A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

The I COUNCIL of ORANGE.

THIS Council was held Anno. 441. at Orange, or near that City. Hilarius Bishop of * 1.1 Arles was President in it, and sixteen other Bishops assisted at it.

In the first Canon of this Council it is Ordained, That Priests might confirm in the absence of the Bishops, such Hereticks, as being in danger of Death desire admission into the Church, by Chrism and Blessing of them.

The second Canon, which is not without reason put in the first place in most MSS, hath been the subject of a famous contest between Aurelius and F. Sirmondus. For the better understanding of it we must fix upon the true reading of it. The Negative Particle which we meet with in some Editions, but not in others, makes a clean different sense. In the Old Edition of Merlin it is read at the end of this Canon, Sed ut necessaria habeatur repititia Chrismatio; Crabb, and Binius have observed in the Margin among the different Readings, non Necessaria in stead of Necessaria. Lastly, F. Sirmondus hath inserted in the Text the Negative Particle upon the Credit of several

MSS, and the Authority of Isidorus. By considering the preceding part of the Canon it is easie to know, that we must add this Negative Particle. This is the Translation of it Word for Word: None of the Ministers, who are entrusted with the power to Baptize, ought to Administer it without having the Chrism, because we have a Custom among us to anoint with the Chrism but once; but if any Person be not anointed with the Chrism at his Baptism upon the account of some urgent ne∣cessity, the Priest shall admonish him of it in his Confirmation, for we have but one Blessing of Chrism likewise. After these Words come those which are the subject of the Contest. a 1.2 Non ut praejudi∣cans, sed ut non necessaria; Or, Necesiaria habeatur repitita Chrismatio. Now it is easie to see by the preceding Words, that the sense requires the Negative Particle, without which the Canon would contradict it self. And now having fixed the Reading of the Canon, it is necessary for the Explication of it to observe that in the beginning of the Church Baptism was always accom∣panied with Chrism and Imposition of Hands, as appears evidently by Tertulliam; but that after∣wards, when they began to separate Imposition of Hand, or Confirmation from Baptism, there were different usages of Confirmation or Unction. Some joyned it with Baptism, others with Impositions, and some others repeated it. In the Church of Rome there was a double Unction as is evident from S. Innocent's Letter I but the Churches of France followed a quite different Custom as appears by this Canon, which proves, that they used but One Unction which was joyned with Baptism, and did not repeat it at Confirmation; but when it was omitted in Baptism they Administred it at Confimation. This is the true sense of the Canon.

In the third Canon it is ordered, That those, who find themselves dangerously sick, when they are under Penance, shall be received into Communion, without the Imposition of Hands, in to∣ken of their Reconciliation; but if they recover, they shall still continue in a state of Penance, till they have compleated it, and then shall be received to Communion by Imposition of Hands, as Persons reconciled. This Communion without Imposition of Hands in token of Reconciliation, is in the judgment of some, the Eucharist without Absolution; according to others a private Absolution without the Eucharist. I rather think that this Communion consisted in nothing but in some bare marks, which the Church gave to shew, that they received the Sick Person into her Communion, without giving him Absolution. This Canon must be Explained by the Canons of other Councils, because the Bishops who made it, say, That they grant this Communion according to the definitions of the Holy Fathers, who have called this Communion a Viaticum, which re∣lates to the 13th Canon of the Council of Nice, where it is said, That they shall give dying Persons their last Viaticum, as the most Necessary thing, which makes it evident, that the Com∣munion of the Church is only meant. This is the Reason, that the Council adds, that when they desire the Eucharist, the Bishop shall not give it them, till he hath examined the Disposition of him that demands it, which shews, That the Church did grant to Penitents, who were at the point of Death, the Communion of the Church, without giving them the Sacrament, with an Injunction to perform their Penance, when they are recovered.

In the fourth Canon it is decreed, That if a Clergy-man shall desire to undergo Penance, he shall not be denied. This was Ordained, because it was forbidden by several Canons of the Church to put the Clergy to publick Penance. This Council excepts those who desire it them∣selves through Devotion, or otherwise.

In the fifth it is declared, That they ought not to deliver up those, who fly to the Churches for security; but they ought to be as in an Asylum, because of the respect which is due to that Holy place.

The sixth is against those who detained the Bond-Servants of Clergy-men in their Service, by way of Reprisal, instead of their own, who were fled into the Church.

The seventh is against those, who used them whom the Church had made free, as Slaves.

The eighth forbids a Bishop to Ordain a Clergy-man, who dwells in another Diocese. It or∣ders him to make him continue sometime in his Diocese, and then not to ordain him till he hath first consulted his own Bishop.

In the ninth it saith, That if a Bishop hath Ordained any Persons belonging to another Church if he hath nothing to object against them, he ought either to send them back again, or obtain leave of their own Bishops.

The tenth shews, That if a Bishop hath built a Church in the Territories of another Bishop for his own profit or conveniency, after he hath obtain'd leave of the Bishop of the place, who ought not to refuse him, he ought to reserve the Consecration of it to the Bishop of the place, who shall grant to the Bishop that built the Church, a liberty of Ordaining such persons Clerks to serve there as he shall present to him, or of approving such persons, who are already Ordained, as he shall choose. Lastly, He adds, That if any Lay-man build a Church he ought not to take any other Bishop to Consecrate it, than the Bishop of the Place. That which is said in this Canon concerning a Bishop that hath built a Church in anothers Territories, that he shall present or choose the Clerks, whom he is bound to Ordain, or approve for the service of that Church, may discover to us the

Original of Patronages. It appears plain enough, that the Bishop who builds a Church in ano∣ther's Territories hath right to the Presentation; but it doth not appear, that it held good to the Successors in the Bishoprick, or to those in his Family.

The 11th Canon forbids Bishops to receive Persons Excommunicate by the Bishop before he hath reconciled them, and it orders that the Examination of the Justice or Injustice of their Ex∣communication shall be reserved to the next Synod.

In the 12th Canon the Bishops of this Council declared, that they ought to baptize or accept their Repentance, who have lost their Senses on a sudden, provided that they do give, or have given any Marks that they did earnestly desire it.

In the 13th it is said, that we must grant to the Insensible, Quaecunque p••etatis sunt, which is not clear: 'Tis not probable that it means the Eucharist. I rather think it to be meant of pious Assistance, and some other Ceremonies. Timotheus of Alexandria observes Can. 13. that we may pray for a Fool that hath slain himself.

The 14th Canon prescribes, that the Energumeni should be accepted to the Communion, who do what they can to cure themselves, and who are guided by the Counsels and Admonitions of their Clergy, because the Sacrament can fortifie them against the Assaults of the Devil, and pu∣rifie them.

In the 15th it is Ordained, that the poffessed Catechumens be baptized.

The 16th forbids conferring Orders upon such Persons as have been openly troubled with an Evil Spirit, and deprives those of their Function, to whom it happens after their Ordination.

The 17th is almost unintelligible: Thus it is, Cum Capsa & Calix Offerendus è & admixtione Eueharistiae consecrandus. We must offer the Chalice with the Patin, and Consecrate it by ming∣ling the Eucharist. The only sense it is capable of is this, that when they Consecrate the Cha∣lice, or * Plate, they must celebrate the Sacrament in those Vessels.

The 18th commands, that the Gospels be read hereafter to the Catechumens in all Churches.

The 19th imports, that the Catechumens shall not be suffered to go into the Baptistery.

The 20th, that it shall not be allowed them to receive the Benediction with the Faithful, no not in Domestick or private Prayers; and they shall be admonished to come by themselves to receive the Blessing, and the Sign of the Cross.

In the 21st it is decreed, that if two Bishops Ordain a Bishop alone without the concurrence of other Bishops, if the Bishop were Ordained against his Will, he shall be put into the place of one of them who Ordained him, and another shall be Ordain'd in the place of the other Bishop; but if he that was Ordained was voluntarily Ordained, he also shall be deposed.

The 22d orders, that for the future no Married Persons shall be Ordained Deacons, unless they make a profession of living in Chastity.

The 23d orders, that if it be found out that one of those Deacons do not abstain from his Wife, he shall be deprived.

The 24th excepts from this Law, those who have been Ordained heretofore. The only Pe∣nalty it inflicts on them is, that they cannot obtain any higher Orders.

The 25th appoints, that such Persons as have been twice Married, although never so worthy, shall be admitted to no other Orders than that of a Sub-Deacon.

The 26th forbids the Ordinations of Deaconesses for the future, and orders those that are al∣ready Ordained to receive the Blessing with the mere Laicks. Nevertheless the Council of Nice ranks them among the Clergy, Can. 19. De Deaconessis, & omnibus qui in Clero censentur. S. Epi∣phanius witnesses, that they were Ordained, and the Council of Chalcedon says it expresly, Can. 15. as well as the Council of Epa••••a, Can. 21. and Justinian's Novels, Chap. 6.

The 27th Canon is concerning Widows professing Chastity, the Council requires, that it be done before the Bishop, and that it be discovered by their Widows-Garments, or by a kind of Vail put upon them, as it is the Roman Custom, and is decreed by the Council of Toledo, Can. 4. and by the Council of Carthage, Can. 104.

The Council of Orange adds, that the Ravishers of these Widows, and such as broke their Pro∣fession, shall be punished.

The 28th Canon Ordains, that such as break their Vow of Virginity, whether Men or Wo∣men, shall be made to do Penance.

In the 29th Canon the Bishops of the Council confirm the Decrees, that they had made, and require that they be observed by themselves, and their Brethren. They reprove them that nei∣ther come themselves, nor send their Deputies in their stead to the Provincial Synods, which ought to be held twice a Year. They give notice of the next Council, and charge Hilary to give notice of the time to those Bishops that were absent.

The last Canon appoints, that if a Bishop lose his Senses, or * 1.3 Tongue, it shall not be lawful for his Priests to perform the Episcopal Functions in his presence, but he shall send for a Bishop, who shall perform the Episcopal Functions in his Church.

Notes

• * 1.1

  The first Council of Orange.
• a 1.2

  This Clause Longus sets down thus, Non praeju∣dicantes cuiquam hoc dicimus, sed ut necessaria habea∣tur Chrismatio. Which seems full as agreeable if not more to the Custom of the Gallican Church, than our Authors reading; for the Negative Par∣ticle is made necessary only because of the word repitita, which is omitted in this reading, and I think it the best.
• * 1.3

  Speech.