fessing himself a penitent."

The writers of this

century, it is not necessary to mention.

There were a few divines about the middle of this century, who ventured to apply the precepts of logic and metaphysics to the explanation of scriptural doctrines, and the confirmation of their own opinions. These were chiefly Berengarius, Lanfranc, and St. Anselm. From this proceeded what was afterwards called scholastic theology, which obtained so great reputation in the following centuries.-The contest between the Latin and Greek churches, which had been for some time suspended, was renewed in the year 1053, by the patriarch of Constantinople. Zeal for the truth was the pretext, but arrogance and ambition were the true cause. Both parties aimed at increasing their power, and extending the limits of their jurisdiction. The legates of the Roman pontiff, failing to effect a reconciliation, excommunicated the Greek patriarch and his adherents; who, in turn, excommunicated the pope's legates, and all their friends and supporters. A subject of violent contention between the two parties was, that the Latins used unleavened bread in the eucharist. It was also charged upon the Latins, that they did not abstain from things strangled, and from blood; that their monks used lard, and allowed their brethren, when sick, to eat flesh; that the bishops wore rings on their fingers, as if they were bridegrooms; that their priests wore no beards but shaved them; and that in baptizing, they dipped the subject but once into the water.

VI. The controversy respecting the manner in which the body and blood of Christ are present in the eucharist, was again revived about the middle of this century. Berengarius, a man of learning,

and venerable for the sanctity of his life, maintained the opinion of John Scotus Erigena, respecting the eucharist, and taught that the bread and wine are not converted into the body and blood of Christ, but are only emblematic of them. On this account he was severely threatened, and deprived of the income of his office. This not proving sufficient, he was at length summoned to Rome, by Nicholas II. A. D. 1058. In a very full council, Berengarius was so terrified, that he signed and confirmed with an oath, the following formula, viz: "That the bread and wine, after consecration, are not only a sacrament, but also the real body and blood of Christ, and are sensibly, and not merely sacramentally, but really and truly handled by the hands of the priest, broken, and masticated by the teeth of the faithful." But no sooner had he returned home, than he renounced this forced concession, and returned to his former belief. He was again therefore summoned to Rome by Gregory VII. in the year 1078. Berengarius now professed to believe, and swore that he would in future believe, "That the bread of the altar, after consecration, is the real body of Christ, which was born of the Virgin, suffered on the cross, and is seated at the right hand of the Father: and that the wine of the altar, after consecration, is the real blood which flowed from Christ's side." This although it satisfied Gregory, did not satisfy others. In the following year, therefore, he was compelled to sign a formula drawn up in much stronger terms. But this he again discarded and refuted by a book, as soon as he got home. His enemies, therefore, renewed their attack upon him; but instead of answering them, he retired into solitude, where he ived life of religious devotion, until the year

1088, when he died, leaving a high reputation for sanctity, and many followers.

The pope found much difficulty in establishing the use of the Romish liturgy in several countries, particularly in Spain, where they had long used the Gothic. This contest in Castile, was submitted to a decision by single combat. Accordingly, two champions were selected, one to fight for the Roman, the other for the Gothic liturgy. The champion for the Gothic conquered. This seemed to be a fair decision in favour of the Gothic; yet the power and authority of the pontiff, backed by the queen, prevailed. In this age, they were much employed in repairing and ornamenting their churches, which, in the preceding century, had been suffered to go very much to ruins, under the apprehension that the day of judgment was at hand.

VII. The heretics of this century, so called, were the Manichæans, or Paulicians, who inhabited Bulgaria, and Thrace; and were in almost cortinued conflict with the Greeks. "From Bulgaria and Thrace, some of this sect, either from zeal to extend their religion, or from weariness of Grecian persecutions, removed first into Italy, and then into other countries of Europe and there they gradually collected numerous congregations, with which the Roman pontiffs afterwards waged bloody wars. At what time the migration of the Paulicians into western Europe commenced, it is difficult to ascertain. But this is well attested, that as early as the middle of this century, they were numerous in Lombardy, Insubria, and especially Milan: nor is it less certain, that persons of this sect strolled about in France, Germany, and other countries and by their great appearance of sanc

tity, captivated no small number of the common people They were called by different names, in different places; as Paterini, Cathari, Albigenses, Publicani, and Boni Homines. It is difficult to know what these people held, as their history is involved in much obscurity. Their enemies, from whom we chiefly derive our knowledge of them, accuse them of very great errors; but generally bear testimony to their blameless life. We have before spoken of the Paulicians, as pious and excellent witnesses of the truth. It is probable that most of the people spoken of under the above mentioned names, were of a similar character, and by no means deserved the name of heretics. It is also probable that they differed very much in the different countries in which they were found; and that sects very different from one another, were often confounded in the minds of their indiscrimi nating adversaries. There is no doubt that many of those who were denominated heretics in this age, and persecuted as such, because they refused to conform to the established church, were the humble followers of Christ, and constituted his witnesses for the truth, in a dark age, and perverse generation.

A congregation of this kind, is said to have been first discovered at Orleans, in France, A. D. 1017, in the reign of king Robert. They were charged with grievous errors and shameful practices, for which their leaders, to the number of thirteen, were burnt to death. Still they are extolled for their piety, even by their enemies. They were probably a kind of mystics, who rejected the external worship of God, and ascribed no efficacy to religious rites, somewhat similar to the Quakers of after times. Persons of this description pro

ceeded from Italy in the following centuries, and spread over nearly all Europe, and were called in Germany, Brethren of the Free Spirit, and in some other countries, Beghards.

CENTURY XII.

1. Efforts still mage to convert the barbarous tribes of the West.-2. Prester John.-3 Crusades-4. Learning.-5. Arrogancy of the Popes, and profligacy of all Orders.-6. Superstition. 7. Indulgences. 8. The Petrobrussians.-9. Henricians.-10. Waldenses.

I. EFFORTS were still kept up in this century to induce the barbarous tribes inhabiting the north of Europe, the Pomeranians, Finns, and Livonians, to embrace Christianity. Fierce wars were fre quently waged, and carried on for this purpose. In these, Waldemar I. king of Denmark, Eric IX. of Sweden, called after his death St. Eric, prince Henry the Lion, and others, distinguished themselves. The precepts enjoined by these propagators of Christianity, will show what were regarded as the essentials of religion at that day, as well as some of the practices of these barbarians, viz: -They must observe Sundays, and the feast days; they must fast; must bring their children to be baptized, with certain formalities at Whitsuntide; inust not murder their daughters as formerly; must refrain from polygamy; must not marry their god-mothers; and in general must refrain from marrying their kindred within the sixth and seventh degrees; they must not bury the bodies of