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.

GEFFREY Abbot of VENDOME.

GEFFREY was a Native of Angers descended of a noble Family, was educated by * 1.1 Garnier Arch-deacon of that City, and enter'd very Young, into the Monastery of Ven∣dome, which was founded A. D. 1050. by Godfrey Martel Count of Angers. A little while after, he was made Abbot in 1093. being as yet only a Deacon. Ives of Chartres gave him the Benediction, and exacted of him an acknowledgment, that he should be subject to the Jurisdiction of the Bishop of Chartres. However, that Abbot soon repented of what he had done, and caus'd himself to be freed from that engagement by the Pope; neither could his Successors be induc'd to renew it, because the Monastery of Vendome depended im∣mediately on the Holy See. To discharge that Obligation to his Holiness, Geffrey took a Journey to Rome, the same Year that he was constituted Abbot, where he did Pope Urban II. a very notable piece of Service, in supplying him with means for the recovery of the Palace of La∣teran, out of the Possession of Ferruchius, who kept it for Guibert the Antipope: He receiv'd the Order of Priesthood from the Hands of that Pope, who made him Cardinal of St. Prisca. Afterwards returning to France, in 1094. laden with Honour, he took upon him the Govern∣ment of his Monastery of Vendome, and was employ'd in the Administration of the most im∣portant Affairs of the Church and State. He was invited by the Popes to divers Councils, and was chosen by Lewes the Gross King of France, to be Arbitrator of a Difference that arose between that Prince and the Count of Angers. He vigorously maintain'd the Interests of the See of Rome; pass'd over the Alps Twelve times for the Service of the Popes; was taken Thrice by his Enemies, and at last for his own part, was involv'd in many Law-suits, with Bishops, Abbots and secular Lords, about the Rights and Possessions of his Monastery, which he preserv'd entire, and even augmented considerably. 'Tis not precisely known in what Year he died, but he was still living in the time of Pope Honorius II. A. D. 1129.

The first Book of the Letters of this Abbot contain 31 directed to the Popes Urban II. Paschal II. Calixtus II. and Honorius II. and to the Legates of the See of Rome. They are almost all written for the preservation of the Immunities and Possessions of his Abbey, de∣manding the Protection of it of the Popes, as a Right unquestionably belonging to him; in regard that all the Revenues of his Monastery by its Foundation, were an allodial Tenure of the Holy See, for which he paid a certain Duty.

In the second Book are compris'd 32 Letters directed to Ives Bishop of Chartres, and to Geffrey his Successor, in the greatest part of which he vindicates the exemption of his Mona∣stery, avouching that it depends solely on the Holy See; that the Bishop of Chartres has no right either over their Persons or Possessions; that they are not to be look'd upon as † 1.2 Acephala, because they have Jesus Christ for their Head, and after him the Pope; that the Promise he made to Ives Bishop of Chartres, was extorted by surprize, and afterwards declar'd null by Pope Urban. Some of those Letters relate to the Contests that he had with the Monks of Marmoutier, and the Countess of Vendome. In the Nineteenth, he discusses the Question con∣cerning the Reiteration of Extreme Unction, and concludes with Ives of Chartres, that it ought not to be re-iterated, by reason that it is a Sacrament.

The Third Book comprehends 43 Letters written to several Bishops, more especially to those of Angers and Mans: Some of them purely relate to Morality, others to the Monastical Discipline, and many others to particular Affairs. 'Tis asserted therein that a Monk accused by his Abbot, ought not to be left to his arbitrary Proceedings. This Author likewise vigo∣rously opposes the Investitures; shews that Bishops are forbidden to exact a yearly Salary, for the use of the Altars, which they grant to Monks; and lastly observes, that 'tis reasonable, that those Churches which have Possessions in the Territories of other Churches, should pay the Tithes of them to the latter.

The Fourth Book contains fifty Letters directed to Abbots or Monks, which for the most part relate either to Morality, or to particular Affairs; among which the 47th directed to Robert d' Arbriselles has been much talkt of. It is written to advertise that Abbot Founder of the Order of Fontevrault, that there was a report concerning him, about a Business, which did not tend to his Credit, and which he ought speedily to reform, if that report were really true, viz. That he convers'd so familiarly with Women, that he permitted them to co-habit with him; that he kept private Correspondence with them; and that he was not ashamed even to ly with them, under pretence of mortifying himself by enduring the Stings of the Flesh, which is a new kind of unheard of Martyrdom, but very dangerous, and of a very

bad Example. We have also in our possession another Letter written by Marbodus Bishop of Rennes, which passes the same Censure on Robert d' Arbrisselles. Indeed these two Letters plainly prove, that the Enemies of Robert had caus'd those false Reports to be spread abroad against him; but they are no proof that he was guilty of such enormities as were laid to his charge, and his Conduct is sufficiently justify'd, by the advantageous testimonies that are given of him by the Writers of that time, who look'd upon him as a Man of great Sanctity.

However, the Monks of Fontevrault imagin'd, that the better to vindicate the Memory of their Founder, it was requisite to call in question the truth of those two Monuments, and to make them pass for spurious Pieces. Father Mainferme has exhibited this Charge against them in the Name of his Collegues, and has made it a part of the Subject of his Book call'd, The Buckler of the Order of Fontevrault. Amongst all the Conjectures alledged by him against Geffrey's Letter, there is only one direct, that deserves any consideration, viz. that Abaelard in one of his Letters, says that Roscelin, of whom we have made mention in the preceeding Century, wrote an invective Epistle against that excellent Preacher of Jesus Christ Robert d' Arbriselles, whence Father Mainferme concludes it to be that of Geffrey, or that of Marbodus, or perhaps both; but he has mistaken Abaelard's meaning: For that Author does not say, that Roscelin compos'd one or two Letters under the Name of another Person, to declaim against Robert d' Arbriselles, but that he wrote a Letter against him and St. Anselm, so that this has no relation to those of Geffrey and Marbodus. As for that of Geffrey now in Question, it cannot be denied but it belongs to him; for, 1. 'Tis apparently his Style, and if it be never so little compar'd with the others, we shall soon be perswaded, that it was written by the same Author. 2. It is not only extant in the Manuscript of Mans, which Father Sirmond made use of; but also in Two other Manuscripts, viz. one in the Library of Christina Queen of Sweden, and the other in that of Santa Croce at Florence, which are referr'd to the time of Ro∣bert d' Arbriselles; Father Mabillon having also seen and cited the latter in the Relation of his Voyage to Italy.

In the fifth Book are contain'd 28 Letters directed to divers particular Persons, which are full of moral Discourses and Compliments. In the Sixteenth, he asserts the necessity of mak∣ing Confession of all sorts of Sins; and in the last, he maintains, that a Man, who has once assum'd the Monastick Habit, and liv'd for some time in a Monastery, cannot return to a secular course of Life, altho' he made no express Profession nor receiv'd the Benediction.

These Letters are follow'd by several Tracts about divers Ecclesiastical Affairs; the First of which is a Treatise of the Body and Blood of Jesus Christ, in which he endeavours to prove the changing of the Bread and Wine into our Saviour's Body and Blood in the Eucha∣rist; so that after the Consecration, nothing remains of the matter or substance of the Bread and Wine, but only the outward appearances, and that 'tis really the very same Body of Jesus Christ, that was born of the Virgin Mary, and which suffer'd on the Cross. He adds, That the Wicked receive it in the Sacrament, but do not receive the Effects nor Graces of it, which are only bestow'd on those, who are in a state of Righteousness.

The Second is made about the Election of Bishops and against the Investitures: He main∣tains in the former, that as Baptism makes a Christian, so Election and Consecration Consti∣tute a Bishop; and as it is impossible to be a Christian without receiving Baptism, so it is likewise impossible to be a Bishop without Election and Consecration. That those two Qua∣lifications are so absolutely necessary, that Consecration without Election, and Election with∣out Consecration, are not sufficient to make a Bishop: That Consecration supposes a Cano∣nical Election, and that whosoever receives it without being Canonically Chosen, is rather Cursed than Consecrated; by reason that nothing can disannul the Order of Election and Con∣secration establish'd by Jesus Christ, who himself chose and consecrated his Apostles: That the Clergy supply our Saviour's Place in the Election and the Bishops in the Consecration: That all the other Christians have a right to demand a Bishop, but they cannot Elect nor Consecrate him: That upon that account, all those who aspire to Ecclesiastical Preferments, by any other means, than Canonical Election, subvert the Order of the Church: That the Church of Rome cannot dispense with that Institution, or permit it to be done otherwise; be∣cause the Pope cannot do that, which St. Peter himself had no power to do. Now Jesus Christ only empower'd St. Peter to bind that which ought to be bound, and to loose that which was of necessity to be loosed, and not to loose that which ought to be bound, or to bind that which ought to be loosed; and when St. Peter was about to act otherwise, St. Paul tho' a No∣vice in the Faith, withstood him to the Face: Lastly, that the Church of Rome ought not to repeal the Laws established in the Holy Scripture, but to maintain them, nor to make use of the Power given by Jesus Christ, according to a capricious Humour, but according to our Saviour's Tradition.

Afterwards he passes to the Investitures, and says, That to know the Doctrine of the Ca∣tholick and Apostolick Church, as to that Point, 'tis requisite only to peruse the first Article of the Council, held under Gregory VII. in which that Pope excommunicates and treats as Hereticks all those Clergy-men, who shall presume to receive the Investiture from the Hand of Laicks: That that sort of Heresy is a more heinous Crime than Simony, in regard that Simony is only practis'd in secret, but the Investitures are always made publickly: That the

Apostles forbid Laicks to assume the Power of conferring Ecclesiastical Orders, and that there∣fore the Investiture, which is a Sacrament or sacred Sign, by which the Bishop is distin∣guish'd from other Men, and put in possession of the Government of the Church, ought not to be receiv'd from the Hands of Laicks, but from that of the Clerk, who perform'd the Consecration: And in fine, that Lay-men, who cannot administer the Sacraments of the Church, ought not to deliver the Ring and the Pastoral Staff, which are Sacraments, such as the Salt and Water, the Chrism and the Consecrated Oils, when they are Administer'd by those who have a rightful Power, and with the requisite Ceremonies.

The Third Tract is written in like manner against the Investitures, in which he re∣peats the same Arguments, and concludes that they are to be reputed no less Heresie, than Simony.

He continues to handle the same Matter in the Fourth Tract, and proves that Kings can∣not confer the Investiture even of spiritual Benefices, with the Ring and Staff; because it is an Ecclesiastical Ceremony, and that to speak properly they cannot bestow the Investiture of Ecclesiastical Possessions, by reason that they already belong to the Church. But he acknow∣ledges that after a Canonical Election and Consecration, they may grant the Royal Investiture of Church Revenues, and put him that has the Title, in possession of them, affording him their Assistance and Protection, which may be done by certain outward Signs, that are not at all prejudicial to the Rights of the Church: And lastly that it is not expedient to Exccommu∣nicate Princes upon that account, in regard that such proceedings, would occasion a greater Mischief.

In the following Tract, he lays down a Principle, which also has relation to the business of Investitures, viz. That Condescension may be sometimes allow'd, and the granting of Dis∣pensations; but 'tis requisite that it be done with a good intention for the Benefit of the Church, or in case of necessity, and not for Mony or Favour; and that that which is ab∣solutely evil, ought never to be tolerated or permitted.

In the Sixth, he maintains three Principles, viz. That the Church ought to be Catholick, Free and Chaste: That Quatenus Catholick, it can neither be Bought nor Sold; that as it's Free it ought not to be brought into Subjection to any Secular Power; and that as 'tis Chaste, it ought not to be corrupted with Presents.

The Seventh Tract contains certain Allegorical Explications of the Ark of the Covenant, and of the Tabernacle with reference to the Church.

In the Eighth, he explains, what are the effects of Baptism, Confirmation, Extreme Unction, and the Eucharist. He says, That Baptism remits Sins by the Vertue-of the Holy Ghost, That in Confirmation the Holy Ghost is invoked that he would vouchsafe to take up his abode in the Habitation which he has Sanctified; that he would also Defend and Protect it: That that Sacrament is Administer'd by the Bishops to shew, that it gives the highest Perfection: That the Extreme Unction of Sick Persons confers on them Remission of Sins; to the end that Christians may obtain Mercy both in their Life time, and at the hour of Death: And lastly, That in the Communion of the Body and Blood of Jesus Christ the Christian Soul is Healed of all the Diseases of its Vices, re-establish'd in a State of Everlasting Salvation, and made one Body with Jesus Christ.

In the Ninth, he Treats of the re-iteration of the Sacraments, and says, That those are not reiterated; in which it seems, as if there were an intention to begin again that which was al∣ready done; but the same Ceremony may be re-iterated when 'tis perform'd for a different end, and has another effect: That therefore the Holy Chrism is put on the Fore-head, after having anointed the top of the Head with it; because those several Unctions produce diffe∣rent Effects: But that Extreme Unction cannot be re-iterated by reason that it is a Sacra∣ment.

In the Tenth, he proves, That the Bishops ought not to exact any thing for Benedictions and Ordinations, and asserts it to be a kind of Simony in a Bishop, not only to receive Mo∣ney for the Benediction of an Abbot, but also to exact of him an acknowledgment, by which he binds himself by promise to his Diocesan.

The Eleventh is a Constitution about the manner how Monks ought to proceed in accusing others, and in defending themselves in their Chapter.

In the Twelfth, he explains in a few words, three Vertues necessary for Pastors of the Church, viz. Justice, Discretion and Fore-sight.

The Thirteenth and Fourteenth, are certain Dialogues between God, who upbraids the Sinner with his Ingratitude, and the Sinner, who acknowledges his Offences, and implores the Mercy of God.

The Fifteenth and Sixteenth, are Prayers made by a Sinner to God, in which he humbly sues for his Mercy, and begs pardon for his Transgressions.

These Tracts are concluded with four Hymns or Proses, viz. one directed to the Virgin Mary, and the three others on the Repentance of Mary Magdalen.

All these Works are follow'd by eleven Sermons on the Nativity, Resurrection and Ascensi∣on of Jesus Christ; On the Purification and Festivals of the Virgin Mary; On Mary Mag∣dalen, whom he confounds with the Sinner; On the penitent Thief; and on St. Benedict. These

Sermons are dry and barren, containing nothing that is Eloquent; and indeed, generally speak∣ing, all the Pieces of this Author are not written with much Elegancy or Politeness. Howe∣ver his Compositions are very natural, and his Explications easy and familiar. Father Sir∣mond caus'd them to be printed at Paris A. D. 1610. from two Manuscript Copies, and an∣nex'd Annotations on the Letters, which are very serviceable to make known the Persons, and to illustrate many Historical Matters of Fact that are mentioned therein.

Notes

• * 1.1

  Geffrey Abbot of Vendome.
• † 1.2

  Desti∣tute of a Head.