A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

CHAP. VIII. (Book 8)

Of the Life and Writings of PETER DAMIEN, Cardinal Bishop of OSTIA.

PETER sirnam'd Damien from the Name of his Brother, was born at Ravenna the be∣ginning * 1.1 of the Eleventh Century. He was descended from an honourable Family, and his Parents took care to bestow upon him good Education; and in his very Youth he was noted for his singular Piety. After he had went through the whole course of his Stu∣dies, he retir'd into the Monastery of the Holy Cross of Avellane near Engulio, the Monks of which place are call'd Hermits, because they spent their Lives in great Retirement, tho' in Common and under an Abbot. He was call'd by Guy Abbot of Pomposio to reform his Mo∣nastery. At two Years end he return'd to Avellane, where he was made Prior, and after∣wards Abbot of that Monastery, which in a short time he augmented, and Founded several others, where the same Rule was observ'd. He was in so great a Repute and Esteem, that he was nominated Cardinal, and made Bishop of Ostia by Pope Stephen IX. He likewise held by way of Commendam the Bishoprick of Engulio, and began to have a great share in the Affairs of the Church of Rome. In the Year 1059. under the Pontificat of Nicholas II. he was sent Legat to Milan, to reform the Clergy of that Church, where Simony was publickly pra∣ctis'd. He acquitted himself in this Legation with a great deal of Authority and Prudence, and return'd after he had caus'd an Order to be made, to prevent this and such like disor∣ders for the time to come. Some time after, he resolv'd upon quitting his Bishopricks, and the Employments which he had at large in the World, and to retire into Solitude; he there∣upon resign'd them into the Hands of Pope Alexander II. and return'd back to his own Mo∣nastery. However, this did not prevent him from having great concerns with the Popes, Bi∣shops and Noblemen, who ask'd his Advice, and made use of him in Matters of the highest Importance. Alexander II. sent him as his Legat into France, to put an end to the Difference there on Foot between the Bishop of Mascon and the Abbot of Cluny, concerning the Pri∣vileges of that Abbey. He held a Council at Challons, wherein he made several Orders; con∣firm'd the Privileges granted by the Popes to the Abbey of Cluny, and made the Bishop of Mascon to consent thereto. He was likewise sent by the same Pope to Florence, to put a stop to the Schism which was between Peter, Bishop of that City, and his Clergy. Afterwards in the Year 1068. he went as Legat into Germany, to hinder the Emperor Henry from being di∣vorc'd from his Wife Bertha. Some time after he took a Journey to the Monastery of Mount Cassin, to consolate the Religious of that place. Lastly, In the Year 1072. he was sent by the same Pope to Ravenna, to take off the Excommunication issu'd, a long time since, against that City, because of the Differences which Henry Bishop of Ravenna, lately deceas'd, had with the Holy See. After he had discharg'd the Commission, he dy'd the 23d of February the Year en∣suing at Fayance, being Sixty six Years Old.

The Works of this Author, in the last Edition, are divided into Four Tomes.

The First contains the Letters, rang'd in Eight Books, according to the Quality of the Persons to whom they were written; of which the First is compos'd of the Letters which are directed to the Popes.

The First is to Gregory VI. whom he congratulates upon his advancement to the Popedom, * 1.2 exhorts to root out Simony, and admonishes to depose the Bishop of Pesaro.

The Second is directed to the same Pope; he gives him to understand, That the Man who was elected Bishop of Fossombrona, was not altogether worthy of the Episcopacy, because of his Ambition; but that yet he was to be preferr'd to a great many others, and that in other Respects he had the Qualifications necessary to a Bishop.

The Third is to Clement II. to whom he writes word, That the Emperor had order'd him to wait upon him, to inform him of the Abuses of several Churches, and of what he thought necessary to put a stop to them; that being upon his Journey, he had receiv'd a Letter from that Prince which was directed to him; that being return'd to his Solitude he sent it to him, where he waits for his Orders to depart. He declares on the one Hand, That he would be very well satisfied to be excus'd from the Journey, that so he might not lose his Time in going and coming; but that on the other hand, he could not but be mov'd with the mise∣rable

Condition of the Churches of his Country, which were in a strange Confusion, by reason of the Irregularity of the Bishops and Abbots. He remonstrates to him, That it sig∣nified nothing that the Holy See was pass'd from Darkness to Light, if the rest of the Churches were still in Darkness, and exhorts him to apply some speedy Remedy to these Evils, and to punish the Bishop of Fano.

The Fourth is to Leo IX. He therein complains for that this Pope had given too lightly Credit to the Calumnies rais'd against him, and he calls God to witness how Innocent he was.

The Fifth is to Victor II. He remonstrates to this Pope, That he ought to protect a Lord who had devoted himself to the Service of God, and whom they would dispossess of his Estate.

The Sixth, directed to Nicholas II. is amongst the Opuscula of this Author, of which it makes the Seventeenth.

The Seventh is to the same Pope. He congratulates him for that the Church was in Peace under his Pontificate; and Petitions him in behalf of the Inhabitants of Ancona, who had been excommunicated.

In the Eighth, directed to Pope Nicholas and the Arch-deacon Hildebrand, he desires to quit his Bishoprick, since they had divested him both of his Sacerdotal Habits, and of his Reve∣nues.

The Ninth and Tenth are among the Opuscula, and they make the Nineteenth and Twen∣tieth of them.

The Eleventh is directed to Alexander II. He recommends to him the Church of Orleans which was then in Trouble.

The Twelfth, directed to the same Pope, is very considerable. He therein reproves two Abuses, which he says were too frequently practis'd by the Court of Rome in his Time, and he intreats the Pope to redress them. The First is, That in almost all the Decretals, the Pe∣nalty of Excommunication was inserted. The Second is, That the Clerks and Laicks were hinder'd from reproving the Vices of their Bishops.

The First (says he) makes the Salva∣tion of Men very dangerous; because Persons are often excommunicated without know∣ing any thing of it, and that for Things of little or no Consequence; the most trivial Faults being punish'd with the same Penalty as the more heinous ones: They punish a Man more rigorously for having violated an humane Law, than ever God does for the breaking of his Commands.

He says, That St. Gregory and the other Popes had no such Custom, and that they seldom pronounc'd an Anathema in their Decretals, except when the Faith was in dispute. He therefore conjures this Pope to abolish this Custom, and for the future to strike this Clause out of their Decretals, by assigning some other Penalty in its stead. As to the other Abuse, which supposes that it is not lawful for Inferiours to accuse their Bishops in a Superior Court, or to alledge against them what ought to be Corrected.

This (says he) is a very unreasonable Thing, and contrary to the Discipline of the Church. For to whom can one better address ones self to discover the Faults, which a Bishop commits, than to him who has the Office of a Master, and who has the Pre-eminence among his Brethren, to correct the Faults of the Bishops, according to the Privilege of his See? And is it not a piece of insupportable Arrogance, Pride and Vanity, that a Bishop shall live as he pleases, and not condescend to harken to the Complaints of those who are under him, in things wherein he may be deceiv'd; especially when they do not apply themselves to secular Judges, but to Bishops, that they may honourably and gravely redress those Grie∣vances which might attract the Smiles of the Laity? Is it not reasonable, that he who is accus'd should Justify and Clear himself, or else acknowledge his Faults?

To this he sub∣joyns the Example of St. Peter, who did not make use of his Authority to reject the Com∣plaints of the Faithful, who took it ill that he should Preach the Gospel to the Gentiles, but gave them a reason for this his Proceeding. To this Instance he adds that of David, who ac∣knowledg'd his Offence when he was reprov'd for it by Nathan; the Example of Mary, who suffer'd the Reproof of her Sister Martha; and another Instance of St. Peter, who did not take it ill that St. Paul rebuk'd him. Afterwards he starts this Objection:

But I am Bishop; I am the Pastor of the Flock, I am not to be accus'd by those who ought to be subject to me, and whom I ought to lead; they ought patiently to suffer my Failings. And to this ••e answers, that in the Gospel it is said, That we ought to declare to the Church the 〈◊〉〈◊〉 of our Brethren, when they do not amend after they had been privately reprov'd; the which being express'd in general Terms, ought to be understood as well of the Faults of Bishops, as of the Faults of the rest of the Faithful; that if the Bishop would not sub•…•… to the Laws of the Church, who would?

Lastly, He concludes, That nothing would more conduce to the abating the Pride of Bishops, who valued themselves too much upon the account of their Divinity, to the maintaining of Peace, and to prevent Tyranny, than to suffer Inferiors to have recourse to a Superior Authority, and to Synods, there to prefer their Complaints against their Bishops.

In the Thirteenth, directed to the same Pope, he opposes an Error which grew very p••e∣valent in his Time; to wit, That it was not Simony to buy a Bishoprick of a King, or any

other Prince; provided nothing was given for Consecration. Two Chaplains of Prince God∣frey Marquis of Tuscany, had broach'd this Doctrin, and maintain'd it by saying, That in this Case, they do not buy either the Sacerdotal Office or the Church, but only the Tem∣poralities and the enjoyment of the Revenues. Peter Damien makes it appear that this is a Fallacy; because since a Man cannot be divided into two distinct Persons, whereof one shall enjoy the Temporalities, and the other perform the Spiritual Functions, when he buys the Temporalities, which he cannot enjoy till he be advanc'd to the Ecclesiastical Dignity, and perform the Functions thereof; it may be truly said, That he buys the Ecclesiastical Dignity and the Sacrament too. This he proves, because the Prince in granting the Inve∣stiture of a Bishoprick does not give a meer Rod only, but the Pastoral Rod, and the Ti∣tle of Priesthood, the Sacrament whereof is receiv'd by the Ordination. He adds, That 'tis only in pursuance of this nomination of the Prince that the Man is ordain'd, and there∣fore tho' he does not directly give Mony for his Ordination, yet it cannot be said to be gra∣tuitous, since Mony made the way for him. Afterwards carrying this Thought a little far∣ther, he says,

When the Prince has put the Pastoral Rod into your Hands, did he say, Receive the Lands and Revenues of such or such a Church? No▪ Did he not say to you, Receive this Church? If you pretend to have receiv'd the Revenues of the Church with∣out the Church, you are a Schismatick, and guilty of Sacrilege; and if you receiv'd the Church by this Investiture, as you must needs own, then you are guilty of Simony.

Lastly, He says, That the possession of the Ecclesiastical Revenues, and the Consecration are so closely connected together, that he who receives the Right of possessing the Revenues of the Church, cannot enjoy them till he be consecrated, and that he who is consecrated, ought necessarily to have the management of the Revenues of the Church. To conclude, He con∣firms these Maxims by several Passages taken out of the Decretals; and shews that it is not only Simony to buy and sell Bishopricks and great Benefices, but also to buy and sell small Be∣nefices, such as Curacies and Prebendships. In the close, he exhorts the Pope to Condemn the Error, which he had refuted in this Letter, and not to permit any Persons to be promot∣ed to the Priesthood, who have acquir'd it by Mony, or (which he pretends to be more blame∣able) by any Services which they have done for their Princes.

In the Fourteenth, he makes his Complaints to Alexander II. for that he had abus'd and rais'd a Disturbance in the Church of Engubio, which had been committed to his Care, by the Predecessors of that Pope. He puts him in mind of the Obligations which he lay under to him, which deserv'd quite another sort of usage, and takes notice that if satisfaction were not done him, he would make his just Grief to break out the more. He likewise intreated him to take off the Excommunication which he had issu'd out against the Arch-bishop of Ra∣venna, whom he look'd upon to be very unfortunate; because it was an unworthy thing that so great a multitude of Men should be in danger of perishing for the fault of one single Man.

The Fifteenth is an Answer to a Letter of that Pope, who complain'd that he had not wrote to him, being too much taken up with Contemplation. He gives him to understand, That indeed he did enjoy a little more Repose, since he had quitted the Episcopacy; but that still he was taken up with a great many Visits, and a multiplicity of Business, and was so highly concern'd at the disorders of the World, that he had neither Time nor Courage to write. This gave him an occasion to describe the corrupted Manners of his Time. After∣wards he conjures the Pope, who had taken from him the Earldom of Ostia, to discharge him likewise from his Bishoprick. Lastly, He exhorts him to use his utmost endeavours to reform the Church, and concludes his Letter with Eight Verses, which puts him in mind of his Duty.

In the Sixteenth, directed to the same Pope and to Hildebrand, he excuses himself for having wrote to the Arch-bishop of Cologne, by sending to them the Copy of his Letter, there∣by to let them know that they had no reason to be offended at it. He excus'd himself like∣wise from taking a Journey to Rome, to which they had summon'd him; but does not refuse to go to Mantua, because he thought that Journey would turn to greater Account.

The Three next Letters are among his Opuscula; the two first are the Three and Four and twentieth of these Opuscula, and the last is the Life of St. Radulphus.

The Twentieth is directed to Cadalous Bishop of Parma, the Antipope, whom he extreamly upbraided, for having caus'd himself to be elected Bishop of Rome; or at least, for having permitted it: He made it appear that his Election is Adulterate, Schismatical, Heretical and Vicious. (1.) Because he had been elected, whilst the Holy See was fill'd with a Lawful Pope. (2.) Because he had not been elected by the Cardinals, who have the greatest share in the Election of a Pope, nor by the Clergy and Laity of Rome; but by two Bi∣shops of a bad Life, and who had no Right in this Election. (3.) Because the Church of Rome would not acknowledge him. Afterwards he threatns him with the Judgments of God, and with a speedy Correction.

This Letter made no Impression on Cadalous; on the contrary, that Bishop came to Rome with an Army, and became Master of it by Force. Upon this Peter Damien wrote him a second Letter more vehement than the former, wherein he compares him to the most cruel

Tyrants, and puts him in mind of the Punishment inflicted on the Bishop of Placenza, who had usurp'd the Holy See by such like Methods, in turning out Gregory IV.

The Second Book contains the Letters which Peter Damien wrote to the Cardi∣nals.

The First is directed to the Cardinals of the Church of Lateran; he exhorts them to bear a strict Watch over themselves and others, that they may be Exemplary in so corrupted an Age. * 1.3 He therein shews how the Lives of Bishops ought to be Holy and Unblameable. He declaims against Bishops who are Ambitious, against those who follow the Court, and who enter into the Service of Grandees, in order to obtain Ecclesiastical Preferments by way of recompence. He says, That there are three sorts of Presents, which are alike prohibited for the gaining of Benefices: Munus a Manu, Munus ab obsequio, Munus a lingua; that is, Mony, Presents, and Flatteries. After he had invey'd sufficiently against this Abuse, he exhorts the Cardinals to lead such exemplary Lives, as might serve as a Pattern to the Bishops and all the Clergy.

The Two next Letters are in the Opuscula, the one is the Two and twentieth, and the other the One and thirtieth.

The Fourth is directed to Boniface Cardinal of Albania, and to Stephen the Priest: He recommends to them an Abbot of the Monastery of St. Apollinarius.

The Fifth directed to Cardinal Hildebrand Arch-deacon of Rome, and to Peter the Priest; contains a great many Mystical Reflections about the Sabbath, and the Six days of the Crea∣tion.

In the Sixth, directed to the same Persons, he ingenuously complains of Alexander II. his taking away from him a Book which he had compos'd; he commends this Pope, declaims against Cadalous, and makes mention of what he had suffer'd in the Service of the Holy See.

The Seventh is likewise amongst the Opuscula, of which it makes the Two and thir∣tieth.

In the Eighth, he complains that Hildebrand, to whom he had written, not only took no notice of him, and return'd him no Answer, but likewise spoke very much to his disad∣vantage. He puts him in mind what Services he had done to the Holy See, and to him in particular. Lastly, He declares to him, That he surrender'd up to him the Bishoprick which had been bestow'd on him.

In the Ninth, he makes his complaint to the same Person, for having too lightly given Credit to his Enemies, who had told him, That he had founded a Monastery in a place where he had no Right to do it. He made it appear that it had been granted to him by the Uncle of Guy, who was the Person who complain'd that the Monastery had been built on his Demeans.

The Tenth is amongst the Opuscula, and makes the Eighteenth.

The Three next Letters are directed to Didier Abbot of Mount Cassin and Cardinal of St. Cecilia, to whom he gives a great many wholsome Advices about his Conduct; as for Instance, To have always an Eye upon his Faults, and not to regard his Virtues; to be glad when he was reprov'd by others; not to slight, but to correct, as his Duty requir'd him, the Faults of those who were committed to his Charge; to say no ill of the Absent, but to re∣prove those who were Faulty face to face; to have a due Veneration for Fast-days, and of∣ten to celebrate the Holy Sacrifice, that so, says he, the old Serpent seeing your Lips tin∣ctur'd with the Blood of JESUS CHRIST, may tremble for fear, retire in Confusion, and not approach to the Sacrament, which has made him a Captive.

The Five others, directed to the same Person, are among the Opuscula, of which they make the Thirty third, the Thirty fourth, the Thirty fifth, the Thirty sixth and the Thirty seventh.

The Nineteenth is a Letter of Compliment and Friendship, to Peter a Cardinal and Chan∣cellor.

The Two last make the Thirty seventh of the Opuscula.

The Third Book is compos'd of the Letters directed to Arch-bishops; the Number of those is but small. * 1.4

The First is the Eight and thirtieth of the Opuscula.

The Second is directed to Gebehard Arch-bishop of Ravenna, who had desir'd him to come to him. He excus'd himself for not obeying him, because he had not wherewithal to under∣take this Journey; being Poor himself, and having the Government of a very poor Mona∣stery in his Hands. He commends this Arch-bishop, gives him a great deal of Good Council, and conjures him to give him no further Trouble.

In the Third, he declares to that Prelate what a great Affection he bore to him, and exhorts him to turn out the Bishops of Fano and Pesaro, who were Men of an infamous Life, and guilty of several Crimes.

The Fourth is directed to Henry Arch-bishop of Ravenna, who had sent to know what his Opinion was concerning the Elections of Cadalous and Alexander. He returns him this An∣swer, That the Latter is the lawful Pope, and the other is a Simonists and an Intruder: And

afterwards making a Comparison between the Manners and the Genius of both; he says that Alexander II. is a Man of Parts, Learning and Piety, and that he is Chast and Charitable: Whereas Cadalous is not able to explain one Line. Lastly, he declares to him that he can∣not conceal his own particular Sentiment, and that he thinks himself oblig'd to avow freely what he thinks, and stiffly to maintain the Truth and Honour of the Holy See.

The Fifth is directed to a third Arch-bishop of Ravenna nam'd Wigbert. He complains of the severity which that Arch-bishop shew'd to him and his Monastery. He intreats him to forbeat oppressing him by exacting Mony still from him, even after he had been divested of part of his Demeans.

The Sixth is to Anno Arch-bishop of Cologne: He commends him for the Care he had taken of Henry the Emperor's Son, who had been committed to his Trust by that Prince; and for having declar'd himself against Cadalous; and exhorts him to continue and use his utmost endeavours, that a general Council might be held to put an End to the Schism.

The Seventh is a Letter of Compliment to the Arch-bishop of Milan, whom he thanks with a great deal of Address and Neatness, for the Sacerdotal Habits which he had bestow'd upon him.

The Three next are among the Opuscula, of which they make the Twenty fifth, the Thir∣ty fourth and the Thirty ninth.

The Fourth Book contains the Letters of Peter Damien directed to Bishops. * 1.5

The First is written to Bishop Albert: He exhorts him to do his Duty, and to lead an un∣blameable Life. In a more especial manner he advises him to be Charitable, and to be∣ware of Avarice and Simony.

In the Second he thanks a Bishop for the Alms which he had bestow'd on his Monastery, and exhorts him to add the other Virtues to his Liberality. Lastly, he intreats him to con∣fer the Order of Deacon on Two Clerks, which he sent him, and who had obtain'd a Dis∣pensation from their Bishop for it.

The Third is among the Opuscula, and is compris'd in the Eighteenth.

In the Fourth to the Bishop of Osino, he makes use of the great number of Dead Persons which he found in his Return, as a Motive to perswade that Bishop not to put off his Con∣version.

In the Fifth he gives us a lively and frightful Description of the last Judgment, to per∣swade him to whom he wrote to lead a Life becoming a Christian.

In the Sixth he exhorts another Bishop to a Contempt of this World.

In the Seventh he advises the Bishop to whom he wrote, to receive no Presents; and upon that Account he relates a Vision that had happen'd to a Priest, who had seen the Confessor of Count Hildebrand punish'd in the other World, for having receiv'd Presents from him; And that Count himself in Torments for not having Repented of his Cruelties, so as he ought to have done, by the over Indulgence of his Confessor. The same Priest said, that he likewise saw Count Lotharius in a Fire of Brimstone, who intreated him to admonish his Family to restore to the Church a Territory which belong'd to it, that so by this means he might be throughly deliver'd from his Torments, and that he understood that Count Guy was suddenly expected in that very Place, where several Torments were preparing for him. After the Relation of this Vision, Peter Damien says, That it was not requisite to receive Presents indifferently from all sorts of Persons; but only from such as were wellpleasing to God, because the Gifts of the Wicked are dangerous.

In the Eighth he exhorts the Bishop of Engubio to redeem the Revenues and the Orna∣ments of his Churches which were given or Mortgag'd to Laicks. He likewise gives him several good instructions about the Virtues which he ought to put in Practice, and relates the untimely End of Pope John XII. which happen'd that very Day, wherein his Guards pull'd out the Eyes of an Holy Abbot.

In the Ninth directed to the Bishop of Fermo, after he had with a great deal of Mode∣sty rejected the Title of Holiness, which that Bishop had bestow'd upon him, He bewails the Misfortunes and Irregularities of his Age, which inclin'd him to think that the End of the World was at Hand. More particularly he declaims against the Schism of Cadalous, and against the Liberty which at that time was granted to the Bishops and other Eccle∣siasticks, of maintaining their Rights and Properties with a Sword in their Hand. He makes it appear that War and Revenge is downright contrary to the Genius and Spirit of the true Church, which breaths forth nothing but Peace, and is for Pardoning all Mankind, that nothing than them can be more dissonant to the Life which JESUS CHRIST him∣self led upon Earth, and which he propos'd as an Example to his Followers, when he Taught to Suffer with Patience, and not to Revenge by Force the Injuries offer'd them: That Lastly, the Difference between the Regal and Sacerdotal Power lay in this, that the King makes use of Material Arms, but the Priest of the Sword of the Spirit, viz. the Word of God: That since it had never been allow'd to take up Arms for the Defence of the Faith, much less was it Lawful to take them up for the maintenance of temporal and tran∣sitory

Goods: And that if the Saints of old never put any Heretick or Idolater to Death, but rather suffer'd Death themselves; With what face could any of the Faithful Kill his Brother, who was purchas'd and redeem'd by the pre∣cious Blood of JESUS CHRIST, only for the loss of mere * 1.6 perishable and contemptible Things? Afterwards he relates an Instance of an Abbot of France, who wou'd not by Force and Violence oppose a certain Great Lord, who was marching towards him with arm'd Souldiers to fall upon him; but went to meet him with his Monks unarm'd, with only the Cross carry'd before them. This Action so much surpriz'd that Lord and all his Men, that instead of offering them any harm, they begg'd them Pardon, and threw themselves at their Feet. Lastly he says, that if any one should object that St. Leo ('tis Leo IX. he here means and not Leo I.) did engage himself in a War, he would answer him thus, that as St. Peter had not the Primacy for having deny'd his Master, nor David the Gift of Prophesy, for the sake of his Adultery: So an Estimate of the Good or Evil of any Person ought not to be drawn from the merit of that Person, but all Actions ought to be consider'd nakedly in them∣selves. That St. Gregory who suffer'd so many Plunderings and Injuries from the Lombards, never made War against them. That St. Ambrose never sat upon the Arians, tho' they Per∣secuted him very Cruelly. That not one Instance could be given of any of the Holy Bi∣shops rising up in Arms. That Lastly, all Causes relating to Ecclesiastical Matters ought to be try'd, either by secular Judges according to the Laws, or by the Decisions of Bishops; and that they ought not to the Shame and Disgrace of Ecclesiasticks to determine that by Force, which ought to be decided by the Courts of Justice, or by the Decrees of Bishops.

In the Tenth he excuses himself to the Bishop of Engubio for having permitted his Church to be Consecrated by the Bishop of Fossombrona, who pretended that he had a Right of Consecrating the Churches of that Place, tho' it were under the Jurisdiction of the Bishop of Engubio. He says, That he durst not oppose his proceeding, and the rather because he was already his Enemy: But that he did not pretend to exempt himself from the Jurisdiction of the Church of Engubio, which he promises to Re-cognize very chearfully. Wherefore he intreats the Bishop of Engubio to take off the Interdiction he had issu'd out against that Church; and to be perswaded that not only that Place, but also that whatsoever his Mo∣nastery could enjoy were intirely at his Service, and he begs him to grant him his Pro∣tection.

The Eleventh is a Letter whereby he Dedicates several of his Works to the Bishops of Sinagaglia and Engubio.

In the Twelfth he reproves a certain Bishop, who alienated the Revenues of his Church. He asks him whether he had forgot that Pope Victor in a Council held at Florence, had pro∣hibited it under the Pain of Excommunication? Whether he did not know that the Re∣venues of the Church were appropriated to the Maintenance of the Poor, and to the Relief of Widows and Orphans? This gave him an occasion of treating concerning the Original of Church Revenues; upon which he observes that in the Primitive Church the Faithful brought the Price of their Lands, and laid them at the Apostles Feet, that so they might distribute them to the Poor: And that afterwards it was thought more proper to settle Estates on Churches, not only for the maintenance of the Clergy, but likewise for the Relief of the Poor. That therefore those who rob the Church of the Revenues which belong to it, were guilty of a World of Homicides in depriving the Poor of their necessary Sub∣sistence. He adds, That as Sinners by giving their Estates to the Church, obtain'd by this means an Absolution of their Sins: So those on the contrary who take them do bind and engage themselves to suffer that Pennance from which the others are exempted by their Charity.

The Thirteenth contains nothing very remarkable: He thanks the Bishop of Cesena for the kind Reception he gave to a young Man whom he had recommended to him: And exhorts him to a Christian watchfulness by setting before him the Hour of Death and the Day of Judgment.

The Fourteenth is referr'd to the Twenty sixth of his Opuscula.

In the Fifteenth he shews what a Guard Ecclesiasticks ought to put over their Senses, which are the source and fountain of a great many Disorders.

In the Sixteenth he maintains that the Octave of the Festival of St. John Baptist ought to be solemniz'd in the same manner as the Festival it self, and afterwards explains the Eight solemn Festivals of the Jews, which by way of Allegory he applies to Christianity.

The Fifth Book contains the Letters directed to several of the Clergy.

In the First directed to the Arch-priests, he maintains what he had advanc'd in one of * 1.7 his Sermons, that every Mans Soul shall appear at the Day of Judgment in the same State wherein it left the Body. Several Persons were offended at this Position, believing that from thence it follows, that the Prayers, Oblations and Sacrifices which were offer'd for

the Dead, signified nothing to them. Peter Damien denies this Inference, and makes it appear that he asserted no more than what St. Gregory had asserted before him.

The Second Letter is directed to his Brother Damien. He therein makes an ingenuous Confession of the Faults to which he was addicted, and especially of his Propensity to rail at others. He entreats his Brother to pray to God to give him Grace to redress his De∣fault.

In the Third, he gives a lively Description of the Soul just upon its departure out of the Body.

In the Fourth, he makes use of a Passage out of Jeremy, to demonstrate how far the In∣temperance of Clerks is an offence to God.

The Fifth is a Letter of Compliment directed to an Arch-deacon.

The Sixth is written in the name of Leo IX. to the People of Osmo, against a Custom which prevail'd in that Church of riffling the Goods of the Bishop after his Death: This Custom is therein prohibited under the penalty of Excommunication.

The Seventh is writ in the name of Alexander II. to the Clergy and Laity of Milan, whom that Pope acquaints of his Exaltation to the Popedom, and exhorts them to Labour ear∣nestly for the carrying on of their own Salvation.

The Eighth directed to the Clergy of Florence, concerning the use of Disciplines, is one of the most Curious of his Pieces. He had writ about this Practice to a certain Monk: His Letter falling into the Hands of some secular Persons, and of some Monks of a less strict Life, they were very much offended at this new Kind of Pennance, unknown to all former Ages, and which seem'd to overthrow the Order of the Canons and the ancient Custom. Peter Damien in this Letter, undertakes to maintain it. First, from the Example of our Saviour, of the Apostles and Martys, who have been Scourg'd for the sake of JESUS CHRIST: From whence he infers, That God may very well be pleas'd with the voluntary Offering to him such a Pennance as he caus'd his Servants to endure against their Will. As to what might be objected, that indeed we do Read, that the Saints were Scourged by others, but that we never find they did it themselves: He replys, That as we ought voluntarily to imitate the Mortification of the Cross, so likewise one may imitate the other Sufferings of JESUS CHRIST; and that as no body can blame him who of his own accord Fasts at other times than those enjoyn'd by the Church: So one ought not to imagine, that he who Chastises himself with his own Hand, does a Deed less accepta∣ble to God. That on the contrary, he undergoes a real Pennance, by mortifying his Flesh, and making it suffer for the Pleasures which it has enjoy'd; that it signifies nothing to what sort of Punishment it is Condemn'd, provided that the preceeding Pleasures be punish'd by a subsequent Punishment. He asks those who pretended that this new Custom subverted the Canons; whether the Reverend Bede did ill in enjoyning several Penitents to wear Iron Girdles? Whether the Holy Fathers did ill in putting such Austerities and Pennances into Practice, of which no mention is made in the Canons? He adds, That since the Laicks might redeem themselves from a long Pennance by bestowing a certain Sum to Charitable Uses, tho' no mention be made of these Redemptions in the Canons; the Monks who may have deserv'd a long Pennance, and cannot make compensation for it by their Alms, ought not to be hindred from doing it by this Mortification of their Flesh.

The Ninth is among the Opuscula, of which it makes the Twenty sixth.

In the Tenth he excuses himself to the Clergy and Laity of Fayence, for his not being able to come to them after the Death of their Bishop, and he advises them to put off the Election of another Bishop, till the arrival of the Emperor.

The Eleventh is referr'd to the Forty first of the Opuscula.

In the Twelfth he asks the Advice of the Treasurer of the Church of Ravenna, whether he ought to remain in that City, or return to his Solitude. He relates the Reasons that might be alledg'd on both sides: On the one side, he might be serviceable to the saving of Souls at Ravenna, but there he was had in Contempt: On the other side, he was had in esteem in his own Monastery, but he was afraid this esteem would puff him up with Pride. He refers himself wholly to the counsel of him to whom he wrote, what he ought to do in the Case.

The Thirteenth is directed to the Chaplains of Duke Godfrey who charg'd him with Avarice. The occasion of which Charge was this; one of the Chaplains had a difference with him about a Piece of Gold which the Dutchess had presented at the Offering of the Mass, which Peter Damien Celebrated: The Monk who had receiv'd it, left it upon the Altar, together with another Piece of Gold presented by a Marchioness. One of these Chaplains took away one of the Pieces which the Dutchess had order'd to be given him: But afterwards Peter Damien using his utmost endeavours to make him restore it to him again 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 Con∣stancy 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 acknow∣ledgment 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 En∣tertainment 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 en∣tertain'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 Mo∣nasteries 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 Her∣mits, before that of the Coenobites.

The Thirteenth is directed to the Monks of a Monastery of Constantinople; but con∣tains 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 de∣serted 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 com∣municated 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 Ex∣ercises of the Monastical Life, and reproves for having gon from an Hermitage to a Monaste∣ry, 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 be∣fore 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 neglect∣ed 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 Penance inflict∣ed upon them for their Faults.

The Thirty third is amongst his Opuscula, of which it makes the Fifty fourth.

The Thirty fourth is likewise directed to several Hermits of his Congregation, whom he reprov'd for being too severe and too long in the exercise of their Discipline. He would not have any one, every day, be Disciplin'd any longer than during the reading of Forty Psalms, and in Advent and Lent, only whilst Sixty Psalms were reading.

The Thirty fifth is amongst his Opuscula, of which it makes the Twenty fifth.

In the last, he exhorts his Monks to live peaceably after his Death, and requires that all the Possessions belonging to another Monastery, which he permitted them to enjoy during his Life-time, should be restored after his Decease.

The seventh Book contains the Letters written to Princes and Princesses, the Two first of which are directed to the Emperor Henry III. In one of them he desires that Count Gisler may be set at liberty, and in the other, he commends that Prince for having dispossess'd Wiquier of the Arch-bishoprick of Ravenna, who had obtain'd it by sinister practices.

The Third is directed to the young Prince Henry, the Son of the former, whom he ear∣nestly exhorts to defend the Church, and to oppose Cadalous's Schism.

The next are directed to the Empress Agnes, the Wife of Henry III. and writte nabout different Affairs. In one of them, he gives that Princess to understand, that the Pope could not send the Pall to the Arch-bishop of Mentz, till he himself came to desire it, or till he were examin'd by his Legates. In the two others, he comforts and exhorts the same Princess to beg assistance of Jesus Christ, and in the last, he invites her to Italy.

The Ninth is written in the Name of Pope Nicolas II. to the Queen of France, whom he exhorts to continue her Bounty and pious Actions; advising her at the same time, to inspire the King her Husband with the same Principles, and to cause her Children to be educated in the same manner.

In the Tenth, directed to Godfrey Duke of Tuscany, he expresses himself how much he was concern'd, that that Prince, had given entertainment to Cadalous, and admonishes him to make amends for that Fault.

The Two next directed to the same Duke, are compris'd in the Fifty seventh Opusculum.

In the Thirteenth, he entreats that Prince to remit a certain Sum of Mony to the Abby of St. John Baptist, to pay for a Library which he had bought.

In the Fourteenth, directed to Beatrice Dutchess of Tuscany, he approves of the Resolution that she and her Husband had taken to live in perpetual Continency, and proposes many Ex∣amples of Vertue, for her imitation.

In the Fifteenth, he exhorts a certain Prince, to contemn all Worldly Possessions, and to seek after the Heavenly.

The Sixteenth, is comprehended in the eighteenth Opusculum.

In the Seventeenth, he exhorts the Marquess Renier, who had been enjoin'd, by way of Penance for his Offences, to go in pilgrimage to Rome; to set forward on his Journey, as soon as possible, and produces divers Examples, of the Protection that God has afforded to Pilgrims.

In the Eighteenth, he admonishes the Countess Gille, newly marry'd to the Marquess Re∣nier, not to retain the Spoils of the Widows and Orphans, but to restore every thing that her Husband had got by rapine, and advises her in order to prevent him from com∣mitting

those outrages for the future, to cause the Lands to be well cultivated, and to give Alms to the Poor.

The Nineteenth, is among the Opuscula, of which it makes the Fiftieth.

The last Book of Peter Damien's Letters, contains those that were written by him to di∣vers particular Persons.

In the First, directed to Cinthius Prefect of Rome, he commends him for the Exhortation that he made to the Twelfth-day, and advises him to persevere in administring Ju∣stice in the City, and in maintaining the Rights of the Church.

In the Second, he admonishes the same Cinthius, that he should not so much give himself up to praying as to neglect doing Justice.

In the Third, he exhorts the Person to whom he writes, to shew due Respect to his Mo∣ther, and enlarges on the Duties of Children to their Parents.

The Fourth, is a Consolatory Letter to a Father, upon the Death of his Son. He main∣tains that the Death of Children is a peculiar Favour of God, and that we ought to rejoyce rather than to be troubled at it.

In the Fi••th, he exhorts a Senator of the City of Rome, to compleat the building of a Church that he had begun, shewing by many Examples, that it is an Action, which deserves Reward.

In the Sixth, he comforts a sick Person, giving him to understand, that Sufferings are a mark of Predestination, and that a Christian ought to bear them with Patience and Cheer∣fulness.

The Seventh, is compris'd in the Forty second Opusculum.

In the Eighth, he exhorts a Judge to meditate on the future State, and on the Day of Judg∣ment, and produces a great number of Sentences of Scripture on that Subject, to the end that he might take the matter into serious Consideration.

The Ninth, is amongst the Opuscula, of which it makes the Fifty eighth.

In the Tenth, he exhorts a certain Person, who was apt to forswear himself to abstain altogether from Swearing, and advises him to give Alms.

The Eleventh, makes the Thirtieth Opusculum.

The Twelfth, is an Invective against Pride.

The Thirteenth, is contain'd in the Fifty ninth Opusculum.

The Fourteenth, is directed to his two Sisters, to whom he gives a great deal of Advice about the Religious Life.

The Fifteenth, is a Prayer made by Peter Damien, on behalf of a Man, who was at the point of Death, and it is one of those that are now us'd in the Church (i. e. of Rome) for Persons in such a Condition.

From the Letters pass we to the Opuscula or small Tracts, which constitute the third Vo∣lume of Peter Damien's Works; reserving the Account of the Second, which contains his Sermons, till we have made the Extract of his Opuscula.

The First bears this Title, Of the Catholick Faith, and is dedicated to Ambrose. He ex∣plains therein, the Mysteries of the Trinity and Incarnation, and more especially establishes the Procession of the Holy Ghost from the Persons of the Father and of the Son.

In the Second, call'd Antilogus against the Jews, he makes it appear by several Proofs taken out of the Old Testament, That JESUS CHRIST is the true Messiah the Son of God.

The Third is on the same Subject, in which he answers divers Questions proposed in the name of the Jews, concerning JESUS CHRIST.

The Fourth, is a Dialogue between the Emperor Henry's Attorny General, and an Advo∣cate of the Church of Rome, concerning the Right that the Emperors of Germany have to the Election of a Pope. After the Death of Nicolas II. the Romans chose Alexander II. without the Emperor Henry's Knowledge; whereupon that Prince being highly displeased that the Election was carried on without his Authority, nominated Cadalous Bishop of Parma to the Papal Dig••ity. Peter Damien supposes the Question about the validity of both those Electi∣ons to be debated in a Council, between the Advocate of the Church of Rome, and the Em∣peror's Attorny General. The latter maintains, That the Election of a Pope cannot be du∣ly manag'd without the Prince's Consent, and that they had apparently done him an injury in ordaining Alexander without his Knowledge. On the other side, the Advocate of the Church of Rome asserts, that the Right of choosing a Pope, or of confirming his Election, does not belong to his Imperial Majesty; since not only the Pagan Emperors, but also all the Christian Princes to the last Greek Emperors, never laid claim to that Right, nor had any share in the Election of a Pope, which was always perform'd by the Church of Rome. The Attorny General replies, That Henry the Father and Predecessor of the Prince, whose Right he maintain'd, enjoy'd such a Privilege and that it was confirm'd by Pope Nicolas II. to the Emperor his Master. The Advocate of the Church of Rome acknowledges that Concession, and willingly agrees, that the Emperor should enjoy the same Privilege; but he insists that

as to the matter in debate, the Emperor Henry being under Age, the Church of Rome, acted as his Tutor in that Election, and perform'd the Office that belong'd to him, by reason that a Child is uncapable of making such a choice: That therefore what was done at Rome, was not prejudicial to the Emperor's Right, but only made it appear, that there might be some occasions, in which it cannot take place. The Attorny General averr'd, That at least it could not be deny'd, that they had done that Prince Wrong, in not making application to him: That three Months had passed from Pope Nicolas's Death to the Day of Alexander's Ordination, and that there was more time than was requisite for the obtaining of a Pragma∣tical Sanction from the Imperial Court. The Advocate of the Church of Rome replies, That the German Noble-men and some of the Bishops of the Empire, who were disaffected to the Church of Rome, call'd a kind of Council, in which, by an unheard of boldness, they disannull'd every thing that was ordain'd by Pope Nicolas: That they refus'd to hearken to Stephen Cardinal Priest and Legate of the Holy See, and that at the sollicitation of Count Gerard, whom Pope Nicolas had excommunicated in a full Synod, they proceded to the Election of a Person, who was altogether unworthy. Thereupon he demands, which of the two Competitors ought to be acknowledg'd as lawful Pope; either he who was unani∣mously chosen by the Cardinals, who was nominated by the Clergy and People of Rome, and who was fairly elected in that City, and in the Bosom of the Holy Apostolick See; or he who had no other suffrage in his favour, but that of an excommunicated Person? The Attor∣ny General acquiesces to these Arguments, being well satisfied, that his Sovereign's Right was sufficiently secur'd, and that the Person, who was chosen, could not be unacceptable to him, because he belong'd to his Court. Then the Advocate of the Church of Rome con∣cludes, wishing, That the Sacerdotal and Imperial Powers were inseparably united, and that they might always concur in the same end.

The Fifth Opusculum or small Tract, is a Relation directed to Hildebrand the Arch-Deacon, of what befel Peter Damien, during his Journey to Milan, where he was sent in quality of Legate of the Holy See, to suppress the Disorders committed by the unchaste and simoniacal Clergy of that Church. 'Tis related by him, that upon his arrival at Milan, he had no sooner given notice of the purport of his Commission, but the Clergy under colour that their Church ought not to be govern'd by the Laws, nor to submit to the Yoke of Rome, rais'd a Sedition. That the People ran in Crowds to the Episcopal Palace, threatning to cause him to be put to Death: And that afterwards appearing between the Arch-bishop of Milan, and Anselm Bishop of Lucca, he allay'd their fury by a Discourse, which he produces. In that Speech Peter Damien remonstrates to them, that he was not come to enhance the Grandeur and Authority of the Holy See; but to promote their Salvation: That that Church derives its Dignity and Primacy from the Institution of JESUS CHRIST, and that no attempt can be made on its Rights without violating the Faith: That St. Nizarius, St. Gervase and St. Protasius, the first Planters of the Church of Milan, receiv'd their Mission from the Apostles St. Peter and St. Paul: That St. Ambrose had recourse to Pope Siricius, to put a stop to the irregularities of some of his Clergy-men, and that he declar'd, that he was ready in all Points to obey the Church of Rome as his Patroness. The Cardinal of Ostia having by this means pacified the People, call'd an Assembly of the Clergy, and after having made enquiry into the manner of their Ordination, scarce found one Man, among so great a num∣ber, who was admitted into Orders without disbursing Mony, because every one upon that occasion, was oblig'd to pay a certain set rate.

This general Disorder extremely perplexed Peter Damien, in regard that it would be un∣just to punish some, and to pardon others, who were no less culpable. Therefore he took a Resolution, to grant an Amnesty for pass'd Transgressions, and to make a Constitution to pre∣vent such Enormities for the future. It was drawn up in the Name of Guy Arch-bishop of Milan, who declar'd, That he condemn'd the Custom or rather Abuse, which prevail'd in his Diocess, and that he oblig'd himself and his Successors to exact nothing for Ordinations: That he likewise condemn'd the Marriage of Priests, Deacons and Sub-deacons, and that he promis'd to use his utmost endeavours, to hinder them from keeping Wives or Concu∣bines: That he further engag'd both for himself and his Officers, not to take any thing, for the Benediction of Abbies and Chappels; for the Investiture and Collation of Benefices; for the Ordination of Bishops; for the Administration of the Holy Chrism, or for the Consecra∣tion of Churches. This Decree was signed by the Arch-bishop of Milan, and by the princi∣pal Clergy, who took an Oath to observe it, and did Penance for their pass'd Offences: The former impos'd on himself a Penance of a hundred Years, and nominated how much he de∣termin'd to give for the Redemption of it. The other Clergy-men were in like manner enjoin'd Fasting, which nevertheless they might redeem by reciting the Psalter, or by giving Alms. Furthermore the Arch-bishop made a Vow to go in pilgrimage to the Sepulchre of St. James in Gallicia, and to send his Clerks to Rome or Tours, or to some other Place usually frequented by Pilgrims.

In the sixth Tract, directed to Henry Arch-bishop of Ravenna, Peter Damien debates this Question, viz. Whether those who were ordain'd by Priests Simoniacally promoted, ought to be re-ordain'd or not? This Question was propos'd in a Council, where it was not judg'd expedient to resolve it, till it were farther discuss'd. Peter Damien maintains the Negative, by reason that tis not the Bishop, who is only the Minister, but God, that Consecrates: That the same thing may be said of Ordination, as of Baptism, viz. That it ought not to be reiterated, altho' it were administer'd by an unworthy Minister: That provided the Orders be conferr'd in the Catholick Church, and that both he who confers them, and he who takes them have Faith, the vicious Clerk is as effectually ordain'd by an unworthy Minister, as the ••ertuous Clerk by a worthy Minister: That there are three principal Sacraments in the Church, viz. Baptism, the Eucharist and Orders: That St. Augustin proves as to the First, and Paschasius with respect to the Second, that those Sacraments are not made more or less eff•…•…cious by wo••••hy or unworthy Ministers; and altho' the Question was never as yet stat∣ed in reference ••o Ordinations; nevertheless the Case ought to be argu'd after the same manner, according to St. Augustin's Principles, on which Peter Damien enlarges in this Book, and adds many ••xamples to shew, that Ordinations conferred by unworthy Ministers are valid, and that those Persons who were once admitted into Orders, ought not to be re-ordain'd, which he applies in particular to Simonists, and commends the Conduct of Pope Leo IX. who only imposes a Penance of forty Daies on those that were ordain'd by Priests guilty of Simony, but did not lay out any Mony upon that account. He likewise commends the Emperor Henry, for opposing that Irregularity, and concludes with a Declamation against Si•…•….

The seventh Treatise, call'd the Gomorrhean is dedicated to Pope Leo IX. who approv'd of it in a 〈◊〉〈◊〉 which is prefix'd at the beginning. In this Tract, Peter Damien proves, that Clergy-men who have committed Sins of Uncleanness, which Modesty does not per∣mit to be 〈◊〉〈◊〉, ought to be depriv'd of the Functions of their Order for ever: He re∣•…•… the 〈◊〉〈◊〉 of the Penitential Books, which impose too light Penances for those sorts of Crimes of which he shews the Enormity: He inveighs against those Persons who are guilty of 〈◊〉〈◊〉 not•…•…s Offences, and exhorts them to a speedy Repentance, and to do severe Penance.

The eighth Tract, dedicated to John Bishop of Cesena and to the Arch-deacon of Ravenna, related to the Degrees of Con••••••g••inity in which it is forbidden to contract Marriage. He 〈◊〉〈◊〉 〈◊〉〈◊〉 Opinion of the Lawyers who restrain'd them to the Fourth, and imagin'd that Grand Nephew•• and Grand Nieces might inter-marry. He reckons up the Degrees by Ge∣nerations, and maintains, That as far as any Consanguinity or Affinity can be discern'd, Ma∣•…•… 〈◊〉〈◊〉 not to be contracted, which takes place at least to the seventh Degree. He •…•…ise, that in computing the Degrees, of Consanguinity, the number of Per∣•…•… ••xceed that of the Generations by one; so that there are but five Ge∣•…•… ••he••e, are six Persons: But he retracts this Opinion in a Dissertation made 〈…〉〈…〉 pu••••ose to be 〈◊〉〈◊〉 to the same Treatise.

〈◊〉〈◊〉 the Ninth, he treats at large of Alms-giving, and shews the Usefulness of it, both for •…•…ing ••nd 〈◊〉〈◊〉 Dead, in this World and in the future State.

The Tenth, 〈◊〉〈◊〉 ••••out the Divine Service, in which he gives an account of the number of 〈◊〉〈◊〉 Canonical ••ours 〈◊〉〈◊〉 of the Prayers which make the Office, and of the difference between the Office of Clergy-men and that of the Monks: He shews how beneficial 'tis to recite it, and even recommends it to ••a••cks, as well as the small Office of the Virgin Mary. In this Tract ••e likewise discourses of the seven Mortal Sins, amongst which he does not reckon 〈◊〉〈◊〉, but di••••inguishes vain Glory from Pride.

〈◊〉〈◊〉 〈◊〉〈◊〉 Eleve•…•… ••e states this Question, viz. Whether those who recite their Office alone 〈◊〉〈◊〉 private ought ••o say; Dominus vobiscum, Jube Domine, &c. He concludes in the Affirma∣•…•… because, 〈◊〉〈◊〉 the Church is, one in many; it may be said, that divers Persons are 〈◊〉〈◊〉 ••pprehended in one single Member of it, and by reason of that Unity, one single Person may speak for all, and as if, he join'd in Prayer with many: That one single Person often speaks in the name of many and many in that of a single Person: That if it were requisite to retrench these Prayers, because they seem to suppose the presence of many Persons; other parts of the Divine Office, which are of the same nature, ought likewise to be omitted: That the Sacrifice of the Mass is offer'd up for all the Faithful, tho' in a special manner by the Priest, in regard that he holds in his Hands, every Thing that the Faithful offer in their Mind: That altho' onl•• 〈◊〉〈◊〉 ••••ngle Person assists at the celebration of Mass; yet he does not forbear to say Dominus 〈◊〉〈◊〉, and not Dominus tecum: That the Church has no regard to Numbers, Cases or Te••ms, but adheres only to that which tends to Edification: That that which one omits, may be supply'd by another; and lastly, that these Words may be referr'd as well to the Absent as to the Present. He concludes with a Commendation of the solitary Life, in favour of the Her•…•…, to whom he wrote, and leaves the Resolution of this Que∣stion

to his Judgment. It may also be observ'd in this Treatise, That at that time, the Bishops were wont to say, Pax Vobis, whereas the Priests only said Dominus vobiscum.

The Twelfth, is written against the disorderly Lives of the Monks of his Time, and he rebukes them chiefly for four irregular Practices, viz. 1. That they enjoy'd Estates and hoarded up Mony, contrary to the Vow of Poverty. 2. That they ran about continually, and kept Company with Lay-men, even with excommunicated Persons, or such as deserv'd to be so punish'd, according to the tenour of the ancient Canons. 3. That they kept rich Apparel and other Garments so sorry, that they wore them only to shew their affectation of Vain Glory. 4. That they were too much immers'd in Worldly Affairs, and that they did not lead a Life sufficiently retired. This Treatise is written with a great deal of Energy; so that the Author gives a very lively description of the Enormities of the Monks of those times, and endeavours to reform their Manners by Precepts and contrary Examples.

In the next Treatise that bears this Title, Of the Perfection of Monks, he instructs them in their Duty and in the Vertues they ought to practise.

The Fourteenth dedicated to his Hermits, contains an Abridgment of the Rule, and of the manner of living that they ought to observe.

He enlarges farther on the same Subject, in the Fifteenth Tract, which may be look'd upon as an entire System of the Rules of his Order.

The Sixteenth, is an Invective against a certain Bishop, who asserted, That a Person who had assum'd the Monastick Habit by reason of the Indisposition of his Body, or upon some other Motive without serving as a Novice for a considerable time, according to the Rule, might return to a secular course of Life. Peter Damien maintains the contrary Opinion, and establishes it on the Tenour of the Canons, which absolutely forbids all those, who have voluntarily embrac'd the Monastick Life, and even Children, whom their Parents have engag'd in that Station, to quit their Profession. He says, that the compleat Proba∣tion specified in St. Benedict's Rule, does not prove that those who get admission without undergoing a Trial, may disengage themselves at pleasure: That it is a precaution requisite for the satisfaction of those who have a right to admit, rather than for the benefit of the Per∣sons to be admitted; and that it is not so absolutely necessary, that it cannot be dispensed with, when there is assurance, that they who present themselves for that purpose, are en∣dow'd with proper Qualities, and are really in a State of Grace.

The Seventeenth, is dedicated to Pope Nicolas II. whom he earnestly exhorts to put a stop to the enormities committed by unchaste and dissolute Clergy-men and to make use of the se∣verity of the Canons against them, in imitation of Phineas's Zeal.

The Eighteenth, is compos'd of three Letters against the incontinency of Clergy-men, in which Peter Damien shews, that they are oblig'd to lead a single Life; inveighs against those who are marry'd or keep Concubines; vigorously opposes these Disorders and power∣fully exhorts the Persons, to whom he writes, who are Peter Cardinal of Rome, the Bishop of Turin and the Dutchess Adelaide, to interpose their Authority in order to prevent them for the future.

In the Nineteenth, he resigns his Bishoprick and two Abbies into the Hands of Pope Ni∣colas, and to induce him to approve of that Resignation, he represents the Examples of di∣vers Prelates, who have in like manner quitted their Bishopricks, and gives an Account of certain Apparitions of Bishops or other Persons, condemned to endure the Torments of Hell, or of Purgatory, for neglecting to perform their Duty. Indeed one cannot but admire at the great number of Examples of that nature produced by him; but if any be desirous to be inform'd of the particulars, they need only peruse this Treatise; in which the Author, for his own part, alledges, as a motive to his Resignation, that at the time of his promotion to the Episcopal Dignity, he was not worthy of it; and that his Life and Conversation were culpable, which induc'd him to believe, that it was much safer to depose himself, than to have a Sentence of Deposition passed upon him at the Day of Judgment, accompanied with everlasting Damnation.

The next Tract dedicated to the same Pope Nicolas; is written on the same Subject, and full of Examples of the like Nature: He enlarges farther on the Reasons that oblig'd him to quit his Bishoprick, and more particularly on this, viz. that he was no longer in a condition to take care of the two Bishopricks, which the Holy See thought fit to commit to his Charge.

In the Twenty first, he commends an Abbot, for resigning his Office, to be discharg'd of the Cares, Troubles and multiplicity of Business that unavoidably attended that Dignity, and exhorts him to withstand, for the future, the Temptations, with which the Devil usu∣ally assaults those, who have quitted Ecclesiastical Preferments, by inspiring them with a desire to resume them.

The Twenty second, is written against Clergy-men who reside at Court, and put them∣selves into the Service of Princes or Potentates, to obtain Bishopricks or Abbies. He shews that they are not free from the imputation of Simony, although they disburse no

Mony, but that on the contrary, they are blame-worthy; because they sell themselves as it were for Slaves, and part with their Liberty to get Ecclesiastical Livings: Besides, that their Services are of greater Value, than the Money that is paid by others:

For suppose (says he) that two Clergy-men are possess'd of an equal Hereditary Estate; that they both sell it, and that one of them resorts to Court, where he spends his Stock by degrees in the Prince's Service, whilst the other, on the contrary, keeps his entire. Afterwards a Benefice is be∣stow'd on each of them, that is to say, on the former, as a recompence for his Service, and on the other, for his Money; now the Question is, Which of the two bought the Benefice at the dearest Rate? The Value of the Money is equal, since it was the Pro∣duct of both their Estates; but one obtain'd with a great deal of Pains and Fatigues, that which the other got without any Trouble or Difficulty; and therefore the Purchase made by the former, cost much more than that by the latter.

The Twenty third, is dedicated to Pope Alexander II. upon his return from the Council of Mantua, and contains an Answer to a Question which he had formerly propos'd to Peter Damien, viz. Upon what account it happens that the Lives of the Popes are generally so short? The latter resolves it by a Moral Reflection, That God permits it so to fall out, to the end that the Frailty of Humane Life, may be most conspicuous in those, who are pro∣moted to the Supreme Dignity; and that all Men who have regard to the Popes, may be struck with terror at their Death. This gives him an occasion to enlarge upon Providence and the Goodness of the Divine Majesty.

In the Twenty fourth, he writes against those Canons, who being maintain'd in common, by the Church-Revenues, affect to enjoy private Possessions. He exhorts Pope Alexander, to whom his Letter is directed, to make use of his Authority, to oblige them to quit that Claim.

In the Twenty fifth, he extols the Sacerdotal Dignity, and discourses on the Obligations that accompany it.

In the Twenty sixth, he declaims against the Ignorance, supine Negligence and Slothful∣ness of Clergy-men. He makes it appear to be the source of the principal Disorders in the Church, and exhorts the Bishops to inspect the Lives and Conversation of the inferiour Clergy, and to take care that none be admitted into the Ecclesiastical State, but such as are capable of performing those Functions.

The Twenty seventh is directed to the Canons of the Church of Fano, who were at va∣riance one with another, by reason that some of them were desirous to live separately, and the others in common. Peter Damien takes part with the latter, and maintains, that the Can∣ons ought to live in Common, and to have no private Property, following the Examples of the Apostles and of the Christians of the primitive Church.

The Twenty eighth is compos'd in favour of the Monks, against the Secular Clerks and Canons. The latter insisted, that the Monks ought not to administer the Eucharist or other Sacraments. Peter Damien maintains on the contrary, that the Monks ought not to be ex∣cluded from those Functions; and to prove his Assertion, brings several Examples of Monks, who being made Bishops or Priests, have actually administer'd them. He extols the Mona∣stick Order, deriving its original from the Prophets and Apostles; and in the close, cites a Decretal made by Pope Boniface IV. in which Monks are authorized to administer the Sa∣crament of Penance.

The Twenty ninth is directed to a certain Abbot, whom he reproves for wearing too sumptuous Apparel.

The Thirtieth is written to the Inhabitants of Florence, and more especially to the Monks of that City, who refus'd to communicate with their Bishop, and to receive the Sacraments from his Hands, because they suspected him to be guilty of Simony. Peter Damien makes it appear, that although the Information they brought against him were true, yet they ought not to withdraw themselves from his Communion, till he were legally convicted, nor to re∣fuse to receive the Sacraments administer'd by him; by reason that unworthy Ministers are capable of administring them as well as the worthy.

In the Thirty first, he exhorts the Cardinals to oppose the Covetousness and Concupiscence of the Clergy, which was the source of the greatest part of the Disorders and Calamities that befel the Church.

The Thirty second, is a Moral and Mystical Treatise on Lent or the Forty days Fast, and on the Forty Stations of the Israelites in the Wilderness.

The Thirty third, is a letter directed to the Abbot of Mount Cassin, who had threaten'd that if he did not come to him, he should no longer partake of the Benefit of the Prayers put up in his Monastery. Peter Damien excuses himself, upon account that he was sensible that the time of his Dissolution drew near, and that he was afraid of going in quest after a Monastery, lest he should die without the precincts of a Monastery. He entreats that Abbot not to deprive him of the Advantages that might arise from the Supplications of those of his Order: He enlarges on the Devotions to be perform'd to the Virgin Mary, and pro∣duces a great number of Miracles wrought by her Intercession, in favour of those who had

a particular Respect for her; and amongst others, he says, that she appear'd to his Brother Damien a little before his Death. Afterwards he shews, that Alms distributed for the Dead, procure them Consolation, as well as Prayers and Sacrifices.

The Thirty fourth, is a Collection of a great number of Miracles, Visions, Apparitions and Historical Passages, relating to the Punishment of evil Actions, and the reward of good, the Torments of Hell, and the deliverance of Souls out of Purgatory.

In the Thirty fixth, after having alledged for a Reason, why the Image of St. Paul is usu∣ally plac'd on the right Hand and St. Peter's on the lest; that the former was of the Tribe of Benjamin, which signifies the Son of the right Hand; he enlarges on the Commendation of that Apostle.

In the Thirty sixth, he treats of the Eternity, Immensity, Purity, and more especially of the Omnipotence of God.

In the Thirty seventh, he explains several Difficulties relating to the Holy Scripture, that were proposed to him.

In the Thirty eighth, he confutes the Opinion of the Greeks, concerning the Procession of the Holy Ghost.

In the Thirty ninth, after having commended the Arch-bishop of Besanson, for the good Order he had established in his Church, and for having caus'd a Tomb to be prepar'd for himself, he finds fault with the Custom of his Church and of some other Churches of France, in which the Clerks and even the Monks, in some places, were permitted to fit, during the Celebration of Divine Service. He is of Opinion, that all those who assist at it, ought to continue standing, till it be perform'd.

In the Fortieth, after having congratulated a certain Bishop, upon the recovery of his Health, he exhorts him not to give way to Passion for the future, and to forgive his Ene∣mies.

In the Forty first, he maintains, That those Persons who make Matrimonial Contracts within the time prohibited by the Church, that is to say, in Lent; three Weeks before the Fe∣stival of St. John Baptist; and from Advent to Epiphany; ought to be divorc'd, and their Marriage declar'd null: But forasmuch as some, made no scruple to marry at those times, and imagin'd that it was sufficient to abstain from the use of Marriage, to avoid the Eccle∣siastical Censures, he confutes that Opinion, by shewing, that it is not carnal Copulation, but the mutual Consent of the Parties that makes the Marriage.

The Forty second contains two Letters, in which he admonishes two several Persons, to per∣form the Vow that they had made, to enter into a Religious Order; shewing by divers Au∣thorities and Examples, the Obligation they lie under, to fulfill their Vows, who have once made them.

In the Forty third, he exhorts the Monks of Mount Cassin, to discipline themselves every Friday.

In the Fourty fourth, he gives Moral Explications of the ten Plagues of Egypt.

In the Forty fifth, to comfort a tender-conscienced Monk, who was troubled for his Ig∣norance; he shews that Learning often occasions many Vices, more especially when it is not accompanied with other Vertues, but that downright Integrity is always profitable to Salvation.

In the Forty sixth, he exhorts that Monk, patiently and cheerfully to bear Reprimands and Corrections.

In the Forty seventh, he recommends Chastity to his Nephew Damien, and perswades him to receive the Communion every day, to be in a condition to preserve that Vertue. After∣wards he gives him wholsome Instructions to withstand the Temptations of the Devil.

In the Forty eighth, he reproves a Monk, who had still some inclination for delici∣ous Fare and costly Apparel, and admonishes him to fix all his Delight and Repose in God.

In the Forty ninth, he gives a great deal of wholsome Advice, concerning the Spiritual Life to a young Monk his Nephew.

The Fiftieth, is a Moral Instruction, dedicated to the Countess Blanche, who had taken a Nun's Habit.

The Fifty first, is directed to a Monk nam'd Teuzo, who having left his Monastery, re∣tir'd to a Cell in the middle of the City, and refus'd to entertain Peter Damien as well as his Abbot, when they came to Visit him. He exhorts him with a great deal of Charity and Gentleness, to quit that particular way of living and to return to his Duty.

In the Fifty second, he makes divers Moral Reflections, on the Qualities of several sorts of Animals.

In the Fifty third, he shews the Advantages that arise from Afflictions and Adversity.

In the Fifty fourth, he exhorts certain Monks to fast on Saturdays in honour of our Sa∣viour's Burial, and makes use of an Apparition to confirm that Custom.

In the Fifty fifth, he admonishes the Monks of his Order, to fast on the Vigils of the Fe∣stivals of the Assumption of the Virgin Mary, of Christmass, of the Epiphany, of Holy Thurs∣day, of Whitsunday, of the Nativity of St. John Baptist, and of those of all the Festivals of the Apostles, as also to observe a Fast on all Saturdays throughout the Year.

In the Fifty sixth, he commends the Empress Agnes, upon account of the singular Modesty and Humility she had shewn in going to Visit the Sepulchre of St. Peter and St. Paul, and makes it appear, that Potentates ought not to take a pride in their Grandeur, nor in the Riches of this World.

In the Fifty seventh, he admonishes Prince Godfrey, that he did not use sufficient severity in the punishing of Criminals, and shews how necessary it is, that Princes should be very punctual in the Administration of Justice.

In the Fifty eighth, he demonstrates, That there is no perfect Felicity in this World, and that all profane Sciences are not capable of making us truly Wise or Happy. Therefore he warns Boniface, to whom he writes, that if he has not taken a resolution entirely to re∣nounce worldly Wealth and Knowledge; at least, he ought to make use of them only as means for the attaining of the real Possessions and of the true Wisdom.

In the Fifty ninth, he treats of the last Judgment and Antichrist; and shews that it is dif∣ficult to discourse appositely on that Subject, but very profitable to meditate seriously upon it. He says, that Antichrist shall reign three Years and a half; that he shall be kill'd on the Mount of Olives; and that forty days shall pass from his Death, to the coming of JESUS CHRIST, during which the Persecution shall cease, and the Just, whose Faith has been shaken, shall perform Acts of Repentance: That afterwards the Earth and Air shall be in∣volv'd in universal Flames, which shall purifie the Elect. Then he produces ten Signs that ought to precede the Day of Judgment, according to St. Jerom.

The Sixtieth and last Tract, contains Allegorical Explications on divers Passages of the Book of Genesis.

We have given an account of the Opuscula after the Letters, because the greatest part of those Tracts, are in effect only of that nature, and it were more expedient to leave them among the Letters, (as in the first Edition) and to dispose them all according to the Order of time or the Subjects they treat of, than to distribute them in such a manner, as they ap∣pear at present. Let us now return to the second Tome that contains Peter Damien's Ser∣mons, which are Seventy five in number, disposed according to the Order of the Festivals of the Year, but some of them do not belong to this Cardinal, particularly that of St. Martin. The second Sermon of St. Andrew; that of St. Nicolas; that on Christmass-Eve; and that of St. Stephen the Protomartyr; which are inserted among St. Bernard's Sermons, and which were publish'd by Father Mabillon in the Edition of the Works of that Saint, under the Name of Nicolas Abbot of Cairvaux; as also, those on the Festivals of the Assumption of the Virgin Mary, and of All-Saints, the first on Christmass-Day, and that on the Dedication of a certain Church, appear to have been compos'd by the same Author.

The Sermons are follow'd by the Lives of St. Odilo, St. Maurus Bishop of Cesena, St. Ro∣mualdus, St. Rodulphus Bishop of Eugubio, and the History of the Passions of St. Flora and St. Lucilia. As for the other Lives of the Saints, taken out of Surius by Peter Damien, they constitute part of the Sermons.

In the last Tome, are contain'd divers Prayers, Hymns and † 1.8 Proses attributed to Peter Damien, to which are annexed certain Extracts taken out of the Works of that Father, by a nameless Writer who was one of his Pupils, and out of the Rule of the Canons, compos'd by PETRUS de HONESTIS, a Clerk of Ravenna, whom some have unadvisedly confound∣ed * 1.9 with Peter Damien; since that Rule was dedicated to Pope Paschal II. who was not pro∣moted to the Papal Dignity till A. D. 1099. after the death of the latter.

The Treatise of the Reformation of the Bishops and Popes, extant in Goldastus, is not a Work flasly ascribed to Peter Damien, as Possevinus imagin'd, but a Fragment of the twelfth Letter of the first Book.

The five Sermons, that Father Luke Dachery set forth under the Name of Peter Damien, in the seventh Tome of the Spicilegium, do not belong to this Author, but rather to St. Retrus Chrysologus, as it is own'd by that Father himself, in the end of his Preface to the eighth Tome.

Peter Damien wrote with a great deal of facility and clearness. His Style is Polite and Elegant, full of Figures and agreeable Varieties: He produces divers fine Notions, and * 1.10 gives an admirable turn to his Writings, insomuch that some of his Letters are compos'd with all possible Art and Accuracy. He had a Genius proper for Negociations; and was so dextrous in the Management of Affairs, that even those whom he condemn'd or reprov'd, were constrain'd to acknowledge, that he had reason to do it. He deliver'd his Mind with a great deal of freedom, to the Popes and other Persons of Eminency; nevertheless, with∣out failing to shew all the Respect that was due to their Quality. He us'd his utmost en∣deavours to revive, at least a shadow of the ancient Discipline in that corrupted Age, and to

put a stop to the Career of the Enormities committed by the Clergy and Monks of his Time. He attain'd to a profound skill in Ecclesiastical Affairs, and more especially in those that relate to the Constitutions and Discipline of the Church. He was also well vers'd in the Knowledge of the Holy Scriptures, but insisted on the Allegorical rather than the Lite∣ral Sense of them. He had perus'd the Works of the Latin Fathers, and chiefly those of St. Augustin and St. Gregory, whose Doctrine and Maxims he thoroughly imbib'd: He argues subtilly about Theological Questions, and Controversial Matters. He shew'd a great deal of Devotion to the Virgin Mary, and was a punctual Observer of the Rites of the Church, and of Monastical Customs: But he produces a great number of Visions and Apparitions, which he very easily gives Credit to.

The Works of this Author were published by Father Constantin Caietan, a Monk of the Order of Mount Cassin, and printed at Rome, in three Volumes in the Years, 1606, 1608, and 1615. These three Tomes were re-printed with a fourth at Lyons, A. D. 1623. in one single Volume in Folio, and afterwards at Paris in 1663. not to mention an Edition of his Letters in Quarto, set forth by Nivelle at Paris in 1610.

Notes

• * 1.1

  Peter Da∣mien, Car∣dinal Bi∣shop of Ostia.
• * 1.2

  His Letters to the Popes.
• * 1.3

  His Let∣ters to the Cardinals.
• * 1.4

  His Let∣ters to the Archbishops
• * 1.5

  H••s Letter▪s to the Bi∣sh••ps.
• * 1.6

  [This is sound and or••hodox Doctrin which Peter Damien here Preaches, and su••h as is consonans to the Doctrin and Practice of the primitive Christians: But ••ow diss••nant to the Spirit and Ge∣nius and Practice of the present Church of Rome, let their Fire and Faggot, their Inquisitions and Dragooning, and the Doctrin of your new Doctors the Je∣suites Speak.]
• * 1.7

  His Let∣ters to the Clergy.
• † 1.8

  A part of the Mass.
• * 1.9

  Petrus de Honestis.
• * 1.10

  Peter Da∣mien's Character.