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
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
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
Spirit in Homily 17th upon Baptism and he explains the Faith of the Church concerning the Trinity in Homily 15th of Faith He enlarges upon the Gifts of the Holy Spirit He treats also of the same thing in Homily 29. against those who accuse us of worshipping Three Gods In Homily 19. St. Basil treats of that famous and difficult Question Why do the Just suffer and why is there any Evil if God takes care of things here below St. Basil answers That all this is done by the Permission of God That Diseases Calamities Pain and Death are not real Evils That Sin which is the only Evil comes not from God but from our selves That God exposes Men to Sufferings either to cure them or to punish them or to make them serve for an Example Or lastly to make them good and deserving And moreover That God is not the first Author of Diseases Pain and Death because he created Man free from them and these things entred into the World only by his Sin But why may some object did not God make him impeccable He answers because in order to the honouring of God and meriting from him 't was necessary that he should obey him voluntarily and freely That the Devil was the Cause of his own Perdition by using his Liberty amiss That the Tree of Life and Death was placed in Paradise to try the Obedience of Man and that it was his own fault that he made an ill use of it He observes that the Daemons dwell in the Air and are incorporeal The 31st Discourse which is of Free-Will has some Connexion with the preceding Therein he teaches First That Men deceive themselves if they imagine that they can overcome Temptations by the sole Power of their own Liberty without the assistance of God That Free-Will can indeed choose for us Good and Evil but God only can enable us to do Good That we must therefore beg the Assistance of the Divine Power which cannot be obtain'd without refraining from Worldly Pleasures That by the Sin of the First Man we are become like Beasts That we must labour to be of the Number of the Children of God and to excite in us the Fire of the Holy Spirit which Jesus Christ came to bring down upon the Earth and which descended on the Apostles at the day of Pentecost That we must pray God that this Fire may descend upon us that we walking always in the Light may never fall and that we may be as the Lights of the World In Homily 25th of the Nativity of the Word he explains the Mystery of the Incarnation He says That the Word was not chang'd by uniting it self to the Humane Naure That he was made Man to Redeem us That he took a Body in the Womb of the Virgin Mary by the Operation of the Holy Spirit That his Body was made all at once That Mary was a Virgin though she was Married to St. Joseph After this he examines this Question Whether she knew her Husband after she brought forth Jesus Christ into the World He says That this is not a Fundamental Article of our Faith but that those who have a love for Jesus Christ cannot endure to hear it said that the Mother of God lost her Virginity and became the Mother of a Man He explains the Difficulties which may be raised against this Doctrine from the Particle Until that and from the Character of First-Born which is given to Jesus Christ. Afterwards he explains some Circumstances of the Birth of Jesus Christ. He believes that the Wise Men were Persians That the Star which they saw was not an ordinary Star and that they knew it signified the Birth of Jesus Christ as well by the Prophecy of Balaam as because they saw the Power of the Devil very much diminish'd Lastly He exhorts his Auditors to celebrate with Joy the Feast of the Nativity of Jesus Christ. In the First Book of Baptism he proves First That we must not Baptize any but those that are well-instructed and persuaded of the Faith of Jesus Christ and who have renounc'd the World their Vices their Passions and if need be their Life Secondly He shews That in order to Salvation 't is not enough to be baptiz'd but that we must also keep the Commandments and do good Works He shows afterwards what difference there is between the Baptisms of Moses of St. John and of Jesus Christ. He says That the Baptism of Moses separated some Men from others but did not pardon them That the Baptism of St. John being received with a Penitent Heart conferr'd Remission of Sins but the Baptism of Jesus Christ is much more excellent and efficacious That by this Baptism we die unto Sin and live unto Righteousness That we are Crucified and Buried with Jesus Christ That we are raised again together with him That Sin hath no more Dominion over us That we are filled with the Holy Spirit and cloath'd with Jesus Christ. At last he adds That after we are baptiz'd we have need to be nourish'd with the Food of Eternal Life that 's to say with the Eucharist which we ought to receive with most holy Dispositions lest we should eat and drink our own Damnation In the 2d Book he proposes many Questions The First is Whether he that is baptiz'd be oblig'd to die unto the World and to live unto God He answers Yes he is The Second is Whether he that performs the Office of a Priest ought to be pure in Heart He answers That if Moses removed from the Sacrifices of the Old Law all those that were impure Purity is yet more necessary to him that touches the Body of Jesus Christ. The Third Question is Whether it be lawful for one to receive the Eucharist when he is unclean St. Basil answers it after the same manner as he did the preceding In the 4th he teaches That we must obey the Commandments though it seems to us that there were some Actions of Jesus Christ or the Saints contrary to them and that we must never seek for Excuses nor Pretences to dispense with the Observation of the Law He adds in the 5th That all disobedience to the Commands of God is punishable and that it deserves the Divine Vengeance In the 6th he proves that a Man sins not only by doing Evil but also by omitting to do good when we are oblig'd to do it In the 7th he advertises us That we must regulate the Inward Man before we give unto God any external Worship In the 8th That we must not only perform the things commanded but also do them in the manner which is enjoyn'd in the order and time prescribed In the 9th he shows That we ought to shun the Society and Conversation of Wicked Men. In the 10th he treats of Scandal He defines it That which Seduces us from the Truth and draws us into Error or Impiety or That which hinders us to obey the Commands of God as long as we live
the Fifth in his order is the last there the Sixth is the last but one and the Book concerning Fasting is immediately after that dedicated to Nicolas the Monk That against the Melchisedechians is lost This Author attributeth much to the Faith and Grace of Jesus Christ and very little to the good Works and free Actions of Men differing therein from most of the Ascetical Writers He likewise ascribeth much to the vertue and efficacy of Baptism and pretends that it delivers us not only from Death but also from Lust and puts us in a condition of doing either good or evil So that they who have received Baptism are as free either to good or evil as the first Man was His Opinion is That a perfect Christian is free from Temptations and from Passions and maintains that many of the Gospel-admonitions have the nature of Precepts An ordinary excess of spiritual Men. In short it cannot be denied that among many true Maxims there may be some stretched and contrary to Truth and right Reason which is but too common in the most part of Books of a Spiritual Life both Ancient and Modern The Original Greek of these Homilies is not only among the MSS. of the King's Library and in some others as Oudin hath observed but also in the First Volume of the Greek and Latin Bibliotheca Patrum Printed at Paris 1624. I say nothing of another Mark a Deacon of Gaza in Palaestine who is reckoned to be the Author of the Acts of S. Porphyrius of Gaza related by Metaphrastes and by Surius because I resolved not to ingage in writing any Account of the Acts of the Martyrs being unwilling to lanch into a Sea where it is difficult to avoid being often Shipwrackt SIMPLICIANUS Bishop of Milan SIMPLICIANUS Bishop of Milan Successor to S. Ambrose exhorted S. Austin by his Letters to exercise his Parts and apply himself to expound the Holy Scripture So that he may be said to Simplicianus Bishop of Milan have been to S. Austin what Ambrose was to Origen We have several Expositions of hard places of Scripture which S. Austin dedicated to him He also wrote a Letter wherein he asked Questions as if he had been to learn and yet instructed by his questioning This is what Gennadius observes of this Author S. Ambrose writ several Letters to him and we have two Letters of S. Austin wherein he answered several Questions of Simplicianus concerning some obscure Passages of the Holy Scripture This Bishop held the See of Milan but a little while for he died towards the latter end of the Year 400 or in the beginning of the Year 401. VIGILIUS of Trent THere were several of this Name a THere were several of this Name This is the ancientest There was another of Africa who writ upon the Revelations mention'd by Cassiodorus in the 9th Chap. of his Institutions Gennadius Chap. 51. speaketh of a Deacon called Vigilius who wrote a Rule for the Monks Vigilius Bishop of Tapsus in Africa famous for his Writings against Nestorius and Eutyches is a different Person from all these There was one Vigilius the Seventh Bishop of Brescia after Philastrius One Vigilius a Bishop subscribed in the Council of Agatha or Agde But these Names cannot be taken one for the other without mistaking the Chronology and History He that we speak of is the Bishop of Trent b Bishop of Trent It is certain that Vigilius Bishop of Trent lived at the latter end of the 4th Century because the 24th Letter of S. Ambrose is directed to him Usuardus saith that he suffered Martyrdom under the Consulate of Stilichon who was Consul in 400 and 405. There is more probability that it was in 400 because in that very Year Sifinnius suffered Martyrdom who suffered Martyrdom under the Consulship of Stilichon in the Year 400 or 405 of Jesus Vigilius of Trent Christ to whom S. Ambrose wrote a Letter which is the 24th amongst his Letters Gennadius affirmeth that this Vigilius Bishop of Trent wrote a Letter or small Book in commendation of Martyrs dedicated to Simplicianus which contained the Acts of those who suffered Martyrdom in his time by the Cruelty of the Barbarians Surius mentions this Letter May 23. And it is believed that that Simplicianus to whom it is dedicated is the Successor of S. Ambrose in the Church of Milan c 'T is believ'd that that Simplicianus to whom it is dedicated is the Successor to S. Ambrose in the Church of Milan This Conjecture of Miraeus is indeed probable this Letter is directed to one Simplicianus a Bishop He of Milan lived at that time and Paulinus observes in the Life of S. Ambrose that the Reliques of Sisinnius were sent to Milan It is true that Gennadius having spoken of Simplicianus as of an Author and Bishop known to him and then speaking of Vigilius his Letter he doth not say that it was directed to him but only ad quemdam Simplicianum to one Simplician which makes it doubtfull Whether it was to the Bishop of Milan that this Letter was directed But perhaps Gennadius did not think upon it However Vigilius Bishop of Trent both lived and wrote at the same time that Simplicianus was Bishop of Milan There he gives an Account of the Martyrdom of Sisinnius and his Companions PRUDENTIUS QUintus Aurelius Prudentius Clemens was born in Saragossa a City of Spain in the Year 348 a IN the Year 348. He saith in the Preface to the Cathemerinon that he was born under the Consulship of Salia for so we are to read and understand that Place Oblitum veteris me Saliae Consulis arguens Sub quo prima dies mihi Most Authors understood not the meaning of it as Aldus Sixtus Senensis Possevinus and even Labbée who believed that he was Consul in a City called Messalia which is thought by Labbée to be Marseilles That 's a mistake They took the Name of the Consul Salia who was Consul with Philippus in the Year 348 for the Name of a Town and so they ascribed to Prudentius the Consular Dignity that belonged to Salia under whose Consulship Prudentius came into the World In the same place he says that he was 57 Years old when he began to write which shews that it was in the Year 405. and being called to the Bar was afterwards made a Judge in two considerable Prudentius Towns and then promoted by Honorius the Emperor to a very honourable Office But at the Age of 57 Years he resolved to mind the things of his Salvation and to spend the rest of his life in composing of Hymns to the praise of God and the honour of the Saints with some Poems against the Pagan Religion and touching the Duties of Christians These particulars of his Life are set forth by himself in a Preface to one of his Poems The Catalogue of his Poetical Works to the most whereof he gave Greek Titles is as follows Psychomachia or The
the Divine Nature is so high and unsearchable that it is not possible to comprehend it and pursues this Reasoning so far that he sticketh not to say that Seraphims and Angels themselves do not see the Substance of God but only an Emanation of his Divine Light This passage Ib. Orat. 1 hath made some modern Greeks suppose that the Saints do not see the Substance of God but only a Corporeal Light such as they say appeared upon Mount Tabor This also hath exercised the Subtilty of our Divines who constitute Happiness in the Vision of the Substance of God And yet S. Chrysostom hath respect in this passage neither to that Light of the Modern Greeks not to the Disputes of the Schoolmen his only design is to shew against Aetius that the Divine Nature is not to be comprehended and that evident Reasons of the Mysteries are not to be given It is not necessary to inlarge upon the Opinions of S. Chrysostom concerning the Mystery of the Trinity it is certain that he maintained the Faith of the Council of Nice and that he proved the Divinity both of the Son and of the Holy Ghost yet it ought to be observed that he was of Meletius's opinion concerning the Signification of the word Hypostasis and that he owned Three Hypostases and one Nature in God As to the Mystery of the Incarnation tho' he was equally contrary to the Errour Ep. ad Caesarium Homil. de Consub in lib. Quod Christus sit Deus V. Theodor. in Dialog of those who distinguished two Persons in Christ and that of those who confounded the two Natures and their Properties yet he in several passages of his Writings declared against the latter Opinion very eagerly In his Panegyricks of the Saints he ascribeth to them all manner of Felicity Homil de B. Philog Hom. de S S. Homil. 39. in ep 1. ad Cor. Hom. 28. in ep ad Hebr. Hom. 29. Matth. he places them in Heaven in the same Rank with Angels and Archangels of Prophets and Martyrs and yet in other places he seems to affirm that their Happiness is referred to the Day of Judgment but these may agree well enough if we say that he spake in the latter of a perfect and consummated Happiness Angels if we believe S. Chrysostom are so called because they declare the Will of God unto Men for which cause the Scripture representeth them with Wings Homil. 3. de Incompreh Hom. 3. in ep ad Coloss. Hom. 14. in ep ad Hebr. They take care of Men are present at Divine Services and every Christian hath his Guardian Angel The Devil is not wicked of his own Nature but is become such by Sin God permits him to tempt Men for their good It is a Childish thing to believe that Hom. de Diabolo tentatore Hom. 22. in Genesim those are Angels which the Scripture calleth the Children of God in Genesis and of whom it is said that they conversed with the Daughters of Men since they are of a spiritual and incorporeal Nature He Confesses in several places that the Fall of the first Men was prejudicial to the whole Race which ever since is become subject to Pains Sicknesses and Death from which it was free before Sin He acknowledgeth that an inclination to Evil and Lusts are Consequences of the first Man's sin but he seemeth not to have owned Original sin after the same manner that S. Austin doth at least it cannot be denied that he hath given another Sence to those places of S. Paul which seem to prove it most As for Example when he expoundeth that famous passage Rom. 5. 12. By One man sin entred into the World c. He understandeth of Death what S. Paul saith of Sin because it is the Wages of Sin and upon those other words of the same Chapter As by the disobedience of one many are become Guilty c. This Sentence saith he seems to have much of Difficulty for how can it be that one only Man having sinned many should be made guilty by his sin We may easily conceive that the first Man being become mortal it was necessary that his Off-spring should be mortal likewise but what Likelihood and what Reason is there that a man should be a Sinner because of anothers disobedience ... What then signifyeth the word Sinner In my Opinion it signifyeth nothing else but a condemned Man subject to Pain and Death This is a way of speaking which does not agree with S. Augustin's Doctrine Tho' it is not hard to defend S. Chrysostom by saying That tho' he spake thus yet he admitted all that Divines own concerning Original sin For what is Original sin according to them It is either a Privation of Original righteousness or Lust with the guilt of Sin or pain and Guilt together But S. Chrysostom acknowledges all these for in the first place he Confesseth that by the first Man's sin all men were deprived and spoiled of the State of Innocence that they are become not only mortal and subject to Pain and Grief but also inclined to Evil. Thus in his Opinion Lust is an effect of the first Man's sin and that Concupiscence in men makes them unworthy of eternal Life if the Grace of Jesus Christ saveth them not by Baptism He ascribes much to the strength of Free-will He always speaks as if he believed that it depends upon our selves to do good or evil and affirms that God always gives his Grace to those De verbis Jer. Hom. 1. Hom. 2. in 1. ad Cor. Hom. 41. in Genesim Hom. de tribus pueris Hom. 12. in ep ad Hebr. 8. in ep ad Phil. 19. ibid Hom. 17. in Joan. Hom. 18. in ep ad Rom. 12. in ep 1. ad Cor. In Matth. Hom. 83. Hom. 45. in Joan. In orat de S. Pelagia Serm. de Zachaeo Hom. 34. in Matth. Hom. 80. in ep ad Rom. Hom. 16. 18. in ep ad Rom. Hom. de obscur Prophet Serm. 5. de Lazaro Hom. 45. in Matth. who on their side doe all they can That we must begin and God makes an end That he followeth the motions of our Wills and giveth them their Perfection yet he owns the necessity of Grace to do good but submits it still to our Will So that according to him We are to will and chuse the good and God gives us the necessary Grace to fulfil the same he prevents not our Will that our Liberty may not be prejudiced he worketh good in us but that is when we are willing when our Will is determined he draweth to himself but only those who do all their endeavours to come near to him Those Principles about foreknowledge and Predestination agree very well with these Conclusions God did not predestinate men but as he foresaw their merits foreknowledge is not the cause of the event of things but God foresaw them because they shall happen He calls all men Jesus Christ died
look upon Vincentius as a Saint who died a Donatist These Treatises were composed in 419. Though the main Points treated of in St. Augustin's Works against the Pelagians have been mentioned already yea it will not be amiss to give here a general view of his Doctrine God created the First Man in a state of Innocence Holiness and Grace He was subject neither to the Necessity of Dying nor to Sicknesses nor Pain nor the Motions of Lust nor Ignorance nor any of the Inconveniencies of Life or the Imperfections of Nature which are the Consequences and Effect of his Sin His Free-Will was entire and weakened with nothing It was perfectly indifferent to do either Good or Evil though it could not do good without the help of Grace but this Grace which God afforded him was entirely subjected to his Free-Will It was a help without which he could not do good but it did not make him do good Such was the Condition of the First Man like that of the Angels before their Sin Such would have been the Condition of his Posterity had he continued in that Happy state but having offended God by his Disobedience he and all his Posterity are become subject unto Death Pain Sicknesses Punishments and what is worse to Ignorance and Lust that is to say to Extravagant Motions which are within us whether we will or no. But what is yet more incomprehensible all his Descendents begotten in the ordinary way are born in Sin They all contract the Sin which we call Original which makes Children the Objects of God's Wrath and infallibly Damns them except they are regenerated by Baptism Baptism doth indeed take away the stain of Sin but it doth not remove the Punishment and the Consequences of Sin Concupiscence Ignorance Inclination to Sin Weaknesses and other Punishments for Sin abide still during the whole course of this Mortal Life Free-Will is not extinguish'd but it hath not so much strength and stands in need of powerful assistance to do good The Grace which it needs to act is not only that help without which it could neither will nor do that which is good but also such an assistance as makes it both will and do it infallibly This Grace is necessary not barely to accomplish entirely what is good and to continue therein but it is even necessary to begin Faith for Prayer and for the first Motions of Conversion Yet it bereaves us not of our liberty because we do not keep the Commandments but as far as we are willing It worketh this Will in us without Violence or Compulsion for God constraineth no Man to do either good or evil but to do good the Will must be succoured by Grace which doth not deprive it of its Liberty and this Grace is not granted to Merit but is absolutely free Since the First Man's Sin the whole mass of Mankind was corrupt condemned and subject to Death God by free Grace and Mercy takes out of this mass of Corruption whom he pleases leaving the rest in that condition out of that Justice which none can find fault with for what is Man that he should dispute it with God Doth the Earthen Vessel say to the Potter that framed it Why hast thou made me thus However it may be truly said That all Men may be saved if they will if they be not they can only accuse their own perverse Will whereby they resist the Call of God There are some Graces which he refuseth not to Reprobates wherewith they might do good if they would To some he gives the Knowledge of his Law and they despise it He inspires into others a desire of being Converted and they reject it Some he excites to Prayer but they neglect to do it He speaks to the Hearts of several who harden themselves that they may not hearken unto his Voice He overcomes the hardness of some for a time converting them by an Effectual Grace who plunge themselves again in Vice In a word how strong and powerful soever the Grace is which he gives yet it may be said in some sence that Man may always resist it though he doth not actually do it God does not grant this Grace to all Men not only because he oweth it to none but also because some make themselves unworthy of it for to say nothing of Children who die before the use of Reason who are either damned because of Original Sin or saved by the Grace of Baptism the Adult who have not the gift of Perseverance have made themselves unworthy of it either through their own Sins or by the Contempt which they have cast upon God's Vocation or by the Opposition they have made to inward Grace or lastly by falling again into the state of Sin from which God delivered them in his Mercy And so no Man can either excuse himself or accuse the Justice of God because every one receiveth what he deserved every one is rewarded or punished according to the good or the evil which he hath done by his Will which co-operates with the most effectual Grace The Effect of this Grace according to St. Augustin is to make us in love with that which is good it is a pleasure which draws our heart towards good things and enables us to keep the Commandments without this Grace there is no Action meritorious The fear of Punishment though merely servile is good and profitable because it regulates the inward Man but it does not render us Righteous before God We shall never perfectly accomplish the Precept of loving God in this Life because we shall never love him so perfectly as in the next And though through God's Grace a Man may absolutely avoid all Sin in this Life yet it never did nor shall ever happen that a mere Man excepting the Blessed Virgin of whom St. Augustin would not have us to speak when Sin is mentioned passed through this Life without Sin For this reason the most righteous say daily Lord remit us our Debts that is our Sins But these are not mortal Sins which bereave the Soul of Righteousness and Holiness they are venial and daily Sins which are indeed against God's Law but do not utterly destroy Charity St. Augustin's Principles concerning Predestination and Reprobation do exactly agree with his Opinion touching Grace Both those Decrees according to him suppose the fore-knowledge of Original Sin and of the Corruption of the whole mass of Mankind If God would suffer all Men to remain there none could complain of that severity seeing they are all guilty and doom'd to Damnation because of the Sin of the First Man But God resolved from all Eternity to deliver some whom he had chosen out of pure Mercy without any regard to their future Merits and from all Eternity he prepared for them that were thus chosen those Gifts and Graces which are necessary to save them infallibly and these he bestows upon them in time All those therefore that are of the number of the Elect hear
of the Predestination of Saints and Perseverance written by S. Austin and sent the Places which disturb'd them to S. Prosper This Saint Relates them and Clears them in the Answer which he makes to them wherein he maintains the same Truth That Grace is a meer gratuitous Gift That the Beginning of Faith is the Effect of the Grace and Mercy of God That this Grace is not given to all and That we cannot do any Good without its Help Of all the Books that were written against S. Austin's Principles there was none that was in so much Esteem as the Conferences of Cassiâ—â— That Author in the Thirteenth Conference under the Name of the Abbot Charâ—… lays down Maxims quite contâ—aâ—y to S. Austin's S. Prosper who had already opposed him 〈◊〉 voce * This Book was printed alone at Leyden 1606. and at Arras 1628. attacked him by Writing after the Death of S. Austin and Pope Coelestine under the Popedom of Sixtus Cassâ—an had asserted as we have said That the beginning of our good 〈◊〉 and Faith proceed sometimes from our selves and sometimes from Grace That 〈◊〉 have in us some Seeds of Vâ—rtues That our Free will can naâ—â—nally incline it self to Gâ—… That Grace sometimes prevents it and that sometimes its Motions anticipate thâ—â—â— of Grâ—… S. Prosper maintains That these Principles are the Consequences of the Errors of the Pelagians That it follows from hence That Grace is given according to every Man's Mâ—â—iâ—s and that Nanire is not impair'd by Adam's Sin That they have been condâ—mned 〈◊〉 〈◊〉 〈◊〉 â—â—ose Synods which had condemned the Pelagian Errors and in the Letters which the Popes had written against them and that S. Austin had entirely vanquish'd them in his Writings The Poem called De Ingratâ— Of the †So he calls the Pelagians and Semi-Pelagians as being ungrateful in denying that Grace which God so freely bestows on Men. Ungrateful is the most excellent Piece which S. Prosper compos'd about Grace In this Poem afâ—er he hath shew'd wherein consists the Heresy of Pelagius and in what manner it hath been confuted by S. Austin whom he highly extols he saith That there were some Christians who endeavour to revive that Heresy by teaching That Man 's Free-Will can incline it self indifferently to Good or Evil. He makes the Pelagians to come to his Help who exhort Persons to receive them since they approve their Sentiments He represents the Troubles and Perplexity they are in and shews that the Pelagians have a Right to require Admission into the Church or else they must be driven out who have espoused the same Principles He afterwards confutes the principal Points of the Pelagian Heresy condemned by the Church which he reduces to Three Heads That Man is born entirely innocent That he can live in this World without Sin and That Grace is given according to Merit He in the next Place shews the Doctrine of those whom he resists which he also referrs to Three Heads That God calls all the World by his Grace which every one follows or rejects by his Free-will That the Strength of Grace assists his Abilities and teacheth him to love Vertue That it is in the Power of Man to persevere in Goodness because God never refuseth his Assistance to those that are inclin'd to Good S. Prosper holds the contrary That the Grace of Jesus Christ is not given to all and he demonstrates it by the Example of the Infidels who have never heard the Gospel preach'd and because if God would save all the World all the World would be saved That it cannot be said That although God would save all Men yet they shall not be saved because they will not because saith S. Prosper it would then follow That the Effect of the Divine Will would depend upon the Humane Will and that God would help a Person in vain if he would not be helped That Grace doth not depend so upon Freedom That it is not merely of the Nature of the Law which makes us know Good but it converts the Soul and Mind That without this Grace the Law Gospel and Nature were useless That it plants Faith in our Souls That it is not only necessary as his Enemies themselves do unaâ—â—mously confess to acquire a perfect Righteousness and Perseverance in Goodness but also for the Beginning of Faith which is a mere gratuitous Gift which cannot be deserved This he proves by the Example of those who having lived in all manner of Vices have been saved by Baptism which they have received at the Hour of Death That the Error of those who attribute the Will and Desire of Believing to Free-Will relapse into the Errors of the Pelagians by giving that Power to the Free-Will which hath been lost by the Sin of the First Man That they make God himself unjust in saying That the Death of the Body hath passed upon the Posterity of Adam which hath not been infected with his Sin Then he confutes the Objections and Complaints of the Semipelagians which are reducible to Two 1 That the Freedom of Man's will is utterly destroyed by holding That Man of himself is not able to do any thing but Evil. S. Prosper answers to this Objection That the Sin of the First Man hath reduced us to that Necessity but that we are not by that Means deprived of our Liberty which always subsists but which declines infallibly to evil when it is left to its own proper Strength but to good when it is helped by Grace which restores us to our first Dignity That this Grace is the Original of all our Deserts That the Example of Infants of whom some receive Baptism and others are debarr'd from it makes it appear that it is merely gratuitous and that God gives to whom he pleases only The Second Objection is this That if the Grace of Living well were not given to all Men those who have not received it are not to be blamed for living ill S. Prosper also answers That this Objection could not be proposed but by Persons that did not acknowledge Original Sin because all Men being by that Sin become subject to Condemnation and having deserved to be abandon'd for their own Offences God would not have been unjust if he did not shew Mercy to any Man That we must not search into the Reasons why he doth it to one and not unto another because that is a Secret which God hath thought fit to conceal from us in this Life as he does many others Lastly He compares the Sentiments of those whom he confutes with the Principles of the Pelagians which directly oppose the Grace of Jesus Christ He owns that they seem to condemn their Principal Errors by acknowledging that Adam's Sin hath made us Mortal that no Man can obtain Eternal Life without Baptism and that Children are washed from their Sin by this Sacrament but that they still follow their Principles in asserting That Nature hath yet in it self Force enough to chuse
him at the end of four Months But then if he promise to observe it he shall be admitted after he is given to understand that he can no more go out of the Monastery 'T is necessary also that he promise in the Oratory before God and his Saints and in the presence of all the World to change his Life and continue stedfast in that Change but first he must be requir'd to make this Promise and to Subscribe this Demand with his Hand or if he cannot write another must write for him and he must set his Mark to it That if he has any Means he must give them all away before he makes Profession either to the Poor or to the Monastery without reserving any thing to himself If they be Parents who present a young Child they must make the same Promise for him and engage to give him nothing as his own proper Goods As to the Priests which are presented St. Benedict would not have them easily receiv'd yet if they be importunate they may be receiv'd upon condition that they will observe the Rule Yet to them shall be granted the first places after the Abbot the Power of giving Benedictions and of Overseeing Divine Service As to Monks that are Strangers they shall be receiv'd as Guests if they desire to tarry and provided they be found to have liv'd well while they were among the Guests they shall be admitted and the Abbot may also bestow upon them an honourable place But if it be observ'd that they did not behave themselves well they shall not only be deny'd Admission but also be desir'd to with-draw If the Abbot pleases he may choose any one of his Monks to be Ordain'd Priest or Deacon but this shall not exempt them from the Rule nor from attending upon the Service of the Altar He shall continue in the same station unless the Abbot will bestow upon him a higher The Degree among the Religious is reckon'd from the day that they enter into the Monastery St. Benedict speaks here also of the Qualifications which the Abbot ought to have and of those of the Prior and of the Duty of the Porter He forbids the Religious to go forth without the leave of the Abbot Those that go out should at their going forth recommend themselves to his Prayers and at their Return they should lye prostrate on the Ground during the time of Divine Service He recommends to the Pope Silverius Monks to be respectful and meek to one another Lastly he declares that his Rule contains only the first Elements of a Religious and Spiritual Life and that the Books of the Fathers contain it in perfection There are several Disputes about the understanding of some places in this Rule which I leave to the Disciples of St. Benedict who take them for a matter of great moment The Publick which is much less concern'd about them will eastly dispense with me for not relating them for I do not think that the World will much trouble themselves to know whether the Hemina mention'd by St. Benedict be the half quart of Paris or St. Denis whether the word Communion be always taken in the Rule of St. Benedict for the signs of Charity and Union or if it be taken in some places for the Eucharist whether the word Mess do signifie there in some places what we understand by it at present or whether it be always taken for the End or Duration of Divine Service c. There are not many besides the Disciples of St. Benedict to whom these Questions can appear important The common People are not concern'd in them and the Learned who are not of the Order will imploy their Curiosity and Learning upon other Subjects There are also attributed to St. Benedict a Letter to St. Remigius a Sermon upon the Death of St. Placidai a Discourse upon the Departure of St. Maurus a Letter to the same Saint an Order of the Monastick Life but none of these Pieces is St. Benedicts Pope SILVERIUS THe News of the Death of Agapetus which happen'd as we have said at Constantinople being carried to Rome Silverius the Son of Pope Hormisdas was cohosen in his room Anastasius affirms that this Election was not free and that King Theodatus forc'd the Clergy to choose Silverius He alledges also that he gave Money to the Prince to get himself chosen But Liberatus an Author more ancient and more credible then Anastasius supposes that this Election was Canonical and 't is very probable that this Calumny against Silverius was invented to justifie the Intrusion of Vigilius However this be 't is certain that Silverius was acknowledg'd by the Clergy and People as lawful Bishop of Rome Bellisarius was then at Rome with a powerful Army and having taken the City of Naples he advanced towards Rome The Goths deposed King Theodatus and plac'd in his room a brave Captain call'd Vitiges He not finding himself strong enough to oppose Bellisarius went out of Rome and retir'd to Ravenna The Romans informed Bellisarius of this and receiv'd him into Rome according to the Pope's Advice He entred into it victoriously in the Month of December in the Year 536. But Vitiges returned quickly with an Army of 150000 Men and laid Siege to Rome which lasted a year and some days The Pope Silverius having been chosen under a King of the Goths and perhaps by his Interest was suspected at the Court of the Greek Emperor besides this he had declared against Anthimus and the Asephali whom the Empress Theodora maintained The Deacon Vigilius remained at Constantinople after the Death of Agapetus who had for a long time aspired to the Bishoprick and made use of this Occasion to get himself promoted to it He promised the Empress that if she would make him Pope he would receive Theodosius Anthimus and Severus into his Communion and that he would approve their Doctrine The Empress not only promised to make him Pope but also offer'd him Money if he would do what she desired Vigilius having given the Empress all the Assurances that she could wish departed with a secret Order addressed to Bellisarius to make him successful in his Design Vigilius being come into Italy found all things well prepared for him the Siege of Rome was raised when he arrived there but during the Siege Silverius was suspected to hold Correspondence with the Goths and so he was rendred odious for refusing expresly to except the Empresses Proposals of receiving Anthimus Thus Vigilius having deliver'd to Bellisarius the Order which he brought and having promised him two hundred pieces of Gold over and above the seven hundred which he was to give him found no great difficulty to perswade him to drive away Silverius For accomplishing this he made use of two Pretences which we have already hinted he caused him to come before him and accused him of writing to the Goths and prest him to approve Anthimus There wanted not Forgers who counterfeited a Letter
to the Just and that a sharp Death remits Sins He examines why Baptism remitting Original Sin does not free Men from the Law of Death and he gives two Reasons for it taken out of S. Austin and of Julian Pomerius He believes Angels assist the Just at their Death and that Devils do then lie in wait for them He commends the Piety of the Faithful who take care to do the last Office to their Parents hereupon he produces some Passages out of S. Austin about the Sacrifices offered for the Dead and the Suffrages of Martyrs In the Second which is of the State of Souls after Death he says Those of perfect Christians are immediately carried into a Paradise where they remain joyfully waiting for the Resurrection of their Bodies And that they enjoy in that Place the Happiness and the Knowledge of God He believes those of them who have some Sins to blot out are detain'd for a while but neither the one not the other do enjoy as perfect a Vision of the Divine Substance as they shall do after the Resurrection tho' they do already see God and reign with Christ That the Wicked immediately after Death are precipitated into Hell where they undergo endless Torments He establisheth * Vid. not u Purgatory which he believes to be a real Fire wherewith Sins remaining at ones Death are expiated in the other World and that the Time of the Soul 's abiding there is proportion'd to the number or the grievousness of Sins committed by them He affirms That the Souls of the Dead may know one another He says The Dead pray for the Living but not for the Damned that they know what is done here below that they pity those they have been acquainted with that they are earnestly desirous of Men's Salvation that sometimes they appear to the Living that the Damned see only some of the Blessed c. The Third Book is of the Judgment and Resurrection These are his Opinions Neither the Time nor the Place of the Final Judgment can be known nor how long it will last Jesus Christ shall appear descending from Heaven with Angels carrying his Cross At the Sight of him the very Elect shall tremble for fear and that Fear shall purify them from their Sins but the ungodly shall be in a strange Confusion All the Saints shall judge the World together with Christ. All Men shall rise in a Moment and shall put on again a true Body and Flesh but uncorruptible without Defect Imperfection or Mutilation in a perfect Age and perfect Beauty The Difference of Sexes shall remain but without Lust without any need of Food or Raiment All Children who had any Life in their Mothers Womb shall rise again Angels shall separate the Good from the Bad the Consciences of both shall be laid open the ungodly shall be cast down head-long into real Fires in which their Bodies shall burn without being consumed there shall be different Torments according to the Difference of Crimes and the Children guilty of Original Sin only shall suffer the easiest Pain of all It is needless to ask where that Fire shall be after the Condemnation the Recompence of the Just shall follow and then the Heaven and the Earth shall be set on Fire there will be a New Heaven and a New Earth where the Saints may dwell tho' they may also ascend up into the Heavens they shall then see God as the Angels do see him now they shall enjoy a Liberty so much the more perfect as they shall no more be obnoxious to Sin they shall all be happy tho' in different Degrees of Happiness they shall be wholly employed in praising God they shall place all their Felicity in the perpetual Contemplation and Love of him These are the Points of Doctrine which Julian gathereth from the Fathers of the Church for properly this Work is nothing else but a Collection of Passages of the Fathers chiefly of S. Augustin S. Gregory and Julian Pomerius The Treatise against the Jews is more of Julian's Composition He proves in the first Book That the Signs of the Messias's coming pointed at in the Old Testament are come to pass That the Time set down by Daniel agrees with the coming of Christ and that after Jerusalem's Destruction the Jews can expect no other Messias In the second he shews by the History of the New Testament That Jesus Christ is the Messias and that the Apostles did convince the Jews of it In the last he distinguisheth the Ages of the World by the Generations and shews we are in the sixth Age The first is from Adam to the Flood the second from the Flood to Abraham the third from Abraham to David the fourth from David until the carrying away into Babylon the fifth from the carrying away into Babylon to Jesus Christ. He compares the Account of the Years of the Hebrew Text and of the Septuagint and preferrs the latter because it was more suitable to his Design finding by this means 5000 Years run out from the Beginning of the World to Christ's Birth He extols the Authority of the Version of the Septuagint and affirms that the Jews have corrupted the Hebrew Text. He adds That altho it were not so yet the distinction of the Generations shews the fifth Age of the World was run out when Christ came into the World The History of the Acts of Wamba in Gallia being no Ecclesiastical Work we will make no Extract of it here contenting our selves in observing that it is found in the first Volume of the Historiographers of France put out by Du Chesne In the Bibliotheca Patrum of Colen in 1618. they have attributed to Julian of Toledo a Book of Antilogies * at Basil in 1530. at Colen in 1533. octavo or seeming Contrarieties of the Scripture which had been already printed without the Author's Name but it was found to be Berthorius's Abbot of Mount Cassin There was also part of a Commentary upon the Prophet Nahum published under Julian's Name But besides that there is nothing said of it in Felix's Catalogue the Style and the manner of the Writing of it shews plainly enough it belongs to another Author tho' bearing Julian's Name in the Manuscript upon which Canisius publish'd it THEODORUS of Canterbury THEODORUS bred a Monk of Tarsus was ordained Bishop by Pope Vitalian and sent in 668. into England to govern the Church of Canterbury He arrived there Two Theodorus of Canterbury Years after his departure staying long in France as he went and was well entertained by King Egbert who had sent to Rome to desire a Bishop to be sent to him He laboured much in the establishing of the Faith and the Church-discipline in England He held several Councils made Bishops founded Monasteries made Peace between Princes kept the People in their Duty and having thus performed all the parts of a good Pastor during the space of 20 years he died in 690. being 88 years old He
and the 30th day and at the years end if they will That for the Laity they say Masses the 3d. the 9th and the 30th day That they ought to Fast 7 days for them That Masses are not to be said for Children unless they be 7 years old That tho' S. Denys says 'T is a Blasphemy to pray for a wicked Man yet S. Austin says The Sacrifice is to be offered for all those that are dead in the Communion of the Church That Presbyters and Deacons that will not or ought not to communicate are not to celebrate The Sixth Chapter is of Abbots Monks and Monasteries It is to this effect The Abbot may withdraw himself with the Bishop's leave the Abbot's Election belongs to the Monks the Abbot cannot change his place without the Bishop's consent and without leaving a Priest in the Church where he was for the Ecclesiastical Ministery Monks ought to have no Women with them and Nuns to have no Men among them A Monk cannot make a Vow without his Abbot's consent if he make any it is null A Monk chosen by his Society to be a Presbyter ought not to leave his Rule if he grows Proud he shall be deposed and become the last It is at the liberty of Monasteries to receive infirm and weak Persons It is also free for Monks to wash Lay-men's Feet unless it be on Holy Thursday It does not belong to Monks to impose Penances on the Laity The Seventh Chapter is of Womens Functions in the Church or Monastery They are forbidden covering the Altar with the Corporal laying the Oblations or the Chalice upon the Altar standing among the Clerks in the Church sitting at Meat with Presbyters imposing Penance But they are permitted to receive the Eucharist upon a black Veil according to the use of the Greeks they may make the Oblations that is the Loaves offered upon the Altar but not according to the practice of the Romans The Eighth Chapter is of the Customs of the Greeks and Latins These are observed there On Sunday the Greeks and the Romans do not ride on Horse-back nor in a Coach unless it be to go to Church they bake no Bread and do not go to the Bath the Greeks write no publick Acts they both set their Slaves to work on Sunday The Greek Monks have Servants waiting on them the Latin have none The Latins eat on Christmas-Eve after having said Mass at the 9th Hour The Greeks do all sup the Evening after the Mass. Both the Greeks and the Latins say they ought to assist the Sick of the Plague The Greeks do not give to Swine the Meat of strangled Beasts the Skin the Wool and the Horns of them may be taken One may wash his Head and Feet on Sunday but the Romans do not follow that practice The Ninth Chapter is of the Irish and Britains who differ from the Church about the keeping of Easter and their Tonsure It is said there That their Bishops shall be confirmed by the laying on of the hands of a Catholick Bishop That the Chrism or the Eucharist cannot be given them except they make Profession to re-unite themselves to the Church and that those are to be baptized who doubt of their Baptism The Tenth is of those who are possessed with the Devil or kill themselves If they were godly Men before they came to be possessed they may be pray'd for but if this Possession happened to them after a Despair or some other Passion they are not to be prayed for Masses cannot be said for Self-murderers but they may Pray and give Alms for them Nevertheless some say Mass for them that kill'd themselves being out of their Wits and having no use of their Reason The Eleventh contains many Questions about married Persons It is said there they ought to abstain from the use of Matrimony 3 days before the Communion 40 days before Easter 40 days before and after Child-bearing That a Man may leave his Wife guilty of Adultery and Marry another and that she may Marry again after two Years Penance But the Wife cannot leave her Husband tho' an Adulterer That a lawful * Marriage dissolved by the consent of both Parties or of one to withdraw into a Monastery The great Veneration and Honour which the Fathers of these Ages had for a single and a Monastick Life made them not only to have a mean Opinion of that sacred Institution of God Marriage but also approve of very slight Reasons of dissolving it So apt are Men to make void the Law of God to maintain their own Mat. 15. 6. Traditions whereas neither Celebacy it self is absolutely necessary for a Monastick Life many of the Monks in the more Athan Ep. ad Drac pure Ages being married nor if it were could the consent of one or both Parties dissolve the Bonds of it upon that account For what God hath so joined together Mat. 19. 6. no Man can put asunder unless it be for the only Cause allowed by God for Divorce Adultery Marriage cannot be dissolved but with the consent of both Parties but either of them may give his consent that the other withdraw into a Monastery and then that the other may Marry again if he had not been married again before If a Husband is made a Slave the Wife may Marry at the years end That a Deacon's Wife forsaken by him is not permitted to Marry That a Man may Marry again within one Month after his Wife's death and a Woman within one year after her Husband's Decease That a Woman that hath vowed Widowhood cannot Marry again notwithstanding if she should Marry again it shall be free for the Husband to let her fulfil her Vow or not That the Bishop may dispense with Vows That it is free for one baptized to keep or to put away his Wife being a Pagan If a Woman forsake her Husband within five years after he may take another Wife If she be carried away Captive he may Marry another one year after but if she cometh again he shall leave this last That it is lawful among the Greeks to Marry in the Third Degree and among the Romans in the Fifth only but Marriages contracted by Persons within the Third or the Fourth degree of Consanguinity are not disanulled Parents are bound to bestow their Daughter on him to whom they have betrothed her except she be unwilling Children are in the Power of their Father till they be 16 years old but that time being past they may enter into a Religious Order and the Father cannot Marry them against their Will I leave out some other Constitutions less important as also the 12th Chapter of Slaves as being now out of date The 13th Chapter is upon different Customs It is observed therein that there are Three solemn Fasts in the Year that is besides the ordinary Lent Forty Days before Christmas and Forty Days after Whitsunday It is said there That the Laity are bound to perform their Vows That
his Dominions This Treatise and Letters are Printed alone at Paris 1647. by the care of Sirmondus Gotteschalcus seeing himself thus attacked by an Adversary of great Credit and Authority resolved to set himself about the Explication of his Opinion that he might make him understand his Gotteschalcus against Rabanus true meaning and rectify his mistake concerning him Wherefore he went into Germany in the beginning of the Year 848 and finding that the difference between himself and Rabanus might be reduced to three Questions 1. Concerning the Predestination of the Wicked 2. Concerning the Will and Death of Jesus Christ to save all Men even Infidels themselves and 3. Concerning Free-will he Composed a Treatise in which he opposes the Opinion of Rabanus under these three heads He reproves him for asserting That the Reprobate are not Predestined to Damnation He maintains That God foreseeing that they would live and die in Sin hath Predestined them to Eternal Torments Concerning the 2d Article he says That we must understand that Text of Scripture God will have all Men to be saved of those that are actually and effectually saved because there is none that God will have to be saved but shall be saved And that Jesus Christ hath not poured out his Blood to redeem those that are finally and eternally Reprobated but only for the Elect. Upon the 3d Question which concerns Free-will he reproves Rabanus for taking up the Opinion of Gennadius the Scholar of that unfortunate Man Cassian instead of S. Austin's We have not this Treatise of Gotteschalcus but some fragments of it cited by Hincmarus Gotteschalcus propounded these three Questions to the most able men of his time praying them to resolve them agreeable to the Doctrine of S. Austin He wrote particularly to Lupus Servatus Marcaldus Abbot of Prumiers and one Named Jonas In October 848 there was a Council held at Mentz in which Gotteschalcus was accused by Rabanus The Counc il of Mentz against Gotteschalcus Gotteschalcus presented a Confession of his Faith in which he declared That he owned and believed before God and his Saints that there were two sorts of Predestination The one of the Elect to Eternal Happiness and the other of the Reprobate to Damnation because as God hath immutably Predistined the Elect before the Creation of the World through his free mercy to Life Eternal in like manner hath he immutably Predestin'd the Reprobate for their wicked Actions to Eternal Death This expression shews plainly what was the state of the Question between Gotteschalcus and Rabanus Rabanus accuses him for believing That God Predestined men to Damnation without any prevision of their wicked Works Gotteschalcus in this Confession of Faith owns That no Man is Predestined to Damnation but for his Crimes Propter ipsorum mala Merita Rabanus acknowledges That God knows those that are in a state of Sin and hath decreed to punish them with Eternal Death because of their Sins but he will not call it Predestination to Death lest Men should think God also Predestines them to Sin And Gotteschalcus resolutely maintained That there was a Predestination to Death as well as to Life They both agreed That Predestination to Life was free and gratuitous That God hath chosen whom he pleaseth out of the Corrupt Mass of Mankind to Salvation and through meer Mercy and fits them for Salvation by his Graces and all other necessary means for that end As also they both confess That God deals after the same manner with the Reprobate whom he condemns to Eternal Death only for their Sins of which he is no manner of cause But Rabanus would by no means allow this last Decree Predestination to Evil and Gotteschalcus stiffly maintained it The Bishops of this Synod not being able to perswade him to change his Opinion or way of speaking condemned him and knowing that he was a Monk of the Diocess of Soissons which was subject to the Archbishop of Reims where he was Ordain'd they sent him to Hincmarus to whom Rabanus wrote in these words Ye know that a certain Vagabond Monk named Gotteschalcus who says that he was Ordain'd Priest in your Diocess being come from Italy to Mentz is found to teach a wicked and pernicious Doctrine concerning Predestination maintaining that as there is a Predestination of God for the Good so there is also for the Evil and that there are many Persons in the World that can't return from their Errors nor turn from their Sins because of the Predestination of God which constrains them to suffer their Death to which they are determin'd being in their own Nature incorrigible and worthy of Damnation This Man being known to maintain this Doctrine in the Council lately held at Mentz and being found incorrigible we have thought fit according to the Order and Advice of our most Pious King Lewis to send him to you after we had condemn'd him and his pernicious Doctrine that you may keep him within your Diocess out of which he is gone contrary to the Canons Do not suffer him to teach his Errors any longer nor seduce the People for I perceive he hath already seduced several Persons who are become less careful of their Salvation since he hath put this Opinion into their Minds saying in them Why should I labour for my Salvation If I am Predestin'd to Damnation I can't avoid it and on the contrary whatever Sins I am guilty of If I am Predestin'd to Salvation I shall be certainly saved Thus have I in a few words shewed you his Doctrine which you may better and more fully understand from his own Mouth and act according as you think fit against him This Epistle is also Printed by Sirmondus at Paris 1647 Hincmarus was descended of a Noble Family in France and brought up in the Monastery of The Life of Hincmarus S. Denys near Paris where he wore a Canons Habit according to the Custom of the Monks of that Monastery Being come from it he was a long time at the Court of Lewis the Kind but returned again to the Monastery of S. Denys after it was reformed by Hildum in the year 829 then Abbot of it He accompanied him into Saxony whither he was Banished but did not abett the Faction of Lotharius with him but on the contrary continued faithful to Lewis the Kind When this Prince was restored Hincmarus who had a disposition very proper for such Affairs abode at Court to serve the King and Bishops about Ecclesiastical Matters After some time spent thus about Worldly matters he returned again to his Retirement in the Monastery but he staid not long there for in May 844 he was chosen Archbishop of Reims ten years after the Deposition of Ebbo in whose place Fulcus was put and presided almost 9 years in it and was succeeded by Noto who held the See but a year and half He was Consecrated in a Synod of Archbishops and Bishops held at Beauvais after he was desired by
explains himself more clearly in his shorter Confession of Faith declaring That God hath not Predestinated the Devils and Wicked men to Damnation but for their Sins which he foresees that they will commit These two Confessions are Published by Bishop Usher in his History of Gotteschalcus Dublin 1631. Hanov. 1662. Hincmarus also wrote a Treatise in defence of his Opinion to the Monks and Recluses of his own Diocess against the Opinion of Gotteschalcus ‡ Or Bertram Ratramnus a Monk of Corby finding some things in it that deserved a Confutation wrote a Letter against that Treatise Prudentius Bishop of Troyes wrote also a Book in which he explains his sense of the Questions of his time and sent it with a The Writings of Hincmarus Bertram and Rabanus about Predâ—stination Letter which served instead of a Preface to Hincmarus Archbishop of Reims and Pardulus Bishop of Laon. He attributes much to the Authority of S. Austin in these Matters and in the body of his Book he sets down a Collection of several passages to that purpose out of him and other Fathers He doth not disagree from Gotteschalcus's Opinion concerning Predestination declaring notwithstanding that God is not the Author of Sin and that he Damns no body but for their Crimes which deserve so great a punishment He follows also the Principles of S. Austin about Grace Free-will and Gods Will to save all Men. This Writing was sent to Hincmarus and Pardulus after the Council held at Paris about the end of the year 849 in which this Matter was mentioned but not debated or determined in a full Council nevertheless the part which the Bishops began then to abett made it so famous that Charles the Bald being at Bourges on his return from the Siege of Toulouse would have it cleared and gave Order to Lupus Abbot of Ferrara and Ratramnus Monk of Corby to write upon that Subject Hincmarus for his part wrote about it toward Easter in 850 to Rabanus Archbishop of Mentz who had engaged in this Contest He sent him the Treatise which he had written to the Monks of his Diocess against Gotteschalcus with the Writings of some other Authors which seemed to favour him and among them the Book of Prudentius Bishop of Troyes Rabanus having seen them would not undertake to answer the Testimonies alledged by that Bishop but collected some Texts of Scripture and Sayings of the Fathers about Predestination to prove that the Word Predestination was never taken in an ill sense That God inclines no Man to Evil That he is not the Author of our Damnation That he doth not in a proper sense harden the Heart of a Man but only permits it to be hardened either by their own sinful actions or by the malice of the Devil That he made not Death That he repents not for the destruction of the Angels That he would have all men to be saved In the conclusion he advises Hincmarus to hinder men from debating such sort of Questions which may cause much scandal among the Faithful and not to suffer Gotteschalcus either to Write or Teach He wonders that that Monk should be allowed to Write who is culpable both in Practice and Doctrine He advises him to suffer him no longer to Write or Dispute for the future till he hath retracted and much disapproves of their letting him enjoy Communion He accuses him of Obstinacy and Pride and looks upon him as incorrigible He reproves him for wishing that he might pass through Vessels of scalding Water Pitch or flaming Oyl and says he never heard of the like That it was to tempt God That he could not endure that punishment if it were Ordained for him and therefore 't is a great piece of presumption to wish for it and desire it Nevertheless Lupus Servatus which I do not believe to be a different Person from the Abbot of Lupuâ—'s Treatise upon the thâ—â—e Questions Ferrara who was consulted about the Questions of the Times 1. By Gotteschalcus 2. By Hincmarus and lastly by Charles the Bald made a Book to clear the three Questions which Gotteschalcus had propounded to the Council of Mentz about Free-will Predestination to Evil and about the Death of Jesus Christ for all men in which Treatise he lays down and proves these Principles and Doctrines That God who only is immutable hath made Spiritual Creatures subject to change who may do either Good or Evil. This appears in the fall of the Angels who being Created good fell into Sin by the depravation of their Nature whereas others of them adhering voluntarily to God have received this as the Reward of their Fidelity That they can't fall from their Happiness That Man who is compounded of a Material Body and Spiritual Soul was created in a State of Happiness exempted from Death and perfectly free That he could do good by making use of the assistance of God's Grace and Sin by abandoning of it but having sinned freely he is under an unavoidable necessity of Dying and subject to the irregular Motions of Concupiscence That the whole Nature of Man hath been corrupted by the Sin of the first Man and all descended of him are fallen with him That Men have some sort of freedom but can't choose that which is good but by the assistance of the Grace of Jesus Christ. That our Liberty only inclines us to Evil and so we may ruin our selves but no Man can save himself or free himself from the power of Sin but by the help of Jesus Christ. That they that are Damned are so by Gods Justice and they that are Saved are so by his gracious Mercy because by the Sin of the first Man we all deserve Damnation and that no Man could escape it if God did not save him through pure Mercy tho we must not inquire Why God shews Mercy on some and not on others That he could do so to all but it is his good Pleasure to save some and leave others in the Mass of Perdition That when he says in Scripture that he will have all Men to be saved it ought to be understood only of those that are actually saved That the Word All is capable of exceptions and may mean all sort of Men That Predestination is gratuitous and not upon the account of our Merits That it is in pursuance of this Election that God gives his Grace to some by which they are able and sedulous to do good and leaves others to their corrupt wills by not assisting them That he is not the Author of the Evil Men do but Man ought to impute it to himself or rather to the Devil who leads him into it That God foresees both good and evil but he predestines nothing but the good that he only suffers the evil and punisheth it That what God hath predestined shall infallibly fall out but that his Predestination imposeth no necessity That no Christian ought to think himself of the number of the Reprobate Men ought to labour
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
in his Thoughts than the gratifying of his Brutal Appetite he made a Bargain about the Popedom with John Gracian Arch-priest of the Church of Rome and made it over to him for a Sum of Mony reserving to himself the Revenues due from England to the Holy See This Gracian took upon him the Name of Gregory VI. In the Gregory VI. mean time King Henry who had succeeded his Father Conrad in the Year 1039. being incens'd against Benedict who had sent the Imperial Crown to the King of Hungary after he had defeated that Prince resolv'd to march into Italy to put an end to that Schism After he came thither he caus'd these three Popes to be depos'd in several Synods as Usurpers Simonists and Criminals Benedict fled for it Gregory VI. was apprehended and afterwards banish'd and Silvester III. was sent back to his Bishoprick of S. Sabina He caus'd Suidger Bishop of Bamberg to be Elected in their stead who took upon him the Name of Clement II. and was acknowledg'd as lawful Pope by all the World He crown'd Henry Emperor Clement II. and as he was waiting upon him home to Germany he dy'd beyond the Alps Octob. 7. in the Year 1047. Nine Months after his Election Immediately upon this Benedict IX returns to Rome and a third time remounts the Papal Chair which he held for Eight Months notwithstanding the Emperor had sent from Germany Poppo Bishop of Bresse who was consecrated Pope under the Title of Damasus II. but he did not long enjoy that Dignity Damasus II. for he dy'd of Poyson as 't is suppos'd at Palestrina Three and twenty Days after his Consecration It is no Wonder that these Popes have not left us the least Monument of their Pastoral Vigilance either in Councils or by Letters since all their Care and Aim was how to gratify their Ambition and the rest of their Passions without watching over the Flock of JESUS CHRIST Clement II. must be excepted out of that Number for though he had been Pope but a very short time yet the first thing he did after his Advancement was to hold a Council at Rome against the Simoniacal in which he endeavoured to put a stop to the further progress of Simony which was then so common at Rome that almost all the Ecclesiasticks were guilty of it He wrote likewise a Letter to John Arch-bishop of Salerno Elect by which he approves of his Translation after he had examin'd whether it had been done by Intrigue or Simony and being satisfied that it was only for the Benefit and Good of the Church and that the Clergy and Laity of Salerno had elected him freely he granted him the Pall confirm'd him in the Arch-bishoprick and gave him a Power to ordain and consecrate the Bishops of seven Diocesses mention'd in that Letter In the mean time Benedict being still in Possession of the Church of Rome was guilty of strange Exorbitances there which oblig'd the Romans to send fresh Deputies to the Emperor Leo IX Henry desiring he would grant them a Man fit to be advanc'd to S. Peter's Chair He made choice of one Bruno Bishop of Toul whom he sent to Rome with the Pontifical Purple Habit upon him 'T is reported That in going through France at Cluny he met with Hildebrand Clerk of the Church of Rome who having been carried away with Gregory VI. stay'd in France after his Death and withdrew to Cluny where he was Prior. This Hildebrand attended Bruno to Rome and persuaded him to lay aside his Purple Robes and to leave the Romans to a free Liberty of Election assuring him That this would promote and further his Design He attain'd his End according as he had promis'd him Bruno was very kindly receiv'd by the Romans elected Pope unanimously and ordain'd February 13. in the Year 1049. under the Name of Leo IX Benedict was likewise oblig'd to submit and by Hildebrand's Persuasion he acknowledg'd Leo as Pope and ingratiated himself to him Leo having settled the Affairs of Rome and Italy cross'd the Mountains twice and went into Germany The second time he went to beg the Emperor's Assistance against the Normans of Pozzuolo with whom he was then at War Having obtain'd his Desire he return'd into Italy and march'd against them They surpriz'd his Forces defeated them and took him Prisoner However they us'd him very kindly and having treated him with a great deal of Respect conducted him to Benevento He liv'd there a Year from whence they dismissed him without exacting any thing for his Ransom attended with a great Train of Coaches which conducted him to Rome where he dy'd within a short time after Peter Damien very vehemently upbraids this Pope for having wag'd this War born Arms and appear'd in Person at the Head of his Forces Benno assures us That he undertook this War by the Advice and Instigation of Benedict and Hildebrand and that they were the Persons who betray'd him to the Normans However it was Leo IX in the rest of his Actions shew'd a great deal of Prudence and Piety and his Letters are an eternal Monument of his Learning and of the Love he bore to Religion and Church-Discipline The First is directed to Leo Arch-bishop of Acride and to the Patriarch of Constantinople who had condemn'd the Custom of the Latin Church about Unleavened Bread which it made use of in the Holy Mysteries He therein raises the Dignity of the Church of Rome founded by S. Peter He says That 't is this Church which has refuted convinc'd and condemn'd all Heresies and which has confirm'd other Churches in the Faith of S. Peter which has and will always remain in the Church of Rome He reckons up Fourscore and ten Heresies sprung up in the Greek Church among which he places the Presumption of John the Faster who took upon him the Quality and Title of Universal Patriarch He not only defends the Spiritual Authority of the Popes but likewise their Temporal Sovereignty which he founds upon a supposititious Donation of the Emperor Constantine He upbraids the Grecks with the Constantinopolitan Council under Constantine Capronymus and with the Affair of Photius He adds That in Contempt of the Canons of the Nicene Council they had advanc'd Eunuchs to the Patriarchal See of Constantinople Afterwards comparing the Church of Rome with that of Constantinople he says That the former is as ancient as Christianity it self and that it has undergon all manner of Persecutions whereas the latter is wholly New and sprung up in Pleasures That the one is the Mother the other the Daughter That upon this Account the Latter ought to pay a due Respect to the Former and not to be so ungrateful as it is to that Church from which it deriv'd its first Birth He reproves in particular Leo of Acride and the Patriarch for having shut up all the Latin Churches and taken away the Monasteries from the Monks and Abbots till such time as they should conform themselves
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
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
should be given in Marriage to Richard his Nephew In hopes to make this design succeed he sends three Legates into Germany who were present at an Assembly held at Northuse upon the Christmass-Holydays where the two Kings concluded a Peace Otho giving up the Empire to Philip on condition of marrying his Daughter and being his Heir Adolphus was in this Assembly absolved by the Legates and Bruno set at liberty by the Emperor Philip did not enjoy the Peace long for he was the next year kill'd at Bamberg by Otho Count Palatine of Witilspach who was incens'd against him for engaging himself to give that Daughter to another which he had before promised him in marriage Philip being dead without any consideration of the right that Frederick King of Sicily had to the Imperial Crown Otho was by universal consent of the Princes of Germany chosen Emperor No sooner was Otho rais'd to this Dignity but his old Adherents got the upper hand again Otho acknowledg'd Emperor and routed those that had been for Philip. Bruno reenter'd upon his Archbishoprick of Cologn and Adolphus was depos'd Sifroy took possession of the Archbishoprick of Mentz and drove out Lupold only Conrade Bishop of Spire who had been Philip's Chancellor retiring into a very strong Castle would not make his Peace with Otho nor pay him Allegiance but upon condition of continuing in his former Charge which Otho was forc'd to allow him Pope Innocent having notice of Otho's Election sent his Legates into Germany to invite Otho goes into Italy and there makes War him to Rome there to receive the Imperial Crown from his hands His Legates were receiv'd in an Assembly held at Wirtzburg in 1209 where they gave their Approbation of the Marriage that had been agreed upon between Otho and the Daughter of Philip. The same year Otho took a Journey into Italy and came to Rome where he was receiv'd by Pope Innocent III. and crown'd in St. Peters the 4th of October The Pope obliged him to take an Oath to defend the Patrimony of St. Peter and the Romans demanding of him what was customary for Emperors to give in this Ceremony there arose a Disturbance in which the Romans coming to blows with the Germans there were many kill'd on both sides which made Otho remove instantly from Rome and ravage all the Church-Lands as well to revenge the Affront as to mortify the Pope whom he began now to be jealous of Upon this the anger and hatred of the Pope broke out against Otho to that degree that he threatned to excommunicate and depose him if he did not cease those Hostilities but Otho was so far from regarding it that he took a resolution to seize upon Romagna and make himself Master of Sicily and Apuleia which belong'd to Frederick and whereof the Pope had had the Government ever since the death of Constantia the Mother of that Prince The Pope willing to put a stop to such designs as these excommunicated the Emperor and afterwards call'd a Council at Rome wherein he declared the Sentence of Excommunication out against Otho Empire void and all the Subjects of it free from their Oath of Fidelity to Otho forbidding them any more to acknowledg him for Emperor He made this Sentence be publish'd in Germany in the year 1211 by Sifroy Archbishop of Mentz who quickly repented of having done it for the Count Palatine the Duke of Brabant and some other Princes of the Empire entred the Territories of his Archbishoprick with an Army where they laid all waste forcing him to retire for safety into Thuringen The Disturbances that the Publication of this Sentence had made in Germany hastned Otho's return home He call'd an Assembly at Nuremburg about Whitsontide the same year wherein he declared War against Herman Count of Thuringen for protecting Sifroy Archbishop of Mentz and for refusing any longer to acknowledg him Emperor Straight he gathered his Troops entered Thuringen took two of the strongest Towns and put all the Country to Fire and Sword Being return'd to Northuse he celebrated his Marriage with the Daughter of Philip who died within few days after the Ceremony In the mean while Sifroy Archbishop of Mentz the King of Hungary the Archbishop of Frederick chosen Emperor goes into German 〈◊〉 Treves and the Count of Thuringen with some other Princes of the Empire resolve to revive the old Election of Frederick and to make him Emperor in the stead of Otho They brought their Resolution into practice and having made a solemn Election of him anew they sent two Deputies to carry him the Decree of his Election and to invite him to come and take possession of the Empire Frederick made no scruples but what he thought necessary to satisfy himself of their fidelity and being assur'd of that he parted for Germany He took Rome in his way and there desired Pope Innocent to crown him but was put off by him with an excuse that he would send a Cardinal into Germany with him in the Quality of a Legate to order the Princes of the Empire to relinquish Otho and acknowledg him Frederick went on his Journy till he arrived at Constance where a number of the German Princes especially those of Suabia came to meet him with their Troops Otho would fain have come and set upon him with his Army but his Troops by little and little dropping away from him he was forc'd to shift for himself Frederick on the contrary was kindly received every where and in a little time made himself Master of Mentz Cologn and Aix la Chapelle where he was crown'd Emperor in the year 1214. Afterward he enter'd into an Alliance with Philip Augustus King of France Otho who on his part was in league with John King of England Renaud Earl of Bologn and Ferdinand Earl of Flanders having raised a numerous Army against the King of France join'd Battel with him at Pont de Bowines in Flanders the 15th of July in the year 1214. King Philip's Person was there in great danger but the Confederate Army was entirely routed and Otho after having lost his whole Army forc'd to fly He with much ado got into Saxony where he died some say in the year 1216 others in 1218 never caring to meddle in State Affairs after this Defeat Otho by his death left Frederick in peaceable possession of the Empire This Prince made himself be crown'd a second time by the hands of Sifroy Archbishop of Mentz and again a third time by the Pope's Legate At this last Coronation he made a Vow to go to the assistance of the Holy Land and gave to the Holy See the Earldom of Fondi in the Kingdom of Naples Upon this Pope Innocent wrote to the Princes of Germany in his behalf and engaged Theodorick Archbishop of Treves to get that City to acknowledg him so that in 1215 Frederick saw himself in a peaceable possession of the whole Empire In the year 1220 he was crown'd Emperor
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 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
Christ never commanded it and what can justify us to make that a part of Religion which Christ doth not All this did not yet so repress it but after that Image and Saint-worship was brought into the Church Pilgrimages to the Tombs of Saints and Martyrs became more frequent and at length were imposed and encouraged as Meritorious and procuring Pardon of Sins Innocent III. granted Pardon of all Sins to all that went in Pilgrimage to the Holy Land and Boniface VIII to all that went to Rome to visit S. Peter and S. Paul's Tomb. Clement VI. granted these Pilgrims to Rome a Power to free the Souls of four of their Relations or Friends out of Purgatory and gave commandment to all the Angels in Heaven to carry the Souls of such as dyed in Pilgrimage to Heaven immediately Thus Pilgrimages became a necessary part of Religion and because very gainful to the Popes and their Metropolis were much encouraged and practised till the Truth recovered strength again by the Reformation and by enlightning Men's Minds put out the Superstitious Conceits of the Flames of Purgatory Pilgrimages to the Tombs of S. Peter and S. Paul the Apostles Among the other ancient Forms of France which M. Bignon hath publish'd * At Paris in 1613. octavo and 1666. quarto together with those of Marculphus there are some more found concerning the Church as the 11th which is a Cession made to a Church the 12th which is a Form of a Commendatory Letter given to Clerks the 26th 27th and 28th which are Donations to Churches the 44th which is a Form of Exemption given by the King to a Monastery of Virgins the 45th is a Confirmation of that Privilege Among those which are according to the Roman Law there are Forms of Donation to a Church N. 1 34 35 36 37 and 38. and lastly in the last Forms published by M. Bignon there are also found Forms of Donations to Churches and Commendatory Letters of Clerks COSMA of Jerusalem SUidas says That in S. John Damascene's Time flourish'd COSMA of Jerusalem a witty ingenious Man very skilful in making Hymns and Spiritual Songs elegantly and learnedly Cosma and that they surpassed all that ever was done or shall be done in that kind We have yet Thirteen of those Hymns upon the principal Festivals of the Year which are so much the better because the Sence of them is taken out of the Holy Scripture and is nobly express'd In imitation of him one Mark made one upon Holy Saturday and Theophanes another on the Annunciation of the Virgin PANTALEO THE Name of Pantaleo a Deacon and afterwards Presbyter of the Church of Constantinople is found at the head of four Sermons The first of the Epiphany The second Pantaleo of the aa A Sermon upon the Exaltation of the Cross. Although it be very uncertain whether this Sermon do belong to Pantaleo tho' it bears his Name yet it is probable that the Feast of the Exaltation of the Cross had been instituted some Time before by the Emperor Heraclius I. anno 630. and so 't is likely enough such a Sermon might be made upon this Feast by this or some other Father of this Age and Time as well as others which were the common Subject of these Centuries Exaltation of the Cross and the other two upon the Tranfiguration The first is in the Bibliotheca Patrum printed at Colen The second was publish'd by Gretser and the other two by Combefis who durst not affirm them to be the same Author 's There is nothing remarkable in those Monuments Possevin says there were at Constantinople some Sermons of this Author for the whole Year S. JULIAN of Toledo S. JULIAN Disciple of Eugenius chosen Archbishop of Toledo in the Year 680. was President in several Councils held in that City and died in 690. His Successor Felix Julian of Toledo having praised his Vertues sets down the Catalogue of his Books He wrote saith he a Book of the Prognosticks of another Life directed to the Bishop Idatius in the beginning of which there is a Letter to that Bishop and a Prayer This Work is divided into three Books the first is of the Original of Man's Death The second of the State of the Souls of the Dead until the Resurrection The third is of the last Resurrection He made moreover a Book of Answers dedicated to the same Person in which he maintains the Canons and Laws whereby Christian Slaves are forbidden to serve Infidels We have also an Apology for the Faith dedicated to Pope Benedict and another Apology upon three Articles upon which the Bishop of Rome seemed to have had some Doubts a little Tract of the Remedies against Blasphemies with a Letter to Adrian the Abbot a Treatise of the Proof of the sixth Age or of the coming of Christ at the beginning thereof there is a Letter to King Ervigius with a Prayer This Work is divided into three Books the first contains the Texts of the Old Testament shewing without any need of supputation of Years that the Messias is come The second Book shews by the Apostle's Doctrine that Christ came in the fulness of Time The third proves that the sixth Age in which the Messias was to come is come There he distinguisheth the five Ages which went before not by the Years but by the Generations We have moreover a Collection of his Poetry containing Hymns Epitaphs and Epigrams in great number a Book of Letters a Collection of Sermons among which is found a little Writing of the Protection of the House of God and of those that retire into it a Book intituled Of the Contrarieties of the Scripture divided into two Parts the first whereof comprehends what relates to the Old Testament and the second to the New a Book of History of what happen'd in France in the Time of King Wamba a Collection of Sentences taken out of S. Austin upon the Psalms some Extracts of the same Father's Books against Julian a Treatise of Divine Judgments taken out of the Scripture with a Letter to King Ervigius a Treatise against the Persecutors of those who fly into Churches a Book of the Masses for the whole Year divided into four Parts in which he corrected some which were either corrupted or imperfect and made new ones a Book of Prayers for the Festivals of the Church of Toledo either reformed or newly made Of all those Works these only remain The Treatise of the Prognosticks directed to Idatius Bishop of Barcelona with the Letter and the Prayer The three Books to shew the sixth Age against the Jews And the History of the Acts of Wamba in France In the first Book of the Treatise of Prognosticks he treats of Men's Death he shews it is sin that subjected them to Death and affirms it is called Mors a Morsu because the first Man became Mortal by eating of the Forbidden Fruit. He believes that altho' Death be not good yet it is useful
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