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length opened, he obliged his boarder to quit the family. Soon
How oft, when press'd to marriage, have I said,
When love is liberty, and nature law. (e) This cruel misfortune is alluded to in the following lines of tlie fame epistle:
Alas, how chang'd! what sudden horrors rise !
Still drink delicious poison from thy eye,
bit in the abbey of St. Dennis. The disorders of this house, where the abbot exceeded the rest of the monks in impurity as well as in dignity, foon drove Abelard from thence ; for having taken upon him to censure their behaviour, he thereby became so obnoxious, that they desired to get rid of him. He retired next to the territories of the count of Champagne, where he gave public lectures, and drew together such a : number of hearers, that the other professors, whose pupils left them to go to Abelard, being stung with envy, began to .. raise persecutions against him. He had two formidable enemies in Laon, who perceiving the prejudices done to their schools in Rheims by his great reputation, fought an opportunity to ruin him, and they were at last furnished with a handle by his treatise on the Trinity, where they pretended to have discovered a most dreadful heresy (f), and for this purpose they prevailed on their archbishop to call a council at Soissons, in the year 1121. This council, without allowing Abelard to make his defence, sentenced him to throw the book into the fames, and to shut himself up in the cloyster of St. Medard. Soon after he was ordered to return to the convent of St. Dennis. Here happening to say, that he did not believe their St. Dennis was the Areopagite mentioned in scripture, this expreffion was immediately laid hold of, and carried to the abbot, who was overjoyed at it, because it gave him an opportunity of blending a state crime with an accusation of false. doctrine. The abbot immediately called à chapter, and declared that he was going to deliver up to the secular power a man who had audaciously trampled on the glory and diadem of the kingdom. Abelard, knowing these menaces were not to be despised, fied by night into Champagne ; after the abbot's death, he obtained leave to lead a monastic life wherever he pleased. He now retired to a solitude in the diocese of Troies; there he built an oratory, which he named the (Paroclet), where great numbers of pupils, resorted to him. This revived that envy by which he had been so often persecuted; and he now fell into the most dangerous hands, having drawn upon himself the fury and malice of St. Norbert and St. Bernard, who set up for being restorers of the ancient discipline ; enthusiasts whom the po
(f) It was alledged that Abelard yet he is not accused of Sabellianism, admitted three Gods, though it is but of Tritheism. This is his comcertain he was orthodox with regard 'parison, As the three popofitions of to this mystery. The comparison he a fyllogism are but one and the same drew from logic, tends rather to make truth; so the Father, Son, and Holy the divine persons one, than to mul. Ghost are one and the same eftiply the essence of God to three; and sence."
allowed to me as hus tilt corks of the
pulace followed as new apoftles. They raised fuch ca. ļumnies against him, as hurt him greatly with his principal friends, and those who ftill continued to efteen him durft not thew him any outward marks of their friendthip. His life became so uneasy to him, that he was upon the point of dying to some country where christianity was not profeffed ;
but fate determined otherways, and he was brought anew Abelard. amongst Christians, and monks worse than Turks. The epift, p. 32. monks of the abbey of Ruis, in the diocese of Vannes, hav
ing chosen him their fuperior, he now hoped he was got into
(g) The monks attempted several more afraid of a dagger than of poi-
account of their proceedings to pope Innocent II. praying him to confirm their determination. The pope complied with their request, and ordered Abelard to be confined, his book to be burnt, and that he should never teach again. His holiness, however, fome time after, softened the rigour of this fentence, at the interceffion of Peter the Venerable, who had not only received this heretic into his abbey of Clugni, but had even brought about a reconciliation betwixt him and St. Bernard, who had been the chief promoter of his persecution in the council of Sens. In this fanctuary at Clugni Abelard was treated with the utmost humanity and tendernefs ; here he gave lectures to the monks, and his whole behaviour fhewed the greatest humility and industry. At length, having become infirm, and being afflicted with the scurvy, and many other disorders, he was removed to the priory of St. Marcellus, a very agreeable place on the Saon, near Chalons, where he died on the 21st of April, 1142, in the fixty-third year of his age. His corpse was sent to Heloise, who depofited it in the Paroclet.
et the Jansenis and first fupine principleshe
ABELLY (Lewis) bifhop and count of Rhodes. He was born at Paris, and for some time rector of St. Joffe in that city. He wrote several pieces, and amongst the rest a treatise on divinity, intitled Medulla Theologica; whence Boileau gave him the epithet of Moëlleux. The principles and tenets laid down in this performance differ greatly from those of the Jansenists (a). He wrote also The life of Vincent de Paul, founder and first superior-general of the congregation of the Mission; a book on The principles of Chriftian morality; one on Heresies; and another on The tradition of the church with regard to the worship of the virgin Mary. This last piece, a second edition of which was printed at Paris in 1675, gave great pleasure to the Protestants, because it furnished them with a weapon against those who endeavoured to persuade them, that if any thing was overstrained in this kind of worship, it arose wholly from the extravagant conceits of the monks, which abuse the bishops were daily reforming. It served also as an excellent handle against a piece published by the bishop of Condom: and indeed Mr. Abelly became the protector, as it were, of the most extravagant notions relating to the devotion of the virgin Mary, so that he quite defeated the efforts of this bishop, and of those
(2) Abbé le Camus, a strong Jan (when Abelly wrote it.' Menagi fepit, speaking of this piece, says, ana, p. 65. in Dutch edition. that the moon was in the wane
persons who published or approved of the treatise entitled,
ABIMELECH, king of Gerar, a country of the Philistines, was cotemporary with Abraham. The patriarch having retired into this prince's country with his family, his wife Sarah, though in her nintieth year, was not safe ; for Abimelech became so smitten with her beauty, that he carried her off with a resolution to marry her. Abraham might have prevented this accident, had he declared himself the husband of Sarah; but being afraid of his life, he thought proper to give
out that she was his sister, and prevailed upon her to call him Genefis xx.
her brother. It is believed that the king of the Philistines
was amicted with a distemper which rendered him impotent; och but however this be, we are told he was not permitted to Antig. lib.i. gratify his passion for Sarah, having been warned in a dream cap. 11. that she was the wife of a prophet, and that he should die
if he did not restore her to Abraham. The king accordingly gave her back to him, reproaching them at the same time for their false affirmations. Abraham, amongst other excuses, faid, she was really his fister, being born of the same father, though of a different mother, for which we have the authority of scripture. Josephus (according to M. Bayle) falsely sup
poses that Abraham declared Sarah was his brother's daughJoseph.
ter, and that upon the restitution of Sarah, Abimelech and Abraham made a covenant. It is true, says he, that the covenant of Beer-sheba was made between them; but this was some years after. Josephus, contrary to the authority of
Moses, makes this covenant prior to Isaac's birth; whereas Cen. xxi. 31, 32.
the scriptures fix it after the rejection of Ishmael, which was not till after Isaac was weaned (a). Josephus also tells us,
(a) Theodore Beza expresses him. esse multis locis Mofem et facros felf thụs in regard to Josephus: omnes scriptores. - Sed nos potius Hoc ego semel pronuncio, quod tu iftos pro veris ipfius Dei interpretibus, nunquam falsum effe oftendes, si verus illum vero pro facerdote rerum "faest multis locis Jofephus, mentitum crarum valde imperito, atque etiam
vir . '... negligente