the Pope wherein he receiv'd him into his Communion and engag'd to send him quickly the Pallium See the following Letters B. 2. Ind. 11. Ep. 20. B. 3. Ep. 15 20 25 33. B. 4. Ep. 4. 20 34. B. 5. Ep. 3 4 8. B. 6 Ep. 17. B. 7. Ind. 1. Ep. 1 12. Ind. 2. 60 81 82. This Contest continued from the Year 592 to the Year 600. The Mission of Austin the Monk and his Collegues into England THe English having testified their desire to be instructed in the Christian Religion and the ancient Inhabitants of that Country hating them with so violent a hatred that they would have no Commerce with them St. Gregory chose some Monks of his own Monastery to be sent into England under the Conduct of Austin their Abbot These Monks having travell'd into Provence were at first so terrified with the difficulties which they found in this Enterprize that St. Austin took upon him to return to Rome to represent them to St. Gregory This Pope encourag'd him and sent him back with Letters of Recommendation address'd to Theodoricus King of Burgundy Theodebert King of Austrasia to Queen Brunehaud their Aunt to Aurigius a Nobleman and to the Bishops of Vienna Arles Aix and Autun in which he exhorted them to favour this laudable Undertaking B. 5. Ep. 52 c. Austin being return'd into France was ordain'd by the Bishops of a St Gregory in Letter 30 of Book 9 Ind. 1. written to Eulogius says That he was ordain'd by the Bishops of Germany to whom he had given leave Data à me licentiâ à Germaniarum Episcopis Episcopus factus Bede assures us that he was ordain'd by Aetherius â—p of Arles he should have said Virgilius â—p of Arles or Aetherius â—p of Lyons for at this time the B. of Arles was called Virgilius and of Lyons Aetherius The Authority of Bâ—de made Baronius believe that there was a fault in the Letter of St. Gregory and that it should be read Galliarum instead of Germaniarum Others think that Bede was mistaken and that according to St. Gregory Austin was ordain'd by the Bishops of the Provinces of Germany upon the Rhinâ— But 't is more probable that he intended the Provinces upon the Roan to which the Name of Germany was sometimes given because they were inhabited by the Burgundians who were originally Germans We have Examples of this in Sidonius Apollinaris who calls the Kingdom of Chilperic whereof the Capital City was â—yons Lugdumensem Germaniam B 5. Ep. 7. And writing to Siagrius who dwelt at Lyons he praises him for understanding the Language of the Germans i. e. of the Burgundians who remain'd at Lyons St. Austin therefore being ordain'd by Aetherius Bishop of Lyons St. Gregory might say that he was ordain'd by the Bishops of Germany France and afterwards pass'd over into England with forty Missionaries whereof some were French Priests as well as others Italian Monks They made a stop at a little Isle where King Ethelred came to meet them and after some Conference with them he permitted them to enter into his Kingdom and his Capital City After they had learn'd the Language of the Country they preach'd the Faith of Jesus Christ and Converted in a little time a very great number of these Infidels insomuch that in one day of Christmas they baptiz'd more then one thousand Persons St. Gregory having heard this News communicated it to Eulogius Bishop of Alexandria by Letter 30. of Book 7. Ind. 2. And that these auspicious beginnings might be attended also with happy Consequences he recommended these Missionaries to the Bishops and Kings of France by the Letters 48 49 51 52 53 54 56 63 of B. 9. He informs St. Austin what he ought to do by Letter 58. He thanks the Queen of England who was a Christian and the Daughter of Charibert King of the French for the Protection she had given to Austin and exhorts her to finish this Work B. 9. Ep. 5. * This shows that the first conversion England was not owing to Austin and the Monks sent by Pope Gregory for many years before their coming this Queen call'd â—ertha was married to King Ethelbert upon Condition that he would suffer her to enjoy the Christian Religion and to have a Bishop to attend her whose name was Luid-hardus Bede Hist. Eccles. l. 1. c. 25. Malmsbur de Gestis Reg. Angl. l. 1. c. 1. He wrote to the King to congratulate his Conversion and exhorts him to destroy entirely the Remainders of Paganism in his Kingdom B. 9. Ep. 59. And lastly to give the greater credit to Austin he sent him the Pallium B. 12. Ep. 15. Of some Letters attributed to St. Gregory which are either uncertain or supposititious HAving made Extracts out of the Letters of St. Gregory we must here make some remarks upon those Letters which are either to be rejected as supposititious or whereof there may be some cause to doubt The 54th Letter of the second Ind. of B. 7. address'd to Secundinus a recluse Monk is either wholly forged or very much corrupted although Paul the Deacon has put it in the number of the 54 Letters of St. Gregory which he had collected For 1. the Discipline which is establish'd in that Letter concerning the Clergy who fell into sins of Uncleanness is perfectly opposite to that of St. Gregory We have observed that St. Gregory did not leave them any hope of being restor'd nor of discharging the Duties of their Office and that he affirms it as a thing undoubted that this was never permitted and that he cannot allow it and if he should it would wholly subvert the order of Canonical Discipline On the contrary the Author of this Letter undertakes to prove that the Priests and Clergy-men who were fall'n into these sins ought to be restored 2. The style of one part of this Letter is very different from that of St. Gregory There it is said that Secundinus asked him De Sacerdotali Officio post lapsum authoritates resurgendi And a little after Dicit sanctitas tua se diversas sententias invenisse alias resurgendi alias nequaquam posse c. Gregory never spoke after such a barbarous manner 3. There is no coherence nor connexion in the different parts of this Letter contrary to the custom of St. Gregory 4. The Manuscripts are very different of thirty Manuscripts there are but two in which that place is to be found which concerns the Restauration of Clergy-men fall'n into the sins of Uncleanness that which concerns Images and is at the end of the same Letter is in very few Manuscripts which proves that these two places at least have been added neither have they any connexion with the other parts of the Letter The Epistle 31. of Book 10. appears also to me to be very doubtful It 's not a Letter of St. Gregory but a Declaration of a Schismatical Bishop sign'd by him and his Clergy wherein he promises never to relapse
Elected for their Bishop one Gualon a person of excellent Learning and Morals some who were still zealous for Stephen had slily insinuated to the King that the other being a Disciple of Ivo and nominated by the Pope his Majesty had reason to fear he would prove no very good Subject of his upon which suggestion the King absolutely refus'd to Consent to the Election of Gualon and to give him Investiture Ivo tells the Pope he had e'er this been Petition'd on that occasion but the Metropolitan kept the Clergy from it under pretence of speedily compromising the matter perhaps to please the King by delaying it as long as he can in hopes of terminating it to his satisfaction and therefore conjures his Holiness to interpose his Authority for the Confirmation of what he has begun and to stop his Enemies mouths He acquaints him that the King has declar'd he will go shortly to Rome but he scarce believes it though whether he go or send thither 't would be requisite his Holiness should be cautious of Absolving him or do it only conditionally for fear of a return to his beloved Sin and should signifie as much to all the Churches of France In the CVth Letter he farther informs the Pope that the King had taken a Solemn Oath that Gualon should never be Bishop of Beauvais in his Reign and humbly remonstrates that if his Holiness take any notice of this Oath and do not resolutely shew his power to the contrary there shall never any more regard be had for Elections in France Ivo concludes this Letter with Praying the Pope's direction what course he shall take if the King after obtaining his Holiness's Absolution should re-assume his former ill practices as he much fear'd he would The CVIth and CVIIth Letters are to Henry the I. King of England and his Queen Mathilda exhorting them above all things to promote Religion and take Care of the Churches in their Dominions recommending also to their bounty the necessitous state of the Church of Chartres of which they would be more fully inform'd by two of the Canons of it whom he had sent on purpose to their Majesties In the CVIIIth he gives Pope Paschal an Account of the Quarrels between Ralph Arch-Bishop of Tours and the Abbot of Marmoutier whom the former had accus'd of divers misdemeanours Ivo thinks the Arch-Bishop ought not to be heard against him 1. because he was not himself Legally Ordain'd 2. because the Abbot was never guilty of what is laid to his Charge or 3. if he were the Arch-Bishop should then have Objected them against him while he was concern'd in Church-Affairs and not now he is retir'd into a Cloyster 4. The ground of the Arch-Bishop's malice against him is that he cannot have leave to read Mass publickly in the Church of Marmoutier to insult over the Monks and embezzle the Goods of the Monastery and therefore to show his spite against it he had lately in Synod Prohibited any of his Diocess from entring into that Abbey 5. All the Witnesses he had to produce against the Abbot were either his own Kindred or Men of a Scandalous Reputation or such as he had brib'd and suborn'd all which he prays his Holiness to take into his Prudent Consideration and do what he thinks requisite thereupon In the CIXth Letter to the same Pope he intreats him to Constitute for his Legate in France some Bishop whose Diocess lies on this side of the Alps for that the Cardinals who were wont to be sent from the other side could not stay there long enough to put the Affairs of the Church in order which ministred occasion to the Enemies of the Holy See to say that they were not sent to regulate abuses but to scrape up Money for their own pockets or the use of the Court of Rome to prevent such clamours Ivo proposes Hugh Arch-Bishop of Lions as the fittest person he can think of for this employment in which he had heretofore acquitted himself with great applause and done excellent service to the Church of Rome and to those of France In the CX he acquaints the Pope that having almost resolv'd to resign his Bishoprick by reason of the excessive wickedness of his people and his despairing of doing any good among them he was got as far as the Alps on his way towards Rome to consult his Holiness on this occasion when he was inform'd of a Treacherous design his Enemies had against him which oblig'd him to return home and send Gualon who could better pass unsuspected and by whom he desires to know his Holiness's Opinion and Pleasure By the CXIth he requests Daimbert Arch-Bishop of Sens to Excommunicate Hugh Lord of Puiset as he had already done for his violent and unjust practices against the Church of Chartres and to interdict the use of Divine Service in the Village of Merville which sided with him In the CXIIth he tells the Dean and Chapter of Paris that they have power to Excommunicate any under their Jurisdiction as has the Church of Chartres and several others But he blames them for receiving into their Church Hugh Earl of Puiset and his followers whom he had Excommunicated By the CXIIIth he sends word to Daimbert Arch-Bishop of Sens that he is glad of the Election of Manasses to the Bishoprick of Meaux and is ready to assist at his Ordination if it be at any place whither he may securely come or obtain a Pass-port for his safety otherwise he would consent and approve of it by Letters under his own hand The CXVth Letter is to the same purpose In the CXIVth he assures John Bishop of Orleans that his Conscience cannot in the least accuse him of having done any thing that should Offend King Lewis the Son of Philip Surnamed le Gros and as to Hugh Earl of Puiset and his Companion he cannot receive them into the Church till they have given good satisfaction for their Offences In the CXVIth he intreats Adela Countess of Chartres not to give credit to nor encourage any malicious and false Stories that shall be brought to her against him By the CXVIIth Letter he acquaints Pope Paschal that he had publish'd the Injunctions sent him by his Holiness for the reforming some abuses in the Church which were so well receiv'd by his Brethren the Clergy of his Diocess that few show'd any dislike of them but that some additions were thought necessary for the Honour and Liberty of the Churches which he prays the Pope to confirm that Posterity may be oblig'd to observe them The CXVIIIth Letter to Henry King of England requests him again to bestow somewhat on the Church of Chartres In the CXIXth he tells Daimbert that though the opposition made against the validity of Manasses's Election was without any just ground yet to leave no room for suspicion or calumny he thinks it convenient that some of the Clergy of Meaux vouch for him upon their Oaths and that then he may proceed
Year as also the Honour and Dignity that he had conferr'd upon him in setting the Imperial Crown on his Head He declares at the same time That he does not repent of having given him Satisfaction and that he should be very glad to find an opportunity to bestow on him greater Favours if it were possible This Letter being deliver'd to Frederick by Bernard Cardinal of St. Clement and by Roland Cardinal Priest of St. Mark whom the Pope had sent on purpose to bear it That Prince at first entertain'd them very honourably but at the second Audience having read that Passage of the Letter in which it was express'd That the Pope had conferr'd on him the notable Benefit of the Crown he fell into so great a Passion that he could not forbear reviling the two Legates who had brought it ordering them immediately to retire out of his Dominions After their departure he prohibited all his Subjects to go to Rome and set Guards on the Frontiers to stop those who were about to travel thither Adrian having heard this News wrote the Third Letter to the Bishops of France and Germany in which after having related the Matter as it happen'd he entreats them to use their utmost endeavours to oblige Frederick to return to his Duty At the same time he wrote to him in the Fourth Letter That it was not his meaning that the Word Beneficium should be taken for a Fee but for a good Action that in that sense it might well be said That he had done him a Favour in conferring on him the Imperial Crown because he perform'd an Act of Kindness in so doing and that when he wrote that he gave him the Imperial Crown Giving denotes no more than that he set it upon his Head That they who had otherwise interpreted those Terms were spiteful Persons that only sought for an opportunity to disturb the Peace of the Church and of the Empire Lastly if that Expression were offensive to him he ought not nevertheless to have acted as he had done nor to forbid all his Subjects in general to go to Rome but he might have given him notice of it by his Ambassadors He gives him to understand that he sent two other Cardinals by the advice of Henry Duke of Bavaria and entreats him to receive them favourably to the end that the Business might be accommodated through the Mediation of that Duke The Letter in which Frederick desires the confirmation of Guy the Son of the Count of Blandrata chosen Arch-bishop of Ravenna follows the former It is written in very respectful and submissive Terms The Pope denies him that favour in the Fifth Letter under pretence that he was unwilling to remove Guy from the City of Rome and in the Sixth complains of Frederick's Letter because he set his own Name before that of the Pope exacted Homage and Fidelity of the Bishops refus'd to admit his Legates to Audience and hinder'd his Subjects from going to Rome The Seventh is written to the Arch-bishop of Thessalonica whom he exhorts to be reconcil'd with the Church of Rome and to procure the Re-union of the Greek Church The Eighth is a Confirmation of the Treaty made with William King of Sicily The Fifteen following are taken out of the fourth Tome of the Historians of France by Du-Chesne The Ten first and the Twenty Fourth are written in favour of Hugh Chancellor of that Kingdom to whom he grants an Arch-deaconry of Arras and the Revenues of a Prebend in the Cathedral of Paris He likewise wrote to the Bishops of Arras and Paris and to some other Persons on the same Subject The Three other Letters are directed to King Lewis and in the Twenty first he advises him to bring the Inhabitants of Veze'ay under subjection to the Abbots of that place and to oblige them to restore what they had taken from him The Twenty fifth twenty sixth Twenty seventh and Twenty eighth relate in like manner to the Abbey of Vezelay By the Twenty ninth he renders the Abbey of Baune in the Diocess of Besanson subject to the Jurisdiction of that of Cluny as a Priory that ought to depend on it The Six following relate to the Primacy of Toledo and the Affairs of Spain The Thirty sixth Thirty seventh Thirty eighth Thirty ninth and Fortieth treat of Matters concerning the Primacy Patriarchate and Rights of the Arch-bishop of Grado In the Forty seventh and last publish'd by M. Baluzius and directed to Berenger Metropolitan of Narbonne he confirms the Declaration made by Ermengarda Lady of the Mannor of Narbonne by which she prohibitted the Alienation of the Revenues and Estates of the Arch-bishop of that Province after his decease and denounces an Anathema against those who should presume to do it Father Dachery has inserted in the first Tome of his Spicilegium a Privilege granted by Pope Adrian IV. to the Monastery of Casaure The First Letter of Alexander III. is written to the Canons of Bononia about his Election Alexander III's Letters The Second to Arnulphus Bishop of Lisieux on the same Subject and about the Assembly of Pavia The Third is the Bull for the Canonization of Edward I. King of England The following relate to the Affair of Thomas Becket Arch-bishop of Canterbury except the Thirty second which is an Instruction to the Sulâ—â—n of Iconium who was desirous to embrace the Christian Religion The Forty fifth Forty sixth and Forty seventh are the Letters which were written by him concerning the Treaty of Peace that he made at Venice with the Emperor Frederick In the Forty eighth he recommends to a certain Indian King commonly call'd Prester John the Legate whom he sent into his Country In the Forty ninth he returns thanks to Hugh for a Book which he had sent to him and entreats him to endeavour to procure the Reconciliation of the Emperor of Constantinople with the Church of Rome The Fiftieth is the Letter for the calling of the General Council at Lateran The Fifty first is a Letter about the Opinion of Peter Lombard who maintain'd That Jesus Christ quatenus Man is not a Thing The Fifty second is a Confirmation of the Rights and Privileges of the Arch-bishop of Colen The Two following relate to the Erection of the Bishoprick of Alexandria della Paglia a City newly built in the Milanese Territory He nominated the first Bishop but to the end that that Nomination might not be prejudicial to the Inhabitants he left them the liberty of proceeding to an Election for the future The Fifty fifth Fifty sixth and Fifty seventh contain the Confirmation of the promotion of John to the Bishoprick of St. Andrew in Scotland against Hugh who was nominated by the King By the Fifty eighth directed to Casimir Duke of Poland he ratifies certain Constitutions made by that Prince for the preservation of Church Revenues The Fifty ninth is a circular Letter directed to all the Christian Princes in which he exhorts them to afford succours
The first Proof is That it is certain that the Gospel was Preached later in France than in the other Regions of the World and that there was no Persecution in that Country before that of Valerian as it is expresly attested by Sulpicius Severus an Author who lived in the Fourth Century Now if St. Dionysius the Areopagite had been in 〈◊〉 the Christian Religion would have been introduced there very early and there would have been many Martyrs in that Kingdom before the Perfecâ—tion of 〈◊〉 Secondly It is eviâ—â—nt that 〈◊〉 was the first that propagated Christianity in France that during his Life and that of his 〈◊〉 〈◊〉 the Faith was only established in the Proâ—â—â—â—â—s of 〈◊〉 and Lyâ—â—â— and that there were no Martyrs but in these two Churches in the time of the Persecution of 〈◊〉 Aurelius therefore there were no other Churches then planted among the Gaâ—ls And indeed â—â—seâ—iâ—s mentions no other Churches or any other Maâ—â—yrs in 〈◊〉 no more than the Christians of the Church of Lyâ—â—s in the Epistâ—â— that they wrote concerning their Martyrs called by them Protâ—-Maâ—â—yrs Thirdly it is related by 〈◊〉 of 〈◊〉 in the first Book of his History chap. 2â— on the credit of an ancient Author that composed a Treatise concerning the Passion of St. Satâ—rniâ—s that St. Denys and his Companions the Apostles of France 〈◊〉 〈◊〉 under the 〈◊〉 of the Emperor 〈◊〉 about the year of our Loâ—â— 250 to â—…blish the Faith of Jesus Christ in that Country which was almost entirely extinct after the death of St. 〈◊〉 Fourthly there are great numbers of Martyrologies in which the Festivals of St. Diâ—â—ysius the Aâ—â—â—pagite and of St. Denys the Apostle of France are described as on two different days and wherein the place and circumstances of their Martyrdom are distinguished We may likewise draw the same Argument from the ancient Brâ—viâ—riâ—s Missâ—ls Kalâ—ndars and Lâ—itâ—niâ—s in which St. Denys the Apostle of France is reckoned after the Saints that suffered under Marcus Aurelius Fifthly the Author of the Life of St. Fujâ—ianus Fulbertus Carnutensis and Lethaldus distinguish two Denys's Sixthly the opinion of those that affirm that S. Dâ—â—ys the Apostle of France is the same with the Areopagite was unknown before the Ninth Century neither doth the Monk that wrote the Life of our St. Denys in the year 750 say one word concerning this matter â—ilduiâ—â—s who is the first that mentions it is a very fabulous Author who tells abundance of Lies and cites a Book written by one named Viâ—bius which is plainly forged on the credit of which wretched Author he builds up the Opinion of those that confound the two St. Denys's that there is scarcely any one tho' never so incredulous that can question it I could also very willingly forbear to give any Account of the Books that are attributed to him or to shew how they have been forged were it not that the Design of my Work obligeth me to this undertaking therefore I shall do it with as much Brevity and Moderation as is possible We must observe First that the manner of the first appearing of those Books ought to be suspected for it is certain that being unknown to all Antiquity they were first quoted by the Severian Hereticks in a Conference holden between them and the Orthodox Bishops at Constantinople in the Palace of the Emperor Justinian 532 Years after the Nativity of Jesus Christ. The silence of all the ancient Ecclesiastical Writers is without doubt a very great prejudice to them for who can imagine that so considerable an Author as S. Denys if these Books had been really Composed by him should have been unknown to Eusebius and S. Jerom. And who can believe that if they had known them they should take no notice of them when they Composed an exact Catalogue of all the Authors of whom they had any knowledge not omitting even those that had so little Reputation that they were scarcely heard of in the World Is it possible that Eusebius in making mention of Dionysius the Areopagite in two several placâ—s should not have observed according to his usual Method that he had written several Books S. Jerâ—â— in his Epistle to Magnus doth not omit the Testimony of one single Author to prove that it is lawful to make use of profane Books whereas the Writings of S. Denys might have served as a notable Proof why then doth he not speak so much as one word concerning them He gives us an Account in his Catalogue of Quadratus Bishop of Athens and of Aristides the Athenian Philosopher is it possible that S. Denys should be more obscure than these two Writers or less esteemed by S. Jerom How could it happen that all the ancient Writers that mention S. Dionysius the Areopagite as Dionysius Corinthius S. Chrysostom S. Ambrose S. Augustine and the Author of the Dialogues ascribed to S. Caesarius the Brother of S. Gregory Nazianzen should give us no Intimation of these Books In short why were these Books which contain many things relating to the Doctrine and Discipline of the Christian Church and that would have been of great Authority as proceeding from so ancient and considerable an Author as S. Dionysius the Areopagite never cited either for or against any Heretick or for the Illustration of any point of Discipline before the sixth Age of the Church Furthermore admitting that they had appeared even at that time as Books of whose Antiquity and Truth there could be no scruple if they had been then produced by the Orthodox as antient Records if they had been rejected by none would not this be a matter of great moment But who are they that produce them they are Hereticks who have been used to quote counterfeit Records How do they cite them As uncertain Books sicut suspicamini say the Catholicks To what end do they produce them To establish their Errors Against whom do they cite them Against the Orthodox And what do they reply This ought to decide the Controversy let us then hearken to them and let us give Credit to their Testimony rather than to that of the Hereticks How can you prove say the Orthodox Bishops to the Severian that these Records which you affirm to belong to S. Dionysius the Areopagite are Genuine as you imagine for if they were his they could not have been unknown to S. Cyril of happy Memory but why do we only mention S. Cyril If S. Athanasius had believed that they had been written by S. Dionysius would not he have made use of their Authority in the Council of Nice to prove the Consubstantiality of the Trinity against the blasphemies of Arius If they have not been cited by any of the ancient Writers how can you demonstrate that they were written by him Thus the Orthodox then argued but having since perused these Books and finding nothing therein that is contrary to the Catholick Faith they admitted them without much Examination tho' there have always been some
Envy Trithemius tells us That St. Cyprian also enlarged Seneca's and Tyro's Characters by adding of numbers of Technical words that belong'd to the Christian Religion they are all printed by Gruter and are commonly bound up with his Body of Inscriptions  Against Publick Shews Of Chastity Homily against Novatian Homily against Gamesters Of the Celibacy of the Clergy Of the XII Abuses of the Age. A Panegyrick upon Martyrdom Of double Martyrdom A Discourse of the Cardinal Vertues by Arnaldus Bonaevallis Ruffinus's Explication of the Creed Of the Baptism of Hereticks Of Mount Sion and Mount Sinai The Supper Of the Revelation of S. John Baptist's Head Celsus's Preface Two Books to Martyrs St. Cyprian's Confession A Kalender for Easter The Secrets of St. Cyprian PONTIUS St. Cyprian's Life   CORNELIUS Two Letters amongst St. Cyprian's and a Fragment of another in Eusebius   NOVATIAN A Letter in St. Cyprian's Works Of the Trinity Of Jewish Meats Of the Passover Of the Sabbath Of Circumcision Of the High Priest Of Prayer Of Resolution Concerning Attalus  St. MARTIALIS SIXTUS   Two Letters The Sentences of Sixtus the Pythagorean GREGORY Thaumaturgus A Speech to Origen A Profession of Faith in Gregory Nyssen A Canonical Epistle A Paraphrase upon Ecclesiastes  An Exposition of Faith published by Turrian A Treatise of the Soul Sermons DIONYSIUS of Alexandria Besides Fragments produced by Eusebius we have a Letter to Basilides Two Letters to the Roman Confessors to Stephen to Sixtus to Philemon to Dionysius to Hierax to the Church of Antioch against Paulus Samosatenus Paschal Letters Discourses of Martyrdom Of the Promises of God Against the Sabellians Of the Trinity to Dionysius An Apology and Refutation of his former Opinions Of Nature and Temptations Several other Letters mentioned by Eusebius A Discourse against Origen quoted by Anastasius of Nice THEOGNOSTUS  Institutions  ATHENOGENES  A Hymn  DIONYSIUS Bishop of Rome  A Letter against the Sabellians  MALCHION   A Conference against Paulus Samosatenus ANATOLIUS A Discourse concerning Easter in Latin   VICTORINUS A Discourse upon the Revelations This is thought to be Spurious by most Men or at least extreamly interpolated A Book against all Heresies Commentaries upon Genesis Exodus Leviticus Isaiah Ezekiel Ecclesiastes and the Canticles Habakkuk St. Matthew and the Revelations Dr. Cave has published the beginning of a Discourse of this Victorinus Of the Fabrick of the World which he thinks may be a Fragment of this Father's Commentaries upon Genesis or the Apocalypse  PIERIUS  Homily upon Hosea Twelve other Books  METHODIUS The Banquet of the Virgins and several Fragments Of the Resurrection Of the Witch of Endor Of Free-will Commentaries upon Genesis Canticles and several other Books A Homily upon the Presenting of J. C. in the Temple Another Sermon upon Palm-Sunday A Latin Profession of Faith upon the Trinity PAMPHILUS  Letters  LUCIAN  A new Edition of the Version of the Bible Small Tracts and some Letters  ZENO Veronensis   Homilies ARNOBIUS Seven Books against the Gentiles Poems upon his Voyage  LACTANTIUS Institutions in seven Books An Abridgment of the first three Books Of the Workmanship of God Of the Anger of God Of Persecution or the Deaths of the Persecutors To Asclepiades Eight Books of Letters  COMMODIANUS Instructions to the Gentiles   JULIUS FIRMICUS MATERNUS Of the Errour of Prophane Religions   COUNCILS of the three first Centuries A Letter from the Council of Antioch concerning Paulus Samosatenus Euseb. Lib. VII Chap. 30. Synodical Letters in P Victor's time concerning the Celebration of Easter A Decree of a Council held under Agrippinus concerning the Baptism of Hereticks A Decree of another under Dionysius Bishop of Rome A Decree of another held at Antioch in P. Stephen's time A Decree of some Councils held in Asia concerning Noëtus A Letter and a Profession of Faith of the Council of Antioch set down by Turrian Decretals of the Ancient Popes before Siricius A TABLE of all the Writings of Ecclesiastical Authors according to the Order of their Arguments that are mentioned in this Volume Apologies for the Christian Religion and Discourses against Gentilism JUstin's two Apologies two Orations against the Gentiles Tatian's Book against the Gentiles Athenagoras's Apology Hermias of the Ridiculousness of the Heathen Philosophers Theophilus the Antiochian's Three Books to Autolycus Clemens Alexandrinus's Exhortation to the Gentiles Eight Books of Stromata Tertullian's Apologetick to Scapula to the Gentiles of the Testimony of the Soul Minutius Felix's Octavius Origen's Eight Books against Celsus St. Cyprian of the Vanity of Idols to Demetrianus Arnobius's Seven Books against the Gentiles Lactantius's Institutions of the Deaths of the Persecutors J. Firmicus Maternus of the Errors of Prophane Religions Books against the Jews St. Justin's Dialogue with Trypho Tertullian's Books against the Jews St. Cyprian's first Book of Testimonies to Quirinus Books against Hereticks St. Irenaeus's five Books against Heresies Tertullian's Prescriptions Five Books against Marcion Scorpiacum against the Gnosticks against Praxeas Hermogenes and the Valentinians Discourses upon particular Articles of Religion St. Justin of the Kingdom of God Novatian of the Trinity Athenagoras of the Resurrection Tertullian of the Resurrection of the Body of Christ. of the Soul Clemens Alexandrinus's Stromata Origen's Principles Gregory Thaumaturgus's Profession of Faith Lactantius of the Workmanship of God of the Anger of God A Letter of the Council of Antioch against Paulus Samosatenus Discourses of the Discipline of the Church S. Clement's Epistle to the Corinthians S. Ignatius's Epistles S. Irenaeus's Letter to P. Victor Tertullian of Penance of Baptism of Prayer two Books to his Wife of Chastity of Fasting of single Marriages exhortation â—o Chastity of the Veiling of Virgins The last Five written when he was a Heretick against the Discipline of the Church Hippolytus's Paschal Cycle S. Cyprian's Letters of the Lapsi of the Unity of the Church of Prayer Anonymus of the Baptism of Hereticks printed with S. Cyprian Novatian of Jewish Meats Gregory Thaumaturgus's Canonical Epistle Dionysius Alexandrinus's Letter to Basilides Anatolius of Easter Methodius Banquet of Virgins Books of Morality Hermas's Pastor S. Clement's Epistles to the Coriathians S. Polycarp's Letter to the Phiâ—…s S. Justin's Epistle to Diognetus S. Clement's Paedagogus in Three Books his Seventh Book of Stromata of what Rich Man can be saved Tertullian and S. Cyprian of Patience Their Exhortations to Martyrdom Tertullian of publick Shews of Idolatry of Womens Dresses and Habits of the Veiling of Virgins of the Philosophick Cloak of Flight in Persecution two Books to his Wife S. Cyprian of the Discipline and Habits of Virgins three Books of Testimonies to Quirinus of Mercy and Alms-Deeds of Zeal and Envy Origen of Martyrdom Methodius's Banquet of Virgins Commodianus's Instructions Commentaries upon the Bible Origen's Commentaries and Homilies Gregory Thaumaturgus's Paraphrase upon Ecclesiastes Victorinus upon the
them the Submission which they ought to bear to the Holy See and to order the Roman Office to be receiv'd in their Kingdoms These two Letters are dated March the 19th and 20th 1074. He wrote upon the same Subject to Simeon a Bishop of that Kingdom by the Eighteenth Letter of the third Book In the Eight and twentieth of the fourth Book directed to the Kings and Princes of Spain he renews the Pretensions which the Holy See made to that Country as being a Kingdom which belong'd to it before the Sarazens were Masters thereof and exhorts them to pay the Tribute which he pretended was due from them to the Church of Rome This Letter is dated June the 28th 1077. The Sixth Letter of the seventh Book dated in October 1079 is directed to Alphonso King of Castile whom he compliments for his good Intentions towards the Holy See sending him a small Golden Key with S. Peter's Chain affixt to it by a Legat whom he recommended to him Some time after that Prince harkening to the Advice of a Monk nam'd Robert would no longer be so subject to the Pope as he had been and openly took upon him to grant the Investitures of the Benefices in his Kingdom This provok'd Gregory very much He excommunicated Robert and order'd him to be confin'd in the Monastery of Cluny He wrote to Alphonso willing him To harken no longer to his Counsels to make reparation for the ill he had done to part from the Relation of his Wife whom he had Marry'd and to do what Richard his Legat should advise him See the Second Third and Fourth Letters of the eighth Book which are dated in the Year 1080. That Prince very probably submitted to the Counsels of Gregory For by the Second Letter of the ninth Book the Pope wrote to him as to a Prince entirely devoted to the Holy See who had introduc'd the Service of the Church of Rome into his Dominions who refer'd the choice of the Arch-bishops of his Kingdom to the Pope and who ask'd his advice upon some Cases of Conscience and upon what concern'd the Churches of Spain Gregory by this Letter admonishes him not to tolerate the Jews to have Christian Slaves and grants Absolution to him and his Adherents of all their Sins and wishes them an absolute Victory over all their Enemies Spain was not the only Kingdom of Europe which Gregory VII pretended did formerly belong to the Holy See he maintain'd the same Pretension with respect to most of the other The Pretensions of Gregory to the Kingdoms newly converted Countries of Europe and was of Opinion that those who were in Possession of them ought to hold them as Fiefs from him He more especially carry'd this Pretension to the most remote Countries whose Kings were newly converted to the Christian Religion This he grounded upon the account that these Princes at the time of their Conversion had either remitted their Crowns into the hands of the Pope to receive them again from him or thrown their Kingdoms under the protection of the Holy See Or Lastly Permitted the Raising of a certain Contribution for the Church of Rome He establish'd upon these demonstrations of Submission and upon these Alms or Liberalities a certain Tribute to be The Pretensions of Gregory to Hungary paid to the Holy See 'T is upon this Principle that he took it ill that Solomon King of Hungary had receiv'd that Kingdom from the hands of King Henry Because as he pretended Stephen formerly after his Conversion had offer'd and given it to the Holy See and the Emperor Henry after he had Conquer'd it had sent to Rome its Lance and its Crown From whence he concludes that he ought to receive the Scepter from his hands and threatens him if he did it not he would make use of the Apostolick Authority against him This is the Subject of the Thirteenth Letter of the second Book directed to that Prince dated October the 28th 1074. Gregory wrote likewise a consolatory Letter to Queen Judith his Wife who was the Daughter of the Emperor Henry it is the Four and fortieth of the second Book dated June the 10th 1075. Solomon had a Kinsman nam'd Geisa who was at War with him This Geisa sent Ambassadors to Gregory to gain him on his side The Pope by his Letters express'd kindness to him and exhorts him to be entirely devoted to the Holy See assuring him that his Kinsman Solomon had not faln into the Misfortunes he labour'd under if he had receiv'd the Crown from the Holy See and not from the Hands of the King of Germany He advises him to make Peace with Solomon withal giving him some hopes that he would enter into his Interests so soon as he was assur'd what overtures he would make to the Holy See You may consult the Fifty eighth Letter of the first Book and the Sixty third and Seventieth of the second In the Five and twentieth of the fourth Book he exhorts the Arch-bishop of Strigonia to bring it about that he who is Elected King of Hungary should be made sensible of the Duty he ow'd to the Holy See It bears date June the 9th in the Year 1077. In the Nine and twentieth of the sixth Book he extols the Piety of King Ladislaus and his Submission to the Holy See He recommends to him several Persons who were unjustly Banish'd and exhorts him to take the Churches into his Protection and to send him forthwith Embassadors if he had not already done it All the Kings of Europe receiv'd either Reprimands or Admonitions from Gregory The The Letters of Gregory to the Kings of Denmark King of Denmark had neglected to write to him in the beginning of his Pontificate he checks him for it in the Fiftieth Letter of the second Book and gives him some Instructions about the Government of his Kingdom He tells him likewise that he had sent him Legats upon the Affairs about which he had written to the Holy See in the time of Pope Alexander But that they could not get to him because of the Wars of Germany That therefore if he were deeply concern'd for any one of these Affairs he ought to send Deputies to him with full Instructions that so he might consult with them what ought to be done in the Case Lastly He prays him to send word what Assistance the Holy See could expect from him against her Enemies and acquaints him that there is a Province not far from Rome held by Hereticks which one of his Sons if he would come into Italy with a small Force might easily Conquer This Letter bears date January the 27th in the Year 1075. In the Seventy seventh Letter of the same Book he offers to grant that King all that in Justice he could of the things which he should desire of him by his Envoys or by the Legats which were dispatch'd to his Kingdom This Letter is dated April the 17th in the same Year That King being dead
separately and is also to be found among the Historians of Hispania Illustrata Printed at Francfurt A. D. 1603. WILLIAM of APULIA wrote in the end of this Century at the request of Pope Urban II. a Poem on the same Subject Printed separately at Paris in 1652. as also in the Collection of the Historians of Normandy by Du Chesne and in that of the Historiographers of Sicily BERTULPHUS or BERNULPHUS a Priest of Constance besides a Continuation Bertulphus Priest of Constance of Hermannus Contractus's Chronicle and an History of his Time from the Year 1053. to the end of the Century compos'd a Treatise to shew that the Company of excommunicated Persons ought to be avoided and some other small Tracts in favour of Pope Gregory VII which were publish'd by Gretzer in his Apology for Cardinal Bellarmin Printed at Ingolstadt A. D. 1612. NALGOD a Monk of Cluny wrote in the end of the Century the Lives of St. Odo Nalgod Monk of Cluny Othlo Monk of St. Boniface Ingulphus Abbot of Croyland and St. Mayol set forth by the Bollandists and by Father Mabillon OTHLO a Priest and Monk of the Monastery of St. Boniface in Germany is the Writer of the Life of that Saint sometime Arch-bishop of Mentz which was publish'd by Canisius in the fourth Tome of his Antiquities and by Father Mabillon in the second Tome of the third Benedictin Century INGULPHUS an English Man of the City of London the Son of an Officer belonging to King Edward's Court appli'd himself to Study in his Youth and acquir'd so great Reputation for his Learning that William Duke of Normandy passing into England brought him back with his Retinue and made him his principal Minister He undertook a Journey to the Holy Land A. D. 1064. and returning from thence was admitted into the Monastery of Fontanelle of which he was made Prior soon after in 1076. William I. King of England invited him over into this Kingdom and constituted him Abbot of Croyland from whence he had turn'd out Wulketulus but Ingulphus obtain'd leave to retire from that Abbey the History of which he compos'd from A. C. 664. to 1091. It was publish'd by Sir Henry Savil in 1596. and among the Historians of England Printed at London in 1684. This Author died in 1109. THIERRY a Monk of St. Peter at Ghent and afterwards Abbot of St. Trudo in the Thierry Abbot of St. Trudo Diocess of Liege wrote the Lives of St. Bavo St. Trudo St. Rumold and St. Landrada publish'd by Surius Trithemius says That he was likewise the Author of a Life of St. Benedict and of an Account of the Translation of his Body with certain Letters and some other Works in Prose and Verse He flourish'd A. D. 1050. ALPHANUS a Monk of Mount Cassin afterward Abbot of St. Benedict at Salerno Alphanus Arch bishop of Salerno Amatus a Bishop of Italy and at last Bishop of that City from A. D. 1057. to 1086. is reputed to be the Author of divers Hymns in Honour of the Saints and of some other Poetical Pieces referr'd to by Ughellus in the second Tome of Italia Sacra AMATUS a Monk of Mount Cassin and Bishop in Italy although 't is not known of what Church compos'd four Books in Verse dedicated to Pope Gregory VII on the Actions of the Apostles St. Peter and St. Paul and eight Books of the History of the Normans which as they say are kept in Manuscript in the Library of Mount Cassin He likewise wrote certain Poems in commendation of Gregory VII on the Twelve precious Stones of the Breast-plate of the High Priest and on the Celestial Jerusalem HEPIDANNUS a Monk of St. Gall who flourish'd during a considerable part of Hepidannus Monk of St Gall. this Century is the Author of a Chronicle which begins at the Year 709. and ends in 1044. It is inserted in the Collection of the Historians of Germany set forth by Goldastus and Printed at Francfurt in 1606. He likewise compos'd two Books of the Life and Miracles of St. Wiborad dedicated to Ulric Abbot of St. Gall which are referr'd to in the same Place as also by the Bollandists and by Father Mabillon They were written A. D. 1072. and this Author might be Dead in 1080. MARIANUS a Scotch-man or Irish-man by Nation related to Venerable Bede if Marianus Scotus we may give Credit to Matthew of Westminster was born A. D. 1028. turn'd Monk in 1052. pass'd over into Germany in 1058. was ten Years a Recluce in the Monastery of Fulda and spent the rest of his Life at Mentz where he died in 1086. He compos'd a Chronicle from the Creation of the World to A. D. 1083. in which he follow'd Cassiodorus It was continu'd to the Year 1200. by Dodechin Abbot of St. Dysibod in the Diocess of Trier and was Printed in several Places more especially among the German Historians LAMBERT of ASCHAFFEMBURG assum'd the Monastick Habit in the Lambert Monk of Hirsfeldt Convent of Hirsfeldt under the Abbot Meginher A. D. 1058. was ordain'd Priest the same Year by Lupold Arch-bishop of Mentz and soon after undertook a Journey to Jerusalem without the Knowledge of his Abbot from whence he return'd the next Year He compos'd an Historical Chronology from the Creation of the World to A. D. 1077. which is only an Epitome of general History to the Year 1050. and a particular History of Germany of a competent largeness from that Year to 1077. This Work is written with a great deal of Accuracy and Elegancy and there are few German Authors who have shew'd so much Politeness in their Writings It was Printed separately at Tubingen in 1533. and also among the Historians of Germany ADAM a Canon of Bremen in the Year 1077. compos'd four Books of the Ecclesiastical History of his Church in which he treats of the original and propagation of the Adam Canon of Bremen Christian Religion in the Diocesses of Bremen and Hamburg from the time of the Emperor Charlemagne to that of Henry IV. He has annex'd at the end a small Treatise of the situation of Denmark and other Northern Kingdoms of the Nature of those Countries and of the Religion and Manners of the Inhabitants The whole Work was publish'd by Lidembrocius and Printed at Hanaw A. D. 1579. at Leyden in 1595. and afterwards at Helmstadt in 1670. Sigebert and Trithemius make mention of a Benedictin Monk of Mets nam'd ALBERT Albert a Benedictin Monk of Mets. Anselm a Benedictin Monk of Rheims Gonthier Monk of S. Amand. who wrote certain Works and among others an History of his Time dedicated to the Bishop of that Diocess They likewise take notice of another Benedictin Monk of the City of Rheims nam'd ANSELM who compos'd an Historical Account of the Voyage of Pope Leo IX to France of the Synods he held there and of other Affairs transacted by him in that Kingdom This Piece was call'd Pope Leo's Itinerary Lastly Sigebert
Conclusion he exhorts the Prelates to do their Duty and to obey him despising Temporal Riches and the Threats of Secular Judges The Cardinals answered the Nobility That the Pope had never pretended that the King ought to be Subject to him in Temporals or to hold his Kingdom of him And that the Archdeacon of Narbonne had not insinuated it neither by word of Mouth nor in Writing and therefore the Proposal made by Peter Flotte was without Ground that the Pope had sent for the Prelates and Doctors of France to consult with them as with Persons who could not be suspected by the King that 't was no new thing for the Holy See to assemble Provincial and General Councils that the Pope had favoured the King in not calling a General Council where there would appear Prelates of other Kingdoms which are not well affected to that of France that if the Letter were consider'd which he wrote to the King 't is so far from being a ground of Complaint that there is reason to Thank him for his Paternal Care of the King and Kingdom to procure their Quiet and discharge the Clergy and People from Taxes that if the Pope had burthen'd the Church of France it was in favour of the King in allowing him to Levy the Tenth part of the Church-Revenues for several Years that the Benefices and Ecclesiastical Dignities which he had granted within the Kingdom he had given with regard to the King that he had likewise granted him several Dispensations that he had filled the Archbishopricks or Bishopricks of France with no Strangers except the Archbishop of Bourges and the Bishop of Arras who were not suspected by the King and whose Merit was well known that as to the Canonries he had confer'd them on Natives of the Realm and chosen Persons worthy to supply them and that for one Stranger there were in them an hundred French In fine They complain that the Prelates had not given to Boniface the Title of Supreme Bishop in their Letter and had not used the terms of Respect which were usually given him This Letter of the Cardinals is Dated the 26th of June in the Year 1302. They wrote the same day another Letter to the third Estate containing much the same things but shorter The same things likewise are to be found in three Letters of three Cardinals directed to Robert Duke of Burgundy who had written to them to find out Ways how to remove this Disturbance on Condition the Pope would revoke the Suspension of the Privileges and the citation of the Prelates and other Ecclesiastical Persons to Rome They answer'd him about this Proposition that the King ought to put himself in a posture to receive these Favours of the Pope that he should first make him Satisfaction by acknowledging he had done amiss The same year the Pope held a Consistory wherein Cardinal Porto spake boldly for the Authority of the Pope over the Temporalties of Kings Boniface did the like and spake several things against the King concluding that he could depose him and persisted in his resolution to force the Prelates to come to Rome The King on the other side forbad them to depart or carry any Gold or Silver out of his Kingdom and caused the Estates of those to be seized who were gone out of the Kingdom without his Leave While the Potentates thus disputed their Rights the King's Officers and the Divines endeavoured Treatises against the Pope's Claim for their parts to maintain the Rights of the Kingdom and the Truth We have among others a Writing of one Peter Bosco the King's Advocate at Constance against the short Bull of Boniface wherein he maintains that the Pope's Claim is Heretical We have besides another Treatise more at large where the Question concerning the King's Soveraignty in Temporals is discussed Pro and Con and decided in favour of the King by very solid Reasons and by Quotations out of the Scripture and the Fathers In the Year 1302. the King foreseeing that the Pope would push Matters farther and desiring to prevent it received the Accusation of William Nogaret against the Pope contain'd William Nogaret's Petition against the Pope in a Petition of his to the King which he presented to him in the Louvre in the presence of divers Prelates and Lords the 12th of March He therein sets forth that Boniface is no lawful Pope because he was chosen during the Life of Celestine whom he deceived and seduced and in fine caused to be put to Death and that his Intrusion could not be rectified by a new consent of the Cardinals it being null in its beginning He there says That it is the King's part to make use of the Authority which God had put into his Hands to oppose this Usurper of the Holy See He propounds afterwards Four Heads of the Accusation against him 1. That he is no Pope but that he holds the Holy See unjustly 2. That he is an apparent Heretick 3. That he is Guilty of Notorious Simony 4. That he is Guilty of several open Crimes in which he is harden'd viz. The Robbing of Churches Tyranny Blasphemy Extortion c. He declares That he is ready to make good all these things in a General Council which he demands to be held and in the mean time that Boniface be Imprisoned and that one be Substituted to Govern the Church until there be a Pope chosen and adds That he Addresses himself to the King for this 1. Because of his Religion 2. Because of his Dignity Royal which engages him to extirpate all Criminals 3. Because of the Oath he has taken to defend the Churches of his Kingdom which this ravening Woolf tears in pieces 4. Because he is the Patron and Protector of the Churches 5. Because he ought to follow the Footsteps of his Ancestors in Delivering the Roman Church from the Oppression she lies under The Pope for his part publish'd on the 16th of November his famous Decretal Unam The Publication of the Bull Unam Sanctam Sanctam wherein he declares That the Church which is one has two Swords one Spiritual and the other Temporal that the Temporal is Subject to the Spiritual and that none can deny this Truth without admitting of two Supreme Heads with the Manichees The King having received the News of what passed in the Court of Rome Summoned the First of December a new Assembly of his Prelates repeated the Prohibitions made to all his Subjects neither to Depart the Kingdom nor to carry out of his Dominions Gold or Silver Arms Horses c. and wrote to the Pope by the Bishop of Auxerre that he should Prosecute none of his Clergy for Non-appearance but that he should blame him who hinder'd it The Pope sent into France John Lemoine Cardinal of the Title of St. Marcellinus and Proposals of Cardinal Lemoine Nuncio in France St. Peter to Treat with the King upon these Points in difference and charged him to propound to him