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.

HILDEBERT Bishop of Mans, and afterwards Arch bishop of Tours.

HILDEBERT Born at Lavardin in the Diocess of Mans, of Parents of mean Condition, * 1.1 joyn'd the Study of the Liberal Sciences to that of Divinity, and was chosen Bishop of Mans, A. D. 1098. His first Exercises of the Episcopal Functions were disturbed by the War that broke forth between William II. Sirnam'd Rufus King of England, and Helie Count of Mans, who being taken Prisoner by that Prince, the City of Mans fell into the Hands of Foulques Count of Angers. The King of England was Marching at the Head of an Army to take it, when the Bishop and Inhabitants, fearing lest the Count of Angers should make an Agreement at their Cost, Surrendred it to him, on Condition that their Count should be set at Liberty. Afterwards the Count having got together some fresh Troops, re-enter'd the City of Mans, and Besieg'd the Forts that were possess'd by King William's Forces; but he was repuls'd, and the King remain'd Master of the City. Hildebert was accused of having been concern'd in that enterprize, and oblig'd to pass over into England to clear himself. The King enjoyn'd him to cause the Towers of his Church to be pull'd down, and Hildebert re∣turning with that Order, found his Church laid waste by the outrages that were committed against the Clergy, by the pillaging of its Revenues and the burning of the City. But the King of England dying a little while after, A. D. 1100. Count Helie re-took the City, grant∣ed a Composition to the King's Soldiers, who were in the Forts, and re-establish'd Order and Peace in those Parts. When Hildebert saw his Native Country restor'd to its former Tran∣quillity, he undertook a Journey to Rome, and went to visit Pope Paschal II. by whom he was very kindly entertain'd and returned from Rome laden with Honours and Preferments. Some time after, he was apprehended at Nogent le Rotrou, where he went to bear the last Will and Testament of the Count of Rotrou, who was detain'd Prisoner at Mans. At last ha∣ving procur'd his Liberty, he solemniz'd the Consercation of the Cathedral Church of Mans newly re-built, and continu'd to Govern his Diocess in Peace, till the Year 1125. when he was translated to the Arch-bishoprick of Tours after the Death of Guillebert.

Hildebert, not long after his Promotion to that Dignity, fell out with Lewis the Gross, King of France, having refus'd to dispose of the Benefices belonging to that Church, more especially the Deanry and Arch-Deaconry at the pleasure of his Prince, who caus'd the Revenues to be seiz'd on, and prohibited him to enter his Dominions. The Person who was nominated Dean, was at variance with the Canons, who were maintain'd by the Court, which gave occa∣sion to disturbances in the Church of Tours. At last these dissensions being appeas'd, he was restor'd to the King's Favour, and died, A. D. 1132, after having possess'd the Episco∣pal See of Mans 27 Years, and the Metropolitan of Tours, six Years and as many Months.

The Letters of this Author are the most valuable Pieces amongst his Works. They are written in a fine Epistolary Style, after a very Natural manner, and contain divers Important Points of Morality, Church-Discipline and History. We shall here produce the Extracts of those that Treat of these Matters, omitting the others which relate to meer Compliments, or to particular Affairs, such as the six first.

Therefore we shall begin with the seventh, in which the Author determines, That a Vir∣gin Betroathed before she was Marriageable, whose Husband died without knowing her Car∣nally, cannot Marry the Brother of her former Husband; because Marriage does not consist in Carnal Copulation, but in the consent of the Parties. The seventeenth is likewise writ∣ten on the same Subject.

In the Ninth, he declares, That he refus'd to assist at the Consecration of one who was chosen Bishop of Angers; because he was a Young Man, and not as yet in Orders, and was not Canonically Elected by the Clergy, but proclaim'd in a Popular Tumult, against whose Election, the Dean, the Chanter, the Arch-Deacons, and the greatest part of the Chapter had protested. He declares the same thing to that Elected Person in the Twelfth and Thir∣teenth Letter, and exhorts him not to suffer himself to be Consecrated.

By the Fourteenth, he deposes a certain Person, who had given Money, to be Ordain'd a Deacon.

The Eighteenth, is a Letter directed to Paschal II. and Compos'd with a great deal of Art, to excuse the Canons of St. Martin at Tours, who had given offence to the Pope, by in∣sisting too much on their Privileges.

In the Nineteenth, he excuses himself for not being able to be present in a certain Coun∣cil, by reason that his Church and City were pillag'd and oppress'd by the Tyranny of the Councils; alledging also, that he was oblig'd to pass over into England, to give an Account why he refus'd to demolish the Towers of his Church; and that he was ready to undertake ano∣ther Voyage to Rome, which would put him out of a Capacity of defraying the Charges, that were requisite for a Journey to the Council.

In the Twenty first, he entreats a certain Bishop of England to furnish him with St. An∣selm's Disputation against the Greeks in the Council of Bari concerning the Procession of the Holy Ghost, and returns thanks to that Prelate, in the following Letter, for sending it to him.

In the Twenty third, he intercedes with an Abbot, in behalf of a Monk who return'd to his Monastery, after he had left it, to treat him favourably.

In the Thirtieth, he sharply reproves a Priest, who caus'd a Person to be put to the Rack, whom he suspected to have committed a Robbery.

In the Thirty first, he gives excellent Instructions to a Lady who had forsaken the Vani∣ties of the World, and in the Thirty Third, he reprehends a certain Rich Lord for his Pride and Covetousness.

In the Thirty fourth, he declares that he refus'd to approve the intended Marriage of a Count with one of his Kins-women; altho' it might put an end to a War that was carry'd on between him and his future Father-in-Law.

In the Thirty sixth, he represents to a Christian Virgin the advantages of a single Life, and gives her wholesome Advice, more especially relating to the Vertue of Humility.

In the Thirty Seventh, he comforts a certain Person, who was much troubled, in regard that he was diverted from the Contemplative Life, to take upon him the Pastoral Charge, and shews, by Examples taken out of Holy Scriptures, that it is profitable to joyn the Active to the Contemplative Life.

In the Thirty eighth, he acquaints the Bishop of Angouleme the Pope's Legate, with the Irregularities of the Monks of St. Evron, to the end that he might send him Word, after what manner he ought to proceed against them.

The Thirty ninth, is a Circular Letter written to the Bishops and Priests, and in general to all Christians concerning his Imprisonment. He was sent for by the Count of Rotrou, who was then a Prisoner; and having receiv'd his Confession, with his last Will and Testament by which that Noble-man bequeath'd his Estate to the Church, carry'd that Will to his Mo∣ther, who gave him good Entertainment. But the next day, Hildebert himself was taken Pri∣soner by Count Hubert Chancellor of Rotrou, who detain'd him, notwithstanding the entreaties of the Inhabitants of the Country and the Sentence of Excommunication publish'd by the Bi∣shop of Chartres, and would not release him till he paid his Ransom. He declares that such an Act is unworthy of a Bishop, and that he chose rather to lose his Life, than to redeem it with Money.

In the Fortieth, he exhorts Ser••o Bishop of Seez to Excommunicate Hubert, who kept him in Prison.

The Forty first contains wholesome Instructions to a Young Widow, who after having lead a disorderly Life for some time, devoted her self to God. He furnishes her with proper Reme∣dies against Temptations.

In the Forty second, he advertises a Bishop, that Lisiard ought not to be Excommunicated for committing Sacrilege and a Rape; since the Virgin whom he took to Wife, was only put into a Monastery, to be Instructed, and in regard that she left it to Marry him, by the Order of her Mother and Aunt.

In the Forty fourth, he determines, that a Priest, who offer'd the Sacrifice of the Mass, with ordinary Bread, having no other at Hand, ought to be punish'd, rather upon the scan∣dal he had given, than for the Fault, which was not great.

In the Forty ninth, he commends the Action of a Bishop, who had hinder'd the removing of certain Persons out of the Church, who had taken Sanctuary therein.

The Fifty first, is a large Confutation of a certain Person, who reviv'd the Error of Vigi∣lantius, and maintain'd, that the Invocation of Saints was unprofitable, because they do not hear our Prayers, and have no knowlege of Transactions on Earth. This Man gave it out, that Hildebert was of his mind; which oblig'd him not only to disown that Opinion, but also to shew, by the Testimony of the Fathers, that the Saints hear our Prayers, and that they make Intercession for us with God.

In the Fifty third, he excuses himself to Clarembaldus Canon of Oxford, for not having sent to him sooner, the History of the Miracles which happen'd in that City, because they had slipt out of his Mind: He gives him to understand, That the second Memorandum, which he directed to him, contain'd some of the same Miracles, with different Circumstances; but ne∣vertheless, he did not judge it expedient to alter his first Relation, yet he left him at liberty, either to correct or to suppress it according to his Discretion.

In the Fifty fifth, he congratulates the Bishop of Clermont, for bestowing an Arch-deaconry, on one of the Sub-deacons of the Church of Mans, a Person very worthy to be promoted to that Dignity, upon account of his Learning and Virtue; and declaims against the Custom that was introduced to retain Spiritual Livings in a Family, as it were by right of Succes∣sion; citing divers Passages against that Abuse.

The Fifty sixth, is a consolatory Letter to a King, upon occasion of the Death of his Son. It contains divers excellent Moral and Christian Maxims, touching the Constancy, with which Wise and Christian People ought to bear Afflictions.

In the Fifty ninth, he dissuades a certain Count, from undertaking a Voyage to St. James of Compostella, because his Duty oblig'd him to continue in the Country, where his Presence was necessary.

In the Sixtieth, he writes to the Bishop of Chartres, with reference to a Priest, who having been attack'd by a Robber, knock'd him on the Head with a Stone, so that he died of the Wound. His Bishop after having suspended him for seven Years from the Celebration of Divine Service; at last consulted Hildebert, to know whether he ought to restore him to his Functions. The latter declares, That it seem'd to him, that a Priest who has committed Man-slaughter, ought no longer to offer the Holy Sacrifice, although he did it in his own de∣fence. He maintains with St. Ambrose, That it is not lawful for one Man to kill another, even in defending his own Life; and although it were permitted, yet it ought not to be done. He concludes, That if the like case had happen'd to one of his Diocesans, he would have re∣ferr'd the Matter to the Holy See,

In the Sixty first, he reproves certain Monks, who refus'd to entertain the Bishop of Char∣tres at their Table: He shews, that the perfection of the Monastick Life does not consist in performing the outward Duties, but in the Practice of Humility and Charity: As for what those Monks alledg'd as an Excuse for their neglect, viz. That they were not able to give Entertainment to the Bishop, by reason of their Poverty; he asserts, That they ought to sell or pawn the Ornaments of their Church, to exercise Hospitality towards their Dio∣cesan.

In the Sixty second, he recommends to a Widow, who had devoted her self to God, the giving of Alms to the Poor.

In the Sixty third, he commends the Countess Adela, in regard that after her Conversion, instead of undertaking a Pilgrimage to the Holy Land, she had embrac'd the Monastick Life.

In the Sixty fourth, he censures the Custom of a Monastery, where both the Species of the Eucharist were not administer'd separately; but that of the Bread steept in the other of the Wine. He maintains, That the sopt Bread which our Saviour gave to Judas was not the Eucharist,

In the Sixty fifth, written by Hildebert, as well as the next, after his Translation from the Bishoprick of Mans to the Arch-bishoprick of Tours; he acquaints the Pope, That he had taken a Journey to Bretagne, where he held a Synod at Nantes, A. D. 1127. for the Re∣formation of the Church, chiefly as to what concerns incestuous Marriages, and the Succession of Relations to Ecclesiastical Preferments: That the Prince had remitted in that Synod, the Right which was claim'd by the Lords to seize on the moveable Goods of deceased Persons, and even his own Royal Prerogative, by vertue of which all manner of Wracks at Sea be∣long to his demeans: That it was also ordain'd, That the Bishops should publish in their Synods, and the Preists in their Churches, That those who presume to contract unlawful Marriages, for the future, shall be excommunicated; and that the Children born in such Wedlock were de∣clar'd illegitimate: That the Ecclesiastical Constitutions were reviv'd, concerning the Quali∣ties requisite in Persons, who design to receive Orders: That it was prohibited to ordain the Sons of Priests, unless they turn'd Regular Canons or Monks; and that as for those who were already ordain'd, they were not allow'd to serve their Fathers Parishes in that Quality, lest they should find means to succeed them: And lastly, That very strict Prohibitions were made that Benefices should be transmitted, as it were by Succession. He entreats the Pope to confirm what they had done, more especially the Resignation that the Prince had made of his Right to the Shipwracks. Pope Honorius II. grants him this Confirmation in the Letter which immediately follows that of which we have but now made mention.

In the Sixty seventh, he complains to that Pope, that the King of France had confiscated the Revenues belonging to his Church, and would not suffer him to enter the Territories of his Kingdom, because he refus'd to dispose of the Benefices according to the pleasure of that Prince. He likewise wrote to him about the Contests that happen'd in the Church of Tours, between the Dean and some of the Canons, which was carry'd on to that height, that one of the Ca∣nons was maimed, by one of the Collegues and by the Dean's Friends. The latter was ac∣cused of being accessory to the Fact, but he deny'd it, and no Proof being brought against him, he clear'd himself by his own Oath, and by that of seven other Priests.

In the Sixty eighth, he tells the Pope, that the had done what his Holiness requir'd of him, having restor'd Bracerius to his Prebend, which he deserv'd to lose, by reason of the enormity of his Crimes, and in sending to him Radulphus Dean of St. Maurice, of whom mention is

made in the preceding Letter. He justifies the Innocence of that Dean, and acquaints the Pope with the Judgment passed in his favour.

In the Sixty ninth, he entreats the Pope to confirm a Donation, that the King of England made to the Church of Fontevrault.

In the Seventieth, he comforts the Queen of England for her Barrenness, and gives her to understand, that she ought not to look upon it as a disgrace, but as the means of procuring her Salvation, by adopting the Poor for her Children.

In the Seventy first, he exhorts to perseverance, a Countess, who had quitted worldly Affairs to embrace the Monastick Life.

The Seventy fourth, is a Reprimand given to a Clergy-man, who did not lead a regular Course of Life.

In the Seventy fifth, he complains that none of his Friends undertook to maintain the Inter∣ests of his Church, in the Court of the King of France.

In the Seventy ninth, he determines, That Nuns who live in a Monastery, ought not to go out of it alone, but accompanied with one of their Matrons: He reproves those who act otherwise on Holy-days; and observes, that about thirty Years were pass'd since he wrote a Treatise of Virginity. Lastly, he declaims against some Nuns, who dwell in private Houses, to lead a more dissolute Course of Life.

The Eightieth, is a Letter by Marbodus Bishop of Rennes, which we shall mention in its proper place.

The Eighty second is an excellent Letter directed to Pope Honorius, in which he expresses himself with Submission and Freedom, against the Appeals made to the See of Rome, which were so frequent in that Age. He entreats him at first not to be offended at his Letter, nor to attribute that to Presumption, which he was oblig'd to do by necessity, and lest the Church should be oppress'd by force of Arms; the effects of which he himself knew by Experience. He adds, that he has reason to hope that his Remonstrance will not be unacceptable to him, because it is written for the sake of Justice. Afterwards he declares, That that Custom was never approv'd on the hither side of the Alpes, and that it is not an Article grounded on the Ecclesiastical Laws that all sorts of Appeals should be receiv'd at Rome: That if that Inno∣vation prevail, the Authority of the Popes will be disannull'd, and the whole vigour of Church-Discipline will be subverted:

For (says he) where is the Oppressor that does not enter an Appeal, as soon as he is threaten'd with an Anathema? Where is the Clerk who will not continue in his exorbitant Courses, defending himself by a declinatory Appeal? Or by what means can the Bishops inflict any Punishment for the least Act of Disobe∣dience? An Appeal will certainly put a stop to his Censure, weaken his Constancy, baffle his Resoluteness, impose Silence upon him, and cause all manner of Crimes to go un∣punished.

However, Hildebert owns, that the Church on the hither side of the Alpes has acknowledg'd some Appeals, and 'tis but reasonable that those who have lawful Grievances, should get them redress'd by that means, as also that those Persons, whose Judges are their Enemies, or suspected, or who fear the Outragiousness of the People, should have the same li∣berty to secure themselves: But he maintains, that Appeals which are only enter'd on pur∣pose to put a stop to the Course of Justice, and to procrastinate Affairs, ought not to be au∣thoriz'd; and therefore he entreats the Pope no longer to admit any of that Nature.

The Eighty third Letter, which is the last of this Collection, does not belong to Hildebert, but is part of the Preface written by Ives of Chartres on his Decree. Therefore that Piece was only inserted amongst Hildebert's Letters by a Mistake.

Father Dachery publish'd in the Fourth Tome of his Spicilegium, Nine Letters of Hilde∣bert, among which are Three very eloquent ones about the Imprisonment of Pope Paschal II. and afterwards the same Author set forth Fifteen others, which are annexed in the end of the Thirteenth Tome. There are some amongst these last, that relate to the Persecution which Hildebert suffer'd by reason of the displeasure of the King of France, and the Quarrel that arose between the Dean of Tours and his Canons. In the Ninth, he entreats the Pope not to grant the Pall to the Bishop of Dol.

Hildebert's other Pieces, are two Hymns on our Saviour's Nativity; A Paraphrase on the Canon of the Mass in Verse; A Sermon on these Words of Isaiah, Chap. 35. Then the Eyes of the Blind shall be opened; Another on th••se Words of Jesus Christ in St. Luke, Chap. 12. Unto whomsoever much is given, of him shall be much requir'd; A Synodical Discourse to his Curates. All these Works and Letters are extant in the Collections call'd Bibliotheca Patrum.

There are also to be seen in different places, some other Works attributed to Hildebert, viz. The Life of St. Hugh Abbot of Cluny, in the Bibliotheca Cluniacensis, publish'd by Du-Chesne; The Epitaph of Berenger, referr'd to by William of Malmesbury; A Letter written to Reginald the Monk, and the Preface to the Life of St. Radegonda, set forth by Father Mabillon in the First Tome of his Analecta, with the beginning of that Life, of which that Father has a Manuscript Copy in his Possession. Rosweida makes mention of the Life of St. Mary the Egyptian, in Verse by Hildebert, which (as they say) is kept in the Library of Lipsick. There are also in the Libraries, several Tracts ascribed to Hildebert, but we have lost his Trea∣tise

of Virginity. Besides these Works, Father Hommey has likewise published some in his Collection, which he attributes to Hildebert, but it is not probable, that they belong to that Author.

The other Works of Hildebert, fall very much short of the Elegancy and Politeness of his Letters. His Poetical pieces are gross; neither has he observ'd the Rules of Quantity. His Sermons are written in like manner, in a weak and very mean Style. However he was a noted Prelate, who shew'd a great deal of Prudence, Discretion and Constancy in the Ma∣nagement of Affairs, during the whole Course of his Life.

Notes

• * 1.1

  Hildebert Bish••p of Mans.