St. Augustin Bishop of Hippon and of St. Amand Abbot of Tongres The Passion of St. Cyricius and St. Julitta with that of St. Salvius The Lives of St. Foillan St. Gislen St. Landelin St. Ida and St. Valtruda The Passion of St. Agnes in Elegiack Verse with divers other Poetical Pieces and some Epitaphs ADAMUS SCOTUS a Regular Canon of St. Augustin of the Order of Premontre Adamus Scotus a Regular Canon flourish'd A. D. 1160. and died in 1180. He Compos'd a Commentary on St. Augustin's Rule A Treatise of the Triple Tabernacle of Moses Another of the three kinds of Contemplation and Forty seven Sermons Those Works were printed at Antwerp in 1695. and Father Ouden says That he saw Fifty three other Sermons and a Soliloquy of the Soul by the same Author in the Library of the Celestine Fathers of Mante JOANNES BURGUNDUS a Magistrate and Citizen of Pisa was sent to Constantinople to negotiate certain Affairs for that Republick at the Court of the Emperor Manuel Joan. Eurgundus a Magistrate of Pisa. Comnenus where he met with some Copies of St. Chrysostom's Homilies on St. John and St. Matthew and translated them into Latin He likewise translated St. John Damascenus's Treatise of the Orthodox Faith and Nemesius's Eight Books of Philosophy The latter of those Works was printed at Strasburg in 1512. This Author flourish'd in 1150. and died in 1184. His Translations are not very polite but extremely faithful PETER of RIGA Chanter and Canon of the Church of Rheims flourish'd A. D. 1170. He Compos'd Seven Books under the Title of Aurora which contain the Two Books of Peter of Riga Canon of Rheims Kings and the Four Gospels in Verse according to the Literal and Allegorical Sense This Piece is still to be found in the Libraries and Father Oudin assures us That he had them all ready to be printed However the Publick may well excuse him from taking that pains without suffering much detriment in regard that such sort of Works are of no great usefulness HENRY Arch-bishop of Rheims dispatch'd two Letters A. D. 1170. in favour of Dreux Chancellor of the Church of Noyon whom Pope Alexander III. determin'd to condemn viz. Henry Arch-bishop of Rheims one to the Cardinals and the other to the Pope himself They are both written with a great deal of Freedom and he complains that nothwithstanding the signal Services he had done to the Holy See so little regard was had to Persons for whom he had a particular Esteem However the Pope return'd a very Civil Answer without granting his Request shewing That if he did not do what was expected it ought not to be inferr'd from thence that he was not desirous by all means to give him Satisfaction but that the present Conjuncture of Affairs would not admit of such a Compliance Both the Letters written by this Arch-bishop were publish'd by M. Baluzius in the Second Tome of his Miscellaneous Works ROBERTUS PAULULUS a Priest of Amiens Compos'd A. D. 1178. Three Books Robertus Paululus Priest of Amiens of the Offices of the Church which were printed seperately and under the Name of Hugh of St. Victor among the Works of that Author The Treatise call'd the Canon of the Mystical Purification which is also inserted among the Works of Hugh of St. Victor ought in like manner to be restor'd to the same Robert of Amiens MAURICE sirnamed DE SULLY from a small Town of that Name situated on Maurice de Sully Bishop of Paris the River Loire which was the place of his Nativity was Born of mean Parentage nevertheless upon account of his singular Merits and extraordinary Learning he was promoted to the Bishoprick of Paris A. D. 1164. after the Death of Peter Lombard Henricus Gandavensis assures us that he compos'd Sermons for all the Sundays and Festivals of the Year and certain Instructions for the Priests of his Diocess the Manuscript Copies of which are kept in the French King's Library and in that of St. Victor He died A. D. 1196. and was bury'd in the Abbey of St. Victor GERVASE a Priest of Chichester one of the Favourers of Thomas Becket Arch-bishop of Gervase a Priest of Chichester Odo Abbot of Bel. Canterbury was in good repute for his Learning and wrote a Commentary on the Prophet Malachy which as we are informed by M. James was kept in the Lomley Library ODO of the County of Kent Prior of the Monastery of Canterbury and afterwards Abbot of Bel was likewise the Friend and Protector of Thomas Becket He wrote divers Works but we have none left except a certain Letter directed to his Brother a Novice in the Abbey of Igny in which he exhorts him speedily to assume the Monastick Habit. This Letter was published by Father Mabillon in the first Tome of his Analecta LABORANTIUS Cardinal with the Title of St. Mary who flourish'd in the Year 1180. Laborantius Cardinal compos'd a Collection of Canons A Treatise of Justice and Equity divided into four Parts and dedicated to the Governor of Sicily Another to Hugh Arch-bishop of Palermo A Letter directed to the same Hugh against the Sabellians And another Letter to Vivian Cardinal of St. Stephen concerning Appeals All these Pieces are contain'd in a certain Manuscript of St. Peter's Church at Rome cited by Baronius and Possevinus ALULPHUS a Monk of St. Martin at Tournay compil'd a Collection of Sentences and Alulphus Monk of St. Martin at Tournay Baldwin Arch-bishop of Canterbury Maxims taken out of the Works of St. Gregory and call'd it The Gregorial It is extant in Manuscript in several Libraries and Father Mabillon has produced the Preface to it in the First Tome of his Analecta BALDWIN a Native of Exeter in the County of Devon of a School-Master became an Arch-Deacon afterwards turn'd Monk and was made Abbot of Ferden From that Abbey he was translated to the Bishoprick of Winchester A. D. 1181. and at last advanc'd to the dignity of Arch-bishop of Canterbury in 1185. He accompany'd King Richard I. in his Expedition to the Holy Land and died there in 1191. or 1192. 'T is reported that Pope Urban sent him a Letter the Superscription of which was to this effect To Baldwin a most zealous Monk a fervent Abbot a luke-warm Bishop and an effeminate Arch-bishop The following Works written by this Prelate are contain'd in the fifth Tome of the Bibliotheca Cisterciensis set forth by Father Tissier viz. sixteen Treatises of Piety on different Subjects particularly on the Love of God the twofold Resurrection the efficacy of the Word of God the Angelical Salutation c. A Treatise of the recommendation of Faith And another of the Sacrament of the Altar dedicated to Bartholomew Bishop of Exeter ISAAC Abbot of L'Etoile of the Cistercian Order in the Diocess of Poitiers flourish'd in Isaac Abbot of L'Etoile the end of the Century He compos'd divers Sermons publish'd in the sixth Tome of the Bibliotheca Cisterciensis with a Treatise of the Spirit and
Monks many times to receive him He must give Proofs of his Patience Humility and Contempt of the World and be tryed with Denials and Affronts They by no means will allow that he give his Estate to the Monastery into which he goes for fear that afterward it should give him an occasion to exalt himself above the other Monks They make him to lay aside his former Garb and the Abbot must give him another to shew him that he ought to be entirely stripped of all Nor will they immediately after admit him into their Society They put him with an old Monk into an Apartment near the Gate where they receive Guests and when he hath served him a long while they put him under the government of another Senior who hath the care of Novices there they teach him to subdue his Passions and renounce his own Will They oblige him to reveal all his Thoughts to this Senior and exercise him with the meanest Works to try his Obedience They give him no other Food but boil'd Herbs with a little Salt But Cassian observes that this austerity in Eating is not practicable in the West These Holy Monks are so subject to the sound of the Bell that they are obliged to leave whatsoever Work they are about to go whither it calls them altho' it be a Letter They can possess nothing of their own They make them do Penance for the least Faults They read in the Hall at Dinner-time It is forbidden them to eat any where but in the Hall They wait upon each other at Table Lastly they perform a blind obedience to their Superior who commands them to do things which seem impossible Cassian relates some Examples which seem incredible and it would be dangerous to imitate This is the Subject of the Four first Books of Cassian's Institutions which Gennadius and Photius have looked upon as a distinct Work from the Eight last And indeed these are upon another Subject He teaches us in them to resist the Eight principal Vices with which Men are tempted viz. Gluttony Uncleanness Covetousness Anger Sorrow Trouble Vain-glory and Pride In every Book he gives us the definition of these Vices shews us the pernicious effects of them propounds Examples to confirm it how much they ought to be detested He prescribes Rules for the contrary Vertues and teaches us fit Remedies to defend our selves from them He maintains That without Grace Man can do no good thing nor resist any Temptation but he believes That this Grace is given to all that use their endeavours But Cassian doth not think it enough to propound the Life of the Aegyptian Monks as an Example to the Western and propose Methods of resisting the most ordinary Temptations He hath also collected the Instructions which he had heard from the Mouths of the most Illustrious Abbots of those Desarts in the Conferences he had with them Cassian hath made 24 Books of these which he intitles Collations or Conferences The Ten first are dedicated to Leontius Bishop of * Forum Julii Frejus and Helladius the President of the Abby built by Castor who was dead The First and Second contain the-Discourses of Moses Abbot of the Desart of †Scetis Soz. Schete in which having spoken in general of the end of a Monastick Life and the means of arriving at the end he treats of the Spirit of Prudence In the Third the Abbot Paphnutius explains in what Particulars the forsaking of the World consists Germanus the Companion of Cassian having put some Questions to him touching the abilities of the Free-will he speaks of the necessity of Grace even for the beginning of Faith In the Fourth the Abbot Daniel shews of what use Temptations and the Motions of Concupiscence are He teaches us the means to resist them always owning That without Grace all humane Attempts and Industry are to no purpose In the Fifth Serapion discovers the Eight principal Vices and teaches us fit Remedies to be applied against them In the Sixth a Monk who had a Cell between the Desarts of Scythia and Nitria endeavouring to explain the Question which Cassian had propounded Why God did permit that the Monks be taken and put to Death by the Arabians treats of the Happiness of the Death of the Saints The Abbot Serenus explains in the Seventh Conference the various Temptations of the Devils and the Stratagems which they make use of to draw the Soul of Man into Sin They cannot force or constrain it but they stir it up to evil They do not certainly know the secret Thoughts of Man but guess at them by the Motions of the Body Every evil Spirit is appointed to excite some passion they know one anothers designs to do Man a mischief yet they cannot possess him without the Divine Permission The Vertue of the Cross drives them away They could not possess Mens Bodies if they had not gotten some footing in the Soul or God did not permit them to enter to punish some Fault It is better to be tormented in our Bodies by the Devil than to have the Soul subject to his power by Vice We ought to pity the Case of such as are tormented by Devils Serenus thinks it not reasonable that they should be deprived wholly of the Communion which is contrary to the ancient discipline of the Church Lastly he makes some Observations upon the nature and differences of Devils but he handles this Matter more largely in the 18th Conference where he speaks of the fall of Devils and the Sin of the first Man He believes That the Devils have subtile aery Bodies and every Man hath a good and a bad Angel In the Two following Conferences is related the Discourse of the Abbot Isaac upon Prayer This Holy Man having taught us how we must prepare our selves for Prayer distinguishing it into 4 sorts as the Apostle S. Paul doth Supplications Prayers Intercessions and giving of Thanks he shews for what Persons every one of these Prayers is necessary and the fittest Seasons when we need them He afterward expounds the Lord's Prayer and from thence passes to private Prayers which proceed from the bottom of the Heart which are often accompanied with Tears and an assurance of being certainly heard The Second Conference is prefaced with a relation of the Troubles raised among the Monks by the Paschal Letters of Theophilus written against the Error of the Anthropomorphites Cassian tells us That the greatest part of the ancient Monks explaining these Words of Genesis in a gross sence Let us make Man in our Image and in our Likeness imagined That God had a Body like ours and so did represent him to themselves in their Prayers The Bishop of Alexandria had a Custom of publishing on what day Easter should be celebrated every Year And this he ordinarily did on the Feast of Epiphany upon which according to his Remark they kept not only the Festival of Christ's Baptism but also his Nativity in Aegypt Having given notice in his
receive us since thou art the Way confirm us since thou art the Truth Grant us Life since thou art the Author of Life make us to enjoy that good thing which David desired show us that Eternal that Immutable Bliss which we shall enjoy for all Eternity This Treatise of St. Ambrose has another sort of a relish than the foregoing 't is full of useful and solid Reflections and of just and natural Reasonings He founds all that he says upon Passages of the Holy Scripture which he applies very pertinently and very naturally He builds very much upon the Fourth Book of Esdras which he cites as Canonical This Treatise was written about the Year 387. The Book of forsaking the World was written soon after this of which we have already spoken the Title of it sufficiently discovers the Subject There St. Ambrose makes use of several Allegories taken out of the Old Testament to exhort the Faithful to flee from this World that they may be wholly united to God The Books of Jacob and a Happy Life treat of the Happiness of the Righteous In the First he discovers the means of arriving at Happiness the Chief whereof is to follow the Light of Right Reason which can command our Passions and repress the Motions of Lust For tho' we cannot wholly extinguish our Passions yet we may restrain their Violence by practising the Vertue of Moderation for he maintains that we do Good or Evil freely Jesus Christ he says will have none for his Servants which are not free and the Devil has none for Slaves but those that are voluntarily Sold to him by their Sins But because of Man's weakness the Divine Assistance is necessary The Law which God has given him does clearly discover to him his Sins but it has not sufficient Vertue to deliver him from Sin and Death there is nothing but Grace could set us at Liberty which Jesus Christ by his Death hath merited for all Men. This Grace is so powerful that provided we be willing to follow its Motions nothing shall ever be able to separate us from Jesus Christ. Whatever befals us we shall be happy a Just Man is above all the Miseries of this Life 't is true indeed he suffers Losses Afflictions Diseases Pains Captivity c. but he does not think himself less happy for being subject to these Accidents There is nothing wanting to him that possesses Vertue he fears nothing he hopes nothing he desires nothing tho' he be weak he is strong enough tho' he appear to be poor he is rich tho' he is despised he believes himself the more honoured tho' he is alone yet he is not forsaken whatsoever Disease he has he enjoys a perfect Health These Maxims are confirm'd in the Second Book by the Example of Jacob. St. Ambrose there describes the Life and Actions of this Patriarch and shews that the Afflictions and Crosses which befell him did not hinder him from being happy He concludes with the Example of Eleazar and the Maccabees on whom he makes a very lively and eloquent Panegyrick After he has discours'd of the Patriarchs Abraham Isaac and Jacob and treated as he says himself of Submission to the Will of God upon the occasion of Abraham of Purity of Spirit from Isaac of Patience under Miseries from the History of Jacob he treats of Chastity in explaining the History of Joseph who has given an Illustrious Example of the practice of this Vertue in resisting the Sollicitations of Potiphar's Wife This Action of Joseph is so much the more Glorious by how much the Charms of this Woman were harder to be overcome which St. Ambrose studies to set off to the best Advantage that the Vertue of Joseph may the better appear After this he pursues the History of this Patriarch and discourses of all the Circumstances of his Life which he referrs to Jesus Christ of whom Joseph was a Figure He lays open this Mystical Sence with much Art and Probability by comparing what is said of Joseph in Genesis with what is said of Jesus Christ in the Gospel The Commentary upon the Benedictions of the Patriarchs follows naturally after the Book of the Life of Joseph St. Ambrose there gives Mystical Sences to the Blessings which Jacob when he was dying gave to his Children and referrs the greatest part of them to Jesus Christ. This Book and the preceding are Sermons preach'd by St. Ambrose at Milan about the Year 387 which he afterwards reduced into a Treatise The Book of Elias and of Fasting contains many Sermons preach'd at Milan in Lent Having formerly spoken of the Actions of Elias upon other Occasions he here enlarges upon the Morals of them The Person of whom and the Time when he preach'd do both conspire to invite him to treat of Fasting and so this is the subject of the First and Principal Part of this Work He maintains that Fasting is a Duty as old as the World and pretends that the Law by which God forbid Adam to Eat of the Tree of Life was a kind of Command for Fasting He alledges afterwards the Examples of Noah Abraham Moses Elisha Daniel and many others to authorize the Practice of Fasting He discovers at last the Advantages of it and shows how Intemperance and Excess are pernicious and inconvenient This leads him insensibly to discourse against the Debauchery the Drunkenness and the other Disorders of Mens Tables which were very common in St. Ambrose's Time He adds That these Excesses draw along with them all other Vices and particularly the Desire of gathering Riches to furnish the excessive Expences which were necessary to support their Luxury He exhorts Christians to apply themselves to God who is the Soveraign Physician of these Evils and proposes the Day of Judgment as a Dissuasive from these Excesses Addressing himself afterwards to the Catechumens he presses them to purify themselves from their Sins by receiving Baptism He reproves those sharply who delay to receive this Sacrament and exhorts them rather to imitate the forwardness of Abel than the Negligence of Cain 'T is easy to perceive that this Treatise was compos'd of many Pieces collected together St. Ambrose has taken a great part of it out of St. Basil and in it there are many excellent Passages and some things very remarkable about the Discipline of the Church He says in Ch. 10. that they prepar'd themselves by Fasting to approach to the Holy Table that they fasted at Milan all the time of Lent except Sundays and Saturdays that on Easter-day the Fast ended that on that Day those among the Catechumens who were call'd Elect were baptiz'd that they approach'd to the Altar and receiv'd the Sacrament In short St. Ambrose in this Treatise gives very Lively and Moral Descriptions of the Excesses and Debauchery of his Age One needs only read the 12th and 13th Chapters to be possess'd with a horrour of them Even the Women were given to Wine and did many Actions unbecoming the Modesty of
Tears I read of Satisfaction I read not saith S. Ambrose Yea Aquinas himself says To pretend to make a Satisfaction for Sin is an Injury to Christ's Death And that this Father was of the same Judgment with Antiquity the following Words shew If ye repent after a godly sort and be sincerely desirous to sin no more ye shall be reconciled by Jesus Christ and by us his Ministers Satisfaction proportionable to the greatness of their Sins If saith he ye repent after a godly sort and ye be stedfastly purposed and sincerely desirous to sin no more ye shall be truly reconciled by Jesus Christ and by us to whom he hath committed the Ministery of Reconciliation But if you be not in that Disposition do not flatter your selves don't deceive your selves for ye cannot deceive God as ye deceive Men and he who by offending him is become his Enemy can no otherwise be Friends again with him than by making him Satisfaction Do not look upon Bishops as the Authors of your Reconciliation but meerly as the Ministers of it It is Jesus Christ who does invisibly absolve and reconcile Men as for us we discharge our Ministery when we do outwardly and visibly perform the Ceremonies of Reconciliation Nevertheless he does comfort those who have not repented throughly giving them Hope that provided they forsake their Sins heartily they may obtain Forgiveness and be truly reconciled He adds That there be several means of expiating our Sins and obtaining the Remission of them and he instances in these a charitable Disposition Alms-giving Sorrow Confession of Sins Mortifying of the Flesh and Spirit amendment of Life the Intercession of Holy and Just Men and the forgiving of Enemies The Fifth Homily is upon the Sacrifice of Isaac it is very short and hath nothing remarkable in it The Sixth is also upon Holy Thursday Therein he exhorts all Christians to Repentance and to expiate their lighter Faults with Fastings Watchings Alms-giving and other Works of Charity He warns them not to put off their Repentance till the hour of Death which often surprizes us when we least think of it without giving us one moment to bethink our selves The Seventh is a short Exhortation to the Penitents and Faithful to give God Thanks for graciously granting them the favour of Reconciliation The Eighth is a long Discourse to the Clergy the People and the publick Penitents He exhorts Presbyters who govern Parishes to be an Example to the People under their Charge He recommends to all the Faithful the love of their Neighbour and the forgiving of Enemies and exhorts them to purifie themselves from light Sins that they may escape not only the Fire that shall burn the Ungodly for ever but u That Fire through which the Righteous who are not wholly purged from their Sins shall pass in the day of Judgment The Doctrine of Purgatory which M. Du Pin would seem to build upon this Expression and another of like Importance p. 59. taken out of the Works of Julian of Toledo is not the same with that which is meant by their words which is no other than what the Fathers before them had held tho' perhaps not so firmly as it was believed in these latter Ages Tertullian Cyprian and Origen Origen Hom. 14. in Luc. Tertul. de anima c. 55. 1 Cor. 3. 12. were of Opinion That after the Resurrection before the Saints entred into Glory they should pass through a Purging Fire to refine their Souls from their Dross their Wood Hay and Stubble before they can become Vessels of Honour fit to obtain a place in the Mansions of Bliss This seems to be S. Eligius's Opinion here because he says That the Righteous shall pass through a Purging Fire in the day of Judgment From these Elder Fathers it passed to S. Jerom and S. Austin who speak of it as a Conjecture not altogether improbable Hieron in Isa. l. 18. c. ult August Enchirid c. 67 68 69. Aug. de Civ Dei l. 2. c. 26. Aug. de pec mer. rem c. 28. Cypr. ad Dem. Tert. de Bapt. Roffen assert Luâ—… Confut. Artic 18. p. 86. but yet very uncertain I think says S. Jerom That there is a moderate and gentle Sentence of the Judge concerning the Burning away the Sins of Christians And S. Austin If betwixt Death and Judgment the Souls of the Departed be said to suffer a Fire of Transitory Tribulation burning up worldly smaller Faults I reprove it not because perhaps 't is true So feeble was the Belief of a Purgatory among the Ancients for some hundred Years And as it was only a probable Opinion at most so it was never looked upon as a separate State but only as it were a Purgation in their Passage to Glory for it was a settled Doctrine in the Primitive Church That there is no middle Place That a Man can be any where but either with the Devil or Christ in Hell or in Heaven There are but two Places after this Life one for the Elect another for the Reprobate So that the Popish Purgatory which is a place of Torment wherein they that have not perfected their Obedience here stay to make Satisfaction for their Sins and then enter into Heaven was altogether unknown to the Ancients And indeed this Pol. Virgil and Roffensis acknowledge Nemo saith the latter nunc Orthodoxus dubitat an Purgatorium 〈◊〉 c No true Catholick now-a-days but believe a Purgatory altho' there is little or no mention of it in Antiquity and the Greek Church believes it not to this day In reality Purgatory is a Novel Invention as it is now taught a perfect contrivance for the Churches advantage never received for a Doctrine till the Council of Florence Anno 1448. that Fire also through which the Righteous who are not wholly purged from their Sins shall pass in the day of Judgment He exhorts also great Sinners to Repent covering themselves with Hair-cloath and lifting up their Hands to Heaven that they may be reconciled by the imposition of the Bishop's hands and he warns them not to relapse into Sin after Reconciliation Lastly he treats of the Ceremonies used by the Church on Holy Thursday which are besides the reconciliation of Penitents v Blessing the Holy Oyl Consecrating the Chrisâ—… It was a Custom among the Bishops upon some great Festival with solemn Prayers and Ceremonies to consecrate that Oyl which the Presbyters used in the Baptism and Confirmation of Children and Others In some Churches they did it at Easter and in others particularly in the French Church where Eligius was Bishop upon Holy Thursday and from the Bishops the Priests fetched it themselves or in case of necessity sent for it for the Service of their Churches the Blessing of the Holy Oyls the consecrating of the Chrism the Washing of Feet of Altars of Sacred Vessels of the Floor and the Walls of Churches He speaks clearly of the real Presence of Christ's Body and Blood in the Eucharist and
generally happens to that sort of Prognosticators but they always gave him occasion of reprehending the irregularities of the Age he lived in with more freedom and of representing the Consequences of them His Works which were printed at Venice in 1519 are these The Harmony of the Old and New Testament in three Books A Work which he under took by order of the Popes Lucius the Third and Urban the Third and which he compleatâ—… under the Ponâ—ificaâ—e of Clement the Third who approved his Work A Commentary upon the Prophet Jeremy A Commentary upon Isaiah Commentaries upon some Chapters of the Prophets Nabum 〈◊〉 Zâ—chavials and Malachi A Commentary upon the Revelation oâ— St. John The Psalter for ten strings in which he treats of the Trinity and of the distinctioâ— of the three Divine Pâ—â—sons Trithemius makes mention of the following ones too A Coâ—mentary upon the Prophet Danial Another Commentary upon the Gospel of St. John A Boâ—… dedicated to the Eâ—peror Henry VI. A Treatise of the Seven Seals Prophecies about fiftâ—… Popes A Prediction concerning the times to come Some Treatises against the Jews 〈◊〉 he omitâ— his Work against the Master of the Sentences In this last Treatise the Abbot Joachim oppugns that which the Master of the Sentences 〈◊〉 asserted in his fifth Distinction in the first Book That the Divine Essence is in such sort coâ—… mon to the Three Persons that it is neither begotten nor begetting nor proceeding so tâ—… one cannot say that the Father begot the Essence nor that the Essence begot the Son c. 〈◊〉 his Opinion that admitting this Principle we must grant four things in God namely the Thâ—… Persons and the Essence distinct from them and that is the reason he engages on this sideâ—… maintain that there is nothing in the Deity which is Father Son and Holy Ghost although agrees that the Father Son and Holy Ghost are of one and the same Essence Substance and 〈◊〉 true so that one may very well say that the Three Persons are the same Essence but not 〈◊〉 the same Essence is the three Persons He seems too to grant that this Essence is a real and proâ—… Unity but to consider it as only a Collective and Metaphorical Unity because he makes 〈◊〉 such Passages of Scripture to explain it as the word Unity is taken in this sense in as wâ—… it is written that all Believers have but one Heart that they are but one Body that 〈◊〉 are but one c. Yet there 's no reason hereupon to believe that this Abbot was an Arian 〈◊〉 is more probable that all his Error consisted in his way of expressing himself but as for the 〈◊〉 it is very hard to know or guess what his real Sentiments of the thing were and perhaps it 〈◊〉 more than he knew himself However it was the matter remain'd undecided from the Poâ—… cate of Alexander III. until that of Innocent III. who gave it for the Master of the Sentâ—… against Abbot Joachim in the fourth General Lateran Council but without any disgrace to memory of that â—bbot who submitted his Doctrine to the Judgment of the Holy See and clareâ— he would never have any other Sentiments than those of the Church of Rome with 〈◊〉 which this might have done no small hurt to the Abbot and Order of Flora of which he was Institutor Upon this it was that Honorius III. having heard that under colour of this Condâ—…tion the Abbot and Religions of this Monastry were taxed with Heresy he writes to a 〈◊〉 of 〈◊〉 who both did it himself and allowed it in his Diocesans likewise forbidding 〈◊〉 ther to do or suffer it for the future As for the Gift of Prophecy which is commonly attributed to the Abbot Joachim William Paris St. Thomas Aquinas and Trithemius take notice that it was not really the spirit Prophecy but that being a Man of deep Penetration and great Knowledg he would by 〈◊〉 â—ectures forâ—… things to come though he was often enough out in his Predictions Trithâ—… mentions the Predictions of this Abbot about fifteen Popes those which have been printed so many times are the same which Trithemius saw An Explication of a Book of St. Cyril about the great Tribulations is ascribed to him but that is a supposititious Piece We have none of the other Prophecies of this Abbot that Trithemius speaks of Roger of Hoveden relates that wheâ—… Richard king of England was in Sicily in 1190 he would have entertained this Abbot Joachim who told him a great many Predictions to which this Author gives the name of Fables JOHN BELETHA Doctor of Paris is placed by Henry de Gand and Trithemius amoâ—… Jòhn Beletha the Authors which flourished at the beginning of this Age. He has left us a Treatise of Divine Officer printed at Anâ—…p in 1553 and in 1570 at Dilinghen in 1572 at Lions in 1574 and at many other places Trithemius assures us that he was likewise the Author of some Sermons PETER CHANTER of the Church of Paris who flourished and taught about the same Peter Chanter time in the University of Paris has composed a Book called The Word abridged A Woâ—… of great Renown among the Authors of the next Centuries of which a part which was written against the Proprietary Monks hath been printed He likewise made another Book intituâ—ecâ— A Grammar for Divines very necessary for the understanding of the Holy Scriptures He composed a Treatise of Distinctions A Piece about some Miracles Three Books of Sacraments and Sermons of which Trithemius makes mention In Libraries are to be seen some Glosses of his upon the Books of the Bible and a Collection of Cases of Conscience GUIBERT or GILBERT whose Sirname was MARTIN taken by him upon Gilbert Martin the account of a particular respect he had for that Saint and because he had lived some while in the Monastry of St. Martin of Tours was a Monk of Gemblours whence he was called to the Abby of St. Florin and afterwards chosen Abbot of Gemblours in the year 1194. But ten years after he resigned this Abbey and retired into the Monastry of Villiers from whence he took a Journy to Tours and at last returned to die at Gemblours very old after having been Priest 63 years He has written many pious Letters to divers Persons A History in verse of the Life and Miracles of St. Martin dedicated to Philip Archbishop of Cologn Eleven Letters to the same Archbishop and others to Hervens Abbot of Marmoustier and to the Religious of that Monastry and some others to St. Hildegardus and other Persons All these Letters have never been printed but Father Mabillon who had the sight of them in Manuscript has given us an Extract of them in his second Tome of Analecta with a Letter of HERVARDUS Arch-deacon Hervardus of Leige to a Canon of Laon desiring him in Guibert's name to make a Poem in honour of St. Martin as he had in honour of St.
Utrâ—cht and Earls of Holland by John Becanus Canon of that City With Additions The History of the Bishops of Liege from 1247 to 1348. by Hortensius The History of S. Gothalmus by Bernard Dapifer A Chronicle of the Arch-Bishops of York by Thomas Stubbs The Life of Bartholus Bishop of Strasburg by Albert de Strasburg A Catalogue of Saints by Petrus de Natalibus The Mirrour of Carmelites by Ribot The Viridarium of that Order and their Illustrious Men by John Grossius The History of the Abbots of Canterbury by Thorn The History of the three Bishops of Liege by Radulphus de Rivo The Letters of Lucius Colutius Stignano The Lives of the Popes at Avignon by Peter Herentals The Passion of S. Cordatus by Nicephorus Gregoras Works of Morality A Summary for Confessors by John de Friburg A Treatise of the Poison of Mortal Sins and their Cure by Malachias A Moral Mirrour by Vitalis de Furno A Treatise of the Seven Estates of the Church by Ubertinus de Cassalis Some Treatises of Franciscus Mayronius A Summary of Cases by Astesanus A Summary of Cases call'd The Golden Summary by Monaldus A Summary of Cases by Bartholomew de S. Concordia Two Books of the Remedies of both Fortunes Two Books of a Solitary Life Two Books of the leisure of Monks Two Books of the Contempt of the World A Paraphrase upon the Penitential Psalms A Treatise against Avarice Some Letters By Petrarch An Addition to the Mirrour of Durantus by John Andreae A Treatise of Usury by Gregory Ariminens Nineteen Books of Morality by Bartholomew Glanvile A Treatise of the Care of a Common-wealth and the State of Sovereign Princes by Philip de Loydis The Consolation of Divinity or the Mirrour of Wisdom by John de Tambach Sophologia by Jacobus Magnus Two Letters of Morality by Baralam Works of Morality by Manuel Palaeologus the Greek Emperor Works of Piety and Mortification Hymns and Proses by Jacobus de Benedictis A Commentary of Augustinus Triumphus upon the Lord's Prayer and Angelical Salutation The Tree of a Crucifyed Life by Ubertinus de Casalis Five Treatises of Franciscus Mayronius The Works of Ludolphus a Carthusian A Treatise of the four Instincts And Sermons of the Passion by Henry de Urimaria A Treatise of the Actions of Jesus Christ and a Treatise of the Virgin by Simon de Cassia The Treatise of Richard Hampole The Mirrour of the Monks of S. Benedict by Bernard Abbot of Mount Cassin The Pomegranade by Gallus Abbot of Konigsael The Revelations Sermons and Rules of St. Bridget The Letters of St. Catharine of Sienna A Treatise of Providence by her as also A Discourse of the Annunciation of the Virgin The Divine Doctrine of the Eternal Father to the Holy Spirit by Raimundus de Vignes Three Works of Gerhard Groot The Works of Piety of Ruysbrokius The Mirrour of the Virgin by Bonaventure of Padua The Ascetick Treatises of Gerhard de Zutphen The Works of Raimundus Jordanus The Angelical and Christian Life of Fr. Ximenius The Mystical Divinity of Henry de Palma The Conformity of Jesus Christ and St. Francis by Bartholomew Albicius The Treatises of Piety of Manuel Palaeologus A Discourse of the Contempt of Death by Demet. Cydonius Six Books of the Praises of the Virgin by Barthol Albicius Sermons and Works about Preaching A Summary of Examples and Comparisons for Preachers by John de S. Geminiano Funeral Orations and Sermons for Lent by him A Sermon of Justus in a Chapter of the Carthusians A Summ for Preachers by John of Friburg Bishop of Osmo Sermons upon Sundays Lent and the Festivals of the Saints by Hugh de Prato Sermons upon the Immaculate Conception by Petrus Aureolus Sermons and Explications of the Gospel by Jacobus de Lausanna The Sermons of Franciscus Mayronius An Abbridgment of Sermons by Philip de Montcalier The Sermons of Peter de Palude Historical Morals for Preachers by Robert Holkot Sermons in commendation of the Virgin by Richard of Armagh The Sermons of Thaulerus The Dictionary Reductory and Inductory of the Bible by Petrus Bercherius A Summ of Sermons by Jordanus Saxo. Sermons for all the Year by Nicholas Gorham A Summ for Preachers by John Bromiard The Sermons of Bartholomew Glanvile The Sermons of Bartholomew Albicius The Sermons of Planudes upon the Burial of Jesus Christ. His Sermon upon St. Peter and St. Paul The Funeral Oration of Theodorus by Gregorius Metochita A Homily upon the Exaltation of the Cross by Callistus Patriarch of Constantinople The Sermons of Philotheus The Panegyrick of Theodorus by Manuel Palaeologus Commentaries upon the Books of the Fathers A Commentary upon the Books of St. Augustine De civitate Dei by Tho. Joisius Another Commentary upon the same Work by Nicholas Trivet A Milleloquium of St. Augustine begun by Triumphus and finish'd by Bartholmew Urban who also made the Milleloquium of St. Ambrose A Translation of St. Augustine's Books De Civitate Dei by Radulphus de Praelles A Treatise of Franciscus Mayronius upon St. Augustine De Civitate Die Philosophical Works A Commentary of Joannes Scotus upon Aristotle and other Treatises Some Treatises of Raymundus Lullius The Commentaries of Antonius Andreas the Scholar of Scotus upon the Books of Aristotle and Boethius The Philosophical Treatises of Ockam The Philosophical Treatise of John de Gaunt The Treatises of Franciscus Mayronius The Treatises of Walter Burley A Treatise upon the Eight Books of Aristotle's Physicks by John Canon A Commentary upon the Ten Books of Aristotle's Morals by Gerhard Odonis The Questions of Alphonsus Vargas upon the Three Books of Aristotle De Anima An INDEX of the Principal Matters contained in this Volume A ABbots Of their Election in France c. 47. They ought not to part those Goods which are common with their Monks 94 The Act of the Sorbonne first Introduc'd 62 Publick Acts. A Clause observ'd by the Apostolick Notaries 40 Adam de Valencour 17 Adulterers Excommunicated 93. And depriv'd of Christian Burial 98 Aleth made a Bishoprick 22 Amanaeus Arch-Bishop of Ausche His Constitutions 94 100 Appeals A Rule concerning them 47 Aquileia A Council held there by Gregory XII 46 Arch-Bishopricks Erected by Pope John XXII 22 Arch-Bishops How Elected in the Neutrallty for the Schism 47 Arch-Deacons Not to exact in their Visitations 93 Armenians United to the Church by Clement VI. 31 Arnoldus de Canteloup His Constitutions 105 Arnoldus de Montanier His Errors 115 Arnoldus de Villa Nova His Errors 113 Avignon The Popes that resided in that City 21 22 29 30 31 32. Asylum The Right of Churches to be Asyla 93 105 Attributes Some Propositions concerning the Divine Attributes recanted as Erroneous 114 B BAns of Marriage Necessary 95 97 110 Baptism The necessity of it 95. Its effects ibid. Forbidden to be administred out of the Church 96. The People to be instructed in its Form 97 98. Errors about it condemn'd in England 115 Barlaamites The subject of their contests with the
the principal Question about the Union but they shunn'd it in this first and the second Conference In the third the same Cardinal said That there were four Heads of Controversy between the Greeks and the Latins The 1. Concerning the Procession of the Holy Spirit The 2. About Unleaven'd or Leaven'd Bread in the Sacrifice The 3. About Purgatory And the 4. About the Primacy of the Pope and he enquir'd of the Greeks with which of these Controversies they thought it convenient to begin their Conferences They refus'd to Treat about the Procession of the Holy Spirit and gave no Answer about the other Articles until they consulted the Emperor without whose Orders they would do nothing In the fourth Conference they offer'd to treat about Purgatory or the Primacy and left the Latins at liberty to choose which of them The Cardinal Julian chose the Article of Purgatory but they did not begin to debate this Matter until the fifth Session held June the 5th Upon the demand of the Greeks That they would expound the Doctrin of the Church of Rome about this Point Julian told them It believ'd that the Souls of the Just which were pure and without Stain and free from mortal Sin ascended streight into Heaven and enjoy'd eternal Repose but that the Souls of those that had faln into Sins after Baptism tho' they had done Penance for them if they had not perfectly accomplish'd the Penance impos'd upon them nor brought forth Fruits worthy of Repentance to obtain an entire remission of their Sins pass'd through the Fire of Purgatory and that some are there a longer and some a shorter time according to the quality of their Sins and that at last being purified they enjoy'd perfect Happiness but that the Souls of those who died in mortal Sins or in original Sin were sent immediately to the place of Torments Mark of Ephesus answer'd That the Doctrin of the Greek Church was not different from this but in a very small Matter and that he hop'd 't was easy to rectify it by an Explication This Difference was expounded in the sixth Conference and the Greeks made it to consist in this That the Latins said the Purification of Souls was made by Fire whereas the Greeks believ'd that the Souls of Sinners went to a place of Darkness and Sadness where they were for some time in Affliction and depriv'd of the Light of God but that they were purified and deliver'd from this place of Affliction by Sacrifices and Alms That they believ'd also that the Damn'd should not be perfectly miserable nor the Saints enjoy a perfect Happiness till after the Resurrection of their Bodies The Latins demanded That this Declaration of the Greeks should be put in writing When they were about to do it Mark of Ephesus and Bessarian of Nice could not agree among themselves and each of them drew up a different Writing the former being persuaded that perfect Happiness was delay'd until the Day of Judgment and the other believing that they wanted nothing to perfect their Happiness but to receive their Bodies This Contest embroil'd them one with another and from this time they acted no more by consent and there was no good understanding between them After this the Conferences degenerated into Heats and ended about the end of the Month of July without treating upon any other Points but that of Purgatory and even about that they could not agree When the time appointed for the sitting of the Synod drew near the Greeks began to be uneasy and the Pest was then in Ferrara All these Considerations should have mov'd both of them to wish for a Conclusion of this Affair but it was not easily to be compass'd The Princes sent neither Prelats nor Ambassadors to the Council those who were at Basil remain'd there still the Greek Emperor would not have the Synod begin until there were a considerable number of Prelats Nevertheless the Pope by his Importunity made him resolve to hold the Council telling him That where the Pope the Emperor and the Patriarch were there was the Synod But a new Difficulty happen'd for the Greeks reflecting upon the smalness of their number concluded That if Things were carried in the Council by plurality of Votes they must needs lose their Cause and therefore they remonstrated That the Case was different in this Council from what it had been in former Councils wherein the Greek and Latin Church were at agreement whereas in this the Difference which was to be determin'd was between them so that the Judges themselves were divided and therefore they propos'd That the Voices of each Party should not be reckon'd by the Party but in proportion to the number of which each Party consisted so that if there were 20 on one side and 200 on the other the 20 Votes should be reckon'd as equal to the 200. The Emperor took upon him to make the Pope agree to this Proposal and he agreed with him about some things but he did not otherwise explain himself to the Bishops but by telling them That they should be content and that the Pope had granted them what they desir'd After this a Resolution was taken to begin quickly the Sessions of the Council The Emperor having sent for the six principal Archbishops the Grand Master of the Rolls the Grand Ecclesiarch Charto-phylax with the two Abbots who had been present at the Conferences and three Doctors acquainted them that the time of the Synod was now approaching that they must consult where they should begin the Question about the Procession of the Holy Spirit which consisted in two Points The first was to understand whether the Doctrin of the Latin Church upon this Subject was Orthodox and agreeable to the Sentiments of the Greek Church The second whether they had reason to add to the Creed That He proceeded from the Son They were divided in their Opinions but the greater number thought that they must begin with this last Head The Greeks and Latins appointed each of them six Persons to maintain the Dispute Those who spoke on Behalf of the Greeks were Mark of Ephesus and Bessarian of Nice on the Latin's side the Cardinal Julian Andrew Bishop of Rhodes the Bishop of Forio-Julio and a Spanish Doctor nam'd John were chosen with two others to Answer the Greeks The Emperor having the consent of his Clergy for beginning the Council sent Jagaris and Scyropulus the Grand Ecclesiarch to advertise the Pope of three Things 1. That the Greeks were ready to begin the Synod and waited only for the Day which he would appoint 2. That they desir'd to be the Aggressors and that the Latins would answer them 3. That the Sessions should be held in the Cathedral or at least in some of the principal Churches The Pope granted them the two first Articles and fix'd the first Session of the Council for the 8th of October But he would never consent to the third and caus'd all the Sessions to be held
the Soul attributed to St. Augustin He is also reputed to be the Author of a certain Letter on the Canon of the Mass which is contain'd in the first Tome of the Spicilegium The Abbey of Clairvaux has produc'd in the end of this Century three Abbots who may Henry Peter and Garnier Abbots of Clairvaux be reckon'd amongst the Ecclesiastical Writers viz. HENRY the seventh Abbot who wrote a Treatise call'd De peregrinante Civitate Dei and some Letters PETER the eighth Abbot who was the Author of some Letters and GARNIER his Successor who compos'd divers Sermons If any Persons are desirous to consult those Works they may have recourse to the third Tome of the Bibliotheca Cisterciensis GILBERT OF SEMPRINGHAM an English Man and Founder of the Order of Gilbert of Sempringham the Canons call'd Gilbertines in England flourish'd in the end of this Century He compil'd two Books of Constitutions for his Order which are to be found in the Monasticon Anglicanum In the Library of St. Germain des Prez is to be seen a Manuscript Collection of divers Sermons which bear the Name of CHRISTIAN Some are of Opinion That this Author Christian. was Abbot of St. Peter An Val in the Diocess of Chartres Others attribute this Piece to Christian Arch-bishop of Mentz who died A. D. 1183. and who wrote as it is generally believ'd an History of the Emperor Frederick's Expedition to the Holy Land But others with greater probability ascribe it to one of the two Christians Monks of Clairvaux and the Pupils of St. Bernard who were made Abbots and Bishops in Ireland and of whom mention is made in Chap. 8. of the second Book of St. Bernard's Life Let the case be how it will this Author has apparently taken many Notions out of the Works of that Saint GAUTIER sirnam'd DE CHATILLON a Native of Lisle in Flanders was the Author Gautier de Chatillon of the Alexandreis or Poem on the Actions of Alexander printed at Strasburg A. D. 1531. and at Lyons in 1558. He also compos'd three Books in form of Dialogues against the Jews which Father Oudin says he has seen in Manuscript in the Library of the Monastery of Premontre at Braine GARNIER a Canon and Superior of the Abbey of St. Victor at Paris compil'd in the Garnier of St. Victor end of the Century a Treatise call'd The Gregorian containing certain Allegorical Explications on the Bible taken out of the Writings of St. Gregory Pope This Work was printed at Paris A. D. 1608. THOMAS a Monk of Cisteaux is the Author of a Commentary on the Canticles divided into twelve Books and dedicated to Pontius Bishop of Clermont altho' some Persons have Thomas Monk of Cisteaux attributed it to other Authors of the same Name and Paul de Reatino a Cordelier took the boldness to cause it to be printed at Rome A. D. 1655. under the Name of John Duns sir-nam'd Scotus but he was soon oppos'd by the Sollicitor General of the Cistercian Order who obtain'd a Decree of the Master of the Sacred Palace by which it was declar'd that that Commentary was unadvisedly printed under the Name of Scotus and a Prohibition was made at the same time to sell or publish it for the future under that Name but only under that of Thomas of Cisteaux Charles de Wisch who caus'd this Work to be printed in the Bibliotheca Praemonstratensis attributed it to divers Thomas's and afterwards John le Page the Collector of the Library of Premontre ascrib'd it to one Thomas Canon of that Order in the Monastery of Quesnoy but the true Author of it is Thomas Monk of Cisteaux as it appears from the ancient Manuscripts which are extant in the Libraries of the same Order It likewise bears his Name in the first Editions set forth by Badius at Paris A. D. 1521. and at Lyons in 1571. This Author flourish'd in the end of the Centuâ—y PETER sirnam'd COMESTOR or the Eater a Native of Troyes in Champagne Priest Petrus Comestor Dean of St. Peter at Troyes and Dean of the Church of St. Peter in that City acquir'd so great Reputation that he was invited to Paris and made Chancellor of the University He retir'd near the end of his Life to the Monastery of St. Victor and died there A. D. 1198. His principal Work is a Scholastical History divided into sixteen Books which comprehends an Abridgment of all manner of Sacred History from the beginning of Genesis to the end of the Acts of the Apostles but he intermixes therein divers Passages of profane History and some fabulous Narrations This Work was first printed at Rutlingen A. D. 1473. and afterwards at Strasburg in 1483. as also at Basil in 1486. and at Lyons in 1543. The Sermons which Busaeus caus'd to be printed under the Name of Peter of Blois belong to this Author as well as some others which are extant in the Libraries ROBERT OF FLAMESBURY a Regular Canon of St. Augustin and Penitentiary in Robert of Flamesbury the Abbey of St. Victor was in good repute for his Learning He compos'd a large Penitential which is kept in Manuscript in the Library of St. Victor and in that of the College Des Cholets The English were always very accurate in their penitential Books and two Authors were Bartholomew Bishop of Oxford Odo of Chirton more especially famous for writing on that Subject in the end of the Twelfth Century The first is BARTHOLOMEW Bishop of Oxford a Manuscript Copy of whose Work is to be seen in the Library of St. Victor and the other is ODO OF CHIRTON whose Piece call'd The Summary of Repentance is extant in divers Libraries of England with several Homilies by the same Author ELIE OF COXIE so call'd from the Name of a Village in the Territory of Furnes in Elie of Coxie Abbot of Dunes Flanders the place of his Nativity was at first a Monk of Cisteaux and afterwards Abbot of Dunes He has left us two large Discourses made by him in the Chapter of Cisteaux which are contain'd in the Bibliotheca Ordinis Cisterciensis He died A. D. 1203. JOHN a Carthusian Frier of the Monastery of Des Portes flourish'd in the end of this John a Carthusian Monk of des Portes Century and compos'd five Letters on pious Subjects viz. the First about shunning of the World The Second and Third of Prayer the Fourth of the care that ought to be taken to observe the Inclinations of the Heart and the Fifth of Perseverance in the State that one has once embrac'd dedicated to Bernard his Nephew a Carthusian Monk who was tempted to quit that Order There is also a Letter written by another Monk of the same Carthusian Convent nam'd Stephen de Chaulmet a Carthusian Monk Zachary Bishop of Chrysopolis STEPHEN DE CHAULMET about continuing in the Order into which one has been
with Women Lastly he demonstrates by several Arguments That Labour is requisite to a Monastick Life opposes the Curiosity and Ambitus of the Monks The Third Part contains the Methods which those false Teachers make use of to insinuate themselves into the Affections of the Simple which are Disguises Hypocrisy the affectation of a singular Sanctity the meaness of their Habit and the Austerity in their way of Living The Fourth Part contains the Marks whereby the false Prophets might be known and the Methods of Distinguishing them from the true Teachers which are Fifty in all Lastly in the last Part he relates the means of preventing those Perils and shows the Obligation which the Bishops and Pastors lie under of applying a Remedy thereto and how they shall be Punish'd who are negligent therein There is likewise a Sermon of William of Saint Amour on the same Subject Preach'd on the Festival of St. Philip and St. James which contains the same Maxims The Style of that Author is plain he Advances nothing but what he Confirms by a Passage of Scripture or of the Ordinary Comment or of the Canon-Law In his great Work he likewise Cites the Fathers particularly the Treatise of Saint Augustine about the Labour of Monks Saint Jerome Saint Gregory Saint Isiodore Saint Anselm the Prophecies of Saint Hildegarda c. The Abstract of his Works which we have already given you and the Answers to the Objections made against him are enough to acquaint us of his Real Sentiments but one cannot tell how to justify the Malicious Application which he made of the Passages of Holy Writ to the Orders of the Mendicant Friars approv'd by the Holy See and chiefly to that of the Dominicans For tho' he declar'd that he did not aim at them yet the occasion of his Writing and the Motive of undertaking thâ—â— Task put it out of all question that he had them in his Eye and that 't is them he attacks without naming them but by describing them in a way wherein he could hardly be blamed CHAP. VIII Of the Errors advanc'd by Amaury Abbot Joachim and several others and of their Condemnations IN the beginning of the Thirteenth Century a Clerk Student at Paris Nam'd Amaury Born in The Doctrine of Amaury and his Condemnation Village in the Diocess of Chartres call'd Bena after he had for a long time Taught Logick 〈◊〉 Expounded the Scriptures kept still a particular Method and singular Opinions Among otâ—… things he maintain'd That every Christian was oblig'd to believe as an Article of Faith that 〈◊〉 was a Member of Jesus Christ. This Opinion having been Disputed in the Schools of Paris the Debâ—… was brought before Pope Innocent III. who after he had Heard the Propositions of Amaury and 〈◊〉 Refutation of them by the University of Paris Condemn'd the Opinion of Amaury Being returâ—… to Paris he was oblig'd to retract his Opinion with his Mouth tho' not with his Heart Withiâ— short time after he Dy'd and was Interr'd near the Monastery of Saint Martin in the Fields After his Death some of his Disciples Publish'd other Errors more dangerous than the former 〈…〉 The Errors of the Disciples of Amaury and their Condemtion for instance That since the time of the Law was past the Sacraments were useless and that eâ—… one is Justify'd by the Internal Grace of the Holy Spirit That the Vertue of Charity takes away 〈…〉 sinfulness of an Evil Action and according to this Maxim they committed Crimes contrary to 〈…〉 stity with the Women who follow'd them and which they suffer'd to go unpunish'd under the Pretâ—… of Charity Other Authors Accuse them likewise of Teaching 1. That the Body of Jesus Câ—… was no more on the Altar in the Consecrated Bread than in any other Loaf 2. That God 〈…〉 spoken by Ovid as well as by St. Augustine 3. That there was no Resurrection nor any 〈…〉 Heaven or Hell than good Thoughts and Mortal Sins 4. That one ought not to Honour 〈…〉 Saints or their Relicks A Goldsmith Nam'd William was the Head of this Sect He call'd hiâ—… the Ambassador of God and Prophesy'd That before Five Years the World should be smitten 〈…〉 Four Plagues with Famine on the People with the Sword on the Princes with Earthquakes wâ—… should swallow up Cities and with Fire on the Prelates of the Church He call'd the Pope 〈…〉 Christ Rome Babylon and all the Church-Men Members of Anti-Christ He likewise fore-â—… That King Philip Augustus and his Son should soon Reduce all Nations under the Obedience of 〈…〉 Holy Ghost Peter Bishop of Paris and Jarin the King's Counsellor being inform'd of this 〈…〉 Sect to discover who were of it made use of a Man who likewise pretended to be of it By 〈…〉 means several were Discover'd and Apprehended who being brought to Paris were Condemn'd iâ—… Council Held 1209 and afterwards Burnt by the Order of King Philip. The Authors of that tâ—… reckon up Fourteen of them whose Names and Qualities they tell us There were some Priests 〈…〉 almost all had Study'd Divinity Of those Fourteen Ten were Burnt Three were Condemn'd 〈…〉 perpetual Imprisonment and one who became a Monk before he was Apprehended They Câ—… demn'd the Memory of Amaury his Bones were dug up and thrown into the Common Sewer 〈…〉 who discover'd those Hereticks by pretending to be of their Sect apply'd himself to the Abbot 〈…〉 Saint Victor to Master Robert and Friar Thomas who Consulted the Bishop of Paris and Three othâ—… Masters about it by whose Advice he who had Discover'd those Hereticks continu'd with anotheâ—… Priest to feign himself to be one of them They Condemn'd in the Council of Paris Aristotle's Books of Metaphysicks and Physicks newly Aristotle's Works Condemn'd brought from Constantinople and Translated into Latin They order'd them to be Burnt and forbad the Reading them under pain of Excommunication This Prohibition was Confirm'd about the Year 1215 by the Pope's Legate who endeavour'd to Reform the University but he allow'd thâ—… Teaching of the Logicks of that Philosopher Gregory IX in the Year 1231 renew'd it but withaâ—… adding That he did not forbid the Reading Aristotle's Books but till such time as they were Corrected In the Year 1265 Simon Legate of the Holy See in Reforming the University Confirm'd the Constitution of the Year 1215 about the Books of Aristotle without taking any Notice of the Correction But in the Reform of the University in the Year 1366 they permitted the Reading the Books of Physicks as well as the rest This was the Fortune of the Works of that Philosopheâ— at that time Abbot Joachim having in his Books advanc'd several Propositions against the Irregular Morals The Opinions of Abbot Joachim of his time and Exhorted Men to aspire after a greater Perfection than that which was Practis'd in the World Some took occasion from thence to believe That the Law of the Gospel of Jesus Christ which they thought imperfect would
suddenly expire and that the Law of the Spirit a great deal more perfect would succeed it This Doctrine spread among a great many Spiritual Men and one of â—hem made a Book to establish it to which he gave the Title of The Eternal Gospel This Piece The Book call'd the Eternal Gospel appear'd about the beginning of this Century but what is the Author's Name is not known Matthew Paris ascribes it to the Order of the Jacobines Aimeric to John the Seventh General of the Franciscans Let the Case be how it will 't is certain that a great many Monks approv'd of this Work and that some of them would have Taught this Doctrine Publickly in the University of Paris in the Year 1254 but the Bishops oppos'd it And the Book of the Eternal Gospel was Condemn'd to be The Condemnation of that Book Burnt in the Year 1256 by Pope Alexander IV. who at the same time Proscrib'd those who maintain'd the Doctrine of that Book as William of Saint Amour and Ptolemey of Lucca assure us All the Errors of this Book turn upon this Principle That the Law of the Gospel of Jesus Christ was The Errors of that Book imperfect in comparison of the law of the Spirit which was to succeed it For according to this Book the Law of the Gospel was to last no longer than Twelve hundred and sixty Years and consequently was upon expiring The Author of that Book advanc'd besides this several particular Errors viz. That none but Spiritual Men had the true Knowledge of the Scriptures That only those who went Bare-foot were capable of Preaching the Spiritual Doctrine That the Jews tho' adhering to their Religion shall be loaded with good things and deliver'd from their Enemies That the Greeks were more Spiritual than the Latines and that God the Father should Save them That the Monks were not oblig'd to suffer Martyrdom in Defence of the Worship of Jesus Christ That the Holy Ghost receiv'd something of the Church as Jesus Christ as Man had receiv'd of the Holy Ghost That the Active Life had lasted till Abbot Joachim but that since his time it was become useless That the Contemplative Life had begun from his time and that it should be more perfect in his Successors That there should be an Order of Monks by far more perfect which should flourish when the Order of the Clergy was perished That in this Third State of the World the Government of the Church would be wholly Committed to those Monks who should have more Authority than the Apostles ever had That those Preachers persecuted by the Clergy should go over to the Infidels and might excite them against the Church of Rome These are some of the Extravagancies which the Authors relate as extracted out of the Book of the Eternal Gospel The Maintainers of this Work are call'd Joachites or rather Joachimites in the Council of Arles 1260 The Condemnation of the Joachimites in the Council of Arles 1260. wherein their Doctrine was Examin'd and Condemn'd in these Terms Among the False Prophets who appear at this time none are more Dangerous than those who taking for the Foundation of their Folly several Ternaries in part true and making false Applications of them establish'd a very pernicious Doctrine and wickedly affecting to do Honour to the Holy Ghost do impudently derogate from the Redemption of Jesus Christ by aiming to include the Time of the Reign of the Son and his Works within a certain Number of Years after which the Holy Ghost shall Act As if the Holy Ghost were to Act with more Power and Majesty for the future than he has done yet since the beginning of the Church These Joachites by a Chimerical Concatenation of certain Ternaries maintain That the time of the Holy Ghost shall for the future be inlighten'd with a more perfect Law laying down for the Foundation of their Error this Holy and Coelestial Ternary of the Ineffable Persons of the Ever-blessed Trinity Father Son and Holy Ghost and are for establishing their Error on the Basis of all these Truths They add to this Sovereign Truth other Ternaries by asserting That there shall be Three States or Orders of Men who have had or shall have each their proper Season The First is that of Marry'd Persons which was in Repute in the time of the Father that is under the Old Testament The Second is that of Clerks which has been in esteem in the time of Grace by the Son in this Age of the World The Third is the Order of the Monks which shall be glorify'd in time with a larger measure of Grace which shall be given by the Holy Ghost Three sorts of Doctrines answer to these Three States the Old Testament the New and the Eternal Gospel or the Gospel of the Holy Ghost Lastly They distinguish the whole Duration of the World into Three Ages The time of the Spirit of the Law of Moses which they attribute to the Father the time of the Spirit of Grace which they attribute to the Son and which has lasted 1260. Years and the time of a more Ample Grace and of unveil'd Truth which belongs to the Holy Ghost and of which Jesus Christ speaks in the Gospel when he saies When that Spirit of Truth shall come he will teach you all Truth In the First State Men liv'd according to the Flesh in the Second between Flesh and Spirit and in the Last which shall endure to the end of the World they shall live according to the Spirit The Consequence which they draw from this Fiction of Ternaries is That the Redemption of Jesus Christ has no more place and that the Sacraments are Abolish'd which the Joachites have almost the Impudence to Advance by asserting That all Types and Figures shall be Abolish'd at this time and that the Truth shall appear all naked without the Veil of Sacraments Maxims these are which ought to be Abominated by all Christians who have Read the Holy Fathers and who firmly believe that the Sacraments of the Church are visible Signs and Images of Invisible Grace under the Elements of one of which the Son of God abides as he has promised in his Church to the End of the World This Council adds That tho' this Doctrine had been Condemn'd a while ago by the Holy See in its Censure of the Book of The Eternal Gospel yet because several Persons maintain'd it under a pretence That the Books which serv'd as a Foundation to that Error had not been Examin'd nor Condemn'd viz. the Book of Concordances and the other Books of the Joachites which till then remain'd undiscuss'd because they lay conceal'd in the Hands of some Monks and began then to appear in the World and to Infatuate the Minds of many it Condemns and Disapproves of those Works and prohibits the making use of them under pain of Excommunication In the Year 1240 William Bishop of Paris having Conven'd all the Regent Doctors of the University