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.

MARBODUS Bishop of Rennes.

MARBODUS, flourish'd at Angers in the end of the preceding Century in quality of Ca∣non, Arch-deacon and principal Master of the Schools of that Church. Afterwards he was nominated for the Bishoprick of Rennes by Pope Urban II. was ordain'd in the Council of Tours, A. D. 1096. and govern'd that Church during twenty eight Years. When he per∣ceiv'd himself to draw near his end, he left his Bishoprick, and retir'd to the Monastery of St. Aubin at Angers, where he assum'd the Habit of St. Benedict, and died in the beginning of the Month of September, A. D. 1123. Sigebert assures us that he wrote a Commentary on the Book of Canticles, but it is no longer extant.

Marbodus compos'd divers Poetical Works Printed at Rennes, in 1524. in which Edition are to be found certain Hymns on Mary Magdalen: Three Prayers to God: One to the Vir∣gin Mary: Several Epigrams and Letters in Verse: Divers moral Poems: A Piece on the casting away of Jonas: Another on the Martyrdom of the Maccabees: The Passions of divers Martyrs in Verse: The Life of St. Maurillus of Angers in Verse: Sixty Poetical Pieces on the precious Stones, and on other Subjects: Ten other Poetical Pieces on the following Sub∣jects, viz. on the manner of Writing; on Time; on Eternity; against lewd Women; in commendation of vertuous Women; on Old Age; against those who imagine that the Stars have any influence over the Bodies of Men; against Voluptuousness; on true Friendship, and on the Advantages of Death and of the Resurrection.

These Poems are follow'd by six Letters, in the First of which directed to Renaud Bishop of Angers, Marbodus complains, That that Prelate after having persecuted and traduc'd him, publickly condemn'd him, for writing to the Pope, that the disturbances raised by the Bi∣shop of Angers hinder'd him from going to Rome. He upbraids him with the Services he did him, in causing him to be chosen Bishop, and the assistance he gave him in expediting his Journy to Rome, to get his Election confirmed; that in stead of a grateful acknowledgment of that Kindness, he was no sooner return'd from Rome, but he depriv'd him of those Favours and Privileges, which were granted to him by his Predecessors, without so much as allowing him six Months Respit, to make an honourable retreat; and, that after having made complaint of his being treated so unworthily, the Bishop of Angers cited him to Rome, knowing that he was not in a condition to go thither; obtain'd power to condemn him, and actually pronounc'd Sentence against him under colour, that he had receiv'd Induction into two Churches. After having thus smartly reprehended Renaud, he advises him to moderate his Anger; not to be too far transported with the heat of his Youth; to have a greater respect for his Elders; and to take care lest his irregular Conduct should verifie the report given out by some Persons, viz. that Prosperity and the high Station to which he aspir'd, had sufficiently discover'd the cor∣ruption of his Manners. Marbodus adds, that he does not give him this Admonition to the end that he might be more favourable to him, but lest he should abuse his Authority in treating others after the same manner.

The second Letter is directed to Robert d' Arbriselles, whom he reproves, as Geffrey of Ven∣dome had done, for keeping too familiar a correspondence with Women, and for suffering Men and Women to cohabit together. He represents to him the danger of that intimate Converse, and the Scandal that it might occasion. He likewise blames him for wearing a torn Gar∣ment, as not being suitable to the Profession of a Regular Canon, which he embrac'd at first, or to the Sacerdotal Dignity, to which he was afterwards advanced. He accuses him of af∣fecting singularity in that particular, and advises him to resume the Habit of a Regular Ca∣non, and to return to his former course of Life. But he is much more offended at him for taking upon him to reprove the Vices of absent Clergy-men in his Sermons, and for inveigh∣ing against certain Orders and Persons of great Eminency: He affirms, that that serves only to bring Superiors into contempt, to subvert the order of the Church, and even to induce many to believe, that his design in declaiming against others, was only to gain popular Applause. He declares at the same time, that altho' he had a better Opinion of him, yet it cannot be de∣ny'd that his Preaching has the same effect, and that many of his Hearers abandon their Cu∣rates and refuse to receive the Sacraments from them, or to pay them Tithes; whereas they run after him incessantly, being excited by Curiosity and an inclination to Novelty rather than a true principle of Piety; since it does not appear, that there is any manner of reformation in their Lives and Conversations: Lastly, he rebukes him, for giving the Monastick Habit, to all those who being mov'd by his Sermons, were desirous to receive it, without making any trial of their integrity and constancy, as also in regard that he took no care, that they should be thoroughly converted, provided the number of his Followers were encreas'd: That after they had once given in their Names, he took no farther cognizance of their Affairs, but left them at liberty to act as they thought fit: That some of them met together, and ran about the Towns and Countries, cloathed with Habits of several Colours, wearing long Beards, and walking bare-footed: And that when they were ask'd who they were, they made Answer,

That they belong'd to their Master. Our Author is unwilling, to impute to him the Ex∣travagances committed by those People, but observes it to be a matter of dangerous Conse∣quence, that they should thus make use of his Authority for a cloke to their Fol••y, and call themselves his Disciples.

As for the Nuns which Robert d' Arbriselles in like manner caus'd to be shut up in Cells; without any Probation, he says, that some of them broke thro' the Passages to make their Escape, and that others were brought to Bed in their Appartments, which would not have happen'd (continues he) if the prudence of the Governor, had made a trial of their Strength. He concludes with remonstrating to him, that he was censur'd for quitting the Canonical Life which he had embrac'd, and for leaving the Monastery, where he had made a Vow of Con∣stancy, and where he was constituted Superiour of his Collegues, to lead an extraordinary kind of Life, and to take upon him the Government of a Nunnery. There o••e Marbodus demands of him a satisfactory Answer, as to those particular Articles, othe••w••••e he declares that he should have very good reason to doubt of his Salvation. 'Tis probable, that Robert d' Arbriselles clear'd himself from these Imputations that were la••d upon him, even to our Au∣thor's satisfaction; but there is no likelihood, ••hat th••s Letter was Forged, as Father Mabillon has asserted. In a certain Manuscript of the Abbey of St. Victor, it is attributed to Hildebert Arch-bishop of Tours, nevertheless the style comes nearer to Marbodus's manner of Expression than to that of the former

In the third Letter, he reproves a certain Hermit nam'd Ingilquier▪ and those of his Congre∣gation for their indiscreet Zeal against unworthy Priests, with which they were transported too far; insomuch that they not only refus'd to assist at their Obl••tions, but also forbid the Laicks to receive the Sacraments from their Hands. He shews by many Passages of St. Augustin, that the Sacraments may be duly administer'd by unworthy Priests, and that they ought not to be despis'd by reason of the unworthiness of those who adm••nister them. The Hermit having return'd for Answer, that he did by no means recede from the Doctrine of the Church relating to the validity of the Sacraments admini••••er'd by unworthy Priests, but that he was persuaded that Hereticks ought to ••e shun'd, and that Priests guilty of Fornication ought to be depos'd; Marbodus replies in his fourth Letter, that he is of his Opinion, but that he con∣ceives that it does not belong to every one to try or Condemn them, and that it ought only to be done according to the Rules of the Church. Therefore he advises those Hermits, to reprehend such Offenders with gentleness; to pray for them; and to accuse them (if they shall think fit) before competent Judges who have a right to bring them to their Trial; to the end that they may be depos'd if they be convicted, or confess their Crime.

The Fifth is a request that he makes to Vitalis, the Founder of a Nunnery to receive a cer∣tain poor Orphan who altho' she was well instructed in matters of Religion, yet could have no hopes of being admitted into the old Monasteries, where, by an ill Custom, that was then too common, Money was prefer'd before Learning and Piety.

The last Letter is directed to a Nun nam'd Agenorida, to whom he gives a great deal of wholsome Advice, for her instruction in the Christian course of Life and religious Exercises.

These are all the Works that are contain'd in the old Edition of Ma••bodus, which is become very scarce. His Copies of Verses are not very elegant, nor of a very Poet••cal strain, but comprise many judicious and solid Notions. His Letters are accurately written, and full of good Maxims and Passages of the Holy Scripture and the Fathers, admirably well apply'd. The Monks of St. Aubin at Angers, wrote a Circular Letter, to give notice of his Death, ac∣cording to the Custom of the Order of St. Benedict, in which they celebrate his Praise, and Ul∣ger Bishop of Angers likewise worte a Copy of Verses in his Commendation: These two Mo∣numents are prefix'd to Marbodus's Works.

Notes

• Marbodus Bishop of Rennes.