and prays him to take care to carry himself unblamably because he had taken Notice of some failings in him when he was obliged to rehearse the Name of Dioscorus at the Altar This Letter is dated March 13. 478. He wrote also the same time the 10 Letter to the Emperor Zeno in which he thanks him for settling Timotheus and prays him to eject entirely P. Mongus In the next Letter to Acacius he tells him that Timotheus had excused himself for reciting the Name of Dioscorus at the Altar and that he was satisfied by him as to that particular In the 12th He also desires the Emperor Zeno to defend Timotheus and Banish Petrus Mongus and in the thirteenth Letter he Commands Acacius to contribute his Assistance in it These Letters are dated Oct. 478. The Church of Antioch was in no less disturbances than that of Alexandria Petrus Sirnamed Fullo having slain Stephen who was the Lawful Bishop got possession of it by force The Emperor Zeno did not let this Crime go unpunished but made those seditious Persons suffer the Punishment they deserved and Banished Petrus Fullo But because the Spirits of the People were extreamly heated he thought it would be hard to get a Bishop Ordained quietly in the City of Antioch he resolved to have the Ordination performed at Constantinople by Acacius Pope Simplicius believed as indeed it might well enough be that it was only Pretence and that the Bishop of Constantinople would by this means enlarge his Jurisdiction over the East though the Emperor wrote to him that it should be so for this once only and that for the future the Bishop of Antioch should be Ordained according to the Custom by an Eastern Synod The Pope makes Answer to him by Letter 14 dated Ju. 22. 479 in which having commended his Justice which he had Executed in punishing those who had Murthered the Bishop of Antioch he tells him That this Mischief would never have happened if he had followed his Councels and banished out of the Empire as he had written to him Petrus Mongus and the other Enemies of the Faith and disturbers of the Publick Peace Lastly He approves the Ordination of the Bishop of Antioch made by Acacius but upon Condition that the Bishop of Constantinople shall not attempt the like for the future and the Bishop of Antioch shall be Ordained by the Bishops of his own Country according to the Ancient Custom He says almost the same thing to Acacius in the next Letter He whom Acacius had Ordained Bishop of Antioch dyed in 482 in the third Year of his Pontisicate and Calendion was Ordained in his place 'T was Acacius himself who Ordained him if we may believe the Record of the Acts of the Condemnation of Acacius However that be it is evident That Calendion had his Ordination approved by a Council of Eastern Bishops This did plainly displease Acacius who was never friends with this Patriarch At the same time Timotheus Bishop of Alexandria being dead John Talaia was chosen in his palace and wrote to Pope Simplicius under the Title of the Bishop of Alexandria But the Emperor told him at the same time That he was a perjur'd Person and unworthy of the Priesthood This hindered the Pope for some time from acknowledging him but when he understood that he had designed to put in P. Mongus into that See against whom he had written several Letters he opposed him with all his force and received John Talaia who escaped into the West All these things were done with the Consent of Acacius or at least without his Opposition This made Simplicius after he had written Letter 16. in favour of Calendion to urge him earnestly in Letter 17 and 18. to oppose the attempts of P. Mongus and to represent them to the Emperor that he may not continue in the possession of the See of Alexandria These Letters are dated Anno. 482. This was the Cause and beginning of the Discontent which the Holy See had against Acacius which broke out fully under Faelix the Successor of Simplicius These Epistles are extant among the Councils Tom. IV. p. 1067. FAUSTUS Bishop of * Reium Rhegium Ries FAustus a An Englishman or Britain Avitus in his 4th Letter says that he was ortu Britannus habitatione Riensis Sidonius Epist. 9. l. 9. writing to Faustus says Britannis tuis Facundus calls him a Frenchman in his Book against Marcion Faustus Gallus but he evidently respected the place he dwelt in F. Sirmondus says that he was of the Province of Aremorica I am rather of Usher's judgment who thinks him an Englishman an Englishman or Britain a Priest and Monk of Lerins was chosen Abbot of that Monastry when St. Maximus removed to the Government of the Church of Ries While Faustus Bishop of Ries he was Abbot there he had a Controversie with Theodorus Bishop of Frejus about the Exemption which was decreed in the Council of Arles which is called the III held in 455 which Ordained That the Bishop should perform all Ordinations confirm Novices if there be any in the Abby and that no strange Clergy-men should be admitted but with his Consent but that the Care of the Lay-men of the Monastry belongs to the Abbot That the Bishop hath no Jurisdiction over them and that he cannot Ordain any one without consent of the Abbot After the Death of Maximus Faustus was chosen to fill his place So that he was his Successor twice once in his Abbacy and the second time in his Bishoprick This gave occasion to Sidonius to address these Verses to him Fuerit Quis Maximus ille Urbem tu cujus Monachosque Antistes Abbas Bis Successor agis He was present at the Council of Rome held under Pope Hilary in 462. Being returned into France he composed several Books Governed the Church unblameably lived a very Holy Life was Commended and Honoured by the Greatest Men of his time and dyed at last in Peace and in the Communion of the Church Gennadius gives us a Part of the Catalogue of this Author's Works He hath Written saith he on the Occasion of Explaining the Creed a Book concerning the Holy Spirit wherein he proves agreeably to the Doctrine of the Holy Fathers that he is of the same Substance with the Father and the Son and is as well Eternal as both the other Divine Persons in the Holy Trinity He hath also Composed an Excellent Work about Saving Grace in which he teacheth that the Grace of God always allures precedes and assists our Will and that all the reward which our Free-will obtains by its Labour is not merited by it but is the Gift of Grace I have read also saith the same Person a little Book of his written against the Arians and Macedonians in which he shews That the three Persons of the Trinity are of the same Essence and another Treatise against those who say That there are Incorporeal Creatures in which he pretends to prove by
to observe are to be set down with the Name of the Arch-bishop on whom he depends and of the other Bishops in the Province The Tenth imports that after the Death of a Bishop the Tenth part of his Estate shall be distributed to the poor or to pious Uses and that Prayers shall be said for him throughout his whole Diocess that he may obtain the Kingdom of Heaven and dwell with the Saints The Eleventh orders the Bishops to do nothing in the Diocesses of their Brethren without their leave The Arch-bishop is excepted because he is the Head of the Bishops It charges the Priests not to perform any other Functions than such as are left to them by the Bishops as that of Baptizing and giving the Extreme-Unction It establishes some Penalties against those that did neglect to administer Baptism and finally it orders that this Sacrament shall not be perform'd by Sprinkling but by Dipping The Council of Aix la Chapelle in the year 817. IN the following year Lewis the Godly held an Assembly of Abbots and Monks at Aix la Chapelle and caused some Constitutions for Monks to be prepar'd by Benedict of Aniane charging The Council of Aix laChapelle that Abbot to see them kept These Constitutions are Eighty in all An account of Abbeys and of what they were to pay to the Crown was also drawn up in that Assembly The Council of Thionville IN the year 821 there was an Assembly at Thionville which made some I aws against those The Council of Thion-ville who should offer to Misuse or beat a Clerk and the time of their Penance is fixed These Ecclesiastical Laws were confirm'd by an Edict of Lewis the Godly which is at the end of them The Capitularies or Sanctions of Lewis the Godly LEwis the Godly following his Father 's Pious Example made several Laws and Wrote some The Capitularies of Lewis the Godly Letters about Ecclesiastical Matters In the First year of his Empire he pass'd an Edict in Favour of the Spaniards who fled into France from the Persecution of the Saracens Another Edict made in his Third year on the same Subject is extant In the year 816 he Confirmed the Constitutions that were made at the Council of Aix la Chapelle and gave Orders that they should be follow'd by Letters to Magnus Arch-bishop of Sens to Frotarius Arch-bishop of Bourdeaux to Arnoldus Arch-bishop of Salsburgh and to other Metropolitans In the same year he also made Twenty nine Capitularies on the Discipline of the Church In the first he takes care to secure to the Church those Revenues that belong to it In the Second he leaves to the Clergy and the People the Liberty of choosing their own Bishops In the Third he confirms the Rules of Prebendaries In the Fourth he orders that a good use be made of the Oblations given at Church In the Fifth he leaves to the Monks the power of chusing their own Abbots In the Sixth he forbids the conferring Holy Orders on Slaves In the Seventh he enjoyns the Clergy not to receive such Oblations as might cause the Children or Relations of those that make them to be depriv'd of their Inheritance In the Eighth the Priests are forbidden to give the Tonsure to any Person with a Design to get a part of his Estate In the Ninth the Laity are charg'd not to turn the Priests out of their Churches or Install any there without the Bishop's consent In the Tenth he orders that every Church have a piece of Ground belonging to it and that no Priests apply their Revenues but to the Service of the Church In the Eleventh that every Church have its Priest That the New Villages where New Churches shall be built pay Tythes to those Churches The Thirteenth forbids to Pawn the Holy Vessels unless it be for the Redemption of Captives The Sixteenth is against the Simoniacal Exactions that were practis'd by some Bishops of Italy The Seventeenth renews the Canon which forbids Priests to dwell with Women In the Eighteenth 't is ordered that the Bishop shall send the Chrism to such Rectors of Parishes as are remote by one of those in their Neighbourhood but that all those who dwell but a League or a League and a half out of Town shall come to fetch it as usually In the Nineteenth the Bishops are exhorted not to be a charge to the People when they go either to Preach or to Confirm In the Twentieth 't is decreed that none presume to make young Maids Nuns or Boys Monks i. e. without the consent of their Relations The One and twentieth obliges Widows not to take the Veil till Thirty days after their Husbands decease The Three following Canons are concerning Ravishers The Five and twentieth renews Gelafius's Canon against those that either debauched any of the Virgins who had been Consecrated to God or ran away with them In the Six and twentieth 't is enjoyn'd that no Maid shall receive the Veil before she be Five and twenty years of Age according to the Canons of Africa The Seven and twentieth forbids the Tryal by the Cross. In the Eight and twentieth the Bishops are charg'd to Instruct the people of their Diocess The last forbids Marriages between Relations and the sharing of Churches between Co-heirs and promises to take care to prevent this and many other things In the year 817 this Emperour published some Constitutions for the Monks which Orders were drawn up at Aix la Chapelle by Benedict of Aniane Some mention an Edict of Confirmation made by Lewis the Godly which they say he confirmed in favour of Pope Paschal II. the pretended Donations made by his Father to the Roman Church but that Piece plainly appears to be supposititious and does not deserve the least credit The Capitularies of the year 819 are almost all of them Civil Laws Some of them nevertheless relate to the Church particularly in the last Capitulary published by Baluzius page 619. In the year 821 he Wrote a Letter to the Monks of Aniane to exhort them to follow the Rules that had been established in their Monastery by their Abbot Bennet He promises them his protection on the account of the Love he had for him and confirms their Abbey in a Free Tenure and the liberty they had of chusing their Abbot In the year 822 at the Request of the Bishops Conven'd at Thionville he made some Laws by which he enjoyned very severe punishments for those who calumniate revile misuse or put to death any Clergy-man In the same year he made a Capitulary in favour of the Nuns of S. Crosse at Poictiers In the year 824 he caused some Instructions to be composed for Jeremiah Arch-bishop of Sens and Jonas Bishop of Orleans his Deputies at Rome in the Affair of Images according to the prescription of the Council of Paris and he Wrote a Letter to Pope Eugenius the Second on that Subject In the year 826 there was an Assembly at Inghilheim where some
Verses are not altogether contemptible but that Fredigod intermixes so many Greek words and Phrases which render them unintelligible At the same time Lanfrid a Monk of Winchester wrote the Life of S. Swithin and a Relation Lanfrid and Wulstan Monks of Winchester of the Miracles that happen'd at his Translation and after him Wulstan Monk of the same Monastery compos'd in Verse the History of that Translation and the Life of S. Ethelawld Thus we have given an Account of almost all the most remarkable Circumstances that occur in the Ecclesiastical History of England in the Tenth Century CHAP. VI. Observations on the Ecclesiastical Affairs of the Tenth Century THERE were no Controversies in the Tenth Age of the Church relating to Articles Controversies about Doctrinal Points of Faith or Doctrinal Points of Divinity by reason that there were no Hereticks nor other Inquisitive Persons who refin'd upon Matters of Religion or undertook to dive into the bottom of its Mysteries The Sober Party contented themselves only in yielding an implicite Faith to whatever the Church-men thought fit to deliver from the Pulpit and the profligate Wretches abandon'd themselves to gross Sensualitles which gave Satisfaction to their bruitish Appetites rather than to the Vices of the Mind to which only ingenious Persons are liable Therefore in this Age of Darkness and Ignorance the Church not being disturb'd upon account of its Doctrines had nothing to do but to put a stop to the Enormities of Discipline and Manners There were nevertheless in England some Clergy-men who positively affirm'd that the Bread and Of the Eucharist Wine on the Altar retain'd the very same Substance after Consecration and that they were only the Representation of the Body and Blood of Jesus Christ and not his Real Body and Blood Odo Archbishop of Canterbury being desirous to oppose this Opinion pray'd to God one day as he was Celebrating Mass solemnly in the presence of a multitude of People to shew the very Substance of these Mysteries which happen'd in the breaking of the Consecrated Bread out of which as it s reported issued forth several Drops of Blood which Miracle being seen by his Clergy and by those who doubted of the Real Presence of the Body of Jesus Christ in the Eucharist they abjured their Error Thus Osborn a Writer of those times relates the Matter in the Life of that Saint The same Author in the Life of S. Dunstan says that that Saint returning to the Altar chang'd the Bread and Wine into our Saviour's Body and Blood by the Prayer of Consecration but when he had given the Benediction to the People he left the Altar a second time to preach and that being altogether transported with the Divine Spirit he discour'd after such a pathetical manner concerning the Real Presence of the Body of Jesus Christ of the Future Resurrection and of Life Eternal that one would have thought that a glorified Saint was then speaking Ratherius Bishop of Verona stifly maintains the same Opinion in one of his Letters and Fulcuin Abbot of Lobes in discoursing of the Eucharistical Table says That it is the Table on which the Sacred Body of our Lord is consum'd These Authors express themselves after the same manner as Paschasius Rathertus nevertheless this did not hinder some others who liv'd in the end of the same Century to take part with Retramnus to make use of his Expressions and to oppose those of Paschasius This is apparently done by Alfric Archbishop of Canterbury and Heriger Abbot of Lobes altho' they do not impugn the Real Presence as we have made it appear in the preceding Century These are all the remarkable Circumstances in the Tenth Century relating to Points of Doctrine for the Errour of the Anthropomorphites confuted by Ratherius in one of his Sermons was peculiar to certain Clergy-men of Italy and those of the Greeks mention'd by Pope Formosus in one of his Letters to Fulcus are ancient and not modern Heresies We read in a Chronicle of the Abbey of Castros that Durandus Abbot of that Monastery in the year 953. confuted one Walfred who gave it out that both the Soul and Body perish'd after death but it is not known whether this Error continu'd long neither is there any part of Durandus's Piece now extant The Contests that arose about the validity or invalidity of Ordination made by Intruders were soon silenc'd Some Persons were of Opinion that one might Feast on Fridays but their Infatuation was not of long continuance Upon the whole there was no Council held in this Century that either debated or made any Decisions with respect to any Point of Doctrine which shews that there was no Error in Matters of Faith that prevail'd long or made any Disturbance in the Church Howsoever enormous the Irregularities of the Popes might be at that time nevertheless a great Of the Popes Authority deal of Respect was shewn to their Authority and the Christians distinguishing according to Auxilius's Remark the Holy See from the Person of those who possess'd it had as much veneration for the Dignity of the One as aversion to the Extravagancies of the others and upon this account they yielded Obedience to the Equitable Laws and Just and Lawful Ordinances proceeding from the Authority of the Holy See and oppos'd the Enterprizes of the Popes which intrench'd upon the Liberty of the Churches and the Intention of the Canons This may be observ'd in the conduct of the Bishops of Germany and in the Letters they wrote concerning the Erections of Bishopricks which the Pope attempted to make in Moravia to the prejudice of their Rights in that of the Bishops of France assembled in a Council at Rheims against Arnulphus in the Discourse made by the Bishop of Orleance in that Council and in the Judgment they pass'd with respect to the Legats Attempt who presum'd to Consecrate a Church without the consent of the Ordinary Neither were the Bishops of Italy of a different Opinion as appears from their Deposing of Pope John XII S. Dunstan shew'd the same Resolution in Refusing to Absolve a Person altho' the Pope had expresly enjoyn'd him to do it and the like constancy is observable in Ratherius who did not think himself oblig'd to obey the Order of a Pope who was about to deprive him of the Disposal of the Ecclesiastical Revenues of his Diocess However Magnificent Titles were given to the Popes and their Primacy and Jurisdiction was acknowledg'd They had not as yet assum'd the Right of Ordaining Bishops or Metropolitans nay John X. and Stephen VIII plainly own'd that it did not belong to them but they granted the Pall not only to Archbishops but also to several Bishops which Practice Fulques or Fulco Archbishop of Rheims censures as an Abuse which sullied the Splendor of the Hierarchical Order They were desirous that the Archbishops should come in Person to Rome to receive the Pall which was usually done by the Archbishops
he would not but left it with one of the Monks This Conduct of Peter Damien's being perfectly free from any partiality sufficiently clear'd him from the Accusation of these Chaplains but in his turn he reprov'd them for two Errors First because they taught that Priests might Marry and then because they maintain'd that it was no Simony to give Mony for the Presentation of a Living provided nothing was given for Ordination The Fourteenth and Fifteenth are directed to the Clergy of the Church of Milan who maintain'd the Truth and Purity of Discipline he exhorted them to persevere with Constancy and Stedfastness The Two next are part one of the Forty second and the other of the Eighth of his Opuscula In the Eighteenth he returns an Answer to a Priest who had ask'd his Advice about two Ceremonies relating to Baptism and the Celebration of the Mass And after he had intimated that no new Customs ought to be introduc'd he determines That only the Holy Chrism ought to be put into the Water of Baptism and not any Oyl or Wine and that in the Celebration of the Mass the Ablution of the Chalice ought not to be omitted but when it was to be celebrated twice in a Day The Nineteenth is among the Opuscula of which it makes the Twenty eighth The Sixth Book contains such Letters as are written to Abbots and Monks The First is referr'd to the Forty third of his Opuscula The Second is directed to Hugh Abbot of Cluny the Monks of that Abby as an acknowledgment of the Love which Peter Damien had for them and of the Services which he had done them had promis'd him that they would say an Office for him every Year on the Day of his Death He prays the Abbot of Cluny that this might be perform'd not only in that Abby but likewise in others which were of the same Order The Third directed to the same Abbot is only a Letter of Compliment for the kind Entertainment he had given to one of Peter Damien's Nephews In the Fourth he recommends to him again the Prayers which he had promis'd to offer up for him after his Death In the Fifth directed to the Monks of that Abbey he commends the Discipline and the good Order which was observ'd in their Monastery thanks them for the acknowledgment they made of the good Services he had done them and conjures them to pray to God for him after his Death The Two next contain nothing in them very remarkable The Eighth is among the Opuscula of which it makes the Twenty first In the Ninth he reproves a Monk whom he had made Superior of an Hermitage for having quitted it to be an Abbot of another Monastery and orders him either to return to the Charge committed to him or else to live only as a Monk in that Monastery In the Tenth he retracts what he had said of St. John the Baptist's being conceiv'd during the Feast of Tabernacles The Eleventh is among the Opuscula of which it makes the Forty fourth In the Twelfth he answers to the Reproaches cast upon him by an Abbot for having entertain'd a Monk who came out of another Monastery which seem'd contrary to the Rule of St. Benedict He makes it appear that this Rule ought only to be understood of the Monasteries of the Coenobites and not of the Hermits whose Life is most perfect He pretends that St. Benedict was at first an Hermit and that he always preferr'd the Life of the Hermits before that of the Coenobites The Thirteenth is directed to the Monks of a Monastery of Constantinople but contains nothing in it remarkable The Fourteenth is among the Opuscula of which it makes the Twenty ninth In the Fifteenth he admonishes an Abbot not to detain one of his Monks who had deserted him and was excommunicated promising withal That if that Monk would return he would use him kindly The Three next make the Forty fifth Forty sixth and Fifty ninth of his Opuscula In the Nineteenth he gives a description of the Distempers under which he labour'd of the Patience wherewith he endur'd them and of the extremity to which he was brought which was such That they administred the extreme Unction to him and laid him upon Ashes and Hair-cloth as the Custom then was He takes notice that his Remedy was communicated to one of his Monks in a Vision and procur'd by Alms and that he had much ado to perswade himself to eat Flesh. In the Twentieth he advises a Monk not to engage himself upon every turn to expiate the Faults of others and readily to perform those Pennances with which he was engag'd He moreover relates an Instance of another Monk who had suffer'd great Punishments in the other World for having not done Pennance for another according as he undertook The Twenty first is among his Opuscula of which it makes the Forty seventh The Twenty second is to his Nephew Damien whom he exhorts to be zealous in the Exercises of the Monastical Life and reproves for having gon from an Hermitage to a Monastery and exhorts to return thither again In the Twenty third he reproves a Monk who delay'd turning Hermit upon the account that he had much ado to perswade himself not to drink Wine The Twenty fourth and Twenty sixth are referr'd to the Forty eighth and ninth of his Opuscula In the Twenty fifth he makes it appear That it was upon some Grounds that he had a design of quitting his Church he thereupon relates two extraordinary Events The Twenty seventh is directed to the Monk Cerebrosus who had with some sharpness blam'd the practice of Discipline Peter Damien maintain'd it by the same Arguments which he had already alledg'd He pretended that it was a sort of Martyrdom that it was what was very well known to the Ancients that it is founded upon the Canons and that it was in use before his Time in the Religious Mona asteries wherein it was Customary to buy off a whole Year's Penance by a Thousand Stripes of a Rod. That Monk did not find fault with the Discipline which was us'd during the reading of a Chapter for light Faults but he blam'd those severe and long Disciplines of so many Hundred Stripes Peter Damien says That if one approves the lesser Discipline one ought not to Condemn that which was more severe and mortifying In the Twenty eighth he illustrates two Passages out of St. Gregory In the Twenty ninth he advises a Monk every day to say the Rosary and to read the Holy Scriptures The Two next make the Fifty first and the Fifty third of his Opuscula In the Thirty second he reproves the Hermits of a Monastery near his for having neglected the Rule which he had given them for being too much in love with Mony and too much given to Ease and Luxury For their Instruction he relates the Punishments of several Monks who had not liv'd up to that strictness which they ought and the
re-establishes Pope John who was expell'd The death of Robert King of V. The death of Burchard Archbishop of Lyons Odilo Abbot of Cluny refuses to accept that Archbishoprick and the Pope blames him for it in a Letter Bruno Uncle by the Father's side to the Emperor Conrad is ordain'd Bishop of Wurtsburg   in his room France July 20. Henry I. his Son succeeds him     1034 I. XI Romanus dies April II. being poison'd and afterward strangl'd by the Order of Zoe his Wife who causes Michael the Paphlagonian her Favourite to be plac'd on the Throne I.    1035 II. XII II. The death of Simeon of Syracuse a Monk of Trier   1036 III. XIII Conrad marches into Italy III. Drogon is made Bishop of Terouane  The death of Godehard Bishop of Hildesheim 1037 IV. XIV IV.    1038 V. XV. V. Pandulphus Duke of Capua is oblig'd to submit to the Emperor Conrad   1039 VI. Conrad dies June 5. and Henry III. his Son succeeds him VI.   Eugeâ—ippus Bruno Bishop of Wurtzburg 1040 VII I. VII  Divers held this year in France Glaber Radulphus a Monk of Cluny Arnold Canon of Herfeldt Campanus of Lombardy 1041 VIII II. VIII Michael dies in the Month of Decemb. and Zoe causes Michael Calephas to be put in his place Lanfranc receives the Monastick Habit from the hands of the Abbot Herluin in the Abbey of Beâ— Â Â 1042 IX III. I. Michael      Calephas is expell'd and Constantin Monomachus being substituted in his room marries Zoe    1043 X. IV. I. Alexius Patriarch of Constantinople dying Michael Cerularius is chosen in his stead   1044 The Romans expel Benedict accused of divers Crimes and put Sylvester III. Bp. of St. Savine in his place Benedict acknowledging himself unworthy of the Papal Dignity resigns it in favour of Gregory VI. on condition that he should enjoy the Revenues which the See of Rome receiv'd from England V. II.    1045 II. VI. III.    1046 Henry Emperor of Germany deposes Gregory 6th and causes Suidger Bp. of Bamberg to be chosen Pope on Christmas-Eve who takes the name of Clement II. Gregory VI. voluntarily abdicates the Popedom in a Synod and is banish'd Sylvester III. is sent back to his Bishoprick of St. Sabina VII Henry is crown'd Emperor by Pope Clement II. IV.  Councils held at Rome for deposing the Popes Benedict IX Sylvester III. and Gregory VI.  1047 I. Clement II. dying Oct. 2. Benedict IX got Possession of S. Peter's VIII V. Hildebrand accompanies Gregory VI. in his Exile and retires to Cluny Eusebius Bruno made Bishop of Anger 's A Letter written by Pope Clement II. to John nominated Archbishop of A Council at Rome against Persons guilty of Simony  Chair a 3d time and kept it 8 months longer   Salerno in which he approves his Translation to the Bishoprick of Pesti as also to that Archbishoprick and grants him the Pall.   1048 The Emperor sends from Germany Poppo Bishop of Brescia who is made Pope under the name of Damasus II. but he dies 23 Days after his Consecration XI VI. Theoduin is ordain'd Bishop of Liege Geffrey Count of Anjou and Agnes his Wife give the Church of all Saints in the Suburbs of Anger 's to the Abbey of Vendome Hildebrand leaves the Abbey of Cluny of which he was Prior and accompanies Bruno Bishop of Toul to Rome   1049 Bruno Bp. of Toul who assum'd the name of Leo IX was chosen Febr. 13. 5 months after the death of Damasus I. X. VII Pope Leo confirms by a Bull the Privileges of Cluny Abbey He causes the Body of St. Remy of Rheims to be translated to the Church of that Abbey which was also dedicated by him He approves in a Letter the Translation of John from the Bishoprick of Frescati to that of Porto Arnold Abbot of Poitiers accused of Incontinency by the Bishop of Langres was depos'd in the Council of Rheims Hugh Bishop of Langres charged with divers Crimes was likewise depos'd and excommunicated in that Council but having attended the Pope to Rome and having done Pennance he was restor'd to his former Dignity some time after Rudicus Bishop of Nantes was also degraded for succeeding his Father in his Bishoprick by the means of Simoniacal Practices The Contest between the Archbp. of Rheims and the Bp. of Toul about the Abbey of Monstier-Rendy was determin'd in favour of the former in the same Council A Council at Rome against Simony A Council at Pavia A Council at Rheims Octob. 3. A Council at Mentz held in the end of this year or in the beginning of the next  1050 II. XI VIII Berengarius or Berenger is accus'd and condemn'd in divers Councils hel this Year He and his Followers are constrain'd to retract their Opinions under pain of death in the Council of Paris Lanfranc is oblig'd to give an account of his Doctrin in the Council of Rome and he there makes a Confession of Faith His Doctrin is approv'd in the Council of Verceil A Confirmation of the Privileges of Corbey Abby by the Pope A Council at Rome A Council at Brionne A Council at Verceil Septemb. 1. A Council at Paris Nov. 19. A Council Coyaco A Council Anselm Dean of Namur Hermannus Contractus a Monk of Richenau Theophanes the Ceramean Nilus Doxopatrius Gualdo Monk of Corbey Drogo Bishop of Terouane Helgaud Monk of     at Rouen A Council at Siponto Fleury Wippo the Emperor's Chaplain Ebervin Abbot of St. Maurice Evershelm Abbot of Aumont Guibert Arch-deacon of Toul Anselm a Benedictin Monk 1051 III. XII IX Pope Leo's Letter confirming to John Archbishop of Salerno the Right of a Metropolitan  Berenger's Letter to Lanfranc and his Treatise against him Theoduin Bp. of Liege's Letter against Berenger Adelman a Clerk of Liege and afterward Bishop of Brescia writes to Berenger about his Opinion Reciprocal Letters between Ascelin and Berenger John Archbishop of Euchaita 1052 IV. XIII X. The Pope confirms the Privileges of the Abbey of St. Sophia at Benevento John sirnam'd Jeannelin is nominated Abbot of Erbrestin by the Emperor Henry III. Marianus Scotus turns Monk A Council at Mantua disturb'd by a popular Tumult John Jeannelin Abbot of Erbrestein Hepidannus a Monk of St. Gall. The death of Hugh Bishop of Langres 1053 V. Leo IX makes war with the Normans of Apulia who take him Prisoner and convey him to Benevento XIV XI A Letter written by Michael Cerularius Patriarch of Constantinople in his own Name and under that of Leo Archbishop of Acris against the Latin Church This Patriarch causes the Churches of the Latins in Constantinople to be shut up and takes away from all the Latin Abbots and Monks who refus'd to renounce the Ceremonies of the Church of Rome the Monasteries which they had
XVIth upon Palm-Sunday The XVIIth upon Maundy-Thursday The XVIIIth upon Easter-day The XIXth upon our Saviour's Ascension The XXth upon Whitsunday The XXIst upon the day of St. Peter's being made Bishop of Rome as is suppos'd The XXIId upon the Lord's Prayer The XXIIId upon the Apostle's Creed The XXIVth of the indecent apparel of Men and Women THere is also a short Chronicle of the Kings of France from Pharmond to Philip the first reckoned by some to be written by Ivo Bishop of Chartres but neither does this seem to be his nor another much larger ascrib'd to him by some from Ninus King of Assyria to Loüis le Debonnaire which was written by Hugo Floriacensis The Pannormia of Ivo Bishop of Chartres was printed at Basil in 1499. and at Louvain in 1557. The Decretum was printed at Louvain in 1561. And at Paris in 1647 with the Letters and Sermons correctly published by Father Fronto a Regular Canon of St. Genevieve In which Edition are added the Learned Notes of Juretus Canon of Langres and of Souchet Canon of Chartres upon the Letters of our Bishop CHAP. II. The History of the Church of Rome under the Popedom of Paschal II. Gelasius II. and Calixtus II. Containing the Rise Progress and Conclusion of the Contests between the Holy See and the Empire about the Right of Investitures PAschal II. call'd before he was Pope Rainier was a Tuscan the Son of Crescentius and Alsatia The Election of Paschal II. He embrac'd the Monastick Life and practis'd it in the Abbey of Cluny under the Abbot Hugh He was Created Cardinal Priest of St. Clement by Gregory VII and made Abbot of the Monastery of St. Stephen and St. Lawrence of Rome After the Death of Urban II. the Cardinals cast their Eyes upon him to advance him to the Papal Chair When he had intimation of this he absconded for some time but being afterwards discovered he was Proclaimed Pope by all the Cardinals with the loud Acclamations of the People and Consecrated the 14th day of August in the Year 1099. The first thing he did was entirely to drive out the Anti-pope Guibert He declar'd War against The Death of Guibert The Anti-popes who succeeded him him and forc'd him to fly to the Mountains of Abruzzo where he Died in the Year 1100. His Death did not put an end to the Schism which had lasted 20 Years already for after him came three more Anti-popes who succeeded one after another but fell within a short time The first was Albert of Acella whom Richard Duke of Campania the great supporter of Guibert caus'd to be Elected in his stead At the end of four Months he was taken by Pope Paschal's Friends and shut up in the Monastery of St. Lawrence After this the people of Cava a small Town near Palestrina undertook to bestow the Pontificate on a Roman nam'd Theodoric who enjoy'd the Title of Pope only three Months and thought himself very happy in relinquishing it and becoming an Anchoret Maginulphus who was Elected at Ravenna by the name of Silvester IV. seem'd to have a greater interest but he Dy'd within a short time after By this means Paschal being freed from all his Rivals retook Castellano and Benevento from the Prince of Capua and the Town of Cava on which Peter Collona Abbot of Farfa had seized and driven Stephen Corso out of Rome who having seiz'd upon St. Paul's Church annoy'd the Romans by his continual Incursions Having thus quieted Italy his designs were aim'd against the Emperor Henry Conrad the Son of that Emperor who was Governor of Italy Dying in the Year 1101. Henry had a design of passing The Designs of Paschal II. against the Emperor Henry into Italy going to Rome and holding a Council there the beginning of the Year 1102. to adjust the differences that had been between him and the Holy See The Pope made no open opposition to it nay he invited the Emperor thither But forasmuch as they could not trust each other the Emperor would not venture to rely on the Italians and Paschal was not very sorry that Henry did not come into Italy However he held a very large Council at Rome about the end of Lent where Henry not appearing The Council of Rome under Paschal II. against the Emperor Henry in Person nor having sent any Ambassadors thither was Excommunicated with all his Adherents And because several maintain'd that there ought to be no regard had to such kind of Anathema's the Pope in this Council drew up a Form in these Terms I Anathematize all Heresie and chiefly that which disturbs the State of the present Church which teaches and maintains that no regard is to be had to Anathema's and that one may lawfully contemn the Ecclesiastical Sanctions I promise to obey Pope Paschal and his Successors I approve and condemn what the Holy Catholick Church approves and condemns The Pope exacted this Oath of all that assisted at the Council and on Holy-Thursday published the Excommunication against Henry drawn up in these Words Whereas Henry has not ceased from rending the garment of Jesus Christ that is has not ceas'd from ravaging the Church by Fire and Sword from dishonouring it by his Perjuries Incontinence and Homicides he has been Excommunicated and Condemn'd for his Contumacy and Disobedience by Pope Gregory of Blessed Memory and by our Predecessor Urban II. and we also have anathematiz'd him for ever in our last Synod by the Judgment of the whole Church which we desire may be notified to the whole World and especially to the people residing beyond the Mountains that they may have no hand in his Iniquity Henry to avoid the stroke of this Excommunication about the end of that Year order'd publication to be made that he intended to resign the Empire to his Son Henry and to Travel to the Holy-Land The Rebellion of Henry V. against his Father He not only caus'd this to be published by Bishop Eginard but likewise engag'd himself by a Vow to undertake this Journey This proposal engag'd the affection of the Princes and Clergy of the Empire to him and several of his Subjects made preparations to accompany him in this Expedition But when they perceiv'd that he had no design to perform his Vow they began to change their inclination towards him which gave his Son Henry an occasion of Rebelling against him when by his Father's stay he saw his hopes of very suddenly enjoying the Empire frustrated Having enter'd upon this Design by the wicked Counsels of three great Lords he left his Father at Mentz where he had spent the Christmas Holy-days in the Year 1104. and withdrew to Bavaria Religion being the cloak to cover this unatural Disloyalty He began by anathematizing the Heresie of his Father and by promising Obedience to the Pope The Nobless of Austria Germany and the Eastern parts of France declaring for him he enter'd into Saxony where he was very well received and having
establish'd in 1158. by Roger who was the first Abbot since the Reformation Stephen succeeded him in that Office but the Abbey of Genevieve being vacant in 1177. by the Death of the Abbot Aubert he was chosen in his Place He was promoted to the Bishoprick of Tournay in 1192. and govern'd it to the Year 1203. which was that of his Death This Author wrote a Commentary on Gratian's Decretal with divers Sermons and Letters All his Works are extant in Manuscript but Father du â—â—ulinet did not judge that the Commentary on the Decretal and the Sermons were wâ—â—…o be brought to light and therefore he only publish'd the Preface to that Commentary â—…e first Sermon and the Texts of Scripture on which the Thirty others were compos'd with his Letters which he divided into three Parts the First of which contain the Letters which he wrote being as yet Abbot of St. Everte from A. D. 1163. to 1177. The First is a very pathetical Complaint which he recited in the Synod of the Bishops of the Province held at Sens concerning the Murder committed on the Person of John Dean of Orleans by a certain Lord out of whose Hands he endeavour'd to wrest some Revenues belonging to the Chapter of Orleans which he had usurp'd He was enjoyn'd by the same Assembly to write to the King to demand Justice for that execrable Fact He did it after such a manner as was capable of exciting him to take vengeance for so heinous a Crime However the King did not approve that Letter and conceiv'd much Displeasure against Stephen upon that account which gave occasion to his Enemies to persecute him and to threaten to pillage his Estate and to cause him to be put to Death unless he desisted from the prosecution of that Suit Whereupon he had recourse to William Bishop of Chartres the Son of Thibaud or Theobald Count of Champagne who appeas'd the King's Anger and restor'd Stephen to his Favour as the latter had entreated him to do in his second Letter The Third is a Letter written by Ponce Bishop of Clermont in which he desires Maurice Bishop of Paris and Stephen Abbot of St. Everte to give a resolution of a Case of Conscience touching the validity of the Baptism of Infants that are dipt in the Water these Words being recited viz. In the Name of the Father of the Son and of the Holy Ghost without expressing the Action by these Terms I baptize thee A certain Father had Baptiz'd his Child after that Manner and it was customary to do so in case of Necessity Maurice returns an Answer in the fourth Letter that that Baptism is null and determines the matter with a great deal of assurance in a few Words Stephen replies on the contrary in the fifth Letter that that Baptism is valid provided the three Persons of the Trinity be invok'd and that 't is not absolutely necessary to add these Words I Baptize thee because it is not said in the Gospel Go and Baptize the Nations saying I Baptize you in the Name of the Father c. but only Baptize them in the Name of the Father c. He confirms his Opinion by divers Passages of the Fathers which only require the Invocation of the Holy Trinity for the validity of Baptism He affirms that these Terms I Baptize thee are added by the Church that they only have regard to the solemnity of the Action and do not belong to the substance of the Sacrament de solemnitate Ministerii non de substantia Sacramenti He adds that if a different Opinion were admitted an infinite number of Children must unavoidably be Damned who were Baptiz'd by Laicks in case of Necessity by reason that the greatest part of those ignorant People were wont to Baptize only saying En nome Patres Files Espirites Santos However he declares that those Priests ought to be censur'd and put to Penance who thro' negligence or ignorance omit any thing that relates to the solemnity of the administration of Baptism But he maintains that a Child which was once Baptiz'd in the Name of the Trinity ought not to be Baptiz'd again altho' the Father did not express the Action by these Words I Baptize thee Lastly he says that he who Baptizes a Child contracts a spiritual Affinity with the Mother which renders him uncapable of Marrying her or of co-habiting with her as his Wife if they were Marry'd before The other Letters contain'd in this first Part are either recommendatory in favour of divers Persons or relate to particular Affairs as the rebuilding of the Church of St. Everte which was burnt by the Normans to which purpose he desires supplies of the Chapter of St. Martin at Tours and of his Friends The restauration of a Prior who had wasted the Revenues of his Monastery The Contest between the Church of St. Samson and the Chapter of St. Croix c. In the second Part are comprehended the Letters written by Stephen of Tournay whilst he govern'd the Abbey of St. Genevieve from A. D. 1177. to 1192. The greatest part of these Letters are complimental or recommendatory and contain nothing very remarkable There are several written in favour of the Arch-bishop of Tours about the Contest that he had with the Bishop of Dol as the Fortieth the Hundred and seventh the Hundred and eighth the Hundred and tenth and the Hundred and fortieth Others against the Regular Canons of St. John des Vignes who were desirous to enjoy their private Estates and who being provided of good Livings endeavour'd to withdraw themselves from their Obedience to the Abbot to depend only on the Jurisdiction of the Bishop He maintains That they ought always to be subject to the Abbot and to submit to his Will according to the Custom which as he says was always put in practice otherwise all manner of Regular Discipline would be entirely abolish'd and there would be as many Abbots as Curates See the Sixty first the Ninety fifth and the Hundred sixty second Letters In the Seventy first he proves That those who have made a Vow to pass from the Order of Grandmont to that of Cisteaux ought to perform that Vow and in general that Translations from a remiss Order to a more austere are lawful and expedient In the Hundred forty third he relates a Sentence pass'd by the King in favour of certain Clerks of the Order of Grandmont against the Prior and some Lay-brothers of the same Order and writes to the Pope in his own Name in that of the Abbots of St. Germain des Prez and of St. Victor and even in that of his Clergy to confirm that Sentence In the Hundred forty first he advises the Dean of the Church of Rheims to hinder the Canons of that Cathedral from abrogating what was left of their ancient Rule viz. to eat always in common in the same Refectory and to live together in the same Cloister The Hundred forty sixth the Hundred forty seventh the Hundred
make his escape is seiz'd and convey'd laden with Fetters to Thoulouse and deliver'd into the Bishop's Custody The Abbey of Baume is chang'd into a Priory by the Pope by reason of the contempt that the Monks of that Abbey had shewn of the Authority of the See of Rome nevertheless this Title is restor'd some time after A Council at Etampes held on Septuagesima-Sunday concerning the Expedition of the Holy Land and the Regency of the Kingdom of France which is given to Suger Abbot of St. Denis A Council at Auxerre held in the beginning of the Year A Council at Paris held on the Festival of Easter The Death of Waselinus Momalius Prior of St. Laurence at Liege 1148 IV. The Pope after having held several Councils in France returns to Italy X. VI. Lucas Chrysobergius according to some Writers is advanc'd this Year to the Patriarchate of Constantinople but as others will have it not till An. 1155. Eon de l'Etoile a Visionary Heretick is brought before Pope Eugenius in the Council at Rheims who condemns him to close Confinement so that he dies in Prison a little while after Gillebert de la Porrée being convicted by St. Bernard in that Council retracts his Errors The Pope performs the Ceremony of the Dedication of the Church of Toul He writes to St. Hildegarda Abbess of Mount St. Robert commending her Spirit of Prophecy St. Malachy who undertook a second Journey to Rome in order to obtain the Pall of the Pope dies by the way at Clairvaux November the 2d A Council at Rheims held in the Month of March against Gillebert de la Porrée Bishop of Poitiers A Council at Triers held in the presence of Pope Eugenius which approves the writings of St. Hildegarda  1149 V. XI The King of France returning from the Holy Land invests Henry the Son of Mathilda Countess of Anjou with the Dutchy of Nomandy VII Henry the Brother of the King of France and Monk of Clairvaux is made Bishop of Beauvais Gilbert Foliot Abbot of Leicester in England is ordain'd Bishop of Hereford  St. Bernard writes his first Book Of Consideration The Death of Amedeus Bishop of Lausanna 1150 VI. Eugenius after his return to Italy having sustain'd many shocks at last makes himself Mafter of St. Peter's Church XII Lewes the Young King of France divorces his Wife Eleonor the Daughter of William Duke of Guienne whom he had marry'd in 1137. VIII Hugh Abbot of Trois-Fontaines in Champagne is created Cardinal Bishop of Ostia Henry and Roland Monks of Clairvaux are likewise made Cardinals at the same Promotion Philip Arch-Deacon of Paris the Son of King Lewes the Gross is chosen Bishop of that City but he resigns this Bishoprick to Peter Lombard sir-nam'd Master of the Sentences Godeschalcus Abbot of St. Martin succeeds Alvisius in the Bishoprick of Arras Philip who had been depos'd from the Bishoprick of Taranto A. 1139. and who had afterward retir'd to Clairvaux there to take the habit of a Monk is made Prior of the same Monastery by St. Bernard John a Monk of the Isle of Oxia is advanc'd to the Patriarchate of tioch this Year Peter de Celles is made Abbot of Celles in the same Year  St. Bernard writes his second Book Of Consideration and sends it to Pope Eugenius Arsenius a Monk of Mount Athos makes his Collection of the Canons Otho Bishop of Frisinghen Serlo Abbot of Savigny Lucius Abbot of St. Cornelius Bartholomew de Foigny Bishop of Laon. Peter Lombard Bishop of Paris Falco Henry Arch-Deacon of Huntington Hugh Cardinal Bishop of Ostia Constantinus Manasses Constantinus Harmenopulus Robert Pullus Cardinal dies this Year The Death of William Abbot of St. Thierry in the same Year 1151 VII XIII IX The Pope confirms the Rights and Privileges of the Church of Colen Jourdain des Ursins Cardinal is sent Legate into Germany St. Bernard wrote his 190th Letter against this Prelate Geffrey Arthur Arch-Deacon of St. Asaph is ordain'd Bishop of the the same Church Bartholomew Bishop of Laon after having govern'd his Church 38 Years retires to the Abbey of Foigny and there turns Monk Gauterius Abbot of St. Martin at Laon succeeds him in that Bishoprick but he leaves it three Years after and becomes a Monk at Premontré Turoldus is chosen Abbot of Trois-Fontaines in the room of Hugh made Cardinal in the preceding Year The Death of Hugh who of Abbot of Pontigny had been ordain'd Bishop of Auxerre Whereupon many Contests arise about the Succession to that Bishoprick A Council at Beaugency held on the Festival of Easter which approves the Divorce between the King of France and his Wife Eleonor by reason of their being too near of kin Gratian compleats his Collection of Canons John Patriarch of Antioch Germanus Patriarch of Constantinople Andronicus Camaterius George Arch-bishop of Corfu Lucas Câ—rysobergius Patriarch of Constantinople Robert Arch-Deacon of Ostrevant Theobaldus a Monk of St. Peter at Beze Gauterius Canon of Terouane Herbert a Monk Haimo Arch-Deacon of Châlons Herman a converted Jew of Colen Nicetas Constantinopolitanus Teulfus a Monk of Morigny 1132 VIII The Death of Conrad FREDERICK I. succeeds him I. Stephen K. of England being deceas'd the Kingdom returns to Henry II. Duke of Normandy X. Odo Abbot of St. Cornelius at Compeigne is chosen Abbot of St. Denis in the place of Suger The Pope orders the Bishop of Saintes to permit a new Church to be built at Rochel He confâ—… the Primacy of â—â—â—â—do and enjoyns the Bishops of Spain to acknowledge it He likewise ratifies the Constitutions and Privileges of the Cistercian Order  The Death of Suger Abbot of St. Denis January 15. St. Bernard finishes his other Books Of Consideration John Monk of Marmoutier Alexander Abbot in Sicily Radulphus Niger Monk of St. Germer St. Elizabeth Abbess of Schonaw St. Aâ—â—â—ed Abbot of Reverby 1153 IX Eugenius dies July 8th at Tivoli ANASTASIUS IV. is chosen in his place two days after I. II. XI Pope Eugenius grants by a Bull to the Canons of St Peter at Rome the fourth part of all the Offerings that were made in that Church Alanus a Native of Burg de Reninghen near Ypres in Flanders and Abbot of Larivoir is ordain'd Bishop of Auxerre Henry Archbishop of York being dead this Year William his Competitor who had been Chosen and Consecrated Archbishop of that Church in 1140. but before whom Henry was preferr'd by Pope Innocent takes a Journey to Rome where he obtains of Pope Anastasius the confirmation of his Archiepiscopal Dignity and the Pall. However he does not long enjoy this Archbishoprick dying in the next Year The Cardinals Bernard and Gregory the Pope's Legates in Germany depose Hâ—â—â—y Archbishop of Mentz Robert Abbot of Dunes succeeds St. Bernard in the Abbey of Clairvaux  The Death of St. Bernard August 〈◊〉 1154 II. Anastasius dies Decemb. 4th having for his Successor ADRIAN IV. Reign of Henry II. his Successor according to the truest Opinion III. The
Death of Stephen K of England and the beginning of the XII Gauterius of Mauritania is ordain'd Bishop of Laon in the place of another Gauterius the Successor of Bartholomew of Foigny Pope Anastasius confirms the Statutes of the Regular Canons of St. John at Lateran takes into the Protection of the See of Rome the Order of the Knights of St. John of Jerusalem and ratifies their Privileges  The Death of Gillebert de la Pâ—… Bishop of Poitiers 1155 I. Arnold of Brescia excites Commotions in Rome against Pope Adrian who suspends the City from Divine Service till the Romans should expel that Heretick and his Followers These last are forc'd to escape by flight to Otricoli in Tosâ—any where they are well receiv'd by the People But some time after Arnold of Brescia is taken Prisoner and deliver'd up to the Prefect of Rome who causes him to be burnt and his Ashes to be cast into the River Tiber lest the People shou'd shew any honour to his Relicks The Pope pronounces Anathema against William King of Sicily who had refus'd to receive his Letters because he did not give him the Title of King and had taken possession of some Territories belonging to the Patrimony of the Church of Rome IV. Frederick is crown'd Emperor at Rome by the Pope XIII The Contest that arose An. 1132. between the Abbey of Cluny and that of Cisteaux as to the Affair of Tithes is at last terminated by an Accommodation  Basil of Acris Archbishop of Thessalonica returns an Answer to the Letter which was writ to him by Pope Adrian to induce him to be reconcil'd to the Latin Church 1156 II. The Pope concludes a Treaty of Peace with William King of Sicily and grants him the Title of King of both Sicilies V. The Emperor being offended at the Letter which the Pope had writ to him drives the two Legates who brought it out of his Dominions forbids all his Subjects to take any Journeys to Rome and sets Guards upon the Frontiers to hinder the passage of those that shou'd attempt to enter XIV A Difference arising between Adrian IV. and Frederick concerning the Terms of a Letter writ by this Pope to the Emperor which imported that Adrian had conferr'd upon that Prince the notable Favour of the Imperial Crown The Pope is oblig'd to give another Explication of the Terms of his Letter to afford satisfaction to the Emperor but takes an occasion to complain that Frederick had prefix'd his own Name before that of the Pope in one of his Letters that he exacted Fealty and Homage of the Bishops that he refus'd to receive his Legates and that he prohibited his Subjects to go to Rome Otho Bishop of Frisinghen quits his Bishoprick and retires to the Abbey of Morimond where he liv'd a Monk before his advancement to the Episcopal Dignity and dies there in the Month of September in the same Year Philip formerly Bishop of Taranto and afterwards Prior of Clairvaux is constituted Abot of Aumône of the Cistercian Order  Hugh of Poitiers a Monk of Vezelay begins to write his History of that Monastery The Death of Peter the Venerable Abbot of Cluny on Christmass-day 1157 III. VI. XV.   The Death of Luke Abbot of St. Cornelius 1158 IV. VII XVI Thomas Becket is made Lord Chancellor of England by King Henry II. The Reformation of the Regular Canons of St. Victor at Paris is establish'd in the Monastery of St. Everte at Orleans by Roger its first Abbot   1159 V The Death of Adrian The greatest part of the Cardinals chuse ALEXANDER III. Octavian is Elected Anti-pope by others and maintain'd by the Emperor He takes the Name of Victor III. VIII The Emperor being present at the Siege of Cremona the two Competitors for the Papal Dignity present themselves before him to be supported He appoints 'em to come to Pavia there to be judg'd by a Council XVII    1160 I. Alexander who refus'd to appear in the Council of Pavia having been inform'd of what was there transacted against him excommunates the Empereror Frederick IX XVIII Thirty Persons the Followers of Arnold of Brescia call'd Publicans having taken a resolution to pass into England to divulge their Doctrine are there seiz'd on publickly whipt stigmatiz'd with a hot Iron on their Fore-heads harrass'd and at last starv'd to death with hunger and cold Arnold Bishop of Lisieux is sent Legate into England A Council at Pavia held in the Month of February which declares the Election of Alexander to be void and Excommucates him with his Adherents but confirms that of Victor A Council at Oxford in which the Publicans or Vaudois are convicted and condemn'd Hugh a Monk of Cluny Hugh Arch-bishop of Roan Michael of Thessalonica condemn'd for the Heresy of the Bogomiles retracts his Errors and makes a Confession of his Faith Philip Bishop of Taranto Odo de Deuil Gilbert Abbot of Hoiland 1161 II. X. Lewes the Young King of France marries Adella or Alix Daughter of Theobald Count of Champagne who died in 1152. XIX Alanus abdicates his Bishoprick at Auxerre and retires to Clairvaux The Kings of Denmark Norway Hungary and Bohemia as also six Archbishops twenty Bishops and many Abbots write as 't is reported Letters by way of excuse to the Assembly at Lodi by which they own Victor as lawful Pope The Death of Theobald Archbishop of Canterbury He has for his Successor in that Archbishoprick Thomas Becket Chancellor of England who is Consecrated on Whit-Sunday Dr. Gilbert Foliot is translated from the Bishoprick of Hereford to that of London An Assembly at New-Market in the Month of July in which the Election of Alexander III. is declar'd Legitimate and that of Victor Illegal An Assembly at Beauvais at the same time which passes alike Judgment with that of New-Market in favour of Pope Alexander An Assembly of the Prelates of England and France in which both Kings assisted where were present the Legates of Alex-and Victor and Deputies from the Emperor Frederick Alexander is there own'd as lawful Pope and Victor Excommunicated with his Adherents An Assembly at Lodi held June 20. in the presence of the Emperor Frederick which confirms what was transacted in that of Pavia the preceding Year in favour of Victor Peter de Roy a Monk of Clairvaux Enervinus Provost of Stemfeld Ecbert Abbot of St. Florin Bonacursius Ebrard de Bethune Michael of Thessalonica Odo a Regular Canon 1162 III. The Pope who had fled for Refuge to the Territories of William K. of Sioily waiting for a favourable opportunity to pass into France arrives there at last on the Festival of Easter and is receiv'd by the Kings of France and England who go before him upon the River Loire as far as Torey land to meet him and conduct him on the Road each holding one of the Reins of his Horse's Bridle XI An interview between the King of France and the Emperor at Avignon where the Anti-pope
Criticks who have questioned them Photius says in the beginning of his Bibliotheca that one Theodorus wrote a Book by way of reply to the Objections that were generally urged against these Books and he produceth the Objections that were propounded by this Author but takes no notice of the Answers that he had annexed to them which is an Argument that he thought them to be of no great strength 2. The style and method of these Books is very far from the manner of writing used in the First and Second Centuries as being swelling and too much affected the Author purposely leaves ordinary and natural Expressions to make use of those that are lofty and Figurative he Amplifies every thing even that which ought to be recited after the most simple manner he uses a great deal of Arâ—iâ—â—ce in the disposing of his Periods and observes an exact Method in the Order of his Arguments which shews that it was written by a Philosopher who had leisure to revise and polish it with much Care and Study which doth not agree with the Character of S. Dionysius the Areopagite nor with the way of writing in his time 3. Neither are the Contents of these Books conformable to the Genius of the Age wherein S. Dioâ—â—siâ—s the Aâ—â—â—pagite lived The Christians were employed in these primitive Times in Composing Three â—orts of Books Apologies for their Religion Epistles for the Instruction of the Faithful and to exhort them to suffer Martyrdom and Lastly Treatises against the Hereticks Now these Writings attributed to S. Denys plainly relate to another Subject and have a quite different Design for his principal Intention is to treat of Mysteries after a curious and exâ—uisite manner and to expound them according to the Principles of Plato's Philosophy and even in Platonick Terms He is not content to propound them with the simplicity of the ancient but he applies himself nicely to enquire into all the Difficulties that might occur therein and to raise divers Questions more curious than useful concerning the nature of God and the different Orders of Angels He explains the Doctrine of the Trinity more distinctly even than S. Athanasius himself He plainly rejects the Errors of the Nestorians Eutychians Anthropomerphites He speaks of the Church as in a prosperous Condition and enjoyning Peace neither doth he make any mention of Persecutions or Martyrs He distinguishes the several Orders of Angels and observes their difference things that were unknown to the ancient Writers and concerning which they were not sollicitous to be informed as S. Irenâ—us assures us in Lib. 2. chap. 55. and S. Cyril Catech. Illum 11. Upon the whole matter if we compare these Writings with those of the other ancient Authors we shall find that there can be nothing more different either as to their style and method or as to the matters therein contained We shall now proceed to give particular Proofs whereby it will plainly appear that these Books were not written by S. Dionysius the Areopagite and there are Two sorts of these some proving that they cannot belong to S. Denys others shewing that they were Composed by an Author who lived after the Fourth Century I shall begin with the Arguments which prove that those Books do not belong to S. Denys 1. The Author of the Book de Divinis Nominibus Dedicates it to Timothy and then cites an Epistle of S. Ignatius Now Timothy was dead when S. Ignatius wrote his Epistles and Onesimus succeeded him and besides he calls Timothy his Son and yet he must needs be older than S. Denys 2. He cites and explains the Gospel according to S. John and the Apocalypse which were scarcely written when S. Dionysius the Areopagite was alive And yet he declares in those Books that he was but a young Man He cites the Revelation as undoubtedly included in the Canon of Holy Scripture and yet it was very much questioned in the primitive Ages of the Church whether it were Canonical or not The same Reflection may be likewise made upon his Citations taken from the Second Epistle of S. John and that of S. Jude 3. He rejects the Error of the Millenaries which could not have appeared in his time 4. He expresly produceth in Lib. de Divinis Nomin chap. 4. certain Passages out of the Epistle of S. Ignatius to the Romans written by this Bishop a little before his Martyrdom whereas S. Ignatius was put to Death under the Reign of the Emperor Trajan and S. Dionysius the Areopagite under that of Domitian and consequently the later was dead when the former wrote this Epistle Maximus replies that this Citation is added but there are Three or four entire Lines that relate to this matter which there is no reason to disallow 5. This Author affirms that he was present at the Death of the Virgin Mary but S. Dionysius the Areopagite was not Converted at that time for it is generally believed that she died Fifteen years after the Crucifixion of Jesus Christ and S. Paul who Converted S. Denys came not to Athens till Seventeen years after our Saviour's Passion Lastly there are many Reasons by which it may be proved that this Author wrote after the Fourth Century For 1. He treats of the Mysteries of the Holy Trinity and the Incarnation in such Terms as were not known till after the Fourth Age of the Church he used the word Hypostasis to signifie the Divine Persons c 7. Coelest Hier. c. 1. de Divinis Nominibus whereas it is well known that this word was not used in this Sense till after the end of the Fourth Century 2. In Lib. de Coelesti Hierarchia cap. ult He confirms the Baptism of Infants by an ancient Tradition We declare that says he which our Bishops have taught us according to an ancient Tradition Could this have been written by S. Dionysius the Areopagite or rather doth not this shew that he that discourseth thus is a much later Author than this Bishop of Athens 3. He describes the solemn Administration of Baptism as it was when the Church being delivered from Persecution began to practice the ancient Ceremonies with exteriour Pomp and Splendour 4. He speaks of Churches built on purpose wherein there was a Sanctuary separated from the rest of the Churches as also of the perâ—uming of Altars with incense and of divers Ceremonies relating to the Eâ—â—rgumens Catecumens and Peâ—â—tents which were not observed in those Primitive times 5. It is certain that the Institution of Monks is not so ancient as S. Denys and that they were not consecrated till long after the Age wherein he lived Yet the Author of the Divine Hierarchy in chap. 6. mentions them as being more ancient than himself and adds that his Instructers called them Tâ—â—rapeutae or Monks and he gives an Account of the manner of their Consecration and distinguisheth several sorts of them 6. He often cites the Ecclesiastical Authors that lived before him who wrote concerning matters that were only debated in
what wonder is it if they were received with little Contestation And yet Hincmar Archbishop of Rheims with the i The French Bishops made great Difficulty of acknowledging them Hincmar rejected them as having no Authority Nicholas the First in Epist. 42. to the Bishops of France endeavours to confute those that rejected them but since that time they have been received and inserted into a Collection of Canons though Learned Men always questioned the Truth of them However at present no body dares undertake to defend them the Imposture being so abominably gross that all People may discover the Cheat at first fight They may serve as a remarkable Example both of the Credulity of the preceding Ages and the intolerable Impudence of Impostors French Bishops even at that time made great difficulty of acknowledging them But a short time after they acquired some Authority being supported by the Court of Rome whose pretensions they mightily favoured After having thus represented the Reasons that prove in general that all the Decretal Epistles of the Popes before Syricius are Spurious I shall now descend to particulars and endeavour to show in few Words that every Epistle carries undeniable Signs of its being an Imposture along with it The First and that which seems to bear the greatest Authority is the Epistle of St. Clement to St. James the Brother of our Lord the First Part whereof was formerly Translated by Ruffinus Isidore has added a Second to it and they are both of them equally Supposititious The first because it supposes that St. Clement wrote that Letter after the Death of St. Peter whereas it is a Truth that has been constantly received that St. James to whom it is written died before St. Peter Secondly 'T is there said That St. Clement immediately succeeded St. Peter which is contrary to the Ancients that place St. Linus and Cletus or Anacletus between them two Thirdly the West is there ridiculously called the darkest part of the World Fourthly It is composed to justifie the Itinerary or Book of the Voyages of St. Peter which is Apocryphal The Second Part that was composed by Isidore is yet a more evident Cheat For 1. It was unknown in the time of Ruffinus and therefore has been invented since 2. It is full of Texts of Scripture that follow the Translation of St. Jerome And we likewise meet several Passages there Copied out of St. Cyril of Alexandria against Theodore of Mopsuestia out of the rule of St. Benedict out of the Exposition of the Creed by Venantius Fortunatus out of St. Gregory and Isidore of Sevil. In short it speaks of Arch-Priests and Primates and we find abundance of Words and Expressions in it that are unworthy of the time of St. Clement The Second Epistle of St. Clement directed to St. James has likewise all the same Marks of Forgery In the first place it makes mention of Sacraments of the Habits in which the Priests celebrate the Holy Sacrifice of the Mass of the Pall of Sacred Vessels of Chalices things that seem not to have been in use in the time of St. Clement Secondly It speaks of the Ostiarii or Door-keepers Arch-deacons and other Ecclesiastical Officers that were not then introduced into the Church Thirdly The Letter is writ in a barbarous Stile Fourthly The Author alledges the Authority of his Ancestors Fifthly It ordains several Practices of little or no Censequence to be observed under pain of Excommunication for Six Years Sixthly It supposes that St. Clement instructed St. James in the Actions of our Blessed Saviour and the Discipline of the Church Seventhly It alledges St. James his own words Work out your Salvation with fear and trembling under the Name of St. Peter's This Letter is full of divers Passages taken out of the Author of the Recognitions out of St. Cyril of Alexandria St. Prosper Laurentius Justinianus and St. Gregory the Great Lastly The Scriptures there cited follow St. Jerome's Translation The Inscription of the Third Letter of St. Clement alone is enough to discover the falsity of it It is directed To all Suffragan Bishops Priests Deacons and others of the Clergy To all Princes great and small and to all the Faithful Now in St. Clement's time there were no great or small Princes that were of the Church Secondly This Letter mentions Sub-Deacons an Order not then established in the Church Thirdly It is for the most part wholly composed of Passages drawn out of the Books of Recognitions We ought to reject the Fourth for the same Reasons The Fifth is directed to St. James in the Name of St. Clement Bishop of Rome and Successor of St. Peter Now St. James died before St. Peter from whence it necessarily follows that this Epistle cannot have been written by St. Clement 2. The Author of this Letter seems to approve the Doctrine of the Nicolaitans who taught that Women ought to be kept in common and the place where he maintains this Errour is borrowed out of the Book of Recognitions in which a Platonist is introduced disputing upon this occasion In short the Author of this Letter tells us he was present at the Death of Ananias and St. Clement was not as yet Converted when St. Peter inflicted that terrible Punishment upon Ananias We must add to all the foregoing Arguments this weighty Consideration that all these Letters are of a different Stile from that of the Epistle to the Corinthians which is undoubtedly St. Clement's There were indeed some other Letters formerly assigned to this Saint but they were different from those which we have examined here for St. Epiphanius who mentions them assures us that he there commends Virginity and speak very advantageously of the Prophets Now there is nothing that looks like this in the above mentioned Epistles that are chiefly stoln out of the Itinerary of St. Peter an Apocryphal Work forged by the Hereticks The first Epistles attributed to Pope Anacletus is visibly Spurious For 1. He calls himself in this Letter the Defender of St. Clement now according to St. Irenaeus Eusebius St. Jerome and some other ancients Anacletus â—…d St. Peter and not St. Clement 2. The Author of this Letter is pleased to say That he received several things from his Ancestors by way of Tradition and could this Expression possibly drop from a Man that lived in the time of the Apostles 3. He says That Appeals from Secular Judges ought to he determined before Bishops but this was not Customary in the time of the Apostles 4. He tells us That the Privileges and Laws of the Church ought to be confirmed none of which were written in Anacletus's time 5. He talks of Appeals from Ecclesiastical Judgments to the Holy See and mentions the different sorts of Ecclesiastical Causes But these Questions were never debated under Anacletus and when they came to be afterwards discussed the Authority of this Letter was never alledged 6. He speaks not only of Primates and Metropolitans but also of the
Christians that were Rich and Powerful to employ the Superfluities of their Fortune in these indispensible Duties and to use the World without being Wedded to it They taught them that they were obliged not only to avoid Criminal Pleasures such as Debauchery and those that were dangerous such as the publick Shows and Comedies but also all unprofitable Pleasures that had no other end but the mere entertainment of the Senses that they ought to content themselves with what was necessary without a sollicitous pursuit and search after those things that served only for Pleasure or Luxury That Christian Women ought to be extremely Modest in their Garb and Dress They commanded all Persons of whatsoever Condition to be Obedient to all Emperours Magistrates and Secular Powers They exhorted Wives to love their Husbands Husbands to cherish their Wives Children to obey their Fathers and Mothers and Parents to have a Care of their Children and reprehend them without bitterness they admonished the Faithful to be submissive to their Pastors and the Pastors to have a great deal of Charity and Zeal for their Flock In a word They prescribed all the Rules and Holy Maxims of the Gospel to the Observation of Christians and exhorted them to lead a Life conformable to them But what is most to be admired this excellent System of Morality was not only to be found in the Writings of the First Christians but it appeared and glittered in their Lives and Actions We say not great things says one of these Ancients but we live them Non eloquimur magna sed vivimus The End of the First Volume ADVERTISEMENT IN the Table of the Works of the Authors in this Volume under the Name Hippolytus in the Column of Books Lost dele the whole Paragraph What I said formerly c. A CHRONOLOGICAL TABLE OF THE AUTHORS OF THE Old Testament With the Names of the Authors their Country and Employments Time of their Birth Time when they Flourished and time of their Death MOSES of the Tribe of Levi Chief of the People of Israel born in Aegypt in the 2433d Year of the World 1571 Years before Jesus Christ he brought the Israelites out of the Aegyptian Bondage in the Year 2513 and led them in the Wilderness for forty Years He died in the Year 2553. 1451 Years before the Birth of Jesus Christ. JOSHUA Son of Nun Moses's Successor born in the Year 2460 he succeeded Moses in the Year 2552 and governed the People till the Year 2570 died in the Year 2570 Aged 110 years JOB descended from Esau believed to be as old or older than Moses SAMUEL Prophet and last Judge of the People of Israel born in the Year 2849. he began to govern the People in the Year 2888 and ruled them 21 years died in the Year 2947. The AUTHORS of the Books of Judges and Ruth who lived before the Captivity DAVID Son of Jesse of the Tribe of Judah King of Israel born in the Year 2919 he reigned forty years i. e. 7 years in Hebron and 33 in Jerusalem died in the year 2990 and 1014 years before Jesus Christ. GAD and NATHAN Prophets prophesied under David and Solomon from the Year 2980. till the Year 3020 circiter SOLOMON Son of David King of Israel reigned from the Year 2990 till the Year 3030 died in the Year 3030. A HIJAH and IDDO Prophets under Solomon and Jeroboam HOSEA Son of Beeri Prophesied under Uzziah Jotham c. from the Year 3194 till towards the End of the next Age. JOEL Prophet some say soon after Hosea's death others not till after the Captivity ISAIAH Son of Amos of the Blood Royal began to Prophesie in the 25th Year of Uzziah in the Year 3219 and continued for an Age. AMOS Herdsman of Tekoah near Bethlehem began to Prophesie in the 24th Year of Uzziah i. e. about the 3218th Year of the World and continued 25 or 26 years OBADIAH Prophet Time when he lived and prophesied very uncertain JONAH Son of Amittai of the Tribe of Zebulun Prophesied from the end of the 31st Century of the World to the end of the 32d MICAH of the Tribe of Judah began to Prophesie in the Year 3257. under Jotham and continued under Ahaz and Hezekiah for about fifty years HABBAKKUK Prophet sometime in Manasses's Reign but uncertain NAHUM Prophet Time uncertain JEREMIAH born near Jerusalem of the Family of the Priests began to Prophesie in the Year 3375 and continued 45 Years BARUCH Scholar and Amanuenses to Jeremiah Prophesied in Jeremiah's time or rather after his death DANIEL Of the Blood Royal Prophesied during the Captivity from the Year 606 before Jesus Christ i. e. the Year 3398. of the World for almost 70 years EZEKIEL Son of Buzi the Priest began to Prophesie in the Year 3408 the fifth of the Captivity and continued under Jeconiah 22 years HAGGAI and ZECHARIAH Son of Berachiah the Son of â—…lde Prophesied after the People returned and began in the Year 3485. 519 years before the Birth of Jesus Christ. MALACHI Prophet after the two former TOBIT wrote after the Ten Tribes were carried away be Shalmanezer in the Year 3283 721 years before Jesus Christ. The Author of the Book of JUDITH uncertain Time uncertain EZRA returned from Babylon to Jerusalem in the Year 3537. NEHEMIAH the Author of the Book of Chronicles returned in the Year 3550. Lived in Ezra's time The LXX Interpreters under Ptolomy Philadelphus about the Year 3727 JESUS Son of Sirach under Ptolomy Euergetes in the Year 3759. The uncertain Author of the first Book of MACCABEES JASON Abridger of the Second PHILO JUDAEUS A Platonick Philosopher under the Emperors Tiberius and Caius Caligula JOSEPHUS of the Priestly Family descended from the Hasmonaeans born the Year 37. after Jesus Christ uâ—…er Vespasian â—…us and Domitian died in the Year 93 after Jesus Christ. JUSTUS of Tiberias at the same time A CHRONOLOGICAL TABLE of the Authors of the NEW TESTAMENT With the Names of the Authors their Country and Employments Time of their Birth Time when they Flourished and time of their Deaths ST MATTHEW Publican converted by Jesus Christ and made an Apostle wrote his Gospel about the 39th year of the common Account St. MARK Disciple of St. Peter wrote about the Year 43 or perhaps several years after St. LUKE Physician of Antioch wrote his Gospel about the Year 56. of Jesus Christ. The Acts were written afterwards towards the Year 58. St. JOHN Son of Zebedee Apostle of Jesus Christ and the beloved Disciple wrote his Gospel about 100 years after the Birth of Jesus Christ. The Revelation in the Year 95. The time of his Epistles uncertain Died in the Year 101. after the Birth of Jesus Christ in the 68th year after his death SAUL or PAUL of the Tribe of Benjamin of the City of Tarsus converted in the Year 34. Wrote his two Epistles to the Thessalonians in the Year 52. In the Year 56 to the Galatians and Corinthians In the Year 57 to
Jews and of the Church from the Creation of the World to the Consulship of Stilico and Aurelianus that is to the Year of Jesus Christ 400 written with great Skill He wrote also S. Martin's Life three Letters concerning the Death and Vertues of that Saint and three Dialogues betwixt Gallus and Posthumianus whereof the first is concerning the Miracles of the Eastern Monks and the two others about S. Martin's Vertues Gennadius saith That he writ some pious Letters besides to his Sister two Letters to S. Paulinus that were common in his time not to speak of several others which were not published because they were intermixt with Domestick Affairs F. Dachery in the Fifth Volume of his Spicilegium hath published us five Letters of Severus Sulpicius to his Sister and Baluzius hath likewise published two in the First Volume of his Miscellanea The others are not yet published Gennadius affirms That Sulpicius Severus towards the latter end of his Life was surprized by the Pelagians but that afterwards having acknowledged the Error which he was fallen into by too great a desire of speaking he kept Silence all the rest of his days that he might repair his Fault Guibertus Abbot of Gemblours seems to question the matter of Fact But Gennadius his Testimony is not to be questioned in such a matter Sulpicius Severus lived till towards the Year 420. This Author is eloquent his Writings are pure and polished he writ with great Brevity and great Clearness wherein he excelled Sallust whom he imitated His is the best written Historical Abridgment that we have and yet he is not very exact but commits Faults against the truth of History especially of the Ecclesiastical He is very credulous of Miracles and approves the Dreams of the Ancients about the Reign of a Thousand years about Anti-Christ whom he thought to be Nero about the time of the World's end and about the Sons of Men that had to do with the Women He passes over the Church History from Jesus Christ to the Fourth Century very lightly he saith very little of the Arians but he inlargeth much upon the Priscillianists and from him we learn more of them than from all the Authors besides The Life of S. Martin is written with the same Purity as his History but in a more diffuse and agreeable manner The Dialogues are composed with so much Art and Exactness that one can never be weary of reading them and particularly the first where Posthumianus relates several particulars of the Eastern Monks He speaks there of the Troubles that were in Egypt and Palaestine about Origen's Books and makes a most wise and moderate Judgment of them and tho' he does not wholly excuse Origen Yet he does not approve of that Severity which the Bishop of Alexandria exercised against those that defended him He bewails the misfortune of the Church to be disturbed with things of so small Importance He commends S. Jerom without entirely applauding his Conduct He quotes a Jest of a good Priest of the Coast of Africa who refused to take Money offered him by Posthumianus saying That Gold did rather destroy the Church than edifie it The Works of Sulpicius Severus which Lazius had published full of Faults were revised and corrected by Giselinus who Printed them with his own Notes and with Galesinius's at Antwerp in the Year 1574. Sigonius made a new Edition of them with new Notes Printed at Bononia in 1581 and at Francfort in 1593. The History was printed with Drusius's at Franker in 1607. There is an Edition by Elzevir at Amsterdam in 1635. And we have him entire with the Notes of several learned Men Printed at Amsterdam by Hornius his care in 1647 and 1654. These are the principal Editions of Sulpicius Severus to say nothing of the Collections into which his Works have been inserted In speaking of Sulpicius Severus who writ S. Martin's Life it is worth observing that a Creed is ascribed to this Saint but it is very uncertain whether he be the Author of it tho' it is very ancient Saint PAULINUS SAint PAULINUS called also Pontius and Meropius descended from an illustrious Family of Roman Senators was born at Bourdeaux about the Year 453. He was directed in Paulinus his Studies by the famous Ausonius he studied with so much Assiduity the best of the Latin Authors that he got a stile very like theirs He advanced afterwards to the most considerable Offices of the Empire Ausonius says that Paulinus was Consul along with him but his Name being not found in the Fasti consulares it is probable that he obtained that Dignity only in the Room of some other Person who died in the Office and perhaps in the Year 378 after the Death of Valens He married Therasia a rich Woman by whom he got a great Estate The Happiness that a Person so powerful and rich as he was might have enjoyed was much disturbed by abundance of Businesses which made him recollect himself and resolve to be converted and to retire into Spain with his Wife Therasia who had contributed much to make him take this Resolution He was baptized by Delphinus Bishop of Bourdeaux some time before his retreat in the Year 389. He dwelt Four years in Spain where he embraced voluntary Poverty selling his Goods by degrees to give them to the Poor The Inhabitants of Barcelona where he dwelt conceived such Esteem for him that they caused him to be ordained Priest upon Christmas-day tho' he thought not of it S. Paulinus perceiving that he could not overcome the People's Resolution after a long resistance yielded to be ordained upon condition that he should not be obliged to remain in Barcelona because his Design was to withdraw to Nola. This Ordination was performed in 393 and the next Year he left Spain to go into Italy In his way he saw S. Ambrose at Florence who shewed him some Marks of Respect at Rome he was kindly received both by Persons of Quality and by the People but Pope Siricius and the Clergy were jealous of him which made him leave that Town quickly and repair to Nola where he dwelt in a Countrey house half a League from the Town having lived there Sixteen years with his Wife Therasia in the Study and Exercises of a Monastical Life he was chosen and ordained Bishop of Nola in 409. The beginning of his Promotion was disturbed by the Incursions of the Goths who took the City of Nola this Assault being over he enjoy'd his Bishoprick peaceably to his dying day in the Year 431. We read in S. Gregory's Dialogues that he yielded himself to be a Captive in Africa voluntarily to deliver a Widow's Son that was taken by the Vandals but this Action which did not agree either with the Circumstances or the time of S. Paulinus's Life is looked upon by the Learned as a Fable as several others are which may be found in S. Gregory's Dialogues There was a new Edition lately made of this Father's Poems
Sabbath nor the Jews to labour or trade on the Lord's Day not to eat in Lent with them not to eat any Flesh they have killed nor drink any Wine that they sell. Lastly not to converse familiarly with them nor trade with them because they daily Blaspheme the Name of Christ. Then he describes the insolence of the Jews because they found themselves upheld by the Authority of the Commissioners He beseeches him to hear the humble entreaty of Himself and Brethren and rectifie this disorder To this Petition he joyns a Letter written in his Name and in the name of Bernard Arch-bishop of Vienna and another Bishop called Eaof or Taof in which they produce the Authorities of the Fathers and Scripture to justifie the Severity they treated the Jews withall They relate the example of S. Hilary who would not salute them of S. Ambrose who writes that he would rather suffer Death than rebuild a Synagogue of the Jews which the Christians had burnt They add to these two Fathers S. Cyprian and S. Athanasius who wrote against the Jews Then they alledge the Canons of the Councils of Spain and Agda which forbid Christians to eat with the Jews and the Constitutions of the first Council of Masco which declares that according to the Edict of Childebert it is not permitted to the Jews to be Judges or Receivers of the publick Revenues nor to appear in publick in the H. Week and renew the prohibition given the Christians not to eat with them This is Confirmed by the Canons of the First and Third Councils of Orleans and the Council of Laodicea which forbids Christians to converse with them They forget not the Action of St. John who fled from the Bath in which he saw Cerinthus the Heretick entered who was an Heretick of the Sect of the Jews They accuse the Jews of their time to be worse than Cerinthus because they believed God Corporeal and had gross and false Notions of the Divinity allowed an infinite number of Letters and believed the Law to be written several Years before the World were perswaded that there are several Worlds and Earths introduced many Fables about the old Testament and uttered Blasphemy against Jesus Christ published the false acts of Pilate used the Christians as Idolaters because they hated the Saints and did infamous Actions in their Synagogues from whence they conclude that if they ought to separate themselves from Hereticks they ought with more Reason to have no commerce with the Jews which they maintain by several passages of H. Scripture 'T is very probable that Agobard went to Court about this Business He applyed himself to Three Persons who were in great Favour at Court viz. Adelardus Abbot of Corbey Vala the Son of Bernard Brother of Pepin and a Relation to the Emperour and Helesacharius Abbot of S. Maximus at Treves having complained before them of those that defended the Jews they brought him into the King's presence to relate it but he received no Satisfaction and was ordered to with-draw Being returned he consulted those Three Persons by a Letter what he should do with those Jewish Slaves who desired to become Christians and be Baptized He shews by several Reasons that he could not refuse to do it and that the Jews might have no ground of Complaint he says that he offer'd to pay them for those Slaves what was ordered by the ancient Laws But since the Jews would not receive that Price because they were perswaded that the Court Officers were their Friends he prays them to whom he wrote to direct him what to do upon that occasion about which he was much perplexed fearing on the one Side Damnation if he denyed Baptism to the Jews or their Slaves who desired it and on the other Side being fearful of offending the great Men if he granted it to them In Agobard's Letter to Nebridius Arch-bishop of Narbonne he shews how dangerous it is to hold a familiar converse with the Jews and tells him that he hath admonished his People of it all along his Visitation of his Diocess and boldly opposed the attempts of the Emperour's Commissioners Agobard presented another Petition to Lewis the Godly in which he prays him to abolish the Law of Gundobadus which ordered that private Contentions and Differences should be decided by a single Combat or some other proofs rather than by the Deposition of Witnesses He shews that that Law which was made by an Arrian Prince is contrary to the Spirit of the Gospel to that Charity that Christians ought to have one for another and to the peace both of Church and State He observes that it came neither from the Law nor Gospel That the Christian Religion was not established by such sort of Combats but on the Contrary by the Death of him that preached it That the most Wicked and Guilty have often overcome the more Just and Innocent He adds that Avitus Bishop of Vienna who had some Conferences about Religion with Gundobadus and converted his Son Sigismond disallowed this Custom He complains of the little Regard had to the Canons of the Church of France Lastly he says he could wish that all the Kings Subjects had but one Law but because he believed that impossible he desired he would abolish at least that Custom which was so unjust and so prejudicial to the State In the Treatise of the Privileges and Rights of the Priest-hood dedicated to Bernard Bishop of Vienna Agobard Treats of the Excellency of the Priest-hood He says that all Christians being Members of Jesus Christ who is our Chief Priest are Kings and Priests of the Lord. That in the beginning of the World the First Born were Priests and Sacrificers There he produces several Examples taken out of the Holy Scripture and many Authorities to shew that God hath often heard wicked Priests and had no regard to the Sacrifices of good ones because he looks chiefly upon the Dispositions of the Heart of those for whom they offer Sacrifices and that otherwise 't is not the Merit of the Priest nor his Person that God respects but his Ministery and Priest-hood For this Reason it is that wicked Priests may administer Sacraments which the most H. Lay-men cannot do And upon this account Men ought to hear and believe what the Priest teacheth if he do not corrupt the Doctrine of Jesus Christ for if he teach any thing that Christ hath not Commanded he that hears him saith Agobard is a Leper that follows another Leper a Blind Man lead by another Blind Man and consequently both of them ought to be driven out of the Camp and shall both fall into the Ditch This gives him occasion to cite several Texts of Scripture to exhort the Priests of the New Testament to behave themselves worthy of their Ministery and to complain of the Irregularities of his time He observes that the Great Lords of his time kept Domestick Priests in their Houses not to obey them but to employ them
Sundays and Holy-days as other Principal Feasts of the Year F. Mabillon in the Second Tome of his Analects has Printed a Supplement to this Fourth Book attributed to Amalarius But it appears by Agobard's Book writ against this Work that the last Chapter of the 4th book was the same with the last and 47th in the Vulgar Editions Also 't is certain that this Supplement is rather added by the Monk Ademarus than the Work of Amalarius Moreover 't is plain this Addition has no Connexion or Conformity with the other parts of that Treatise The same Author has Writ another Book called * De ordine Antiphonarii Liber The Order of the Book of Anthems where he gives a Reason for the Order he has observed in the Book of Anthems which he made for the Churches of France in so disposing the Anthems Responses and Psalms Ademarus informs us That Amalarius was also Author of a Treatise named A Rule for the Canons and Canonesses Published in the Council of Aix-la-Chapelle which consists of nothing else but a Collection of Precepts and Canons gathered from the Fathers and Councils relating to the Lives of Clergy-men and Monks The Deacon Florus makes mention of two other Books of Amalarius made before the former and adds a third called An Introduction or Preface to his Works but this we have altogether lost Mon. Balusius amongst the pieces which are at the end of the second Volume of his Capitulary hath Published some Eclogues of choice Reflexions upon some places of the Roman Order concerning the Ceremonies of the Mass which go under the name of Amalarius But althô this Work be very full of Reflections much like those of Amalarius yet it is very dubious whether they be his or no for besides that it is not likely he would Treat a second time of the same thing only after a different manner of which he had spoken before in the third Book of his Divine Offices It appears to me that this Author's Style and Manner of Writing is something different from that of Amalarius There are five Letters of this Authors in the seventh Tome of Dacherius's Spicilegium Tom. 6. The first is directed to Terence Arch-Bishop of Sens concerning the manner of Writing the Name of Jesus Christ together with Terence's Answer The second is on the same subject Writ to Jonas Bishop of Orleans with that Bishop's Answer The third is to Rancarius Bishop of Noyon about the meaning of these Words in the Gospel This is the Cup of my Blood of the new and eternal Testament The fourth is to the Monk Hetton who was Abbot of Fulda after Rabanus about the Word Seraphim whether it be of the Masculine or Neuter Gender And the fifth is to Gontard where he treats of this Question viz. Whether a Person may be allowed to spit just after receiving the Holy Eucharist It seems by this last Letter that he believed that there was no harm in spitting some time after when one cannot easily forbear longer And if it should happen that without their knowledge or will they should let drop some of the Eucharist they need not much trouble themselves about it Also That he doubted whether Christs Body once Received did Incorporate with ours and accompany it to Death or whether it evaporated through the Porâ—s or was exhaled into Air or converted into Blood or went into the Drought so that this has given occasion to some to accuse him of the Error of the Starconanists as Heribald and Rabanus were The Books of Amalarius were very ill receiv'd in France and chiefly by the Church of Lions which would by no means endure them Agobardus Bishop of this See wrote three Treatises against his Offices and Book Florus a Deacon of the same Church attackt him very vigorously and accused him in the Councils of Cressi and Thionville First about his Opinion of the Body of Christ under three Forms represented by three pieces of the Sacramental Bread Secondly about his Moral and Mystical significations of the Ceremonies of the Church which he lookt upon as false Opinions and Imaginations without Grounds Thirdly because he insisted only upon the Roman Order and Expounded it word for word altho he knew that this Book was unknown to the Arch-Deacon of Rome of whom he had many Traditions Amalarius thus having attacked the Customs of the Church of Lions Agobard who was their Arch-Bishop Desended them in his Correction of the Anthem Book to which his Treatise of the manner of singing Psalms in the Church of Lions serves for a Preface He observes that the particular Customs of some Churches ought not to be reflected on He approves of that of the Church of Lions in not Singing new and fantastical Psalms in not making use of Poetry in Divine Services and by keeping exactly to the Scriptures This was what Amalarius Quarrel'd with but Agobard vigorously defended it and proved it highly reasonable and conformable to the sense of the Church This Correction of the Anthem Book is Dedicated to all Believers but principally to the Singing-men of the Church of Lions He there gives reasons for the Corrections he has made and shows that he has only retrencht all that was not taken from the Holy Scriptures he gives particular reasons for leaving out some Anthems and proves that they were contrary to the Truth and did not at all agree with Mysteries He afterwards Quotes several Places in the Fathers to show that it is necessary to endeavour to reform the Service and to retrench those Errors and Abuses which are â—lid into it either by Malice Ignorance or Simplicity He complains that there are some Clergy-men that spend their Lives more in learning to Sing than in Studying the Holy Scriptures and other matters that relate to their Ministry He says that the Ancients to avoid this disorder chose rather to repeat the Psalm often than to charge the minds of those that sung with a great many superfluous pieces And lastly he concludes That as the Church has a Mass-Book whose Doctrine is very pure and a Collection of Lessons taken wholly out of the Holy Scriptures so it ought also to have an Anthem-Book Purged from all Errors and Humane Inventions and composed out of nothing but the Bible This Treatise is followed by another against some passages of Amalarius's Book concerning the Divine Service He reproves what Amalarius maintains That on the twenty fifth of April might be used Litanies or Rogations without Fasts and Abstinence he laught at what Amalarius had asserted that upon that day they prayed Publickly for Eggs Bread and Fish He finds fault with Amalarius's Explanation of the passage of St. Paul He reproves divers expressions and Notions of this Author as when he says that the Holy Ghost did drive all Carnal Desires out of the Apostles Hearts That Man and by consequence Jesus Christ was Created out of the four Elements That Jesus Christ dyed for the just and unjust That there are
Monastery but the enjoyment of them only in common with the other Monks In the 53d Epistle he presses King Charles vigorously to restore him this Revenue and the better to engage him to it he informs him That his ancient Monks have observed and heard of their Predecessours that all that have ever done any considerable damage or wrong to their Monastery have been punish'd either by the loss of their Estates their Health or their Lives He exhorts him to perform the Vows he has made and moreover threatens him with the Judgments of God if he doth not In the 55th Letter to Marcuadus Abbot of Provins he entreats this Abbot to come to Court to assist him in obtaining the Restitution of the Revenue of S. Josse He informs him that he came thither the last of November and has continued there with a great deal of expence and trouble That the King endeavours to elude his Demands and always delays him because that Odulphus who then was possest of St. Josse was absent and sick as he was inform'd but not very grievously says he so that this sickness may serve to humble and correct him Nor so dangerously as to be the cause of his death for which he should be sorry because 't is certain he would be damn'd if he should die in the unjust possession of the Revenue of the Church At length Lupus after many delays and put offs obtain'd the Restitution of the Revenue of S. Josse as it appears by the 61st and 62d Letters The 64th Letter is an Instruction to King Charles concerning his duty The 79th contains an Extract of a Letter written to Hinomarus by which he recommends his Kinsman Hilmeradus to him who was named by the King to be Bishop of Amiens affirming that tho' he had not much Learning yet he might be made serviceable to the Church by following his directions And that if he was not well fitted for Teaching the Word of God yet he might do Works that might save him and those that should imitate him M. Balusius in his Notes declares himself of a different Opinion with his Author and says That in this he has hearkned more to the Sentiments of Nature than the Principles of Reason The 81st Letter is written in the name of Wenilo Archbishop of Sens and Count Girard who were sent to Amolo Archbishop of Lions by the King's Orders to command him to Ordain Bernus Bishop of Autun They represent to him That 't was not a new thing for the King to make Courtiers Bishops of the principal Churches That Pepin had had in the like Case the Consent of Pope Zachary in a Synod where Boniface Bishop of Mayence assisted They also desired the same thing of him for Godeseldus named by the King Bishop of Chalons The 82d Letter is written to Wenilo in favour of a Priest Accused and Suspended from the Exercise of his Function Lupus desires Wenilo to give him liberty to exercise his Duty till a Synod were call'd in which he hoped to clear himself of the Charge brought against him The 84th is a Synodical Epistle of a Council held in the Year 849 consisting of the Metropolitans of Tours Rheins Rouen and about twenty of their Suffragans whose names are set down at the beginning of this Letter directed to Nomenoius Duke of Breton about the Disorders he had committed They reprove and blame him for having laid waste the Lands belonging to the Christians for having destroy'd pillag'd and burnt several Churches together with the Reliques of Saints for seizing upon the Revenues of the Church which are the Vows of the Faithful the Satisfaction of Sins and the Patrimony of the Poor for having taken away rich Mens Estates and kill'd and enslaved a great number of Christians Of driving the Bishops from their Churches and robbing them of their Goods c. But principally for having slighted the many Letters of Leo the 4th Successor to S. Peter to whom God hath given Supreme Power over all the Church Of having entertained Lambert Count of Nantes a Rebel against the King They exhort him to do Penance and to satisfie that which the Pope write to him about And finally they declared those Excommunicate that shall Communicate with Lambert The 93d is an Instruction to King Charles to whom he proposes Trajan and Theodosius as two Patterns worthy of his Imitation In the 94th he shows That Afflictions and Sufferings are advantageous to good men The 98th is a Letter written in the name of the Cathedral Church of Paris of the Abbies of S. German S. Dennis S. Geneva S. Maurus des Fossez and other Monasteries to Wenilo Archbishop of Sens and to the other Bishops of that Province acquainting them that after the death of their Bishop Ercanradus they had chosen Aeneas who had been nam'd to them by King Charles whom they desired them to Ordain as soon as they could This Letter is followed by an Answer written in the name of the Bishop of Sens and his Suffragans testifying their approbation of their Election of Aeneas The 100 Letter is an Admonition to the People wherein they are exhorted to do Penance to avoid Rebellions and Factions to embrace a Peace to sorbear Robberies and Plunder to think of nothing but Publick Good and to live in Union with one another The 101st is a Letter of Recommendation written in the name of Wenilo to the Bishops of France and Italy in favour of two Monks of Ferrara who went to Rome desiring them to afford them an Hospitable Reception by the way This is followed by a Letter written in the name of Lupus upon the same account By the 103d Letter he recommends these two Monks to Pope Benedict to whom he sent them He entreats him to Instruct them in the Customs of the Church of Rome and to send him the Commentaries of S. Jerom upon Jeremiah from the sixth Book to the end being not able to find them any where in France He adds to this the Book of Cicero's Book of Oratory Quintilian's Institutions and Donatus's Commentaries upon Terence c. In the 105th he promises to receive and deal mercifully with a Monk that had quitted his Habit and Order provided he would amend and behave himself better for the future In the 108th he thanks Lotharius for sending him this converted Monk And excuses himself for not letting him be his Secretary because there was no likelyhood that a Monk who had not all imaginable diligence would ever be able to do his duty in the midst of the affairs and hurries of the World Quoniam propositum nostrum vix mediocriter intrà Claustra Monasterii custoditur ne dum inter tumultus Mundanos à quolibet praesertim non satis cauto valeat adimpleri The following Letter is also about the return of this Monk It is to be noted that Lupus says in the first Letter upon this Subject that he could not receive him without the consent of his Brethren In the
their own Hands reading and prayer 7. He prohibits Incestuous Marriages with Nuns or near Relations 8. He recommends Peace and Union 9. He enjoyns the Observation of the Solemn Fasts of Lent of the Ember-Weeks of Wednesday and Friday and the Celebration of Divine Service on Sundays and Festivals Lastly He recommends the payment of Tythes There is also a Pastoral Letter written by this Archbishop and directed to his Suffragans which is related by William of Malmsbury Edmund being kill'd in the year 946. his Brother Elred took possession of the Throne We have An Assembly of Bishops at London A. C. 948. no Laws enacted by this Prince only the Charter of a considerable Donation made by him to the Monastery of Crowland in favour of Turketulus who had been formerly Chancellor of the Kingdom and to whom he gave that Abbey This was done in an Assembly of Bishops and Lords held at London in the year 948. After the death of Elred which happen'd in 955 Edwin the Son of Edmund was proclaim'd King but sometime after part of England Revolting Edgar the Brother of Edwin got a share of his Dominions and upon his Brother's Death obtain'd the sole Possession of the whole Kingdom This Prince being more Religious than his Predecessors entirely re-establish'd the Purity of Discipline in the Church of England and brought the Monastical Course of Life into Repute by the Advice of S. Dunstan who may be call'd the Restorer of thâ— Ecclesiastical Discipline in England This Saint was born in the Country of the West-Saxons in the first year of King Ethelstan's Reign A. C. 923. He enter'd into Holy Orders very young and after having compleated his Studies S. Dunstan Archbishop of Canterbury made application to Athelm Archbishop of Canterbury who introduc'd him into the Presence of King Ethelstan Afterward having fall'n into some disgrace at Court he retir'd to Elfeg Bishop of Winchester who advis'd him to embrace the Monastical Life which he accordingly did and continued in his Retirement till the Reign of King Edmund when he was invited to Court by that Prince He did not remain long there without being obnoxious to the Envy and Hatred of several Persons who misrepresented him to the King insomuch that he was oblig'd to retire to his Solitude of Glassenbury where he took up his Abode altho' he was restor'd to the Favour of King Edmund who had always a great respect for him granted considerable Revenues to his Monastery and continu'd to follow his Counsels not only in the management of Civil Affairs but also of Ecclesiastical He was no less esteem'd by King Elred who determin'd to nominate him to the Bishoprick of Winchester but Edwin having receiv'd a severe Reprimand for his Irregularities from this Abbot banish'd him and pillaged his Monastery However King Edgar recall'd him immediately after his Accession to the Crown and made him not only Bishop of Winchester but also conferr'd on him the Government of the Church of London At last the Archbishoprick of Canterbury being vacant in the year 961. by the death of Odo Elfsin Bishop of Winchester who was appointed to supply his place dying in a Journey he made over the Alps to Rome to fetch the Pall and Berthelim who was substituted in his room having refus'd to accept that Dignity Dunstan was Invested with it a few days after and went to Rome to receive the Pall. At his return he apply'd himself altogether to the Reformation of the Clergy of England and took upon him to Expel all those who refus'd to lead a Regular Course of Life and to Restore the Monks to their former Station This Saint had for his Fellow Labourers and Imitators of his Zeal Ethelwold Bishop of Winchester and Oswald Bishop of Worcester who founded a great number of Monasteries and took much pains in Reforming the Clergy and Extirpating the Vices that were predominant in England The former dyed in the year 984. before S. Dunstan who foretold his approaching Death as well as that of the Bishop of Rochester in a Visit which those two Prelates made him but the latter did not dye till after this Archbishop viz. in the year 992. As for S. Dunstan he surviv'd King Edgar who dy'd in 975 and maintain'd the Right of the young Prince Edward against the Pretensions of Alfride who endeavour'd to transfer the Crown to her Son Ethelfred but Edward being Assassinated Three years after by the Treachery of that Queen Dunstan was constrained to Crown Ethelfred and foretold the Calamities that should befall England and the Family of this young Prince as a Punishment for his Crime and that of his Mother At last S. Dunstan dy'd laden with years and honour A. C. 988. In his time and apparently by his Direction King Edgar in 967. not only publish'd Laws like to those of his Predecessors for the preservation of the Revenues of the Church for the Payment of Tythes and S. Peter's Pence and for the Solemn Observations of Sundays and Festivals but also divers Ecclesiastical Constitutions relating to the Manners and Functions of Clergy-men to the Celebration of the Mass to the Confession and Pennances that ought to be impos'd on those who commit Sin c. Indeed these Canons may serve as a kind of Ritual for the Use of Curates It is affirm'd that they were made in the year 967. by King Edgar but this does not appear to be altogether certain and perhaps they are of a later date The Discourse which this King made to Dunstan Archbishop of Canterbury and to Oswald and Ethelwold Bishops of Worcester and Winchester is much more certain He there inveighs against the Irregularities and Disorders of the Clergy and pathetically Exhorts those Bishops to joyn their Authority with His to repress their Insolence and to oblige them to apply the Ecclesiastical Revenues to the Relief of the Poor for which Use they were design'd To the end that this Order might be put in Execution he granted a Commission to those three Prelates to take the Matter in hand and gave them power to turn out of the Churches such Clergy-men as liv'd dissolutely and to Substitute others in their room By virtue of this Injunction S. Dunstan held a General Council A. C. 973. in which he ordain'd A general Council of England in the year 973. that all the Priests Deacons and Subdeacons who would not lead a sober Life should be Expell'd their Churches and caus'd a Decree to be made to oblige them to Embrace a Regular and Monastick Course of Life or to Retire And accordingly these three Bishops turn'd the old Clergy-men out of most part of the Churches and put Monks in their place or else forc'd them to assume the Monastical Habit. S. Dunstan did not only shew his Constancy and Zeal with respect to the Clergy but was also as zealous in treating Kings and Princes For he sharply reprov'd King Edgar for abusing a young Maid whom he had sent for out of
the end of twenty days John IX is substituted in his room XVII  Nicolas Patriarch of Constantinople is depos'd by Leo's order for refusing to approve his fourth Marriage and Euthymius is set up in his place  Solomon Bishop of Constantz Bonno or Bavo Abbot of Corbie in Saxony 902 II. XVIII The Incursions of the Huns or Hungarians in Italy subdued by Berenger John replies to Hervè Archbishop of Rheims about the Conversion of the Normans  Hervé or Hervaeus Archbishop of Rheims Adalbero Bishop of Augsburg 903 III. XIX  Stephâ—n Abbot of Loâ—â—s is orâ—…'d Bishop oâ— Liegâ— Â Â 904 IV. John IX after having crown'd Berengâ—r retires to Ravenna and declares Lambert Emperor XX. Lewis the Son of Boson is taken by Berenger who causes his Eyeâ— to be put out and himself to be crown'd Emperor Lambert contends with him for that Dignity aâ—d is own'd by the Pope and by the Italians Argrin Bishop of Langres is restor'd to his Bishoprick by Pope John IX Lambert is acknowledg'd Emperor in the Council of Rome to the exclusion of Berâ—nger and in that quality he confirms the ancient Priviledges of the Church of Rome in the Council of Ravenna Councils at Rome and Ravenna in favour of the memory of Pope Formosus The Council of Cantâ—rbury under King Edward and Phlegmond Archbishop of that Province Hatto Archbishop of Mentz and Theotmar Metropolitan of Bavaria write to Pope John IX Stephen Abbot of Lobes and afteâ—ward Bishop of Liege 905 V. The death of John IX Benedict IV. succeedâ— him I. XXI    The death of Waldramnus Bishop of Straâ—burg 906 II. The death of Benedict 4. Leo V. is substituted in his room expell'd 40 days after and imprison'd by Christophilus who usurps the See of Rome XXII   The Laws of Edward King of England  907 Chrâ—stophilus is turn'd out seven months after by Sergius made Antipope in the time of Formosus XXIII     908 II. XXIV     909 III. XXV   A Council at Trosly under Herve Archbishop of Rheims  910 IV. Sergius dying Anastasius is plac'd on the See of Rome I. XXVI Lambert is kill'd by Treachery Berenger remains the sole Master of Italy The founding of the Abbey of Cluny by William Count of Auvergne and Duke of Aquitain  Rathodus Bishop of Utrecht 911 II. XXVII The death of the Emperor Leo June 11. Alexander's Brother is declar'd Tutor to his Son Constantine Porphyrogenneta I.  Nicolas Patriarch of Constantinople is recall'd some time before Leo's death Euthymius Patriarch of Constantinople is banish'd and dies in exile a little while after  Letters written by Nicolas Patriarch of Constantinople 912 III. The death of Pope Anastasius Lando succeeds him In the end of the same year John X. is chosen Pope by the intrigues of Theodora II. Alexander being dead Nicolas the Patriarch is chosen Tutor to the young Emperor Conrad is elected King of Germany after the death of Lewis IV. John Deacon of Ravenna is chosen Bishop of Bolonia leaves that Bishoprick to be made Archbishop of Ravenna and at last aspires to the Papal Dignity  The death of Notger the Stammerer 913 I. III. II.    914 II. IV. Zoe the Emperor's Mother turns out the Patriarch Nicolas and assumes the administration of the Government III.    915 III. V. IV.    916 IV. VI. V.    917 V. VII VI.    918 VI. VIII VII The death of Conrad who leaves for his successor Henry sirnam'd the Fowler the son of Otho Duke of Saxony   The death of Raâ—bodus Bishop of Utrecht 919 VII IX Zâ—â— is banish'd from the Court Romanus associated to the Empire by Constantine I.   The Death of Solomon Bishop of Constantz 920 VIII X. II. Nicolas Patriarch of Constantinople is re-establish'd a second time A Treaty of Agreement between the Partisans of Nicolas and Euthymius A Contest about the Bishoprick of Liege between Hilduin and Richerus Another Contest touching the Arch-bishoprick of Narbonne between Agius and Gerard. A Council at Constantinople about the fourth Marriage Odilo Monk of S. Medard at Soissoins The death of Stephen Bishop of Liege Letters by King Charles the Simple in favour of Richerus against Hilduin 921 IX XI III.  A Council at Trosly under Harvé Arch-bishop of Rheims  922 X. XII IV. Robert is elected and and crown'd K. of France in opposition to Charles the Simple The Decree of John X. in favour of Richerus ordain'd Bishop of Liege by that Pope Hilduin depos'd and excommunicated Seulfus succeeds Hervaeus in the Arch-bishoprick of Rheims A Council at Coblentz The death of Hervaeus Archbishop of Rheims 923 XI XIII V. Robert is kill'd in battel but his Son Hugh causes Raoul K. of Burgundy to be chosen K. of France Charles the Simple is apprehended sent Prisoner to Chateau Thierry The Queen his Wife retires to Engl. with her Son Lewis  A Council at Rheims under Seulâ—us Archbishop of that City The Laws of Ethelstan King of England The death of Gauthier Archbishop of Sens. 924 XII XIV VI. Berenger is kill'd and Raoul Duke of Burgundy remains Master of Italy A Decree made in the Council of Trosly in favour of Stephen Bishop of Cambray against Count Isaac S. Ulric iâ— ordain'd Bishop of Augsburg A Council at Trosly under Seulfus Archbishop of Rheims  925 XIII XV. VII Hebert Count of Vermandois causes his Son Hugh aged only 5 years to be chosen Archbish. of Rheims after the death of Seulfus   926 XIV XVI VIII The beginning of the Reign of Hugh Count of Arles in Italy    927 XV. XVII IX  A Council at Trosly  928 XVI John is put in Prison by Guy the Brother of Hugh dies there Leo VI. succeeds him and dies six months 15 days after XVIII X.    929 Stephen VII succeeds Leo. I XIX XI The death of Charles the Simple Oct. 7.    930 II. XX. XII Nicholas Patriarch of Constantinople dies and Stephen Arch-bishop of Amasia is substituted in his room  Eutychius Patâ—iarch of Alexandria Odo Abbot of Cluny 231 III. The death of Stephen John XI the Son of Sergius and Marosia succeeds him I. XXI XIII King Raoul causes Artoldus to be chosen Archbishop of Rheims  Ratherius made Bishop of Verona in this year compos'd several Writings 932 II. XXII XIV Arnulphus of Bavaria wages war with Hugh in Italy is repuls'd Hugh is invited to Rome by Marosia and seizes on the Castle of S. Angelo Manasses Archbishop of Arles passes into Italy where he gets possession of several Bishopricks Ingram Dean of S. Medard at Soissoins is ordain'd Bishop of Laon. A Council at Erfordt  933 III. John is imprisoned by Aâ—beric XXIII XV. Alberic re-takes the Castle S. Angelo and makes himself Master of Rome
Monk of S. Medard at Soissons 54 Odo Abbot of Cluny 50 Odo Archbishop of Canterbury 64 Olbert or Albert Abbot of Gemblours 54 Osborn Chanter of Canterbury 65 Othlo Monk of Fulda 61 R. RAthboldus or Radboldus Bishop of Utrecht 59 Ratherius Bishop of Verona 20. sequ Reginaldus Bishop of Eichstadt 61 Roger Monk of S. Pantaleon at Cologn 58 Roswida a Nun of Gandersheim 61 S. SOlomon Bishop of Constance 60 Simeon Metaphrastes 3 Stephen V. Pope 31 Stephen Abbot of Lobes afterward Bishop of Liege 52 T. THeotmar Metropolitan of Bavaria 16 Thierry or Theodoric Arch-Bishop of Trier 61 U. ULfric or Uffo Monk of Werthin 62 S. Ulric Bishop of Augsburg 56. sequ Utho Bishop of Strasburg 60 W. WAltramnus or Waldramnus Bishop of Strasburg 59 William Archbishop of Mentz ibid. Witichindus Monk of Corby in Saxony 60 Wulstan Monk of Winchester 66 An ALPHABETICAL TABLE of the COUNCILS held in the Tenth Age of the Church Place Pages Years A. AIx-la-Chapelle 49 1003 Augsburg 62 952 C. CAnterbury 63 904 Canterbury under S. Dunstan 65 974 Charroux 48 989 Chateau-Thierry 37 934 Cher River ibid. 947 Coblentz 62 922 Constantinople 2 920 Constantinople ibid. 944 Constantinople ibid. 967 D. S. DEnis 51 995 E. ERfurdt 62 932 England under K. Edmund 63 944 England General 65 973 F. FIsmes 37 935 I. INgelheim 9 948 Ingelheim 38 972 L. LOndon 64 948 M. MEaux 39 961 S. Mary ' s Mount ibid. 972 Mouzon 37 948 Mouzon 39 948 Mouzon 43 995 P. POitiers 48 999 R. RAvenna 6 17 904 Ravenna 14 967 Ravenna 48 997 Rheims 36 923 Rheims 39 975 Rheims 40 989 Rheims ibid. 992 Rheims 42 993 Rheims 44 995 Rome 6 17 904 Rome 9 949 Rome 11 963 Rome 13 964 Rome ibid. 964 Rome 57 69 995 Rome 48 998 Rome under Sylvester II. 49 1002 S. SEnlis 40 989 Soissons 37 941 T. THierry-Chateau 37 934 S. Thierry 39 953 Trier or Treves ibid. 948 Trosly 35 909 Trosly 36 921 Trosly ibid. 924 Trosly ibid. 927 V. VErdun 37 947 W. WInchester 65 975 A General INDEX of the Principal Matters contained in this Volume ABbeys in the possession of Lay-men 68. Restor'd to Regular Canons ibid. some retain'd by the Bishops ib. several Abbeys govern'd by the same Abbot ibid. Abbey of S. Ambrose at Milan a Priviledge granted to it 20. Abbey of Cluny when and by whom founded 49. Its first Abbots 50. A Priviledge granted to that Abbey 19. Abbey of Croyland a Donation made to it 64. Abbey of Fleury a Priviledge granted to that Abbey 51. Abbeys Regular by whom founded and so call'd 51. Abbots their Office and Functions 35 41. Absolution that of publick sins reserv'd to the Bishop 24. Adalbert the Son of Berenger expell'd Italy by his Father 10. His Intrigues with Pope John XII against Otho for the Recovery of Italy ibid. He is invited to Rome by the Pope from whence they are driven out by Otho 11. Adam Moses Bar-Cephas's Opinion concerning his Immortality 5. Adelaida the Widow of Lotharius King of Italy persecuted by Berenger who covets to marry her 10. She makes application to the Emperor Otho I. who rescues her and takes her to Wife ibid. Agius Archbishop of Narbonne confirm'd in his Arch-bishoprick and Gerard who had the possession of it turn'd out 18. Alberic his Authority at Rome after having expell'd Hugh his Father-in-law 8. Octavian his Son advanc'd to the Papal Dignity at the Age of 18 years 10. Alms the first founding of Alms-money or S. Peter's Pence in England 63. Anathema published to continue for ever 32 69. Anthropomorphites their Errors confuted by Ratherius 25 67. Certain Italian Clergy-men fallen into that Error ibid. Appeals of those to the See of Rome 41. Argrin Bishop of Langres restored to his Bishoprick 16. Armenians the Mission of Nico into Armenia 4. Arms Clergy-men allow'd to beat them 3 68. Arnulphus King of Germany crown'd Emperor by way of recompence for being severe against the Romans 6. The time of his death ibid. Artoldus Archbishop of Rheims his Ordination 37. A Priviledge granted to him by King Lewis d'Outremer ibid. He is oblig'd to resign his Archbishoprick and to accept of two Abbeys ibid. His Treaty with Hugh upon account of that Resignation ibid. He is restored to his Episcopal See 38. The time of his death 39. Augsburg the Bishops of that Church in the Tenth Century 56 c. B. BAptism the Administration of that Sacrament 26. Pennance impos'd on Adult Persons admitted to receive it 27. Bells the first Example of the Benediction of Bells 14 68. Benefices the Merchandise that was made of them in the Tenth Century 51 68. Plurality of Benefices condemned 8 68. Berenger the success of his Arms in Italy 6. He causes himself to be crown'd Emperor ibid. His Coronation condemn'd in a Council 17. He is kill'd at Verona 8. Berenger the Son of Adalbert Marquess of Ivrea his power suspected by K. Hugh who determines to dispatch him 9. He makes an Escape to Germany ibid. He returns to Italy ibid. having re-establish'd his Authority he causes himself to be crown'd King 10. His vain Efforts to marry Queen Adalaida Lotharius's Widow ibid. He is compell'd to submit to the Emperor Otho I. ibid. Berno Founder of the Order of Cluny 49. Bishopricks erected by the See of Rome in the Tenth Century 14 19 49 67. Plurality of Bishopricks conferr'd on the same person 8 48 68. Bishops their Election and Ordination 27 68. Some Bishops chosen very young in the Tenth Century 11 36 68. Of the Episcopal Functions and Authority 21 22 23. Bishops not allow'd to consecrate Churches beyond their own Diocess without permission 48. nor to ordain foreign Clergy-men without recommendatory Letters from their Bishops ibid. nor to choose Coadjutors 49 57 68. Of their Right to Churches 51. Monks made Subject to their Jurisdiction 62. and the Monasteries to their Visitations ibid. Of the Allegiance they owe to Kings 28 35 40 41. Whether they may be allowed to give Hostages for their Fidelity 28. Deposed for High Treason 18 41. Of Judiciary proceedings against Bishops 27 40 41. Of the removing of their Causes to the See of Rome 41. Penalties to be inflicted on those who are addicted to Hunting or to playing at Games of Chance 62. Whether they ought to say Pax vobis or Dominus vobiscum 19. Bishops oblig'd to preserve the Revenues of their Churches ibid. Of the pillaging of their Estates or Goods after their Decease or Expulsion 27 36 68. How the Emperor Nicephorus seiz'd on their Revenues after their death 2 3. The Misdemeanour of two Greek Bishops tolerated in a Council 3. Boniface the Successor of Formosus turn'd out of the See of Rome 6. Boniface Anti-Pope the outragious Acts committed by him in aspiring to the Papal Dignity and in maintaining his Authority 14. Burial a Constitution about the burying of the dead 24
its first Rise The Minds of Men being recovered as it were from that Lethargy wherewith they were seiz'd in the preceding Age they began to apply themselves to Study in the beginning of this Insomuch that in a short space of time all Europe was fill'd with Judicious and Learned Personages who communicated their Knowledge to others either by Publick Lectures or Writings The Controversies that afterwards arose were likewise a powerful Motive to excite them to Study and gave Occasion to those who were endow'd with extraordinary Parts to exercise their Pens and to shew their Learning Some were very successful in imitating the Ancients both in their Style and manner of Writing but the greatest part of them still retain'd somewhat of the Barbarism and Courseness of the former Age and others fell into that uncouth and barren Method of handling Matters which is more especially peculiar to Logicians The most notorious Disorders were regulated enormous Crimes were restrain'd and the Bishops took a great deal of pains in reforming Church-Discipline which nevertheless was not restor'd to its ancient Perfection Thus much may serve to give a general Idea of the Eleventh Century which the Learned M. DV PIN according to his usual Method has improved to the best Advantage A TABLE OF THE CONTENTS CHAP. I. Of the Writings of St. Fulbert Bishop of Chartres Page 1 Chap. II. An Account of the Controversy about the Eucharist set on foot by Berenger and of his several Condemnations 6 Berenger Arch-Deacon of Anger 's ibid. Bruno or Eusebius Bishop of Anger 's 7 The Council of Rome held in the Year 1050. against Berenger ibid. The Council of Brionne against him ibid. Theodwin Bishop of Liege ' s Letter against Berenger ibid. The Council of Verceil in 1050. against Berenger ibid. The Council of Paris held the same Year against Berenger 8 Adelman a Clerk of the Church of Liege ibid. Berenger ' s Letter to Ascelin a Monk of St. Evrou ibid. Ascelin ' s Letter to Berenger ibid. Berengers ' s Letter to Richard 9 The Council of Tours in the Year 1055. against Berenger ibid. The Council of Rome in 1059. against the same Person ibid. Berenger's first Confession of Faith ibid. He relapses into his Error 10 The Council of Roan held against him in 1063. ibid. The Council of Poitiers against him in 1075. ibid. Eusebius or Bruno Bishop of Anger 's ' s Letter to Berenger ibid. The Councils of Rome held in 1078 and 1079. against Berenger under Pope Gregory VII ibid. Berenger's second Confession of Faith ibid. The Council of Bordeaux in 1080 against Berenger 11 Berenger ' s Repentance ibid. His Followers ibid. Other Errors laid to his Charge ibid. His Writings and Adversaries ibid. Chap. III. Of the Writings of Lanfrank Arch-Bishop of Canterbury of Guitmond of Alger and of the other Authors who have refuted Berenger's Opinions 12 Lanfrank Arch-Bishop of Canterbury ibid. The Council of Windsor ibid. Lanfrank's Commentary on St. Paul's Epistles ibid. His Treatise of the Body and Blood of Jesus Christ 13 The Rules of the Order of St. Benedict 14 Lanfrank ' s Letters ibid. His Treatise of Confession 16 His other Writings 17 Hugh Bishop of Langres ibid. Durandus Abbot of Troarn ibid. Guitmond Arch-Bishop of Aversa 18 Alser Deacon of Liege and Monk of Cluny 19 St. Anselm Arch-Bishop of Canterbury 21 Chap. IV. An Account of the Popes and of the Church of Rome from the time of Sylvester II. to Gregory VII 22 Sylvester II. ibid. John XVI and John XVII 23 Sergius IV. ibid. Benedict VIII ibid. The Council of Pavia under Benedict VIII ibid. John XVIII ibid. Benedict IX 24 Sylvester III. ibid. Gregory VI. ibid. Clement II. ibid. Damasus II. ibid. Leo IX ibid. The Councils held under Leo IX 26 Victor II. ibid. Stephen IX 27 Nicolas II. ibid. The Council of Rome in 1059. under Nicolas II. ibid. The Councils of Amalfi and Benevento under the same Pope 28 Pope Nicolas II's Letters ibid. Gervase Arch-Bishop of Rheims's Letter to Pope Nicolas II. ibid. Alexander II. ibid. The Councils under Alexander II. 29 His Letters ibid. Chap. V. An Account of the Church of Rome under Gregory VII Of the Differences between that Pope and the Emperor Henry and other Princes of Europe with an Abstract of his Letters 32 Gregory VII ibid. An Account of the Difference between the Emperor Henry and Pope Gregory VII 33 The Council of Rome held in the Year 1074. 35 Another Council held at Rome in 1075. 36 The Pope arrested by Cincius 37 Henry's Letter to the Bishops and Princes of the Empire ibid. Thierry or Theodoric Bishop of Verdun's Letter against Gregory VII 38 Engelbert Arch-Bishop of Treves's Letter on the same Subject ibid. The Assembly of Worms against Gregory VII in 1076. ibid. The Council of Rome held the same Year against Henry 39 The Convention at Oppenheim against that Prince 40 The Emperor Henry's Journey into Italy ibid. The Complaints made by the Lombards against Henry's Conduct 41 The Convention at Forcheim where Radulphus is chosen Emperor 42 The Council of Rome in 1078. ibid. Another Council at Rome in the same Year 43 The Council of Rome in 1079. 44 The Council of Rome in 1080. in which Henry is excommunicated and deposed by the Pope 45 The Council of Brescia against Gregory VII ibid. Clement III. the Anti-Pope ibid. Henry ' s Letter to Gregory VII ibid. The Preparations of War between Henry and Gregory ibid. Henry defeats Radulphus 46 His Expedition into Italy and the Siege of Rome ibid. He returns to Germany and Gregory VII is set at Liberty by the Normans ibid. The Convention at Berchach A. D. 1085. 47 The Assembly at Quintilineburgh in the same Year ibid. The Convention at Mentz in the same Year ibid. The Death of Pope Gregory VII ibid. The Contest between Gregory VII and Philip I. King of France 48 The Judgment pass'd by Hugh Bishop of Dic ibid. Gregory VII.'s Letters relating to England 49 His Pretensions upon Spain ibid. His claim to the Kingdoms newly converted 50 His Pretensions to Hungary ibid. His Letters to the Kings of Denmark 51 His Letters sent to Poland and Russia ibid. His Letters sent to Norway and Dalmatia ibid. His Letters concerning Bohemia ibid. His Pretensions to Italy 52 The Conquests of the Normans in Italy ibid. The Differences and Agreement of Gregory VII with the Normans 53 His Pretensions to Sardinia and Corfu 54 The Oath of Fidelity exacted by him from the Princes of Italy ibid. His Project of the Crusade ibid. His Letters sent into Africa 55 His Letter against the Errors charg'd upon the Armenians ibid. His Legates sent to several Parts ibid. The Councils held in France by Hugh Bishop of Die A. D. 1077. 57 The Council of Poitiers in 1078. ibid. The Canons of that Council 58 The Councils of Avignon and Meaux in 1080. ibid. The Council of Meaux in 1082. ibid. The Vicars of several Popes in France 59 The
by Pope Urban but his Residence in that City being inconvenient by reason of the excessive Heats he retir'd to a Village near Capua where the Pope soon gave him a Visit upon his arrival at the Siege of Capua which Place was invested by Roger Duke of Apulia After the raising of the Siege the Pope held a Council at Bari in which St. Anselm assisting disputed earnestly against the Greeks about the Procession of the Holy Ghost and entreated the Pope and the Bishops not to excommunicate the King of England When the Council was concluded he accompany'd the Pope to Rome and some Days after the King of England to whom Urban had written that he ought to re-establish St. Anselm in his Metropolitan See sent thither an Ambassador who obtain'd a Demurrer till the Festival of St. Michael St. Anselm being inform'd of the matter determin'd to go to Lyons but the Pope oblig'd him to stay in order to be present in a Council which was to be held at Easter in the Year 1099. Thus he resided during six Months at Rome and was very highly esteem'd in that City The Writer of his Life observes that certain English Men who came to visit him being desirous to Kiss his Feet as it was usually done to the Pope's he would not sufâ—er them to do it and that the Pope admir'd his Humility in that particular Lastly St. Anselm having assisted in the Council of Rome A. D. 1099. in which Laicks who took upon them to give Investitures and those Clergy-men who receiv'd them from their Hands were excommunicated he took leave of the Pope and retir'd to Lyons where within a little while after he was inform'd of the Death of Urban II. and afterward of that of William II. King of England which happen'd in the Month of August A. D. 1100. Henry I. his Successor immediately recall'd St. Anselm to England where he was no sooner arriv'd but he had new contests with that Prince about the Investitures and the Oaths of Allegeance and Supremacy which he refus'd to take Forasmuch as this Affair was regulated at Rome it was requisite that the King should make application to that Court to endeavour to cause the Resolution which had been taken there to be chang'd However St. Anselm reâ—us'd to ordain the Bishops who had receiv'd Investiture from the King and nothing could be obtain'd from Rome Afterward this Arch-bishop being perswaded by the King to take a Journey to Rome to find out some Expedients for the adjusting of that Affair went thither accompany'd with an Ambassador Upon their Arrival the Matter was debated A. D. 1105. in the presence of Pope Paschal II. to whom the Ambassador peremptorily declar'd That the King his Master would sooner be prevail'd upon to part with his Kingdom than with his right to the Investitures The Pope reply'd That he would sooner lose his Life than suffer him to retain it However at last it was agreed upon That the King of England should enjoy certain Privileges which were in his possession but that he should lay no manner of claim to the Investitures Therefore the Excommunication which he was suppos'd to have incurr'd by granting the Investiture of Benefices was taken off but it was ordain'd That those Persons who had receiv'd them from his Hands should remain excommunicated for some time and that the giving them Absolution for that Offence should be reserv'd to St. Anselm The Affair being thus determin'd the Ambassador and St. Anselm set forward in their Journey but when they were arriv'd near Lyons the Ambassador declar'd to him in his Master's name that he was forbidden to return to England unless he would promise him to submit to the Custom which prevail'd in that Kingdom without having any regard to what had been ordain'd to the contrary by the Pope St. Anselm refusing to enter into such an Engagement stay'd some time at Lyons and having pass'd from thence into Normandy at last came to an Accommodation with the King of England on condition that the Churches which King William II. had first made subject to the Payment of a certain Tax should be exempted from it and that his Majesty should restore what he had exacted of the Clergy and every thing that was taken from the Church of Canterbury during the exile of the Arch-bishop After this Agreement which was concluded A. D. 1106. between the King and the Arch-bishop at Bec Abbey St. Anselm return'd to England was re-establish'd in his Arch-bishoprick and enjoy'd it peaceably till his Death which happen'd three Years after in the 16th since his advancement to that Dignity and the 76th of his Age A. D. 1109. St. Anselm is no less famous for his Learning and the great number of his Writings than for his Conduct and the Zeal he shew'd in maintaining the Rights of the Church The largest Edition of his Works is the last published by Father Gerberon and it is that which we shall follow being divided into three Parts The First of these containing Dogmatical Treatises bears the Title of Monologia that is to say a Treatise of the Existence of God of his Attributes and of the Holy Trinity It is so call'd by reason that it is compos'd in form of the Meditations of a Man who reasons with himself to find out Divine Truths and who explains them accordingly as they are discover'd by him It is a very subtil Work and contains a great Number of Metaphysical Arguments He continues to Treat of the same Subject and observes the same method of Writing in the Prostogia where the Person who reason'd with himself in the first Work making his Addresses to God Discourses of his Existence Justice Wisdom Immensity Eternity and of his being the Summum Bonum or Soveraign Good A certain Monk nam'd Gaunilon having perus'd this Treatise could not approve the Argument which St. Anselm makes use of therein to prove the Existence of God taken from the Idea of a most perfect Being We have says he at least the Idea of a most perfect Being therefore this Being of necessity Exists Gaunilon not being able to comprehend this Argument which seems to be a Sophism or meer Fallacy to those who are not endu'd with a sound and penetrating Judgment to discern the force of it wrote a small Tract on purpose to refute it in which he objects every thing that is most subtil and plausible to overthrow this Ratiocination St. Anselm return'd a very solid Answer in which he enervates his Adversary's Objections and makes it appear that his Argument is Rational and Convincing The Treatise of Faith of the Holy Trinity and of the Incarnation Dedicated to Pope Urban II. was written against a French Clergy-man nam'd Rocselin Tutor to Abaelard who undertook to prove That the three Persons of the Trinity are three different Things because otherwise it might be said That the Father and the Holy Ghost were Incarnate St. Anselm being as yet Abbot of Bec began a Treatise to confute
Anchin in Flanders he Commends him for being so much concern'd at the Death of a Monk of his call'd Godwin who Dy'd in his Monastery of Clairvaux He also excuses himself for having receiv'd him In the Sixty Sixth he entreats Geofrey Abbot of St. Medard of Soissons to make peace with Aloisus In the Sixty Seventh he excuses himself to the Monks of St. Germer de Flay for having received one of their Fraternity into his Monastery He tells them that he never heard any thing of them but very lately That this Monk came to him after he had been an Hermit above Seven Months and that he had several times refus'd to admit him Also having ask'd him why he would not return to his Cloyster that he had answer'd his Abbot would not have him only in quality of a Monk but also oblig'd him to serve as Physician But at length being over-perswaded by his importunities that he had receiv'd him and as he had not forc'd him to come into his Monastery so he would not oblige him to go out of it These Monks being not well satisfy'd with this Answer and having writ again to St. Bernard to this effect That he did not do well to receive one of their Monks whom they had Excommunicated He Answers by the following Letter That if they have Excommunicated him he understands it was since he admitted him which was not likewise well done on their part And since they accus'd this Monk for a Vagabond that could never rest in a place and who was always disobedient to his Abbot they ought to rejoyce on account of his Conversion and in regard that he liv'd now in a Monastery where he should perform the strictest Vows These two Letters are thought to have been written about the Year 1125. In the Sixty Ninth he Comforts Guy Abbot of the Three-Fountains who was extreamly concern'd in that being about to Celebrate Mass he hapned to Consecrate a Chalice in which there had been nothing but water put through carelessness because this Crime was rather the effect of Inadvertency and Negligence than a Design He nevertheless enjoyns him and the Person that serv'd them 〈◊〉 Altar the Penance of repeating till Easter the Seven Penitential Psalms as likewise to receivâ—… 〈◊〉 lashes of a Scourge each day He approves of what he did when he saw there was no Wine in the Chalice which was to pour a little Wine upon part of the Consecrated Host because though it was not transmuted by a proper and Solemn Consecration into the Blood of Christ it was nevertheless become Sacred by the bare contact of his Body He adds moreover That there is a certain Writer who maintains that the Sacrifice cannot be Valid unless there be both Wine Bread and Water in a manner that if there be but one of these wanting the rest signifie nothing He says likewise That in this case every one may do as he pleases but for his part if any such Accident should happen to him he would do the same thing with him to whom he writes or would begin Mass with these Words Simili modo postquam coenatum est c. and would finish the rest of the Sacrifice not in the least doubting but that the Bread was Consecrated separately In the Seventieth he Counsels the same Abbot to treat one of his Monks more kindly and to revoke the several rigorous Judgments he had pass'd against him In the Seventy First Address'd to the Monks of this Abbey he acquaints them that he has not yet had an opportunity to make them a visit and moreover Condoles them upon the Death of the Abbot Roger. The Seventy Second is written to Rainaud Abbot of Foigni He writes to him concerning the Title of Father which this Abbot had given him and refuses to accept of any other but Brother In the Seventy Third and Seventy Fourth he comforts and fortifies this Abbot who had been melancholy and seem'd dissatify'd with his having been elevated to this Dignity In the Seventy Fifth he disswades Artaud Abbot of Prully from sending any of his Monks to found a Monastery in Spain In the Seventy Sixth he Counsels the Abbot of the Regular Canons of St. Pierre-Mont in the Diocess of Toul to exert all their force in reclaiming one of their Monks who had stray'd into the World and was there marry'd The Seventy Seventh is the 14th of the Opusculâ— In the Seventy Eighth he Congratulates Sugerus Abbot of St. Denys for having made a reformation in his Monastery and quitted the exterior Pride which was in it before He likewise Commends him for having taken so Pious a Resolution Towards the end of this Letter he exclaims against StÄ—phen de Guarlande Deacon who was then Steward of the King's Houshold bore Arms and enjoy'd divers Benefices This Letter was writ in the Year 1127. The Seventy Ninth was written to Luke Abbot of Cousy of the Order of Austin-Friars in the Diocess of Laon. Whom he advises to send a certain Friar of his who had committed the Sin of the Flesh to some place far distant from his Cloyster where he might do Penance In the Eightieth he Comforts Guy Abbot of Molesm upon a certain Injury done him and moreover exhorts him not to think of Revenge upon that occasion but to Pardon freely him that did him the wrong By the Eighty First he assures Gerard Abbot of Poictiers in the Diocess of Langres That he never writ any thing to the Count of Nevers in his prejudice but only for his Churches Benefit that it might continue in Peace In the Eighty Second he disswades Stephen Abbot of St. John of Chartres from quitting his Monastery to go on Pilgrimage to Jerusaleâ—… In the Eighty Third he comforts Simon Abbot of St. Nicholas of the Woods in the Diocess of Laon about the Persecution which he suffer'd on account of his Monks We understand by the Letters of Sampson Arch-Bishop of Rheims and Josselin Bishop of Soissons to Pope Innocent II. that these Monks were dissatisfy'd with their Abbot by reason that he had restored to the Church of Arras some Curacy which they were in Possession of By the following Letter written to the same Abbot he entreats him to receive and use kindly a certain Monk which he sends him The Eighty Fifth Address'd to William Abbot of St. Thierry is a Christian and Spiritual Compliment to serve for Answer to an Obliging Complaint which this Abbot had made him who did not believe himself so well belov'd by St. Bernard as he lov'd him In the Eighty Sixth he writes to the â—â—â—e Abbot that he sends him a Monk who had stray'd out of his Monastery He acquaints him that he â—â—s reprimanded him severely and desires of him to do as much and then to send him back to his Abbot with a Letter of Recomendation He disswades this Abbot from quitting his Cloyster to turn Hermit In the Eighty Seventh he blames the Conduct of Oger a Regular Canon who after having
being repugnant to the Spirit of Religion to buy Drugs to send for Physicians or to take Physick In the Three Hundred Forty Sixth he exhorts Pope Innocent II. not to favour the unjust cause of William Arch-Bishop of York In the Three Hundred Forty Seventh he recommends to him the Deputies which went to Rome to complain of this Arch-Bishop In the Three Hundred Forty Eighth he recommends to the same Pope Arnone Elected Bishop of Lisieux who had a Dispute in the Court of Rome about his Election with Geofrey Count of Anger 's The three following are also Letters of Recommendation to the same Pope The Three Hundred Fifty Second contains a Privilege granted by Pope Innocent to St. Bernard and his Successors in consideration of the great Services he had done the Church of Rome during the Schism caus'd by Peter of Leon by which this Pope takes under the Protection of the Holy See all Revenues present and to come belonging to the Abby of Clairvaux as likewise grants to the Monks of Cisteaux leave to chose an Abbot out of their Order and to the Abbeys which have others under them he grants permission to chose any of those Abbots for their Head or any of the Monks belonging to such Orders He forbids the Bishops to constrain the Abbots of Clairvaux and the other Abbots of the Order of Cisteaux to come to any Council providing it be not about matters of Faith He prohibits all Persons to receive any Fryars of their Order after they are profess'd and lastly declares the Monks of this Order exempt from paying Tithes of Fruits or Cattle In the Three Hundred Fifty Third he Comforts William Abbot of Rivau in the Diocess of York in that the Arch-Bishop of that See has been Countenanc'd at Rome Assuring him withal that the Sacraments Administred and Ordinations made by bad Ministers are Valid since it is God that Baptizes and Consecrates In the Three Hundred Fifty Fourth he Comforts Melisenda Queen of Jerusalem for the Death of Fulk her Husband and exhorts her to govern her Kingdom with Prudence and Justice In the Three Hundred Fifty Fifth he Recommends to this Queen the Monks of Premontre who were on their Journey to the Holy Land By the Three Hundred Fifty Sixth he sends back to Malachy Arch-Bishop of Armagh the Monks which he had sent him He likewise Recommends them to him in the Letter following In the Three Hundred Fifty Eighth he writes to Pope Celestine II. to Pardon Thibaud Count of Champagne The Three Hundred Fifty Ninth is written to the same Pope in the Name of the Monks of Clairvaux who beg of his Holiness not to permit Rainaud Abbot of Morimond to quit his Monastery to go to Jerusalem In the Three Hundred and Sixtieth he again exhorts William Abbot of Rivau to bear patiently with the Arch-Bishop of York In the Three Hundred Sixty First he recommends to Thibaud Arch-Bishop of Canterbury John Bishop of Salisbury In the Three Hundred Sixty Second he recommends to Robert Pallus Cardinal and Chancellor of the Church of Rome to behave himself becoming his Dignity to Eugenius III. newly Elected Pope In the Three Hundred Sixty Third he exhorts the Christians of France and Bavaria to take up Arms for relief of the Holy Land and moreover admonishes them neither to put the Jews to Death nor so much as to persecute them In the Three Hundred Sixty Fourth he invites Peter Abbot of Cluny to an Assembly to be held after Easter at Chartres there to deliberate on the manner of relieving the Christians of the Holy Land In the Three Hundred Sixty Fifth Addressed to Henry Arch-Bishop of Mayence he writes against a Monk named Radulph who by his Preaching authoriz'd killing of the Jews The Three Hundred Sixty Sixth is Address'd to Hildegarda Abbess of Mont-Saint-Robert near Binghen in the Diocess of Mayence After having rejected the Praises given to him he congratulates her upon the extraordinary Gifts the has received from God and exhorts her to make a suitable return thereto by Humility and Devotion The Three Hundred Sixty Seventh is a Letter of Recommendation to Guy Chancellor of the Church of Rome in favour of Stephen Bishop of Mets. The Three Hundred Sixty Eighth is a Letter of Compliment to a Cardinal which contains wholesome Advice to wean him from the Cares of the World In the Three Hundred Sixty Ninth and Three Hundred and Seventieth he congratulates Sugerus Abbot of St. Denys in having reform'd the Church of St. Genevieve by introducing regular Canons into it He exhorts him to do the same thing in the Church of St. Victor In the following Letter Address'd to the same he disswades him from making the Match between the Count of Anger 's and the King's Daughter by reason of their near Kindred In the Three Hundred Seventy Second he commends Peter Bishop of Palenzade for his Humility and Application to the reading of good Books The Three Hundred Seventy Third is a Letter of the Abbot of Epine in the Diocess of Palenza Address'd to St. Bernard by which this Abbot testifies the great Concern he has for having been drawn out of the Abby of Clairvaux and charg'd with the Government of a Monastery which he earnestly entreats St. Bernard to get him discharged from In the Three Hundred Seventy Fourth he comforts the Monks of his Order in Ireland for the death of their Abbot St. Malachy In the Three Hundred Seventy Fifth he complains to Ida Countess of Nivernois that her Servants molest and detain those who go to the Abby of Vezelay In the Three Hundred Seventy Sixth he exhorts Sugerus Abbot of St. Denys to hinder the Duels which certain French Lords were engaged in against each other In the Three Hundred Seventy Seventh he commends this Abbot in that he design'd to Assemble the Clergy for the publick Good The four Letters following are likewise Address'd to Sugerus whereof the two first are Letters of Recommendation The Third is concerning the Estate the Church of the East was then in and in the last says that he is sorry that this Abbot is accus'd of the disturbances in the Kingdom and wills him therefore to do his utmost to prevent 'em and not to suffer any in his Abby which are any ways the cause of them In the Three Hundred Eighty Second written to Leonius Abbot of St. Berthin he expresses his Gratitude for the Favours he has received from him and moreover acquaints him that Thomas of St. Omer who had left his Order to come to his of Clairvaux could not possibly return In the Three Hundred Eighty Third Address'd to the same he thanks him for the many proofs of Friendship which he has received from him He passes the same Compliment on the Monks of St. Berthin in the following Letter and in the Three Hundred Eighty Fifth he commends them for having reform'd themselves and exhorts them to endeavour to perfect themselves every day more and more The Three Hundred
to him and the rather because Charity requires us to put the best Sense on Doubtful matters After he had publish'd this Apology he set out on his Journey towards Rome but being arriv'd at Cluny he was detain'd there by Peter the Venerable Abbot of Cluny Whilst he was The 〈◊〉 of Abâ—â—ard to Cluâ—y and his Death there the Abbot of Cisteaux coming thither likewise endeavour'd to bring him to make his Peace with Saint Bernard Peter the Venerable urg'd the same thing to him also perswaded him to go and Wait upon him with the Abbot of Cisteaux and advis'd him that in case he had said or writ any thing which might be Offensive to the Ears of the Catholicks to advance no such thing for the future and to strike it out of his Books He took his Advice waited upon Saint Bernard and was reconcil'd to him by the Mediation of the Abbot of Cisteaux He return'd afterwards to Cluny where he resolv'd to spend the rest of his Days in Repose free from the Hurry and fatigue of the Schools Peter the Venerable thought himself oblig'd to allow this favour to his Age to his Weakness and to his Piety not questioning withall but that his Learning would be very advantageous for the Instruction of his Monks He wrote about it to Pope Innocent and pray'd him to grant that Abaelard might spend the remainder of his Life with them 'T is to be believed that the Pope granted him that favour for Abaelard resided in that Community till he dy'd and behav'd himself with a great deal of Piety and Humility for two Years together Towards the End of his Life he found himself very much oppress'd with Infirmities and was sent to the Monastery of Saint Marcellus of Chalons upon the Seyne as being a more healthful and pleasant place where he dy'd in the year 1142. in the sixty third year of his Age. Peter the Venerable acquainted Heloissa of his Death by a Letter wherein he gives her an Encomium of his manner of Living ever since he had retreated to their Society annexes thereto an Epitaph in his praise and sent his Body to the Abbey of Paraclete to be there interr'd He afterwards went himself to visit that Abbey where he said Mass made an Exhortation to the Religious in the Chapter house gave them the Eucharist and promis'd Heloissa to put up Prayers to God for her in the Society of Cluny for thirty days together after her Death She thank'd him for all those Favours in a Letter which she sent to him and at the same time intreats him to send her Abaelard's Absolution and to procure a Prebend for her Son Astrolabe Peter the Venerable sent her this Absolution and promis'd her to do his best for the procuring a Prebend for her Son tho' the Bishops were very Scrupulous in granting those Sort of Benefices The Works of Abaelard which are now extant are the Letters which we have mention'd in the Course of his History Expositions of the Lords Prayer of the Apostles Creed and of the The Works of Abaelard Creed of Saint Athanasius A Reply to the Questions or Problems propos'd by Heloissa a Book about Heresies a Commentary on the Epistle to the Romans divided into five Books thirty two Sermons on the Festivals of the year an Introduction into Theology divided into three Books the last of which is imperfect Those which are lost or have not as yet been printed are his Logick of which he makes mention in his first Letter and in the third Book of his Theology his Notes upon Ezekiel his Morals intituled Nosce Teipsum Know thy self another Book intituled Sic Non Yea and No which is to be met with in Manuscript in the Library of Saint Germain of Prez so intitul'd because 't is a Collection of such Sentences out of holy Writ as are in appearance contrary to each other and a Treatise of the Creation of the World dedicated to Heloissa which is likewise a Manuscript in the same Library In abstracting his Works we will begin with his Introduction into Theology which is the Book which has made so great a Noise in the World it being that which Contains the Principles of his Doctrine and the Heads upon which he was reprehended and condemn'd He begins the First Book with the Explication of Faith Hope and Charity he says that there are three things necessary to Salvation Faith Charity and the Sacrament for he believes that Hope is comprehended in Faith as a Species in its Genus He defines Faith to be the Estimation or Idea of Invisible things and Hope the Expectation of some Good Faith according to him has Respect to Good and Evil both present and future whereas Hope has only regard to future Good He defines Charity to be an honourable Love directed to its due End or Object and Lust on the Contrary to be a shameful and dishonourable Love Love in General is that Good Will and Affection which one has for another whereby one wishesto an other some Good upon the Sole Esteem which he has for him Charity is the Love of God Lust or Concupiscence is the Love of the World God is the Ultimate End or Object of the former Man is the Ultimate End or Object of the Latter He observes that Man is the Cause but ought not to be the End of his Actions and that what he does for himself ought to have a Respect to God As for the Sacrament he defin'd it to be an outward and Visible Sign of the Invisible Grace of God Thus for instance says he when a man is baptiz'd the outward washing of the Body which we behold is the sign of the Inward Washing of the Soul Faith is the Foundation of other Virtues because we only hope for what we believe For which reason 't is defin'd by the Apostle Heb. 11. 1. to be the Substance i. e. the Foundation and Origin of things hop'd for things Invisible or future are properly the Object of Faith tho' sometimes we apply this Term to things which are seen Among the things which may be believ'd there be some which t' is no matter whether they be believ'd or no such as whether it please God it should or should not rain to morrow But when one speaks of Faith one means only that which relates to such things which we are oblig'd to believe under the Pain of Damnation and which belong to the Catholick or Universal Faith the which is so necessary that without it no man can be sav'd This Faith has for it's Object the Nature of God and his Benefits shown to mankind In the first place 't is requisite to retreat of that which relates to the Nature of God and to explain how there is but one God and three persons The Works of Abaelard After he had Establish'd the Unity Simplicity and Immutability of God he treats of the Trinity of Persons He says that one of the Divine Persons is
vindicates the comparison he made of the different States of the Church to the various Phases or Apparitions of the Moon and maintains that Terms and Maxims of Philosophy and of the Civil Law may be us'd in treating of matters of Religion when it can be done conveniently In the Ninth he reproves one of his Pupils who after having compleated his Philological Studies determin'd to rest for two Years before he apply'd himself to that of Divinity and shews that that negligence would be extremely prejudicial to him In the Tenth written to one of the Chaplains of the King of Sicily against the Design which that Prince had to cause to be install'd in the Bishoprick of Agrigento a certain young Lord who was by no means capable of performing the Functions of the Episcopal Dignity he admonishes the said Chaplain that his Office obliges him to continue to make Remonstrances to the King to hinder him from disposing of the Bishoprick after such a manner In the Eleventh he exhorts a Clergy-man who had solemnly engag'd to embrace the Monastick Life to perform his Vow The Twelfth is a consolatory Letter directed to one of his Nephews afflicted with the Death of his Uncle the burning of his House and a Wound he receiv'd in his Foot In the Thirteenth he reprehends a Young Monk who endeavour'd to get a Priory under pretence that he should thereby have an opportunity of converting more Souls and makes it appear That a Monk ought not to covet Secular Employments nor to aspire to Dignities not to affect to instruct others In the Fourteenth directed to the Chaplains of the King of England he communicates to them certain Reflections that a Fit of Sickness caus'd him to make on the miserable condition of those Clergy-men who are oblig'd to reside in the Courts of Princes of which he gives a very lively Description and exhorts them to follow his Example in quitting that course of Life The Fifteenth is an Instruction to Rainaud newly chosen Bishop of Chartres concerning the Episcopal Qualities and Functions He says That the first thing that is sometimes done is to make enquiry into the Revenues belonging to the Bishoprick and not into the present condition of it He censures the Luxury and Magnificence of some Bishops of his time the pains that they took to heap up Riches and to gratifie Princes and the Secular Course of Life that they lead In the Sixteenth he exhorts a certain Bishop immers'd in the management of many Affairs to make choice of a more quiet manner of Living in order to promote his own Salvation In the Seventeenth he shews That a Clerk who drives a Trade is no less culpable than one that follows Usury and that all manner of inordinate endeavours to get and heap up Riches are unworthy of a Clergy-man In the Eighteenth he gives us a lively description of the Irregularities of a certain Bishop who was addicted to that Vice In the Nineteenth he resolves two Questions which were propos'd to him by one of his Friends who studied the Law at Paris viz. 1. Whether a Woman who turn'd Nun upon a supposition that her Husband was dead be oblig'd to leave the Convent if he return And 2. In case she be oblig'd to follow her Husband whether she ought to assume the Veil again after his Death He answers That the Vow of Chastity made by her being in the Husband's Power is not obligatory and that she ought to return with her Husband and may marry again after his Decease In that Letter there is a remark very advantageous to the Schools of Paris of which he saies that as there was formerly a Proverbial saying that those who had any Question to propose ought to repair to Avila so in like manner at present it pass'd into a Proverb that those who were desirous to have any Question decided need only go to Paris where the greatest Difficulties are fairly resolv'd In the Twentieth he complains That the Domestick Servants of Rainaud Bishop of Chartres remov'd him from the Palace of that Prelate whom he blames for his too great Liberality In the Twenty first he reprehends the haughtiness and arrogancy of a Canon who was formerly one of his particular Friends In the Twenty second directed to John of Salisbury he commends his Constancy and that of Thomas Arch-bishop of Canterbury and advises them to persevere and not to suffer themselves to be mov'd by any manner of Adversity or Persecutions In the Twenty third written to Octavian the Pope's Legate he declames against the Abuse that was then predominant to fill up the vacant Bishopricks with unworthy and uncapable Persons who obtain'd them by the means of sinister practices or purchas'd them with Money In the Twenty fourth he entreats the Friends of Thomas Arch-bishop of Canterbury to prevail upon that Prelate to forgive the Arch-Deacon of Salisbury who was desirous to be reconcil'd with him In the Twenty fifth he exhorts an Official to quit that Employment which he looks upon as very dangerous I am apt to believe says he that the Officials were so call'd not from the name of their Office but from the Verb Officio which signifies to be hurtful or to do Mischief For the whole Function of an Official is to sheer and flea at the pleasure of the Bishop the poor Sheep that are under his Jurisdiction They are the Bishop's Horse-leeches that cast up the Blood they have suck'd out and which as it were so many Spunges that being squeez'd restore the Water wherein they were soak'd pour into their Masters Bosom the Treasure that they have extorted insomuch that of all those execrable Purchases they have only left the stain of Sin For that which is thus hoarded up by oppressing the Poor serves to gratify the unruly Appetite of the Bishops and draws Punishments on the Officials who may be well compar'd to those private Doors thro' which the Priests of Bel were wont secretly to convey the Sacrifices that were laid on the Altar of that False God since the Bishops make use of their Hands to pillage the Estates of other Men casting upon them all the marks of Infamy and the whole guilt of those Crimes of which they make the sole advantage The Office of the Officials at present is to confound Right to create Law-suits to disannul Agreements to prolong Trials to suppress the Truth to maintain Falshood to seek for nothing but filthy Lucre to sell Justice to commit all manner of unjust Actions and to devise Cheats and Artifices to deceive the People These are the Men who over-load their Landlords with a numerous Retinue of Attendants and costly Equipages who hunt after dainty Dishes being very prodigal of the Estates of other Persons and as covetous of their own They are very critical in searching out the etymology and signification of Words and make Glosses upon all manner of Syllables on purpose to lay Snares for others in order to drain their Purses They take
to the same Person to possess several Benefices with the Cure of Souls and ordains residence therein The Fourteenth in like manner prohibits the Plurality of Prebends and condemns the Proceedings of Laicks who put Clergy-men in the Churches and turn them out whenever they think fit who take upon them to distribute the Goods and Revenues of the Church at their Pleasure and who exact Duties and lay Taxes on the Churches and on Ecclesiastical Persons Therefore they who persist in such Practices for the future are threaten'd to be anathematiz'd and the Priests and Clerks who receive Benefices from the Hands of Lay-men to be depos'd The latter are also forbidden under pain of Excommunication to summon Clergy-men before their Judges and it is decree'd that they who retain the Tithes and other Church-Revenues shall be depriv'd of Christian Burial The Fifteenth ordains That the Estate or Goods which Clergy-men have got out of the Revenue of their Benefices shall be left to the Churches to which they belong whether they have so dispos'd of them by their last Will and Testament or not By this Canon is also abolished the Custom of Deans commissionated by the Bishops to exercise Episcopal Jurisdiction who upon that account exact a certain Sum of Money The Sixteenth determines That in Chapters affairs shall be transacted according to the Advice of the greater and more sound part of the Canons The Seventeenth provides a Remedy for the Inconvenience that happens when the Lay Patrons are divided and present several Clerks for the same Church It is ordain'd That he shall be preferr'd who is the most worthy and has the greatest Number of Suffrages The Eighteenth orders the Settlement of a School-master in all the Cathedral Churches for the Instruction of Youth to whom is to be allotted a Benefice of a sufficient Revenue for his Maintenance in consideration of which he is forbidden to exact any Thing for granting a License to teach and oblig'd to deny it to those who are not capable of performing that Employment The Nineteenth prohibits under the Penalty of an Anathema the Taxes and Impositions laid by Magistrates on the Churches and Ecclesiastical Persons at least unless the Bishops and the rest of the Clergy having regard to the Exigencies of the State especially when the Revenues of the Laity are not sufficient for the discharging of them shall judge it expedient that the Churches should contribute somewhat to that purpose The Twentieth condemns the Tournaments in which Soldiers fight and often kill one another to shew their Courage and Dexterity The Twenty first prescribes under pain of Excommunication the observing of a Truce that is to say of a Cessation of all manner of Acts of Hostility from Wednesday-Evening at Sun-set to Munday-Morning from Advent to the Octave after the Epiphany and from Septuagesima till the Octave after Easter The Twenty second ordains That Monks Clerks Pilgrims Merchants and Peasants who come and go to manage the Affairs of Husbandry shall pass on the Roads with Safety and that no new Tolls shall be exacted of them The Twenty third grants to Lepers who are sufficiently numerous for the keeping of a Church a Church-yard and a Priest a License to that purpose upon Condition that they do no Injury to the Ancient Churches as to their Parochial Rights The Twenty fourth forbids Christians to furnish the Saracens with Iron Arms Ship-tackle or other Instruments of War and excommunicates those who list themselves in their Service at Sea as also such Persons as seize on the Goods of those that have suffer'd Shipwreak The Twenty fifth ordains That Publick Usurers shall be depriv'd of the Communion during their Life-time and of Christian Burial after their Death The Twenty sixth declares That it ought not to be endur'd that the Saracens should have Christian Slaves nor that the Christians should reside among them It gives permission to receive the Testimony of Christians against the Saracens and ordains that those who are converted to the Christian Religion shall remain in the quiet Possession of the Estates which they enjoy'd before The Twenty seventh Canon is that which relates to the Albigeois and others who were reputed Hereticks in those Times of which we have already given some Account elsewhere These are all the Regulations that were made in the Third General Council of Lateran Bartholomew Laurens sir-nam'd Poîn who published the Acts of this same Council has annexed to it a large Collection of divers Constitutions of Alexander III. and of the Popes who preceded or succeeded him which he looked upon at least in part as a Sequel of this Council because he found it in the same Manuscript But this Work does not in any manner belong to the Council and ought not to be esteem'd as a part of it so that we shall take no farther Notice of it in this Place CHAP. XIX Of the Provincial Councils held in the Twelfth Century WE shall only treat in this Chapter of those Councils which made Regulations of the Church-Discipline or that determin'd any important Ecclesiastical Affairs and we shall pass by in silence a very great Number of lesser Councils which were held only to re-establish or confirm the Privileges of particular Churches and Monasteries or to consecrate certain Churches or to translate the Relicks of Saints or to pass Judgment concerning the Differences between Churches and private Persons about Temporalities or lastly to condemn or to acquit some Persons accused of Crimes The Council of Valence held in the Year 1100. IN the Year 1100. John and Benedict the Pope's Legates arriv'd in France and call'd a Council The Council of Valence A. D. 1100. at Autun which was held in the Month of September at Valence It was compos'd of Twenty four Prelates as well Archbishops as Bishops and Abbots and the Deputies of the Archbishop of Lyons assisted therein The Canons of Autun accus'd their Bishop of Simony and the Matter was warmly debated on all sides but the Determination of it was referr'd to the Council of Poitiers Hugh Abbot of Flavigny who was turn'd out by the Monks obtain'd Letters of Restauration in this Council of Valence The Council of Poitiers held in the Year 1100. THIS Council was assembled on the Octave of St. Martin in the same Year The Bishop The Council of Poitiers in 1100. of Autun not having sufficiently clear'd himself of the Accusation brought against him was depos'd and excommunicated notwithstanding his Appeal to the Pope in this Council and in the preceding For the Legates had declar'd that no regard ought to be had to that Appeal since they were invested with the whole plenitude of the Pontifical Power This Council was compos'd of Eighty Dignitaries as well Bishops as Abbots and in it was pronounced a solemn Excommunication against King Philip for retaking Bertrade The Abbot of St. Remy at Rheims was confirm'd in his Abbey the Case of Drogo Treasurer of the Church of Châlons was argu'd and it
of Epternach Thibaud or Theobald a Clerk of Etampes Radulphus Ardens 1111 XII The Pope having refus'd to Crown the Emperor by reason of the Contests that arose about the Execution of the Treaty concerning the Investitures is made a Prisoner with the Cardinals and constrain'd to give Satisfaction to the Emperor by granting him the Investitures VI. Henry after having made a Treaty with the Pope concerning the Investitures which is sign'd and sworn to and Hostages given on both sides enters Rome February 11th and at last obliges the Pope to grant him the Investitures and to Crown him Emperor on April 13. The Emperor returns to Germany and being arriv'd at Spire in the Month of August causes the Body of Henry IV. his Father to be there interr'd with a Magnficent Funeral Pomp according to the permission which he had obtain'd of the Pope upon the Testimony that was produc'd that he dy'd in a State of Repentance XXXI Bruno Bishop of Segni and Abbot of Mount-Cassin is Depriv'd of his Abbey by the Pope who gives it another because this Bishop took the liberty to speak too freely concerning the Investitures and against the Pope's Proceedings Leo of Marsi Cardinal Bishop of Ostia escapes by flight out of Rome after the taking of Paschal II. and traverses all Italy to incite the People to take up Arms in Favour of the Pope Franco is made Abbot of Afflighem An Assembly of Cardinals at Rome which disannuls all the Pope's late Proceedings renews and confirms the Decrees of his Predecessors against the Investitures A Council at Jerusalem in which Conon Cardinal Bishop of Palestrino and the Pope's Legate in the Levant Excommunicates the Emperor Henry Nicetas Seidus Hariulphus a Monk of St. Riquier Hugh Abot of Flavigny Odo a Benedictin Monk of Asti. Raimond d' Agiles Turgot a Monk of Durham 1112 XIII VII XXXII  A Council at Lateran which annuls the Pope's Treaty with the Emperor relating to the Institures A Council at Vienna held September 16. by Guy Archbishop of that City and the Pope's Legat in which the Privilege of the Investitures is abrogated and the Emperor Excommunicated John Pyke Walter Arch-deacon of Oxford Euthymius Zygabenus a Greek Monk Philippus Solitarius The Death of Baudry Bishop of Noyon and Terouanne who was advanc'd to the Episcopal Dignity A. D. 1097 1113 XIV VIII XXXIII St. Bernard retires to Cisteaux with 30 of his Companions there to embrace the Monastick Life The Foundation of the Abbey de la Ferté the first Daughter of Cisteaux in the Diocess of Châlons William de Champeaux is Ordain'd Bishop of Châlons  The Death of Odo Bishop of Cambray at Doway whither he had retir'd The Death of Sigebert Monk of Gemblours 1114 XV. IX XXXIV The Church of Amiens sends Deputies to the Council of Beauvais to re-demand Godfrey their Bishop who had retir'd to La Grande Chartreuse This Bishop writes a Letter to that Council in which he declares that he had resign'd his Bishoprick The Foundation of Abbey of Pontigny in the Diocess of Auxerre Baudry Abbot of Bourgueil is made Bishop of Dol. Ernulphus or Arnulphus is translated from Burk Abbey to the Bishoprick of Rochester Stephen install'd Bishop of Autun the preceeding Year quits his Bishoprick to become Monk in the Abbey of Cluny A Council at Beauvais December 6th in which Conon the Pope's Legat excmmunicates the Emperor A Council at Beauvais December 6th in which Conon the Pope's Legate Excommunicates the Emperor Udascalchus a Monk Florentius Bravo a Monk of Westminster Ernulphus or Arnulphus Bishop of Rochester The Death of Gillebert or Gilbert Ab of West in this Year or the next 1115 XVI X. The Emperor Henry returns to Italy where he takes Possession of the Territories left by the Princess Mathilda who died on the 24th day of July XXXV The Council of Rheims obliges Godfrey to return to his Bishoprick of Amiens The Contest that arose between the Chapter of St. John and that of St. Stephen at Besanson for the Metropolitan Right is decided in favour of the former in the Council of Tornus Bernard chosen Bishop of St. Davids in England is ordain'd at Westminster The Foundation of the Abbeys of Clairvaux and Morimond in the Diocess of Langres St. Bernard install'd Abbot of Clairvaux by William de Champeaux Bishop of Châlons the Episcopal See of Langres to which this right of Instalment belong'd being vacant Peter afterwards Library-Keeper of Mount Cassin is put at the Age of Five Years into into that Monastery A Council at Soissons held Jan. 6th which enjoyns the Carthusian Monks to send back Godfrey to his Bishoprick of Amiens A Council at Rheims March 27. A Council at Colen held on the second Festival of Easter A Council at Châlons July the 12th In these three Councils call'd by Conon the Pope's Legate and in another held at Colen in the Christmass Holy-days the Emperor Henry is again Excommunicated A Council at Tornus Yves Bishop of Chartres died December 23. 1116 XVII XI XXXVI The Contest between Chrysolanus and Jordanes for the Archbishoprick of Milan is determin'd in favour of the latter in the Council of Lateran A Council at Lateran March the 6th which revokes the Privilege of the Investitures granted to the Emperor Henry and renews the Decrees of the Popes against those Investitures Gauterius Bishop of Maguelone 1117 XVIII The Pope at the aproach of the Emperor's Army leaves Rome goes to Mount Cassin and passes from thence into Apulia to seek for Succour XII Henry returns to Rome with an Army causes himself to be Crown'd again by Maurice Burdin Archbishop of Braga He retires afterwards into Toscany XXXVII The Pope confirms the Institution of the Order of Fontevrault   1118 Paschal returns to Rome with 's Forces He dies there Jan. 18. GELASIUS II. is Elected in his place six days after Cincius of Franchipani being offended at this Election takes Gelasius Prisoner but he is soon rescu'd by the Romans Gelasius being sollicited to confirm the Privilege of Investitures and refusing to proceed in that Affair is oblig'd upon the Emperor's approach to provide for his own safety at Cajeta where he causes himself to be Consecrated The Emperor residing at Rome causes Maurice Burdin Archbishop of Braga to be Proclaim'd under the Name of Gregory VIII Gelasius passes into France and retires to Cluny XIII XXXVIII The Death of Alexis Comnenus JOHN COMNENUS his Son Succeeds him The Institution of the Order of Knights Templars the first of whom were Hugh de Paganis and Geffrey de St. Aldâ—mar   1119 I. Gelasius dies at Cluny Jan. 29. after having appointed for his Successor Guy Cardinal Archbishop of Vienna who is chosen at Cluny Feb. 1. and Consecrated October 14th under the Name of CALIXTUS II XIV I. William deChampeaux Bishop of Châlons and Pontius Abbot of Cluny are sent by Pope Calixtus to the Emperor Henry he Commences the Negotiation about the Investitures The Emperor sends 'em
back with fair words The Pope deputes to him again two Cardinals to put an end to that Negotiation They agree upon the same things in Writing with the Emperor who promises to give the Pope a Meeting at Mouzon to consummate this Affair Calixtus after the opening of the Council of Rheims being arrived at Mouzon cannot come to any Agreement with the Emperor He returns to the Council where he condemns the Investitures and solemnly Excommunicates the Emperor Henry the Anti-Pope Burdin and their Adherents Turstin chosen Arch-bishop of York in 1115. but Radulphus Archbishop of Canterbury having refus'd to Ordain him till he had acknowledg'd the Primacy of the Church of Canterbury at last receives Episcopal Ordination from the Pope's Hands in the Council of Rheims An Assembly at Tribruria to accommodate Matters relating to the Investitures A Council at Thoulouse held Jun. 6. in the Presence of Pope Calixtus in which the new Hereticks are condemn'd A Council held Octob. 21. at Rheims against the Investitures Stephen Harding Abbot of Cisteaux publishes his Charter of Charity or the Institutes of the Cistercian Order Petrus Chrysolanus dedicates to the Emperor Comnenus his Discourse concerning the Procession of the Holy Ghost The Birth of Thomas Becket Archbishop of Canterbury The Death of Florentius Bravo Monk oâ— Winchester 1120 II. Calixtus passes into Italy and enters Rome as it were in Triumph Maurice Burdin who is driven out from thence retires to Sutri XV. II. The Institution of the Order of Premontré by St. Norbert Stephen the Nephew of Calixtus succeeds Poppo in the Bishoprick of Mets is Consecrated at Rome by that Pope and Created Cardinal William is made Abbot of St. Thierry in the place of Geoffrey translated to the Abbey of St. Medard at Soissons Ulricus Monk of St. Blasius in the Black Forrest is promoted this Year to the Bishoprick of Constanâ—â— Â Eutrathius Archbishop of Nice Stephen Bishop of Autun Nicephorus Bryennius Joannes Zonaras Honoratus of Autun Nicolas Monk of Soissons Aelnotus a Monk of Canterbury 1121 III. Burdin is taken at Sutri and confin'd in the Monastery of Cava where he spends the rest of his Life-time in a kind of forc'd Penance XVI Saxony Revolts against the Emperor III. Bruno Bishop of Spire and Arnoldus Abbot of Fulda are deputed to Rome by the Assembly of Wurtzburg there to Negotiate an Accommodation between the Pope and the Emperor The Foundation of the Abbey of Foigny in the Diocess of Laon. The Heretick Tanchelmuus or Tanchelinus Dogmatizes in Flanders The Institution of the Order of Carmelites by a Patriarch of Antioch who having gather'd together certain Hermits of Mount Carmel enjoyn'd 'em to lead a Monastick Life An Assembly at Wurtzburg that appeases the Commotions of the Empire A Council at Soissons which obliges Petrus Abaelardus to burn his Book of the Trinity The Death of William de Champeaux Bishop of Châlont in the end of January Thomas a Monk of Ely St. Norbert Guigue Priot of La Grande Chartreuse Geffrey Bishop of Chartre 1122 IV. XVII IV. The Pope confirms the Right of the Cathedral adjudg'd to the Church of St. John at Besanson by the Council of Tornus The Deputies of the Assembly of Wurtzburg having agreed upon at Rome certain Conditions of an Accommodation between the Holy See and the Empire The Pope sends into Germany Lambert Cardinal Bishop of Ostia and two other Cardinals who conclude with the Emperor a Treaty concerning the Investitures which put an end to a Quarrel of above 50 Years continuance Albero Primate of the Church of Mets and Brother to Godfrey Duke of Louvain succeeds Frederick Bishop of Liege Adam Abbot of St. Denis being deceased Suger who was at Rome is chosen in his place and Consecrated in the following Year  Gilbert Bishop of Limerick Franco Abbot of Afflighem Peter Library-Keeper of Mount Cassino Ulricus bishop of Constantz Baudry Bishop of Dole 1123 V. XVIII V. Petrus Mauritius Sir-nam'd the Venerable is made Abbot of Cluny on the Festival of the Assumption of the Virgin Mary â—and the Emperor relating the Investitures The I. General Council of Lateran held in the Month of March confirms the Treaty between the Pope to the Affair of The Death of Marbodus Bishop of Rennes The Death of Bruno Bishop of Segni 1124 VI. Calixtus II. dies December 13th After his Death the Cardinals chuse Theobald Cardinal of St. Anastasia and are ready to proclaim him under the Name of Celestin II. but the People disliking this Election proclaim Lambert Cardinal Bishop of Ostia who assumes the Name of HONORUS II. and who is afterwards admitted by the Cardinals and peaceably enjoys the Papal Dignity XIX VI. Stephen is Ordain'd Bishop of Paris and Rainaud or Rainoldus Archbishop of Rheims  The Death of Ernulphus or Arnulphus Bishop Rochester The Death of Guibert Bishop of Nogent Sous Couey 1125 I. The Emperor Henry V. dies at Utrecht May 23. without Male Issue LOTHARIUS Duke of Saxony is elected King of Germany proclaim'd and crown'd at Mentz August 30th Conrad and Frederick Nephews of the Emperor Henry V. who endeavour to get possession of the Empire and make War with Lotharius are Excommunicated by the Pope I. VII The Pope approves the Institution of the Order of Premontré Matthew Prior of St. Martin in the Fields is ordain'd Bishop and Cardinal by Pope Honorius II. and sent Legate into France Hildebert Bishop of Mans is install'd Arch-bishop of Tours in the place of Gilbert The Heretick Tanchelinus or Tanchelmus spreads his Doctrine in Flanders A Council at London held September 9th for the Reformation of the Manners of the Clergy  1126 II. II. VIII Otho of Frisinghen embraces the Monastick Life in the Abbey of Morimond Albericus the Fellow-Disciple of Petrus Abaelardus and an able Divine being chosen Bishop of Châlons after the Death of Ebalus St. Bernard entreats the Pope to confirm that Election The Heretick Peter de Bruys divulges his Opinions in Provence and Languedâ—c St. Norbert is sent for to Antwerp to confute the Heretick Tanchelmus   1127 III. The Pope declares War against Roger Duke of Sicily who presum'd to enjoy the Dutchies of Casabria and Apulia without any dependance upon the See of Rome III. IX St. Norbert is made Arch-bishop of Magdeburg The Bishops of the Province of Sens having suspended the Dominions of King Lewes the Gross from Divine Service by reason of the Persecutions rais'd by him against Stephen Bishop of Paris that Prince has recourse to Pope Honorius and prevails with him to take off the Suspension St. Bernard congratulates the Abbot Suger upon his introducing a Reformation into the Abbey of St. Denis The Foundation of the Abbey of Igny in the Diocess of Rheims A Synod at Nantes against incestuous Marriages and Successions to Benefices among Kinsfolks as also about the Fiscal Right relating to Wrecks A Council at London held in the Month of May in which are renew'd the most part
of the Ordinances of the Council of London A. 1125. St. Bernard composes his Treatise of the Duties of Bishops which he dedicates to Henry Archbishop of Sens and at the same time makes a Discourse to the Clergy of Paris call'd Of Conversion 1128 IV. The Pope Excommnicates Roger Duke of Sicily IV. X. The Death of Albero Bishop of Liege January the 1st Stephen Abbot of St. John at Chartres is made Patriarch of Jerusalem Drogo or Dreux Priof St. Nicaise of Rheims is constituted first Abbot of St. John at Laon by Bartholomew de Foigny Bishop of that City Peter Library-Keeper of Mount Cassin is expell'd that Monastery by the envy of his Companions and retires to the Emperor who Constitutes him his Secretary and Chaplain and employs him in several Negotiations A Council at Troyes held Jan. 13. which confirms the Institution of the Order of the Knights Templars and prescribes 'em a Rule and a Form of a White Habit upon which Pope Eugenius III. afterwards ordain'd that a red Cross should be worn St. Bernard composes this Year his Treatise of Grace and Free Will. Drogo or Dreux 1129 V. Lewes the Gross King of France causes his Son Philip to be crown'd April the 14th V. XI The Pope sends Legate to Denmark Gregory deCrescentia Cardinal of Theodorus A Council at Châlons held Feb. 2. in which Henry Bishop of Verdun resigns his Bishoprick according to St. Bernard's advice and Ursio Abbot of St. Denis at Rheims is substituted in his place The Death of Gauterius Bishop of Maguelone 1130 The Death of Honorius II. Feb. 14. INNOCENT II. is chosen the same day The Schism of Peter de Leon who assumes the Name of Anacletus Innocent is acknowledg'd in the Assembly of Etampes and goes into France I. VI. Lewes the Gross King of France magnificently entertains Pope Innocent at Orleans Henry I. K. of England receives him in the like manner and owns his Authority XII St. Bernard speaks earnestly in favour of Pope Innocent in the Council of Etampes and his judgment is follow'd by the Council Hugh a Native of Amiens and Abbot of Redding in England is made Archbishop of Roan A Council at Etampes which acknowledges Innocent as lawful Pope Eckard Abbot of Urangen Hugh Monk of Fleury Isaac an Armenian Bp writes against the Errors of the Armenians Anselm Abbot of Gemblours Ordericus Vitalis Anselm Bishop of Havelberg Hervaeus Monk of Dol. Hugh de Foliet Stephen Bishop of Paris Rainier Monk of St. Laurence at Liege Gualbert Monk of Marchiennes Pandulphus of Pisa. Fabritius Tuscus Abbot of Abendon Auctus Abbot of Valombre  1131 II. An Interview between Pope Innocent and the Emperor Lotharius at Liege The Pope visits the Abbeys of Cluny and Clairvaux at his return from Liege VII Philip the Son of Lewes the Gross is kill'd by accident and his Brother Lewes the Younger sir-nam'd the Godly is crown'd by the Pope in the Council of Rheims Octob. 25th XIII The Emperor proposes the re-establishment of the Investitures in his Interview with the Pope at Liege but St. Bernard opposes it and persuades that Prince to insist no longer upon that Demand St. Bernard refuses the Bishoprick of Châlons and causes Geffrey Abbot of St. Medard at Soissons to be chosen Bishop of that Diocess The Pope grants a Privilege to the Abbey of Même St. Bernard invites to Clairvaux Gueric Canon of Tournay An Assembly at Liege March the 2â—th A Council at Rheims held in the Month of October where the Anti-pope Anacletus is Excommunicated In this Year St Bernard composes his Treatise of Injunctions and Dispensations Albericus Canon of Aix Foucher a Monk of Chartres Gauterius the Chancellour Annas Comnenus Michâ—el Gâ—â—cas The Death of Baudry Bishop of Dâ—â— 1132 III. The Pope returns to Italy VIII XIV The Death of St. Hugh Bishop of Grenoble St. Bernard accompanies Innocent II. to Italy and by the way reconciles the Inhabitants of Genoua and Pisa and obliges 'em to declare for the Pope Albero who had succeeded another Albero in the Dignity of Primate of Mets when the latter was made Bishop of Liege is chosen Arch-bishop of Triers A Contest between the Abbey of Cluny and that of Cisteaux on occasion of a Privilege grantby Pope Innocent which exempted the Monks of Cisteaux from paying Tithes to the Abbey of Cluny Differences between Stephen Bishop of Paris and an Arch-Deacon of his Diocess who had unadvisedly Suspended his Arch-Deaconry from Divine Service with Stephen de Garlande his Adversary which is the Subject of the Letters written by that Bishop  Tâ—â—stin Arch-bishop of York The Death of Hildebert Archbishop of Tours 1133 IV. Lotharius re-establishes Pope Innocent in the See of Rome but this Prince is no sooner departed thence to return to Germany but the Anti-pope Anacletus constrains Innocent to retire a second time to Pâ—sa Roger Duke of Sicily upon the Sollicitation of Anacletus who had given him the Title of King in vain endeavours to with-draw the Inhabitants of Pisa from their Obedience to the Pope IX Lotharius is crown'd Emperor at Rome by Pope Innocent XV. The Pope ratifies the Immunities and Donations made to the Church of Pistoia in Tuscany He likewise confirms the Right of Superiority of the Archbishop of Hamburg over the Bishops of Denmark Sweden and Norway Thomas Prior of St. Victor is kill'd near Gournay by the Relations of Theobald Arch-Deacon of Paris as he was returning with Stephen Bishop of Paris from the the Abbey of Chelles where they they went to reform some Abuses This Bishop Pronounces a Sentence of Excommunication against those Murderers and retires to Clairvaux Archembald Sub-Dean of Orleans is likewise Assassinated at the instigation of John Arch-Deacon of St. Croix of the same City Robert Pullus who had pass'd from France to England in the Year 1130. and had since obtain'd the Arch-Deaconry of Rochester re-establishes the Universitiy of Oxford A Council at Joarre which Excommunicates the Assassins of Thomes Prior of St. Victor at Paris and of Archembaldâ—â— Sub-Dean of Orleans and all those that entertain'd ' em The Pope confirms this Sentence and adds in a Letter that Divine Service should cease to be celebrated in all those places where these Assassins were present and that those Ecclesiastical Persons that were abetters to these Murders should be depriv'd of their Benefices  1134 V. X. A Treaty of Peace concluded between Lotharius and Conrad by the Mediation of St. Bernard XVI St. Bernard after the breaking up of the Council of Pisa is sent to Milan to reconcile the Milaneses with the Church of Rome He is accompanied with 2 CardinalLegates Guy Bishop of Pisa and Matthew Bishop of Albano as also with Geffrey Bishop of Chartres A Council at Pisa held by the Pope against the Anti-pope Anacletus Hugh of St. Victor The Death of St. Norbert Founder of the Order of Premontré The Death of Stephen Harding Abbot of Cisteaux 1135 VI. Roger Duke of Sicily takes
Pope approves the Institution and the Constitution of the Carthusian Order   1177 XVIII An Interview between Pope Alexander and the Emperor Frederick at Venice in the Month of July where the Peace of the Church is establish'd By virtue of this Treaty William King of Sicily obtains a Truce of fifteen Years with the Emperor and the Lombards one of seven XXVI XXXV William of Champagne the Brother-in-law of the King of France is translated from the Archbishoprick of Sens to that of Rheims and made Cardinal Stephen of Tournay is translated from the Abbey of St. Everte at Orleans to that of St. Genevieve at Paris after the Death of the Abbot Aubert The Pope sends a Legate to a King of the Indies commonly call'd Prester John A Council at Venice held by the Pope September 16. in which the Peace is confirm'd and the Anathema renew'd against those that were not return'd to the Bosom of the Church  1178 XIX The Pope is re-call'd from Anagnia to Rome by the Clergy Senate and People of that City The Anti-pope Calixtus obtains Pardon upon his Prostration at the Pope's Feet XXVII XXXVI Escilus Archbishop of Lunden Primate and Legate of the See of Rome in Denmark and Sweden and Regent of both Kingdoms quits all these Dignities to turn Monk at Clairvaux where he dies four Years after Absalon succeeeds him in the Archbishoprick of Lunden Saxo Grammaticus Provost of Roschild is sent to Paris by Absalon Archbishop of Lunden to bring Monks of St. Genevieve into Denmark A great number of Dissenters from the Church of Rome are discover'd at Thoulouse who being branded with the odious Name of Hereticks are Excommunicated and Banish'd by the Pope's Legate with the assistance of some Bishops and who retire to the Country of Albigeois where Roger Count of Ally receives 'em favourably and makes use of 'em to detain the Bishop of his City Prisoner since that time these People were call'd Albigenses or Albigeois The Pope confirms the Rights â—nd Privileges of the Archbishop of Colen   1179 XX. XXVIII Lewes the Young King of France causes his Son Philip to be Anointed and Crown'd at Rheims XXXVII William Archbishop of Tyre assists in the Council of Lateran and draws up the Acts. The Albigeois or People of Alby are Condemn'd and Excommunicated in the General Council of Lateran which declares that they were call'd Cathari Parians and Publicans and that they had many other Names Laborant is made Cardinal John of Salisbury ordain'd Bishop of Chartres A III. General Council at Lateran begun March 2.  1180 XXI XXIX The Death of Lewes the Young King of France on the 10th or 20th Day of September His Son Philip Augustus succeeds him XXXIII Manuel Comnenus dies Octob. 6th ALEXIS COMNENUS succeeds him Arnold Bishop of Lisieux having incurr'd the displeasure of the King of England retires to the Monastery of St. Victor at Paris Peter Abbot of Cisteaux is ordain'd Bishop of Arras  John the Hermit writes this Year the Life of St. Bernard Thierry or Theodoricus a Monk in like manner composes his History in the same Year Richard Prior of Hagulstadt Stephen Bishop of Tournay The Death of St. Hildegarda Abbess of Mont St. Robert The Death of Philip de Harveng Abbot of Bonne Esperance The Death of Adamus Scotus a Regular Canon The Death of Nicolas a Monk of Clairvaux in the same Year 1181 XXII Alexander III. dies on the 27th day of August or on the 21. of September LUCIUS III. is chosen to supply his place XXX I. Henry Bishop of Alby having in quality of the Pope's Legate levy'd certain Troops marches into Gascogne to expel thence the People call'd Publicans who were Masters of a great number of Castles They make a shew to avoid the Storm of abjuring their Opinions but the Bishop being gone they live as before John de Bellemains is translated from the Bishoprick of Poitiers to the Archbishoprick of Narbonne and afterwards to that of Lyons Baldwin of Devonshire Abbot of Ferden is ordain'd Bishop of Winchester  The Death of Alanus at Clairvaux 1182 I. XXXI II. Peter de Celles Abbot of St. Remigius at Rheims install'd Bishop of Chartres in the place of John of Salisbury  Cardinal Laborant writes his Collection of Canons The Death of John of of Salisbury Bishop of Chartres The Death of Arnold Bishop of Lisieux August 31. 1183 II. XXXII Henry the Youngest of the three Sons of the King of England dies I. ANDRONICUS COMNENUS causes Alexis to be put to Death and Usurps the Imperial Throne Above seven thousand Albigeois are destroy'd in Berri by the Inhabitants of the Countrey   1184 III. XXXIII II.   A Council at Verona held in the presence of the Pope and the Emperor Frederick concerning the Execution of the Treaty of Peace concluded at Venice 1185 IV. Lucius III. dies at Verona Novemb. 25. URBAN III. succeeds him XXXIV III. ISAAC ANGELUS kills Andronicus and takes Possession of the Empire Contests arise between Pope Urban and the Emperor Frederick concerning certain Lands left by the Princess Mathilda to the Church of Rome about the Goods of Bishops after their Decease to which the Emperor laid claim as his Right and about the Taxes that were levy'd for the maintenance of Abbesses Baldwin of Devonshire is translated from the Bishoprick of Winchester to the Archbishoprick of Canterbury after the Death of Richard the Successor of Thomas Becket  Baldwin Arch-bishop of Canterbury Joannes Phocas a Greek Monk goes in Pilgrimage to the Holy Land and at his return writes a Relation of what he had seen and observ'd Petrus Comestor Peter of Blois Sylvester Girald Bishop of St. David 1186 I. The Pope being offended at a Letter sent by the Assembly of Geinlenbausen resolves to Excommunicate the Emperor but the Inhabitants of Verona entreat him not to publish this Excommunication in their City XXXV Henry the Son of the Emperor Frederick marries Constance the Daughter of Roger King of Sicily I. The Pope sends the Pall to Baldwin Arch-bishop of Canterbury St. Hugh Prior of the Carthusian Order is made Bishop of Lincoln An Assembly at Geinlenhausen in which a Resolution is taken to write to the Pope concerning the Rights claim'd by the Emperor Godfrey of Viterbio compleats his Universal History and Dedicates it to the Pope Hermengard John the Hermit Bernard Abbot of Fontcaud Joannes Cinnamus 1187 II. The Pope departing from Verona with a design to Excommunicate the Emperor dies October 17. before he cou'd effect it GREGORY VIII succeeds him the next day but dies two Months after December 16. XXXVI The Nativity of Lewes VIII King of France the Father of St. Lewes September 5th II. The City of Jerusalem is taken from the Christians October 2. 〈◊〉 Saladin King of Syria and Aegypt Thus at the end of 88 Years ends the Kingdom of Jerusalem A Circular Letter of Pope Gregory to all the Faithful exhorting them to the
by a Bull Dated August 28. in the Year 1294 which was Confirm'd by Benedict IX in the Year 1304. The Order of the Valley of Scholars The Order of the Valley of Scholars Founded in France by William Richard Everard and Manasses Doctors of Divinity in Paris and by Frederick Doctor of Law who retir'd into the Diocess of Langres in the Year 1219 with Thirty seven Scholars who follow'd the Rule of the Regular Canons of Saint Victor and had some particular Constitutions which are to be met with in the Eighth Tome of the Spicilegium by Father Luke Dachery This Order was Approv'd by Honorius III. in the Year 1218. There were many other Orders whose Number grew so great that Gregory X. was oblig'd in the General Council of Lions Held 1274 to prohibit the Founding of new Ones to abolish all that had been Founded since the Fourth General Lateran Council without the Approbation of the Holy See and even to order That the Monasteries of such as had been Confirm'd by the Pope but had not wherewith to subsist should Admit no more Novices nor make any more Progress However he excepts the Dominican and Franciscan Friars and as to the Carmelites and the Augustine Hermites whose Institution he said had preceeded the General Lateran Council of the Year 1215 he orders That they should remain in the same State wherein they were till the Holy See should provide otherwise Notwithstanding this Prohibition about the latter end of this Century there rose up the Frerots Begards Beguines and other sorts of Religious who were suppress'd in the next Century The End of the History of the Thirteenth Century A Chronological TABLE For the Thirteenth CENTURY A. C. Popes Eastern Emperors Western Emperors and Kings Ecclesiastical Affairs Councils Ecclesiastical Writers 1200 Innocent III. III. Alexius Angelus Reigns at Constantinop having turn'd his Brother Isaac Angelus out of the Throne VI. John Comatera Patriarch of Constantinople The Empire disputed between Philip Brother of the Emperor Henry VI. who was Crown'd at Mentz by the Arch-Bishop of Tarentaise and Otho D. of Saxony Crown'd at Aix-la-Chapelle by Adolphus Arch-Bishop of Cologne Philip had the most apparent Right whose Years we shall reckon III. Philip Augustus King of France the â—…h year of his Reign John Without Land King of England the 1st year of his Reign Alphonso VIII King of Castile the 42d year of his Reign Alphonso King of Leon the 12th year of his Reign Peter II. King of Arragon Alphonso II. King of Portugal  The Council of London Abbot Joachim dies about this year Bernard Bishop of France John Beleth Peter Chanter of the Church of Paris Dodochin Abbot of St. Disibede Albertus Patriarch of Jerusalem Hervard Arch-Deacon of Liege Robert de Corceon Cardinal These all Flourish'd at this time Peter of Corbeil is made Arch-Bishop of Sens. Alanus of Lisle Flourish'd from the Beginning to the End of this Century Simon of Tournay teacheth at Paris 1201 IV. VII IV. The Pope sends a Legate into Germany to support the Interest of Otho  The Council of Soissons held in April wherein Philip Augustus retook his first Wife Nicholas of Otrantes is sent to Constantinople and writes against the Greeks Absalom Abbot of Spinkerbac Andreas Sylvius Abbot of Marchiennes 1202 V. VIII V. The Death of William Abbot of Roschilda  Tagenon Dean of Pavia Anonimous Author of the History of Frederic's Expedition William the Pilgrim Walter of Coûtances Arch-Bishop of Roan Richard Canon of London Nicolas Arch-Bishop of Thessalonica 1203 VI. Constantinople taken by the French and Venetians who drive out the Emperor Alexius Angelus and take out of Prison the old Isaac Angelus whom they reseated on the Throne with his Son Alexis who is Crown'd Aug. 1. The Constantinopoliâ—…s dissatisfy'd with them Proclaim Nicetas Coâ—…abas Emperor VI.   Stephen of Stella Nova John de Nusco Flourish'd 1204 VII Alâ—…us Angelus falls upon the Latins by the Advice of Murzulphus They Besiege tâ—… City Murzulphus Seises on Connabas â—rids himself of Alexâ—…s and continues the War Murzulphus Flies Theodorus Lascaris Son in Law to Alexius Angelus i◠〈◊〉 up in his place by the Greeks Constantinople is taken by the Latins April 12. who chuse for Emperor Baldwin Count of Flanders and become Masters of the Dominions of the Greek Empire in Europe The Greek Princes maintain those of Asia where they set up several Soveraignties Theodorus Lascaris sets up the See of his Empire at Nice in Bithynia Michael of the Family of the Comneni Seises on part of Epirus David on Heraclea Pontus and Paphlagonia and Alexius his Brother on the City of Trebizonde where he set up an Empire which was always distinct from that of Constantinople Thomas Morosini is elected Parriarch of Constantinople by the Latins I. Balâ—…in Emperor VII Philip Crown'd King of Germany a second time by Aâ—…phus Arch-Bishop of Cologne The Bulgarians are reunited to the Roman Church The Emperor Baldwin writes to the Pope about the taking of Constantinople Coâ—… Arch-Bishop of Mentz being dead King Philip caus'd Diepold or Lupoldus Bishop of Worms to be Elected in his stead by some Canons 〈◊〉 is Elected by the Majority his Election confirm'd by the Pope and that of Lupoldus rejected  Nicetas Acâ—minates compiles his History Baldwin Count of Flanders writes his Letter about the taking of Constantinople Giâ—…ert Martin quits the Abby of Gemblours and retires into the Monastery of Villiers 1205 VIII II. Baldwin is taken 〈◊〉 15. near â—…ple by the Bulgarians who pâ—… him to a Câ—… Death after râ—…s Imprisonment VIII Adolphus Arch-Bishop of Cologne is depos'd by the Pope's Legate for having Crown'd Philip of Swabia and Bruno put into his Place  Geofrey of Ville-hardouin and Gonthier wrote against this time Lambert of Liege Monk of Duitz Helinand Monk of Froimond Anonimous Author of the Life of St. William of Roschilda Flourish'd Albertus Magnus Born 1206 IX 〈◊〉 thâ—… Brother of Bâ—… is Elected Emperor of Constantinople I. IX Otho is besieg'd in Cologne by Philip is forc'd out of the Place and deseated He escapes to Saxony and from thence goes over to England to beg Assistance Cologne surrenders and Arch-Bishop Bruno made Prisoner Stephen of Langton inâ—…ts the Kingdom of England because the King would not own him Arch-Bishop of Canterbury which yet he was oblig'd to do afterwards The Council of Lambeth in England Stephen of Langton Elected Arch-Bishop of Canterbury The Death of Nicecetas Acominates His Brother Michael Ar. Bishop of Athens makes his Panegyrick Joel Composes his Chronology Roger Bacon Born 1207 X. II. The Death of John Comatora Patriarch of Constantinople X. Peace concluded at Northusa between Philip and Otho The Empire to remain to Philip and his Daughter is promis'd in Marriage to Otho who is declar'd his Successor The Inquisition and Croisades against the Albigenses Adolphus Arch-Bp of Cologne Absolv'd by the Legates of the Pope in the Assembly of Northuâ—…a and Bruno
time of his Papacy If we may credit Thierri of Niem a contemporary Authour one of his Domesticks he made a publick Merchandize of Benefices at the beginning of his Popedom and afterwards willing to palliate it he the first settled the Annates that is to say the Right of receiving the first Year's Revenues of Bishopricks and Abbies which became Vacant and the Dates for all sorts of Benefices void by Death which he granted to different Persons at the same time for Money he revoked all Grants of Reversions to make new ones invented particular Clauses of Provisions which annull'd all the former he granted all sorts of Dispensations and Pardons for Money His Court was full of Apostate Monks whom he made his Officers or provided of Imployments and Benefices For Money he gave licence to the Friars-Mendicants to quit their Order and Convent and to enjoy Benefices He fully settled the Soveraign and Immediate Dominion of the Popes over the City of Rome He reduced Perusia Viterbo Montefiasco and several other Towns and Castles under the Power of the Popes Rebuilt the Castle of St. Angelo and restored the Capitol He imposed many Tributes and Taxes and had a Troop of Regular Guards He re-instated some Cardinals whom his Predecessor had degraded and among others the Cardinal of St. Cecily The Cardinal Pileus de Prato who had deserted his Predecessor and went to Clement came to wait on him and was Nick-named The Cardinal with Three Caps He crowned the King of Sicily Ladislaus Son of Charles Duras after he had given Absolution both to him and his Mother and Sister from the Censures thundred out against him by Urban Clement on the other side crown'd King of Sicily Lewis the Duke of Anjou in the presence of Charles VI. who was come to Avignon to give his Holiness a Visit and proceeded against Lewis Duke of Anjou Crowned King of Sicily by Clement Boniface as an Usurper of the Holy See Lewis Duke of Anjou newly crowned marched with a good Number of Troops into the Kingdom of Naples was received into that City and after having secur'd the principal Places of the Country he return'd to Provence Upon his departure Ladislaus entring the Kingdom with a Powerful Army led by Alberic Barbiane expelled thence all such as took part with the Duke of Anjou The University of Paris highly concern'd at these Disorders occasioned by the Schism and the Attempts which Pope Clement made upon the Liberties of the Gallican Church Petitioned The Advice of the University for taking away the Schism the King that he would apply some Remedy to these Evils A while after two Monks of the Order of Carthusians going to Rome to wait on Boniface exhorted him so vehemently to Peace that they drew from him a Letter directed to the King wherein he encourages his Majesty to set about the Work offering on his part to contribute thereto Clement having notice of this Negotiation was forthwith for the Arresting of these two Carthusians but the King having taken them into his Protection he pretended likewise he was for Peace and order'd Publick Prayers to be made upon this Occasion He sent at the same time into France Cardinal Peter de la Lune He was no sooner arrived there but the University began afresh their earnest Suit to the King for the Peace of the Church to which his Majesty declared the means ought to be sought out For this purpose a Meeting of the University was Appointed wherein they gave their Opinions by way of Scrutiny and the greater part was of this Judgment That the Methods of yielding and Arbitration would be the surest to put an end to the Differences between the two Popes The University having made known his Resolution to the Cardinal-Legate he answered them roughly and forbid them for the time to come to use any the like Discourses The Pope to appease them desired the King to send to him Peter d' Ailly and Giles des Champs Doctors of Divinity of great Repute but they refused to go to him The Legate engaged the Duke of Berry in the Interests of Clement he declared against the University and put a stop to their Prosecutions They had recourse to the Duke of Burgundy who procured them Audience from the King to whom they presented a Letter wherein they most humbly besought him to consider seriously of the Peace of the Church representing to him that the University had thought of Three principal Means of compassing it First the way of Cession that each of the Competitors should recede from all Right A Second the way of Arbitration whereby they should referr their Right to Persons nominated by themselves or others who might absolutely decide their Differences The Third is the calling of a General Council declaring That if either of the Competitors accepted not of one of these three Expedients he should be looked on as a Promoter of Schism And as to what might be demanded touching the last Article which gives Authority to a General Council the University answers that it is the consent of all the Faithful and the words of JESUS CHRIST in the Gospel whereby he Promises to them who shall meet together in his Name the Assistance of his Holy Spirit The King attended by several Princes the Patriarch of Alexandria and a great number of other Prelates received this Letter heard it Read commanded it should be Translated into French and told the University he would answer them in a little time but Peter de la Lune prevailed so much by his Credit that the King alter'd his Resolution insomuch that when they return'd the Chancellor was order'd to tell them from the King That his Majesty had no further Intention to pursue this Affair and gave them a Prohibition to make any mention of it upon pain of Disobedience The University dissatisfied gave the Chancellor to understand in presence of the Legate who went back again soon after That they would leave off their Exercises and Preaching They wrote at the same time to Clement what they had resolved in their Convocation touching the Union of the Church The Pope having received this Letter was therewith very much offended and would send no Answer by the Messenger of the University The Cardinals met together without the Pope's Leave who sent to them and upbraided them therewith They answer'd him That they had seen and examin'd the Letter of the University and that one of the Three Ways which they proposed ought of Necessity to be chosen if he aim'd at the Union of the Church Clement conceived so great a Grief at these Proposals that he fell Sick and died of an Apoplexy The Death of Clement VII on the 16th of September in the Year 1394. By his Death ended the Male Line of the Earls of Geneva which had never before happen'd in that Family Imbert de Villars Son of Clement's Sister succeeded in the Earldom of Geneva As soon as the King of France was
Grace Salvation and Justice Of Damnation Of Free-will Of the Chief Good Of Providence Of the Miracles of JESUS CHRIST Of the State of the Dead Upon the Gospel In Principio and several other Philosophical Tracts which were preserved in MS. in the Monastery of Admónt He adds That there is at Vienna a Tract in MS. of the same Author Of the Instruction of a Christian Prince Jacobus Cajetanus Nephew of Pope Boniface the VIIIth who was made a Cardinal An. 1295. Jacobus Cajetanus wrote a Book concerning the Jubilee every 100th Year It was published by Roseus with Notes and printed in the 13th Tome of the Bibliotheca Patrum of the Colen Edition Stephanus de Salagnac a Monk of the Order of the Preaching-Friars of the Convent of Limoges Stephanuâ— de Salagnac wrote as is credible at the end of the former Age or beginning of this A Treatise in Honour of his own Order alledging Four Things wherein God had made them principally Eminent viz. 1. For a Good and Learned Head 2. For an Illustrious and Noble Family 3. For an Honourable Name And 4. For a particular Profession Andreas Novo-Castrensis or Andrew of Newcastle an Englishman and Dominican-Friar Doctor Andreas Novo-castrensis of Divinity flourished in the beginning of this Age. He hath composed a Comment upon the First Book of the Sentences printed at Paris 1514. Bale Cent. 10. p. 44. attributes to him a Commentary upon Boethius's Book De Consolatione Philosophiae or The Comfort of Philosophy Rainerius Pisanus or de Pisâ a Divine and Lawyer of the same Order Composed a Book Rainerius Pisanus which is intituled Pantheologia or a Theological Dictionary in which all Heads of Divinity are disposed and treated on in an Alphabetical Order Jacobus Florentinus a Minorite or Grey-Friar hath added several things to this Work and caused it to be printed at Noremburg in 1473. He also printed it in the same manner at Venice in 1486. at Lions in 1519. at Bresse in 1580. and since it hath been printed at Paris with the Additions of Father Nicholas a White-Friar William de Nangis or de Nangiaco a Monk of S. Denys at Paris hath Composed a Chronicle William de Nangis from the beginning of the World to the Year 1301. But because the greatest Part of that Work was Copied from other Authors Father Luke Dacherius in the 11th Tome of his Spicilegium hath printed it no further than to the Year 1113. where he begins his Continuations which he hath made out of Sigebert of Gemblours as far as the Year 1301. adding something more out of two other Authors the one as far as 1340. and the other to 1348. This Author hath also written a Chronicle of the Kings of France the Lives of S. Lewis and Philip the Hardy which are also found in the Collections of the French Historians put out by Pithaeus and Du-Chesne Thomas Wicke a Canon Regular of S. Augustine of the Abby of Osney in England who flourished Thomas Wicke in the Reign of Edward I. hath a Chronicle of the History of England from the coming of William the Conqueror in 1066. to the Death of Edward I. in 1304. This Work is found in the last Collection of the English Historians printed at Oxford in 1687. He also wrote a Tract of the Abbots of Osney from the Foundation of that Abby which was in 1129. to the Year 1290. Henry Stero a German and a â—enedictin Monk of the Abby of Altaich Composed certain Henry Stero Annals from the first Year of the Emperor Frederick Barberossa which was in the Year of Christ 1152. to the Election of the Emperor Rodolphus in the Year 1273. and the History of the Emperors Rodolphus of Habspurg Adolphus of Nassan and Albert of Austria from the Year 1273. to the Year 1305. which was carried on by two German Monks These Works are found among the German Writers put out by Friherus and the more large Annals in the First Tome of Canisius's Antiquities Eberardus a Monk of the same Monastery and Archdeacon of Ratisbone hath continued Eberardus a Monk these Annals of Stero as far as 1305. taking almost all he has writ out of the same Author This Work is in the first Tome of Canisius's Collection Joannes de Joinville Governor of Champaigne is the Author of the Life of S. Lewis whom he Joannes de Joinville accompanied in his Expedition to the Holy Land It hath been printed several times in French but the best Edition is that put out by the Learned Mr. Du-Cange printed by Cramoisy An. 1668. Joinville lived till about 1310. Siffridus a Priest of Misnia in Saxony is a different Person from him though of the same Siffridus a Priest of Misnia Name who was of the Order of the Friars-Preachers and who flourished at the end of the Fifteenth Age. This of whom we are now speaking lived in the beginning of the Fourteenth Age. He Composed a Chronicle from the beginning of the World to the Year 1307. But Georgius Fabricius who first published it at the end of his History of Saxony Printed at Leipsick 1569. and at Jena 1598. hath pared off all the Years which preceded 457. It is found in the same manner printed among the German Historians put out by Pistorius Haito or Aito a Prince of the Family of the Kings of Armenia after he had made War with the Infidels entred the Order of the Praemonstratenses about the Year 1290. and professed in a Haito a Praemonstratensis Monastery of that Order in the Isle of Cyprus as he himself tells us in his History of his Voyage into the Holy Land which he wrote in French in the Year 1307. and was translated into Latin by Nicholas Fulke and printed at Haguenau 1529. at Basil among the Historians of the New World in 1532 and 1555. and at Helmstadt 1585. in the Second Part of the Authors of the History of Jerusalem printed by Reineccius and in Italian at Venice 1553. John the Monk Sirnamed Descranches a Native of Cressy near Abbeville a Learned Canonist John the Monk a Cardinal was raised to the Dignity of a Cardinal-Priest of the Title of S. Marcellinus and S. Peter in the Year 1294. He Founded a College of his own Name at Paris in the Year 1302. He was appointed Legate by Pope Boniface in the Contest he had with Philip the Fair. He died at Avignon the 22d of August 1313. He is the Author of the Apparatus or Commentary upon the 6th Book of the Decretals printed at Paris 1535. and at Venice 1586. with the Additions of Probus William Paris of the Order of Friars-Preachers who was constituted Inquisitor in France by William of Paris a Dominican Clement V. and who drew up the Process against the Templars is the Author of the Dialogues upon the Seven Sacraments printed at Lipsick in 1512. at Lions in 1567. under the Name of William Bishop of Paris and a
of Folly JANOVEZ of Majorca made a Book in which he undertook to The Visions of Janovez foretell that Antichrist should come at Whitsuntide in the Year 1360. That the Sacraments of the Church and the unbloody Sacrifice should then cease that the Christians who should have on them the Mark of Antichrist should never be converted but that Children Jews Saracens and Infidels should be converted after the Death of Antichrist The Opinion of JOHN de LATONA and d'Bonagetâ— of the Order of Grey-Friars is not so extravagant The Opinion of John de Latona about the Sacrament they erred by paying too much respect to the Sacrament in preaching that if a consecrated Host fell into a dirty place the Body of JESUS CHRIST would re-ascend to Heaven though the Elements remained and the Substance of Bread return'd that the same would happen if the Host were eaten by Rats or other Beasts and that the Body of JESUS CHRIST returned to Heaven while we were eating the Host and descended not into the Stomach We have Divines of the Ninth and Eleventh Centuries who were of the like Sentiments This Doctrine was also current in this Century in the Provinces of Saragoza and Tarragona but Pope Gregory XI having caused it to be enquired into by two Cardinals they ordered the Archbishops of these two Cities to forbid the Preaching of these Propositions on Pain of Excommunication The same Year ARNOLDUS de MONTANIER of the Order of Grey-Friars a Native of Puicerda The Errors of Arnold de Montanier in Catalonia who had already been informed against to Nicolas Roselli Inquisitor of the Faith continuing to publish his Errors was condemned by Eymericus and by Berengarius Bishop of Urgel and Arrested by order of Gregory XI He taught according to the report of Eymericus that JESUS CHRIST and the Apostles had nothing in peculiar nor yet in common that none of those that wear the Habit of St. Francis shall be Damn'd that St. Francis every Year went down to Purgatory and took thence them of his Order to conduct them to Paradise and in fine that the Order of St. Francis must last to Eternity This is a Chain of the Errors of the Spiritual Brethren condemned by John XXII The TURLUPINES who swarm'd about the close of this Century in Provence and Dauphine were The Turlupines so called for their infamous Practices for besides the Errors of the Begards they held That we ought not to be ashamed of the Parts which Nature has given us they went all naked and did in the presence of all People actions which Modesty teaches us to conceal Divers of them were Burnt at Paris and other places and Gregory XI exhorted Amadeus Duke of Savoy to lend a helping hand to the Inquisitors to extirpate them In England SIMON LANGHAM Archbishop of Canterbury gave Judgment at Lambeth in the Errors condemned by Simon Langham Year 1368. by the Advice of many Divines against Thirty erroneous Propositions taught in his Province which for the most part are resolved into this Principle That all Men even Infidels and Children dying without Baptism have a Vision of God before their Death and if they are willing then to be converted to God they shall be saved that thus Baptism is not necessary to Salvation that none are damn'd for Original Sin alone and that no Person shall be damned even for any Actual Sin if he refuses not to be converted having had the Vision of God the which is a Sin not to be forgiven for the atonement whereof even the Suffering of JESUS CHRIST is in-sufficient There are also some erroneous Propositions concerning other Matters such as these That the Father and the Son are finite and that only the Holy Ghost is Infinite that JESUS CHRIST the Virgin and all the Saints are yet Mortal that the Virgin and the Saints may yet Sin and be damn'd and that all the Devils may be saved Although Wickliffe appeared and taught these Errors in this Century we put off the treating of them to the following Age to the end we may at once give an History of them and their Condemnation CHAP. IX Ecclesiastical Observations on the Fourteenth Century WE will not dwell upon Scholastical Questions discussed by the Divines of this Age. It would The Question of the Ecclesiastical Poâ—er over Matters Temporal be an intolerable Task only to repeat all their Disputes We will only make some Observations upon the Questions of Consequence which have made a noise in the Church One of the Chief is that of the Power of the Pope and the Church over the Temporalties of Kings The Popes pretended to make a new Doctrine of it but in coveting too much they lost what they had Usurped Till then no Man had any Thoughts to examine their Right and they seemed thereupon to be put in possession The haughtiness wherewith they had a Mind to practise it over Philip the Fair and over Lewis of Bavaria made it plain of what consequence it was and induced Princes to search into the Matter Thence they discover'd the weakness of their Pretence and opposed it they recover'd out of their Error the Soveraignty of Princes was confirmed as to Temporals and the bounds of both Powers fixed They began to dispute with the Clergy the Right of which they were possess'd to exercise Temporal Jurisdiction and to take cognisance of many Civil Causes under colour of Excommunication an Oath and Sin They had a Mind likewise to invade the Privileges of the Clergy and the Revenues of the Church But they defended themselves stoutly and maintain'd their Jurisdiction and Immunities by a great number of Canons and Regulations wherein they used all the ways imaginable to maintain themselves in their Privileges nevertheless they own'd some Abuses of their Jurisdiction and applied Remedies thereto but notwithstanding all this they lost by degrees part of their Temporal Jurisdiction The Residence of the Popes and the Court of Rome at Avignon whatever may be suggested did The Effects of the residence of Popes at Avignon not lessen the Power of the Holy See The French Kings made no sinister use thereof to obtain favours of the Popes which might prove prejudicial to their Authority But as Monsieur Baluzius observes after Nicolas Clemangis the Italians brought into France the Debaucheries and Luxury of their Country Vices from which till then it had been wholly free The Court of Rome likewise introduced a way of litigious wrangling at Law The Popes levied the Tenths on the Clergy or else permitted the Kings to do it on divers Pretences The Schism which followed involved the Church in Troubles overthrew the Method observed in Elections and Collations of Benefices filled the Churches with mercenary Pastors obliged the Competitors to do many mean things with the Princes to be upheld to sell Benefices or bestow them on their Creatures and exorbitantly to levy the Tenths on the Clergy It is hard to determine which of the
of Petrus Oliva a Grey-Fryer  Petrus Bertrandus translated to the Bishoprick of Autun Alexander de S. Elpidio made Arch-bishop of Ravenna Guy chosen Abbot of S. Denis William of Nottingham Astesan Monaldus Gerhardus de Sienna flourished The Death of Francis Maronius 1326 XI XIII The Death of James II. King of Arragon and Alphonsus IV. succeeds him XLIII Urchan or Orcham the Son of Ottoman succeeds him  The Council of Avignon June 18. The Council of Complutum June 25. The Council of Marsac Dec. 8. The Council of Senlis Durandus de S. Porciano is translated to the Bishoprick of Meaux Henry de Carret is driven out of the Bishoprick of Lucca by Lewis of Bavaria Dominicus Grenerius is made Master of the sacred Palace by the Pope and after Bishop of Pamiez 1327 XII XIV Lewis of Bavaria goes into Italy Edward King of England is deposed and his Son Edward III. set up in his stead XLIV Ceccus of Asculum is condemned to be burnt at Bononia for maintaining that the influence of the Stars necessitates Man's Will The Book of Marsilius of Padua condemned by John XXII Michael Caesenas General of the Grey-Friers maintains his Opinion concerning the Poverty of J. Christ before the Pope at Avignon and is Imprisoned but he escapes a little after and appeals from all the Pope had done or could do to a General Council The Council of Ruffec held in January Maximus Planades is sent Embassador to Aquileia The Death of Vitalis de Farno Cardinal 1328 XIII Lewis of Bavaria causes Michael Corbario to be chosen Antipope who takes the name of Nicholas V. and is enthroned May 12. He was driven out of Rome Aug. 4. XV. Lewis of Bavaria is crowned Emperor at Rome by Cardinal Colonni Jan. 17. The Death of K. Charles the Fair. Philip of Valois succeeds him and is crowned at Rheims May 28. XLV Andronicus jun. deposes his Grandfather from the Empire 1. The Pope causes Process to be formed against Michael de Caesena General of the Grey-Friers and appoints Cardinal Bertrand de Turre of the same Order Vicar General The Council of London in February The Death of Augustine Triumphus Apr. 2. The Death of William Durandus Bishop of Menda The Death of Nicholas Trivet 1329 XIV XVI II. John 22. begins to Preach his Doctrin against the Vision of God immediatly after death This Pope deposeth by his Bull Michael Caesenas from his Generalty and causes his Deposition to be approved and confirmed in a General Chapter of the Grey-Friers held this year at Paris Gerard Odonis is chosen General in his place The King of France harkning to the Petitions of his Clergy maintains them in their Rights and Customs The Errors of John Eckard a German Divine condemned by the Pope The Council of Compeigne begun the Monday after the Nativity of the Virgin ended the Friday after the exaltation of the Hol. Cross. Conferences held at Paris in Dec. about the Church Power Michael Caesenas wrote in defence of his Opinion concerning the Poverty of J. Christ against John 22. John Bacon a Carmelite is made Provincial of his Order in England 1330 XV. Peter de Corbario is delivered to Joh. 22. and renounces his Papal Dignity XVII III.  The Council of Lambeth The Council of Marsac held from Dec. 6. to 11. William Ockam is excommunicated by the Pope for writing against him in favour of Lewis of Bavaria and flies to that Prince Ubertinus de Cassalis maintains his Opinion concerning the Poverty of J. Christ. Alavarus Pelagius is made Apostolick Penitentiary by the Pope about this Year Petrus de Casa is chosen the XIV General of the Carmelites Lupoldus Saxo. Nicholas Lyra finishes his Postills upon the Scripture Philip de Montcalier writes his Postill and Sermons William Mount 1331 XVI XVIII IV. Petrus de Palude some other Doctors are of Opinion that a Frier Preacher who in Confession had known the falshood of certain Letters produced by Robert d'Artois to prove his pretended Right to his Earldom might without sin discover it yea was obliged to do it  Petrus Bertrandus is made Cardinal Petrus de Palude made Patriarch of Jerusalem the year before takes his Voyage thither The Death of Bernard Guidonis December 13. 1332 XVII XIX V.  The Council of Maxfield in July Alvarus Pelagius is honoured with the Title of Bishop of Coronna and after is made Bishop of Silves 1333 XVIII XX. VI. The Publication of a General Crusado for the Holy-Land  Richard Fitz-Ralph is made Chancellor of Oxford William de Rubion Guy de Montrocher flourished The Death of Durandus à S. Porciano Bishop of Meaux 1334 XIX The Death of John the XXII which happened December 4. and Benedict XII is chosen the 16th and is Crowned four days after XXI VII King Philip of Valois causes the Doctors of Divinity of the Faculty of Paris to condemn the Opinion of Joh. XXII concerning the Vision of God and wrote to that Pope that he should revoke it  The Letter of William Ockam to the Chapter General of his Order assembled at Assisi Philip Cabassolas is made Bishop of Cavaillon The Death of Cardinal Bertrandus de Turre 1335 I. XXII VIII Pope Benedict XII debates the Question about the Beatifick Vision The Ambassadors of Lewis of Bavaria to the Pope rejected The Revocation of Commendams of Cathedral-Churches and Abbys by Pope Benedict XII A Bull concerning Residence The Council of Salamanca May 24. The Council of Roan held in September William Montledun Simon Boraston Walter Burley John Canon Matthew Blastares Nilus Cabasilas flourished 1336 II. XXIII The Death of Alphonsus King of Arragon to whom Peter IV. succeeded IX The Pope decides by his Constitution of Feb. 22. that the Souls of the Saints purged from sin see God intuitively immediatly after Death The Revocation of the Tenths which had been granted to King Philip de Valois upon the Clergy of France in consideration of his intended Expedition into the Holy Land The Council of Bourges Oct. 17. The Council of Chateaugonthier held in November William de Baldensel wrote the History of his Voyage into the HolyLand The Death of William of Nottingham Octob. 5. 1337 III. XXIV X. Francis Pistorio a Grey-Frier is condemned to be burnt at Venice for maintaining that J. Christ and his Apostles had nothing in property contrary to the Decision of John XXII The Council of Avignon in September Arnoldus Cesiomes wrote his two Letters 1338 IV. XXV XI An Ambassage of Lewis of Bavaria and the King of France to the Pope to obtain Absolution but is denyed the first time The Solemn Protestation of Lewis of Bavaria against the Proceedings of John XXII Barlaam sent by the Emperor Andronicus propounds to the Pope an Union between the Greek and Latin Churches which is rejected Daniel de Trevisi is sent by Leo King of Armenia to Pope Benedict XII and composes a Treatise for the Justification of the Armeniâ—… The
the Catalogue of them P. 108. JOSEPH BRIENNIUS A Greek Monk Flourish'd under the Empire of Manuel Palaeologus His Manuscript Works are A Discourse about the Trinity Sermons MACARIUS MACRES A Greek Monk Flourish'd at the beginning of this Century and died in 1431. His Manuscript Work is A Treatise of the Procession of the Holy Spirit DEMETRIUS CHRYSOLORAS Flourish'd under the Empire of Manuel Palaeologus His Manuscript Works See the Catalogue of them P. 108. MACARIUS Archbishop of Ancyra Flourish'd at the beginning of this Century His Manuscript Work is A Treatise against the Latines NICOLAS SCLENGIA Flourish'd at the beginning of this Century His Manuscript Works are A Treatise about the Procession of the Holy Spirit An Answer to Esaias the Monk ESAIAS A Greek Monk Flourish'd at the beginning of this Century His Work in Manuscript is A Letter against Nicholas Sclengia NICOLAS BIART An Englishman of the Order of Friars Preachers Flourish'd at the beginning of this Century His Manuscript Works See the Catalogue of them P. 76. ADRIAN The Carthusian Flourish'd at the beginning of this Century His Genuine Works which remain are Of the Remedies of both Fortunes THOMAS Abbot of St. Andrew of Verceil at what time he Flourish'd is uncertain His Genuine Works c. are A Commentary upon the Books of St. Denis His Manuscript Work is A Commentary upon the Canticles JOHN PETIT Of the Order of Friars Minors Flourish'd at the beginning of this Century His Manuscript Works are A Treatise about the Murder of Tyrants A Discourse about Schism Some Questions MARTIN POREE Of the Order of Friars Preachers and Bishop of Arras was made Bishop in 1408 died September the 6th in 1426. His Manuscript Work is A Treatise in Defence of the Murder of the Duke of Orleans PAUL An Englishman Doctor in Law Flourish'd at the beginning of this Century His Genuine Work which remains is A Mirror of the Pope and his Court. JOHN LATTEBUR Of the Order of Friars Minors Flourish'd at the beginning of this Century His Genuine Work which remains is A Moral Commentary upon the Lamentations of Jeremy His Works that are lost See the Catalogue of them P. 77. RICHARD ULLERSTON A Doctor of Oxford Flourish'd at the beginning of this Century His Manuscript Works are A Treatise of the Reformation of the Church of Military Duties and other Treatises BOSTON An English Benedictine Monk Flourish'd at the beginning of this Century His Works in Manuscript or which are lost See the Catalogue of them P. 77. THEODORIC of NIEM Secretary to some Popes Flourish'd under the Popes Gregory XII Alexander V. and John XXIII His Genuine Works which remain are The History of the Schism of the Popes from Gregory XI A Treatise entituled Nemus Unionis The Life of Pope John XXIII A Treatise of the Priviledges of the Empire LEONARD ARETIN Secretary to some Popes was born in 1369 Flourish'd under the Pontificates of Gregory XII Alexander V. and John XXIII and ied in 1443. His Genuine Works are A Treatise against Hypocrites c. P. 86. JOHN BAPTISTA POGGIO Secretary to some Popes Flourish'd under Pope John XXIII and his Successors and died in 1459. His Genuine Works c. are A Description of the Death of Jerom of Prague Funeral Orations upon Zabarella and Albergat Cardinals and Laurence de Medicis Four Books of the Unconstancy of Fortune A Discourse of the Authority and Power of the Pope and Council A Treatise of Nobility of Humane Misery JEROM of St. FAITH A Converted Jew Flourish'd under the Pontificate of Benedict XIII and wrote in 1412. His Genuine Works which remain are A Treatise against the Jews and the Talmud entituled Hebraeo-mastix PAUL Bishop of Burgos was born in 1353 Flourish'd at the beginning of this Century His Gunuine VVorks c. are A Scrutiny of the Bible Additions to the Postils of Nicolas Lyra. A Treatise of the Name of God PETER of ANCHARANO A Civilian of Bologne Flourish'd from the Year 1410 till about the Middle of this Century His Genuine VVorks c. are Commentaries upon the Decretals and upon the Clementines P. 77. St. VINCENT FERRIER Of the Order of Friars Preachers Flourish'd at the beginning of this Century and died in 1419. His Genuine VVorks which remain are Treatises of Morality and Piety whereof see the Catalogue P. 78. His Supposititious VVorks are Sermons JOHN CAPREOLUS Of the Order of Friars Preachers Flourish'd from about the Year 1415 to about the Year 1440. His Genuine VVorks c. are Commentaries upon the four Books of Sentences A Defence of the Doctrine of St. Thomas LOUP of OLIVET Prior of the Hieronymites Flourish'd till about 1420. His Genuine VVorks c. are The Rule of his Order P. 78. BONIFACE FERRIER General of the Carthusians Flourish'd till about 1430. His VVorks in MS. or which are lost See the Catalogue of them P. 78. ANTHONY RAMPELOGUS Of the Order of Hermites of St. Austin Flourish'd at the beginning of this Century His only Genuine VVork which remains is The Figures of the Bible P. 78. â—ENRY of HESSE or of LANGESTEIN A Canon of VVormes Flourish'd at the end of the preceding Century and the beginning of this His Genuine VVorks in Print or MS. See the Catalogue of them P. 78. HENRY of HESSE A Carthusian died about the Year 1428. His VVorks which are lost See the Catalogue of them P. 78. HENRY of HESSE Of the Order of Hermites of St. Augustine Flourish'd as is thought at the beginning of this Century His VVorks which are lost are Treatises of the Keys of the Church and of Indulgences THOMAS of WALSINGHAM An English Benedictine Monk Flourish'd till about the Year 1420. His Genuine VVorks which remain are Two Histories of England P. 79. NICOLAS D'INKELSPUEL Rector of the University of Vienna Flourish'd till about the Year 1440. His Genuine VVorks c. are Works of Piety whereof see the Catalogue P. 79. His VVorks that are lost are A Commentary and Questions upon the Sentences THEODORIC of INGELHUSA Canon of Hildesheim Flourish'd till about the Year 1436. His Genuine VVork is An Universal Chronicle P. 79. HERMAN PETRI of STUTDORP â—…an died in 1428 on the 24th of April His Genuine VVorks which remain are Sermons His VVork that is lost is A Treatise of the Government of Nuns THOMAS WALDENSIS or of WALDEN Of the Order of the Carmelites Flourish'd at the beginning of this Century and died in 1430. His Genuine VVorks c. are The Doctrinal of the Antiquities of the Faith of the Catholick Church against the Wicklefites and Hussites His Works that are lost are See the Catalogue of them P. 80. PETER of ROSENHEIM A German Benedictine Monk Flourish'd about the Year 1430. His Genuine Works c. Moral Distichs entituled a Memorial of Roses JOHN of IMOLA A Civilian of Bologne died in 1436. His Genuine Works c. Commentaries upon three Books of the Decretals upon the Sixth and upon the Clementines JOHN NIDER Of the Order of Friars Preachers Flourish'd in the
baptiz'd by a Laick under this form I Baptize you in the Name of God and of the Holy and true Cross whether the Baptism had been Valid or whether providing the Child had liv'd it must have been Baptiz'd again St. Bernard is of the mind that it had been well Baptiz'd because he cannot think that the difference in words can prejudice the Truth of the Faith and the good Intention of him that Baptiz'd it His reason is because under the word God the Trinity is comprehended and by Adding the Holy and True Cross he had made mention of our Saviour That when one is baptiz'd according to the Custom of the Church in the Name of the Father Son and Holy Ghost and as we may read in the Acts of the Apostles that some were baptiz'd in the Name of Jesus Christ only it cannot be doubted but that those who have been baptiz'd in the Name of the Holy Cross have been sufficiently sanctify'd insomuch that the Confession of the Cross implys the Confession of Jesus Christ Crucify'd Moreover that in respect of him who had baptiz'd his simplicity and good Intention excus'd him but nevertheless that if any should endeavour to Introduce this manner of Baptism they would be Inexcusable This Opinion of St. Bernard disagrees with that of the Divines who maintain that Baptism of this kind is ipso facto Null and Void The Four Hundred and Fourth is Address'd to Albert a Recluse Monk who desir'd of St. Bernard that he might fast after his own fashion and Permit Women to enter into his Cell St. Bernard Answers that he has no power to Command him but that he has several times Advis'd him to Eat at least once a day to receive no visits from Women and to live by hard Labour In the Four Hundred and Fifth he takes Notice to an Abbot that one of his Monks was qualify'd to be Profess'd and therefore he ought not to dispense with him The Four Hundred and Sixth is Address'd to the Abbot of St. Nicholas in the Woods to whom he recommends a certain Monk In the Four Hundred and Seventh he blames Odon Abbot of Beaulieu for not having paid a Legacy to a Poor Man and tells him he had better have Sold a Chalice from the Altar than have suffer'd this Person to want In the Four Hundred and Eighth he recommends to William Abbot of the Regular Canons of St. Martin of Troyes a Clerk who had a mind to retire from the World and who was not able to undergo the way of Living at Clairvaux In the Four Hundred and Ninth Address'd to Rorgon Abbot of Abbeville he makes him a compliment upon his desiring to see him and desires him to bestow a spare piece of Ground belonging to his Abby to the Monks of Alchy In the Four Hundred and Tenth he recommends to Gilduin Abbot of St. Victor of Paris Peter Lombard who was come from Bulloign in France and had been recommended to St. Bernard by the Bishop of Lucca The Four Hundred and Eleventh is written to Thomas Provost of Beverlake in England and contains Exhortations to a Holy Life The Letter following is written upon the same subject to a young Man who had enter'd into a Vow to embrace a Monastick Life In the Four Hundred and Thirteenth he recommends a Probationary Monk to Rainaud Abbot of Foigny Advising him to send him back after he had corrected his Faults In the Letter following he blames a Monk of this Monastery for having Oppos'd the return of this Person By the Four Hundred and Fifteenth he exhorts a Man to perform the Vow he had made to become a Monk of Clairvaux In the Four Hundred and Sixteenth he Answers a certain Person who had complain'd to him that he had had no share of the Alms given by Count Thibaud that he was not concern'd in the Distribution of them The Two following Letters contain nothing remarkable These are all the Letters which are most commonly Ascrib'd to St. Bernard tho' Father Mabillon has Added some others which are doubtful and might very probably have been written by other Persons He also adds some Charters which may reasonably admit of the same doubt all which nevertheless continue the foregoing Numbers The Four Hundred and Nineteenth is An Exhortation to Probationers the which Father Mabillon believes does not belong to St. Bernard by reason that the Stile is more restrain'd and contains Maxims unlike those of St. Bernard such as this That we must Praise God even for our Damnation It likewise appears to me that this Letter differs in stile from those of St. Bernard The Two following Letters are also Unlike the stile of St. Bernard The Four Hundred and Twenty Second is only a short Billet Address'd to King Lewis The Four Hundred and Twenty Third is a draught of a Letter concerning the Croisade which might probably be his as well as the Letter following He therein recommends the Son of Count Thibaud going to the Holy War to Emanuel Commenes Emperour of Constantinople The Four Hundred and Twenty Fifth is a Copy of the Twenty Sixth Letter of St. Bernard The Four Hundred and Twenty Sixth is a Judgment by Arbitration pronounc'd by St. Bernard between Hugh Bishop of Auxerre and William Count of that City The Four Hundred and Twenty Seventh is a Letter from Geofrey Bishop of Chartres to Stephen Bishop of Paris by which he advises him to Refer himself to St. Bernard touching the dispute he had with Stephen de Guarlande The Four Hundred and Twenty Eighth from Bernard Abbot of St. Anastasius to St. Bernard Abbot of Clairvaux concerning a disobedient and haughty Monk The Four Hundred and Twenty Ninth is an Elogium of St. Bernard sent to him by Hugh Metellus a Regular Canon of St. Leon. The Four Hundred and Thirtieth is a Letter from the same written to St. Bernard which contains an Apology for his Monastery The Four Hundred and Thirty First is also from the same written in the Name of Siebaud Abbot of St. Leon to Abbot William to excuse him for having Answer'd the Calumnies of Herbert with too great severity The Two following Letters are written by Haimon Arch-Deacon of Chalons to St. Bernard In the First he acquaints him with his sickness and in the other he sends to him for his Sermons The Four Hundred and Thirty Fourth is a Letter Address'd to St. Bernard to excuse Thierri Bishop of Amiens from his Voyage to the Holy Land The Four Hundred and Thirty Fifth is a Charter by which Sampson Arch-Bishop of Rheims gives to the the Congregation of Clairvaux the Church of Mores which he had Obtain'd from the Monks of St. Denys there to Build a Monastery of his Order By the Four Hundred and Thirty Sixth Henry Bishop of Troyes makes the like Gifts of the Church of Billencourt to the Abby of Clairvaux The Four Hundred and Thirty Seventh is a Letter of Hugh Cardinal Bishop of Ostia to the general Chapter of Cisteaux concerning
the death of Pope Eugenius III. The Four Hundred and Thirty Eighth is a Letter of Bartholomew a Monk of Foigny who had been Bishop of Laon Address'd to Sampson Arch-Bishop of Rheims by which he justifies himself against his being accus'd that he had embezelled the Goods of the Church of Laon while he was Bishop there The Four Hundred and Thirty Ninth is a Letter from Turstin Arch-Bishop of York to William Arch-Bishop of Canterbury containing a Relation of what had happened to him when he had endeavoured to introduce the Customs of Cisteaux into the Monastery of St. Mary at York The Four Hundred and Fortieth is a Letter of Fastrede the Fourth Abbot of Clairvaux to an Abbot of his Order whom he blames for going too richly dress'd and living too delicately He therein renews the Maxim of St. Bernard That a Monk ought not to make use of any external Remedies The Four Hundred and Forty First is written by Peter de Roye a Probationer of Clairvaux to the Provost of the Church of Noyon in which he shews the difference between the Life led in Clairvaux and that which is led at large in the World The Four Hundred and Forty Second is a Letter of a General Chapter of the Province of Rheims who were call'd the Black Monks to Pope Adrian IV. whereby they beg that Godfrey Abbot of Lagny may be suspended The Letter following is from the same Address'd to Pope Alexander III. upon the same Subject Lastly the Four Hundred and Forty Fourth is a Letter from an unknown Hand Address'd to the Abbot of Reatino which contains nothing remarkable The Second Tome of St. Bernard's Works comprehends divers Treatises whereof the first is Entituled Of Consideration divided into V. Books and Address'd to Pope Eugenius III. to serve him for Instruction The Consideration he treats of in this Work is as himself desires it the Thoughts which he employs in search after Truth and more particularly relating to the Duties of his Profession In St. Bernard's Treatise of Consideration the first Book he shews that the Condition of a Sovereign Pontiff would be but very unhappy had he no regard to himself for it would be a very indiscreet thing of him to spend all his time in hearing and deciding other Mens Differences and all the while neglect to employ himself sometimes in Contemplation He exclaims against the great number of Causes that are brought into the Ecclesiastical Courts as likewise against the many Abuses committed there He shews that this is more consistent with the Secular Power than the Ecclesiastical He says he would not have Eugenius follow the Examples of his Predecessors who applyed themselves more to Business than Contemplation but that he should imitate St. Gregory who when Rome was threatned to be besieg'd by the Barbarians labour'd on an Exposition of the most difficult passage of the Prophet Ezckiel He there proves that Consideration serves to form and employ the four Cardinal Virtues Lastly he takes Notice of the unbecoming Bickerings at the Ecclesiastical Bar and exhorts Pope Eugenius to endeavour after a Regulation In the second Book after having justify'd himself for advising the expedition of the Croisade which had been unsuccessful he admonishes Pope Eugenius to consider as to his Person who he is and as to the Dignity of his Profession what he is First he is to reflect whence he is descended which may serve to abate his Pride He gives him to understand that he is not set over others to domineer over them but to be their Minister and watch over them that if this Dignity has procur'd him great Riches he is not to think they belong to him by the right of Apostleship since St. Peter had no power to dispose of what he never enjoyed That he indeed had given him the charge of all Churches but not an arbitrary Dominion over them which he expresly forbids and the Gospel disallows That the same Person cannot well execute the Civil Government and the Papacy and therefore he who grasps at both ought justly to lose both In a word he advises him particularly to avoid being haughty on account of his Supremacy for says he you are not supreamly perfect by being supream Bishop and take notice that if you think your self so you are the worst of Men. But let us consider you as you stand in the Church of God and what Figure you make You are the Chief Priest the Sovereign Pontiff the first among the Bishops the Heir of the Apostles Abel in Priority Noah in Government c. 'T is to you that the Keys of Heaven have been entrusted and to whom the Care of the Flock has been committed but there are other Door-keepers of Heaven and other Pastors besides you yet you are so much the more above them as you have receiv'd the Title after a different manner They have every one a particular Flock but you are superintendent over them all you are not only Supream Pastor over all the Flocks but likewise over all the Shepherds He establishes this Privilege upon the Words of our Saviour in the Gospel and he adds some Lines afterwards Others are but call'd to a part of the Care when the full Power is confided to you Their Power is limited when yours extends even over those who have a power over others for it is your Business to excommunicate a Bishop and suspend him if you see occasion This is what you are at present by your Office to remember also what you were and who you are Personally for you are still what you were once and the Dignity which has been superadded to you has not been able to divest you of your Nature You were born a Man you have been made a Sovereign Bishop yet you are still a Man so that you ought to consider your self as a Man draw the Veil which covers you disperse the Clouds that environ you and you will find your self to be no better than a Poor Naked Wretched Creature that is dissatisfy'd with his Nature that is asham'd of being Naked that grieves for being Born that murmurs at being destin'd to Labour and not to Ease and in a word that is born in Sin with a short Life abounding in Miseries and full of Fears and Complaints From these two Considerations he passes to a Third which is to consider his Manners and Conduct wherein he Counsels Eugenius to make a serious Reflection upon those things He admonishes him in the Conclusion of this Book to be constant in Adversity and humble in Prosperity to fly sloth and unprofitable Discourse and to practise no manner of Partiality in his Judgments In the Third Book he Treats of the Consideration that the Pope ought to have towards those that are under him and they are the Faithful over all the World He admonishes him again not to affect an arbitrary Power over them which he repeats says he because there is no Poison nor Arms that he ought to dread