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. IX. (Book 9)

An Account of the Churches of England from King William the Conqueror, to Henry I. with the Life of St. Anselm Arch-bishop of Canterbury, and an Abridgment of his Works.

THE Churches and Kingdom of England, which were in a flourishing condition, and enjoy'd a profound Peace and Tranquility in St. Dunstan's time, were miserably distress'd after his Death, (according to his Prediction) with innumerable Troubles and Calamities. The Countries over-run by the Barbarians; the Churches were Pil∣lag'd and set on Fire; the Monasteries were ruin'd; the City of Canterbury was Burnt; and Alphegus the Arch-bishop was carry'd away Prisoner with the Clergy of that Province. These Calamities were follow'd by the Dissensions and Civil Wars, between King Edward the Son of Ethelred, and Godwin Earl of Kent with his Son Harold, as well as by a general Bar∣barity and Corruption of Manners; till at last the Death of Edward the Confessor, who left no Issue, compleated the ruin of the Kingdom. Affairs being in this posture, William Duke of Normandy passing over the Sea, subdu'd it in the Year, 1066. having kill'd Harold in Battel, who had taken possession of the Throne after the decease of King Edward; and caus'd new Laws, as well Ecclesiastical as Civil, to be establish'd throughout his Dominions: He prohibited his Subjects to acknowledge any Pope without his leave, and to receive any Bulls from Rome till they were shewn to him: Neither would he suffer the Arch-bishop of Canterbury, tho' styl'd Primate of all England, to make any Constitutions in his Councils, which were not conformable to his Inclination, and that were not before concerted with him: Lastly, he forbid that any of his Barons, Lords, Ministers of State, or Officers should be ex∣communicated without his Order. In the fifth Year of his Reign, Lanfranc, Abbot of St. Stephen at Caen, was ordain'd Arch-bishop of Canterbury, and went a little while after to * 1.1 Rome, with Thomas Arch-bishop of York, and Remigius Bishop of Lincoln, to obtain the Pall of Pope Alexander II. who receiv'd them with particular marks of his Esteem and Friend-ship. The next Day, Lanfranc accus'd both these Bishops, who accompany'd him, upon account of their illegitimate Ordination; by reason that one was the Son of a Priest, and the other had given a certain Sum of Money to King William for his Bishoprick. The effect of this Accusation was, that the two Prelats resign'd their Pastoral Staves and Rings into the Hands of the Pope, who gave these Ornaments back again to them, upon Lanfranc's request. This Arch-bishop upon his return from Rome with the Pall, took much pains in re-establsh∣ing

the Churches of England, and maintain'd their Rights and Revenues against the Secular Powers with so great efficacy, that neither King William I. nor his Son William II. thought fit to make any attempt upon them, as long as he liv'd; but after his Death, the latter caus'd all the Ecclesiastical Revenues belonging to his Dominions to be register'd, and having com∣puted what was requisite for the maintenance of the Monks; re-united the rest to the De∣means of the Crown, letting them out to Farm every Year, to those who offer'd most; but in order to get an absolute Power over the Churches, when the Bishops dy'd, he left their Sees vacant, and enjoy'd their Revenues. That of Canterbury was vacant above five Years, till King William falling dangerously Sick, sent for the Abbot Anselm, and invested him with that Arch-bishop against his Will.

This Saint was the Son of Gondulphus and Ermemberga, and was born at Aosta on the Alps, A. D. 1033. After having compleated his Studies, and having travell'd for some time in * 1.2 Burgundy and France, he embrac'd the Monastick Life (at the Age of 27 Years) in the Abbey of Bec▪ and put himself under the Tuition of Lanfranc Prior of that Monastery: when the latter was made Abbot of St. Stephen at Caen, about three Years after, he was substituted in his room, and in like manner succeeded Herluin Abbot of Bec, who died in 1078. St. Anselm took some Journeys into England whilst he had the Government of that Abbey; by which means having given special Proofs of his extraordinary Abilities in this Kingdom, he was chosen Arch-bishop of Canterbury, March 6. A. D. 1093. and was consecrated on the fourth Day of December following. Then he went to salute the King, and offer'd him the Sum of Five hundred Pounds towards carrying on the War which that Prince undertook against his Brother Richard, to recover the Dukedom of Normandy. The King at first seem'd to be well satisfy'd with this Present, but some of his Courtiers insisted that it was not sufficient, and that if his Majesty would signify his dissatisfaction never so little to the Arch-bishop, as much more might be got from him: Therefore the King sent him word, That he was un∣willing to receive the Money which was proffered by him, as being too small a Sum: The Arch-bishop after having entreated him to accept of it, refus'd to give any more, and with∣drew from the Court. However, some time after, he went to meet the King at Hastings just before his departure for Normandy, and deliver'd his mind freely to him, concerning the Reformation of the Churches of England, and the necessity of calling a Council for that purpose. The King was not well pleas'd with what he said, and made another demand of Money: but the Arch-bishop refusing even to disburse what he had proffer'd at first, incurr'd his high displeasure, and was oblig'd to retire with Precipitation. Upon the return of this Prince, he begg'd leave to go to Rome, to receive the Pall from the Hands of Pope Urban II. but the King denying his Request, told him, that 'twas not customary in his Kingdom, to acknowledge any other Person as Pope, than him whom he and his Prelates should think fit to approve, and having afterwards held an Assembly of Bishops and Lords for that pur∣pose, it was declar'd therein, that Urban II. should not be acknowledged. Whereupon St. Anselm having undertaken to vindicate that Pope, all the Prelates except the Bishop of Rochester resolv'd, as well as the King, no longer to own him as Primate or Arch-bishop: He preferr'd a Petition that he might have leave to depart out of England, but it was re∣jected; nevertheless a delay was propos'd till Whitsontide, which being accepted of by him, he was left at liberty to return to Canterbury; yet he was no sooner arriv'd there, but his most faithful Friends and Servants were made Prisoners or Banished.

In the mean while, the King sent two Clergy-men to Rome, to endeavour to bring over Pope Urban to his Party, and to make himself Master of the Pall: The Pope sent back the Bishop of Albano with the two Clerks, who manag'd the business so well; that he per∣swaded the King to cause Urban to be own'd; nevertheless this Legate could not be induc'd to consent to the deposing of Anselm. At last the King perceiving himself not to be able to accomplish his design, either to cause him to be depos'd, or to oblige him to do what he re∣quir'd, was reconcil'd with him, by giving him the Pall which Urban's Legate had brought for his use. St. Anselm liv'd in quiet for some time, whilst the King pass over into Norman∣dy, which Dutchy was resign'd to him by his Brother Richard; but at his return, a resolution was taken to exact a great Sum of Mony of the Arch-bishop, who to avoid the Storm. sued for a permission to go to Rome; but not being able to obtain it, notwithstanding his reiterated sollicitations at three several times, he departed without leave, and embark'd at Dover; from whence he pass'd into France, and afterwards taking a Journey to Italy, went di∣rectly to Rome in the Year, 1098. where he was joyfully entertain'd by Pope Urban, but his Residence in that City being inconvenient by reason of the excessive Heats, he retir'd to a Village near Capua, where the Pope soon gave him a Visit, upon his arrival at the Siege of Capua, which Place was invested by Roger Duke of Apulia. After the raising of the Siege, the Pope held a Council at Bari, in which St. Anselm assisting, disputed earnestly against the Greeks, about the Procession of the Holy Ghost, and entreated the Pope and the Bishops, not to excommunicate the King of England. When the Council was concluded, he accompany'd the Pope to Rome, and some Days after, the King of England, to whom Urban

had written that he ought to re-establish St. Anselm in his Metropolitan See, sent thither an Ambassador, who obtain'd a Demurrer till the Festival of St. Michael. St. Anselm being in∣form'd of the matter, determin'd to go to Lyons; but the Pope oblig'd him to stay, in order to be present in a Council, which was to be held at Easter in the Year, 1099. Thus he re∣sided during six Months at Rome, and was very highly esteem'd in that City. The Writer of his Life observes, that certain English Men, who came to visit him, being desirous to Kiss his Feet as it was usually done to the Pope's, he would not suf••er them to do it, and that the Pope admir'd his Humility in that particular: Lastly, St. Anselm having assisted in the Council of Rome, A. D. 1099. in which Laicks who took upon them to give Investi∣tures, and those Clergy-men who receiv'd them from their Hands, were excommunicated, he took leave of the Pope, and retir'd to Lyons; where within a little while after, he was inform'd of the Death of Urban II. and afterward of that of William II. King of England, which happen'd in the Month of August A. D. 1100.

Henry I. his Successor immediately recall'd St. Anselm to England, where he was no sooner arriv'd, but he had new contests with that Prince about the Investitures and the Oaths of Allegeance and Supremacy, which he refus'd to take. Forasmuch as this Affair was regu∣lated at Rome, it was requisite that the King should make application to that Court, to en∣deavour to cause the Resolution which had been taken there, to be chang'd: However, St. Anselm re••us'd to ordain the Bishops, who had receiv'd Investiture from the King, and no∣thing could be obtain'd from Rome. Afterward this Arch-bishop being perswaded by the King to take a Journey to Rome to find out some Expedients for the adjusting of that Affair, went thither accompany'd with an Ambassador: Upon their Arrival the Matter was debated A. D. 1105. in the presence of Pope Paschal II. to whom the Ambassador peremptorily de∣clar'd, That the King his Master would sooner be prevail'd upon to part with his Kingdom, than with his right to the Investitures; The Pope reply'd, That he would sooner lose his Life than suffer him to retain it. However, at last it was agreed upon, That the King of England should enjoy certain Privileges which were in his possession, but that he should lay no manner of claim to the Investitures: Therefore the Excommunication which he was suppos'd to have incurr'd, by granting the Investiture of Benefices, was taken off; but it was ordain'd, That those Persons who had receiv'd them from his Hands, should remain excommunicated for some time, and that the giving them Absolution for that Offence should be reserv'd to St. An∣selm. The Affair being thus determin'd, the Ambassador and St. Anselm set forward in their Journey, but when they were arriv'd near Lyons, the Ambassador declar'd to him in his Ma∣ster's name, that he was forbidden to return to England, unless he would promise him to submit to the Custom which prevail'd in that Kingdom, without having any regard to what had been ordain'd to the contrary by the Pope. St. Anselm refusing to enter into such an Engagement, stay'd some time at Lyons, and having pass'd from thence into Normandy, at last came to an Accommodation with the King of England, on condition that the Churches which King William II. had first made subject to the Payment of a certain Tax, should be exempted from it, and that his Majesty should restore what he had exacted of the Clergy, and every thing that was taken from the Church of Canterbury, during the exile of the Arch-bishop. After this Agreement, which was concluded, A. D. 1106. between the King and the Arch-bishop at Bec Abbey, St. Anselm return'd to England, was re-establish'd in his Arch-bishoprick, and enjoy'd it peaceably till his Death, which happen'd three Years after, in the 16th since his advancement to that Dignity, and the 76th of his Age, A. D. 1109.

St. Anselm is no less famous for his Learning, and the great number of his Writings, than for his Conduct and the Zeal he shew'd in maintaining the Rights of the Church. The largest Edition of his Works is the last, published by Father Gerberon, and it is that which we shall follow, being divided into three Parts: The First of these containing Dogmatical Treatises, bears the Title of Monologia; that is to say, a Treatise of the Existence of God, of his Attributes, and of the Holy Trinity: It is so call'd, by reason that it is compos'd in form of the Meditations of a Man, who reasons with himself to find out Divine Truths,▪ and who explains them accordingly as they are discover'd by him. It is a very subtil Work, and contains a great Number of Metaphysical Arguments,

He continues to Treat of the same Subject, and observes the same method of Writing in the Prostogia, where the Person who reason'd with himself in the first Work, making his Addresses to God, Discourses of his Existence, Justice, Wisdom, Immensity, Eternity, and of his being the Summum Bonum or Soveraign Good. A certain Monk nam'd Gaunilon, having perus'd this Treatise, could not approve the Argument which St. Anselm makes use of therein, to prove the Existence of God, taken from the Idea of a most perfect Being: We have (says he) at least the Idea of a most perfect Being; therefore this Being of necessity Exists. Gaunilon not being able to comprehend this Argument (which seems to be a Sophism or meer Fallacy to those who are not endu'd with a sound and penetrating Judgment to discern the force of it) wrote a small Tract on purpose to refute it, in which he objects every thing that is most subtil and plausible, to overthrow this Ratiocination. St. Anselm return'd a very solid Answer, in which he enervates his Adversary's Objections, and makes it appear, that his Ar∣gument is Rational and Convincing.

The Treatise of Faith, of the Holy Trinity, and of the Incarnation Dedicated to Pope Urban II. was written against a French Clergy-man nam'd Rocselin Tutor to Abaelard, who undertook to prove, That the three Persons of the Trinity are three different Things; because otherwise it might be said, That the Father and the Holy Ghost were Incarnate. St. Anselm being as yet Abbot of Bec, began a Treatise to confute this Error; but the Maintainer there∣of having abjur'd it in a Council held by the Arch-bishop of Rheims in his Province, he left the Work imperfect; yet compleated it afterward in England, being there inform'd, that he who broach'd this Error, persisted therein, and declar'd that he abjur'd it, only for fear of being Assassinated by the People. St. Anselm at first lays down for a Maxim, That we ought not to argue against that which the Church believes, nor against that which Faith Teaches us, and that we ought not to Reject that which we cannot Comprehend; but that we ought to acknowledge, that there are many things which are above our Understanding. Af∣terward he relates Roscelin's Proposition expressed in these Terms: If the three Divine Per∣sons be one and the same Thing and not three Things consider'd every one apart, as three Angels or three Souls, nevertheless in such a manner, that they are the same Thing in Will and Power; it follows, That the Father and the Holy Ghost were Incarnate with the Son. St. Anselm de∣clares that this Man admits three Gods, or else that he does not know what he says: He asks him what he means by three Things, and acknowledges, that in one sence it may be said, That the three Persons of the Trinity are three Things, if their Relation one to ano∣ther be understood by that Term; but that it cannot be so said, if their Substance be under∣stood, which seems to be Roscelin's meaning, since he says, That they are Three distinct Things, as three Souls and three Angels: He confutes this Opinion, and shews, that the distinction of the Persons is sufficient to the end that it may be said, That the Son is Incar∣nate, without inferring, That the Father and the Holy Ghost are so. Afterward he resolves this Question, Why the Son was Incarnate rather than the Father or the Holy Ghost; shews that there is but one Person and two Natures in Jesus Christ; and explains the Procession of the Divine Persons.

The Treatise of the Procession of the Holy Ghost against the Greeks, is no less Theolo∣gical than the former: For the Arch-bishop proves therein, That the Holy Ghost pro∣ceeds from the Son as well as from the Father, and discusses the principal Questions relating to his Procession.

His Treatise of the Fall of the Devil, is written in form of a Dialogue and the Subject of it is less obscure. He shews, That altho' the Good Angels receiv'd from God, all the Good that was done by them, and even the Gift of Perseverance; yet it cannot be said, That the Bad did not persevere, because God deny'd them that Gift, but because they would not persevere: That the Good Angels were in a capacity of Sinning as well as the Bad; but that having freely preferr'd Righteousness to Unrighteousness, they had as a recompence, the assurance of never swerving from the former: And that the Bad on the contrary, having voluntarily fallen from Righteousness, lost for ever the Good which they had, and put themselves out of a Capacity of ever becoming Righteous. Afterward he treats of the na∣ture of Evil, and proves that it consists only in a privation of Good, and debates some other subtil Questions.

The Treatise which shews, Why God was made Man? Discovers its Subject in the very Title, and is more particularly explain'd in the Preface. This Treatise (says he) is divided into two Books; the first of which contains the Objections rais'd by the Infidels, who ima∣gine it to be contrary to Reason, That a God should become Man, with the Answers of the Faithful to their Arguments; and it is shewn therein, That 'tis impossible for any Man to be Sav'd without the Mediation of a God Incarnate. In the second Book 'tis prov'd, That Humane Nature is design'd to enjoy everlasting Life, both in respect of the Soul and of the Body; and that this advantage cannot be obtain'd but by the means of a God-Man.

The Treatise of Original Sin, was compos'd immediately after the preceeding, and in it are discuss'd many Questions about the nature of Sin, and the manner how it is communicated to all the Posterity of Adam.

The Treatise of Truth, of the Will, and of Liberty, contains variety of Metaphysical Principles concerning those Matters, to explain their Nature and Kinds. These Discourses are written, in form of Dialogues as well as the preceeding.

In the following Treatise, he enquires into the means of reconciling Free-will with Fore-knowledge, Predestination and Grace. As for Fore-knowledge and Predestination, all his Discourse on those Matters is rambling, and in some places very obscure.

The Subject of the Three next Treatises is less intricate, and the first of them Dedicated to Valeran Bishop of Naumburg, is about the use of Unleavened Bread; in which the Author maintains against the Greeks, that altho' the Eucharist may be administred with Unleavened and Leavened Bread, yet 'tis most expedient to make use of the former. The second is a Let∣ter written by the said Valeran, complaining of the great number of Ceremonies used in the administration of the Sacraments, and entreating St. Anselm to resolve this Question, viz. Why the sign of the Cross is made on the Bread, and on the Chalice; and why the Chalice

is usually cover'd with a Vail or † 1.3 Pale before the Consecration? In the end he gives him to understand, that he was reconcil'd with Pope Paschal II. St. Anselm returns him an Answer in the following Treatise, That the variety of Customs and Ceremonies, does not hinder the Unity of the Faith, and alledges certain Mystical Reasons for making the sign of the Cross on the Host, and on the Chalice, and for covering the latter with a Vail.

To these Treatises is annex'd another small Tract, in which he asserts, That Clergy-men, who make Confession of Sins of the Flesh committed privately, may be re-establish'd in the Functions of their Order, after having done Pennance. This Piece is only an extract of St. Anselm's Letter to the Abbot William.

In the Treatise of Marriages forbidden between near Relations, he enquires into the Rea∣sons of that Prohibition, which he extends only to the sixth degree of Consanguinity.

There is nothing relating to Divinity in his Treatise of the Grammarian.

In that of the Will of God, being the last of the Dogmatical, of which the first Part of his Works is compos'd, he explains the different Senses, in which the Term of the Will of God is taken, and the different kinds of Wills that may be distinguish'd in him.

To these Works is to be added a Treatise of Peace and Concord, which is inserted in the end of the Volume; a Piece that is well worthy of St. Anselm and which is altogether written in his Style.

The second Part of the Works of this learned Prelat contains the Paraenetick and Ascetick Treatises, viz. 1. Sixteen Homelies, the First of which is on the 24th Chapter of Eccle∣siastes, and the others on divers Gospels: Indeed the first is only found in the ancient Edi∣tions of his Works, and the rest were since added; but they are all of the same Style, and some of them bear St. Anselm's Name in certain Manuscripts; so that 'tis very probable, that they all belong to him. 2. An Exhortation to the contempt of Temporal Things, and to the desire of Eternal, publish'd by Father Theophilus Renaudaeus, which contains wholsom Ad∣monitions compris'd in short and pathetical Sentences. Altho' there be no proof, that this Piece is St. Anselm's; nevertheless it is very conformable to his manner of Writing. 3. Ad∣vice to a dying Person, which is a Form of assisting Persons at the Hour of Death, bearing St. Anselm's Name in certain Manuscripts. 4. A Poem in Hexameter and Pentameter Verses, on the Contempt of the World, which altho' Printed under this Arch-bishop's Name; yet does not bear it in the Manuscripts, but that of Bernard of Cluny, and in another, that of Roger Monk of Bec: This Poem is follow'd by two other very short Pieces on the same Subject, which appear to be written by the same Author. 5. A Collection of 21 Medita∣tions on different Subjects. 6. Seventy four Prayers. 7. A Psalter in honour of the Virgin Mary; that is to say, certain Stanza's of Hymns on the Psalms of her Office, with other entire Hymns for the Canonical Hours, and the Festivals of the Blessed Virgin. This Piece does not bear St. Anselm's Name in any Manuscript, and seems to me to be unworthy of so great an Author.

The third Part comprehends St. Anselm's Letters distributed into four Books, in the First of which are contain'd those that he wrote whilst he was a simple Monk, which are 77 in Number; in the Second, those that were written by him being Abbot of Bec, to the Num∣ber of 53; in the Third, those that he compos'd when Arch-bishop; and in the Fourth, 106 Letters which never were as yet Printed. There are also Nine others in the Supple∣ment taken out of Tome IX. of the Spicilegium by Father Luke Dachery. We shall not here produce the Extracts of all these Letters, it being sufficient to hint, That they are either such as relate to Compliments or particular Affairs, or to Morality and Piety, or to the Monastick Discipline and that of the Churches of England. Besides these Letters but now recited, there are Eight others in the ninth Tome of the Spicilegium, which are not compris'd in the four Books of Letters belonging to the Works of this Arch-bishop.

The Works falsly attributed to St. Anselm are reserv'd for the Appendix, and the First of these is call'd, An Illustration or Dialogue concerning Theological Points; being a Body of Divinity by way of Question and Answer, which bears St. Anselm's Name in some Manu∣scripts, but neither is of his Style, nor conformable to his Doctrin. Trithemius attributes a Piece under this Title, to Honoratus of Autun.

The Second is a Dialogue concerning the Passion of our Lord, in which the Virgin Mary is introduc'd discoursing with St. Anselm: It is a supposititious Piece and forged at pleasure.

The Third is the Treatise of the Measure of the Cross, which is a Moral Explication of these Words of Jesus Christ: If any one will follow me, he must deny himself, and take up his Cross. 'Tis a Book full of very devout Expressions, in which the Author cites St. Ber∣nard, and therefore it cannot belong to St. Anselm, who died before that Saint was in a Ca∣pacity to write.

The Fourth is a Treatise of the Conception of the Virgin Mary, the Author of which explains the Solemnity of the Festival of the Conception: The State of the Question plain∣ly shews, that this Piece is of a later date than the time of St. Anselm; since the Author treats of that Festival, which he supposes to be of considerable Antiquity, and yet did not

begin to be instituted till St. Bernard's time. There is a certain Manuscript, in which this Treatise is attributed to Hervaeus, a Monk of the Monastery founded by Ebbo, in the Vil∣lage of Dol near Bourges, who liv'd in the XII. Century.

The Fifth is another Tract in the same Festival of the Conception of the Virgin Mary, which is more visibly spurious.

The Sixth is an History of the Passion of St. Guigner and his Companions, which is rather a Romance, than a pious and true Narration.

The Seventh is a small Tract on the Monastick Stability, of which St. Anselm may well be reputed to be the Author.

The Eighth is a Dialogue about Matters of Religion between a Christian and a Jew, compos'd by Gislebert a Monk of Westminster, and dedicated to St. Anselm.

The Ninth is another Dialogue of the same Nature, compos'd by the Abbot Rupert.

The Tenth is a Collection of certain useful Sentences, that are attributed to St. Anselm and which are very suitable to his Genius, as well as two other small Tracts that follow them.

The last is a Fabulous Relation of two Miracles falsly ascrib'd to St. James the Apostle.

This Edition does not contain the Treatise of the Sacrament of the Altar, imputed in some Manuscripts to St. Anselm, which cannot be his, in regard that it comprehends certain Extracts of the Book of Divine Offices, by the Abbot Rupe••t; and which belongs to William of St. Thierry, according to the Manuscript of Longpont, under whose Name it was Printed in the Bibliotheca Ordinis Cisterciensis. Neither do we find in the same Edition, the Trea∣tise of the Parts and Actions attributed to God, which are extant among St. Bonaventure's Works, and among the supposititious Works of St. Augustin and St. Jerom; because it does not bear St. Anselm's Name in any Manuscript, no more than the Tracts of the Image of the World, that are inserted among the Works of Honoratus of Autun, and of which the Authors are unknown.

We do not meet with any Ecclesiastical Writers before St. Anselm, who wrote after so Scholastick a manner, nor who have started so many Metaphysical Questions, and argu'd so subtlely, as he has done: He is also the First who compos'd long Prayers in form of Me∣ditations: His Letters are written in a plainer Style, but they are less accurate: His Ex∣hortations are simple Homelies, full of mystical Notions, in which there is not much Elo∣quence, and very little Morality. He does not seem to have been well vers'd in positive Divinity, nevertheless he had perus'd St. Augustin's Works, and took out of them many Prin∣ciples, which he makes use of, in his Theological Ratiocinations.

There are two Gothick Editions of his Works, viz. one A. D. 1491. at Nuremberg, and the other at Paris in 1544 and 1549. They were also Publish'd at Venice in the last of these Years, and at Colen in 1573. Father Picard a Regular Canon of St. Victor at Paris, set forth an Edition much larger than the former, Printed at Colen in 1612. Some time after, Father Theophilus Renaudaeus a Jesuit caus'd one to be Printed at Lyons in 1630. And at last Father Gerberon a Benedictin Monk of the Congregation of St. Maur, Publish'd a new Edi∣tion much finer and more correct than the preceeding, Printed at Paris in 1675. which is a signal Proof of his accurate Industry and sound Judgment, whose Merit is well known in the Common-wealth of Learning.

To St. Anselm's Works are annex'd those of Eadmer a Monk of Canterbury and his Pupil; the First of which is the Life of his Tutor, written very largely, and in a very plain Style. * 1.4

The Second is call'd, The History of Novelties, and divided into six Books, of which the first Four contain a Relation of the Contests which St. Anselm had with the Kings of Eng∣land about the Affair of the Investitures, and of the Persecutions he suffer'd upon that Ac∣count; and the Two last, the History of the Transactions in the Church of Canterbury under Radulphus his Successor, who was translated from the Bishoprick of Rochester to the Arch-bishoprick of Canterbury, five Years after St. Anselm's Death, and govern'd that Church till A. D. 1122.

The Third is a Treatise of the excellent Qualities of the Virgin Mary, in which he ex∣tols her Nativity, Annunciation, Assumption, the Love that she had for her Son, and the Ad∣vantages she procur'd for Men, and ends with a Prayer made to her.

The Fourth is a particular Tract of the four Cardinal Vertues observable in the Blessed Virgin.

The Fifth is a Discourse of Beatitude, or rather of the State of the Blessed in Heaven, which he had heard deliver'd by St. Anselm.

The Sixth is a Collection of divers Similitudes and Comparisons that were taken out of St. Anselm's Works, or which he had heard from his Mouth.

The Same Author likewise compos'd a Treatise of Ecclesiastical Liberty, and wrote the Lives of St. Wilfrid and St. Dunstan, and many Letters which are not as yet Published. He died A. D. 1121.

Notes

• * 1.1

  Lanfranc Arch-bishop of Canter∣bury.
• * 1.2

  St. An∣selm Arch-bishop of Canter∣bury.
• † 1.3

  A Squ••re Past-board cover'd with fine Linnen.
• * 1.4

  Eadmer St. An∣selm's Pu∣pil.