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.

THEODORUS of Canterbury.

THEODORUS, bred a Monk of Tarsus, was ordained Bishop by Pope Vitalian, and sent in 668. into England, to govern the Church of Canterbury. He arrived there Two * 1.1 Years after his departure [staying long in France as he went] and was well entertained by King Egbert, who had sent to Rome to desire a Bishop to be sent to him. He laboured much in the establishing of the Faith and the Church-discipline in England. He held several Coun∣cils, made Bishops, founded Monasteries, made Peace between Princes, kept the People in their Duty; and having thus performed all the parts of a good Pastor, during the space of 20 years, he died in 690. being 88 years old.

He is the First that composed a Penitential among the Latins, made up of Canons, taken out of the Councils of the Greek and Latin Church. This Book was soon spread all over the West, and many undertook to make such like Works, which in process of time became very common and very bad, because every one making Collections of Canons, according to his Fancy; nay, and some inventing them, this kind of Works soon grew full of Absurdities, Contradictions and Errors, favouring Men's Lusts, and authorizing Looseness and Remissness in Discipline. We have not now Theodorus's Penitential whole and in its Purity. M. Dacherius published some Fragments of it; and since that Mr. Petit published part of it [at Paris in 1677.] under the name of Theodorus's Penitential; but he confesses, in his Preface, 'tis not the whole Penitential of this Author; and it is credible, that this very part of it was altered, and mingled with several other Canons; for it is not without Errors; Theodorus is cited there as a Third Person, and things are met with there contrary to Theodorus himself a 1.2.

However, these are the Contents of the First Part, under Fourteen Titles or Chap∣ters.

The First is of the Church. There it is forbidden to celebrate the Sacrifice in a place, where Infidels have been buried. It is declared, There ought to be no Steps to the Altars, where there be Relicks of Saints; That there ought to be a Lamp burning before them every Night, unless the Church be Poor; That bb 1.3 Frankincense is to be offered on the Festi∣vals of Saints; That it is not lawful for the Laity to recite the Lessons in the Church, nor to say Allelujah; but only to Sing the Psalms and Responses, without Allelujah.

The Second is of the Churches Rights: It shews, That the Bishop may confirm in the Fields; That the Presbyter may consecrate there; That the Bishop cannot force an Abbot to come to the Synod, without a rational Cause; That the Bishop may judge poor Men's Causes, not exceeding fifty Pence; but if the Sum exceed that, the cognizance of it belongs to the King; That the Bishop may dispense with a Vow, if he judges it fit; That Presby∣ters only can say Mass, bless the People, and consecrate Crosses; That Presbyters are not bound to pay Tenths; That they ought not to discover their Bishop's Faults; That Men ought not to take the Sacrament from the hand of a Priest, that is not able to read the Lessons and to perform the Ceremonies; That the Presbyters, singing at the Mass, ought not to put off their † 1.4 Chasuble; That Persons baptized by a Presbyter, that is a Fornicator, are to be re-baptized; That a Presbyter who hath been ordained without being baptized, is to be baptized and re-ordained; and those are to be re-baptized that have been baptized by him (which is a very extraordinary Practice, and contrary to the use of the Latin Church of that time;) That Deacons are not to break the Bread of the Oblation, nor to say the Collect, nor the Dominus Vobiscum, nor the last Prayer; That they cannot impose Penance on a Lay-man, but

they may baptize, bless Meat and Drink; That Monks also, and other Clerks, may bless Meat.

The Third Title is of Ordinations. It shews, That in a Bishop's Ordination, Mass is to be sung by the Bishop who performs the Ordination; and so likewise in the Ordination of Pres∣byters and Deacons; but for the Benediction of Monks, it is enough, That the Abbot say Mass; That the Monk is from that time to keep his Head covered with his Cowle during the space of seven days; That in the Eighth, the Abbot shall take it away, as the Presbyter takes away the Veil of Persons newly baptized; That a Presbyter may consecrate an Abbess; but an Abbot ought to be consecrated by a Bishop; That the Greeks do bless the Virgins and Widows after the same manner, but the Latins do not give the Veil to Widows; That among the Greeks, a Presbyter may consecrate a Virgin, reconcile Penitents, consecrate the Oil for Exorcisms, and the Chrism for the Sick, if need be; but at Rome, the Bishop only may do it.

The Fourth Title is of Baptism. It imports, That Baptism remits Sins; but ac∣cording to Pope Innocent, it does not wash away the slain of Bigamy, [or second Marriages]; That besides Baptism, Confirmation is necessary to Perfection; That he does not deny, but that Confirmation belongs to the Bishop; but yet that the Chrism was established in the Nicene Council (which is a false Supposition.) That the same Linen Clothes in which the baptized are anointed, may be used many times; That the same Person who was Godfather at Baptism, may be Godfather at the Confirmation, but that it is not the Custom; That a Man un-baptized, cannot be a Godfather; That a Man may stand Surety for a Girl, and a Wo∣man for a Boy; That the baptized may not eat with the Catechumens, much less with the Gentiles.

The Fifth is of the Mass for the Dead. It imports, That among the Latins, the Monks use to carry the Corps to Church, to anoint their Breast with the holy Chrism, to say Mass upon them, and then to carry them out to the Grave, and to say a Prayer over them after they are interr'd, to say Masses for them the 1st. the 3d. and the 30th. day, and at the years end, if they will; That for the Laity, they say Masses the 3d. the 9th. and the 30th. day; That they ought to Fast 7 days for them; That Masses are not to be said for Children, unless they be 7 years old; That tho' S. Denys says, 'Tis a Blasphemy to pray for a wicked Man, yet S. Austin says, The Sacrifice is to be offered for all those that are dead in the Communion of the Church; That Presbyters and Deacons that will not, or ought not to communicate, are not to celebrate.

The Sixth Chapter is of Abbots, Monks and Monasteries. It is to this effect: The Abbot may withdraw himself with the Bishop's leave; the Abbot's Election belongs to the Monks; the Abbot cannot change his place, without the Bishop's consent, and without leaving a Priest in the Church, where he was, for the Ecclesiastical Ministery. Monks ought to have no Wo∣men with them, and Nuns to have no Men among them. A Monk cannot make a Vow without his Abbot's consent; if he make any, it is null. A Monk, chosen by his Society to be a Presbyter, ought not to leave his Rule; if he grows Proud, he shall be deposed, and become the last. It is at the liberty of Monasteries to receive infirm and weak Persons. It is also free for Monks to wash Lay-men's Feet, unless it be on Holy Thursday. It does not be∣long to Monks, to impose Penances on the Laity.

The Seventh Chapter is of Womens Functions in the Church or Monastery. They are for∣bidden covering the Altar with the Corporal, laying the Oblations or the Chalice upon the Altar, standing among the Clerks in the Church, sitting at Meat with Presbyters, imposing Penance: But they are permitted to receive the Eucharist upon a black Veil, according to the use of the Greeks; they may make the Oblations (that is, the Loaves offered upon the Altar) but not according to the practice of the Romans.

The Eighth Chapter is of the Customs of the Greeks and Latins. These are observed there: On Sunday the Greeks and the Romans do not ride on Horse-back nor in a Coach, un∣less it be to go to Church; they bake no Bread, and do not go to the Bath; the Greeks write no publick Acts; they both set their Slaves to work on Sunday. The Greek Monks have Ser∣vants waiting on them; the Latin have none. The Latins eat on Christmas-Eve, after having said Mass at the 9th. Hour. The Greeks do all sup the Evening after the Mass. Both the Greeks and the Latins say, they ought to assist the Sick of the Plague. The Greeks do not give to Swine the Meat of strangled Beasts; the Skin, the Wool and the Horns of them may be taken. One may wash his Head and Feet on Sunday; but the Romans do not follow that practice.

The Ninth Chapter is of the Irish and Britains, who differ from the Church about the keeping of Easter and their Tonsure. It is said there, That their Bishops shall be confirmed by the laying on of the hands of a Catholick Bishop; That the Chrism or the Eucharist cannot be given them, except they make Profession to re-unite themselves to the Church; and that those are to be baptized who doubt of their Baptism.

The Tenth is of those who are possessed with the Devil, or kill themselves. If they were godly Men, before they came to be possessed, they may be pray'd for; but if this Possession happened to them, after a Despair or some other Passion, they are not to be prayed for. Mas∣ses cannot be said for Self-murderers, but they may Pray and give Alms for them: Neverthe∣less some say Mass for them that kill'd themselves, being out of their Wits, and having no use of their Reason.

The Eleventh contains many Questions about married Persons. It is said there, they ought to abstain from the use of Matrimony 3 days before the Communion, 40 days before Easter, 40 days before and after Child-bearing; That a Man may leave his Wife guilty of Adultery, and Marry another; and that she may Marry again after two Years Penance: But the Wife cannot leave her Husband, tho' an Adulterer; That a lawful * 1.5 Marriage cannot be dissolved, but with the consent of both Parties; but either of them may give his consent, that the other withdraw into a Monastery, and then that the other may Marry again, if he had not been married again before. If a Hus∣band is made a Slave, the Wife may Marry at the years end; That a Deacon's Wife, forsaken by him, is not permitted to Marry; That a Man may Marry again, within one Month after his Wife's death, and a Woman within one year after her Husband's Decease; That a Woman, that hath vowed Widowhood, can∣not Marry again; notwithstanding if she should Mar∣ry again, it shall be free for the Husband to let her fulfil her Vow or not; That the Bishop may dispense with Vows; That it is free for one baptized to keep or to put away his Wife, being a Pagan. If a Woman forsake her Husband, within five years after he may take another Wife. If she be carried away Captive, he may Marry another; one year after; but if she cometh again, he shall leave this last; That it is lawful among the Greeks to Marry in the Third De∣gree, and among the Romans in the Fifth only; but Marriages contracted by Persons within the Third or the Fourth degree of Consanguinity, are not disanulled. Parents are bound to bestow their Daughter on him, to whom they have betrothed her, except she be unwilling. Children are in the Power of their Father, till they be 16 years old; but that time being past, they may enter into a Religious Order, and the Father cannot Marry them against their Will. I leave out some other Constitutions less important; as also the 12th Chapter of Slaves, as being now out of date.

The 13th Chapter is upon different Customs. It is observed therein, that there are Three solemn Fasts in the Year, that is, besides the ordinary Lent, Forty Days before Christmas, and Forty Days after Whitsunday. It is said there, That the Laity are bound to perform their Vows; That Friars may not bear Arms; That one Child may be given in exchange for another to a Monastery; That the Church ought to pay Tribute, if it be the custom; That Tythes are to be given only to the Poor, and Strangers; That he that Fasts for the Dead, does good to himself; but that God alone knows, how it goes with the Dead; That infirm Folks may Eat and Drink at any Hour.

The 14th Chapter is about the Reconciliation of Penitents. It imports, that the Romans do Reconcile them, intra absidem, (that is to say, near the Altar, in the place which is Rail'd in,) but that the Greeks do not do so; That the Bishop only maketh the Reconciliation, on Holy-Thursday; but if the Bishop cannot well do it, he may empower a Presbyter to do it. He adds, That in his Province there is no Reconciliation, because there is no Publick Penance.

M. Petit hath joined to this Work some other Collections of Canons, bearing Theodorus's Name. The 1st might be entituled a Penitential, rather than that before mentioned. It is discoursed there first of all, what they ought to do who are enjoin'd a Penance of One, Two, or Three Years Fasting. 2. What they may do to redeem those Penances, whether by re∣citing Psalms, or giving Money to the Poor; what number of Psalms they ought to say, or what Sums they ought to bestow. 3. After what manner Penitents are to come before the Bishop to receive Penance. 4. Of the different Penances to be imposed for different Crimes. There one may see some remainders of the Ancient Penance. Penitents did come in the be∣ginning of Lent to the Door of the Metropolitan Church bare-footed, covered with Sack-Cloth, and did cast themselves on the ground. The Arch-Priests, or the Ministers of Parishes, did receive them there, and enjoined them Penances; then they brought them into the Church, they sung the Seven Psalms, the Bishop laid hands on them, threw Ashes and cc 1.6 Holy Water on

them, covered them with Hair-Cloth, and turned them out of the Church. On Holy Thurs∣day they came again, and having confessed their Sins again, the Bishop Prayed to God to for∣give them their Sins, and said some Prayers over them. It was not lawful to receive a Peni∣tent of another Diocess, or Parish, without the leave of the Bishop, or the Ministers. Men were yet put to Penance for Eating things strangled, or Blood of Beasts. Penances were shorter than in former times, but then they were enjoined for very light faults. All others, but Bishops, and Presbyters, were forbidden hearing Confessions, or imposing Penances. The Author of this Collection is different from the former, the Constitutions themselves are diffe∣rent from those in the former Collection. There be some of them which seem to be made since Theodorus's time.

The Ten Capitules proposed to the Council of Hereford by Theodorus, related by Beda, do certainly belong to this Arch-Bishop of Canterbury, tho' they be not taken out of his Peni∣tential, but out of a Collection of Canons. It is decreed in the first, That Easter shall be kept the Sunday after the 14th Moon in March. In the 2d, Bishops are forbidden to encroach upon the Bishopricks of their Brethren. In the 3d, They are forbidden to molest Monaste∣ries, or to take their Goods from them. The 4th, Is against those Friars who go from one Monastery to another, without their Abbot's leave. The 5th, Against the Clerks, who leave their Bishop. Other Bishops are forbidden to entertain them. The 6th imports, That fo∣reign Bishops and Clerks shall content themselves with the Hospitality used towards them, and shall not perform any Function of their Ministery, without permission from the Bishop of the place. The 7th, Appoints Councils to be kept Twice a Year. The 8th, Forbids Bishops to preferr themselves before others out of Ambition, and enjoins them to follow the time and order of their Ordination. The 9th declares, That it is fit to encrease the number of▪ Bi∣shops, according as Believers encrease in number. The last Prohibits unlawful Marriages. It forbids Husbands leaving their Wives, except for the cause of Adultery; and orders those that shall leave them to remain unmarried. By this decision it appears, that the former Col∣lection is not wholly Theodorus's, because the 10th Chapter contains decisions contrary to this.

The Capitules Published by M. Dacherius, in the 9th Vol. of his Spicilegium, are the greatest part of them in M. Petit's first Collection: But this Collection is more Faithful and Genuine; for tho' some places thereof may be corrected by the Manuscripts of the first Collection, it must be confessed, that in this Theodorus's Canons are set down in the order observed by Theo∣dorus, and that they are not mixed with so many strange Canons. These are the most remarka∣ble things contained in them. In the 12th it is said, That among the Greeks, the Clergy and the Laity communicate every Sunday: But that among the Latins, it is left to Men's liberty, to communicate, or not; and that those that do not communicate, are not Excommunicated for that. The 35th, Is that famous Article of the Confession. It imports, That it is lawful, in case of necessity, to confess to God alone. Gratian, Burchard, and Ivo Carnutensis, do quote this passage otherwise. Theodorus says in his Penitential, That some say, with the Greeks, Men ought to confess their Sins to God alone: Others believe, they ought to confess them to the Priests; and almost the whole Church is of that mind: That Confession which is made to God blots out Sins, and that which is made to Men teaches us, how they are blotted out. God oftentimes does invisibly heal our Evils, and sometimes he uses the help of Physicians. This differs much from the very words of Theodorus's Penitential, if they be faithfully related in F. Dacherius's Col∣lection.

M. Petit hath also carefully gathered the Canons cited under Theodorus's Name, in a Col∣lection of the Councils of Spain, in the Penitentials of Egbert of York, and of Beda in the Roman Penitential, and in that of Rabanus, by Regino, Burchard, Ivo Carnutensis, Gratian, and several other Collectors of Canons: But all those Authors have many false Quotations, and so their Authority is not much to be relied upon.

All this shews, that we have not the true Penitential of Theodorus in its Integrity and Puri∣ty; That what Mr. Petit Published under the Title of a Penitential, is nothing less than that; That the Capitules, which he Published also from a Manuscript, which Mr. Faber communi∣cated to him, are not Theodorus's neither; and all the rest of his Collections is taken out of suspicious Monuments. Nevertheless he is to be commended for his diligence and labour, and we are beholden to him, for having gathered together all that bore Theodorus's Name. Spelman found in Cambridge Library a great Penitential ascribed to Theodorus, of which he gives us the Titles. It's to be wished it were Published, that we might see whether it be The∣odorus's own Original, or another Collection of Canons.

Mr. Petit joined to Theodorus's Penitential, an old compilement of Canons, a Collection of divers Monuments about Church Rites, and chiefly about Penance, taken out of several Manuscripts, and a Collection of several Papers, Constitutions, Bulls, Edicts, Declarations, Privileges, Letters, Confessions, and other pieces, which he hath Published. These Monu∣ments are accompanied with Two Dissertations, the one upon Theodorus's Pastoral Vigilancy, to shew, that all Bishops are bound not only to take care of their own Church, but moreover to watch over all the other, to help them in their need; The other upon Penance, in which he pretends to defend Theodorus's Opinion, and to prove against F. Morinus, that, in the An∣cient Church, there was no Penance for secret Sins, tho' never so grievous. Yea, and he

brings in proofs, tending to shew, that there lay no obligation to confess them to Men, nor to submit them to the Ministery of the Church Keys, and that inward Repentance was suffi∣cient to obtain the remission of them. Lastly, He adds some Notes upon his pretended Pe∣nitential, wherein he shews a great deal of Learning and Reading. These are the Contents of the Two Volumes in Quarto Printed at Paris by Dezallier in 1679, under the Title of The∣odori Poenitentiale.

Notes

• * 1.1

  Theodorus of Canter∣bury.
• a 1.2

  To Theodorus himself.] 'Tis not so much a Penitential as a Ritual, composed of several Ca∣nons. In the 11th. Chap. it is said, Ergo unam li∣centiam dedit Theodorus; which shews it is a Com∣piler that speaks; and having set down a Canon of Theodorus's, draws a Conclusion from it. It cannot be said, 'tis Theodorus himself. He might well say, the Ancients prescribed such a time of Penance; but Theodorus did much retrench it. But after ha∣ving made a Constitution, he would not say; Ergo Theodorus, &c. There are Errors in this Chapter contrary to the Constitutions he made in the Coun∣cil of Hereford, which are certainly his. What is said in the end, That there is no Reconciliation in his Country, because there is no publick Penance, does not agree to the Age Theodorus lived in, nor to the practice of his Church, and several Canons of his Penitential prove the contrary.
• bb 1.3

  [Frankincense.] This Custom of burning Candles, and offering Incense to the Saints-Images, was derived from the Heathen-Romans, who as Polyd. Virgil tells us, Solebant ad Statuas, thus, & cereos accen∣dere, as Cicero speaks of the Images set up in Honour of Caius Marius. This Ceremony did Pope Leo III. about the year 794. bring into the Church; and commanded, That the Priests should burn In∣cense at the Altars of the Saints. So great Promoters of Superstition were the Bishops of Rome in those Ages, and so careful Nurses of it have they been ever since, that the same Custom is retained to this day in their Image-worship.]
• * 1.3.1

  Pol. Virg. l. 2. c. 23. Cicer. Offic. l. 3. Lib. Pontif. Bal. in vit. Leonis.
• † 1.4

  [A Cope used by the Priests and Deacons, at celebrating Mass.]
• * 1.5

  [Marriage - dissolved by the consent of both Parties, or of one to withdraw into a Mona∣stery.] The great Veneration and Honour which the Fathers of these Ages had for a single and a Monastick Life, made them not only to have a mean Opinion of that sacred Institution of God, Marriage, but also approve of very slight Reasons of dis∣solving it. So apt are Men to make void the Law of God to maintain their own Traditions, whereas neither Celebacy it self is absolutely necessary for a Monastick Life, many of the Monks in the more pure Ages being married; nor, if it were, could the consent of one or both Parties dissolve the Bonds of it upon that account, For what God hath so joined toge∣ther, no Man can put asunder, unless it be for the only Cause allowed by God for Divorce, Adultery.]
• * 1.5.2

  Mat. 15. 6.
• * 1.5.3

  Athan Ep. ad Drac.
• * 1.5.4

  Mat. 19. 6.
• cc 1.6

  [Holy Water.] This Heathen Rite of sprinkling Consecrated Water for the Purging and Purifying of Men, which may seem to have had its Original from the Jewish Law, which prescribes a Water made with the Ashes of an Heifer to purifie the Unclean, by sprinkling them there∣with, was so far from being used or approved by the Christians for many Ages, that they abhorred the use of it as a Diabolical Superstition. Theodoret commends a Fact of Valentinian, then Tribune, after Emperor, as most suitable to the Christian practice; That going before the Emperor Julian the Apostate into the Temple of Fortune, the Priests sprinkled him as the rest of the Company with Holy Water, which when he espved upon his Garment, he immediately not only cut off that part where it was, but also smote the Priest with his Fist in Anger, saying, He was a Christian, and therefore was defiled, not cleansed by their Holy Water, which shews, that it was not then used among the Christians; but in this superstitious Age it crept into the Church among other Ceremonies, and is still in use in the Roman Church, as a Purgative from Sin.]
• * 1.6.5

  Numb. 19. 1,—20.
• * 1.6.6

  Theod. lib. 3. c. 16. Soz. l. 6. c. 6.
• * 1.6.7

  Aug. Steuch. in Numb. 19.