Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	abbey_n	abbot_n	country_n	22	3	5.8035	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49900	The lives of Clemens Alexandrinus, Eusebius, Bishop of Cæsarea, Gregory Nazianzen, and Prudentius, the Christian poet containing an impartial account of their lives and writings, together with several curious observations upon both : also a short history of Pelagianism / written originally in French by Monsieur Le Clerc ; and now translated into English.	Le Clerc, Jean, 1657-1736.	1696 (1696)	Wing L820; ESTC R22272	169,983	390

met to Condemn Nestorius in the Year 431. Cyril of Alexandria presided in it and whilst it sate John Bishop of Antioch met with Thirty other Bishops who made some Canons opposite to those of that Council What is singular in it is that the Party of Cyril and that of John accused each other of Pelagianism but the greatest Party approved the Deposal of Julian and the other Italian Bishops whom Nestorius had treated more mildly He is accused of having been of their Opinion and of having maintained that Christ became the Son of God by reason of the good use he made of his Free-Will for a Reward whereof God had united him to the Eternal Word Hence it is that Pelagianism and Nestorianism were condemned together in that Council But notwithstanding all this and the care of Three Popes Celestinus Xystus III. and Leo I. Semi-Pelagianism maintained it self in the Gauls Perhaps the manner after which Celestinus wrote to the Bishops of France contributed towards it because although he condemned Pelagius with heat and praised much St. Augustine yet he said at the end of his Letter That as to what concerned the profound and difficult Questions which were mixed with that Controversie and had been handled at large by those who opposed the Hereticks as he durst not despise 'em he did not believe neither that it was necessary to determine one's self thereupon One may see in * Vbi sup c. 12. Bishop Vsher how much St. Prosper and the Popes Xystus and Leo laboured to confute or destroy Pelagianism and Semi-Pelagianism About the same time Vincentius Lirinensis wrote his Commonitorium that is three Years after the Council of Ephesus He is suspected to be the Author of the Objections which St. Prosper confuted under the Title of Objectiones Vincentianae His Commonitory was re-printed last Year 1687. in Twelves at Cambridge with Balusius's Notes and Sr. Augustine's Book de Haeresibus One may also see in † Ibid. Bishop Vsher the Devastation which the Scots and Picts made in England in that Century the Arrival of the Saxons into that Island after what manner they made themselves Masters of it and the other Events of that Time Before * Vid. Vsser ubi sup c. 13. those Misfortunes happen'd in England a Monk whose Name was Faustus went from that Countrey into Gallia Narbonensis where he became Abbot of Lerins and afterwards Bishop of Riez after Maximus to whom he had also succeeded in the Abbey of Lerins He assisted at a Council held at Rome towards the End of the Year 462 wherein it was agreed that a Council should be held every Year in the Gauls which should be convocated by the Archbishop of Arles There was one held a little while after in that City which ordered Faustus to declare his Opinions concerning the Matter of Grace and another at Lyons by the Order of which he added something to what he had already written because some new Errors had been discovered Those Errors are those to which the Divines of Marseilles gave the Name of Predestinarian Heresie which some maintain to have been a true Heresie and others the Opinion of St. Augustine We have no more the Acts of those two Synods but Faustus's Work is still extant it is entitled De Gratia Libero Arbitrio directed to Leontius Bishop of Arles and contains very clearly the Semi-Pelagianism Erasmus printed it for the first time at Basil in 1528 and it was since inserted into the Eighth Tome of the Bibliotheca Patrum Faustus sent the Opinions of the Second Council of Arles to a Predestinarian Priest named Lucidus to oblige him to retract his Errors and subscribe to the Doctrine of that Council We have still his Letter to Lucidus and the Answer of that Priest directed to the Bishops who met at Arles wherein he declares That he condemns the Opinions of those who believe that Free-Will was altogether lost after the Fall of the First Man That Christ died not for all Men That some are designed for Death and others for Life That from Adam to Christ no Heathen was saved by the First Grace of God that is by the Law of Nature because they have lost Free-Will in our First Father That the Patriarchs Prophets and greatest Saints have been in Paradise before the time of the Redemption This is almost an Abridgment of Faustus's Book Some learned Men have maintained that Faustus did more than he was order'd and that many of those who assisted at the Councils of Arles and Lyons would not have subscribed to his Book But 't is hard to apprehend how a Bishop who was very much esteem'd as it appears by the Letters of Sidonius Apollinaris Bishop of Clermont in Auvergne who makes his Encomium in many places and by Gennadius who praises that Work 't is I say somewhat hard to apprehend how he could have been so bold as to ascribe to a Council some Opinions which the greatest part of them would have abhorred and that the Members of that Council should shew no resentment of it Indeed those who say that Faustus did more than he was bid give no reason for it only they cannot believe that there was so many Semi-Pelagians in the Gauls One may see in Bishop Vsher the Judgment of several learned Men concerning Faustus and whereof the greatest part do not much favour him Baronius himself speaks ill of him so that what happen'd formerly to the Pelagians happens now-a-days to the Semi-Pelagians viz. those who maintain their chief Doctrines condemn them only because some Men who were more esteem'd than they have formerly condemn'd them Faustus his Book * Vsser ubi sup c. 14. did not remain unknown seeing they brought it to Constantinople where the Minds were divided concerning the Doctrines which it contain'd Some affirmed it was Orthodox and others Heretical as it appears by a Letter of Poss●●● an African Bishop who was then at ●●●●tantinople and wrote from thence to Pope Hormisda in the Year 520 to know what he thought of it Some Persons of the greatest Quality among which were Vitalian and Justinian who was since Emperor desired to know the Opinions of the Church of Rome thereupon Hormisda disapproved Faustus his Book and referred them to those of St. Augustine Of Predestination and Perseverance There was then at Constantinople a Monk whose Name was John Maxentius who wrote an Answer * Tom. 6. Bibl. P. P. Ed. Col. to Hormisda's Letter wherein he compares the Opinions of St. Augustine and Faustus and sharply censures Possessor and those who maintained that Faustus his Book was Orthodox It appears from thence that Possessor was a Semi-Pelagian and consequently that the Councils of Africa had not been yet able to bring all the Bishops of that Church to their Decisions The Vandals had invaded Africa during the heat of the Pelagian Controversies ●nd because they were Arian they turned out a great number of Bishops who followed the Decrees of the Council of Nice Thrasamond King of the Vandals had sent Sixty of the Byzacene Province into Banishment to Sardinia They were consulted from the East concerning the Controversies about Grace rather to have a publick Declaration of their Opinions than to be Instructed seeing those who wrote to them were already fixed in their Opinion and condemned in their Letters not only the Pelagians but the Books of Faustus Fulgentius Bishop of Esfagues answered in the Name of the others and explained the Opinion of St. Augustine in a Letter and a private Book directed to Paulus Diaconus The same Fulgentius wrote also some other Books concerning the same Matter He had composed Seven Books against Faustus his Two De Gratia Libero Arbitrio but they are lost Those African Bishops returned to their Churches in the Year 523 in which Thrasamond died as we learn from Victor of Tonneins in his Chronicle Fulgentius had confuted Faustus before he departed from Sardinia from whence it follows as well as from Possessor's Letter that Binius should not have placed the Third Council of Arles the Opinions of which Faustus had explained in the Year 524 But this is not the only Fault he hath committed he hath corrected or rather corrupted as he thought fit a vast number of Places in the Ancient Councils without having any regard to Manuscripts Wherefore * Vb. sup p. 231. Bishop Vsher gives him the Title of Contaminator Conciliorum As Hilary and Leontius Archbishops of Arles had favoured Semi-Pelagianism so Caesarius who succeeded Leontius favoured what the Divines of Marseilles call'd Predestinatianism that is the Opinions of St. Augustine The Second Council of Orange was held under his Direction in the Year 529 which approved St. Augustine's Opinions and whereof the Acts may be seen entire in † Vb. sup p. 262. Bishop Vsher A little while after another Council was held at Valence concerning the same Matters which did also condemn Semi-Pelagianism Boniface II. approved the Acts of that Council by a Letter which he wrote to Caesarius in the Year 531 which the same learned Primate of Ireland hath inserted in his Work Here ends the History of Pelagianism and Semi-Pelagianism which notwithstanding was not extinguished in the Gauls and England by so many Endeavours and Decrees of the Defenders of Grace as may be seen by the History of Godescale written by the same Bishop What can one conclude from thence according to St. Augustine's Principles but that God was not pleased to bestow his Grace upon Anathema's Confiscations Deposals and Banishments which the Godly Emperors and Holy Councils made use of against the Unfortunate Pelagians FINIS