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.

OF THE Ecclesiastical Writers Which FLOURISHED In the VIII Age of the CHURCH.

BEDE. * 1.1

BEDE, Sirnamed the Venerable a 1.2 was born in England in the Year * 1.3 672 [in the County Palatine of Durham, within the Precincts of the Monastery of Girwy] not far from [the place where now stands a little Village called] Jarrow, [which lies near the Mouth of the River Tine.] At seven Years of Age his Relations presented him to S. Benedict of Biscop, then Abbot of the Monastery [of S. Peter] at Weremouth, and Founder [of that of S. Pauls] at Jarrow, [to be Educated and Instructed.] In these Monasteries, which were not above five Miles distant from each other, did he spend his whole Life under the Government [of S. Bene∣dict, and after] of Ceolfride, who was the first Abbot of this latter. Being Nineteen Years of Age he was Ordain'd Deacon, and Eleven Years after Priest, by John [of Beverly] Bishop of † 1.4 Haguestade. He applyed himself closely to the study of Ecclesiastical and Profane Learning, and [by means of his exact skill in both the Greek and Latin Tongues] having read much, and made very large Collections b 1.5 he Composed a Great Number of Books upon all manner of Subjects, [which filled the World with so much wonder, that * 1.6 William of Malmsbury says of him,

That it was impossible for any Man to write so many, and so large Volumes in the narrow com∣pass of Humane Life, had not God afforded him an extraordinary portion of his Divine Spi∣rit and Wisdom.]

He was the most Eminent Person of his time [Celebrated so highly by all the Eminent Men of that Age for his Universal Knowledge and Learning, that many said of him, Hominem in extremo Orbis angulo Natum Universum Orbem suo ingenio perstrinxisse, That he was born in the furthest part of the World, but comprehended the whole World in his Understandiug.] He had many Scholars, and [by his Example and Instruction] made all sort of Sciences to flou∣rish in England. He died of an Inflammation of the Lungs, on the 26th of May] in the year 735, [which was his Climacterick, and was buried in the Monastery of Girwy. His Death is remar∣ked by the Author of the Annals, Ultonienses, with this Encomium; † 1.7 Beda Sapiens Saxonum quie∣evit: This Year died Bede the Wise Saxon. From hence his Bones were removed to Durham, and put in the same Chest or Coffin with S. Cuthbert's.] Some affirm, that he made a Voyage to Rome; [And indeed it cannot be denied, but that Sergius, who was then Pope, having some * 1.8 weighty Affairs of the Church then before him, did by his Letter sent to his Abbot Ceolfrid, so earnestly request him to come to Rome, to determine some difficult Controversies and Questions then under debate, which he thought could not be determined without him, as if at this time Bede, not the Pope himself, had been the only Infallible Oracle upon Earth.] Yet it is certain, that he never went out of England, [or left his Monastery;] and it evidently appears by his Writings, that he was never at Rome c 1.9. Bede's Works have been Collected, and divided into

eight Tomes, which were Printed at Basil by Hervagius in 1563, and at Colen in 1612. [They had been Printed in three Tomes at Paris, in 1545, but not so Correct.] The two first Tomes contain such Works only, as concern Humane Arts and Sciences, viz. of Grammar, Arithmetick, Astronomy, Physick, Chronology, and Morality. Those which have nearest Relation to Eccle∣siastical Matters are two Treatises about the Tropes and Figures of Holy Scripture, his Writings about the Lunar Cicles to find Easter-day every Year, and a Treatise of Times, in which he de∣fends the Computation of the Years of the World according to the Hebrew Text against the Cal∣culation of the Seventy, and divides the duration of the World into Six Ages, of which he gives us the History and Chronology in a small Treatise by it self, [which hath also been Printed a∣lone at Paris in 15••••, 4to, and with the Scholiast of J. Bronchorstius at Colen in 1537.]

The third Tome contains his Historical Books. The first, and most considerable is his Eccle∣siastical History of England, divided into Five Books. The first contains the most remarkable things that happened in Great Britain, from Caesar to the Death of S. Gregory, [Anno. 604.] The other four relate at large what passed in the Church of England from that time [to the Year 731.] At the end he hath Annexed an Abridgment of this History in the form of a Chronicle, to which are joyned the Lives o•• S. Cuthbert, Arch-Bishop of York; S. Faelix, Bishop of Nola; the Bishop of Arras, S. Columbanus; the Abbot S. Vedastus; S. Attalas, the Abbot; S. Patrick, the Apostle of Great Britain; S. Eustatius, Scholar of S. Columbanus; S. Bertolfus, Abbot of Bobio; S. Arnolphus, Bishop of Metz; and S. Burgondofora, an Abbess; with a Relation of the Travels and Martyrdom of S. Justin a Youth, in Verse, who was Beheaded at the Louvre in the time of Dioclesian's Per∣secution.

The Life of S. Patrick is not Bede's, but Probus's, of S. Columbanus's, Jonas's, and of S. Arnoldus, Paul the Deacon's.

The Martyrology of Bede, as we now have it, is not in the same Purity, in which he Com∣posed it, but several things have been added since, as is usual in Works of that Nature. Bollan∣dus and his Followers do likewise assert, That it is not of Bede's Writing, but Florus's a Deacon of Lyons, under whose Name 'tis found in several Manuscripts.

The Treatise of Holy Places is made up several large Relations, and particularly from those of Arculphus, a Bishop of France, written in three Books by Adamannus.

To this small Tract is annexed a large Collection of Hebrew Names both Proper, and Ap∣pellative and others, put in an Alphabetical Order, and Explained.

This Tome ends with a Book, Entitled, Collections taken out of the Fathers, containing Sentences, Questions, and Parables. This Treatise is a Miscellaneous Rapsody, without either Order or Method, and Unworthy of the Name of Bede.

The fourth Tome of Bede's Works, contains his Commentaries upon some part of the Books of the Old Testament, of which the Catalogue followeth.

An Explication of the three first Chapters of Genesis, taken out of S. Basil, S. Ambrose, and S. Austin.

A Literal and Allegorical Commentary upon all the Penteteuch.

Four Books containing an Allegorical Explication of the Books of Samuel, i. e. of the First and Second Book of the Kings.

Thirty Questions upon the Books of Kings.

Three Books of Allegorical Explications of the two Books of Esdras.

A short Allegorical Exposition of the History of Tobit,

An Allegorical Exposition of the Book of Job, Divided into three Books. This Work is not Bede's, but some other Authors; and he himself cites it in his Book of * 1.10 Ounces under the Name of Philip of Syda.

A Commentary upon the Proverbs of Solomon, in three Books.

Seven Books upon the Canticles. The first contains an Extract of S. Austin's Books against Julian, a Summary of all the Chapters applying them to the Church, and the Text of the Canticles. The five following Books contain a Commentary upon the Text taken out of the Antient Commenta∣ries. The last is made up of Collections of passages out of S. Gregory upon the Canticles.

This Tome concludes with three Books, wherein he Explains Allegorically the Relation, which Moses gives in Exodus of the Building of the Ark, the Tabernacle, and Priest's Garments. Trithemius makes mention of a Commentary of Bede's upon the Proverbs, and he himself speaks of another upon Ecclesiastes; but these Works are not Published, no more than his Explication of all the Prophets.

The fifth Tome contains his Commentaries upon the New Testament, viz.

Four Books upon the Gospel of S. Matthew.

Four Books upon S. Mark.

Six Books upon S. Luke.

A long Comment upon the Acts of the Apostles, at the end of which is a small Treatise of the Names, Places, and Cities, spoken of in that History.

A Commentary upon the Catholick Epistles. [Bede made a Preface to this Commentary, gi∣ving an Account of the Order and Inscription of those Epistles; but it never was Printed with his other Works; but being lately found in a MS. belonging to Caius College in Cambridge, it hath been Printed in Dr Cave's Historiâ Literariâ among Bede's Works.

A Commentary upon the Revelation.

The Commentaries upon all Saint Paul's Epistles, which are taken out of Saint Austin's Works, are reserved for the Sixth Tome. There are several Opinions about the Author of this Commentary. Some attribute it to Peter, an Abbot of the Province of Tripo∣lis, others to Florus, a Deacon of Lyons, and others continue them to Bede. It is certain, that all these three did make Comments upon these Epistles, taken out of S. Austin. Cassiod••rus assures of the first, Wandelbert of the second, and Bede says it of himself in the Catalogue of his Works, at the end of his Church-History of England; and after him Hincmarus, and Lupus Fer∣rariensis testifie the same to us. But to which of these they ought to be attributed, it would be hard to know, unless it were discovered by the Antient MSS a 1.11, in which this Commentary, Printed under the name of Bede is attributed to Florus; and where we find the true Commentary of Bede, bearing his own Name, as F. Mabillon hath observed in the first Tome of his Analecta.

This Tome contains also some Retractations and Additions, to some places of his Commentary upon the Acts; Six new Questions, and the Translation of S. Chrysostom's Sermons in praise of S. Paul, made by Anianus.

The Seventh Tome contains 33 Homilies fitted for the Summer. 32 for the Summer-Festi∣vals of the Saints. 15 for the Winter. 22 for Lent. 16 for the Winter-Festivals of the Saints, and seueral Sermons attributed to Bede.

Common places upon several Moral Points taken out of the Holy Scripture and Fathers.

An Allegorical Treatise of the Valiant Woman, by which he understands the Church.

A small Tract of the Offices of the Church, and some Fragments of an Allegorical Exposition upon the Proverbs.

The Eighth Tome contains divers Treatises omitted in the former Tomes.

An Allegorical Explication of the Temple of Solomon, with reference to the Church, of which it was a Figure.

Another Exposition upon the three first Chapters of Genesis.

Several Questions upon Genesis with Answers to them, taken out of S. Ambrose, S. Austin, S. I••∣dore, but more especially out of S. Jerom.

The same sort of Questions upon Exodus, Leviticus, Numbers, Deuteronomy, the Books of Joshua, Judges, and Kings.

Divers Questions upon the Scripture. A Commentary upon all the Psalms.

A small Treatise upon these Words of Psalm the 52. The Lord looked down from Heaven to see, if there were any upon Earth that would understand, and seek after God.

Some Notes upon Boethius's Treatise about the Trinity.

Meditations [upon the Passion of Christ] for the seven hours of the day.

Bede's Penitential, Entitled, Remedies against Sin.

Dacherius hath Printed in the Tenth Tome of his Spicilegium, a Martyrology, which sets down in Heroick Verses the chief Festivals of the Saints through the Year. It bears Bede's Name, and the Author was certainly an Englishman, a Monk of the Monastery of Jarrow, and Cotemporary with Bede. and indeed is much like the Stile and Genius of this Author.

There were also published in England in the year 1664, some Letters of Bede; Together with the Lives of the Abbots of Weremo••th and Jarrow: F. Mabillon in his first Tome of his Analecta hath published a short Letter of Bede to Albinus, but it contains nothing remarkable in it.

Besides the Works afore-mentioned, there hath been lately Published out of the Antient MSS. by the Reverend and Learned Mr. Henry Wharton, Arch-Deacon of Canterbury, a Commentary of Bede's upon the first One and Twenty Chapters of Genesis; His Exposition of the Song of the Prophet Habacuc; as also two Epfstles, the one containing▪ an Apology for himself against such as accused him of some Erroneus Opinions, the other to Egbert, Arch-Bishop of York; together with a more correct Edition of his History of the Lives of the Abbots of Weremouth and Girwy. Printed at London, in 1693.

Bede's stile is clear and easie, but is neither Pure, Elegant, Lofty, nor Polite. He wrote with wonderful readiness, but without Art or Consideration. He had much Reading and Learning, but wanted Judgment and Critical Exactness. He Collected indifferently all he found, without Picking and Choosing. His Commentaries upon Holy Scripture, as we have observed, are no∣thing but Extracts of the Commentaries of the Fathers, Collected and put together by him. He had set down the Authors out of which he took every passage, by putting into the Margin the first Letter of their Names; bat by the Negligence of such as copied them, they are lost. His History is exact enough as to the things that passed in his time, or a little time before him, but as to the other parts of it we cannot safely credit it, because he often made use of false Memoirs. His Composures upon the Prophane Sciences, are neither very deep, nor exact, but they are well done for his Age.

JOHN, Patriarch of Constantinople; and AGATHO, Deacon of the same Church.

AFTER the Death of the Emperor Constantine [commonly called Pogonatus] his Son Justinian [the Second of that Name] a Cruel Man obtained the Empire in 685, and * 1.12 was deprived os it in the Tenth year of his Reign by Leontius Patricius, who cut off his Nose, and Banished him; but he was soon after Deposed by Apsimarus Tiberius: And at length Justinian was again restored in 705, but was at last Slain in Bithynia, Anno. 712. by the Command of Bardanes, Sirnamed Philippicus, who Invaded the Empire. This Man who had been the Scholar of the Abbot Stephen, the Scholar of Macarius, caused the Picture of the Sixth Council to be Pulled down, the Names of Sergius, and Honorius to be put in the Dypticks, and the Acts of the Council, which were in his Place to be Burnt. He Persecuted the Ortho∣dox Bishops, Banished Cyrus Patriarch of Constantinople, put John in his place, and endeavoured to reverse the Definitions of the Sixth Council, and revive the Doctrine of the Monothelites. But he did not live long enough to perfect his design, for he was taken, and had his Eyes put out by certain Persons that conspired against him in 713, on the Saturday before Whitsuntide, and the next Day Fl. Anthemius was declared Emperor, Sirnamed Anastasius, and Crowned by John. He published the Sixth Council anew, put up the Picture of it, and caused the Acts to be written out again by the Deacon Agatho, who relates this whole matter in a Memoir, which he hath put at the end of the Acts of the Council.

John, Patriarch of Constantinople, declared that he was of the same Opinion, and to reconcile himself to the Western Church. He wrote a Letter to Pope Constantine, in which he excuses himself for not sending a Synodical Letter of Communion, because he was hindred by the violence of Philippicus. He then gives him an Account how he was raised to the Patriarchate; He says, That Philippicus had a design to put a Person, who was not of the Clergy and who was of his own Sentiments, but he was forced by the earnest Petitions of the Clergy of Constantinople to choose him; That he never had declared himself to be of the Erroneous Opinions of the Emperor, nor did write to the Pope in defence of them; but he owns, That he was forced to dissemble the Truth by using ambiguous terms; He endeavours to excuse his behaviour, plainly acknowledges two Natural Wills in Jesus Christ, and approves of the Council held under Martin I. and the Sixth Council. Lastly, He earnestly desired the Pope to receive him into his Communion, and to write his Synodical Letters to him, without regard to what had passed. Nevertheless Con∣stantine gave him no Answer, and he was likewise Deposed a little after, and Germanus put in his place.

GERMANUS, Patriarch of Constantinople.

GERMANUS Bishop of Cyzicum was translated to the Patriarchal See of Constantinople, Anno. 713. and enjoyed it till 730, when he was Deposed by the Emperor Leo Isau∣rus. and sent into Banishment in which he Died. We have three of his Letters in the Acts of the Seventh Council. Some attribute also to him a Mystical Work about the Ceremonies of the Liturgy, Entitled Theoria, Printed in the Bibliotheca Patrum which contains; also an Explication upon the Lord's Prayer, which is printed by it self. Four Sermons upon the Virgin printed by F. Combefis in Greek and Latin in his Addition to the Biblioth. Patrum. The first is upon her Presentation in the Temple. The second, which is upon her Annunciation, is a Dialogue between the Angel, Mary, and Joseph; and the two last are upon the Death of the Virgin, in one of which he insinuates, that she was taken up into Heaven in her Body. Schottus hath published another Sermon upon the Nativity of the Virgin, under the Name of Germanus; but F. Combefis hath restored it to Andreas Cretensis. Some also believe, and not without Reason, that the Book, Entitled Theoria, and his Homilies, of which we have spoken already, belong to another Germanus Patriarch of Constantinople, who lived in the twelfth Age under Alexius Comne∣mus, and in the time of Pope Gregory the IX, to whom he wrote a Letter. Gretzer hath also pub∣lished two Sermons upon the Cross, which are this latter's rather, than the former's; as also the Sermon upon the Virgins Girdle put out by Surius. Lastly, F. Combefis hath published in Greek and Latin, a long Discourse about the Burial of Our Lord, which Gretzer attributes to the Au∣thor of the two Homilies upon the Cross; but it seems to be better Written, and to belong to a more ancient Author. We find also a Fragment taken out of a Treatise of Synods, and He∣resies, directed to Antimus the Deacon, which seems also to be a good Piece. But the Work

that doth most certainly belong to the elder German Patriarch of Constantinople, is that which Photius gives us some Extracts of, [in his Biblioth. cod. 233.] Entituled, * 1.13 Of a lawful Retaliation, * 1.14 in which he defends S. Gregory Nyssene from the Errors of Origen, which some imputed to him. He shews, that they, who were of Origen's Opinion concerning the ending of Hell-Torments, have imputed this Error to S. Gregory Nyssene by altering some of his Expressions, putting an ill Construction upon others, and not rightly understanding his other Writings. Photius observes, that his Style in this Work is clear, and easie; that he makes a fit use of Figures; that his Phrases are elegant, and polite; that he is not flat, and troublesome; that he keeps close to his Subject, and doth not fly from it by impertinent Expressions, forgetting nothing necessary for his Subject, and solidly proves the Propositions asserted; that he chiefly confutes the Error of those who ima∣gine, That the Devils and Damned Souls shall one day be enstated among the Blessed, having constantly suffered [for their Sins.] He confutes, I say, this Opinion by the Authority of Jesus Christ, his Apostles, the Prophets, and Testimonies of the Fathers, particularly by some Passages taken out of the Works of S. Gregory Nyssene. He answers to the Testimonies of this Father, which the Origenists alledged, and shews their Cheats, discovers the Places that they have added, and vindicates him against all the Accusations of his Enemies.

BONIFACE of Mentz.

BONIFACE was an English man by Nation, and was called properly Winfrid, or Win∣fred; he professed a Religious Life in England, and at the same time applied himself close to his Study, that he might make himself serviceable to the Church. With this intention he went out of England in the year 715, to preach the Gospel in Frisland, but the War forced him to return into England. Not long after he went to Rome, from whence he was sent by Gregory the Second to preach the Gospel in Germany, anno 719. He preached first in Turingia, and then in Hassia, East-Frisland, and Saxony. Having planted the Faith of Jesus Christ in these Provinces, and converted several thousand Souls, he made a second Journey to Rome, and was there consecrated Bishop in 723 by Gregory the Second, who sent him back again with In∣structions, and Letters of Recommendation. Being returned, he continued to preach the Gospel in Turingia, Hassia, and Bavaria. He received the Pall from Gregory the Third, with an allow∣ance to constitute Bishopricks in the Countries newly converted. The Respect which he had for the Holy See, made him undertake a third Voyage to Rome, but he stayed not long, but returned soon into Germany. It was then his main business to establish a firm Custom in the Churches which he had Planted, to reform Discipline and Manners, to abolish Superstitions, to erect Episco∣pal Sees where it was necessary, and to hold Councils, of which he summoned several in Germany and France. Hitherto Boniface had only the Quality and Dignity of a Bishop and Vicar of the Holy See, without any particular Title. Wherefore Pepin, and the great Lords of France, thought it convenient to give him one, designing to make him Bishop of Colen; but the See of Mentz becoming vacant by the Deposition of Gervoldus, Boniface was put into his Place, and that Church made a Metropolis, which was confirmed by Pope Zachary, who made five Bishops Sees subject to it, viz. Tongres, Cologne, Wormes, Spire, and Utrecht; and the Bishopricks newly erected, or those that depended upon Wormes, viz. Strasburg, Ausburg, Wirtemberg, Buraburg, Erford, Eichstat, Constance, and Coira. But he soon after laid down that Dignity upon the ac∣count of Lullus his Scholar, whom he put in his Place with the Consent of Pepin, the Bishops, Clergy, and Lords of the Province, having first obtained Leave of the Pope to do it. He went to Utrecht to preach the Gospel in Frisland, where he was barbarously murder'd by the Heathens, June 5. an. 754. in the place, whither he was come to confirm a great multitude of Persons newly baptized, and was buried in the Abby of Fulda. Serarius hath published a Collection of Boniface's Letters, together with Lullus's, Adulmus's, and several other of his Scholars, Friends, Princes, and Popes, that wrote to him. [At Mentz in 1605, Reprinted 1629.]

The first is to one of his Friends, called Nithardus; in it he takes the Name of Winfrid, which shews, that it was written when he was young. He exhorts this Friend to contemn Tem∣poral Things, and apply himself to the Study of Holy Scripture, that he may acquire (saith he) that Divine Wisdom, which is more glittering than Gold, finer than Silver, more sparkling than Diamonds, more rare than Precious Stones; and he adds, That there is nothing that he can search after in his Youth with greater Honour, or possess with greater Comfort and Pleasure in his Age, than the Knowledge of Holy Scripture.

The second is directed to an Abbess, to comfort her in her Afflictions.

The third is superscribed to the Bishop Daniel. In it he complains of the Behaviour of certain Clergy-men, who taught Errors, and permitted Persons guilty of Murder and Adultery to be admitted into the Priesthood. And that which troubled him most, was this; That he could not wholly separate from them, because they were in great Reputation in Pepin's Court, of whom

he stood in need: But he says, That he did avoid all Communion with them in the Holy Mysteries. He observes, That the Opposition which he met with from Heathens and Infidels * 1.15 was the more tolerable, because it was without; but when a Priest, Deacon, or Clergy-man, departs from the Faith, this causes a Disorder in the inward parts of the Church. He asks Ad∣vice of this Bishop, how he should carry himself; he says, That on the one hand he is obliged to hold a fair Correspondence with the French King's Court, because he cannot, without his Autho∣rity and Command, defend the German Churches, and subdue the Idolatry of those Provinces. That going to desire Orders for that end, he cannot but communicate with those disorderly Clergy-men; yet he is afraid that he offends God by it, having promised by an Oath to Pope Gregory to avoid those Persons; but on the other side, he is afraid of bringing a greater Damage upon the Church, if he should forbear going to the French King's Court. He adds, That he seems to satisfie his Oath by separating from those irregular Clergy-men in their Ministry, and not agreeing with them in their Errors, or sinful Conversation. We have Daniel's Answer to this Letter, wherein he approves of Boniface's Carriage.

The fourth Letter was written by S. Boniface when he was but a Deacon. It was to desire Adelmus's Books of Alimus.

The fifth is a Letter written by two of S. Boniface's Scholars to an Abbess.

The sixth is a circular Letter of S. Boniface to all Christians, in which he exhorts them to pray to God for a Blessing upon his Travels for the Conversion of the Gentiles.

In the seventh, he desires an Abbess to help him by her Prayers.

In the eighth, he gives Egbert Bishop of York notice, that he hath sent a Writing to Ethelwald King of the Mercians against some Errors, and exhorts him to oppose them. He tells him, That he hath sent him some of S. Gregory's Letters, which he had taken out of the Library of the Church of Rome, and which he thought not common in England. He desires of him some of Bede's Works.

He requests the same thing in the following Letter of the Abbot Huctbert, and recommends himself to his Prayers.

In the 10th, he exhorts in his own Name, and in the Name of eight Bishops that were with him, the Priest Herefrede to shew the Memoir which they sent him to the King of the Mercians, and exhorts him to follow their Advice. 'Twas to hinder the Debaucheries and Disorders of his Kingdom.

In the 11th Letter, he consults the Bishop Pethelmus about the Customs of France and Italy, by which it was forbidden to marry her to whose Child he had been Godfather: Whereupon he says, That till then he thought there was no harm in it, having never found, that it was forbidden by the Canons or Decrees of the Holy Bishops. He desires him to let him know, whether he hath met with any thing about it in any Ecclesiastical Writings.

The 12th to King Ethelbald contains nothing remarkable.

The 13th, 14th, and 16th, are directed to the Abbess Eatburg; in them he recommends him∣self to her Prayers.

In the 15th, to Nothelmus Bishop of Canterbury; he prays him to hold the same Friendship and Correspondence with him, which he had with his Predecessor Berthwald. He earnestly requests him to send him a Copy of S. Austin's. Questions to S. Gregory, and this Pope's Answers, in which he allows Kindred in the third Degree to marry. He desires him to examine carefully, whether these Answers be S. Gregory's, because they are not in the Library of the Roman Church. He asks his Opinion about a Person who had married a Widow, to whose Daughter he had been Godfather, and prays him to tell him, if he had met with any Decree about it in the Canons; or Holy Fathers. Lastly, he desires him to tell him, in what Year of Jesus Christ the Persons, whom S. Gregory sent to preach the Gospel in England, arrived there.

The 17th is sent to certain Monks, who had lost their Abbot. In it he names another to them, and gives them several Directions about a Monastick Life. He also nominates a Priest, and a Deacon, who should have the Care of Divine Service, and preach the Word of God to the Brotherhood.

The 18th contains some special Tokens of Christian Friendship and Love to the Arch-deacon, to whom it is written.

The 19th is a Letter sent in the Name of Boniface, and five other Bishops, to Ethelbald, or Ethel∣wald, King of the Mercians. Having commended this Prince for his Virtues, particularly for his Liberality to the Poor, and his Justice; they tell him with a great deal of freedom, that they have heard, that he lives in Incontinence, and shew him the enormous Nature of that Crime. They reprove him also for depriving certain Monasteries of their Priviledges and Revenues, and account it worthy of the Name of the great Sin of Sacriledge. They complain also, that his Magistrates and Justices imposed Taxes upon the Monks and Clergy; they say, that the Churches of England had enjoyed their Priviledges from the coming of Austin, to the Reign of Chelred King of the Mercians, and Ofred King of * 1.16 the Bernicians; that these two Kings had committed very great Sins in abusing and wronging the Monks, and destroying their Monasteries, but had been punished for their Impiety, and died most miserably. They exhort him not to follow their Exam∣ple,

and in the conclusion, lay before his Eyes the shortness of this Life, and the torments which at∣tend Sinners in another.

The 20th Letter is to an Abbess, who had laid down the Government of her Nunnery, that she might live a more peaceable and quiet Life. She had desired his advice, Whether she should undertake a Journey to Rome. He doth not disswade her from it, but advises her to stay, till the Disturbances in Italy were over.

In the 21st he writes to the Abbess Eatburg the Visions which a certain Person had seen, who thought, that his Soul was separated from his Body for a time. He imagined himself to be taken up into Heaven, and from thence to behold evidently all that pass'd in this World, and in the other; to hear the Angels and Devils disputing about the state of the Souls, which were come out of the World; that the Sins which they had committed, stood up to accuse them, but the few Virtues, which they had practised, appeared in their defence; that he had seen Pits of Fire, in the bottom of which were the Souls condemned to Eternal Flames, and at the Mouths were those, who should one day be delivered from their Punishments; that he had seen Paradise, and the way that the Souls of Just Men go thither, when they depart out of the World; that some fall into a River of Fire, as they pass, which throughly purges them, who have smaller Sins to expi∣ate: Lastly, that he saw the Storms which the Devils raised upon Earth, and the Sins into which they plunged Men.

The following Letters of Boniface are Letters of Compliment, Thanks, or private Matters.

The 32d is a Letter of Recommendation written by Charles Martel, [Controller of the Houshold to Chilperick King of France, and Father of Pepin the next King,] in favour of Boniface.

The next are several Letters written to Boniface, or Adelm.

The 44th is a Letter of Adelm to * 1.17 King Geruntius, against some particular Customs in Ireland, concering the Shaving of Clergy-Men, and the Celebration of Easter.

After this come several Letters written by Lullus, the Scholar of S. Boniface, who succeeded him, and by other English-Men.

In the 62d Lullus ordains a Week of Abstinence, and two Days of Fasting, to obtain fair Wea∣ther.

The 70th is a Letter of Cuthbert Archbishop of Canterbury, and his Synod, written to Lullus, and to the Christians of Germany, after the Death of Boniface. In it he shews the respect they had for the Memory of Boniface, and assures him, that they determine to celebrate his Festival, and take him for their Patron with S. Gregory and S▪ Austin, the Apostle of England. They exhort the Bishops of Germany to discharge their Ministry with Vigilance and Sanctity, and pray them to offer the Holy Sacrifice of the Mass for them promising to do the same on their part.

In the 87th, Magingok Bishop of Wirtemberg consults Lullus about the inseparable Conjunction made by Marriage, and observes the different Opinions of the Fathers about it.

The 91st is Boniface's and is directed to Pope Steven. He desires him to continue the same Friendship and Protection to him, which his Predecessors had granted him; he promises for his part to continue his Labors, and always bear the same respect for the Holy See. He submits to his Judgment and Correction all that he hath said or done; he excuses himself, that he had not writ∣ten to him so long, because he had been busie in repairing the Churches, which the barbarous People had pillaged and burnt.

The 92d is also Boniface's, it is directed to Fubredus, a Priest, to be presented to King Pepin, as a Petition from Boniface, that after his Death he would yield his Protection to his Scholars, and the Churches erected by him, and settle Lullus in his place to preach the Gospel to the Infi∣dels, and govern the Churches.

The three next are but short Notes written to Lullus.

The 96th is King Pepin's Letter to him, wherein he tells him, that every Bishop should often, and devoutly repeat the Litanies without Fasting, to give God thanks for the plenty he hath gi∣ven them.

The 97th is a Letter written by Boniface to Pope Steven, in which he consults him about the Contest between the Bishop of Utrecht and the Bishop of Cologne. S. * 1.18 Wilbrod was Ordained Bi∣shop by Pope Sergius, and appointed to preach the Gospel in Frisia, where having converted ma∣ny, he erected his See at Utrecht by the Order of Carloman; but the Bishop of Cologne contended, that that City belonged to his Bishoprick, because from the time of Dagobert, that Castle had been annexed to the Bishoprick of Cologne, upon the account of preaching the Gospel to the Fris•…•…ns. He adds, that this Bishop having not performed the Condition, he had forfeited his Right, and that this City ought to be a Bishop's Seat dependant upon the Holy See. He prays him to tell him what he ought to do, and send him a Copy of Sergius's Letter, that he might convince the Bishop of Cologne.

The 100th Letter is Lullus's, who wrote to the Pope against the Priest En••edus, who would not be subject to his Jurisdiction.

The 105th is Boniface's, wherein he imparts to Cuthbert Archbishop of Canterbury the Canons made in his Synod. He tells him, That they made a Confession of the Faith of the Church, own∣ed an Union, and Subjection to the Roman-Church, would yield Obedience to S. Peter and his Vicar, and that they have Ordained, that Synods should be called every Year; that they should require the Palls for Metropolitans of the Holy See; that they would follow the Commands of

S. Peter; ••••••t 〈…〉〈…〉 who have 〈◊〉〈◊〉 the Pall, should▪ observe the behaviour of the Bishops; that Bishops should neither keep 〈◊〉〈◊〉 Dogs, nor Ha•…•…; that the Priests should v•…•…t 〈…〉〈…〉 the 〈…〉〈…〉 account of their Conversation; that Bishops should visit their Di•…•… Year; that Clergy-Men should not wear Lay-Mens Habit, nor bear Arms; that 〈…〉〈…〉 in their Synod; and the Bishops shall bring to this Synod all P•…•… which they cannot reform, who shall be subject to their Metro∣politans, and they 〈◊〉〈◊〉 the Bishop of Rome. The remaining part of it is an Exhortation to Metro∣politans to discharge the 〈◊〉〈◊〉 of their Ministry with Vigilance, and die rather than do any thing contrary to the Sacred Laws of the Church, About the end ••e tells C•…•… that it were conv•…•… to 〈◊〉〈◊〉 the 〈◊〉〈◊〉, and 〈◊〉〈◊〉 of 〈◊〉〈◊〉 from going in such Numbers to Rome, because the greatest part of •…•…, and 〈…〉〈…〉 scandal in the whole Church, for there is 〈…〉〈…〉 where there are not some English Wo∣men of a wicked Life.

The 10••th Le•…•… is a Copy of those Letters, which a Bishop used to send to the Religious Persons of his Dio•…•… to recommend the Dead to their Prayers.

The 10••th, 1••5th, and 1••7th Letters are Petitions to the Empero•…•… to oppose Swearing, and to desire some Favour.

The last is in the Name of the Church of Mentz, which desired her Bishop.

The following Letters 〈◊〉〈◊〉 〈◊〉〈◊〉 part of this Collection, being Letters of the Popes to Boniface, and the Acts of •…•…, held under Pope Zachary, of which we shall speak in another pl•…•….

The Style of Boniface's Letters is 〈◊〉〈◊〉, and barbarous, but they are good sense. He was very well 〈…〉〈…〉 of Church-Discipline, he was wholly devoted to the Holy See, he had much Sincerity, and 〈…〉〈…〉 for the Reformation of Manners, especially of the Cler∣gy, and for the 〈…〉〈…〉 Some attribute to him the Life of S. Livinus, whom F. Mabillon thinks to 〈…〉〈…〉 Author. His Treatise of the Unity of the Faith is not come to us. F. 〈…〉〈…〉 in the Tenth Volume of his Specilegium, a Piece, en∣tituled, The St•…•… •…•…, which contains several Rules for managing the Functi∣ons and Life of 〈…〉〈…〉 a Catalogue of the Festivals; but this Book cannot be the Treatise of the Unity of Faith, as some •…•…: And there is some Grounds to doubt whether it really belongs 〈◊〉〈◊〉 Boniface of M•…•…; and so much the more, because he there addresseth himself to the Emperor, whereas in Boniface's time there was no Emperor in Germany,

GREGORY II.

GREGORY the 〈◊〉〈◊〉 of that Name was raised to the See of Rome * 1.19 the 24th Day of 〈…〉〈…〉 that Church 16 Years, eight Months, and some * 1.20 Days. We have several of this Pope's 〈◊〉〈◊〉

The 1st 〈…〉〈…〉 is directed to Boniface the Priest, to whom he gave permission to preach the Faith 〈…〉〈…〉 of Germany, To this is annexed the Form of the Oath, which Boniface swore to the 〈…〉〈…〉 Ordi•…•… in the Year 722. or 723.

The 2d Letter is 〈…〉〈…〉 of the Kings Houshold, to recommend Boniface to him. Upon which this Prince granted him Letters of Protection, which are among Gregory's.

The 3d is also a Letter of Reco•…•…dation for Boniface, directed to all Bishops, Priests, Dea∣cons, Lords, 〈◊〉〈◊〉, and i•…•…ral to all Chri•…•…

The 4•…•… is to the People, over whom he was Constituted Bishop. 'Tis in the ordinary Form which •…•….

The 5th is 〈◊〉〈◊〉 to the great Lords of that Country.

The 6th is to all People.

The 7th is to the whole Nation of the East-Saxons inhibiting Germany.

The 8th, which bears date ••25. is directed to Boniface, to congratulate the progress he had made in converting the Infidels.

The 9th, 11th and 12th, respect the Controversie about Images, and are set down in the Acts of the VIIth Council, where we shall have a 〈◊〉〈◊〉 opportunity to speak of them.

The 10th is addressed to Urs•…•… Duke of Venis••, whom he exhorts to joyn himself with the Ex∣arch in recovering the City of Ravenna from the Lombards, and putting it under the Government of the Emperors Le•• and Constantine again.

The 13th is a Decretal Epistle, in which he answers several Questions put to him by Boniface.

In the 1st Article about the Degrees of Consanguinity, within which it is forbidden to Marry, he says, that it were to be hoped that no Persons nearly related would contract Marriage, but to yield a little to the Barbarity of that Nation, they must content themselves to prohibit Marriages between Persons related in the fourth Degree.

In the 2d he permits an Husband, whose Wife is unable to perform Conjugal Duties, to Mar∣ry another.

In the 3d he orders, that a Priest accused of any great Crime, shall clear himself by Oath, if there be no Witnesses for him.

In the 4th he forbids, that Confirmation performed by a Bishop shall be repeated.

The 5th commands, that there shall be only one Chalice set upon the Altar at the Celebration of Mass.

In the 6th he uses S. Paul's words to resolve the Question, Whether it be lawful to eat Meats of∣fered unto Idols?

In the 7th he declares, that it is not lawful for Children, whose Kindred have put them into the Monasteries before the Age of 14 Years, to go out of them to lead a Secular Life.

In the 8th he forbids to Rebaptize those, who have been once Baptized in the Name of the Trinity, although it were by wicked Priests.

In the 9th he will have those Children Baptized, of whom there is no clear proof, that they have ever been so already.

In the 10th he orders, that Lepers shall not be deprived of Communion.

In the 11th he forbids flying, when the Plague, or any other Contageous Disease is in a Mo∣nastery, or in the Church.

In the last, he commands Boniface to reprove disorderly Priests and Bishops, but would not have him to refuse to talk, or eat with them.

This Letter is quoted by Gratian under the Name of Gregory, but it is Gregory II, and 'twas dated the 10th Year of the Emperor Leo, the 10th Indiction, which is Anno 726 of the Vulgar Aera, or common Account.

The 14th Letter of this Pope is directed to Serenus Bishop of Aquileia, and in it he exhorts him not to invade the Rights of the Patriarch of Grado.

In the last to this Patriarch he tells him, what a strict prohibition he had laid upon the Bishop of Aquileia.

Besides these Letters we have a Memoir, which this Pope gave to the Bishop Martinian, the Priest George, and the Sub-Deacon Dorothaeus, whom he sent into Bavaria, in which he gives them Instructions, what they should do in that Country for the establishment of the Churches, for the Ordinations of Bishops, and Regulation of Discipline. He advises them to allow of those Bishops who hold the Faith of the Church, and have been Canonically Ordained; to permit them to ce∣lebrate Divine Service according to the Roman way; but to put out those, whose Faith is sus∣pected, or Ordination faulty; to model the Divine Service according to the usage of the Church of Rome; to constitute in the Provinces a sufficient Number of Bishops, with an Archbishop; to set Bounds to Provinces and Diocesses; to enjoyn the Bishops not to Ordain such as have been twice Married, nor Ignorant, nor lame Men, nor such as have done publick Penance, nor Slaves, nor Servants, nor Africans; to have a special care of the Churches Revenues, and divide them into four parts, one for himself, another for the Clergy, a third for the Poor and Strangers, and a fourth for the Building; to Ordain only in the Ember-weeks; to administer Baptism at Easter and Whitsuntide only, unless in case of Necessity; to observe the Constitutions of the Church of Rome; not to suffer any Man to have more Wives than one, nor to Marry his Niece; to esteem Virginity more highly than Marriage; to account no Meats unclean, but such as are offered to Idols; to avoid all sorts of Superstition; to teach, that it is not lawful to Fast upon Sunday, or upon Christmass, Epiphany, or Ascension-Days; not to receive the Offerings of such as are at En∣mity, till they are reconciled; to do Penance for daily Faults; to instruct the People concerning a Resurrection and a Judgment. This Memoir is dated Anno 715. [This Pope's Epistles are ex∣tant in the Councils, Tom. 6. P. 1437.]

GREGORY III.

GREGORY the third of that Name, was chosen in the Year 731. and sate 10 Years and some Months in the See of Rome. His first Letter is directed to Boniface, who * 1.21 was Ordained Bishop of the Germans by his Predecessor. He granted him the Right of bearing the Pall, promises him to erect new Bishopricks in Germany, according as the Number of Christians shall multiply. He assures him, that he had not absolved a certain Priest who bragged, that he had received Absolution from him; and answers some Questions, which Boniface had propounded to him.

In the 1st Article he orders, that they shall be Baptized again in the Name of the Trinity, who have been Baptized by the Heathens.

In the 2d he forbids to eat the Flesh of a Wild Horse.

In the 3d he commands to offer the Sacrifice for all that died in the Orthodox Faith.

The 4th ordains, that those who have been Baptized by a Priest that hath sacrificed to Jupiter, or eaten Meats offered to Idols, shall be Rebaptized.

The 5th forbids Marriage to the seventh Generation.

The 6th bids him to hinder a Widower to Marry above twice.

The 7th imposeth Penance for their whole Life upon such as Murder their Father, their Mo∣ther, their Brother, or their Sister, and prescribes them for Penance to abstain from Wine, and Flesh-Meats, and to fast three Days in the Week.

The 8th forbids to sell Slaves to the Heathens.

The 9th enjoyns him, when he Ordains a Bishop to summon two or three Bishops to be pre∣sent at the Ordination.

The 2d is a Letter of Recommendation directed to all Bishops, Priests and Abbots, given to Boniface, when he returned into Germany.

The 3d is a Letter composed on purpose for the same Person, directed to the Germans, whom he commands to obey Boniface, and leave their Heathenish Ceremonies.

The 4th is directed to the Bishops of Bavaria and Germany, whom he enjoyns to come to those Councils, which Boniface shall call.

The 5th is directed to Charles Martel, of whom he desires assistance against the Lombards. 'Tis very urgent, and yet withal very submissive.

The 6th is to the same Person about the same Business.

The 7th is to Boniface, he approves of the Division which he had made in Bavaria into four Bi∣shopricks. He tells him that he ought to Ordain those Priests, who have exercised their Ministry in that Country, Bishops, although he can't find out by whom they were Ordained, if they be Orthodox, and of good Conversation. He will not have such Persons to be Re-baptized, who have been Baptized already in the Name of the Trinity, although through Errour the words were not well pronounced, but orders them to be contented to confirm them by Imposition of Hands, and by anointing with the Chrism. He allows him to reprove and correct Wilo, if he act con∣trary to the Discipline of the Church. He orders him to call a Council, and not to continue long in one place, but to travel for the Conversion of all the Country. This Letter is dated Octob. 27. Indiction 8. which is the 739 Year of the Vulgar Aera.

To these Letters is joyned a Collection of Canons, taken out of the Penitentials, which seems to be a later Composure, than of Gregory III. and which I do not believe to be the Works of this Pope; [yet both are Printed together under his Name in the Councils, Tom. 6. Pag. 1468.]

ZACHARY Bishop of Rome.

POPE Zachary was raised to the Holy See in the Year 741. He was a Greek, if we may believe the Authors of the Popes Lives, and had the reputation of being most mild and * 1.22 courteous, and yet at the same time very valiant and courageous. At the beginning of his Popedom, Italy was in great Troubles, Luitprandus, King of the Lombards, being at War with Thrasimond Duke of Spoletum, and the Romans, who assisted the latter. Zachary made Peace between the Romans, and the King of the Lombards, upon condition that he should restore four Cities, which he had taken from them; and so poor Thrasimond being forsaken, was forced to give over his opposition. But the Lombard having obtained his design, was not careful to per∣form his promise, but Zachary went to him, obliged him to restore the Cities to the Romans, and make a Peace with him. This very Pope being consulted by the French, whither they should ac∣knowledge Pepin for their King, who had all the Authority already, and was enstated in the Go∣vernment of the Realm, or Chilperic, who indeed had the Name of King, but was not capable of a business of that weight; answered in favour of Pepin, of whose Protection the Romans and Popes had then great need, having so Potent an Enemy near at hand, as the King of the Lombards was.

Although these Matters were of very great consequence, yet those, which are spoken of most in Zachary's. Letters, concern the Churches newly founded in Germany by Boniface, who consulted him with much respect.

The first is an Answer to this Bishops Questions, contained in the foregoing Letter. They both begin with Compliments. Boniface tells the Pope, how great Veneration he had for the Holy See; and the Pope assures him, that he was extreamly glad at the receipt of his Letters, by which he was informed, that the Church of Jesus Christ was every Day increased by his Preaching. Bo∣niface tells him, that he had Ordained three Bishops in Germany, and divided the Province into three Diocesses; that he had placed one Bishop in the Castle of Wirtemberg, another in the City of Buraburg, and the third at Erford. He prays him to confirm what he had done, and to make these three places into Bishops Sees.

Zachary returns an Answer to this Article, that he approved what Boniface had done, and did accordingly make those three places Bishopricks. Nevertheless he desires him to see, whether these places are considerable enough to place Bishops in, because the Canons forbid to place them in Villages or small Towns, lest the Dignity of Bishops be thereby rendred vile and contemptible.

Boniface, in the second Article of his Letter, informs Zachary, That Caroloman, a French Duke, had desired him to hold a Council in his Kingdom, to restore the Discipline, which was almost lost because there had not been a Synod held in France for above Fourscore Years; and the Bi∣shopricks and Arch-Bishopricks by that means were fallen into the hands of Lay-men, whose Lives were very Scandalous, and Disorderly. He desires leave of Zachary to hold a Council, and this Pope grants him his Request in his Answer.

In the third Article he desires to know what he should do with those Bishops, Priests, and Deacons, who lived in many Disorders and Debaucheries. Zachary answers him, That he ought not to suffer them to perform the Functions and Offices that belong to their Orders and Degrees.

In the 4th Article, Boniface desires the Pope to appoint him a Successor, or give him leave to chuse himself one. The Pope denieth him this Request, it being contrary to the Canons to ap∣point a Successor to a Bishop while he is alive: Yet he grants him power to nominate one at the point of Death.

In the 5th he enquireth, whether it be true, that one of his Country had obtained a Dispen∣sation from [Gregory III.] Zachary's Predecessor, to Marry his Uncle's Widow, which had been his Cozen-German's Wife, and had received the Veil. The Pope answers him, That his Prede∣cessor did not grant such a Licence, because the Holy See allows nothing contrary to the Consti∣tutions of the Councils, and the Holy Fathers.

In the 6th, he asks him, whether it be true, That on New-Years-Day Heathenish Dances and Ceremonies are practised in Rome. The Pope answers, That there is no more any such practice there, and that that detestable custom was abolished by S. Gregory.

In the 7th he says, That some French Bishops, who had been Adulterers or Fornicators, af∣ter they had made a Journey to Rome, pretended, that the Pope had given them Power to per∣form their Offices; but he maintained the contrary, because the Holy See would do nothing a∣gainst the Canons. The Pope confirms him in this Opinion, and commands him not to believe them, but to punish them according to the Severity of the Canons. He adds, That he hath sent three Letters of Confirmation to the three Bishops constituted by Boniface; and also that he hath written to Carloman, to exhort him to a speedy Execution of his design. This Letter is dated on the 11th Indiction, that is, in the Year 742.

The second Letter of Zachary is a Copy of the Letter written to the three Bishops instituted by Boniface. By the Authority of the Holy See he confirms the Institution of their Sees. He de∣clares, that no body but the Apostolick Vicar, shall ordain Bishops for those Sees; and prohibits encroaching upon their Jurisdiction or Territory.

The third Letter of Zachary is that which he sent to the French Bishops, to Congratulate them for endeavouring the Re-establishment of Church-Discipline, and the Reformation of the manner of the Clergy, and to exhort them to do it effectually, and as becomes Holy Bishops.

By the 4th Letter directed to Boniface, Zachary gives the Pall to the three Metropolitans insti∣tuted by Boniface; Then he approves the Sentence which Boniface had passed against two French Men who had lived a Profane and Disorderly Life. This Letter is dated in June, in the 12th Indiction, that is, in the Year 743.

In the next Letter, directed to the same Person, he wonders, that Boniface having at first de∣sired of him the Pall for the three Metropolitans, he begg'd it then but for one. He complains, that he suspected him guilty of Simony. He commends him for giving no credit to a Bishop of Bavaria, who did falsly affirm himself to have been Ordained by the Pope. He exhorts him to hinder all them that do not live according to the Canons, from performing the Priestly Fun∣ctions. He confirms him in the right, granted him by his Predecessor, to Preach in Bavaria. This Letter is dated in the year 745.

In the 6th Letter, directed also to Boniface, Zachary answers a Question propounded to him by * 1.23 two Persons of Piety of Bavaria, about the Validity of Baptism, Administred by a Priest, who not understanding Latin, in stead of saying, In Nomine Patris, Filii, & Spiritus Sancti, had said, In Nomina Patria, & Filia, & Spiritu Sancta. Zachary answers, That if that Priest did not design to introduce an Error or Heresie, but committed this fault meerly out of Ignorance of the Latin Tongue, they ought not Re-baptize those whom he hath Baptized, but only Consecrate them by the Imposition of Hands.

The 7th Letter to Pepin Constable of Franee, and to the French Bishops or Lords, is only a Collection of several ancient Canons, touching divers Articles of Discipline, about which he had been Consulted by Ardobanius a Presbyter sent from Pepin.

In the 8th Letter he acquaints Boniface, that he hath sent those Canons, and enjoyns him to Examine a new the Matter of the three French Bishops, and to send them to Rome, in case they maintain their own Innocency. this is dated in January in the Year 747.

The 9th Letter, according to the date, was sent the Year before. Zachary commends Boni∣face's Zeal, exhorts him to continue in it, comforts him concerning the Irruption of the Barbari∣ans into the Countrys converted by him. He approves what he had done in the Synod held in France, and was mightily pleased that they had pitched upon a City to be made a Metropolis, that Boniface might be settled there. He blames them that opposed this design, and commends the French Princes for having countenanced it. He confirms his Sentence against disorderly Bishops.

He assures him, That he ought not to believe those that boast of being Established by the Holy See. He acquaints him, that the Condemnation of Adalbert and Clement was approved in a Sy∣nod held at Rome. He saith, He will deal with another Seducer, named Geolebius, who was in his Journey to Rome, as he deserves. He will have him to hold yearly a Council in France. He confirms him in the right of a Metropolitan, which he annexeth to the City of Colen.

The 10th Letter is directed to Boniface. He says that they ought to Rebaptize those who have not been Baptized in the Name of the three Persons of the Trinity; That Sacrilegious, Impure, or Heretical Priests or Deacons are to be Banished into Monasteries, and put to Penace. He rejects the Error of one * 1.24 Samson a Presbyter of Scotland; affirming, that a Man might be made a Christian, without being Baptized in the Name of the Trinity, only by the Bishops Im∣position of Hands. He approves a Writing of Boniface, about the Unity of the Faith, and the Apostolick Doctrine, directed to all Bishops, Priests, and Deacons; He refuses to send another Person to hold Councils in France; He approves also the Profession of Faith, sent to him by the French Bishops. He writes against Virgilius, who molested Boniface, assuring him, That he will write to the Duke of Bavaria, to send him to him, that he may judge him. Lastly, He answers Boniface's last Leter, that seeing the French did not keep their promise, to make Colen a Metropo∣lis in respect to him, he may dwell at Mentz, and gives him leave to chuse a fit Person to suc∣ceed him. This Letter is dated May 748.

The 11th Letter of Zachary is directed to some French and German Bishops; He congratu∣lates their Union among themselves and with the Holy See, and exhorts them to continue their labour for the Church, joyning with Boniface, Vicar of the Holy See.

The 12th Letter is to Boniface. He commends his Zeal and Piety. He likes well his Sepa∣ration from the Erring and Disorderly Bishops. He says, That if the French Bishops will re∣ceive the Pall, and perform their Promises, they will deserve Praise; That what he received freely, he gives freely. He grants a Privilege to the Monastery of the Benedictines founded by Boniface in a Solitude of Germany. Then he answers several Questions proposed to him in a Memoir, which Lullus sent by Boniface, presented to him. This is the Sum of these Answers. 1. That it is Unlawful to Eat Wild Beasts, yea Hares. 2. That on the Thursday before Easter, when the Holy Chrism is Consecrated, they ought to kindle three great Lamps full of Oyl, which may last till Holy Saturday, and to Kindle at those Lamps the Paschal Tapers, used at the Bap∣tismal Fonts. 3. That those that have the Falling-Sickness, if they have it from their Birth, or from their Parents, should be banished from the Towns; but if it happens to them accidentally, they ought to endeavour to Cure them; That in the mean while they are not to Communi∣cate, but after all the rest of the Congregation. 4. He approves the usage of Washing one anothers Feet on Holy Thursday before Easter. 5. He reproves some certain Forms of Blessings used among the French. 6. He says, it were to be Wished, that Presbyters were 30 Years old [before their Ordination,] yet, if need be, they may be Ordained at 25. 7. He informs him, that Milo, who had been put in Rigobert's place at Rheims, should do well to quit that Bishoprick. 8. He says, That he hath found no Decree about the time in which they ought to eat Bacon; yet he does not think, they ought to eat it before it be Dryed in the Smoke, or Dressed at the Fire; and if they will eat of it without Dressing, they must stay still after Easter. 9. He approves the Condemnation of a Bishop who bore Arms, and committed Fornications. 10. He says, That Ordinations ought to be Celebrated at Lawful times: Yet he excuses Boniface for performing them at other times out of Zeal. 11. He informs him, That he ought not to make any Scruple of taking a Penny a House for the Church Revenues. 12. He enjoyns him to put to Penance, and to Depose those Presbyters, who have been Ordained, being only Laicks, and involved in Criminal Matters, if their Crime comes afterward to be discovered. 13. He thinks one may fly to avoid Persecution, when it is fierce. 14. He forbids Communicating with an Excom∣municated Person who desires not Absolution. 15. He thinks that a Tribute may be taken of the Sclavonians who come to live in Christian Countrys. 16. Lastly, He tells him, that he hath marked in Lullus's Volume, in what places they are to make the Sign of the Cross in the Canon of the Mass. This Letter is dated November 751.

In the 13th Letter, written a few days after, he praises the unwearied labour of Boniface, who had for 25 years together, preached the Gospel in Germany, and holden Councils in France. He says, it is just he should have a Cathedral Church, and for that purpose, he confirms the right of Metropolitan to him and his Successors in the Church of Mentz, and gives him for Suffragans the Bishops of Tongres. Colen, Worms, Spire, Utretcht, and all the Countrys of Ger∣many.

The 14th Letter of Zachary is the Privilege granted * 1.25 to the Monastery of Fulda, Founded by Boniface, which imports, that this Monstery shall be Subject to the Holy See only; and that no Person shall say Mass, or exercise any Jurisdiction there, unless invited by the Abbot.

There is also a Letter of Boniface to Griphon, Pepin's Brother, wherein he recommends t•• him some Monks of Turingia, to protect them against the Pagans.

The 15th Letter of Zachary is directed to the Bishops of France. He sent it by some Monks, or Clerks, who were sent by Optatus Abbot of Mount Cassin, and from Caroloman, to procure Peace between Gripho and Pepin, and to demand a second time St. Benedict's Body, which they pretended had been stolen away from Mount Cassin. He exhorts the French Bishops to maintain the Justice of their Demand.

In the 16th, he exhorts the French to suffer no Ecclesiastical Person guilty of Murder or For∣nication; and advises them to assemble Councils every Year, to restore the Discipline.

The 17th Letter is supposititious, at least the Title and Date of it are false; for it is directed to Austrebert Bishop of Vienna, and there was no Archbishop of that Name in that Church under Zachary's Pontificate; and it is dated the 7th of March, of the first Year of Constantine, which is the Year 741, of the Vulgar Ae••a; at which time Zachary was not Pope.

The 18th is not more certain: 'Tis a Prohibition somewhat ill written, that a certain Person should not marry his Father's God-Daughter, because of the Spiritual Consanguinity.

[These Epistles are all of them extant in Tom. 8. of the Councils, p. 1498.]

ANDREAS CRETENSIS.

ANDREW, born at Damascus, having finished his first Course of Studies in his own Country, came to Jerusalem towards the year 730, where he embraced a Monastick * 1.26 Life, and was at the 6th Council in his Patriarch Theodorus's stead, and there encoun∣tred the Monotholites. He was detained at Constantinople, and put among the Clergy or that Church; he was ordained Deacon, and had the care of the Education of Orphans com∣mitted to him. A little after, he was ordained Archbishop of Creete; he governed this Church many years, and died at Mitilene, in the beginning of the eighth Century of the Church.

He composed a great number of Sermons, and particularly Panegyricks. Father Combefis col∣lected all that he could meet with in the Libraries, and printed them in Greek and Latin [at Paris] in 1644. [With Notes, and an Index to explain the Words.] This Collection contains 17 of them.

The first is upon the Virgin's Nativity: He extols this Festival, which he looks upon as the Original and Principal of all the Feasts of the New-Law. He there speaks of Joachim and Anne, of the Presentation of the Virgin in the Temple.

The 2d is upon the Annunciation. In it he maketh several Divine Reflections upon the An∣gel's words.

The 3d is on the Circumcision, and upon St. Basil▪ He follows Africanus's Opinion about Jo∣seph's Ances••ors; and says, he was Jacob's Natural Son, and Heli's according to the Law. He speaks of the Names of Immanuel and Jesus, and makes some Mystical and Moral Observations upon the 8th Day. Then he passes to the Praises of St. Basil, in the end whereof, he maketh an excellent Prayer to him.

The 4th is upon our Lord's Transfiguration. It contains several Allegorical Reflections upon the Circumstances of this Miracle.

The 5th is an Homily, in which he explains Lazarus's Resurrection. He there confounds Mary, Lazarus's Sister, with the Woman that was a Sinner.

The 6th is upon Palm-Sunday.

The two next upon the Exaltation of the Cross.

The three following are upon the Virgin's Death. In it he describes several miraculous Cir∣cumstances of her Death, and particularly her Triumphant▪ Ascension into Heaven in Body and Soul.

The 12th is a Panegyrick upon Titus, first Bishop of Creete.

The 13th is upon St. George, whose Martyrdom he relates.

The 14th is a Panegyrick upon St. Nicholas Bishop of Myra: He says nothing of his Life in particular, but only that he encounter'd the Arians; that he preserved Lycia from Famine, and * 1.27 ••••nverted an Heretick Bishop.

The 15th contains the Praise, the Life and Miracles of a certain Monk, named Pata∣pi••s.

The 16th, which is another Panegyrick upon Patapius, is not Andrew's of Creete, but some of his Scholars; who relates, how that holy Hermit appeared to Andrew of Creete, and what he had told him of his Life.

The 17th contains excellent Instructions about the Miseries and Uncertainty of Human Life.

F. Combefis, in his Addition to the Bibliothec•• Patrum, attributes also to Andrew of Creet two Homilies; the one upon the Virgin's Nativity, which had been published by Schottus, under the Name of German Bishop of Constantinople. Allatius hath attributed it to Gregory Bishop of Nico∣media; and it is found in some Manuscripts under St. John Damascene's Name. But F. Combefis having seen it in a Manuscript, under Andrew of Creete's Name, believes it rather to be his, than the others, because of a great number of Compound Words commonly used by Andrew of Creete. The second is a Sermon upon the Beheading of St. John Baptist, already published by Lipomannus.

They attribute to this Archbishop Andrew a great number of Odes, Pieces in Prose, upon the Festivals of the Year, which F. Combefis hath joyned to his Homilies. He does also ascribe to him some Iambick Verses, directed to Agatho the Deacon, which are at the end of the Letter of this latter, in the second Volume of the Addition to the Bibliotheca Patrum. Some believe, that this Archbishop of Creete is also the Author of the Commentary on the Revelation, bearing the Name of Andrew of Caesarea! Which maketh others think, that he was translated from the Arch-bishoprick of Creete, to that of Caesarea in Cappadocia. But there is no need to suppose this ground∣less Translation: For, though we should suppose this Work to be of Andrew's of Creete, which is uncertain, Caesarea might perhaps have been put for Creete. This Author's Sermons are not so contemptible▪ as the most part of those of the modern Greeks; they are full of Wit, Learning, and Morality, and want not Eloquence nor Greatness: His Discourse abounds with compound and hard Words; his Narrations plain, his Reflections just, his Praises vehement, his Figures natural, and his Instructions solid.

ANASTASIUS.

ANASTASIUS, Abbot of the Monastery of St. Euthymius in Palestine, flourished about the year 740. St. John Damascene commends him in the beginning of his Treatise of the Trisagion, which he composed, to draw this Abbot out of the Error, which he thought him engaged in about this Point. They attribute to him a Treatise against the Jews, published in Latin in Canistus's Antiquities, and in the Bibliotheca Patrum, [Tom. 13.] but it might be supposed to be made a more modern Author; for the Author of it says, That 800 years ago Christ's Oracles were fulfilled, that the Jews were dispersed, and Jeru∣salem destroyed by Vespas••an: Which makes me think, that he lived to the ninth Century. This Author does not only bring Proofs for the Christian Religion, but he answers the Questions and Objections of the Jews. The Work is imperfect: It is found in Greek in the Vatican Library, and in the Jesuits at Rome. It is written well, and the Reasons he alledges are pretty solid. He observes, That when Christians honour Images, they do not adore the Wood, but their Respect refers to Christ, and his Saints; and that they are so far from adoring Images, that, when they are grown old and spoiled, they burn them, tomake new ones.

EGBERT of YORK.

EGBERT, an English Man, Brother to * 1.28 Etbert King of Northumberland, was Arch-bishop of York, from 731, till about 767. The chief Work of Egbert was a Peniten∣tial, published in four Books, which are found in Manuscript in the Libraries of Eng∣land. We have different Extracts of it: There is one, containing divers Canons con∣cerning

Clerks. Another composed of 35 Constitutions against divers Sins of Clerks, and other Christians. These Collections are ill contrived, and of little Authority. * 1.29

There was printed in 1664. at Dublin, together with Boniface's Letters, a Treatise about the Life of Clergy-men; bearing Egber••'s Name. It is made up of Questions and Answers; and the Questions are not directed to one Archbishop, but to many Bishops: 'Tis therefore a Con∣sultation directed to a Council; but it seems to me to be much later than Egbert. The small Tract of the Remedies of Sins ascribed to Bede, is one of the ancientest Extracts of Egbert's Pe∣nitential: All those Pieces are of no great use. They are found in the end of the sixth Volume of the Councils of F. Labbe's Edition.

St. JOHN DAMASCENE.

JOHN, Sirnamed MANSUR [by the Arabians,] or Chrysorrhoas [from his Eloquence,] was born at Damascus, of rich and godly Parents. He was taught and brought up by Cosmas, a * 1.30 Monk of Jerusalem, who had been taken by the Saracens. After his Father's decease, he suc∣ceeded him in the Place of Counsellor of State to the Prince of the Saracens. Being in that Office, he began to write in the Defence of Images; which did so highly provoke the Emperor Leo, Sirnamed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he formed a design to destroy him by an unparallel'd piece of Treachery: He caused one to counterfeit the Hand of John Damascene, and to contrive a Letter in his Name, whereby he betrayed his Master, advising Leo to come speedily to Damascus, to take that City. This Letter he sent to the Prince of the Saracens, who, if we believe the Author of St. John Damascene's Life, caused John's Hand to be immediately cut off, and to be for many hours exposed to the sight of the People in the middle of the Town. In the evening John de∣manding it, joyned it to his mangled Arm; afterward having prayed to the Virgin, and thereupon going to sleep, it was found re-united to his Arm when he awoke out of his Sleep. This Mi∣racle struck the Prince of the Saracens with amazement, and forced him to acknowledge John's Innocency; he prayed him to continue in his Court, but John chose rather to withdraw himself from the World, and therefore betook himself into St. Subas's Monastery at Jerusalem, where he was committed to the care of a very severe old Monk, who imposed on him a perpetual Silénce; for the breaking of which, he was turned out of his Cell by that old man, who commanded him, for his Penance, to carry away the Filth of the Cells of the Monastery. When he had made himself ready to obey his Order, the good old man embraced him, and caused him to return. About the end of his Life, he was ordained Priest by the Patriarch of Jerusalem; but he returned immediately again into his Monastery, from whence he did valiantly oppose the Opinion of the Iconodastes. He died towards the year 750. This Author wrote a great number of Works of all kinds: They may be divided into Doctrinal, Historical and Moral, * 1.31 Heor∣tastical, Ecclesiastical and Prophane. Among the Doctrinal Works, we may place in the first Rank the four Books of the Orthodox Faith, in which he hath comprehended the whole substance of Divinity in a Scholastical and Methodical manner.

The first Book is of the Nature, Existence, and Attributes of God, and of the three Persons of the Trinity. In all Points he agreeth with our Divines, except in the Article of the Proces∣sion of the Holy-Ghost, which he believes to proceed from the Father only.

The 2d Book treats of the Creatures, the World, the Angels and Daemons, of Heaven and Earth, and all Things contained therein, of Paradise, and of Man. He teaches, that Man is composed of a Body and Soul, that his Soul is Spiritual and Immortal; he distinguisheth the Faculties of it; he speaks of its Passions, Actions, Thoughts, Will, and Liberty, which he places in the power of doing what we please. He treats also of Providence, Prescience, and Predesti∣nation, or Predetermination. He affirms, that this taketh no place in free Actions; that God permits them, but ordains them not. He concludes with Man's Fall, of which Adam's Sin was the cause.

This leads him to the Incarnation of the Son of God, which is the Subject of his third Book. He explains this Mystery with great exactness; he establisheth the distinction of the Existence of the two Natures; he speaks of their Proprieties, of the Wills of Christ, and of his Free-will, which he believes to be different from ours, in that the Determination of it is without any doubt or deliberation proceeding. He enlargeth upon the two Wills of Christ; he explains in what sense these Expressions are to be understood. There is in Christ an Incarnate Nature, a Theandrick Will, and an Human Nature Deified. He shews, that Jesus Christ was subject neither to Igno∣rance, nor to Temptation; that the quality of Slave does not belong to him; that he increased in Knowledge and Wisdom so far forth only, as it did more appear outwardly, according as he grew

into years. He proves, the Human Nature 〈◊〉〈◊〉 really suffer, whi•…•… the Divinity remained impas∣sible. He maintains, that the Divinity never ceased to be united to Christ's Soul and Body, no, not in the time of his Death.

In the 4th, having discoursed of Christ's Resurrection, and examined some Questions about the Incarnation, he treats of Baptism, of the Faith, the Cross, and the Worship due to it; of the custom of praying towards the East; of the Holy Mysteries, in which we ought not to doubt, but Christ gives us his Body and Blood * 1.32 to feed us, the Bread and Wine being ‡ 1.33 changed into Christ's Body and Blood, and being but one and the same thing. He tells us, with what Purity we ought to receive such a Holy Sacra∣ment. He establisheth Mary's perpetual Virginity, both in and after the Birth, and reconciles the two Genealogies of Christ, after the same manner with Africanus. Then he proves, that Saints ought to be honoured, and their Relicks reverenced. He would also have the Images of Saints, and of Christ, to be honoured, and believeth them to be very useful to remember us of them. He confesses, they do not worship the Matter whereof the Cross or the Images are made, but only that which is represented thereby. He says, That this Custom is established by an ancient Tradition, and thereupon he quotes the Fabulous Story of the Image sent by Christ to King Agbarus. He takes notice, that no Image of God ought to be made. He maketh a Catalogue of the Sacred Books of the Old Testament, agreeable to the Canon of the Hebrews. To the Books of the New, he adds the Canons of the Apostles, which he thinks to have been collected by St. Clemens. Having treated of all these Things, he comes again to some Questions he had forgotten. He explains, how many ways they speak of Christ. He proves, God is not the Author of Sins, and that there is but one Principle of all Things. He renders a Reason, why God created some Men, who would Sin, and not Re∣pent. He shews what's the Law of Sin, and the Law of Grace. He gives some Reasons of the Observation of the Sabbath, and Circumcision. He extols the State of Virginity. He con∣cludes with some Reflections upon Antichrist, the Resurrection, and the Last Judgment: Where∣upon he says,

That Hell Fire shall not be material as that among us, but such as God knows;

Non materià hujusce nostri constantem, sed qualem Dein novit. This Work is in Greek and Latin in the Basil Edition, [in 1548, and 1575.] St. John Damascene wrote many Tracts more upon some particular Doctrines.

A Dialogue between a Christian and a Saracen about Religion.

Another Dialogue under the Name of an Orthodox and a Manichee, in which he disputes against the Errors of those Hereticks.

A Treatise of the two Natures against the * 1.34 Monothelites, who did admit but one Nature in Christ, made up of two.

A Treatise of the Trisagion against the Sedition of Peter the Fuller, where∣in he explains several forms of Speech about the Trinity, and the Inoarna∣tion.

A Treatise of the two Wills in Christ against the Monothelites.

Another upon the Trinity, and the Incarnation.

To these Tracts may be added, the last Article of his Logick, wherein he explains what is the Hypostatick Union, and his Institutes, containing an Explication of the Terms used by him in speaking of the Mysteries, as Essence, Substance, Person, Hypostasis, &c.

The three Orations upon Images belong to the Doctrinal Tracts. He distinguisheth two sorts of Worship and Adoration; the one Supreme, belonging to God only; the other a Worship of Honour and Respect only. He says, The matter of Images is not worshipped, but what is re∣presented by them; that they are in stead of Books to the Ignorant, and that, in worshipping of them, they worship the Saints, of whom they are the Images. He cites St. Basil to Authorize this use of them. He objects to himself St. Epiphanius's Letter, and answers, Either that that Letter is supposititious, or that he caused the Picture he speaks of to be buried, only for some particular Reasons; like as St. Athanasius caused the Relicks of Saints to be buried, to condemn the Profane Practice of the Egyptians. He cites several Passages of the Fathers, to prove, that the Images of Saints are to be honoured; but there is hardly one word proving directly what he maintains, though he relates a great many Passages in those three Orations. He owns, the wor∣ship of Images cannot be established from Holy Scripture, and that it is authorized by the Tradi∣tion of the Church only. Lastly, he confesses, no Image ought to be made of the Trinity, nor of Things purely Spiritual.

The Prayer for the Dead is another Point, which also is not proved but by the Tradition of the Church. S. John Damascene defends it in an Oration made for that purpose. In it he affirms, that the Prayer for the Dead is from the Tradition of the Apostles. He adds, That the Church does do nothing, but what is useful and pleasing to God; from whence he concludes, that by those Prayers they obtain the Remission of those Sins, which remain to be expiated by the Dead. He re∣lates the Fable of Trajan's Deliverance, and a Story that happen'd to St. John the Alms-giver.

We may moreover add to these Tracts, two very short Treatises; the one, in what consists the Image and Similitude of God, in which we were created; and the other, of the Last Judg∣ment. Besides, we may add to these, two Letters about the Mass, and the Consecration; but I do not believe them to be of St. John Damascene's.

The Historical Works of S. John Damascene are fewer in number.

We have a Treatise of Heresies, which bears his Name; but the twenty four first are no∣thing but the Abridgment of S. Epiphanius.

The rest, beginning at the Nestorians, were added by S. John Damascene. He joins to the Hereticks already known, viz. the Nestorians, Eutychians, Monophysites, Aphthartodocites, Theodosians, Jacobites, Agnoetes, Donatistes, Monothelites, Saracens and Iconoclasts. He joins, I say, to these, other unknown Sects of Persons that had extraordinary Opinions and Practices, namely, the Semidalites who taste of the Paste brought to them by Dioscorus's Scholars, and believe this is to them instead of Sacrifice; the Orchistae, which are Monks dancing, when they sing God's Praises; the Gnosimachi, who will not have Men to Write or Study, a good Life being sufficient; the Heliotropites, who believe there is a certain Vertue in the Herb, called Turnsol or Heliotrope; the Thnetopsychites, who believe Men's Souls to be like to the Beasts, and that they die with them; the Theocatochestes, who find fault with some Expressi∣ons in the Scripture; the Christolites, who believe that Christ hath left his Body and Soul in Hell, and that the Godhead only ascended up to Heaven; the Ethnophrones, who retain some Pagan Superstitions; the Ethiproscoptes, who find fault with ancient Usages, and introduce new ones; the Parermeneutes, who interpret several places of the Old and New Testament according to their own fancy; and the Lampetians, living after their own fashion. It is plain, That S. John Damascene gave what Names he pleased to those he thought to be of these Opi∣nions and Practices, tho' they made not a Body nor a Sect. Part of the Greek of this small Tract was published by Billius, at the end of his Edition [at Paris in 1619.] but M. Cotelier published it not long ago whole in his Monuments of the Greek Church, Vol. 1. p. 278.

The History of Barlaam contains a long Narrative of the Conversion of the Son of the King of the Indies, called Josaphat by the Monk Barlaam; 'tis more like a Romance than an History. Some think it is not S. John Damascene's; nevertheless it is like enough to his Stile, and all of it is agreeable to his Doctrine, except in the Procession of the Holy Ghost from the Son, which may have been added by this Interpreter in the Translation, as also in the Original by some Transcriber.

We have but one of his Moral Works; but it is as considerable in its kind, as the Book of the Orthodox Faith is: For S. John Damascenus hath comprehended in three Books, Intituled, Parallels, an infinite number of Precepts and Maxims of Morality, reduced to different Heads, under which he first citeth some Sentences of the Scripture, and then some Passages of several Fathers.

The Heortastick Works of S. John are very numerous, but few of them are printed. These are printed.

A Sermon on Christ's Transfiguration, in Greek and Latin.

Three Discourses upon the Virgin's Nativity, also in Greek and Latin.

Two upon her Assumption, in Latin only.

A Sermon upon Holy Saturday, published in Greek and Latin by Billius [and in Greek and Latin by Pantinus, at Antw. in 1601.]

His Ecclesiastical Works, or Books of the Divine Service, are,

Some Hymns on the great Festivals; Odes and Proses for the Service of the whole year, distinguished into two Parts. They are not all S. John Damascene's, but some are Metrophane's and other Authors.

Lastly, we have a Book of Logick and another of Physick, of S. John Damascene.

These are the Works contained in the most perfect Editions of S. John Damascene. The First Editions contained but few Works.

His Three Discourses of Image-worship were printed in Greek, at Rome, in 1553. in Latin, at Paris, in 1555. and at Antwerp, in 1556.

The History of Barlaam and Josaphat, at Paris, in 1568. at Colen in 1593. at Antwerp 160••.

His Four Books of the Orthodox Faith were printed in Latin, at Paris, in 1507. in Greek, at Verona, in 1531.

The Dialogue against the Manichaeans, at Basil, in 1578. [at Passaw in 1572, Octavo.]

The Hymns, at Paris, in 1575.

They printed in 1539, 1548 and 1575. at Basil, a Collection of the chief Works of this Father, wherein are found the Books of the Orthodox Faith in Greek. Since that, Billius made a much larger Collection of them, containing all the Works above-mentioned. It was printed at Paris, in 1577, 1603 and 1619. but it hath few Works in Greek.

M. Aubert having published S. Cyril, design'd to undertake a new Edition of S. John Dama∣scene's Works, and having communicated his Design to the Learn'd, had collected several Pieces; among the rest, M. Allatius sent him a great number of his Works, never published before, which he had taken the pains to get copied out from some Manuscripts, and to tran∣slate them himself. M. Aubert dying before he could execute this Design, F. Labbe promised, in 1652. an Edition of S. John Damascene's Works, and printed a Specimen of it, wherein he set down the Names of the Works which Allatius had communicated to M. Aubert, with∣out mentioning what this Learned Man had contributed to it, yea, and intimating, That he eceived no help by his Manuscripts. Allatius having heard of it by F. Goar, complain'd,

That F. Labbe would set himself forth by his Labors, without expressing the least acknowledg∣ment of them; and he published a Catalogue of the Manuscripts of S. John Damascene, which he had sent to M. Aubert, and of them he had by him yet and which he had to send. These are mention'd ••here.

A Panegyrick of S. John Chrysostom, and the following Sermons, on the Virgin's Nativity; on Christ's Presentation in the Temple; on the Virgin's death, and the Fig-tree dried up; a Confession of the Catholick Faith; a Treatise of Malice and Vertue; an historical Tract of Christ's Birth; the Greek Treatise of the Dialogue between a Christian and a Saracen; Defi∣nitions; other Definitions; a Treatise of the Divinity and the Incarnation of Christ; a Trea∣tise of Christ's Body; another against the Jacobites; two Treatises against the Nestorians; a Writing containing the Passages of the Fathers, proving, That Christ is composed of two Natures, and that there be two Natures in him; a Treatise of the two Wills and the two Operations in Christ; a Writing upon Easter; a Prayer; a Sermon on the Annunciation of the Virgin; a Treatise to those that believe two Natures, two Wills and two Operations in Christ. Those are the Works of S. John Damascene, which Allatius had sent two M. Aubert, together with several other Pieces of the Greeks upon S. John Damascene's Works, of the Lives of this Saint, and a Critical Censure upon his Works made by Allatius himself. He was moreover to send him his Lexicon, which he says, is a large Work, rare, and contains in it many things, with several other Greek Pieces, the Titles whereof may be seen in the Catalogue it self, in the end of the Collection of the Greek Works published by Allatius, and printed at Antwerp in 1653.

S. John Damascene writes clearly and methodically; he was a subtle Divine, an able Com∣piler, but a mean Preacher.

S. CHRODEGAND, Bishop of Metz.

CHRODEGAND * 1.35 Son of Landrada, having spent his Youth in the Court of Charles Martel, was advanced, under Pepin's Reign, to the Bishoprick of Mets, and ordained by * 1.36 Pope Steven (An. 743.) He was the Founder and Restorer of the common Life of Clerks; for, having taken Possession of his Bishoprick, he caused his Clergy to dwell in a Cloyster, gave them a Rule, and supplied them with all the Necessaries of Life, that they might take no more care for earthly Things, but might apply themselves wholly to God's Service only.

This Rule of Chrodegand was published, in its Native Purity, by F. Labbe, out of a Copy transcribed from an ancient Manuscript of the Vatican Library. F. Dacherius had printed one under his Name in his Spicilegium; but this is a Rapsody patched up out of the true Rule of Chrodegand, Decrees of the Council of Aix-la-Chappelle and some other Monastick Rules. The true one hath but 34 Articles, with a Preface to them, wherein Chrodegand tells his Clergy, That, if the Canons of the Nicene Councils were yet in force, and the Bishop and his Clerks lived according to their Rules, there would be no need for him to make a new Rule; but having found the Clergy and the People of his Diocess remiss and loose, he thought himself obliged to prescribe these Rules: That he enjoins all the People of his Diocess, to live in Unity and Love, to frequent the Divine Service constantly, to be obedient to their Bishop, to avoid Law-suits and Divisions, to give no Offence; and the Pastors to look to their Flocks, as knowing they must one day give an Account of them to the Pastor of Pastors.

Then he prescribes some particular Rules to his Clerks.

In the 1st. Article he recommends Humility to them.

In the 2d. he binds them, To take place of one another according to their Seniority in Or∣ders. He will not have them to call themselves by their proper Names, without adding the Name of their Dignity; That the younger Clerks, when they meet their Seniors, shall bow to them, and ask their Blessing; That being set down, they shall rise up and give them their place. He enjoins young Men to observe this Rule, and preserve Modesty in all things.

The 3d. Article imports, That they shall all lie in the same Cloyster, in different Cells; That Women shall not come into the Cloyster, no, nor any Lay-man, without an order from the Bishop, the Archdeacon or the Chancellor; That they shall eat all together in the same Hall; That no Laick shall be admitted into the Cloyster.

The 4th. Article imports, That all the Clerks shall repair to the Church of S. Steven at Compline; after which last part of the Office they shall eat no more, and they shall keep Si∣lence till the first hour of Prayer; and if any Body did not return home at Compline, he is forbidden to knock at the Door, or to come into the Cloyster before the hour of the Nocturnal Office. Clerks are forbidden to stay in Town after the hour of Compline, without coming to it.

The 5th, 6th, and 7th. Articles, order the time and manner of singing the Divine Service in the day and night time.

In the 8th. he orders them to come every day into the Chapter-house after the Office of the first hour, to read there some of the Instructions made by him, or of the Homilies on Sundays, Wednesdays and Fridays, and there to receive Orders and Reproofs of the Bishop or Arch-deacon.

In the 9th. Article he enjoins them to perform the Bodily Labours, as well in common as in private.

In the 10th. He will have the Clerks, when they are upon a Journey, to keep their Rule whilst they are travelling, and to recite their Office.

In the 11th. he charges them to be Zealous.

In the 12th. he forbids private Persons to strike or to excommunicate their Brethren.

In the 13th. he forbids them to make Parties one against the other.

In the 14th. having represented the usefulness of Confession, he chargeth the Clerks to con∣fess their Sins twice every year to their Bishop, or to the Presbyters appointed by the Bishop, once in the beginning of Lent, and the other time between the 15th. of August and beginning of November. And all those who are guilty of no Crime, to receive the Body and Blood of Christ every Sunday, and on the great Festivals. He declares, That, if any Body hath con∣cealed his Sins from his Bishop, and goes to confess to other Priests, fearing, least the Bishop should degrade him or hinder his admission, and if the Bishop comes to know it, he that hath done so, shall be scourged severely or be imprisoned. For he is a very wicked Man, says he, who sins before God, and will not confess his Sins to him, of whom he ought to receive advice for the recovery of his Health.

The 15th. ordains, That Clerks guilty of heinous Crimes, such as Murthers, Fornication, Adultery, Robery and such like; shall be chastised on their Body, and then sent into Exile or cast into Prison, where they shall stay as long as the Bishop pleases; That when they come out, they shall moreover do publick Penance; that is, they shall stay at the Church-door pro∣strate, whilst others go in and come out, and they shall not enter in during the Service, but they shall say it standing at the door; That they shall use such Abstinence as the Bishop shall impose upon them; and that they shall receive a Blessing from no Body, before they be re∣conciled; That they shall sue for this Reconciliation publickly, being pros••rate on the Ground, and the Bishop shall reconcile them according to the order of the Canons.

The 16th. Excommunicates him who shall keep Company with an Excommunicate Per∣son.

The 17th. ordains, That for lesser Faults, such as Pride, Disobedience, Arrogancy, Detra∣ction and the Faults against the Rule, those who are faulty shall be first of all be admonished before one or two Witnesses; if they do not amend, they shall be reproved publickly; and if they persist, they shall be excommunicated; and, lastly, if they prove incorrigible, they shall have a corporal Punishment inflicted upon them.

The 18th. is concerning much lighter Faults, such as coming late to Meat, he chargeth the Clerks to come presently to discover them to the Bishop, who shall impose a light Punishment upon them; but if they do not submit to it, and their Fault come to be known, they shall be more severely punished.

The 19th. declares, That Penance to be imposed, ought to bear proportion with the Faults.

In the 20th. he ordains, That Clerks shall not eat till after the Vespres; That they shall ab∣stain from things prescribed by the Bishop; That they shall not eat out of the Monastery during this time, except in case of great necessity; That they shall not go out neither, without ne∣cessity; That they shall give themselves to Reading; That from Easter to Whitsuntide they shall eat twice aday, and they shall eat Flesh, except on Fridays; That from Whitsunday till S. John's day, they shall eat twice also, but shall abstain from Flesh-meat at the first Meal; That from Midsummer to S. Martin's day, they shall also eat twice aday, but shall eat no Flesh on Wednesdays and Fridays; That from S. Martin's day till Christmas, they shall not eat till after the 9th. hour, and shall abstain from Flesh; That from Christmas to Lent, they shall fast till the 9th. hour, on Mondays, Wednesdays and Fridays, and on the other days they shall be allowed two Meals; That they shall abstain from Flesh only on Wednesday and Friday, unless they happen to be Holy-days, and the Superior permits them to eat of it; That the Bishop may dispence with the Infirm as to their Abstinence; lastly, That his Clergy may eat Flesh during the Octave of Whitsunday.

In the 21st. he prescribes the order of the Tables in the Hall, and ordains that there shall be Reading when they are at Meat, and prescribes some other Particulars about the order of the Hall.

In the 22d. and 23d. he comes to Particulars about the quality and quantity of the Meat and Drink.

The 24th. obliges all the Clerks to wait in the Kitchin, except the Arch-deacon and the Chancellor.

The following Articles are concerning the Duties of Officers, of the Arch-deacon, the Chancellor, the Butler, the Porter.

The 28th. is concerning the care to be had of the Infirm and Sick.

In the 29th. he provides for the clothing and warming of them.

In the 30th. he sets down the Festivals when the Bishop is to Feast them.

In the 31st. he enjoins the Clerks of his Society to have a Propriery in nothing, and to give what they have to the Church of S. Paul: Yet he gives them leave, to reserve the use of it to themselves for Almsgiving, and to dispose of their Moveables, as they please, by their Wills.

The 32d. imports, That the Alms bestowed upon private Persons, as upon Priests for say∣ing Mass or hearing Confessions, or upon other Clerks for praying, shall be their own; but those bestowed upon the Community shall be common. He will not have Ecclesiastical Persons to take a great quantity of Alms, for fear of over-burdening themselves with the Sins of others.

The 33d. Article is concerning the time and manner in which those Clerks ought to come to Mass on Holy-days.

The last Canon respects Clerks inducted into other Churches; he charges them to come twice in a Month, once in a Fortnight to the Church of S. Steven, to receive necessary Instru∣ctions and Advices from the Bishop, or him who taketh care of that Church.

STEVEN II.

AFter ZACHARY's decease, the Romans elected a Presbyter, named, Steven, in his his room; but this dying 3 days after his Election, they preferred to the Pontificate, the 27th. of March, 752. Pope Constantin's Son, named Steven II. In the beginning of his Pon∣tificate, * 1.37 he repaired and built Hospitals. Astulphus, who was then King of Lombardy, threat∣ned the City of Rome. Stev••••, to appease his Fury, sent Deputies with Presents to him, and concluded a Peace with him 40 Years; but Astulphus, intending to make himself Master of Rome, did soon break it. The Pope sent some Religious Persons to him to pacifie him; but he did not at all regard their Entreaties or Arguments. In this Conjuncture, John, the chief Silentiary of the Emperor of Greece, came to Rome with some Letters from the Empe∣ror to the Pope, and to King Astulphus, whom he did exhort to restore the Places he had usurped. He brought these Orders to Astulphus, who slighted them, and sent him back again, without any favourable Answer. The Pope seeing the danger he was in, sent some Deputies to the Emperor, to let him know, That it was high time for him to come with an Army to defend the Provinces he had yet in Italy, if he had a mind to preserve them; and for his part, he imployed publick Prayers, to obtain from God the Peace of Italy, and endeavoured, with Entreaties, to still the Anger of the King of Lombardy. But seeing, at last, there was no hope left of any assistance from the Greek Emperor, he applied himself to Pepin, King of France, who did voluntarily offer himself to help the Pope and the Romans. He judged it fit to bring the Pope into France, where he received him favourably, and promised him, That he would force the Lombard to restore him the Exarchy of Ravenna, and all the Territories belonging to the Romans. Astulphus, to avert this Storm, sent Carloman, Pepin's Brother, who was a Monk in Mount-Cassin, to oppose this Design; but he could not dissuade Pepin from his Enterprize, wherefore he retreated into a Monastery in France. Pepin did immediately send Ambassadors to the King of the Lombards, to oblige him to make Peace, and to restore to the Romans the Towns and Lands he had taken from them. The Pope likewise urged him by Letters, but all in vain; so Pepin came with an Army to attack him. The Lombard, having assay'd to force Pepin's Troops in a Passage of the Alps, was routed, put to flight, and forced to fly into Pavia, which was presently besieg'd by Pepin's Army. Astulphus was forced to sue for Peace, which was granted him, upon condition, he should restore the Exarchy of Ravenna, and what he had taken. But instead of performing this Treaty, as soon as he was delivered, he marched towards Rome, with an intent to take it. Pepin having notice of it, returned again with his Army, besieg'd Astulphus, and forced him to perform the Articles of the Treaty. The Greek Emperor's Envoy re-demanded the Exarchy of Ravenna; but Pepin looking upon that Country as an Estate which he had acquired by the right of Arms, gave it to the Church of Rome, and sent Fulradus, Abbot of S. Denys, to receive the Towns of the Pantapolis and Aemilia, which the Lombard was bound to restore. After Astulphus's death, Desiderius, who had possessed himself of the Kingdom of the Lombards, confirmed this Treaty, and rendred to the Pope all the Places agreed on. All this was done under Steven II's Pontificate, which lasted 5 Years. He died Apr. 24. 757.

This Pope's Letters are concerning all those Affairs. In the 1st. he thanks Pepin for the assistance he had promised by Chrodegand. In the 2d. he desires the great French Lords to help forward his Request to their King. In the 3d. directed to King Pepin, whom he calls his Godfather, and to his Sons Charles and Carloman, whom he stiles Kings and Nobles of Rome, he entreats them to cause Astulphus to perform the Treaty he had made. In the 4th. he begs Pepin's help against Astulphus, who was come to besiege the City of Rome. The 5th. is a Letter in S. Peter and Steven's Name, to implore Aid against the Lombards. It seems

to be Supposititious and of a quite different Stile from the rest. The 6th. is a Letter of Thanks to Pepin, for setting at liberty the City and Church of Rome. He inform him, withal, of the death of Astulphus, and that Desiderius succeeded him, and entreats him to cause him to restore the rest of the Towns of the Exarchate and the Pantopolis, which were to be restored to him by the agreement. There is a 7th. Letter, wherein he requests Pepin and his Sons to force Astulphus, to restore him the Towns and Lands which they had bestowed upon the Holy See.

To those Letters are joined 4 Privileges granted by Steven to Fulradus, Abbot of S. Denys, and a Relation of a Revelation which they pretend this Pope had, being extream sick in the Abby of S. Denys; but these last Monuments are of small Authority and good for little. This Pope's Letters are eloquent and powerful: We have moreover, under his Name, a Collection of some Canonical Constitutions which he made at Cressy, to answer the Questions propounded to him by the Monks of the Monastery of Bretigny. It contains 19 Constitutions, for the most part, drawn out of Popes Decrees, and the proceeding Councils; but there be some upon Bap∣tism somewhat singular: For in the 11th. he excuses a Priest, who in case of necessity had baptized with Wine for want of Water, and he intimates that Baptism, to be valid, in these words: Infantes sic permaneant in ipso Baptismo. I know very well that some have believed, That this Parenthesis is a gloss impertinently crept into the Text, and that some others have pretended, that of these 19 Articles 10 are Supposititious, whereof this is one; but all this is said without any Ground against the Faith of the ancient Manuscript, from which they were taken. Walafrid reports, That this Pope brought the Roman way of singing into France, which appears plainly by Charlemagne's Capitularies.

WILLIBALD.

WILLIBALD, Born of an * 1.38 illustrious Family, [in Devonshire] in England, [Scho∣lar and Nephew to S. Boniface, was by his Parents put into the Abby of Waldheim to * 1.39 be instructed by the Abbot Egviwald, when he was but Five Years old,] being grown up he travelled to Rome, and Jerusalem, and at length retreated about the Year 728 into the Mona∣stery of Mount Cassin. In the Year 739 [going to Rome again] he was sent into Germany by S. Gregory III, [to assist Boniface in the Conversion of that Nation,] and [by him] in the Year 741, was ordained Bishop of Eistad, and was present at a Synod held in Germany in 742, he * 1.40 Died about the Year 786. He left us the Life of S. Boniface, Arch-Bishop of Mentz, written at the request of Lullus his Successor, which is extant in Canisius's Antiqui∣ties, and in the Third Century of the Saints of the Benedictine Order, set forth by F. Ma∣billon.

JOHN Patriarch of Jerusalem.

THIS Patriarch, who sat in the See of Jerusalem (* 1.41 Anno 759,) is thought to be the Au∣thor of S. John Damascene's Life, which we have in Latin only, at the beginning of that * 1.42 Father's Works. It is written in the form of a Panegyrick.

GODESCHALCUS.

GODESCHALCUS, a Deacon and Canon of Liege, wrote about the Year 770, at the request of his Bishop Agilfridus, the Life of S. Lambert, Bishop of Liege, and Mar∣tyr. * 1.43 It hath been Printed in the Collection of the Memoirs of Liege, by Joan. Chapeavillus, [Tom. I. at Liege in 1612, Quarto,] and in the Third Century of the Saints of the Bene∣dictine Order.

AMBROSIUS AUTPERTUS.

AMBROSIUS AUTPERTUS, a French Benedictine Monk, and Abbot of S. Vin∣cent, [a Monastery situate near the head of the River Volternus,] Died about the Year * 1.44 778. His Writings are honourable cited by Paulus Diaconus, in his History of the Lombards, and the Author of the Chronology of this Abby wrote his Life, and made a Catalogue of his Writings. We have a great Commentary of his upon the Revelation, in which he puts a Moral Sense upon all that is said in that Book. F. Labbe says, That there are also some Commentaries of Ambrose on the Psalms, and the Song of Songs, Printed at Cologn in 1536. But F. Oudin, who did both seek himself, and got others carefully to seek for those Works, declareth, he could not find them. The Book of the Conflict of Vertues and Vices, which was among S. Austin's Works, and which bears Ambrose's Name in some Manuscripts, is this Author's; he wrote a Tract of Concupiscence, which is found Manuscript in Bennet's Col∣lege Library of Cambridge. He made the Lives of the Saints Paldon, Tuton, and Vason, the first Abbots of S. Benedict of Volternus which are so much the better, because he hath only represented their Vertues, without relating any Miracles. He hath composed several Works, and some are found in Manuscripts under his Name, and others are Printed under other Author's Names. There is one upon our Saviour's Transfiguration, which is at the end of his Commentary upon the Revelation, in a Manuscript of the Abby of S. German-des-Prez. He hath made one on the Virgin's Assumption, which was the 18th among S. Austin's Ser∣mons upon the Saints. There is one upon the Purification, Printed among the Sermons, at∣tributed to S. Ambrose, which is found inserted in an Homily upon the same Festival, made by Alcuin.

PAUL I.

STEPHEN the Second being near Death, one Party of the People appointed his Brother Paul to be his Successor. Another Party was for Theophylactus the Arch-Deacon; but af∣ter * 1.45 Stephen's Death, Paul's Party being the stronger, he was preferr'd to the Holy See. He was Pious and Charitable to the Poor, repaired several Churches, and built Monasteries. He wrote to the Emperors Constantine and Leo for Image-Worship, and to Pepin, to implore his Aid against the Lombards, and the Greeks. He Died in June 767.

This is the Catalogue and the Abridgment of this Pope's Letters, written to Pepin, as they are found in a Manuscript of the Vatican, and as they have been set out by Gretser. The Roman Figures mark the order of the Vatican Manuscript, and the Arabick that of Gret∣ser's Collection. Neither of them are exact.

I. 13. He acquaints King Pepin with his Brother Stephen's Death, and his own Ordination. He prays him to continue his Protection and Friendship to him, assuring him of his Fidelity. It was sent by Simon, Pepin's Ambassador.

II. 12. He gives to Pepin the Monastery of S. Sylvester, built on the top of Mount Soracte, together with three circumjacent Monasteries, which Carloman had given to Zachary.

III. 43. He thanks Pepin for defending of him against his Enemies, he promises him, he will take care to teach his Brother's Psalmody to the Monks he had sent him.

IV. 39. He prays him to cause Marinus the Presbyter to be Ordained Bishop in France, and dissuades him from designs contrary to the Holy See.

V. 38. He congratulates Pepin's Prosperity, and Happy Journey, and tells him, that his Legates are not yet come back from Constantinople.

VI. 37. He returns him thanks for protecting the Church of Rome; he tells him, that next after God he puts his confidence in Pepin's assistance; he desires him to send him an Ambassa∣dor, by whose means he may discover to him the Designs and Snares of the Greeks.

VII. 35. He sends him a Copy of the Letters wrote to a Monk by Cosmus Patriarch of Alexandria.

VIII. 33. He sends him word that the Greek Emperor is in Arms to assault Ravenna, and begs his help against the Greeks.

IX. 30. He says, That he shall speak with Desiderius King of Lombardy at Ravenna, and would cause him to make preparations to defend him against the Greeks.

X. 30. He clears himself from the Accusation brought against him, of saying, that Pepin would not help the Romans; he tells him, that they heard nothing of those who had been sent over to Constantinople from him and Pepin. He leaves it to his choice to deal with Mari∣nus, as he shall think fit; he sends him some Letters that he had received from Ravenna.

XI. 31. He enquires of Pepin's Health, and the Success of his Journey; because his Ene∣mies spread a report, that it was not prosperous.

XII. He complains of the Injury done him by the People of Beneventum; he desires Pepin to write sharply to them, and in case they did not Obey, to consent that they may be dealt with as they had designed.

XIII. 29. He lets him know, that he hath made peace with Desiderius. He desires him to give him his Hostages back again, that he may receive the Town of Imola.

XIV. 27. He sends a Copy of the Letters he had received from Sergius Arch-Bishop of Ra∣venna; he desires him to write to Desiderius to help him to defend Ravenna, and the Penta∣polis.

XV. 28. He tells him that the Lombards will restore nothing which they had taken, and that he endeavours the Restauration of Sergius in the Arch-Bishoprick of Ravenna. He re∣commends Bishop Vulchorius to Pepin.

XVI. 26. He commends Pepin for his constant protection of the Church of Rome, of which the Letters brought by Wilfridus were a fresh Testimony. He approves of his detaining the Legates, return'd from Constantinople, till the Synod. He leaves it to him to order things as he shall think best, about the matter of Bishop George, and Peter the Presbyter. He tells him, that Desiderius came to Rome the last Autumn, and that they had agreed, that he should deliver what belong'd to the Church into the hands of Pepin's Ambassadors. He returns him thanks for writing to Desiderius, to warn him to oblige the Neapolitans, and those of Cajeta, to restore the Church Patrimony to the Church, and to let their Bishops, be Consecrated by the Holy See.

XVII. 24. He lets him know that Six Noblemen will come from Constantinople to Rome, and that they will go into France to see him. He complains, that Desiderius hath not kept his promise which he made before Pepin's Envoys. He desires him to send Three Ambassadors, one to Desiderius at Pavia, and the other two to Rome to help him.

XVIII. 25. He sends to Pepin the Rescript which he demanded, to grant the Title of S. Chrysogonus to Marinus the Presbyter. He sends some Books to Pepin, and among the rest S. Denys the Areopagite's Books, written in Greek.

XIX. 23. He thanks him for protecting the Church.

XX. 21. He writes to him about the Treaty made by Remedius a Bishop, and Aut••arius, Pepin's Envoys with Desiderius, and gives him notice, that they are agreed to restore the Church to all her Rights before April; that he had received part of them already, and that he gave him assurance of the rest.

XXI. 19. He gives him notice, that the Ambassadors he had sent have discovered the Fraud of the Lombards, about the Restitution promised.

XXII. 20. He thanks him for imparting to him what had passed between him and the Ambassadors of the Emperor of Constantinople, and the Answers he gave them, with the Letters he had written to that Prince. He intercedes with him for Tassilon, Duke of Bava∣ria. He tells him, the Greek Emperor is vexed at him upon the account of Image-Worship.

XXIII. 18. He thanks him for his constant affection to the Holy See, comparing him to David.

XXIV. 17. He Answers Two Letters of Pepin. He tells him, they have agreed that his Envoys, together with the Deputies of the Cities, should go to Desiderius, because he had not only not restored all, that he had taken, but went about to take again what he had re∣stored.

XXV. 16. He commends Pepin for his protecting the Church, comparing him to Moses; he thanks him for the Monastery he had given him upon Mount Soracte.

XXVI. 15. He complains of the Cruelty and Malice of the Lombards. He says, that he hath given some other Letters to his Legates, whereby he required Desiderius's Hostages to be sent back again. He tells him the reason that forced him to write thus to him, and desires him to do nothing till Desiderius had restored the Church's Patrimony.

XXVII. 14. He complains of the Lombard's Invasions, tho' Desiderius had falsely affirmed the contrary. He thanks him for the Table he had offerd to S. Peter's Tomb. He leaves it to him, to detain Two Bishops, if he thinks fit.

XXVIII, XXIX, XXX. 42, 41, 40. Those Three Letters are directed to Charles and Carloman, Pepin's Sons, whom he exhorts to protect and defend the Church of Rome, fol∣lowing their Father's steps.

The XXXI. 22. Is to all the French Army, which he thanks for their Service to the Church of Rome. There are Ten of his Letters whole in the 6th Vol. of the Councils, with a privilege granted to Paul, for the Monastery of S. Hilary, in the Diocess of Ravenna, and the Foundation of the Monastery of S. Stephen, and S. Sylvester, Erected by this Pope.

STEPHEN III.

PAUL I. being at the point to Die, Toton, Duke of Nepi, who dwelt at Rome, brought many Arm'd Men thither, who took Constantine, his Brother, who was but a Lay-Man * 1.46 as yet, put him in possession of the Pope's Palace, the next Day caused him to be Or∣dain'd Subdeacon and Deacon, and the Sunday after to be Consecrated Bishop of Rome by Three Bishops. Two of the chief Officers of the Roman Church, viz. Christopher, Secreta∣ry, and Sergius, Chaplain, being not able to bear with this Violence, fled to the King of the Lombards, and having received his Orders, return'd to Rome with a Band of Armed Men. Being got into the Town, they were set on by Toton and his Creatures; but Toton being slain in the Conflict, Constantine was turn'd out, and one Named Philip, a Priest and Monk, was chosen to sit in the Holy See. But Christopher the Secretary, who had been head of this Enterprize, forced him to withdraw into his Monastery, and in August in the Year 768, pro∣cured the unanimous Election of Stephen, who came from Sicily to Rome, under the Pontifi∣cate of Gregory the Third, and from that time had been much esteem'd in the Church of Rome. After his Election, Constantine was shamefully deposed, those of his Party were very cruelly used; they carried their Fury so far, as to go and fetch him out of the Monastery▪ where he was shut up, to pull out his Eyes. After these Cruelties Waldip••rt, a Presbyter, who had brought the Lombards to Rome to expel Constantine, would also have apprehended Christopher the Secretary, and the chief Citizens of Rome, to deliver them up to the Lom∣bards; but they sent a Vicount against him, who heading the People, took him Prisoner, and put out his Eyes. During all those troubles, Stephen sent into France to request the King to send some Bishops to Rome, there to set things in order in a Council. Sergius, sent by the Pope, found Pepin Dead, and delivered the Letter to his Sons Charles and Carloman, who sent Twelve French Bishops to Rome, who held a Council there, with the Bishops of Italy, to which they brought Constantine blind, as he was. The first Day he beg'd the Council's for∣giveness, and to excuse himself, told them, that the People had forced him; but the next Day he vindicated himself, affirming, that it was no new thing, for Laicks to be raised to the Episcopal Dignity, that Sergius was made Bishop of Ravenna, from a Lay-Man, and Stephen Bishop of Naples. The Bishops, being provoked by this defence, caused him to be beaten, and turned out of the Church. Afterward the whole matter was examined, and the Acts of the Council, that had confirmed Constantine, were burnt. After this Pope Stephen fell down prostrate, with the Bishops, and those of the People, who had communicated with Constan∣stine, and having confessed their fault, and ask'd forgiveness with Tears, they imposed a Pe∣nance on them. The Council caused the Canons, forbidding to Elect Lay-Men, to be read, and made several Constitutions. Concerning the Bishops, Priests, and Deacons Ordain'd by Constantine, it was declared, that their Ordination was Null, and that they should remain in the same degree of the Clergy in which they were before, unless they should afterwards think it fit to Ordain them anew; and, as to the Lay-Men which had been Ordain'd Deacons and Priests by Constantine, that they should wear the Religious Habit during the rest of their Life. Lastly, All that Constantine had done was declared Null, except Baptism and Confir∣mation. Consequent to this Decree, the Bishops Ordain'd by Constantine, having got them∣selves to be chosen by the Clergy, and the People, were re-ordain'd by Stephen. The Council treated also of Images, and maintain'd the Worshipping of them against the Council holden in Greece. Things being thus ordered, Stephen remain'd in the quiet possession of the Holy See. But he had some difference with the King of the Lombards, about the Arch-Bishoprick of Ravenna, which became vacant by the Death of Sergius. The King of the Lombards had put one Named Michael in his room. Stephen would have deprived him as an intruder, and he was at last deposed and sent to Rome by the Order of Charles King of France. But Desiderius caused Christopher and Sergius to have their Eyes put out, for summoning of him in the Pope's Name, to restore to the Church what belong'd to her, yea, and put Christopher to Death.

This Pope wrote three Letters. The 1st is directed to the Queen, or to King Charles; He thanks the King there for the good Turns Itherius, his Envoy, had done him, and desires him to give him a Reward.

The 2d is to Charles and Carloman; He congratulates their Reconciliation, and desires them to force the Lombards to restore what they had taken from the Church's Patrimony.

The 3d▪ directed to the same, is to disswade them from marrying Desiderius's Daughter, or from bestowing their Sister upon his Son. This Letter is very earnest and vehement. There be two Letters more of this Pope in the Carolin Code; the 1st, which is the 46th of this Collection, is directed to Bertrade, and is written against Sergius, Christopher, and those others, who would have assassinated Stephen. The other is a Letter of Thanks to Carloman.

There is also found there two Letters of Constantine, directed to Pepin: In the 1st of which he acquaints him with Paul's Death, and promises to be obedient to him. In the 2d he assures him, He was chosen against his Will; and tells him, That he hath received a Let∣ter from the East about Images, of which he sends him a Copy. Stephen died the last Day of January, 772.

ADRIAN I.

ADRIAN was elected and consecrated Bishop of Rome by the unanimous Consent of the whole Clergy and People of Rome (ann. 772. Feb. 9.) In the beginning of his Pon∣tificate * 1.47 Desiderius King of the Lombards sought his Friendship: But seeing that King had been perjur'd all-a-long, he would not at first give Ear to his Embassadors; yet he was prevailed with at last by their Oaths, and sent Deputies to him; but they were hardly got out of Rome, when News was brought that Desiderius had invaded the Dukedom of Ferraria, and the Ex∣archate of Ravenna, and that he was ready to besiege that City. The Pope having sent to demand those Countries back again, he promised to restore them, if he would come to him: But Adrian would not put himself into his Hands, and therefore declared, That he would not go to him, before he had restored what he had taken from the Church. Desiderius seeing he could do nothing by Fraud and Cunning, attack'd him openly, and prepared himself to besiege the City of Rome. In this Extremity the Pope applied himself to Charles King of France, and sent to intreat him to help the Romans, after the Example of his Father Pepin. He would have done it immediately, had not Desiderius born him in hand by his Envoys, That he had restored all to the Church of Rome, at that very Time when he was drawing near to Rome, to besiege it. Charles hearing of it, came into Italy with an Army, summon'd the King of Lombardy several times, to give the Church of Rome her Right. The King always denied it; but at last, his Men being taken with a panick Fear, he was forced to withdraw into Pavia, and his Son Adalgisius to Verona. During this Time the Pope recovered the Dukedom of Spoleto, and great part of the Country which the Lombards had taken. On the other side, Charles besieged the Cities of Verona and Pavia; the first yielded presently, he left his Army before the other and went to Rome, where he was receiv'd by the Pope and the Ro∣mans, in a manner suitable to so signal a Service as that he did them. He confirmed the Donation his Father had made to the Holy See, of the Towns and Territories taken by Con∣quest from the Lombards, and promised to preserve them to it. From Rome he returned to the Siege of Pavia, which he took soon after: He took Desiderius Prisoner, and conquered the whole Kingdom of the Lombards. From this time Adrian continued in the peaceable posses∣sion of the Roman Church, and of the Countries the Kings of France had bestowed on him. He laid out his Wealth in Building, Adorning and Beautifying the Churches of Rome. He was Pope 23 Years, 10 Months and a few Days. This is the Sum of this Pope's Let∣ters to Charles the Great, which are found in Manuscript of the Vatican, and have been put out by Gretser, but without observing any Order of the Times. The first Numbers note the Order of the Vatican Manuscripts, and the second the Number of the Caroline Book.

I. 88. He congratulates Charles's Conquest of Bavaria, and gives him notice, That Ari∣chisius, Duke of Beneventum, hath sent to Constantinople, to demand Aid, with the Duke∣dom of Naples and the Patrician Dignity, upon promise to obey the Greek Emperor, to be clad after the Grecian Way, and to follow their Usages. But the Embassadors sent by the Emperor found Arichisius dead: But the People of Beneventum had promised the Greeks to perform these Conditions, since Charles has granted them Grimoaldus for their Duke, and they had led their Embassadors to Naples. He desires Charles to take his Measures accordingly, and discovers to him the Snares laid by the Neopolitans and the People of Benevent, for those whom he had sent.

II. 87. He grants the Pall to Ermembert, Archbishop of Bourges, at Charles's Request.

III. 86. He gives him notice of the Snares the Greeks had laid for him; he prays him to keep his Armies always in readiness. He complains, That his Envoys have not fully executed his Orders concerning the Towns he was to deliver again to the Roman Church: He says, That Grimoaldus and the Greeks take from thence an occasion of insulting over him.

IV. 85. He writes an answer to Charles, about the Bishops of Lombardy, who did incroach upon the Diocesses of other Bishops; about Ermanald's Daughter, which married after hav∣ing taken the Religious Habit; and about Simony, very rife in Italy and Tuscany. He com∣plains of the Disobedience of the People of Ravenna and the Pentapolis. He desires Charles, not to countenance them, and not to receive those that are come to him without his Orders, as he receives none of the King's Subjects, that bring no Order from their Master.

V. 84. He acquaints him, That according to his Orders, he commanded the Venetian Merchants to be banish'd out of Ravenna and the Pentapolis. He desires him to apprehend the Duke of Garenne, who had possessed himself of some Lands belonging to the Church of Ravenna.

VI. 83. He recommends the Duke Paul, who went to him, to clear himself from the Ac∣cusations charged upon him and the Duke Constantine.

VII. 82. He says, He saith he hath sent him S. Gregory's Sacramentary.

VIII. 81. He tells him, He hath set up in the Church the Cross he sent him. He prays him to send Commissioners, to restore some Towns of the Dukedom of Beneventum to him, with the Territories of Popolo and Roselle.

IX. 80. He speaks of the Penance to be imposed upon the Saxons, who being baptized, had lapsed again into Idolatry.

X. 79. He intercedes for the Abbot of S. Vincent, falsly accused to Charles.

XI. 78. He forbids Bishops and Presbyters to bear Arms, and gives him notice, That, upon his Recommendation he hath set at Liberty John the Monk, accused of bearing false Witness.

XII. 77. He says, That Charles's Envoy could not procure the entire Restitution of the Territory of Sabina.

XIII. 67. He speaks to him of the Presents he sent him.

XIV. 66. He prays him to send a new Commissioner, to cause the whole Territory of Sabina to be restored to him.

XV. 69. He requests him again to cause that whole Country to be restored to him.

XVI. 68. He begs of him some Beams and Pewter, and gives him notice of the War of Ari∣chisius against the Amalphitans, and of the Defeat of his Troops by the Neapolitans.

XVII. 65. He assures him of the continuation of their Prayers for him. He tells him, That the Slaves sold to the Saracens were sold by the Lombards and the Greeks. He says, The Roman Priests are not guilty of the Crimes▪ they are charged with.

XVIII. 64. He says, That the Neopolitans and the Greeks had made themselves Masters of Terracine, by the Advice of Duke Arichisius. He desires Charles to send Wolfini to retake that Town, and the other Church-lands in the Neopolitan Territory.

XX. 62. He tells him, he prays to God Night and Day for him.

XXI. 61. He begs some Beams and Lead to repair the Church of S. Peter. He says, He durst not meddle with the Holy Corpse, which Adon had begg'd of him, and gives him a hint of one, which was at the Archbishop Vulcharius's; viz. the Body of S. Candidus the Martyr.

XXII. 60. He gives him notice of the Emperor Constantine's Death. He charges the Duke Clusus with seizing of Church-Lands, and entreats Charles to remove him out of Tuscany.

XXIII. 59. He acquaints him with a Plot made to besiege the City of Rome.

XXIV. 92. He tells him, That his Envoys fared worse for not following his Advice; and that the Greeks were forming a Design to deprive Charles of his Dukedom of Beneventum.

XXV. 58. He complains that King Charles's Commissioners had slighted him, and that, instead of coming to Rome, they were gone to Spoleto, and to Beneventum. He desires Charles to put him in possession of the Dukedom of Spoleto, as he had promised him.

XXVI. He says, No body did question but that the whole Country of Sabina should be∣long to him.

XXVII. He congratulates the Victory he had lately obtained, and recommends an Abbot and two Bishops to him.

XXVIII. 54. He tells him, That in Italy and Tuscany there were some Lombard Bishops, who invaded the Diocesses of others; that there are some Monks, who lay aside their Habit, to lead a Secular Life and to marry. He speaks again of Ermenald's Daughter, and desires Charles to stop these Disorders.

XXIX. He complains of the Bishop of Ravenna's Impudence, who detained the Towns of Aemilia and Pentapolis, after Charles's Departure.

XXX. 51. He sends him a Letter of the Patriarch of Grado, and complains that the Bishop of Ravenna had open'd it and read it.

XXXI. 51. He intreats Charles to remember his Promises to him, and demands all the Countries which the Lombards did once possess.

XXXII. 50. He complains; That he hath waited in vain for the Commissioners that were to come with Andrew▪ He complains, That Leo Bishop of Ravenna did boast of having obtain'd of him the Towns of the Pentapolis and Aemilia.

XXXIII. 93. He speaks of his Loyalty and Amity to him. He rejoyces because he wrote to him that he would come into Italy. He complains of his detaining his Legate Anastasius in France. He accuses two Persons about him of being his Enemies.

XXXIV. 49. He speaks of some Advantage gotten by the Persians upon the Greeks.

XXXV. 76. He prays him to cause all the Lands, which he pretends the Lombards had taken from the Roman Church, to be restored to him.

XXXVI. 77. He prays again, That the Territory of Sabina be wholly put into his Hands again. He rejects an Abridgment of the Council of Chalcedon, which was brought to him.

XXXVII. 75. He intreats him to continue his constant Affection to the Roman Church. He accuses two private Persons who had fled to Charles, and desires him to send them to him.

XXXVIII. 74. He recommends the Deputies of the Monastery of S. Hilary to him, and prays him not to suffer that the Hospitals built in the Road of the Alps be seized to enter∣tain Travellers.

XXXIX. 71. He answers him about the Elections of the Bishops of Ravenna, that they ought to be performed by the Clergy and the People of the Town, in the presence of the Emperor's Commissioners, and with the Bishop of Rome's Consent.

XL. 72. He acquaints him, How he hath composed the Differences of the Monks of S. Vincent▪ and how that the Abbot Pothon was resolved to go to him with some Monks, to purge himself from the things laid to his Charge.

XLI. 71. He thanks Charles for all his Pains that he had been at to serve the Church of Rome.

XLII. 70. He gives him notice, that Adalgisius, Desiderius's Son, was come to Calabria, and he desires Charles to make War on him, and to constrain those of the Country of Benevent to obey him. He cautions him not to make Grimoald Duke of Beneventum, and demands of him the restitution of Ravenna, Roselle and P••polo.

XLIII. He tells him, That he hath received the Embassadors of Offa * 1.48, the English King, together with Charles's Commissioners; and he intimates to him, That he does not believe that Offa hath suggested any thing against Charles.

XLIV. He appoints Litanies to be said for 3 Days together, in all the West, for the happy Conversion of the Saxons, wrought by Charles.

57. He tells him, That the Greeks have put out the Eyes of Maurice, Bishop of Istria, be∣cause of his faithfulness to the Church of Rome. He prays Charles to order the Duke of Aquileia to get him restored.

75. He acquaints him, That he, with all his Clergy and Monks, pray to God to grant him the Victory against the Agarenians.

The 95th is directed to Egila, who had been ordain'd Bishop, and sent into Spain by Vul∣charius, for accepting a Mission without having any particular See: He commends his Zeal, and exhorts him to follow the Usage of the Roman Church in the Saturday-Fast.

In the 96th, directed to the same Bishop, and to John a Presbyter, he exhorts them to a Conformity to the Usages of the Roman Church. He confutes the practice of the Spanish Churches, which put off Easter to the 8th Day, when the 14th Moon fell on Saturday. He reports a long Passage of S. Fulgentius about Predestination. He condemns some Errors about Free-will, and the Relicks of Priscillianism, and reproves some Abuses. Afterwards he was displeased with Egila, for teaching some Errors, and neglecting his Ministery.

The 77th Letter is directed to all the Bishops of Spain: In it he treats of Felix and Eli∣pandus's Error. 2. Of the keeping of Easter. 3. Of Predestination. 4. Of the Obliga∣tion to abstain from Blood. 5. Of the Commerce and Marriage with Pagans and Jews, and of the Women that marry again during the Life of their first Husband.

Flodoard mentions a Letter of this Pope to Tilpin, Archbishop of Rheims; in which having described the Disorders that had happen'd in that Church: He confirms to him the Right of Metropolitan or Primate, and grants him the Priviledge of not being judged but by a Cano∣nical Judgment, and by the Pope, if in the very Judgment he did appeal to the Holy See. This Letter seems doubtful to me.

Adrian gave to Charlemagne the Code of Dionysius Exiguus, of whose Canons there was a Summary made, bearing unfitly the Name of this Pope. Some attribute to him a Col∣lection of 72 or 80 Capitula's, which they suppose him to have given to Ingilram, Bishop of Mets, or Ingilram to have presented them to him, for both these are found in the Manu∣scripts: It contains 72 or 80 Articles of Ecclesiastical Judgments, for the most part taken out of the Ancient Canons, Popes Letters, and the Theodosian Code; but some Additions are made to them, favourable to the Pretensions of the Court of Rome. This piece was forged when the false Decretals were made, and perhaps by the same Author. They talk also of a Priviledge granted by this Pope to the Monastery of S. Denys, wherein it is permitted them to have a Bishop: But this also is visibly supposititious.

PAUL Deacon of Aquileia.

PAUL, Deacon of Aquileia, called Winfrid after the Name of his Family, Son of War∣tifred and Theodolinda, was Secretary to Desiderius, the last King of the Lombards. This * 1.49 Prince being taken (An. 774.) by Charlemagne, and his Kingdom utterly destroyed, Paul the Deacon fell into the Conqueror's Hands, who used him very civilly. But his ties to his Prince having brought him into a suspicion of some Conspiracy, he was banished into an Island of the Adriatick Sea [called Diomedea] from whence he escaped to [Anchis] the Duke of Be∣neventum, Desiderius's Son-in-law, and a little after made himself a Monk in Mount-Cassin, where he died in the beginning of the 9th. Century.

This Author wrote * 1.50 the History of the Lombards, divided into 6 Books. They do more-over falsly attribute to him an Abridgment of the Roman History drawn out of several Au∣thors: For, tho' he made an Addition to Eutropius's Epitome, he is not the Author of that Collection, which is rather Anastasius's the Library-keeper. He abridg'd the History of the first Bishops of Metz, which Abridgment is found among the Historigraphers of France, and in the last Edition of the Bibliotheca Patrum [Tom. 13.] The first times of this History, which he brings up to the Apostles, are altogether fabulous. He made this Writing, as he tells us him∣self (Ch. 16. B. 6. of his History of the Lombards) at the request of Ingilram, Bishop of Metz. He composed also, in particular, the Life of S. Arnulphus, Bishop of Metz, which is found

among Bede's Works. There is a relation of S. Cyprian's Martyrdom, under his Name, which is found at the beginning of this Father's Works, of Pamelius's Edition. They publi∣shed, moreover, under his Name, the Lives of S. Benedict, S. Maurus and S. Scholastica. Si∣gebert assures us, he wrote the Life of S. Gregory the Great, which was printed in the last Edi∣tion of that Saint's Works. Besides, they ascribe to him a Commentary upon S. Benedict's Rule, which is not printed. There be some Hymns and Homilies, both Manuscript and Printed, bearing his Name. It is thought, That S. John's Hymn, Ut queant laxis, &c. is his. Lastly, he composed, by Charlemagne's order, a Book of Homilies or Lessons, gathered out of the Holy Fathers for all the [Festival] days of the Year. This Book was printed at Spire, [An. 1472.] by Peter Drach, with a Letter of Charlemagne at the beginning of it, declaring, That this Work was composed by Paul the Deacon, by his order * 1.51. F. Mabillion hath print∣ed this Letter and some Extracts of the Commentaries of the first Homilies, because the Edition of Spire is grown very scarce.

CHARLEMAGNE.

THE Emperor CHARLEMAGNE may be rank'd among the Latin Ecclesiastical Au∣thors, as well as Constantine among the Greeks: For he did not only labour in the re-esta∣blishing * 1.52 the Church-discipline, but moreover he made several Laws, wrote Letters and caused some Treatises of Ecclesiastical Matters to be composed.

Charlemagne's Laws, about Ecclesiastical Matters, are called Capitularia, Capitularies. They contain'd some Constitutions made by Councils and confirmed by this Prince, or some Laws made by the sole Authority of this Prince.

The 1st. Capitularly of Charlemagne is of the Year 769. it contains 18 Articles about the manners of the Clergy. It forbids Ecclesiastical Persons bearing of Arms and Hunting. It enjoins Priests to be subject to their Bishops, to give them an account of their Conduct every Year in Lent; to take no Church without the consent of the Bishop upon whom it depends; to take care to administer the Sacraments to the Penitents and to the Sick, and let no Body die without the Unction, Reconciliation and the Viaticum; not to say Mass but in Churches de∣dicated to our Lord, and upon Stone-altars consecrated by the Bishop. It charges Bishops to look carefully after their Diocesses, to obviate Superstitions, to visit every Year. It forbids Judges to punish or condemn the Clergy without the Bishop's consent.

The 2d. Capitulary is dated in the year 779. it was made in an Assembly of Bishops, Ab∣bots and Lords. About Ecclesiastical Matters, it ordains, That the Suffragan Bishops shall be subject to their Metropolitans; That Bishops shall be ordained in those Towns where there were none before; That in Monasteries the Rule shall be observed; That the Bishops shall have a full Power over the Presbyters and other Clerks; That they shall be impowered to punish incestuous Persons, and to order the life of Widows; That they shall neither entertain nor ordain the Clerks of other Bishops; That every one shall pay Tithes, which shall be di∣stributed by the Bishop's order; That the Church shall not protect Murderers, tho' they have fled into Churches, and that they shall give them no Meat there.

They ordered also, in this Assembly, the manner of praying for the Prince, as follows: That every Bishop shall sing three Masses and three Psalters; the 1st. for the King, the 2d. for the Army, and the 3d. for the present Calamity: That Presbyters shall say 3 Masses, and the Monks, Nuns and Canons, 3 Psalte••s. Besides, That the Bishops, the Abbots and Abbesses, that are Rich, shall bestow upon the Poor one Pound of Silver, or the worth of it; That those, who are not rich enough, shall feed some poor Folks; That the Earls shall also give a Pound of Silver, and the rest proportionably.

In the Capitulary of the year 788. there is but one Article concerning Ecclesiastical Mat∣ters whereby Bishops are forbidden entertaining the Clerks of another Bishop, without his consent.

The 1st. Capitulary of Aix-la-Chappelle of the Year 789. is prefaced with a Letter dire∣cted to all ecclesiastick and secular Persons, exhorting them to watch over their Flocks, to instruct them in the definitions of the Holy Councils; and, declaring to them, That he sends them some Capitularies drawn out of Canonical Constitutions. The 58 first Chapters are taken out of the ancient Councils and Decrees of Popes. And the 22 next, are new Con∣stitutions, wherein he forbids Perjuries, Witchcrafts, Murders, false Witnesses; and recom∣mends Peace, Patience, Submission to lawful Powers, Reverence in Churches, Order in the Divine Service, Rule in Monasteries, Vigilance and Learning in the Pastors, and particularly the use of the Roman way of Singing, which Pepin had with much ado brought into the Churches of France.

The 2d. Capitulary is of the same Year, containing 16 Rules for Monks.

The 3d. comprehends some Rules of Policy, and, among the rest, That in the Administra∣tion of Baptism they all follow the Roman Usage; That Bells shall not be baptized; That Monks shall not meddle with secular Affairs, &c.

There is a particular Capitulary for the Saxon Converts, containing 34 Chapters.

The 8th. condemns to death those Saxons that will not get themselves baptized. The 6th. and 7th. grant the Tithes of all to the Churches. The 18th forbids keeping Courts on Sundays and Holy-days. The 19th. ordains, That Children shall be brought to Baptism within the Year. There are several against Superstitions, and some for Ecclesiastical and Civil Policy.

The Capitulary of the year, 793. is for Italy, it contains 17 Chapters. The 1st. permits the Laity to govern the Hospitals founded by them: But it forbids them to govern the Churches, wherein Baptism is administred. The other Chapters concern Civil Matters.

The Capitulary of Franckford of the year 794. was drawn in the Synod; it contains 51 Chapters. By the 1st. Charles grants Tassilon, Duke of Bavaria, his Pardon. By the 4th. it is ordain'd, That the Bishops shall do Justice to the Clergy, and that their Judgments shall be obey'd. By the 5th. it is ordain'd, That the Bishop shall not run from Town to Town; but shall settle in his own Church, and take care of it. By the 6th. they compose the diffe∣rence between the Bishops of Vienna and of Arles, according to the Pope's Letters; and they grant five Suffragan Sees to that of Vienna and nine to that of Arles. As for Tarentaise, Am∣brun and Aix, they ordain, That they shall send to the Pope about them, and shall follow his Judgment thereupon. In the 7th they ordain, That a Bishop, suspected of Infidelity, shall clear himself by taking God to witness of his Innocency. By the 8th they depose Gerbodius, who called himself Bishop, without any Proofs or Witnesses of his Ordination, and had been ordained Deacon and Priest, contrary to the Canons. The eight following Canons are con∣cerning Monks and Abbots. The 17th forbids Clerks to go to a Tavern. The 18th enjoins Bishops to know the Canons. The 19th is for the observation of the Sunday. The 20th pro∣hibits ordaining Bishops in Burroughs. The 21st prohibits ordaining a Slave without his Ma∣ster's consent. The 22d enjoins Clerks and Monks to continue in their Profession. The 23d renews the order for the paying of Tithes. The 24th ordains, That Churches shall be re∣pair'd by those that enjoy the Benefices. The 25th, That no strange Clerk shall be received without Letters from their Bishop. The 26th, That no Body shall be ordained without a Title to a Benefice. The 27th, That the Bishop shall instruct his People. The 28th, That he shall be Judge of the differences between Clerks. The 29th, That there shall be no Cabals among them. The 30th, That Monasteries shall be under Discipline. The 31st, That all the Faith∣ful shall learn the Creed and the Faith of the Church. The 32d. That Avarice and Covetous∣ness shall be avoided. The 33d, That Hospitality shall be exercised. The 34th, That In∣famous Persons shall not be Accusers. The 35th, That they shall reconcile in case of Neces∣sity. The 36th, That the Clerks of the King's Chappel shall not communicate with those Clergy-men which are at odds with their Bishops. The 37th, That the Bishop shall judge the Presbyters found delinquent. The 38th, That he shall take care of Orphan Girls. The 39th, That he shall not stay above three Weeks out of his Diocess, and that the Church-lands of a Bishop deceased, shall belong to his Successor, as his Patrimonial-land to his Heirs. The 40th, That they shall worship no new Saints, nor build any Chappel in the High-ways to their Ho∣nour; but those only shall be honoured, which have been chosen because of their Martyrdom or the Merits of their good Life. The 41st, That the Trees and Groves, consecrated to the Pagan Deities, shall be cut down. The 42d, That they shall stand to the Sentence of Um∣pires chosen. The 43d, That Children shall not be brought to the Sacraments. The 44th, That they shall observe the Canons concerning the manner of veiling Virgins. The 45th, That those Abbesses shall be deposed, which live disorderly. The 46th, That the Bishop shall di∣stribute the Oblations made in Churches. The 47th, That no Body shall be ordained Priest, before he be 30 years old. The 48th, That after Mass, they shall give one another the kiss of Peace mutually. The 49th, That the Names shall not be recited before the Oblation. The 50th, That we must not believe that Men cannot pray to God, but in 3 Languages only, be∣cause God may be worshipped in all sorts of Languages, and he understands all our Petitions. The 51st, That the Bishops and Presbyters shall not be ignorant of the Canons. The 52d, That Churches cannot be sold to prophane uses. In the 53d, the Synod assents, That the Em∣peror may keep the Bishop Hildebold in his Court, as he did Ingilram already. In the 54th. he recommends Alcuin to the Prayers of the Synod, as a Man very well seen in Ecclesiastical Matters.

The Capitulary for the Saxons of the year 797. given in an Assembly of Bishops and Lords, contains nothing but Articles meerly civil.

An. 799. Charlemagne sent two Persons to Rome, to Pope Leo III. to consult him about the Chorepiscopi and the punishment of wicked Priests; he wrote to his Bishops also about it; and we have a Fragment of that Letter with Chapters brought over from Rome, for the abolishing of the Chorepiscopi.

An. 800. or thereabouts, he set out an Edict, wherein he charges the Counts and other Judges to afford the Bishops their helping Hand for the Execution of the Constitutions made about Ecclesiastical Discipline.

Some time after he made a Capitulary to recommend the reverencing of the Holy Aposto∣lick See in honour of S. Peter's Memory.

There is another Capitulary yet of the year 801. containing 22 Chapters, drawn by the Bishops, and confirmed by the King's Authority. The 1st and the 2d import, That the Priests shall pray for the Health and Prosperity of the King and the Royal Family, and for their Bi∣shop. The 3d, That they shall take care of the Church and the Relicks. The 4th, That they shall preach every Sunday and Holy-day. The 5th, That they shall learn the People the Creed and the Lord's Prayer. The 6th and 7th, That Tythes shall be paid, and one part shall be bestowed upon Church-ornaments, another upon the Poor, and the third upon Eccle∣siasticks. The 8th, That Divine Service shall be perform'd at convenient hours. The 9th, That they shall not celebrate Mass but in consecrated Churches. The 10th and 11th, That Baptism shall not be administred but at the appointed times, excepting Children, which may be baptized at any time. The 12th, That they shall exact nothing for the administration of Sacraments. The 13th, That Presbyters dwell in the Church where they were ordained. The 14th and 15th, That Clerks shall be free. The 16th. That they shall have no strange Woman in the House with them. The 17th, That he that had the possession of a Church during the space of 30 years, shall continue in the peaceable possession of it. The 18th and the next, That Clerks shall carry no Weapons with them, that they shall not meddle with Law-suits; that they shall not go to the Tavern, that they shall forbear Swearing. The 21st. That they shall impose Penance upon those that shall confess to them, and shall grant the Via∣ticum and the Communion to the Sick. The 22d, That they shall give the Unction to the Sick.

The 1st Capitulary of the year 802. given by the King to his Commissaries, contains some Articles of the Life and Manners of the Clergy, of Abbots and religious Persons.

The other Chapters, and the 2d. Capitulary of the same year, are upon civil Matters.

The Capitulary of the year 803. was made in the Synod held by Paul of Aquileia at Aix-la-Chapelle; it contains 7 Articles. The 1st provides for the preservation of Church-lands. The 2d is for the restoring the Election of Bishops by the People and Clergy. The 3d pro∣hibits encroaching upon Churches, Lands and Priviledges. The 4th, 5th and 6th declare, the Ordinations, Imposition of Hands and Consecrations made by the Chorepisccpi, to be void. The last is concerning the Judgments of Presbyters. There be also two Capitularies more made a little after upon this Article.

The 3d Capitulary of the same year, contains only two Articles upon Ecclesiastical Matters. The 1st imports, That Churches shall be repaired, and that in those places which have more Churches than needs, some of them shall be pulled down to build up others, where they shall be needful. The 2d, That none shall be ordained Priest before he be examined, and no Ex∣communication shall be pronounced without cause.

The 5th of the same year contains one whereby it is forbidden to give or take any thing for the Holy Chrisme.

The 8th given at Worms in the same year, is an Edict for the exemption of Bishops and Priests.

An. 804: he made at Salz eight Articles for the Bishops. By the 1st they are charged to take care of the Churches of their Diocess. By the 2d and 3d, he preserves the Tythes to the Parochial Churches. The 4th imports, That the Bishops shall take care to ordain Priests. The 5th forbids, secular Persons to go into Nunneries, and Clerks also, except in case of ne∣cessity, and by the Bishops order. The 6th forbids Nuns to have in their Monasteries, any other Girls but such as design to stay there. The 7th and 8th forbid admitting Male-children thereinto, or carrying Arms thither. These Articles are back'd with the following Advertise∣ments to Presbyters, to preach and teach the Scripture and the Creed; to be able to say the Psalter without Book, as also, the words for administring Baptism; to be skilful in the Ca∣nons and the Penitential; and in Singing; not to dwell with Women, except their Mother, Sister or Aunt; not to go to the Tavern; not to be Covetous, Drunkards or Idle; not to break the Fast of Holy Thursday; not to administer the Holy Chrisme and to come to the Synod.

An. 805. He made a Capitulary of 16 Articles at Thionville, containing several Rules of Ecclesiastical Policy: Some Articles of it are also found in the second and third Capitu∣laries. In the Articles given the same year to Jesse, Bishop of Amiens.

The 2d imports, That no Lay-man shall be Superior of Monks nor Arch-deacon.

There's an Edict of the same year, and in the same place, about the reverence due to Bi∣shops and Priests.

The 4th Capitulary of the year 806. contains several Constitutions of Ecclesiastical Policy.

The 6th renews some ancient Canons about Discipline.

The 2d Article of the 1st Capitulary of 809. discharges the Priest from administring the Holy Chrisme.

The 5th of the 1st Capitulary of 810. enjoins them to preach and instruct the People.

The 1st and 2d Capitularies of 811. contain excellent Instructions of the duty of Abbots, Monks, Clerks and Bishops.

The Capitulary of 813. contains 28 Articles, made in the Councils of Arles and Mentz, and confirmed by the Authority of Charlemagne, about Church Discipline and the Manners of the Clergy.

Lastly, besides these Capitularies of Charlemagne, of which we know the Time, there are also 5 Capitularies more, of which the Time is unknown; they contain several Constitutions, which are almost all contain'd in the Capitularies above-mention'd.

Most of the Capitularies of Charlemagne concerning Ecclesiastical Matters, have been col∣lected in the first of the four Books of Capitularies composed by Ansegisus, (according to some Abbot of Lobbes, and according to M. Baluzius, Abbot of Fontenelles) whose Collection was approved by Lewis the Meek, and by Charles the Bald. This Abbot undertook to ser in order, and to collect the Constitutions contain'd in the Capitularies of Charlemagne, and Lewis the Meek, made before 828. The first of the four Books of his Collection contains Char∣lemagne's Ecclesiastical Constitutions; the second the Civil Laws of the same Emperor; the third the Ecclesiastical Constitutions of Lewes the Meek; and the last the Civil Laws of the same. After him, Benedict, Deacon of Mentz, gathered about the Year 845. some Capi∣tularies of these two Emperors, omitted by Ansegisus, and added thereto the Capitularies of Carloman and Pepin; but his Collection published in three Books, is very much confused. These two Collections are the seven Books of the Capitularies of our Kings. The six first Books were set out in 1548. by Tilius, Bishop of Meaux; and the seven Books altogether have been published by M. Pithaeus, in the end of the last Century, and in the beginning of this. Since 1545. they had printed in Germany some Capitularies, and in 1557. several had been printed at Basil, but all those Editions were imperfect and defective, and we are obliged to M. Baluzius for having procured us such a fair Edition of the Capitularies, very large and full, and revised by several Manuscripts, with all the Care and application imaginable. It came forth in 1677. from Muguet's Press, in two Volumes Folio. The first of which com∣prehends the Capitularies of the Kings Childebert, Chlotarius, Dagobert, Carloman, Pepin, Charlemagne, of Pepin King of Italy and Lewis the Meek, together with the seven Books of Capitularies, collected by Ansegisus and Benedict, four Additions to these Collections, the Canons of Isaac Bishop of Langres, taken out of the three last Books of Capitularies, and the Chapters of Herard Archbishop of Tours, taken also out of our King's Capitularies. The second Volume contains the Capitularies of Charles the Bald, and the posterior Emperors, with divers Terms.

These Capitularies renew the ancient Church Discipline in many points, and in the other establish one suitable to the Necessity and the Manners of the Age, and against the most common Disorders of the Time. They set up again the Bishops Elections, and restored the Church to her former Possessions. They forbad the Laity to encroach upon them, and the Clergy to ali∣enate them. They revived the ancient Laws concerning Ecclesiastical Judgments, the Autho∣rity of Metropolitans, and of Provincial Synods, and the Prohibitions of the Canons against encroaching upon other Bishop's Diocesses, and receiving their Clerks or Persons excommu∣nicated by them. They did not forget the famous prohibition so often repeated, for all sorts of Persons in Holy Orders to have no strange Woman in the House with them. They put in force again the Canon of the Council of Chalcedon, whereby it is forbidden to make Ordina∣tions absolute and without Title. They prohibited Translations and Non-residence; the per∣severance of Clerks and Monks was ordained. Clerks were commanded to be subject to their Bishops by several Laws. They ordain'd, That he should have the disposing of all the Benifices in his Diocess, and that no Priest might be put in or out of any Parish or Chappel but by his Authority. They bound the Parsons to go or send to the Episcopal City for the Holy Oyl. The Choriepiscopi were forbidden Episcopal Functions, and they endea∣voured the total abolishing of them. They charged the Bishops to examine the Doctrine and the Manners of Presbyters before they ordained them; to ordain no Body Presbyter, unless he was 30 Years old; they enjoyn'd Presbyters and other Ecclesiastical Persons, to live regu∣larly, to addict themselves to the Offices of their Ministery, and chiefly to Preaching. Priests are forbidden saying Mass without communicating: They were enjoyned to have the Eucha∣rist always ready at hand, to be administred to the Sick, together with the Unction, which was common at this Time. Clerks had no other Judges but the Bishops, and they required a great number of credible Witnesses to condemn them. They set up Schools in Bishopricks and Abbies, to learn the Psalms, Singing and Grammar. They endeavoured to destroy the Remains of Pagan Superstitions. The Invocation of Saints hh 1.53 was much used; Relicks and the Cross were reverenced ii 1.54: But in France no veneration of Images was allowed. The Prohibition of contracting Marriages, was extended to the fourth degree of Con∣sanguinity; Spiritual Affinity kk 1.55 began then to take Place.

The Celebration of Sundays was then very solemn. On this Day they did forbear all manner of servile Work, and Christians were obliged to be present at Divine Service, which was solemnly perform'd: The keeping of publick Markets was prohibited on this Day This is the number of the Holy Days then kept, set down in the 158th Chapter of the first. Book of the Capitularies: The Festivals of Christmas, S. Stephen, S. John the Evangelist, the Innocents, the Octave of the Lord, the Epiphany, the Octave of the Epiphany, the Purification of the Blessed Virgin, eight Days at Easter, the great Litany, the Ascension, Whitsunday, S. John Baptist, S. Peter and S. Paul, S. Martyn and S. Andrew. As to the Virgin's Assum∣ption, it is said, We leave it out to enquire into it. Churches were built with as much splen∣dor and Magnificence as the Age would permit; they were decked and adorn'd, the Altars consecrated and covered with Linen-Cloath; the Service was performed with great Pomp. The Roman way of singing was brought into the Churches of France, but they kept still their

own peculiar way of Singing. They took great care of the Church-Books and Singing. Wo∣men were forbidden to come near the Altars; and Abbesses to give the Blessing, to make the Sign of the Cross upon Men's Heads, and to give the Veil with the Sacerdotal Benediction. Simony was severely forbidden. They made Laws against Usury then, not only in Ecclesiasti∣cal, but Laymen. There were many Hospitals for the Poor and the Sick. The paying of Tithes was become obligatory, and all sorts of Persons were constrained to pay them to Church-Men. They were forbidden exacting any thing for the Sacraments, or for Ecclesiasti∣cal Offices. Church-Revenues were divided into three Parts; one part was for the repairing of Churches, the other for the Poor, and the last for Churchmen. They began to oblige the Clergy of Cathedrals to live together canonically. They made divers Constitutions to keep Monks in order. They forbad to receive Children without the Parent's Consent, and to veil Virgins before 30 Years of Age, and Widow-Women before the thirtieth Day after their Husbands Decease. They prohibited a Sort of Clerks, which wore the Religious Habit, and would live neither as Monks nor Clergymen. The Rectors of Country Parishes came from Time to Time to give the Bishop an account of their Conduct; and the Bishop did also visit his Diocess. Publick Penance was in use yet, but not with the same rigor as in the former Ages. They granted Absolution several Times. They never denyed the Communion to dying People. Secret Confessions were frequent. They recommended frequent Communion. They administred yet Baptism by immersion, and only at Easter and Whitsuntide, unless in case of Necessity. Prayer for the Dead was very much practised. This is part of the Dis∣cipline contained in Charlemagne's Capitularies.

This is the Catalogue of this Emperor's Letters. A Letter to Offa King of the Mercians, in the Year 774. A Declaration for the Designation of Bishopricks. A Letter to Fastrade his Wife. Some Instructions given to Angilbert, going to Rome, anno 796. A Letter to Leo, sent by Angilbert. Two Letters to Offa. A Fragment of a Letter against vicious Priests, di∣rected to the Bishops of France. A Letter to the Monks of S. Martin of Tours; wherein he enjoyns them to send back again to Theodulphus, Bishop of Orleans, some Clerks of Orleans, who had harboured among them. A Letter for the Restauration of Schools in Churches and Monasteries. A Letter to Pepin, for the Peace of the Churches, and of those who serve them. A Letter to the Bishops of the Kingdom, written in 811. commanding them to instruct the Priests and the People in the Signification of the Ceremonies of Baptism: The Copy we have of it is directed to Odelbert; it was set forth by F. Mabillon, and is found, as well as the preceeding, in the Collection of Capitularies of M. Baluzius. This Letter stirred up Amala∣rius, Jesse, and some other Bishops, to make some Treatises to explain the Right of Baptism. A Letter to Alcuin, about the number of the Works in the Year, among Alcuin's Works. A Letter which he made for a Preface to the Book of Homilies, made by Paul the Deacon, [and collected into one Volume by his order] set out by F. Mabillon in the first Volume of his Analecta, pag. 25. Sigebert ranks Charlemagne among Ecclesiastical Writers, upon the account of this Work, which yet was none of his, but of Paul the Deacon of Aquileia. F. Mabillon hath moreover set forth, in the fourth Volume of his Analecta, an Epistle of Charlemagne, touching the Grace of the * 1.56 Holy Ghost. Lastly, we meet with several Letters more of Charlemagne, as Foundations, Donations, Priviledges, &c. in the Collection of such kind of Pieces.

But the two most considerable Ecclesiastical Works that have appeared under this Prince's Name, are the Letter written in his Name to Elipandus, Bishop of Toledo, and the other Bishops of Spain, against the Error of Felix, Bishop of Urgel, which is at the end of the Council of Frankfort; and the four Books called Carolin, against Image-Worship, and the Decree of the Nicene Council; Some attribute them to Ingilram, Bishop of Mets, others to Alcuin, others would have us think them to be supposititious: But this last Pretension is unwar∣rantable, for, not to speak of the Authority of Hincmarus, who cites them, and of several ancient Authors, which are found in Libraries, Pope Adrian's Answer to this Work shews it had been published in his Time by Charlemagne's Order, and the Councils of Frankfort and Paris are authentick Testimonies of the Truth of these Books; So that there can be no Doubt but this Work is a kind of Manifesto, containing the Sentiment of the French Church, published under the Name and by the Order of Charlemagne. We shall speak more fully of these Works of Charlemagne, when we make the History of the seventh Council, and of this of Frankfort, where we will examine the Affair of Felix of Urgel, and the Sentiments of the Author of the Carolin Books, touching Images.

ALCUIN.

FLaccus, ALBIN, or ALCUIN, born in England, Deacon of the Church of York, and the Scholar of Bede and of Egbert, was invited into France (anno 790.) by Charle∣magne, * 1.57 who looked upon him as his Master, and shewed a great esteem for him. He had the Reputation of one of the most learned Men of his Age, in Ecclesiastical Matters. He in∣structed the French not only by his Writings, but moreover by the publick Lectures he read in the King's Palace and other Places. Charles gave him [the Government of] many Abbies, and at last charged him with the Care of the Canons of S. Martin of Tours: He died in this Society, anno 804.

This A••thor's Works 〈◊〉〈◊〉 collected by Andreas [•…•…us, or] 〈◊〉〈◊〉 Chesne, and Printed at Paris by Cra•…•… in 1617.

They are divided into Three parts. The 1st comprehends his Tracts upon the Scripture; the 2d his Books of Doctrine, Discipline, and Morality; and the 3d the Verses, Letters, and P••••ms he made.

The first part comprehends the following Works. Questions and Answers about several difficult passages of Ge•…•…sis, with an Explication of these words, Let us make Man in our ••mage. An Exposition of the Penitential and Gradual Psalms, and of the 118th Psalm. A Treatise of the use of Psalms, with Prayers taken out of the Psalms. An Office of the Church for the Year▪ A Letter upon what is said in the Song of Songs, that there be Sixty Queens, and Eighty Concubines. A Commentary upon Ecclesiastes, and Seven Books of Com•…•…taries upon the Gospel of S. John. It is observed in the end of this part, that Al∣cuinus had laboured to correct the whole Text of the vulgar Bible, by Charlemagne's Order, and that this Manuscript-work is found in the Library of Vauxcelles, with some Verses of Al∣cuinus upon this Work.

The Second part comprehends the following Treatises. A Tract of the Trinity, Dedicated to Charlemagne, divided into Three Books, wherein he handles with great accuracy and clear∣ness some Speculative and Scholastick Questions, concerning those Mysteries, with Twenty Eight Questions and Answers about the Trinity. A Letter explaining what is Time, Eter∣nity, and an Age, &c. * 1.58 A Tract of the Soul, directed to his Sister E••••alia a Virgin. Seven Books against the Opinion of Felix, Bishop of Urgel, who believed Jesus Christ might be called the Adoptive Son of God, as to his Humane Nature. A Letter upon the same Sub∣ject written to Elipandus, Bishop of Toledo. Elipandus's Answer, in which he treats Alcuin very rudely, and having loaded him with Calumny, cites some passages of the Fathers, and the Church-Office, to justifie that Jesus Christ may be called God's Adoptive Son, as to his Humane Nature. Alcuin's Reply to Elipandus's Letter, divided into Four Books. In the Two first he Answers the Authorities alledg'd by Elipandus; and in the Two last he proves his own Opinion by Testimonies of the Fathers, and the Scripture. He forbears Reviling Words, and deals with him with as much Moderation as his Adversary hath express'd himself with Heat and Passion. At the end of these Four Books, there is an Advertisement of Alon∣••nus's about the original of Felix's Error, and the retractation he made of it; Elipandus's Letter to Felix; The Confession of Faith he made after his Retractation; And a Letter of Alcuinus about the Questions that may be raised touching the Son of God. These are the Dogmaatical Works contain'd in this Second part.

The first of the Works of Discipline is the Book of [the Divine] Offices, bearing Alcui∣nus's Name, but it belongs to a later Author, there being mention made there of Hilperick, who lived in the Tenth Century; besides, it contains several Observations of a lower Age than that Alcuin lived in.

The 2d Work about Discipline, is Alcuin's Letter to Charlemagne, upon the Septuagesima, Sexagesima, and Quinquagesima; and upon the differences of the number of the Weeks of Lent, with Charlemagne's Answer upon the same subject.

The 3d is a Tract of Al•…•…in, directed to Adrian, upon the Ceremonies of Baptism, which are the same that are practised now, of which he renders Moral Reasons.

The 4th is a Letter * 1.59 to the Clerks of S. Martin, to exhort them to confess their Sins.

The 5th is a Sacramentary, containing Masses for many Festivals of the Year.

These Works are followed with Three Homilies upon the Incarnation, the Virgin's Nati∣vity, and the Festival of All-Saints. These Three Homilies are taken out of the Book of Homilies of Paul the Deacon, and it is not certain that they are Alcuin's.

The Life of Antichrist follows, which is full of groundless Fancies. There is but one Work of Morality, which is of Vertues and Vices: The rest are Works upon Prophane Arts and Sciences▪ The Book of the Seven Arts is Cassiodorus's Preface upon that subject.

The last part of Alcuin's Works comprehends the following Books.

The Life of S. Martin of Tours, and a Sermon on his Death.

The Life of S. Vedastus of Arras.

The Life of S. Richarius, a Presbyter.

The Life of S. Wilbrord, Bishop of Utrecht, in Prose and Verse, with an Homily for his Festival.

One Hundred and Fifteen Epistles, with the fragments of some more, taken out of Eng∣lish Authors.

Poems upon several Saints.

A Poem upon the meeting of Pope Leo, and Charlemagne.

Divers Poems.

The Letters upon Ecclesiastical matters are these.

The 2d, of which we have already spoken, about the difference of the number of the Weeks of Lent.

The 6th upon these words of the Gospel, Here are Two Swords.

The 7th of the manner of instructing the People in the Faith.

The 8th, in which he speaks against a Letter written to him by Felix of Urgel, whom he calls Jo••••sely, Felix infelix. But this was retorted upon him by Elipundus, who called him several times Albinus niger, Antiph••asius.

In the 13th he speaks of a Writing he had made against Felix of Urgel, and of a Dialogue of that Author between a Christian and a Saracen.

The 29th directed to Osred, King of Northumberland, is full of Instructions very useful for Princes.

The 30th contains some for a Queen that had retired from the World.

The 31st is full of Advices to the Canons of Tours.

The 32d to the Bishop Adelbert and his Society, contains a commendation of the Life of the Canon Regulars, and an Exhortation to follow it.

The 49th contains the same sort of Exhortations to the Friers of Wiremouth and Jarrow.

The 50th to those of York.

The 62d to the Canons of S. Leger.

The 63d is directed to Pope Adrian, to whom he writes very submissively.

In the 69th he exhorts the Canons of Lyons, to reject the Errors which are come from Spain, to follow the Tradition and Usage of the Universal Church, to avoid the Additions made to the Creed, and the new Customs brought into the Service of the Church. He speaks particularly of their Error, about the Adoption of the Son of God, and the practice of some, who threw Salt up∣on Christ's Sacrifice. He maintains, they ought to Offer nothing but Bread, Water, and Wine; that the Bread ought to be very pure, without any mixture, made of Flour and Water. The last thing, he finds fault with, in the usages introduced in Spain, is, that they made but one Immer∣sion, calling upon the Three Persons of the Trinity. He maintains against them the use of the Tri∣ple Immersion, and here he explains the Ceremonies of Baptism; he speaks of the same thing in the 81st Letter, where he does intimate, that there were some who dipped Three times, re∣peating the Invocation of the Trinity at each time. He reprehends in this Letter, those who doubted, whether the Souls of the Holy Apostles and Martyrs were received up into Heaven before the Day of Judgment. In the 71st Letter he proves the necessity of Confession.

The 72d is to Pope Leo, whom he calls Vicar of the Apostles, Prince of the Church.

In the 78th he commends the Monastick Life, and exhorts Monks to discharge the Duties of it.

The 97th contains excellent Instructions about the Duties of a Bishop.

He Treats of Baptism in the 104th.

In the 106th he Answers the Question put to him by Charlemagne, which is the Hymn that Je∣sus Christ said after his last Supper. He pretends, it was the words related by the Evangelists.

Since this Edition there have been Printed some more of Alcuin's Works; as, a Commentary upon the Song of Solomon, at London in 1638, [by the care of Patrick Young.] An Abridgment of the Faith against the Arians, set forth [at Paris in 1630,] by F. Sirmondus, without the Au∣thor's Name, and attributed to Alcuin by F. Chiffletius, upon the Authority of some MSS. A long Confession of Faith, divided into Four parts, drawn out of the Fathers, published by F. Chiffletius, and Printed at Dijon in * 1.60 1656, [but it is dubious whether it belong to Alcuinus, or no.] A Discourse of the Purification, which was without Name among S. Ambrose's Works, and was restored to Alcuin by M. Baluzius, in the 2d Vol. of Miscellanea, p. 382. Two Letters set forth by M. Baluzius in the same place, [Tom. 1. p. 365.] the one directed to Charlemagne, upon the price of Jesus Christ's Death; the other to the Abbots and Monks of the Goths, upon the Unity of the Two Natures in the Person of Jesus Christ. There's in the same place a Ca∣pitulary, containing sundry Moral Maxims directed to Charlemagne; but that Work seems to me unworthy of Alcuin. Twenty Six Letters published by F. Mabillon in the 4th Vol. of his Analecta. And a Poem, in which he laments the disorders and looseness of one of his Friends, under the Name of a Cuckow.

The Learned are not all agreed, that the Confession of Faith, set out by F. Chiffletius, is Al∣cuin's. The Author of the Office for the Holy Sacrament, in the Historical and Chronological Table of the Authors, hath propounded some difficulties about this Confession of Faith, which might make one doubt, whether it be truly Alcuin's. He says, the two first parts of it are very excellent and precious; but there are many things taken out of the other Works of Alcuin, especially the different Orations. That the third part does not seem to be coherent to the two first, there being several places in it copied out of them word for word; which probably an Author, whatever he might be, would not have done in the same Work. Besides, that it is al∣most all of it taken from Pelagius's Confession of Faith, and from the Book of the Ecclesiastical Doctrines, yet so, that the Pelagian and Semi-pelagian expressions of those Books are commonly left out in it; that there are also some places of it without any rational coherency: And above all, what he set in the end, to join it to the 4th, seems to have been added. That the 4th part, in what it contains about the Eucharist, is perfectly fine, but doubtless it ends in the first Chap∣ter; all the rest being but a Rapsody of divers Orations. He confesses the Stile of this last part, as well as of the first, does pretty well resemble that of Alcuin, which is not always very pure and correct, but very quick and lively. He intimates, that altho' these Four Words (Caro, Cibus, Sanguis, Potus,) which are found in S. Thomas's Prose, are read there, the Thread of his Discourse did so naturally lead him, to use them in that order, that one ought not to conclude, that this Work was made since S. Thomas's time. That the Stile hath nothing Scholastical, yea, and that it hath some expressions, which were not used since Berengarius, as, that the Eucharist is * 1.61 Christ's Body and Blood only for the Just. Lastly, that in this 4th part there are some places found in the Book of the Divine Offices attributed to Alcuin.

Daillaeus hath taken affirmatively, what was said but doubtfully by the Author Of the Office of the Holy Sacrament, and he adds new Conjectures, to shew that this Confession was not Alcuin's.

The 1st is grounded upon this, that in this Confession of Faith some things are met with, which are taken word for word out of the Books of the Meditations, and the Mirrour, falsely ascribed to S. Austin, and composed since Alcuin's time, seeing, that of the Meditations, which is the ancienter, was written since S. Anselm's time. The 2d is grounded upon this Work's not being set down in the Index's of Alcuin's Works. The 3d upon this Author's often copying himself, which an Author does not usually do. Moreover he insists upon this, that there is a place in this Book, which is found in the Book of Offices, attributed to Alcuin. 4thly, Daillaeus pretends, that this Author's Sentiments differ from Alcuin's. He says, that explaining the Creation of the World, he relateth the two Opinions related by Alcuin also in his Questions upon Genesis, but pre∣ferrs that which was disapproved by Alcuin. He adds, that this Author believes the real pre∣sence, which Sentiment he does not think to be Alcuin's; and that he looks upon the contrary Opinion as Heretical. Lastly, He pretends that there be some things in this Work which do not agree with the Ninth Tentury; as when he complains of the infelicity of his Age, and speaks of the Miracles whereby the Eucharist had been represented under the shape of a Man. * 1.62 F. Ma∣billon contrary-wise asserts the truth of this Work, chiefly upon the Antiquity of the Manuscript, from which it is taken. He maintains the Characters to be of Charlemagne's time, or very near it; and tho' the sole Testimony of a Man, as much conversant in these matters as he was, might be sufficient, he joined to it the Attestation of many Learned Men. The Antiquity of this Ma∣nuscript shews, that this Book is of Alcuin's time, seeing the Manuscript it self is of that time, 2dly, He notes, That the Ancient Title of this Manuscript was written in Red, and that they only put Ink upon the Ancient Red Characters, which are to this effect; Albini Confessio Fidei. 3dly, He proves that this Author is older than the School-Men, because he does not speak as ex∣actly as they do of the Mysteries, that he always translates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Greeks, by the word Co-essential, whereas the School-Men always said Con-substantial. He taketh notice of the place, in which he varies from our way of speaking of the Eucharist. He adds, that this Author hath some Opinions which were not common, but in the Eighth and Ninth Century; as when he pretends, that Catechumens cannot be saved without either Baptism, or Martyrdom; that the Question of the Two Predestinations, which he treats of, was Agitated in this Age; that all, that this Author says of himself, agreeth to Alcuin. Lastly, To bring in a Witness, he says, that John Abbot of Fescamp, who lived in the Twelfth Century, hath cited several passages of this Treatise in a Book he made against Berengarius.

Having alledged these proofs of the Antiquity of this Book, he clears the difficulties; he says, it's no wonder, this Author should have made Extracts of Pelagius's Confession of Faith, seeing it was commonly cited in this time, and was look'd upon as a Work of S. Hierom. That it's less to be wondred at, that he should be cited in the Book of Gennadius's Ecclesiastical Do∣ctrines, seeing Adrian made no difficulty to alledge one Authority out of it. That the passages, which are found in this Confession, are not taken out of the Book of the Meditations, and the Mirrour; but it is the Compilers of those Two Works, that have inserted them in two places of Alcuin's Treatise, seeing the Manuscript of this Work is doubtless older, than the Author of those other Treatises. And if this Confession be not found in the Catalogues of Alcuin's Works, that's not to be wondred at, seeing all those Lists of Catalogues are imperfect; that it is an ordinary thing with the Authors of this Age, and with Alcuin, not only to transcribe other Men's, but their own Works also; that the Author of the Book of Offices did transcribe Alcuin's Confession of Faith; that it's not true, that Alcuin's Opinions about the Eucharist are different from this Author's; that he had instances to prove, that Jesus Christ had appeared in the Eucharist in the shape of a Man; that some Authors of the Ninth Century, before the Birth and the Condemnation of Berengarius's Error, have condemn'd his Opinion as Heretical; that it's no extraordinary thing for an Author, alledging in two places two different explications of the same passage, to approve now the one, and then the other; that it were a more extraor∣dinary thing, that two different Authors should bring two like explications of the same passage; that altho' Charlemagne's Age was more Learned than the Tenth, yet Alcuin Expostulates the in∣felicity of that time, and the disorders then in the Church, in the Works not doubted of, as in the 6th Letter, and in his 271 Poem. And therefore, that there's nothing in the Confession of Faith, bearing his Name, that proves it not to be his. [These Reasons and Solutions, saith F. Mabellonius, make it probable, tho' not certain, that this Confession of Faith is Alcuin's.] Al∣cuin's Stile is neat and lively, he writes wittily, his Expressions are pure enough for his time, he handles things pleasantly; one may say, he did not want Eloquence, no, nor Elegance neither.

ETHERIUS.

ETHERIUS, Bishop of Axume in Spain, and Beatus, Abbot and Priest, were some of the first that opposed Felix and Elipandus's Error: These charged them with Eutychiaanism. It was to vindicate themselves, and to convince their Adversaries of the opposite Error: That they made 2 Books, in which they profess to hold the Doctrine of the Council of Ephesus, and resist the Sentiment of their Adversaries, contrary to their Doctrine. These 2 Books are very much con∣fused, and full of several idle useless Reflections, and divers Repetitions. They were printed in Canisius's Antiquities, and in the last Bibliotheca Patrum.

PAULINUS of Aquileia.

PAULIN, Bishop of Aquileia, was present at the Council of Frank fort, held in 794, there he encountred Felix and Elipandus's Error, about the Title of adoptive Son, which they at∣tributed * 1.63 to Jesus Christ; he made a small Writing and three Books upon this Subject. Those Works are found among Alcuin's: They did formerly attribute to him the 7 Books of Alcuin against that Error. There is a Fragment yet extant of a Letter, directed to Heistulphus, who had killed his Wife, which he suspected of Adultery; he does most sharply reprove that Lord, and lays a heavy Penance upon him. We may find also some Fragment of Paulinus of Aquileia, in the first Tract of the Miscellanea of M. Baluzius [Tom. 1. p. 362.]

Lastly, The Book of wholsome Instructions, which went a long while under S. Austin's name, was restored to Paulinus of Aquileia, in the last Edition of this Father's Works, upon the Credit of an old Manuscript of M. Colbert's Library. It contains several useful Advices to lead a Chri∣stian Life, and is of the same Style with the Advertisement to Heistulphus. This Bishop died about the Year 803. His Style is very simple, and no way elevated.

THEODULPHUS Bishop of Orleans.

THEODULPHUS, Abbot of S. Benedict upon the Loire, and afterwards preferred to the Bishoprick of Orleans, before 794. flourish'd towards the end of this Century, and died * 1.64 towards 821. F. Sirmondus published this Bishop's Opuscula in 1646. [at Paris, with his own Notes.] The first and chief is his Capitulary, containing 46 Articles for the Instruction of the Priests of his Diocess. He discourses with them of the Dignity of their State, and recommends to them the Care of their Flock, Diligence in Reading, Praying and Working; he enjoyns them, when they come to the Synod, after the Custom, to bring along with them the Habits, Books and Vessels, wherewith they perform their Functions, and 2 or 3 Clerks; to have a care, that the Bread, the Water and the Wine, wherewith they celebrate the Mass, be very decent and pro∣per; to make the Bread themselves which is to be consecrated, or cause it to be made in their pre∣sence. He forbids Women to approach the Altar, whilst the Priest is celebrating; and orders, That their Oblations shall be received in their Seats. He forbids Priests to celebrate Mass by themselves, without other Communicants. He prohibits putting any thing in Churches besides the Sacred Vestments, Vessels and Books. He will not have any body to be buried within the Church, but Clergymen only, or persons of singular piety. He prohibits Assemblies in the Church, for any other thing than Praying, and also celebrating Mass without the Church. He extends the Prohibition of Church-men keeping Women at home with them, to the nearest Relations. He forbids Clerks to go to the Tavern, and recommends to them Sobriety in the Feasts they are invited to. He forbids Presbyters to take the Tythes belonging to their Brethren, or to solicit and entice their Clerks. He charges all Presbyters to baptize Children in case of Necessity, whether they be of their own Parish or not. He forbids Presbyters and Laymen to convert Sa∣cred Ve••sels to prophane uses. He would have Schools set up in Parishes, to teach Youth to lead a Christian Life, of which he maketh an Abridgment; and all the Faithful to know the Lord's Prayer and the Creed. He exhorts them all to pray to God, at least, twice in the Day. He enjoyns them to spend Sundays in Praying, and being present at the Divine Service, and prohibits all manner of Work but what is of necessity, to dress Meat. He permits Travelling, provided they be present at the Office. He charges the Laymen to be present at the first Vespres of Festivals, at Mattins, and at Mass; and would have them to be exhorted to the practice of Hospitality, to be deterred from false Oaths, Perjuries, false Witness; to be instructed in the Holy Scripture, to be reproved, to be admonished to be constant in Prayer. He exhorts Laymen to confess all their Sins, even those of Thought, and instructs the Presbyters how they ought to examine Sinners. He exhorts Men to the Works of Mercy towards others. He will have the People to be put in Mind of the Obligation laid upon Children to honour their Parents, and upon Parents to use their Children gently, and of the mutual Love they owe one another; that Merchants and Men of Business are to be remembred, that they should not mind their Temporal Gain so much as Life Eternal; That the People must confess their Sins the Week before Lent, and then receive Pe∣nance, in order to their doing of it, during Lent. He marks out several ways of obtaining for∣giveness of Sins, he recommends the exact keeping of the Lent-Fast, and the joyning of Alms-giving to Fasting. He will not have Men to break their Fast at the ninth Hour of Prayer, but to stay till the Hour of Vespres. He thinks, it would be a great perfection to abstain from Eggs, Cheese, Fish and Wine; yet he allows infirm Persons and Labourers to use them. He will have all the Faithful to communicate on Sundays in Lent, except those which are suspended the Com∣munion; and that all take the Sacrament on Holy Thursday, on Easter-Eve and Easter Day; that they abstain from the Use of Matrimony on Fast-days, and also some Days before the Communion; that they prepare themselves for this Holy Action by Almsgiving and good Works. That the Priests who say private Masses on Sunday, shall not say them publickly, lest they should take off the People from being present at the Mass in their Parishes. Lastly, he will have the People put in mind, That they should not eat, till they have been at the solemn Mass and the Sermon.

There was published since an Addition to this Capitulary, containing a general Advertisement about such things as the Parsons ought to instruct the People in.

This Bishop wrote one Book more upon Baptism, directed to Mignus Archbishop of Sens, wherein he explains the Ceremonies of that Sacrament; and a Tract of the Holy Ghost, directed to Charlemagne, which is nothing else but a Collection of several Passages of the Fathers, to shew that the Holy Ghost proceeds from the Father and the Son. He cites the Books of the Trinity, and the Creed under Athanasius's Name.

Lastly, There are six Books of Theodulphus's Poems extant; The 1st is a Piece directed to the Judges, to exhort them to do justice. The 2d begins with a Catalogue, in Verse, of all the Books of the Old and the New Testament; both of those which were in the Old Canon, and those that have been received since: It contains also Poems for Palm Sunday, and several other Poems. The 3d contains an Elogy of Charlemagne, Pope Adrian's Epitaph, and Verses to several Persons. The 4th Book contains Verses on the Fables, the Liberal Arts, Verses to Bishop Aiulphus and to Moduin, with some Verses of Moduin's to Theodulphus. The 5th contains Verses of Consolation upon his Brother's Death, a Description of the seven Mortal Sins, and an Exhortation to the Bishops. And the last Verses upon different Points of Morality. F. Mabillon hath published [in his Analecta, Tom. 1. p. 376.] * 1.65 some more of them, which were not in F. Sirmond's Edition. Theodulphus was a good Man, very zealous for the publick Good, and none of the least Writers, nor of the unlearnedest of his Time. His Poems are verysh fine, and surpass his Prose.

LEO III.

LEO III. was elected in the Room of Adrian, January 28. 795. Presently after his Election, he sent Embassadors to Charlemagne, to give him notice of it, and to carry him S. Peter's * 1.66 Keys and the City's Banner, and some other honourable Presents, praying him to send some of his Princes to take the Oath of Allegiance of the Roman People. The King sent Angilbert, Abbot of the Monastery of S. Riquier, with some considerable Presents.

For all Leo had such a powerful Protector yet he was assaulted (anno 799.) by a Faction of se∣ditious People [headed by his Predecessor, Adrian's Nephew] who fell upon him as he was going a solemn Procession, endeavour'd to put out his Eyes and to cut out his Tongue, and dragg'd him into Prison in a Hall. It was found that he had not been maim'd, as they thought. He fled into the French Embassador's Lodgings, from whence he was conveyed to Spoleto, and thence he came to France, to King Charlemagne, who was then in Saxony. The King having heard his Complaints, sent him back again to Rome with the same Marks of Honour with which he had received him, and promised him, That he would soon come to do him Justice upon the Place: And, indeed, the next Year, having held his Parliament at Mentz, he went into Italy, both to take Cognizance of the Outrages done to the Pope and to oppose the Designs of Grimaldus Duke of Beneventum, Being at Rome, he admitted Pope Leo to justify and clear himself by Oath, there appearing no Body to accuse him: After this, he brought those that were guilty of the Assault made upon him to Trial; they were condemned to Death, but the Pope obtain'd their Pardon. Leo, to acknow∣ledge and require so many Favours, as the Holy See had received from Charlemagne and his Progenitors, moved it to the People, to desire him for their Emperor, and crowned him on Christmas-day, in S. Peter's Church (anno 800) taking the beginning of the Year from January, and anno 801. taking it from Christmas, according to the Authors of this Time. After the Cere∣mony ended, the Pope did adore the new Emperor; that is, he kneeled before him, and took the Oaths of Allegiance to him, and set up his Picture in publick, to the end that all the Romans might pay him this Duty.

Anno 804. Leo came into France to visit Charlemagne, and was made Welcome by that Prince, who sent his Son to meet him, and came himself to receive him at Rheims, from whence he led him to his Palace at Cressy, and thence to Aix-la-Chapelle. After his Return to Rome, he enjoyed the Pontificate quietly till Charlemagne's Death: But (anno 815). there was another Conspiracy made against Leo, which he avenged so severely, that he put some of the Criminals to Death with his own Hands. Lewis the Meek found fault with his Proceeding, as being disagreeable to his natural Lenity, and contrary to the Right of Sovereignty he had in Rome: He ordered Bernard King of Italy to go thither, and to enquire into the Truth; which he did. The Pope, on his part, sent Legates into France, to justifie himself. But the Romans were so incensed against his Cruelty, that this Pope being fallen Sick, they seized on his Lands and plundered his Castles. He died May 23d 816.

There be 13 Letters of this Pope's extant among the Councils [Tom. VII. p. 1111.]

The 1st is an Answer to Kenwolfe, King of the Mercians, who had desired him to abolish the Archbishoprick of * 1.67 Lichfield, and to restore the Bishop of Canterbury to the Rights taken away from him by Offa and Adrian I. The Pope granted him his Request, and having commended the King and Athelmard, Archbishop of Canterbury, he subjected to his Jurisdiction all the Churches that had been taken from him: We have this Letter only upon the Faith of William of Malms∣bury. The 2d Letter of Leo is a Priviledge of Exemption granted for a Chappel, built by Char∣lemagne, in Saxony, upon the Hill of Eresburgh. The 3d is directed to Charlemagne: He com∣plains that this Emperor had been informed, That he could send him no Commissioners which he would admit to inform of his Affair; he tells him, That it is a Calumny, and prays him not to

believe it. In the 4th he informs Charlemagne of the Treaty concluded between the Saracens and the Inhabitants of Sicily. In the 5th he tells him what had passed in a Meeting of some Moors and Greeks. In the 6th he acquaints him with the Death of the Emperor Constantine, killed by Leo's Order. The 7th and the 8th are Letters of Thanks, directed to the same Charlemagne. In the 9th he solves some Questions upon the Scripture, propounded by Charlemagne. The 10th is a supplicatory Letter, to pacify Charlemagne, who was incensed against him, and to perswade him of his Innocency. By the 11th he asks him leave, To let a Bishop of the Isle of Grade, banish'd, stay in a Town of Italy. In the 12th he complains, That Charles's Commissioners, who should have done him Justice, had done him Wrong. The 13th is a Letter of Thanks to Riculphus, Bi∣shop of Mentz. Leo's Letters are written with great Art, but with little reference to Ecclesi∣astical Matters.

Some Greek Authors against the Iconoclasts.

HEre are some Authors, of whose Works we will speak more at large, when we treat of the Acts of the seventh Council. * 1.68

Tarasius, Photius's great Uncle, who from the Emperor's Secretary was made Patriarch of Con∣stantinople (anno 785.) and died in 806. wrote a Circular Letter about Images; two Letters di∣rected to Pope Adrian, and an Apologetick Oration upon his Election.

Epiphanius, Deacon of Catana in Sicily, recited a Panegyrick in the seventh Council.

Basil of Ancyra, offered a Confession of Faith to the same Synod.

Theodosius, Bishop [of Ammorium,] made a Writing upon the same Subject.

ELIAS Cretensis.

THis Author made some Commentaries upon S. Gregory Nazianzen's Works, which are printed, in the second Volume of that Father's Works. He hath done the same also upon the Works * 1.69 of some other Greek Fathers, which are found Manuscript in Libraries. He wrote Answers to Dionysius the Monk's 8] Questions, which are extant in Greek and Latin, in the fifth Book of the Greek and Roman Law [l. 5. p. 194.]

GEORGE SYNCELLUS and THEOPHANES

GEORGE SYNCELLUS of the Patriarch Tarasius, made a Chronicon [from the Cre∣ation of the World to the Reign of Maximinus and Maximinianus, anno 300] which hath * 1.70 been continued by Theophanes a Monk [to the Reign of Leo Armericus, anno 813. they are printed the one at Paris 1652. and the other 1655.]

Notes

• * 1.1

  Bede.
• a 1.2

  Sirnamed the Venerable.] Upon what account he had this Name given him is not known. Seve∣ral Reasons are alledged, but the most probable is this, That those that read his Books while he was alive not daring to give him the Title of Saint, contented themselves to call him Venerable; Ne∣vertheless we do not find, that he was called so by any Cotemporary with him. He is also called Saint, Blessed, English Doctor, the Most Illustrious Master and Reader by way of Excellence.
• * 1.3

  Others 673.
• † 1.4

  Or Hex∣told, by the Ro∣mans cal∣led Axe∣lodu∣num, by the Nor∣mans Kexham, a famous City a∣mong the Northum
• b 1.5

  Having Read and Collected much.] As long as he lived he never gave over Reading, Writing, and Teaching.
• * 1.6

  De Gest. Angl. l. 3. c. 3. fol. 10.
• † 1.7

  Annal. Ulton.
• * 1.8

  Gul. Malm. de Gest 〈◊〉〈◊〉. l. 3.
• c 1.9

  It appears by his Writings, that he never was at Rome.] He never speaks of this pretended Voy∣age to Italy, but when he mentions the Pope's Letters, which he hath inserted in his History. He says, he had them from Nothelmus a London Minister, who brought him them from London. In his Letter to Egbert, speaking of the Customs used at Rome, he doth not alledge his own practice for Confirma∣tion of them, but refers us to the testimony of Egbert. He tells us, that he understood by some Monks that had been at Rome, that they put the date of the Year from the Passion of Jesus Christ upon their Christmas Tapers.
• * 1.10

  De rati∣one Unci∣arum.
• a 1.11

  By the Antient MSS.] F. Mabillon quotes two MSS. of 800 years old, wherein he finds under the Name of Bede a clear different Commentary from that which is printed under his Name. This bears the Name of Florus in the Ancient MS of Corbey. It carries the same name in the MS. used by Trithemius, and in another quoted by F. Mabil∣lon. In an Ancient MS. Collection of Canons this Collection is cited also under the name of Florus. In some MSS it carries the name of Bede and Flo∣rus. Lastly, Florus made another Commentary up∣on S. Paul taken out of the Works of 12 other Fa∣thers, without any mention of S. Austin, which proves that he had already Collected the Testimo∣nies of this Father in another Work.
• * 1.12

  John Pa∣triarch, and Aga∣tho Dea∣con, of Con∣stantino∣ple.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.14

  Germa∣nus, Pa∣triarch of Con∣stantino∣ple.
• * 1.15

  Boniface of Mentz.
• * 1.16

  Of Nor∣thum∣berland rath••r, for Brnicia and Deria, which had been two Kingdoms, were united by Oswy, and so made the Kingdom of Northumberland a little before Osred Reigned.
• * 1.17

  Britan∣norum Cornubi∣ensium Rex, Uss.
• * 1.18

  Or Wil∣brord.
• * 1.19

  28 of April, in 715. D. Cave.
• * 1.20

  Gregory II.
• * 1.21

  Gregory III.
• * 1.22

  Zachary.
• * 1.23

  Vigilius & Sidoni∣us. ut Uss. in Ep. Heb. Syll.
• * 1.24

  So much of this Letter as concerns Sampson and Vir∣gilius is printed in uss. Ep. Syll. p. 34.
• * 1.25

  The Name was, The Monastery of Our Savi∣our; but hath been in after Ages called, The Monastery of Fulda, because it was built in the City and near the River of the same Name, Anno. 742. by the care of Baufail, but charge of Charles the Great, and Pepin, Kings of France.
• * 1.26

  In this Story of Andreas Creten∣sis, there is cer∣tainly a great Mistake; for how coul'd he come to Jerusalem in 730, and become a M••nk, and in that Quality represent his Patriarch Theodorus at the sixth General Council, which was 50 Years before, viz. in 680. His coming to Jerusalem ought to be placed doubtless towards the Year 630, and then his Death will fall toward the beginning of the 7th Century, according to the Calculation of Dr. Cave, Cas. Ou∣din, and the best Chronologers.
• * 1.27

  And•…•… 〈◊〉〈◊〉.
• * 1.28

  Aliàs Eadbert.
• * 1.29

  Egbert of York.
• * 1.30

  St. John Damas∣cene.
• * 1.31

  Such as treat of the Festivals of the Year.
• * 1.32

  Spiritually.
• ‡ 1.33

  In their Use, not Nature.
• * 1.34

  The Acephali, or Monophysites, a sort of Here∣ticks. Dr. Cave.
• * 1.35

  [Alias Chroded in∣dus or Rode∣gangus.]
• * 1.36

  S. Chrode∣gand.
• * 1.37

  Steven II.
• * 1.38

  [Some will have him to be of the Royal Family.]
• * 1.39

  Willibald.
• * 1.40

  [Bale fixes his Death in 781, in the 77 Year of his Age.]
• * 1.41

  [Dr. Cave places him in 84.]
• * 1.42

  John Pa∣triarch of Jerusalem.
• * 1.43

  Godeschal∣cus.
• * 1.44

  Ambrosius Autpertus.
• * 1.45

  Paul I.
• * 1.46

  Stephen III.
• * 1.47

  Adrian I.
• * 1.48

  [Offa the King of the Mercians.]
• * 1.49

  Paul of Aquileia.
• * 1.50

  [This Hi∣story hath been printed by it self at Augsparcy 1515. at Ea∣••il 1532. at Hamburg 161••.]
• * 1.51

  [14••2. Dr. Cave.]
• * 1.52

  Charle∣magne.
• hh 1.53

  [Invocation of Saints.] In the Days of this Emperor, Charles the Great, who flourished towards the latter End of this Century, Idolatrous Superstitions and Corruptions were arrived at their full growth. Image-worship was establish'd by Law in the Eastern and Western Churches, and Saint-worship as our Author says truly, much used: But from the beginning it was not so. Neither the Scriptures of the Old and New Testament, nor yet the purest Antiquity do at all authorize this Practice. Among those excellent Prayers which we meet with in Holy Scripture, composed by Men divinely inspired, we cannot find one directed to any Saint or Angel, nor any other Being whatsoever, but the only Living and the True God; but we read in seve∣ral Places, That both the Angels and Saints, while they were alive, have disclaimed all Worship, when tendered to them, as not due to them; and after their Death we are assured that they cannot hear us. Consonant to these Truths did the Church of Christ for above 200 Years believe and act, and not only make no Prayers to any Angel or Saint, as Ireneus testifies, but shewed a great Abhorrence of all such Hereticks, as used such a sort of Worship. The first Step towards it was made by Origen, who advanced this Doctrine in the Church, That the Saints departed out of this Life, do carry along with them a Remembrance of the State and Condition of their Brethren, and out of their Love to them do carefully recommend them to God, and pray for them. From this Perswasion, (which many learned from him) did the Christians take occasion to intreat their Living Friends, who were eminent for Piety, That if they dyed before them, and so came first into Christ's joyful and happy Presence, they would not forget to recommend them to God, who were left behind in a sinful World: But yet no Saint was invoked or prayed to after Death many Years after this; for S. Jerom, Ambrose and Theodores, unanimously acknowledge, That God alone is to be worshipped and prayed to; And S. Austin expressly says, Non sit nobis Religio culius 〈◊〉〈◊〉 mortuorum; Let not the Worship of Dead Men be any part of our Religion. But although there was no Invocation of Saints, yet many Doctrines and practices were allowed and believed, which laid the Foundation of Saint-Worship, which was introduced soon after, As 1. It was held, That the Souls of the Martyrs were every where present, but especially at their Tombs, where several Miracles were wrought. 2. Many of the eminent Fathers both for Learning and Devotion made Rhetorical Panegyricks of the Christians deceased, wherein by Apostrophe's and Prosopopeia's they seemed to invoke Souls departed. Thus S. Jerom, in his Epitaph of Paula saith, Farewel, O Paula, and ••y thy Prayers help the decrepis Age of him, that honours thee. And so Nazianzen, in his Inve∣ctives against Julian, saith, Hear, O ••••ou S••ul of great Constantine, &c. 3. The Christians in their Prayers, at the Commemoration of the Memories of the Martyrs, not only used many unwary Ex∣pressions, implying a sort of Invocation of them, but did formally pray to God to grant them such Blessings as they stood in need of, through their Intercession; for so Austin says, We mention not them as though we prayed for them, but that they may pray for us. These Doctrines and Practices, so prepared Men's Minds for the Invocation of Saints, that about the Year 60••. S. Gregory inserted Petitions to them in the publick Litanies among the Latins, as Petrus G••ap••aus had some time before among the Greeks, and it was quietly received and allowed, and so continued to the Times of Charles the Great, and downward till the Reformation, without any considerable Opposition: So apt are Men to cherish Will-worship.]
• * 1.53.1

  Conc. Nic 2. Act. 7.
• * 1.53.2

  Rev. 22. 8. 9. Act. 12▪ 25, 26. I ai. 63. 16. 2 King. 22. 20. I••en. adv. Har. lib. 1. c. 23. Orig. hem. 3. 〈◊〉〈◊〉 cant. In. c. 13. J••s••uae in Epist. ad R. m. C pr. ep 57. Amb. de ob. Theod. Hieron. in Prov. 2. Thecd. com. in Col. c. 2. Sulp-Sever. de S. Mart. ep. 2. Greg. Na∣zian. inv. 1. in Jul. Hieron. epi∣taph. Paulae.
• * 1.53.3

  Aug. in Joan. tract. 84.
• ii 1.54

  [Relicks—reverenced.] Altho the Reverence of Bones and other Relicks of Saints seems as absurd a piece of Idolatrous Worship as the Heathens themselves were guilty of, yet it was the first that crept into the Church through the Policy of Satan, which was effected by this Means: It pleased God, for the Testimony of his Doctrine and Truth, to work great Miracles by the dead Bodies of his Saints, in witness that they had been his Messengers, and Instruments of his Will: But that which was intended by God for the good of Men and Conversion of Souls, became a Snare to lead them into Error; for their admiration of the vertue which God seemed to put into them, stirred them up not only to seek for them, and use them as Amulets and Remedies against all Evils and Distempers, but also made them give them a singular Respect and Veneration, as we may gather from S. Austin's Words, I know many that worship Graves, Images, &c. Indeed there was a Respect always paid to the Martyrs deceased, by the Christians, by celebrating their Memories at their Tombs, upon the anniversary of their Martyr∣dom, and by bestowing a neat and convenient Burial upon them; but it was never allowed by the Orthodox Fathers to give them a Divine Honour: Yea, S. Gregory says, That it is not lawful to bring the Body of the Saints into a publick view, or handle them with the Hands. 'Twas Satan's Subtilty to insinuate Idolatry by an intemperate Devotion.]
• * 1.54.4

  Aug. de. Ec∣cles. & Man. c. 34.
• * 1.54.5

  Greg. lib 3. ep. 30.
• kk 1.55

  [Prohibition of Marriage—to the fourth Degree of Consanguinity; Spiritual Affinity.] To avoid all incestuous Marriages, such Canons as these, prohibiting Marriage within certain degrees are very con∣venient to be imposed, and ought to be observed: And tho' indeed this may seem too strict, restrain∣ing such Kindred from Marriage, as the Word of God it self doth seem to permit, Lev. 18. being ex∣tended to the fourth degree of Consanguinity; yet 'tis better to prohibit something in it self lawful, where there is little or no inconvenience consequent upon it, than to permit a thing, which in strictness, perhaps, is lawful, but is in appearance evil and scandalous, as a Marriage-Conjunction of Persons near∣a-kin, is commonly accounted. But as to Spiritual Consanguinity or Affinity, as it is no real Relation, so to hinder such as are thus allied from Marriage is an Instance of Papal Tyranny and Usurpation, no Persons being really better qualified for Marriage together, than such as are Brethren and Sisters in the Lord: So that though the Constitution for not marrying to the fourth degree, is tolerable enough, yet the latter, since it may produce many Inconveniences among Men, deserve no Regard or Observation; and it is to be believed, that it had long since expired, had it not been much for the Advantage of the Papal Hierarchy, by creating an abundance of Dispensations.]
• * 1.56

  [Of the sevenfold Spirit.]
• * 1.57

  Alcuin.
• * 1.58

  [In the Biblioth Pa∣trum it is attributed to Paulinus Bishop of Aquileia, but falsly.]
• * 1.59

  [Ad Pue∣ros S. Mar∣tins, i. e. To the Boys of S. Mar∣tin. Dr. Cav.
• * 1.60

  [1654. Dr. Cave.]
• * 1.61

  [† In a post∣humous Treatise, printed at Rouan, anno 1675.]
• * 1.62

  [In Au••l. Tom. 1. p. 178.]
• * 1.63

  Paulin of Aquileia.
• * 1.64

  Theodul∣phus.
• * 1.65

  [Ten.]
• * 1.66

  Leo III.
• * 1.67

  [Lichfield was the first Bishop's See among the Mercians, founded by Iswy King of the Nor∣thumbers, anno 646. and made an Archbi∣shoprick in 793. but by this Pope was despoil∣ed of its Di••nity. So Adulphus was the first and last Archbishop of it.
• * 1.68

  Some Greek Au∣thors.
• * 1.69

  Elias.
• * 1.70

  George, &c.