Ecclesiastical Laws which give power of Electing Bishops were revived in the Ordinances of the Kings his Predecessors That he was not Lord over the Church Revenues to dispose of them as he pleased He puts him in mind of the Profession he made at his Coronation to protect the Church That as for Odacer he could never endure that he should be Bishop of Beauvais and if he put him in possession of the Church he would not permit him to execute the Orders of his Priesthood in his Diocess That he ought not to be Ordained although he was chosen by the Suffrages of the Clergy and People of Beauvais unanimously because they having Elected two unfit persons successively the Right of Election was fallen to the Bishops King Lewis having again earnestly sollicited Hincmarus by a second Letter to grant his Request and to approve of the Election of Odacer to the Bishoprick of Beauvais he answered him with greater resolution than before and when Odacer was put in possession of the Revenues of that Church against his will he Excommunicated him by a Circular Letter directed to all Priests and all the Faithful of the Church Lastly Lewis being Dead and Caroloman only remaining King of France Hincmarus according Hincmaruâ— ' s Advice to Caroloman to his Custom sent an Instruction to him how he ought to govern himself It is written with Gravity and Authority He inserts the Duties of the Kings Servants and Counsellors of State It is not certain to what King Hincmarus Dedicated his Letters against Rapes a Vice common in those Ages He proves both by the Ecclesiastical and Civil Laws that that Crime ought to be Hincmarus's Writing against Rapes punished severely that Marriages with Ravish'd Women are forbidden and that Kings ought neither to tolerate them nor compel Fathers to consent to them He hath also made a Treatise about the Proof by Water sent to Hildegard Bishop of Meaux either when Men to prove their Innocency are dipped in Scalding Water without burning or Hincmarus's Tract about Proofs when they cast themselves into Cold Water and yet Swim on the top of the Water and endeavours to justifie this Custom but the greatest part of his Reasons are meer Sophisms which are destroyed by the Principle which forbids us to tempt God He hath also a Letter written to Hildebold Bishop of Soissons who being Sick had sent him a His Absolution by Letter General Confession of his Sins in Writing praying him to give him his Letters of Absolution He writes to him again That by the Apostolick Authority he Absolved him of all his Sins and prayed God to forgive them to him by the Grace of his H. Spirit to deliver him from all Evil to keep him in perpetual Peace and Safety and guide him to Eternal Life These are the terms in which he gave him Absolution To which he also added That not being able to come to him and pronounce it himself he hoped his Ministers and Priests would do it And tells him That he had sent by one of them the H. Oil with which being Anointed he shall receive Remission of his Sins He exhorts him also to make besides this General Confession a particular one to God and a Priest and adds some Precepts about a true Conversion The Form of Episcopal Ordination which he sent to Adventius Bishop of Mets is very remarkable The Form of Episcopal Ordination He says That the Bishops of the Province ought to meet the Saturday before the Bishop Elect is to be Ordain'd and there openly Read the Decree for his Election and the Bishops must demand if their Votes are unanimously for him if he hath all Virtues requisite for a Bishop and no Man hath any thing to say against him Then they ought to Ordain him according to a Canon of the Council of Carthage That on the Lords-Day the Bishops Clergy and People ought to meet in the place where the Metropolitan useth to Ordain That the person Elected ought to go out of the Vestry Cloathed with his Pontifical Vestments and take the lowest Seat among the Bishops That the Metropolitan shall begin the Service as far as the Gloria That after the Gloria he shall Read the Prayer for the Consecration and when that 's ended he shall Exhort the People to Pray for him who is to be Ordain'd and for them that Ordain him That taking him by the Hand he shall kneel down before the Altar twith all the Bishops his Associates while they read the Litany That when the Agnus Dei is begun to be Sung they shall rise up That the Metropolitan shall take the Gospels and lay them upon the Neck and Shoulders of him that is to be Ordained That that Book shall be held by him that Consecrates him and two other Bishops That all three of them shall lay their Hands upon the Head of the Person to be Ordained and he that Consecrates him shall read the Prayer Then he shall go on with the Service and when he comes at the places marked with the Crosses the Bishop that Consecrates him shall take the Vessel of Holy Oil in his Left Hand and taking some of it with his Thumb of his Right Hand shall make Crosses
Peace between Hugh and Alberic but all to no purpose for both Odo and the Pope dy'd before it was concluded Marinus II. succeeded Pope Stephen in the year 943. who was reputed to be a man of Marinu II. singular Piety and we have an account in the life of St. Ulric Bishop of Ausbourg that he foretold to this Saint the Death of his Predecessor Adalberon and withal assur'd him that he should succeed him which happen'd thirty years before he was Pope All the time of his Popedom he was very serviceable to the Church of Rome in reforming the Clergy and the Monks in repairing Churches and in taking a particular care of the poor He did likewise what he could to promote Peace among the Christian Princes He concluded that between Alberic and Hugh and wrote several Letters in order to make up the breach between Otho King of Germany who endeavour'd to enter Italy and Lotharius the Son of Hugh who oppos'd his design He callâ—d to Rome the Prior of Mount Cassin and bestow'd on him the Government of the Monastery of S. Paul in Rome T is likewise said that he wrote a Letter to Sico Bishop of Capua wherein he charges him with his ignorance of the Canons with his want of Learning with his holding too great an intimacy with secular persons and with his having endeavour'd contrary to all form to confer a Benefice on one of his Deacons which belong'd to a Monastery He granted several Priviledges to the Benedictin Monks whom he favour'd in a great many instances Agapetus II. who succeeded Marinus was likewise a holy man who govern'd the Church Agapetus II. of Rome with a great deal of prudence He sent into France a Bishop whose name was Marinus to assist in the quality of a Legat in that Council held at Ingelheim in the year 948. about the Contests between King Lewis and Prince Hugh and Hugh of Vermandois and Artaldus pretenders to the Archbishoprick of Rheims The cause was there determin'd in favour of Artaldus who was confirm'd in that Bishoprick Hugh of Vermandois was declar'd an Intruder and excommunicated and a Letter was written to Prince Hugh the White in the name of the whole Council and to his Adherents to admonish them to return to their Allegiance under the pain of excommunication The Sentence of this Council was confirm'd the year following in a Council held by Agapetus wherein Prince Hugh was excommunicated till such time as he should give satisfaction to King Lewis Under this Popes Pontificate Italy felt another Revolution Adalbert Marquis of Ivrea The Wars between Hugh and Berenger had two Sons Berenger by Gilla the Daughter of Berenger King of Italy and Anschaire by Ermegarda Daughter of the Marquis of Tuscany These two Princes inherited the power of their Father and Grand-Fathers by the Mother's side and govern'd a part of Italy The first was prudent ingenious and politick the second was valiant and bold King Hugh had marry'd his Niece Villa the Daughter of Roson to Berenger but he began to be jealous of the growing Greatness of those two Brothers and resolv'd to put a stop to it He began with Anschaire whom he caus'd to to be set upon by Sarlio who having made the Spoletians and Camerines to revolt defeated the Troops he had rais'd for his own defence and kill'd him in the Skiâ—mish Berenger desirous to revenge the Death of his Brother conspir'd against King Hugh This Prince having intelligence thereof took up a resolution in his Council to send for him under pretence of making up a Reconciliation and then to put him to death but his young Son Lotharius who had been present in Council could not forbear advertising Berenger thereof who upon the receipt of this Intelligence fled forthwith to Herman Duke of Suabia who presented him to King Otho Hugh sent to demand him but Otho was so far from delivering him up that he took him under his Protection A while after Berenger returns to Italy at the head of some Troops and having laid Siege to a Fort which was held out by Adelard the Clerk of Manasses he became Master of it by promising the Archbishoprick of Milan to that Bishop and to the Clerk the Bishoprick of Cumae in case he should become Master of Italy Big with these hopes Manasses importunes the Princes of Italy in his behalf Milo Count of Verona was the first who declar'd for Berenger and receiv'd him into his City The Bishop of Modena soon follow'd his example as did likewise the City of Milan where the Princes of Italy came to wait on Berenger having deserted King Hugh who was retir'd to Pavia From this place he sent his Son Lotharius to Milan conjuring Berenger and the Princes of Italy to acknowledge him for their King and that for his own part he had taken a resolution to retire into Provence The people movâ—d with compassion towards Lotharius who was not then above fourteen or fifteen years old acknowledged him their King with the consent of Berenger and they wrote to Hugh acquainting him that he might if he pleas'd reside still in Italy This Berenger orderâ—d with a design of seizing upon his Treasures which he was carrying off to Provence for Hugh and Lotharius were only Titular Kings while the whole power of governing was lodg'd in the hands of Berenger Hugh could not bear this but cunningly retir'd into Provence where he dy'd a short time after leaving his Estate to his Niece Bertha the Widdow of Boson Count of Arles This Revolution happen'd about the year 945. Lotharius still retain'd the name of King of Italy but did not long enjoy it for about four years after whether out of grief to see himself slighted or whether by the means of some poison he fell mad and dy'd childless about the latter end of the year 949. Berenger presently caus'd himself to be proclaim'd King and to be crown'd with his eldeit Son Adalbert and that he might render his new Authority the stronger he sought in Marriage for his Son Adelaid the Widdow of Lotharius Daughter to Radulphus II. and Sister to Conrad Kings of Burgundy This Princess having refus'd the offer he besieg'd her in Pavia took her and sent her Prisoner to a Castle callâ—d le Garde however she escap'd thence by the help of a Priest and fled to Atho her Kinsman who undertook to defend her in the Fort of Canossa where she secur'd her self Berenger immediately sat down before the place with all his Forces But in the second year of the Siege this Queen seeing her self reduc'd to the last extremity sent to beg King Otho's Assistance and with her self offered hâ—…he Kingdom of Italy The love of Glory rather than Interest inclin'd this Prince to cross the Mountains He delivers Adelaid marries her and takes her along with him into Germany leaving his Army with Conrad Duke of Lorrain to make an end of the War Conrad pressed so hotly on Berenger and his
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
Opuscula and is compris'd in the Eighteenth In the Fourth to the Bishop of Osino he makes use of the great number of Dead Persons which he found in his Return as a Motive to perswade that Bishop not to put off his Conversion In the Fifth he gives us a lively and frightful Description of the last Judgment to perswade him to whom he wrote to lead a Life becoming a Christian. In the Sixth he exhorts another Bishop to a Contempt of this World In the Seventh he advises the Bishop to whom he wrote to receive no Presents and upon that Account he relates a Vision that had happen'd to a Priest who had seen the Confessor of Count Hildebrand punish'd in the other World for having receiv'd Presents from him And that Count himself in Torments for not having Repented of his Cruelties so as he ought to have done by the over Indulgence of his Confessor The same Priest said that he likewise saw Count Lotharius in a Fire of Brimstone who intreated him to admonish his Family to restore to the Church a Territory which belong'd to it that so by this means he might be throughly deliver'd from his Torments and that he understood that Count Guy was suddenly expected in that very Place where several Torments were preparing for him After the Relation of this Vision Peter Damien says That it was not requisite to receive Presents indifferently from all sorts of Persons but only from such as were wellpleasing to God because the Gifts of the Wicked are dangerous In the Eighth he exhorts the Bishop of Engubio to redeem the Revenues and the Ornaments of his Churches which were given or Mortgag'd to Laicks He likewise gives him several good instructions about the Virtues which he ought to put in Practice and relates the untimely End of Pope John XII which happen'd that very Day wherein his Guards pull'd out the Eyes of an Holy Abbot In the Ninth directed to the Bishop of Fermo after he had with a great deal of Modesty rejected the Title of Holiness which that Bishop had bestow'd upon him He bewails the Misfortunes and Irregularities of his Age which inclin'd him to think that the End of the World was at Hand More particularly he declaims against the Schism of Cadalous and against the Liberty which at that time was granted to the Bishops and other Ecclesiasticks of maintaining their Rights and Properties with a Sword in their Hand He makes it appear that War and Revenge is downright contrary to the Genius and Spirit of the true Church which breaths forth nothing but Peace and is for Pardoning all Mankind that nothing than them can be more dissonant to the Life which JESUS CHRIST himself led upon Earth and which he propos'd as an Example to his Followers when he Taught to Suffer with Patience and not to Revenge by Force the Injuries offer'd them That Lastly the Difference between the Regal and Sacerdotal Power lay in this that the King makes use of Material Arms but the Priest of the Sword of the Spirit viz. the Word of God That since it had never been allow'd to take up Arms for the Defence of the Faith much less was it Lawful to take them up for the maintenance of temporal and transitory Goods And that if the Saints of old never put any Heretick or Idolater to Death but rather suffer'd Death themselves With what face could any of the Faithful Kill his Brother who was purchas'd and redeem'd by the precious Blood of JESUS CHRIST only for the loss of mere This is sound and orâ—hodox Doctrin which Peter Damien here Preaches and suâ—h as is consonans to the Doctrin and Practice of the primitive Christians But â—ow dissâ—nant to the Spirit and Genius and Practice of the present Church of Rome let their Fire and Faggot their Inquisitions and Dragooning and the Doctrin of your new Doctors the Jesuites Speak perishable and contemptible Things Afterwards he relates an Instance of an Abbot of France who wou'd not by Force and Violence oppose a certain Great Lord who was marching towards him with arm'd Souldiers to fall upon him but went to meet him with his Monks unarm'd with only the Cross carry'd before them This Action so much surpriz'd that Lord and all his Men that instead of offering them any harm they begg'd them Pardon and threw themselves at their Feet Lastly he says that if any one should object that St. Leo 't is Leo IX he here means and not Leo I. did engage himself in a War he would answer him thus that as St. Peter had not the Primacy for having deny'd his Master nor David the Gift of Prophesy for the sake of his Adultery So an Estimate of the Good or Evil of any Person ought not to be drawn from the merit of that Person but all Actions ought to be consider'd nakedly in themselves That St. Gregory who suffer'd so many Plunderings and Injuries from the Lombards never made War against them That St. Ambrose never sat upon the Arians tho' they Persecuted him very Cruelly That not one Instance could be given of any of the Holy Bishops rising up in Arms. That Lastly all Causes relating to Ecclesiastical Matters ought to be try'd either by secular Judges according to the Laws or by the Decisions of Bishops and that they ought not to the Shame and Disgrace of Ecclesiasticks to determine that by Force which ought to be decided by the Courts of Justice or by the Decrees of Bishops In the Tenth he excuses himself to the Bishop of Engubio for having permitted his Church to be Consecrated by the Bishop of Fossombrona who pretended that he had a Right of Consecrating the Churches of that Place tho' it were under the Jurisdiction of the Bishop of Engubio He says That he durst not oppose his proceeding and the rather because he was already his Enemy But that he did not pretend to exempt himself from the Jurisdiction of the Church of Engubio which he promises to Re-cognize very chearfully Wherefore he intreats the Bishop of Engubio to take off the Interdiction he had issu'd out against that Church and to be perswaded that not only that Place but also that whatsoever his Monastery could enjoy were intirely at his Service and he begs him to grant him his Protection The Eleventh is a Letter whereby he Dedicates several of his Works to the Bishops of Sinagaglia and Engubio In the Twelfth he reproves a certain Bishop who alienated the Revenues of his Church He asks him whether he had forgot that Pope Victor in a Council held at Florence had prohibited it under the Pain of Excommunication Whether he did not know that the Revenues of the Church were appropriated to the Maintenance of the Poor and to the Relief of Widows and Orphans This gave him an occasion of treating concerning the Original of Church Revenues upon which he observes that in the Primitive Church the Faithful brought the Price of their Lands and laid them
the Sollicitations of those of Ottogar King of Bohemia who thought the Empire had been assured to him tho some Historians say that he refused it Rodolphus was crowned the same year at Aix la Chapelle and the next was confirmed by the Pope in the Council at Lions and acknowledged in an Assembly at Nuremberg by all the Princes of Germany except Ottogar King of Bohemia who refused to be there Rodolphus declared him a Rebel and required him to deliver up Austria and many other Provinces which he pretended belonged to the Empire Ottogar refusing to deliver them Rodolphus declares War against him and lays siege to Vienna in 1276. Ottogar came with an Army to its assistance and the King of Hungary to that of Rodolphus but yet they did not come to a Battel the Princes of Germany interposing their Authority to make up these Differences 'T was agreed that King Ottogar should content himself with Bohemia and Moravia and should restore Austria Stiria Carinthia Carniola and the other Provinces to Rodolphus for the performance of which he should take his Oath and to the King of Hungary those Cities which he had taken from him as well as the Hostages and Treasures that he had of his This Peace did not last long for the King of Bohemia not caring faithfully to perform these Articles and being very angry that he should be thus forced to submit to Rodolphus provides a new Army and comes to set upon the Emperor but he lost the Battel and his own life Rodolphus took Moravia from Wenceslaus the Son of Ottogar about eight years old leaving him Bohemia under the Tuition of his Uncle Otho Marquess of Brandenburg He gave Austria to his eldest Son Albert whose Posterity took the name of Austria as more illustrious than that of Hapsburg The Establishment of Rodolphus lessen'd Charles the King of Sicily's Authority in Italy Pope Charles despoiled of his Authority by the Pope Nicholas III. took from him the Vicariate of Tuscany and the Quality of Senator of Rome and in recompence received of Rodolphus Romagna and the Lieutenancy of Ravenna which he gave to the Holy See leaving all the other States of Italy in a sort of liberty dependant upon the Empire But it would not content the Pope that he had deprived Charles of his Authority in the upper Italy he had a design to get the Kingdom of Sicily from him too and about this deals with Peter King of Arragon as Heir of the House of Suabia by his Mother Constantia the Daughter of Manfred This gave occasion to the Conspiracy that was laid by Sicily rebels against Charles The Sicilian Vespers Charles his defeat and death John Lord of the Island of Crocida whom Charles had rob'd of his Possessions against this Prince and all the French that were in Sicily which did not break out till after the death of Nicholas when the Sicilians massacred all the French in the Kingdom on Easter Sunday 1282. Charles coming to revenge this cruel Action the King of Arragon enters into Sicily with his Army and amuses Charles with a Truce His Admiral Soria lays siege to Naples in the year 1284 and having defeated Charles his Troops takes his Son Charles the Lame Prisoner and sends him into Arragon Charles had enough to do to keep Apuleia and Calabria and not being able long to survive his Misfortunes died at Foggia in Apuleia the 7th of January 1285 leaving his Son Charles the Lame his Heir who got out of Prison in 1287 but on condition that he should renounce all Pretences to Sicily Yet he was no sooner got out but he made himself The division of the Kingdom of Sicily be crowned at Rome King of Sicily and Apuleia on the 28th of May 1289. Alphonsus dying some time after Charles made up the matter with Dangianus his Successor the latter renouncing his Pretensions to the Kingdom of Sicily on condition that Charles of Valois should lay down his to Arragon Yet for all this Charles the Lame could not enjoy Sicily in peace for Frederick the younger Brother of Dangianus to whom Alphonsus by his Will had left this Kingdom got himself crowned King by the Sicilians so that Charles was never in possession of any but the Continent the Kingdom of Sicily as it is called being from that time divided into two one beyond the Pharos of Messina which is the Island of Sicily the other on this side of that Tower call'd the Kingdom of Naples The Emperor Rodolphus ended his days at Germesheim near Spire the last day of September The Reign of Adolphus 1291 having reigned eighteen years He laid the foundation of the prodigious Greatness of the House of Austria but he laid down as it were the Empire of Italy by neglecting to go thither as well as by selling his Power over many Cities of Tuscany Adolphus Earl of Nassaw was chosen into his place the 6th of January 1292 and crowned at Francfort He peaceably enjoyed the Empire for some years but the German Lords being discontented that he had not allow'd them a share in a sum of Mony that the King of England had given for help The deposing of Adolphus against France and seeing that he had not authority nor strength sufficient to maintain the peace of Germany deposed him in 1298 and in his stead elected Albert Duke of Austria Son of the Emperor Rodolphus Adolphus defended his right but the fortune of War quickly decided Election of Albert Duke of Austria the case in favour of Albert Adolphus being defeated and kill'd in the first Engagement near Worms in the month of July After his death Albert was elected anew and crowned at Aix la Chapelle and remain'd in peaceable possession of the Empire of Germany CHAP. II. The Life Letters and other Writings of Pope Innocent the Third INNOCENT the Third before he was raised to the Pontifical Dignity went by the The Life of Pope Innocent III. name of Lotharius He was born at Anagni being the Son of Thrasimond of the Family of the Earls of Signi and of Claricia a Roman Lady He studied at Rome Paris and Bologn and being upon his return to Rome was ordained Subdeacon by Gregory the 8th and when he was but 29 years old was made Chief Deacon by the Title of S. Sergius and S. Bacchius by Clement the 3d. His Learning and Merit made him be unanimously chosen by the Cardinals on the very day of Celestin the 3d's Death which happened on the 8th of January 1198 although he was then but very young and no more than Deacon He was consecrated Priest the 21st of February the same year and raised to the Pontifical Throne on the Sunday next after the Feast of the Chair of St. Peter at Antioch After having satisfied the People by the ordinary Largesses and received an Oath of Allegiance from them he made an Order forbidding all Officers in the Court of Rome to take any Fee or
Genuine and Spurious Works Works Lost or Manuscripts See the Catalogue of them p. 66 69 c. WILLIAM PERAULT Of the Order of Dominicans Flourish'd from the year 1250. And dyed in the year 1275. Genuine Works c. A Summary of Vertues and Vices Sermons ascrib'd to William of Paris HUMBERT De Romans of the Order of the Dominicans Enters into that Order in the year 1225. Is Elected General of it in the year 1254. and Dyes in the year 1277. Genuine Works c. The Mirrour or the Instruction of the Monastick Life A Letter on the three Vows of Monkery An Instruction of the Preachers Two hundred Sermons A Commentary on the Rule of St. Augustin GERARD Of Frachet of the Order of Dominicans Flourish'd about the same time A Genuine Work c. The History of the Famous Men of his Order A Manuscript A Chronicle INNOCENT V. Pope Who was formerly called Peter of Tarentum Doctor of Paris of the Order of Dominicans Advanc'd to the Arch-bishoprick of Lions in the year 1271. Elected Pope January 21. 1276. Dyed the the 22th of June the same year Genuine Works c. An Abstract of Divinity A Commentary on the four Books of Sentences Works Lost. Commentaries on the Holy Scriptures JOHN XXI Pope Elected the 15th of September in the year 1276. Dyed the 20th of May the year following Genuine Works c. Treatises of Philosophy and Physick Several Letters related by the Annalists THOMAS Of Lentini Archbishop of Cosenza Flourish'd about the year 1270. Dyed in the year 1277. A Genuine Work c. The Life of S. Peter the Martyr of the Order of Dominicans ARSENIUS AUTORIANUS Patriarch of Constantinople Advanc'd to that See in the year 1257. Depos'd in the year 1268. Genuine Works still Extant A Collection of Canons His last Will and Testament GEORGIUS ACROPOLITA LOGOTHETES Flourish'd chiefly under the Empire of Michael Palaeologus And Dy'd about the year 1282. A Genuine Work c. The Byzantine History Manuscripts See the Catalogue of them p. 85. MATTHEW Of Vendome Abbot of S. Dennis Govern'd that Monastery from the year 1260. to the year 1286. A Genuine Work c. A Poem containing the History of Tobit and Tobias GILBERT Of Tournay of the Order of Franciscans Flourish'd about the year 1270. and Dy'd before the year 1293. Genuine Works c. A Treatise of the Episcopal Functions and of the Ceremonies of the Church A Treatise of the Peace and Tranquility of the Soul Sermons The Lives of S. John Bishop of Tournay S. Eleutherius RALPH BOCKING Of the Order of Dominicans Flourish'd about the same time A Genuine Work c. The Life of S. Richard Bishop of Chichester JOHN GENES De la Caille a Franciscan Flourish'd about the same time A Genuine Work c. A Treatise of the City of Jesus Christ. WILLIAM Of Sanvie a Carmelite Flourish'd about the same time A Genuine Work c. A Chronicle of the Increase of Carmelites WILLAM GUARRON A Franciscan Flourish'd about the same time A Work Lost. A Commentary on the Book of Sentences WILLIAM Of Tripoly a Dominican Flourish'd about the same time A Manuscript The History of the Saracens and of Mahomet WILLIAM Of Rusbrock a Franciscan Flourish'd about the year 1270. A Manuscript An Itinerary or the Relation of an Expedition into the East GEOFREY Of Beaulieu a Dominican and WILLIAM Of Chartres Chaplain to King S. Lewis Flourish'd under the Reign of that Prince Genuine Works c. Ten Books of the Life of S. Lewis WILLIAM Of Rishauger Monk of S. Albans Flourish'd about the same time A Genuine Work c. The Continuation of the History of Matthew Paris down to the year 1273. THOMAS BOCKINGHAM Chancellor of the University of Oxford Flourish'd about the year 1270. Manuscripts Commentaries on the Master of the Sentences and on the Books of the Holy Scriptures NICHOLAS III. Pope Elected the 25th of November in the year 1277. Dy'd the 12th of August 1280. Genuine Works still Extant Letters related by the Annalists Two Decretals in the Bullary MARTINUS POLONUS Archbishop of Gnesna Was Penitentiary of the Church of Rome under the Popedoms of John XXI and Nicholas III. Advanc'd to the Arch-bishoprick of Gnesna in the year 1278. And Dyed the same year Genuine Works c. A Chronicle to the year 1277. Sermons Works lost A Collection of the Canon-Law A Treatise of the most Remarkable things of Rome ROGER BACON Of the Order of Franciscans Flourish'd about the year 1270. And dyed in the year 1284. Genuine Works c. Philosophical Treatises A Manuscript An Abstract of Divinity THOMAS SPOTT A Benedictine Monk of the Monastery of S. Augustine in England Flourish'd about the year 1275. Genuine Works c. The Lives of the Abbots of his Monastery MARTIN IV. Pope Elected the 22th of February in the year 1281. Consecrated the 23d of March the same year Dyed the 25th of March 1285. Genuine Works c. Two Letters in the Councils A Letter Condemning the Emperor Palaeologus in the Bullary Other Letters in the Annalists NICHOLAS Of Hanaps of the Order of Dominicans Patriarch of Jerusalem Nominated Patriarch in the Year 1281 Dy'd in the Year 1288. A Genuine Work c. An Historical Collection of the Examples of Vertues and Vices call'd the Poor Man's Bible BONAVENTURE BROCARD A Dominican Flourish'd about the Year 1280. Works Lost A Relation of an Expedition to the Holy Land An History of the Actions of the Emperor Frederick in Palestine MARK PAUL A Venetian Flourish'd about the same time A Genuine Work c. A Relation of Expeditions JOHN PECKHAM Arch-Bishop of Canterbury Elected in the Year 1278. Dyed in the year 1291. Genuine Works c. Collections Of the Bible Ecclesiastical Constitutions Manuscripts Mention made of them p. 75. HONORIUS IV. Pope Elected the 2d of April 1285. Consecrated the 20th of May the same Year Dy'd the 3d. of April 1287. Genuine Works c. Several Letters related in the Annalists Two in the Bullary WILLIAM DURANTS Bishop of Menda Flourish'd from the middle of the Century Was made Bishop in the year 1286. And Dyed in the year 1296. Genuine Works still Extant The Rationale of Divine Duties The Mirrour of the Law A Repertory of the Law A Commentary on the Canons of the Council of Lions An Abridgment of the Glosses and Text of the Canon-Law An Anonymous AUTHOR Of the Order of Dominicans who Flourish'd about the Year 1280. A Genuine Work c. A Chronicle of the Dominicans of Colmar JOHN Of Hayde Flourish'd about the Year 1280. Manuscripts The Passion of St. Lawrence The Life of St. Macle PETER Of Auvergne a Dominican Flourish'd about the same time Genuine Works c. A Supplement of the Summ of St. Thomas A Commentary on the Books of Aristotle WILLIAM de la Mere A Franciscan Flourish'd about the same time Manuscripts A Commentary on the Master of the Sentences A Correctory of St. Thomas Additions to the Works of St. Bonaventure
Scriptures negligently and imploy their Wit and Time in barren Subtilties He says that the Ancient Fathers asserted nothing which they did not ground upon the Holy Scriptures whereas the greatest part of the School-men valu'd them so little that they laugh'd at these Discourses which are founded upon Authorities which render'd them so lazy and so unfit for Preaching and Instruction which ought to be the end of a Divine's Studies For says he he ought not only to study to understand Divinity which would be a vain Curiosity nor to purchase the Favour and Applause of the People which would be Vain-glory nor to acquire Reputation which would be a barren Commendation nor to gain Revenues and Riches which would be Covetousness nor to be advanc'd to Honours and Dignities which would be Ambition nor to be honoured with the Title of Master which would be Vanity nor to mediâ—ate in Peace and at Leisure which would consopite his Mind and make it more remiss but he ought to study to improve that Talent of Doctrin which God has entrusted with him by using it faithfully and conducting as many as he can to Life eternal and herein consists true Charity He admonishes Divines therefore to take good heed that they do not aspire to the Title of Doctor by a blind Ambition as may be seen in many says he at this day who will have high Titles not that they may Teach but that they may gain Riches even to excess They make their Court to Prelats and obtain Benefices by their Importunity of which they are so Covetous that there is nothing which they will not do to obtain them I dare not say after what manner they use them after they have got into Possession Certainly it had been much better for this People never to have aspir'd to the Title of Doctor than thus to be thrown down by their Ambition into so many Pains and Disorders After this he enquires which is the most excellent Employment and most conducing to Salvation to Preach to the People or after they have taken a Doctor 's Degree to stay in the University and read Lectures there He confesses there is one whom the School calls a Solemn Doctor who prefers the latter but he is not of his Opinion but esteems the former much more Excellent and more Useful Above all he blames those negligent Pastors who excuse the little Care they take of their Flocks with a pretence of Study and those benefic'd Men who cloak the Plurality of their Benefices with the same Pretence Nevertheless he confesses that the Office of Professors is necessary but he says it belongs to those who are not call'd to other Employments to discharge that Office and he does by no means approve that those who are call'd to the Care of Souls should neglect it for Studying or Teaching Divinity Of the five other Treatises of Clemangis printed among his Works there are three of Morality viz. the Discourse of the Parable of the Prodigal wherein he discovers the bad Use which Men make of the Benefits of God the Treatise of the Advantage of Solitude and that of the Improvement of Adversity wherein these things are handled with as much Eloquence and Politeness as Beauty and Strength The two other are concerning two important Points of Discipline the former to shew that 't is not convenient to appoint new Festivals and the second against the Simony of Prelats In the former he undertakes to prove That it was not convenient in his time to appoint new Festivals in the Church chiefly without necessity because they are become so numerous already that it were more expedient to retrench some of them than to add to them and so much the rather because things that are rare are more esteem'd whereas those that are common become contemptible It remains only to be consider'd says he with how little Devotion Christian People do celebrate these Festivals Few come to Church on these days many hear not Mass at all others hear but a part of it and go away before the Priest says Ite missa est Some satisfie themselves with entring into the Church and taking there a little consecrated Water or falling down on their Knees for a moment saluting the Image of the Virgin or of any Saint or adoring the Body of Jesus Christ during the Elevation As to the Office of Mattins or Vespers few Persons are present at it and often times the Preast repeats alone with an Under-Clerk scarce one can be found sometimes to answer at the Mass. Some go to their Houses in the Country others go about their Affairs the greatest part go to Fairs which they seldom do but on these days many take the diversion of a Comedy or a Play The Rich make Feasts on these Days with great Pomp and Magnificence but take no care to purge their Consciences The meaner sort of People profane the Holiness of these Days by going to the Alehouse where they Swear Blaspheme Quarrel and Beat one another and spend Night and Day in Riot and Luxury The younger sort of People come to Church on these Days only to see the Women who are better Dress'd on these Days than others In fine an infinite number of Crimes are committed on these Days Those are severely punish'd who labour in the Vineyard or in digging the Ground on these Festival Days and yet they are not punish'd at all who violate the Holiness of these Days by their Crimes tho' St. Austin affirms that it is less Criminal to Till the Ground than to Dance on a Festival Day Clemangis concludes from all this that these Disorders are almost inevitable that it was expedient to retrench the Festivals which are not necessary rather than to add to them as the Church has abolish'd the Vigils which were formerly us'd in Churches with much advantage to Piety because they became the occasion of Debauchery whereof there are still remaining shameful Examples in some Churches He explains afterwards the Reason of the Institution of Festivals and the manner in which they should be Celebrated There comes no benefit to the Saints says he from our Worship nor from the Praises we give them they did not themselves rejoyce in the Glory they had upon Earth which they despis'd when they were Cloath'd with this Mortal Flesh all the advantage of their Festivals is for us if we Celebrate them as we ought to do They are appointed for our Salvation to excite our Devotion that being deliver'd on these Days for a little time from the Cares of the World and the Labour of the Body we may take pains for the good of the Soul And because it rarely happens but in our daily Labours and the Care of our Domestick Affairs we fall into some Sin either thro' Infirmity or Weakness or by Negligence therefore the Lord's Day and other Festivals are appointed that Men being freed from such Cares on these Days may descend into their own Breast recollect themselves examine
Monopanton i. e. all the Epistles of St. Paul rang'd according to the Order of their Subject-matter printed at Lyons in 1547. and at Paris in 1551. and 1631. A Commentary upon the Books attributed to St. Denys the Areopagite printed at Colen in 1536. A Commentary upon the Book of Sentences printed at Venice in 1584. The Marrow of the Sum of St. Thomas and of the Sum of William Auxerres a Treatise upon Boethius of the Consolation of Philosophy an Explication of the ancient Hymns printed with the Commentaries upon Scripture a Commentary upon the Ladder of John Climacus and upon the Works of Cassian printed at Colen in 1605. and 1640. Divers Works of Philosophy an Abridgment of Theology two Books of the Christian Theory printed at Antwerp in 1569. and at Venice in 1572. and Books of the Catholick Faith against the Gentiles printed at Venice in 1568. Four Books against the Perfidiousness of Mahomet printed at Colen in 1533. A Dialogue betweeen a Christian and a Saracen upon the same Subject printed at the same place a Letter to Catholick Princes exhorting them to make War against the Turks at the same place a Treatise against the Art of Magick and the Errors of the Vaudois a Treatise against Superstitions divers Treatises of the Essence and Perfections of God four Books of the Gifts of the Holy Spirit Hours upon the Mystery of the Trinity and the Passion of our Lord Meditations upon the Passion an Explication of the Passion of our Lord according to the four Gospels an Exposition of the Mass a Dialogue about the Celebration of the Sacrament of the Altar a Treatise of frequent Communion printed in many Places six Sermons about the holy Sacrament of the Altar eight Books of Praises and of the Dignity of the Virgin Mary of the mutual Knowledge of the Saints in Heaven of the Veneration of Saints and their Relicks and of the manner of making Processions for them These are the Dogmatical Treatises what follow are concerning Discipline Of the Cause of the Diversities of Events of the Disorders and Reformation of the Church this Treatise and those which follow upon the same Subject were printed at Colen in 1559. Of the Authority and Duty of the Pope of his Power and Jurisdiction of the Authority of General Councils of the Life and Administration of Prelats and Arch-deacons printed at Antwerp in 1532. Of the Office of Legats of the Life and Condition of Canons Priests and other Ministers of the Church a Dialogue between an Advocate and a Canon printed at Louvain in 1577. A Treatise of the Life and Administration of Parish-Priests of the Vertuous Conversation of the Clergy of the Doctrin of the School-men of the Life of Noble-men of the Administration of Princes two Dialogues between Jesus Christ a Prince and a Princess of a Military Life of the Life of Merchants and of the just Price of Things of Political Administration of the Life of married Persons of the Life of Virgins two Dialogues of Jesus Christ one with an old Man the other with a Child of the Life and Example of the ancient Fathers an Encomium of the Order of the Carthusians an Explication of the Rule of the third Order of St. Francis of the Reformation of the Regulars of the Life of Hermits of the Life and End of a Hermite an Encomium of a Solitary Life of the Life of Recluses The third Classis contains the Works of Morality four Collections of Sermons two for Seculars and two for Regulars many of which are printed at Collen in 1542. A Summary of Vertues and Vices some Treatises against the Plurality of Benefices against Simony against Covetousness against Ambition against the Propriety of Monks against Distractions in repeating the Divine Service of the manner of Singing devoutly of the manner and order of Fraternal Correction of the heinousness and enormity of Sin of the Conversion of Sinners of the strait Way of Salvation and Contempt of the World the Mirror of the Lovers of this World these three last Treatises were printed at Besanzon in 1488. The Institution of Novices of the Vows and Profession of Regulars of the means of spending Time usefully two Books of the Purgative Life a Discourse of quickning Mortification and of internal Reformation of the Fountain of Light and the Path of Life printed at Louvain in 1577. of the Remedies of Temptations of the Discernment of Spirits of the Passions of the Soul of the Purity and Happiness of the Soul the Cordial printed at Louvain in 1577. of keeping the Heart and making Spiritual Progress of Spiritual Joy of internal Peace of the Elevation of the Mind to God of Prayer of Meditation and Contemplation the Sound of him that appoints a Festival incentives to the Love of God printed at Collen in 1605. Two Dialogues of Charity a Treatise of the Rules of a Christian Life a Discourse of a particular Judgment at the death of every Person a Treatise of the four Last Things of a Man printed at Delf in 1487. Wherein he maintains that the Souls which are in Purgatory are not certain whether they are in a State of Salvation or Damnation Two Conferences one for the General Chapter of the Carthusians and the other for that of the Friars Minors Twelve Letters some Poems a great number of Discourses of Conferences and Decisions of Cases The Apocalypse or the Revelations which God made to himself This is the Catalogue which Denys the Carthusian has given us of his own Works at the end of which he reckons up the Authors and Books which he had Read for the space of Forty Six years while he was in his Order and by which his mind was improv'd We have added to the Catalogue of his Works their Editions Those to which we have not added any are either such as have not seen the light or such as are not to be found This Author wrote with much ease but his Stile is plain and has nothing Polite or Sublime in it he had Read and Studied much and wanted not Learning in common things His Judgment was very good and he had a great happiness in applying passages of Scripture he is sober and wise in his Devotion and full of wholsom Maxims and Instructions In fine there is scarce any Mystical Author whose Works are Read with more profit and pleasure particularly those which he wrote about Reforming the Life of all the several States of the Church James of Gruytrode a German and a Carthusian of the Monastery of the Holy Apostles near James of Gruytrode a Carthusian Liege is the true Author of the Mirror of the Five sorts of States which is Attributed to Denys the Carthusian for Trithemius has put it among the Works of Gruytrode whereof he has given us a Catalogue This Authordied in February 1472. Roderic Sance of Areval a Spaniard Doctor in Law of Salamanca Bishop of Palantia and afterwards Rodericus Sancius de Arevalo Bishop of Calahorra
of the Church nor have so frequently renew'd and confirm'd them as the Kings and Bishops of France in the Ninth Century These Rules were made by them in several Assemblies of which here follows a particular Account The Council of Aix la Chapelle held in 809. IN this Council the Question about the Procession of the Holy Ghost was debated which The Council of Aix la Chapelle was started by a Monk of Jerusalem called John and it was there determin'd That He proceeded from the Father and the Son And to confirm this Determination Charles the Great Wrote a Letter to Pope Leo the Third in which he confirms this Doctrine by many passages out of the Fathers He also sent Bernarius Bishop of Wormes Jesse Bishop of Amiens and Adelardus Abbot of Corbey to that Pope to oblige him to confirm this Definition and to allow that the Creed might be Sung with the Addition of the Filioque A part of the Conference which these Deputies had with Leo on that Subject is yet extant by which it is evident that this Pope did allow of their Definition but that he was not pleas'd with this Addition made to the Creed or that it should be Sung with it It was also propos'd in this Council to make some Orders concerning the Discipline of the Church and the Lives of the Clergy but it was not put in Execution The Sixth Council of Arles in the year 813. IN the year 813 Charles the Great Assembled several Councils for the Reformation of the Church design'd in the Council of Aix la Chapelle Eginhard speaks of Five One held The Sixth Council of Arles at Mentz Another at Rheims a Third at Tours the Fourth at Chalons and the last at Arles In this order these Councils are reckon'd by this Author and Regâ—non Nevertheless that of Arles and that of Rheims are dated in the Month of May and that of Mentz not till June and the two other have no date at all We follow the Order in which they are found in the Collection of Councils among which the Council of Arles is the first The Bishops met in St. Stephen's Church at Arles on the Tenth of May and after they had taken their places according to the time of their Ordination and Prayed for the Emperour Charles who had Assembled them John Arch-bishop of Arles and Hebridiâ—s Arch-bishop of Narbonne who were the Emperour's Deputies told them That His Majesty earnestly pray'd and desir'd them to Instruct the Churches that were committed to their Charge with Saving Doctrines and to be Exemplary to them for the Sanctity of their Lives and Manners They added That in Acknowledgment of the King's Kindness and Favours it was fit that Prayers should be order'd to be daily made in the Church for the Health and Prosperity of His Majesty The next day the Bishops being met again began their Constitutions with a Profession of Faith Then they order'd that Prayers should be made for the Emperour which were the Two first Articles of this Council In the Third the Metropolitans were order'd to take care that their Suffragans should be well Instructed in Sacred Things That they should understand what belonged to Baptism The Holy Scripture and the Canons that they might be able to Teach Preach to and Edify all the World by their Knowledge and Piety In the Fourth the Laity is forbidden to turn the Priests out of their Churches without the Bishops Sentence who ought not to prefer them to any Churches unless he be well assur'd of their capacity The Fifth forbids the Laity to take Bribes of Priests for presenting them to Churches The Sixth enjoyns Bishops to Regulate the Lives of Monks and Canons The Seventh says That none but persons of known Honesty and of considerable Age shall have leave to come into Nunneties and that those who shall come in there to Celebrate Divine Service shall withdraw as soon as it is over That neither young Clerks nor Monks shall be permitted to come thither unless it be to see some of their Relations The Eighth ordains That no Monastery shall receive a greater number of Maids than it can maintain The Ninth that Tithes shall be paid The Tenth that the Rectors and Vicars shall take care to Preach and Instruct their Congregation The Eleventh forbids Marriages between Relations The Twelfth recommends Peace and Unity The Thirteenth Obedience to the Bishops and Concord between Priests and the Civil Magistracy The Fourteenth regards the Relief of the Poor in time of Famine The Fifteenth is against False Measures The Sixteenth forbids keeping Markets on Sundays and Working in Servile Employments The Seventeenth enjoyns Bishops to Visit their Diocesses every year and to hinder Oppression and Violence The Eighteenth commands that Priests shall keep the Holy Chrism under Lock and Key that they shall give none of it to any person as a Medicine or for any other Reason whatever because it is a kind of Sacrament which ought not to be touch'd but by the Priests The Nineteenth recommends to Fathers and God-fathers Care of the Instruction and Education of their Children both Natural and Spiritual The Twentieth declares that the Churches shall not be depriv'd of their Tithes nor of the Goods belonging to them The One and twentieth forbids Burials in Churches The Two and twentieth ordains that no Pleadings nor Assemblies shall be held in Churches or in the Porches of Churches The Twenty third is to prevent the Frauds and Cheats that are us'd in the Sale of the Goods of the Poor The Twenty fourth forbids Bishops to permit any strange or fugitive Priests in their Diocesses and enjoyns 'em to send 'em back to their own Bishops The Twenty fifth orders that those who hold any Benefices or have Goods belonging to Churches shall be obliged to contribute to the Repairing of those Churches The Twenty sixth That Publick Sinners shall doe Publick Penance The Council of Mentz in the same year THis Council was more famous and numerous than the preceding and made more Canons The Council of Mentz It was holden in St. Alban's Church the 8th of June in the year 813. There were four Deputies from the Emperour present at it Hildebaud Riculphus Arnoldus and Bernarius The Assembly divided themselves into three Classes The Bishops made up the first who had before them the Holy Scripture the Canons and the Pastoral of St. Gregory The second consisted of Abbots and Monks who examined the Rule of S. Benedict The last was composed of Noblemen and Judges who consider'd what concern'd the Civil Government After a Fast of three days they made Fifty six Canons In the Three first they speak of the Three Vertues Faith Hope and Charity In the Fourth it is ordain'd That Baptism should be Administered according to the Roman Ritual and that it shall not be Administered but at Easter or Whitsuntide unless there be a necessity for it The Three following Canons are for setling Peace and to prevent
the taking away another Man's Goods unjustly The Eighth grants to the Bishop the disposal of the Revenues belonging to the Church The Ninth and the following contain several Orders concerning the Lives of Prebendaries and Monks to whom they prohibit Worldly Pleasures and the Secular Employment The Prebendaries or Canons are there distinguish'd from the Monks and the Canonesses from the Nuns who are of the Order of S. Benedict The Two and twentieth is against Vagabond Clerks The Three and twentieth sets at liberty the Clerks and Monks who have been shav'd and Cloister'd by force The Twenty fifth enjoyns Bishops to appoint some others to Preach in their stead when they can't perform this Duty The Twenty eighth commands Priests to wear Stoles always as Badges of the Sacerdotal Office The Thirty Second and Thirty third recommend the Observation of Litanies or of Rogations The Thirty fifth that of Ember-weeks The Thirty sixth the Celebration of High Holy-days which are Easter-Day and all the Week Ascension-Day Whitsuntide the Feasts of St. Peter and St. Paul the Nativity of St. John the Assumption of the Virgin Mary the Dedication of St. Michael the Holy-days of S. Remigius S. Martin and St. Andrew Four days at Christmas and the Octave of Christmas-day the Epiphany the Purification with the Holy-days of Martyrs and Confessors in each Diocess where the Body of any one of them lies and the Day of the Dedication of the Church The Fortieth maintains the ancient Right of Churches in being made Sanctuaries and forbids that those shall be deliver'd up who come thither for Refuge till their Lives are secur'd The Three and fortieth declares that one Priest cannot Sing Mass alone The Four and fortieth reminds the People that they ought to make frequent Offerings in the Church and to give one another Pax. The Five and fortieth exhorts the Faithful to be careful in the Instruction of their Children The Six and fortieth threatens those with Excommunication who shall not refrain from Drunkenness The Eight and fortieth forbids the Singing any Lewd or Immodest Songs in going round any Churches The Fiftieth appoints the Titles of the Vidames and Defenders or other Officers of Vidames were such persons as supplied the Bishops places as Temporal Lords Judges of Bishops Temporal Jurisdiction Now they are become Lords holding of the Bishoprick they belong to Bishops Abbots or their Clergy-men The One and fiftieth forbids the Translation of Reliques without leave The Four and fiftieth orders that Relations in the Fourth Degree shall not be allow'd to joyn in Matrimony The Five and fiftieth forbids Parents presenting their own Children at the Font or Marrying one's God-daughter or one's Partner in the Suretyship at a Child's Baptism or even the Person whose Son or Daughter one has brought to be Confirm'd I have omitted some Canons that are mention'd in the foregoing Council The Council of Rheims in the same year AFter a Profession of Faith had been drawn up in this Council and the Clergy had been admonish'd The Council of Rheims to doe their Duty the Gospel was Read The manner of Celebrating the Divine Service and of Administring Baptism was explain'd The Canons the Rule prescribed by S. Benedict the Book Written by S. Gregory concerning the Duty of Pastors and some Sentences out of the Fathers were Read What relates to Penance was examin'd that the Priests might know how they were to hear Confessions and what Penances they were to enjoyn Eight of the Chief Vices were also discours'd of in this Council and the Bishops were told what they ought to Study and how they should Preach They were directed to lead a Chast Sober and Modest Life and to doe Justice As for Priests they were enjoyn'd not to Remove from a Meaner Benefice to one that was Greater and it was order'd that such as should obtain any by Presents or Money should be depos'd Several Canons were made concerning the Lives of Clergy-men and Monks as also concerning the preservation of the Goods of the Church and the keeping the Sabbath-day Holy This is all that is contain'd in the Four and forty Articles or Canons of this Council which are nothing but the Summary or Abridgment of the Matters that were transacted there The Third Council of Tours in the same year THe Prelates of the Province of Tours took no less care than the other Bishops to Reform The Council of Tours the Lives of the Clergy and the Discipline of the Church In a Council that was conven'd in that Town in the same year 813 they made Fifty one Canons upon the same Subjects The Bishops are charg'd by them to Instruct themselves and others to lead a Sober Modest Life to abstain from Games Shows and Hunting to take care of the Poor c. The same is enjoyn'd the Priests and other Clergy-men 'T is forbidden to bestow the Order of Knighthood on any Man before he be Thirty years of Age. In short most of the Canons mention'd in the foregoing Councils are treated of in this The Second Council of Chalons in the same year THis Council is the best of the Five held that year by Charles the Great 's Order for Reforming The Council of Chalons the Church and particularly the Clergy but it is the most considerable for the number of Canons and for the Matters of which it treats In the first Canon it condemns with a great deal of strictness the Avarice Sordid Gain and Exactions of the Bishops and other Clergy-men Among other things it enjoyns the Bishops not to be a Charge to the Rectors of Parishes in their Visitations and their Arch-deacons not to demand of them any Fees or any thing for the Holy Chrism It will not have them to oblige the Clerks whom they Ordain to Swear that they are worthy nor that they will never doe any thing contrary to the Canons and will be obedient to their Ordinaries It does not prescribe many things to the Monks because it observes that those of that Province are to follow S. Bennet's Rule and consequently need but to keep exactly to their Rule to live as they ought It requires the Re-establishing of Publick Penance for Publick Sins To stop or prevent the Differences that happen among Heirs concerning the Right of Patronage of a Church it orders that it shall not be divided and that none of the Clergy nam'd by different heirs shall be suffer'd to perform their Function there till they are agreed together and have Elected one and no more Some persons were so devout as to be Confirm'd many times this Council forbids this abuse in the 27th Canon In the Thirtieth it is forbidden to dissolve the Marriages of Slaves Some Women with a design of being Divorc'd from their Husbands brought their Children at the Administration of Baptism or Confirmation Now this Council orders that these Women shall be oblig'd to doe Penance and not be Divorc'd The 32d intimates that we ought not to make Confession of our