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.

CHAP. IV. (Book 4)

The Life of St. Bernard together with his Works.

SAint Bernard was Born in the Year 1091. at Fontaine a Village of Burgundy whereof his Fa∣ther, call'd Jeschelin, was Lord. His Mother, nam'd Alethe Daughter to Count Mont••art, had * 1.1 7 Children, six Boys and one Girl, all which she Educated very discreetly and piously. St. Bernard was very much inclin'd to Virtue from his Infancy, and took betimes a resolution to retire from the World. He also engag'd all his Brothers and several Friends in the same Resolutions, who after they had liv'd for some time retir'd in their own houses, in the year 1113. met together and went to Cisteaux, there to enter into a Monastical Life. This Monastery is Situated in the Diocess of Chalons about Five Leagues from Dijon. It had been Built about 15 Years before, in 1098, by Robert Abbot of Molesme who retreated thither with about one and Twenty Monks, who all embrac'd an Austere and Rigid Life. But in the Year following Robert being Oblig'd by the Pope's Order to return to Molesme, Alberick Prior of Cisteaux, was made Abbot who dying in 1109. Steven Hardingve became the Third Abbot. He Govern'd this Monastery, reduc'd to a small Number of Monks by reason of the Austerity of their Lives, when St. Bernard and 30 of his Companions came into it. This extreamly augmented the Zeal of this Order which then began to encrease; for the first year after the Abby of la Tecté, first Daughter of Cisteaux, was founded near la Grone in the Diocess of Chalons. The year following there was another Establish'd at Pontigni four Leagues from Auxerre, and in the

year 1115. those of Clairvaux and Morimond were founded in the Diocess of Langres. Abbot Stephen sent St. Bernard and his Brothers to that of Clairvaux. He chose, although he was very Young, to govern this Monastery. He was Consecrated Abbot by William de Champeaux Bishop of Chalons, by reason of the Vacancy of the Episcopal See of Langres. The Reputation of St. Bernard's singular Piety, and the strict Manner of living in his Monastery, drew People from all parts to be Admitted of it. Insomuch that in a little time several Monks went out thence to Establish themselves in other Mona∣steries where they liv'd according to the same Rule. That of the Three Fountains was first founded in the Diocess of Chalons in the year 1118. That of Fontenay a little while after in the Diocess of Autun in the Year 1121. Next there was one Establish'd at Foigny in the Diocess of Laon, and that of Igny in the Diocess of Rheims, and Lastly the fourth Off-spring of Clairvaux was founded in the year 1127. All these Monasteries had for their first founders the Monks of Clairvaux, who were all Abbots successively. But St. Bernard had a general supervisorship over all the rest. The Learning and Virtues of this Saint were too bright to continue long hid within the Walls of a Cloyster, for they quickly render'd him so famous in the Church that nothing of Moment pass'd there wherein he was not Employ'd. He was call'd to the Councils of Troyes and Chalons, held by Matthew Cardinal Bishop of Albani: The first in the year 1128. and the second in 1129. The Schism and Factions which hapned in the Church of Rome after the Death of Pope Honorius II. between Innocent and Peter of Leon, gave a great deal of Trouble to St. Bernard who was the principal Defender of Innocent for eight years together. The King of France before he would declare for either of these Competitors assembled a Convocation of his Prelates at Etampes to examine which of the two had the greater Right. To this Assembly St. Bernard was call'd, and the sole Decision of so important a matter re∣fer'd to his Judgment. Whereupon he gave his Opinion for Innocent II. and all the Assembly acqui∣esced in it. This Pope being thus acknowledg'd by France, posted thither with all imaginable dili∣gence, and St. Bernard waited on him all along during his stay there. He carry'd him from Orleans to Chartres where he perswaded Henry King of England to Acknowledge him. From thence he fol∣low'd this Pope into Germany, and was present at the Conference his Holyness had with the Emperor at Liege. He there spoke with a great deal of freedom to this Prince, perswading him to alter his resolutions of requiring the Pope to re-establish Investitures. At his Return from Liege, His Holy∣ness held a Council at Rheims in the year 1131. which when ended he retir'd to Auxerre, after having Visited Cluny and Clairvaux, which did not go in Procession before him clad in splendid Ornaments, but cloath'd in Course Cloath, carrying a homely Crucifix and singing leisurely and modestly Hymns and Anthems. The year following St. Bernard accompany'd the Pope into Italy, and brought over to him both the Pisantines and Genoeses. At length he came with him to Rome, whence he was not long after sent into Germany, to make Peace between Conrade and Lotharius. Having happily Negotia∣ted this Affair he was recall'd to Pisa, whither the Pope was forc'd to retire a second time. St. Bernard Assisted at the Council which his Holyness held in this City in the Year 1134, after the Conclusion of which the Pope sent him to Milan to reconcile the Milaneze to the Church of Rome. He sent also along with him two Cardinals in quality of Legates, Guy Bishop of Pisa, and Matthew Bishop of Albani, and this to the end that they might purge the City of Milan of the Schism which Anselm a favourer of Peter of Leon had spread there, and bring back all that were stray'd from the Church of Rome. St. Bernard took also along with him Geofrey Bishop of Chartres to Advise with upon occasion. The Milaneze who had long desir'd St. Bernard should come among them, met him before he came to the City, and receiv'd him with all imaginable Respect and Honour, so that by his means the Church of Milan was soon brought over to the Obedience of the See of Rome. After this St. Bernard re∣turn'd into France, but he was no sooner got there, but he was forc'd to leave his Monastery to go to Guienne with the Pope's Legate, to reduce the Duke of that Province to the Obedience of the Holy See, and to re-establish the Bishops of Poictiers and Limoges who had been Expuls'd. He Overcame the Obstinacy of this Prince by an Action of surprizing Boldness, for when he saw the Dukes reso∣lution, not to restore the Bishop of Poictiers, was inflexible, he went to perform the Divine Office, and as soon as the Consecration was over, he plac'd the Wafer upon the Chalice, walk'd out of the Church and with Eyes full of fury and a terrible Meen he accosted the Duke after this manner. Hitherto (Quoth He) We have Pray'd and Pray'd, and you have still slighted us. Several Servants of God who were present at the Assembly, have Join'd their Prayers with ours, yet you have never minded them. Now therefore the Son of God, who is the Lord and Head of that Church which you persecute, is come in Person to See if you will Repent. Here is your Judge at whose name every Knee bends both in Heaven, Earth and Hell. Here is the Just revenger of your Crimes into whose hands this Obstinate Spirit of yours shall one day fall. Will you despise and flout at him? Will you be able, think you, to slight him as you have done us his Servants? Will you. Here the Duke not being able to hear any more, fell down in a Swoun; whereupon St. Bernard took him up and commanded him forthwith to be reconcil'd to the Bishop of Poictiers, which the poor Astonish'd Prince immediately condescended to; so that the Bishop was quickly after restor'd and all Schism abolish'd in that Province. In the year 1137. he was recall'd into Italy by the Pope to quell the remaining Party of Peter of Leon. He went thither and after having brought over several to Pope Innocent's side, he was deputed to Roger Duke of Sicily, who was then the only Prince that continu'd to support Peter of Leon, there to Defend his Master Innocent against Car∣dinal Peter of Pisa who was to Oppose him. He enter'd into a Conference with this Cardinal, and soon made him change his Opinion and Party. After Peter of Leon's Death, the Person that was in∣tended to succeed him in his Attempt, came to beg of St. Bernard that he would Intercede to Pope Innocent for his Pardon. Peace by these means being restor'd to the Church of Rome, and Schism entire∣ly extirpated, St. Bernard return'd to his Monastery of Clairvaux, and after his arrival sent the Pope some of his Monks to Inhabit the Monastery of St. Anastasius newly re-built. One of these call'd Ber∣nard,

formerly Official of the Church of Pisa, was chosen for their Abbot, who afterwards came to be Pope under the name of Eugenius III. after the Death of Celestine and Lucius, successors to Innocent II. bot•• who liv'd no long time. It was about this time that St. Bernard disputed with Abaëlard, a Famous Philosopher of the University of Paris, at the Council of Sens in the year 1140. He had often sent to him privately to correct his Errors, maintain'd in his Books, but this Obstinate Author neglecting so to do, and Appealing to the Arch-Bishop of Sens, St. Bernard was sent to the Council held there, whither he went though against his will▪ Abaëlard not daring to support his Errors, Ap∣peal'd to the Pope, but his Doctrine being condemn'd by this Council, he retir'd to Cluny; where af∣ter having renounc'd his sentiments, he Dy'd in the Communion of the Church of Rome. Under the Pontificate of Eugenius III. St. Bernard was desir'd to Preach up the Croisade, at the Request of Lewis the Younger, who had thoughts in his Head to undertake a Voyage into the Holy-Land. St. Bernard acquitted himself in his Duty with so much zeal, that great numbers of people resolv'd to accompany Lewis in that Expedition. He was present at three Councils, held in the Year 1147. at Etampes, Auxerre, and Paris. The same Year he was sent into Aquitaine, by Alberic Cardinal-Bi∣shop of Ostia, to Combat the Heresies which Henry had promulg'd there. He quickly confounded them, as well by his Preaching as a great many Miracles which he perform'd. In the Year 1148. Gillebert of la Porrée, Bishop of Poictiers, being Convinced by St. Bernard at the Council held at Rheims, retracted his Errors, and came over to the Church. At length, St. Bernard having been chosen to∣wards the end of his days, to be Mediator between the people of Mentz and some Neighbouring Princes, after having happily and Prudently concluded all differences between them▪ on his return, he fell Sick of a weakness in his Stomach, and Dy'd the 20th of August, in the Year 1153. He left near 160 Monasteries of his Order, Founded by his Care. Divers Churches desir'd to have him for their Bishop: Those of Langres and Chalons Courted him excessively; and those of Genoa and Milan offered him their Arch-Bishopricks. And lastly, Rheims earnestly requested him for its Pastor, but notwithstanding all these Solicitations, he persevered in his Resolutions never to be Advanc'd to the Episcopacy.

St. Bernard, did not o••ly render himself worthy of Esteem by the Piety of his Life, and his many Il∣lustrious Actions. His Works also speak high in his behalf; in which, he discovers as much Wit and Elegancy, as Knowledge and Piety. We shall proceed to give an exact History and Abridgment of them, as we find them rank'd in the last Edition, Publish'd not long since by Father Mabillon. The First Volume, Contains all his true Works, and begins with the Letters which Compose the first Tome.

The First Letter was written to his Son Robert, to exhort him to return to the Monastery of Clair∣vaux, * 1.2 which he had left for that of Cluny. The Author of St. Bernard's Life, says, that this Letter was dictated to William, who was afterwards Abbot of Riévaux, in the middle of a Field while it Rain'd hard, yet the Paper was never wet. This Letter is full of Professions of Love and Charity to∣wards his Son, which shews, how extreamly St. Bernard was griev'd at his Absence. I have long and im∣patiently expected (says he,) My Dear Son Robert, That God in his Mercy would please to touch thy Heart, and mine at the same time, inspiring thee with a hearty Compunction, and giving me the Pleasure of seeing thy Conversion: But having hitherto been all along frustrated in my hopes, I can no longer con∣ceal my Grief, contain my Sorrow, nor dissemble my Sadness. 'Tis that which obliges me, contrary to the Order that ought to be observed, to call home him who has Offended me; To Court one that has sligh∣ted me; To give satisfaction to one that has Affronted me; and in a word, to Beg of him that ought to Petition me. For when a Man is once touched with extream concern, He deliberates not, ••as no Shame, Consults not his Reason, Thinks not of abasing himself, observes no measure, and his Soul is intirely em∣ployed in the search or recovery of what he has lost or desires. You will tell me perhaps that you have never Offended nor Slighted me, but that it was I only that have abus'd you, and that you left me but to avoid the ill Usage which I made you undergo. I grant it: You had reason, but let us talk no more of what is past, nor enquire into the cause of it; the present time only demands our Consideration. Let me consider then what makes me unhappy, what so discomposes me? Is it not because I have thee no more, because I see thee no more, and because I live altogether without thee, who art only able to give me Life? I ask not why you went away, but I heartily Grieve that you are not return'd. Come but a little and I shall be at quiet. I own it was my fault that you left me; I was perhaps too rigid towards a young tender Youth, and dealt perhaps too hardly by thee, yet still it may be I could excuse my self and say that the follies of unexperienc'd Youth ought to be suppress'd by a severe Discipline, and our first Years should be corrected by the severest Test of Reason: But I will not insist upon this; I will as I said before, take all upon my self; I only am in the wrong; Pardon me, for I confess it; I will never do the like again: You shall find me quite another Man: Return only and have no more fear of any thing. Others now might lay your Crime home to you; Fright you into thoughts of Guilt; lay the Content•• of your Vow before you; Threaten you with God's Judgments; Condemn your Disobedience, and accuse you of Apostacy; but I had rather bring you over by fair means, and reclaim you with kind Words. St. Bernard next describes after what manner Robert had been seduc'd to Cluny, and how he had been led away by the Conversation which a Prior, who was sent by the Abbot of Cluny, had with him. This Prea∣cher of the New Gospel, (says he,) I suppose, cry'd up good Cheer, and Condemn'd Self-denial and Parsi∣mony; and told him, I imagine, that voluntary Poverty was a real Misery, and Fasts, Watchings, Prayer, and Labour a meer Folly. To Idleness, it may be, he gave the Title of Contemplation, and that of Discre∣tion to Gormandizing, Babling, and Niceness. Perhaps he demanded of him if God could ever be Pleas'd with tormenting us; Or, if the Scripture Commanded us any where to Murther our selves? What Reli∣gion there could be in digging of Ground, Cutting of Wood, Carrying of Dung, or the like? Who was the Wise Man, he that hated his own Flesh, or he that cherish'd it? This poor Youth might easily be seduc'd ••y such insinuating Discourse, and consequently is led to Cluny, where they Shave his Head, Wash his Be∣dy,

Tear off his course and homely Habits, and put on such as were New and more Costly. Next is he led in * 1.3 Triumph about the Monastery; every Body Commends him, and Congratulates his coming among them; and, in a Word, he is soon placed above those of a longer standing. But however, they think sit to send to Rome to have what they do Authorized by the Holy See, and that the Pope may the better yield to their Re∣quest, they pretend that being a Child he was offer'd by his Parents to their Monastery. No body was then at Rome that could refute this Reason, and therefore his Holiness has pass'd his Judgment in favour of the present, to the prejudice of the absent; by a Privilege too severe he has confirm'd an Absolution too easie; and, in a Word, has forc'd my Son to take up a new Profession and make new Vows. From this allowance of the Pope's, St. Bernard Appeals to the Determination of God, and the Tribunal of Christ, and de∣mands which ought to prevail most, the Vows of a Father for his Son, or those of a Son made for himself, principally when he has enter'd into a Vow of any great importance. For it is certain, that Robert had never been any otherwise than promis'd, and never had been given to the Monastery of Clu∣ny, since his Parents had not requir'd them to receive him, and he had not been offer'd in the presence of Witnesses, neither had his Head been cover'd with the Pallium of the Altar. They likewise gave out that there was a Portion given with him to their Monastery. But (Quoth St. Bernard) If they had a Portion with him, why do they not think themselves oblig'd to keep him as well as the Portion? Is it because they have greater regard to the Money than the Person, and love the Pence better than the Soul? If he has been offer'd to the Monastery, why do they suffer him to live at large in the World, for it is from the World and not from Cluny that you came, Robert, to Cisteaux? You have earnestly entreated and beg'd to be re∣ceiv'd into that Brotherhood, but notwithstanding, they delay'd two Years before they would admit you, yet at length you got in, and after having been a Year Probationer, you became Profess'd, and quitted the Secular Habit for the Regular. It is here that St. Bernard severely reproaches him for the breach of his Vows, and for his Ingratitude, and that in making him sensible of the care and pains he had been at in his Education. Afterwards in terms the most moving imaginable, he expresses the Agonies he has endur'd by his Absence. He gives him moreover to understand, that a Lazy and Luxurious Life, which they all lead in the Order of Cluny, is very dangerous to his Salvation, and likewise exhorts him to do his best endeavours to be in a Condition to observe Abstinence, Watching, Fasts, Silence, Labour and o∣ther Austerities, practis'd in Clairvaux, and all which the Life he leads in Cluny, will very much dis∣use him from. This Letter was writ in the Year 1119.

In the Second he Reproves Fulcus a Regular Canon inasmuch that having accepted of the Deanery of Langres at his Uncles request, he thereupon quitted his Cloyster for a secular Life. Altho' St. Bernard had no positive Authority over this young Man, yet his Zeal oblig'd him to rally him se∣verely, and openly to blame the Conduct of his Uncle. He endeavours to convince him, that to convers with the World is dangerous, and therefore the best way to be sav'd were to avoid that. At length he Admonishes him to return to his Cell, and promises he will put up his petitions to God on his behalf. In this Letter there is an Elegant Passage relating to the use of Church-Goods. You may imagine (says he) that what belongs to the Church belongs to you while you Officiate there. But you are mistaken, for tho' it be reasonable that one that Labours at the Altar should live by the Altar, yet must it not be either to promote his Luxury or Pride. In a word whatever extends beyond bare Nourishing, and simple, plain Cloathing is Sacri••••ge and Rapine. This Letter was writ in the year 1120.

In the Third, directed to the Canons of Audicour, in the Diocess of Chalons, after having rejected, with a great deal of Humility, the commendations which they gave him, he acquaints them that he has receiv'd, with permission of the Bishop of Chalons, some Regular Canons into his Monastery who had a mind to ••mbrace a Monastick Life.

The Fourth was written about the year 1125. to Arnold Abbot of Morimond about his having quit∣ted his Monastety with six of his Brothers without leave, first Obtain'd from the Abbot of Cisteaux. He had acquainted St. Bernard with what he had done, and beg'd of him not so much as to mention his return to his Monastery. This Letter S. Bernard answers, and tells him that it is not in his power to forbear Advising him to return, and moreover acquaints him that if he had known where to have met him, he would have run into his Arms, thrown himself at his feet, Beg'd, Conjur'd and Endeavour'd both by Tears and Words to have reclaim'd him: But since he had thought fit to deprive him of that pleasure, he earnestly entreats him to hearken to an Absent Friend, that is sorry for his Crime, and cordially concern'd at his Peril. He likewise shews him that it is to be fear'd that his fall may draw others into the same snare, and therefore tho' he has little regard to himself yet ought he to take care of those he has the Charge of. He conjures him to think how much he Exposes both them and himself, and lastly he Adds that for his part he cannot think he did well to leave his Con∣vent even on a worldly Account, because he did it without the Consent of his Brothers; the Monks, the rest of the Abbots, and without the Permission of his Superior.

That which follows is Address'd to Adam one of the Monks that went away with Abbot Arnold. He Reproaches him for his Inconstancy and Fickleness.

In the Sixth he entreats Brunon, who was afterwards Arch-Bishop of Colen to do all in his power to cause some of these stragling Monks of Morimond that lurked about in his Diocess, to Return to their Colyster.

Arnold being dead, St. Bernard reinforc'd his Request to Adam, that since his Abbot was dead and he consequently discharg'd of his Obedience, he might make no difficulty to return. And farther upon this Abbots having commanded his Monks to follow him, St. Bernard examines into these cases how far Superiours are to be Obey'd. He lays down for an Unquestionable Maxim that they are not to be Obey'd when they command any thing that is ill, because in that case they cannot be comply'd with without displeasing God. Afterwards he proceeds to reckon up three sorts of things that may be com∣manded: 1. Absolutely Good, 2. Absolutely bad, and 3. Indifferent, which may be either good

or bad according to the several Circumstances and Persons. He observes that the Law of Obedience * 1.4 which relates to men, has regard only to the last of the three for the first may not be Omitted tho' any body commands it. Nor the second permitted tho' a Superiour would have it so, but in the third and last a Superiours Pleasure is to be preferr'd to our own will, and we are to Obey equally what they Command or forbid. Moreover he urges that what had been commanded him by his Abbot to quit his Monastery and go along with him, was among the Number of those things which are forbidden by God, and that even the Pope himself could not have given him permission to have done it, for that the Dispensation which he had Obtain'd was a frivolous Remedy that serv'd rather to palliate a Dis∣eas'd Conscience than cure it. We have (say They) Ask'd leave of the Holy See, and we have obtain'd it; but would to God (says Saint Bernard) * that you had not Ask'd Leave but rather demanded Counsel; that would have been more for your Good and my satisfaction. But again, why did you Ask this Leave? Was it not because you had a mind to do what you ought not? Now what you ought not to do is ill when done, and you it seems have got a Permission to do so. You will say perhaps that what you Ask'd was only ill where leave had not been Obtain'd, but being once permitted it ceased any longer to be so. But I have already shewn that your Petition was not of this kind, but a Publick Scandal forbidden by the Law of God; so that this Action of yours was not less blameable by being allow'd of by the Pope, who I'm confident would never have consented to your Demands, had he not been either deceiv'd or forc'd by Importunity: After having shewn far∣ther by several Arguments, that it was in vain for this Monk to pretend to Excuse himself on pretence of Obedience to, and Command of his Abbot, he remarks that two things are principally to be ob∣serv'd in Monasteries; which are Obedience to their Abbot, and Continuance in the same Place. Here You may Ask me perhaps (says he) how I can reconcile that with the continuance which I vow'd to Ciste∣aux? I Answer that in truth I was Profess'd at Cisteaux, but that I was sent by my Abbot to the Place where I now reside, without Discord and Scandal, pursuant both to Order and Custom. There is also another Objection rais'd against me. If I condemn (say They) those that have left their Monasteries by the Command of the Abbot, how comes it to pass that I have receiv'd and retain'd such as have done so? The Answer to this is easy, tho' I do not know whether it will please every body. I receive them (continu'd he) because I cannot think it a Crime to Assist them to Observe their Vows in one Place which they could not do in another, and so to recompence the Omission of Residence by a strict Performance of all the Other Pre∣cepts of a Monastick Life. But why, says one to me, do you condemn all those that do not live in every particular like your self? No; I do not do so, I know there are many Holy Men that do not live after the same manner with me; I only give a reason why I receive those that desire it of me without blaming those that don't desire it. Excuse the one without Accusing the Other. The Envious only I cannot nor will not Excuse. In respect to others, if there be any that design to practise a Monastick Life in its Purity, but dare not for fear of Scandal, or cannot by reason of some Infirmity, I do not believe they commit any Sin, providing they live soberly, justly, and devoutly in the place where they are; and if they are sometimes Oblig'd to live a little more loosely than our Rules prescribe, they may be Excus'd either by Charity that covers a Multi∣tude of faults; or Humility, which makes them sensible of their own Weakness and Imperfection.

The Eighth Letter of St. Bernard is written to Brunon Arch-Bishop of Colen, who had demanded of him, If he might accept that Arch-Bishoprick. To which he Answers That no Mortal Man ought to re∣solve that Question; because if God calls one to it no body ought to disswade one from it, and if God does not call one to it no body ought to Advise one to Accept it, for the Holy-Ghost alone is able to determine who is call'd and who not; that what troubles him more than this is that he made a confession of his Sins to him, but he fears, has not sufficiently repented of them; so that when he consi∣ders that he has been call'd from the State of a sinner to that of a most Reverend Minister without Re∣penting, he hopes he will beg of God a speedy Commiseration and Forgiveness; but yet there is a great deal of difference between Meriting Pardon for Sins, and being advanc'd all of a sudden to so great a Dignity, that it is true St. Matthew was call'd to the Apostle-ship even in the very Act of his Pro∣fession, but nevertheless he thought it Advisable to repent heartily before he Accepted of his Mission. St. Ambrose also was rais'd from a Profession of the Law to that of the Gospel, but he had all along led an Innocent and Inoffensive Life. That the Conversion of St. Paul likewise is a Miracle which cannot be parallell'd. But in fine he says that in this Case he can give no other Answer than that he will pray God to Manifest his pleasure, and that if he doubts of any thing more, he may consult Norbert who being a great Scholar, and always with him may be able to give him due Satisfaction.

Brunon at last resolves to Accept the Arch-Bishoprick of Colen; which St. Bernard having Understood, he writ him the two following Letters by which he exhorts him to do his Duty, and acquit himself in all things as he ought to do. These Letters were writ about the year 1132.

The Eleventh Letter is written to Guigue Prior of the Great Charter-House and to his Monks. He therein Discourses upon Charity and its Effects with its several kinds, and Lastly Asserts that it can have no perfection in this Life.

In the Twelfth writ to the same, he desires their Prayers.

By the Thirteenth he requests of Pope Honorius II. a Confirmation of the Election of Alberic to the Bishoprick of Chalons. This Alberic was Native of Rheims, a fellow-Disciple with Abaëlard, and a lear∣ned Divine. He was Elected Bishop of Chalons in the year 1126. after the death of Ebalus, but he was never Ordain'd nor Inducted into this Bishoprick. He was Translated in the year 1139 to the Arch-Bishoprick of Bourges. This Letter of St. Bernard's was written soon after the Election of Alberic to the Bishoprick of Chalons. This is the first which he wrote to Pope Honorius II, and yet he did not put his name to it, but subscrib'd himself a Poor Monk and great Sinner.

In the Fourteenth he recommends to the same Pope an Affair of the Church of Dijon.

He recommends also the same thing in the two following Letters, to the Cardinals Haimeric and Peter.

In the Seventeenth he excuses himself to the last of these Cardinals, that he did not come to wait on * 1.5 him, because he had made a Resolution never to stir out of his Monastery. He moreover writ to him, that he knew not what his Eminence meant by the Books he speaks off, and that he knows not what he had ever writ, which could in the least be worthy of his judicious perusal. That some of his Monks indeed might probably have copy'd what they heard him speak, and that he believ'd Gebuin the Chanter and Arch-Deacon of Troyes might likely have a Copy by him; but for his own part, he had none to his knowledge; yet if he ever found any, or writ any thing for the future, which he thought might be agreeable to him, he would certainly send it.

In the following Letter address'd to the same, he enlarges upon the vanity of Humane Praise, and the Esteem which Men have of us. I am proud, (says he) of the good Character you have honoured me with, but my Pride is extreamly diminished, when I consider that it is not my Actions, but the Opinion which others have of me, that has procur'd me this Esteem. I am asham'd to be so puff'd up, when I perceive that I am not so much Lov'd and Honour'd for what I am, or for what I am thought to be; for it is not I that am so well belov'd, but a certain Je ne scay quoy which is suppos'd to be in me, and perhaps is not. He shews afterwards that there is nothing in any Creature which deserves perfectly to be Lov'd, and Commended, nevertheless (says he) there is an universal Vanity scatter'd amongst the Generation of Men, which makes all covet to be prais'd, although they are never so blame-worthy. All Commendation bestowed on us is Flattery, and the Joy we conceive thereupon a fruitless vanity. They that let themselves be Commended are most com∣monly vain Fools, and such as Commend themselves for the most part are impudent Lyars. Towards the end of this Letter, he promises to send him some of his Works. These Letters are thought to have been written about the Year 1127.

The Two next Letters, are likewise writ to the same Cardinals. He Recommends to them an Affair of the Church of Rheims.

The Twenty First is directed to Matthew, the Pope's Legat in France. In it he excuses himself for not being able to wait on him, by reason of his illness; as also complains of being sollicited to come out of his Cloyster to embroil himself with the Affairs of the World. This Letter was written some short time before the Council of Troyes, which was held in the Year 1128.

In the Twenty second, he recommends to Humbaud Arch-Bishop of Lyons, an Affair belonging to the Bishop of Meaux.

In the Twenty Third, he Commends Atton Bishop of Troyes, for having distributed all he had a∣mong the Poor, when he once lay sick. Most commonly, (says he,) Wills are not wont to be Executed till after our Deaths, and consequently we then give what we are no longer able to enjoy, but this Person being between the hopes of Life and Fear of Death, gave away all his Goods to the Poor, to the end that his Charity might subsist Eternally, even in despite of his Fate. He afterwards rejoyces that this Bishop recover'd from his Disease. These Two last Letters were written about the Year 1128.

In the Twenty Fourth, he Commends Gilbert Bishop of London, for living Poor whilst he enjoy'd so considerable a Benefice.

It is no great wonder (says he,) That Gilbert is a Bishop, but it is somewhat extraordinary that a Bishop of London should live so meanly. The exalted Dignity of his Episcopacy could not augment the Glory of so great a Man, when his humble Poverty has not a little advanc'd him. To undergo want patiently is the effect of an ordinary Virtue, but to court it voluntarily is the Sign of a great Soul.

In the Twenty Fifth, he exhorts Hugh, Arch-Bishop of Roan, to Patience, and to temper his Zeal by Charity.

A Bishop, (says he,) must not only be Patient, that he may not be overcome by Evil, but he must be also a Peace-maker, to surmount the Evil with Good, insomuch, that he ought to sup∣port even the Wicked, and Reform them that he supports. Be you therefore Patient, because you are amongst Wicked Men, and a Peace-maker, that you may be able to govern ill-doers. Let your Charity be full of Zeal, but let your severity be tempered with Reason.

The Twenty Sixth is a Letter to Guy Bishop of Lausane, which Comprehends in few Words the ne∣cessary Qualifications and Virtues requir'd in a Bishop.

You have (says he to him,) undertaken a dif∣ficult Task, you need therefore to have force to go through it: You have took upon you to watch over Israel, you ought to have a great deal of Prudence. You expose your self both to Fools and Wise Men, therefore Justice is likewise necessary, and, in a word, you will have occasion for Tem∣perance to moderate your Passion upon the greatest Provocations.

The Twenty Seventh and Twenty Eighth, contain much the like instructions to Arduition Bishop of Ge∣neva.

In the Twenty Ninth, he congratulates Stephen, Bishop of Mets, upon the Peace restored to his Church.

In the Thirtieth he exhorts Alberon of Mets to wait patiently for the execution of an affair which he was treating about with his Bishop. These two Letters were written after the Year 1126.

In the Thirty First he congratulates Hugh Count of Champaigne, on his being made a Knight of Jerusa∣lem (of the Cross.) This Count was the first founder of the Abby of Clairvaux, which occasions St. Ber∣nard to say that he can never forget the great Friendship he has for him, on account of his Noble Bene∣ficence to his Monastery.

The Thirty Second is address'd to Joran Abbot of St. Nicaise of Rheims, who complained that the Order of Cisteaux had received into their Fraternity, one of his Monks call'd Dreux. St. Bernard gives him to understand, that he does not approve of such a Proceeding, and that if that Monk had asked his Advice, he should not have counsell'd him to such an Action, and that he would not have receiv'd him himself, had he been Abbot of that Monastery. He likewise acquaints Joran that he partakes of his Concern, and would assist him to his Power; but that he was able to do nothing more, than to write to the Abbot of Cisteaux to restore the said Monk. He moreover counsels him not to take that matter

so much to Heart, but to submit freely to the good pleasure of God, and suppress his just Indignation * 1.6 by the example of a certain Saint, who being sollicited to look after a stray'd Monk, answer'd, I shall not do it; for if he be a good Christian, whereever he be he is still mine. St. Bernard adds further, that he himself had made use of the Counsel which he gave; for that having had a near Relation receiv'd by the Monastery of Cluny against his Will, though he is sensibly griev'd for his Loss, yet is he resolved to rest satisfy'd, praying both for the Monks that they would restore him, and for the Person himself, that God would give him Grace to return. This shews plainly, that this Letter was written before Ro∣bert's return, about the Year 1120.

Although St. Bernard had thus written to the Abbot of St. Nicaise, nevertheless, his Opinion was not that this Monk was obliged to return to his Cloyster, therefore having written before to Hugh, Ab∣bot of Pontigni, that had receiv'd this Monk, that he thought him obliged to restore him, he was forc'd to write a second letter to undeceive him, whereby he signified that it was never his Intention to ad∣vise him to give up this Monk, but that on the contrary, he commended what he had done, and like∣wise congratulated him in it. But having been powerfully sollicited by the Arch-bishop of Rheims, and by an Abbot, who was one of that Monks Friends, he could not prevent writing that Letter and requesting what he feared should come to pass. He believed at the same time that he had given some umbrage of his meaning by writing at the end of his Letter, that if he chose rather to suffer Displeasure, than to release this Monk, he might do as he pleas'd, but that for his part, he would have no manner of hand in it. In fine, he tells him, that he did him a great deal of wrong, to suspect that he had a mind to seduce this Monk to his own Monastery.

In the Thirty Fourth, he congratulates this Monk on the Resolution he had taken, and exhorts him to persevere in it.

The Thirty Fifth is address'd to Hugh Farsite, Abbot of St. John of Chartres, whom he desires to re∣commend the cause of Humbert, to the Count of Chartres. He withal assures him, that he has not burnt the Letter which he sent him, although there were strange Notions in it concerning the Sacra∣ments.

Hereupon this Abbot wrote him an Answer to this effect, That he had forgot that he had given him any cause of Concern, but having sent him a right Orthodox Confession of Faith, St. Bernard makes known to him by the Thirty Sixth Letter, that he esteemed him a very good Catholick, and that he veri∣ly believes he gave wrong Sentiments of his Mind. He counsels him moreover, not to injure the Me∣mory of a Holy Bishop, with whom he never had any difference whilst he liv'd.

In the Thirty Seventh, Thirty Eighth, Thirty Ninth, Forty and Forty First, St. Bernard recommends several things to Thibaud Count of Champagne.

The Forty Second written to Henry Arch-Bishop of Sens, is to be found among St. Bernard's Opus∣cula.

In the Forty Third and Forty Fourth, he desires that Arch-bishop to do Justice to the Abby of Molesme, concerning what he claim'd from the Church of Sevan, which belonged to that Abby.

The Forty Fifth Letter is written in the name of the Abbot, and the whole Order of Cisteaux to Lewis the Gross, King of France, concerning his persecuting of Stephen, Bishop of Paris. He makes them speak to this King with a great deal of freedom, and declare that if His Majesty did not think fit to do Justice to this Bishop, they would assuredly write to the Pope about it.

This King not having made satisfaction to the Bishop of Pari•• The Arch-Bishop pronounc'd a Suspen∣sion against him, but the King having afterwards humbled himself to Pope Honorius II. procur'd it to be taken off, which oblig'd Hugh Abbot of Pontigni, and St. Bernard, to write the Forty Sixth Letter to this Pope, signifying to him, that they were surpriz'd that his Holiness would suffer that Suspension to be taken off, when if it had been continu'd, the King would certainly have done that Bishop Justice, and this because the Constancy and Courage of the Prelates of that Nation had considerably wrought upon the Temper of that Prince.

St. Bernard, caus'd also the same thing to be written to the Pope, by Geofrey Bishop of Chartres, in whose Name the Forty Seventh Letter was writ. He Acquaints his Holiness that the King having been frightned with the Interdict, had promis'd to restore to the said Bishop of Paris, all that he had taken from him, but that since he had obtain'd Absolution, he refus'd to perform his Promise.

In the Forty Eighth, he justifies himself to Haimeric, Chancellor of the Holy See, concerning the Ac∣cusations which had been made against him. He desires to know if they are grounded on the Bishoprick of Verdun, being taken from a Person that was unworthy to enjoy it, or upon Fulbert Abbot of the Ho∣ly Sepulchre, at Cambray's being forc'd to yield his Place to Porvin, or by reason that at Laon a place of Debauchery was become one of Devotion, by driving out of the Monastery of St. John Monks which led an Irregular lewd Life, and by putting those of St. Nicaise in their room. He says, if these things are laid to his Charge, he takes it for an Honour, but that to his great Grief he was not the Author of them, and by consequence could neither deserve the Merit nor the Blame. He adds, that the Bishop of Albani was the occastion of the First, the Arch-Bishop of Rheims of the Second, and the Third ought to be Attri∣buted to the same Arch-Bishop, in Conjunction with the Bishop of Laon. All that is to be found fault with in him, he says, is, that he was present when these matters were transacted, when he ought to have been shut up in his Cloyster, and not to have medled in the Affairs of the World. He owns he was there present.

But, (says he,) It was because I was Summon'd and forc'd thither, which if it be displea∣sing to my Friends, it is less pleasant to me, and would to God I had never gone to any of these sorts of Assemblies.

He then earnestly entreats the Chancellor, That since his Endeavours have been esteem'd unacceptable, he might for the future never be Order'd out of his Monastery.

Let these Clamorous and Troublesome Frogs (says he,) for the future be confin'd to their Marshes; Let them no more be heard in Councils, nor seen any more at Court: and let neither Necessity nor Authority drag them out

of their Solitude. It may be by these means your Friend may avoid the suspicions of being thought bold. For my part I am resolv'd henceforward never to stir abroad unless it be about the Affairs of the Order, and that too only upon Command of the Pope's Legat or my Bishop.—If by your means I can obtain the fa∣vour to go no more out of my Cell upon any account whatever, I shall be at rest, and envy no body. But although I am permitted to remain in silence, yet I cannot believe that the Church will ever be at quiet as long as the Court of Rome persists to prejudice the absent, by obliging and humouring the present.

This Letter was writ in the Year 1130.

The Forty Ninth and Fiftieth, are Address'd to Pope Honorius II. in the Name of the Abbots of Cisteaux, Pontigni, and Clairvaux, in favour of the Arch-Bishop of Sens, persecuted by King Lewis the Gross. They beg of his Holiness to permit this Arch-Bishop to have recourse to the Holy See for Justice.

In the Fifty First, he recommends the same Affair to Haimeric, Chancellor of the Church of Rome.

In the Fifty Second, Address'd to the same, he says, That the Bishop of Chartres was in the right not to undertake the Voyage to the Holy-Land. He moreover begs of this Chancellor to use his Interest to the Pope that he may be employed no more abroad.

The Two following are Letters of Recommendation, Address'd to Haimeric. These Six Letters were writ about the Year 1127.

In the Fifty Fifth directed to Geofrey, Bishop of Chartres, he prays that Bishop to receive again a Re∣cluse Monk, who had repented of leaving his Cell.

In the Fifty Sixth, he acquaints the same Bishop that he does not know whether Norbert will go to Jerusalem or no. He says, he is not of the Opinion of that Holy-Man, who Affirm'd that Anti-Christ would certainly come before the Century he Lived in was expir'd, and that he should not die before he had seen a general Persecution in the Church. He also recommends to the Bishop of Chartres the Affair of Humbert.

In the Fifty Seventh writ to the same Bishop, he says, that a Vow made to go to Jerusalem ought not to hinder a Man from being receiv'd to make a better Vow.

In the Fifty Eighth writ to Ebalus, Bishop of Chalons, he recommends to him to admit for Prior of the Regular Canons of his City, him whom the said Canons had chosen, being a good and Religious Person; or if they would not do so he propos'd to them another of a Regular and virtuous Life, and not such a one as they would have to favour their Libertinism.

In the Fifty Ninth, he advises Guilencus Bishop of Langres to deliver up to the Church of St. Stephen of Dijon, some Goods fell to them by the Death of the Arch-Deacon Garnier.

In the Sixtieth Address'd to the same Bishop, he Recommends to him the Care of the Church of Mo∣lesme.

By the Sixty First, he sends a Penitent that had Address'd himself to him, to Ricuin Bishop of Toul, he being not us'd to enjoyn Penance to any but such as were under his Care. For (says he;) would it not be an unpardonable rashness in us to intermeddle with the Affairs of Bishops, when we our selves have re∣course to them in matters of great difficulty. Ricuin Dy'd in 1128. so that this Letter must necessarily pre∣cede that Year.

In the Sixty Second, he desires Henry Bishop of Verdun, to receive a Penitent that had Address'd him∣self to him.

In the Sixty Third, he assures this Bishop that he has never utter'd any thing to his Prejudice. This Henry is he whom St. Bernard perswades to lay down his Bishoprick, and which is mention'd in the For∣ty Eighth Letter.

The Sixty Fourth is written to Alexander, Bishop of Lincoln, whose Consent he asks to permit a cer∣tain Clerk of his Nam'd Philip, who had left his Cloyster, with design to Travel to Jerusalem, to re∣main a Monk in his Monastery of Cldirvaux, and he farther desires him to pay the said Monk's Debts out of the Revenues of his Prebend.

In the Sixty Fifth written to Aloisus, Abbot of Anchin, in Flanders, he Commends him for being so much concern'd at the Death of a Monk of his call'd Godwin, who Dy'd in his Monastery of Clairvaux. He also excuses himself for having receiv'd him.

In the Sixty Sixth, he entreats Geofrey Abbot of St. Medard of Soissons to make peace with Aloi∣sus.

In the Sixty Seventh, he excuses himself to the Monks of St. Germer de Flay, for having received one of their Fraternity into his Monastery. He tells them that he never heard any thing of them but very lately; That this Monk came to him after he had been an Hermit above Seven Months, and that he had several times refus'd to admit him. Also having ask'd him why he would not return to his Cloyster, that he had answer'd; his Abbot would not have him only in quality of a Monk, but also oblig'd him to serve as Physician. But at length being over-perswaded by his importunities that he had receiv'd him; and as he had not forc'd him to come into his Monastery, so he would not oblige him to go out of it.

These Monks being not well satisfy'd with this Answer, and having writ again to St. Bernard, to this effect; That he did not do well to receive one of their Monks whom they had Excommunicated. He Answers by the following Letter, That if they have Excommunicated him, he understands it was since he admitted him, which was not likewise well done on their part. And since they accus'd this Monk for a Vagabond that could never rest in a place, and who was always disobedient to his Abbot, they ought to rejoyce on account of his Conversion, and in regard that he liv'd now in a Monastery where he should perform the strictest Vows. These two Letters are thought to have been written about the Year 1125.

In the Sixty Ninth, he Comforts Guy Abbot of the Three-Fountains, who was extreamly concern'd in that being about to Celebrate Mass he hapned to Consecrate a Chalice, in which, there had been no∣thing but water put, through carelessness, because this Crime was rather the effect of Inadvertency and Negligence than a Design. He nevertheless enjoyns him and the Person that serv'd them 〈◊〉〈◊〉 Altar the Penance of repeating till Easter the Seven Penitential Psalms, as likewise to receiv•…•… 〈◊〉〈◊〉 lashes of a Scourge each day. He approves of what he did when he saw there was no Wine in the Chalice, which was to pour a little Wine upon part of the Consecrated Host; because though it was not transmu∣ted by a proper and Solemn Consecration into the Blood of Christ, it was nevertheless become Sa∣cred by the bare contact of his Body. He adds moreover, That there is a certain Writer who main∣tains that the Sacrifice cannot be Valid, unless there be both Wine, Bread, and Water, in a manner, that if there be but one of these wanting the rest signifie nothing. He says likewise, That in this case e∣very one may do as he pleases, but for his part, if any such Accident should happen to him, he would do the same thing with him to whom he writes, or would begin Mass with these Words. Simili mo∣do postquam coenatum est, &c. and would finish the rest of the Sacrifice, not in the least doubting but that the Bread was Consecrated separately.

In the Seventieth, he Counsels the same Abbot to treat one of his Monks more kindly, and to revoke the several rigorous Judgments he had pass'd against him.

In the Seventy First Address'd to the Monks of this Abbey, he acquaints them that he has not yet had an opportunity to make them a visit, and moreover Condoles them upon the Death of the Abbot Roger.

The Seventy Second is written to Rainaud Abbot of Foigni. He writes to him concerning the Title of Father, which this Abbot had given him, and refuses to accept of any other but Brother.

In the Seventy Third and Seventy Fourth, he comforts and fortifies this Abbot who had been melan∣choly and seem'd dissatify'd with his having been elevated to this Dignity.

In the Seventy Fifth, he disswades Artaud Abbot of Prully from sending any of his Monks to found a Monastery in Spain.

In the Seventy Sixth, he Counsels the Abbot of the Regular Canons of St. Pierre-Mont, in the Dio∣cess of Toul, to exert all their force in reclaiming one of their Monks who had stray'd into the World, and was there marry'd.

The Seventy Seventh is the 14th of the Opuscul••.

In the Seventy Eighth, he Congratulates Sugerus Abbot of St. Denys, for having made a reformation in his Monastery, and quitted the exterior Pride which was in it before. He likewise Commends him for having taken so Pious a Resolution. Towards the end of this Letter, he exclaims against Stėphen de Guarlande Deacon, who was then Steward of the King's Houshold, bore Arms, and enjoy'd divers Benefices. This Letter was writ in the Year 1127.

The Seventy Ninth was written to Luke Abbot of Cousy of the Order of Austin-Friars, in the Diocess of Laon. Whom he advises to send a certain Friar of his who had committed the Sin of the Flesh, to some place far distant from his Cloyster, where he might do Penance.

In the Eightieth, he Comforts Guy, Abbot of Molesm, upon a certain Injury done him; and moreover, exhorts him not to think of Revenge upon that occasion, but to Pardon freely him that did him the wrong.

By the Eighty First, he assures Gerard, Abbot of Poictiers, in the Diocess of Langres, That he never writ any thing to the Count of Nevers in his prejudice, but only for his Churches Benefit, that it might continue in Peace.

In the Eighty Second he disswades Stephen Abbot of St. John of Chartres, from quitting his Mona∣stery to go on Pilgrimage to Jerusale•…•…

In the Eighty Third he comforts Simon Abbot of St. Nicholas of the Woods in the Diocess of Laon, about the Persecution which he suffer'd on account of his Monks. We understand by the Letters of Sampson Arch-Bishop of Rheims, and Josselin Bishop of Soissons, to Pope Innocent II. that these Monks were dissatisfy'd with their Abbot by reason that he had restored to the Church of Arras some Curacy which they were in Possession of.

By the following Letter written to the same Abbot, he entreats him to receive and use kindly a certain Monk which he sends him.

The Eighty Fifth Address'd to William Abbot of St. Thierry, is a Christian and Spiritual Compli∣ment to serve for Answer to an Obliging Complaint which this Abbot had made him, who did not believe himself so well belov'd by St. Bernard as he lov'd him.

In the Eighty Sixth he writes to the ••••••e Abbot that he sends him a Monk who had stray'd out of his Monastery. He acquaints him that he ••••s reprimanded him severely and desires of him to do as much, and then to send him back to his Abbot with a Letter of Recomendation. He disswades this Abbot from quitting his Cloyster to turn Hermit.

In the Eighty Seventh he blames the Conduct of Oger, a Regular Canon, who after having laid down a Curacy by the consent of his Bishop, which he had as 'twere extorted from him, on condition that he should remain in his Bishoprick, he Address'd himself to the Metropolitan to Obtain leave to Return to his Abby. Being return'd he entreated St. Bernard to Instruct him how he should live. Whereupon this Saint disapproved altogether of his Conduct, yet would not have him nevertheless charge himself anew with the care of his Curacy. He advises him to be thoroughly Sensible of his fault, for that he considers his Retreat as an Action of no great Virtue. He afterwards gives him a great deal of good Advice in this Letter, and in the three which follow, being all likewise writ to him. He excuses himself in the Eighty ninth for not writing him long Letters, because he is Oblig'd to si∣lence,

which is interrupted as well as the Tranquility of Mind by Dictating and Composing, and More-over forasmuch as his Profession is not to Instruct others but bewail his own Sins.

The N•…•… First is Address'd to a General Chapter of Benedictine Abbots, Assembled at Soissons for Reforma•…•… 〈◊〉〈◊〉 their Monasteries. St. Bernard exhorts them earnestly to Labour about it, for fear (says he)

That ••he World should say, you were met together to no purpose. Do all in your pow∣er to render your Actions and Occupations perfect. They cannot be so too much, because a Man cannot be too Just, too Wise nor too Virtuous. Hearken not to such as will say: We will not be better than our Fathers, Owning thereby that they are the Off-spring of Luke-warm and Loose People: Or if they pretend to be Children of Saints, let them Imitate their Sanctity and not their Indul∣gence and Depravity. There is no living in this World without either Advancing or Retrea∣ting, Rising or Descending: If a Man has a mind to continue in the same State, he shall presently fall. He that desires not to be better was never really Good; and whoever ceases endeavouring to be good ceases to have any worth.

The Four following Letters are Letters of Compliment, the First is Address'd to Henry King of England, and the others to the Prelates of his Realm.

In the Ninety Six he commends Richard Abbot of Fontaine in the Diocess of York, for having em∣brac'd the Order of Cisteaux with 12 of his Monks in the Year 1132.

In the Ninety Seventh he disswades Duke Conrade from making War upon the Count of Savoy.

In the Ninety Eighth He Answers a question which had been put to him. Why of all the Saints that are in the Old Testament, the Church Observes Feasts for none but the Macchabees? The An∣swer is that the Church takes Notice of them because they are not unlike our Christian Martyrs, ha∣ving suffer'd Death for not Abjuring the Law of God.

In the Ninety Ninth he writes to a Monk whose going out of the Monastery he was Jealous of; but having by a Letter Understood the occasion of it, his Suspicions soon vanish.

In the Hundredth he commends the great Charity of a certain Bishop towards the Poor. It is (says he) a thing so well becoming a Bishop; It is a great Ornament to his Function in that not being able to be Poor by reason of his Revenues, he Nevertheless has regard to the Poor and Indigent; for it is not Poverty that is a Virtue, but the Love of the Poor, and the Poor in Goods are not pronounc'd happy by the Go∣spel, but the Poor in Spirit.

In the Hundred and First, he begs of a Monastery to receive a Monk again that had left them without Permission.

In the Hundred and Second, He Counsels an Abbot to try all means to bring a certain Monk to his Duty, and to expell him if he found him Irreclaimable.

In the Hundred and Third he exhorts a Person to forego the inordinate Love that he had for Riches.

In the Hundred and Fourth he Advises another to quit the World.

The Letters following to the Hundred and Fifteenth, are Exhortations to several Persons to em∣brace a Monastick Life which he greatly commends.

In the Hundred and Fifteenth he disswades a Monk from turning Hermit.

The Six following Letters contain only Compliments and Thanks.

The Hundred Twenty Second is a Letter of Hildebert, at that time Arch-Bishop of Tours Address'd to St. Bernard, in which he greatly commends him and begs his Friendship, which Letter St. Bernard Answers after a very Obliging manner in the 123. and in the 124 he Admonishes him to embrace the Interest of Pope Innocent II.

By the Hundred Twenty Fifth, he sends to Geofrey of Loroux, to engage in the Defence of this Pope against Peter of Leon.

In the Hundred Twenty Sixth, Address'd to the Bishops of Limoges, Poictiers, Perigueux and Saintes, he vigorously defends the Cause of Innocent II. against Gerard Bishop of Angoulesme whom he accuses to have engag'd in the Interest of Peter of Leon thro' Ambition.

The Hundred Twenty Seventh is written in the name of Hugh Count of Burgundy, to William Count of Poictiers, whom he Admonishes to quit the Party of Peter of Leon, and to Acknowledge Popé Innocent.

In the Hundred Twenty Eighth, St. Bernard Reproaches Count William, in that having once pro∣cur'd peace to the Church of Poctiers, he had afterwards drove the Clergy of Hilarius out of the City. He Advises him to cease that Persecution.

In the Hundred Twenty Ninth, he Counsels the Genoese to live Peaceably with the Citizens of Pisa, and to continue faithful both to the Pope and Emperor.

In the Hundred and Thirtieth, he Advises likewise the Pisantines by reason of the great Af∣fection they had to the Pope.

By the Hundred Thirty First, he puts the Milanese in mind of their reconciliation with the Church of Rome, and Pope Innocent, and earnestly exhorts them to continue their Obedience and sub∣mission accordingly.

The Three following are written to the Clergy and People of Milan upon the same Account.

In the Hundred Thirty Fifth he rejects, with a great deal of Humility, the Praises which Peter Bishop of Pavia had given him; and moreover commends that person for his Charity.

In the Hundred Thirty Sixth, he desires Pope Innocent to Pardon a Man that was dispos'd to make satisfaction.

In the Hundred Thirty Seventh, he implores the Clemency of the Empress upon the Milanese, whom the Pope had not receiv'd into favour till after they had Acknowledg'd Lotharius for their King and Master.

In the Hundred Thirty Eighth, he requires Henry King of England to Assist Pope Innocent.

In the Hundred Thirty Ninth, he excites the Emperour Lotharius to revenge the Church upon Schismaticks.

In the Hundred and Fortieth, he recommends the Pisantines to this Prince.

In the Hundred Forty First, he sharply Reproaches Humbert Abbot of Igny for having quitted his Abby.

In the Hundred Forty Second, he condoles the Monks of the Abby of the Alps for the loss of their Abbot Guarin, who had been advanc'd to the Bishoprick of Sion in Switzerland.

In the Hundred Forty Third, he excuses his long Absence to the Monks of Clairvaux, assuring them that he has been no less concern'd than they about it, and exhorting them to Persevere in their Duty.

The Two following Letters are written upon the same Account, with the same Tokens of Tender∣ness and Affection.

All these Letters were written under the Pontificate of Innocent II. from the year 1132 to the year 1137.

In the Hundred Forty Sixth, he congratulates Burchard Abbot of Balere, inasmuch that the care he has taken to reform his Abby has not been fruitless, and says the Glory of it is due only to God.

The Hundred Forty Seventh, is a Letter of Thanks to Peter, Abbot of Cluny, for having Comforted him in the pains he had been at in procuring Peace to the Church. He therein expresses his satisfacti∣on in that the Schism was at length extirpated thence.

The following is a Letter of Compliment written to the same.

In the Hundred and Forty Ninth, he Admonishes this Abbot not to take so much pains to bring the Monastery of St. Berthin to subjection.

In the Hundred and Fiftieth, he Commends Pope Innocent for having made a Reformation in the Monastery of Vezelay, St. Bennet on the P••, and those of St. Meme, and St. Satyre. As likewise for the resolution he had shewn at Liege in refusing to grant Investitures at the request of the Emperor Lotharius, and for Excommunicating the Clerks that disturb'd the Church of Orleans. He exhorts him to employ the like Zeal in opposing Philip, Nephew to Gislebert Arch-Bishop of Tours, who had seiz'd upon the See of that Church.

The Hundred and Fifty First is Addressed to this Philip, whom he acquaints with his concern to see him ingaged in so pernicious an undertaking. These two Letters were writ in the Year 1133.

In the Hundred and Fifty Second, he writes to Pope Innocent in Favour of the Bishop of Troyes, who was molested by his Clergy. He there says, that the Insolence of the Inferior Clergy occasioned by the Bishop's neglect, has every where disturb'd the Peace of the Church: That Bishops give Holy things to Dogs and throw Pearls to Swine, who afterwards turn upon them and trample them under their Feet: That such as they prefer, such are they oblig'd to bear with; that they first enrich them with the Spoils of the Church without correcting them, and afterwards they are forc'd to submit to their Inso∣lencies, for Priests that enjoy the Fruits of other's Labours live without Gratitude to their Benefactors, insomuch, that their Iniquity most commonly proceeds from their abundance. Towards the end of this. Letter, St. Bernard excuses himself for not having gone to wait on the Pope as he had been de∣sir'd.

In the Hundred and Fifty Third Address'd to Bernard, Prior of the Charter-House of Portes, near the Town of Bollay, which had desir'd of him an Exposition of the Canticles, after having spoken of this Work in a very humble manner, he promises to transcribe and send his Exposition at the begin∣ning of that Book.

In the following Address'd to the same, having sent him this Discourse, he expresses his Sorrow that he had not leisure to go Visit that Charter-House.

In the Hundred and Fifty Fifth, he Acquaints Pope Innocent, who had given this Prior a Bishoprick in Lombardy, that he is very worthy of that Honour, but that he is not a proper Person for the Place, insomuch, that the Lombards being a headstrong wicked People, a young Man that has always Liv'd in a Cloyster, would find it a difficult matter to govern them, so that he desires this Pope to bestow on him another Place.

In the Hundred Fifty Sixth, he Recommends to this Pope the Church of Orleans, whose See was vacant.

In the Hundred and Fifty Seventh, he Recommends to Haimeric, Chancellor of the Church of Rome, the Provost and Canons of the Church of Meun, in the Diocess of Orleans. These Two Letters with the foregoing, from the Hundred and Fifty First, were written in the Year 1135.

The Hundred and Fifty Eighth is written to Pope Innocent, concerning the Murther of Thomas Pri∣or of St. Victor in Paris, who had been kill'd near Gournay, by the Relations of Thibaud Arch-Deacon of Paris, in his return with Stephen Bishop of Paris, to the Abbey of Chelles, whither they went to make a Reform in that Abbey. The Bishop of Paris was so concern'd with this Assassination that he af∣ter pronounc'd Excommunication against the Murtherers and all their Adherents, reserving to him∣self only their Absolution, he retir'd to Clairvaux, whence he wrote to the Pope, and to Geofrey Bishop of Chartres, his Legate, to encline them to do Justice upon the Assassines. This Letter St. Bernard writ to the Pope in his Name to exite his Zeal against so detestable an Action, and to beg of him to Punish the Arch-deacon of Paris, as being Accessary to this Murther.

The following Letter is that which was writ to the Pope in the name of the Bishop of Paris, upon the same Account.

About the same time there was another Murther Committed on the Body of Archembaud, Sub-Dean of the Church of Orleans, at the Instigation of a Canon of that Church. St. Bernard writes also concerning th•…•…urther to the Pope, by his Hundred and Sixty First Letter, to the end, that so Bar∣barous a Crime ••••ght meet with an exemplary Punishment, not only in the Person of those who had com∣mitted the Crime, but also in those who were the cause of it.

There are moreover Three other Letters which follow those, which are the Hundred Sixtieth, the Hundred Sixty Second, and Hundred Sixty Third, by which, he Recommends this Affair to Haime∣ric, Chancellor of the Church of Rome, and to another Cardinal.

Geofrey Bishop of Chartres, the Pope's Legat, upon occasion of these Murthers, Commanded the Bishops of the Provinces of Rheims, Roan, Tours, and Sens, to meet at the Council of Joarre to Con∣demn the Authors thereof, pursuant to the utmost rigour of the Canons. We have not the Trans∣actions of this Council of Joarre, but we are Assur'd by a Letter of Pope Innocent II. Address'd to the aforesaid Bishops, that they Excommunicated all that were in the least concern'd in these Murthers. The Pope confirms their Decree by this Letter, and because it seem'd to him that this Judgment was not severe enough, he order'd farther, That no Mass should be Celebrated in any of those places where these Murtherers were found, and that Thibaud, Noterius, and all others concern'd in the said Murthers should for ever be depriv'd either of enjoying or acquiring any Benefice. He pronounc'd also Anathema's against any that receiv'd or conceal'd these Assassines. All this hapned in the Year 1133. as Father Mabillon testifies in his Notes.

The Hundred Sixty Fourth Letter of St. Bernard is writ to Pope Innocent, concerning the difference which arose in the Church of Langres, about the Election of a Bishop, in the room of William, who Dy'd in 1138. Peter Arch-Bishop of Lions, and Hugh Duke of Burgundy, would have chosen a Monk of Cluny, yet Robert Dean of the said Church, Pontius the Arch-Deacon, Olric, and the other Ca∣nons would not acquiesce in this Election, but demanded an Accustom'd liberty of choosing whom they pleas'd. The Pope writ to them not to make choice of any without the Advice of some Pious Men, whereupon, they had recourse to St. Bernard, and promis'd to do nothing but with his Con∣sent. This Arch-Bishop of Lions Agreed to, and the Pope likewise approved of the Choice they had made of St. Bernard, who was then at Rome. In his return, St. Bernard understanding that they were about to Consecrate a Bishop of Langres at Lions, which he thought not worthy, and whom the Dean and Canons would not receive, he went immediately to the Arch-Bishop, and represented to him, that having agreed to be determined by him, they ought to do nothing without him. The Arch-Bishop laid all the blame on Hugh, Son to the Duke of Burgundy, but promis'd, that for the future there should be nothing done without his Knowledge. St. Bernard propos'd to leave the matter to a De∣bate in a general Convocation of the Bishops and Clergy. That Monk of Cluny who was about to have been Elected, dar'd not appear, but being arriv'd on Friday went away on Saturday. The Arch-Bishop of Lions at the same time wrote Two Letters to the Chapter of Langres, quite contrary to each other, for by one, he order'd them to proceed to an Election, and by the other, told them that he had not altogether rejected, but only put off to another time the Ordination of this Monk of Cluny. Whereupon, this Monk observing his Ordination to be stopp'd, went to the King, and obtain'd from him an Investiture, and afterwards assign'd a day for his Ordination. Soon after Falcon Dean of Li∣ons, Pontius Arch-Deacon of Langres, Bonami Canon of the same, with two Monks of Clairvaux, Ap∣peal'd to the Holy See, and Cited thither as well the Person that would have been Consecrated, as the Persons that would have Consecrated him. St. Bernard inform'd the Pope of all matters that related thereto by this Letter.

In the following Letter written to Dean Falcon, and Guy Treasurer of the Church of Lions, he commends them for the Zeal they had shown in this Affair.

Notwithstanding the Appeal to the Court of Rome, yet the Arch-Bishop of Lions, and the Bishops of Autun, and Mascon, Installed and Consecrated the Monk of Cluny, which extreamly nettled St. Ber∣nard, for he wrote very earnestly about it to the Pope and Cardinals, in the Hundred Sixty Sixth, Hundred Sixty Seventh, and Hundred Sixty Eighth Letters. At length he wrought so much upon his Holiness as to cause him to disapprove of this Election, and to give the Chapter leave to proceed to a New Election, after having taken Advice of St. Bernard. Whereupon, they immediately went to wait upon him accordingly, and he after having made them all Friends, sent them back to make their Election, as he Acquaints his Holiness by the Hundred Sixty Ninth Letter. Hereupon they Elected Godfrey Prior of Clairvaux, a relation to St. Bernard, who having met with some difficulty on the Courtside, St. Bernard writ the Hundred and Seventieth Letter to Lewis the Younger, in which, he protests that no body had a greater Veneration for His Majesty than himself, and afterwards Assures him that the Election of his Prior to the Bishoprick of Langres was altogether against his Intention and good liking, since it depriv'd him of the principal Comfort of his Age and Infirmity, yet that he must nevertheless submit to the Will of God: That it was neither in the power of himself nor the King to oppose it; and that he was perswaded His Majesty would not attempt it, but leave the Church of Langres to remedy its Affliction, having been long vacant together with that of Rheims: That he humbly thank'd His Majesty for what he writ him thereupon, and would have been confor∣mable, had not he seen the danger of delays, as likewise that the Revenues of that Church were in Huckster's hands: That this was that which gave him the greatest trouble, and procur'd no small Dishonour to His Majesty, it being his Duty to preserve the Goods of the Church: That the Electi∣on had been made altogether according to Form; That the Person Elect was faithful, for that he would not have been for him had he not first consented to do Homage to His Majesty for the Lands held of the Crown; That he had all along this Precaution given him; That he was not yet put into possession, nor yet enter'd into the City; That for his part he had meddled but little with the mat∣ter,

tho' he had been Invited to do it by the Clergy and People, and that the Oppression of several and Prayers of Good Men might well have engag'd him deeper in it: That as the case •…•…stands, it was for his Majesty's Honour and the Publick Good to defer the Confirmation no lo•…•…nd that if he did not Return an Answer by those that gave him this Letter, he would peradventure raise the Spirits of divers Religious Men against him, and moreover Prejudice the Revenues of the Crown annex'd to this Bishoprick. There is great likelihood that the King comply'd with St. Bernard's request, for the year following, Falcon Dean of the Church of Lyons, having been Elected Arch-Bishop thereof, Godfrey and St. Bernard wrote in his favour to Pope Innocent, which are the 171 and 172 Letters.

In the Hundred Seventy Third, St. Bernard recommends to Falcon the Monks of the Monastery of Benisson-Dieu.

The Hundred Seventy Fourth is the famous Letter which he writ to the Canons of Lyons, concerning the Feast of the Conception which they had newly Introduc'd. This Letter he begins with Commen∣ding of the Church of Lyons which (says he)

Has always been Preferable to all the rest of France not only on account of the Dignity of its See, but also by the strict Order there kept. For is there any where a better Discipline to be found, a greater Authority Establish'd and of a more venerable Antiquity, principally in regard of Ecclesiastical Duties, it having never hitherto introduc'd any No∣velty, nor suffer'd its self to be debauch'd by any change? This has been the occasion (continues he that we can never enough wonder that some of you could have the Boldness to Introduce a Feast) which the Church has not the least knowlege of, which neither is supported by reason, nor back'd by any Tradition: Are we, to think our selves more knowing or Devout than our Fore-fathers? and is it not a dangerous Presumption to pretend to do what they thought not proper? But (say you) we ought to Honour the Mother of our Saviour: Why so we ought in all reason, but still the ho∣nour paid to a Queen demands Discretion. This Royal Virgin has no need of false Honour ha∣ving Several true Titles, and being of a Quality truly Honourable. Honour then the Purity and Piety of her Life, Admire her supernatural Fecundity and Adore her divine Off-spring; Commend her in that she conceiv'd without Concupiscence, and brought forth without trouble: Affirm that Angels respected her, All Nations have desir'd her, that the Patriarchs and Prophets have been ac∣quainted with her, and that she was chosen above all Women, and Preferr'd to all her Sex.—The Church teaches me to have an Uncommon Veneration for the day when she dy'd, and when she was receiv'd with an unexpressible Joy into Heaven. The same Church learns me to honour the day of her Birth, being verily perswaded that like Jeremiah and St. John Baptist, she was sancti∣fy'd in her Mothers womb. Yes, the Mother of our Lord was Holy before she was Born, and therefore the Church cannot err in believing that the day of her Birth was also Holy, nor in keeping it solemnly as such: I also am thoroughly perswaded that she was endu'd with so many Graces that not only her Birth was sanctify'd, but also all the rest of her Life, which was exempt from all Sin; a favour that never yet was granted to any Other of the Off-spring of Man.—What then are we able to contribute to these Honours? Let her conception also have Honours (say they) since it preceeded her Birth, because had not this Conception preceeded, her Birth could not have been extant to be honour'd. Very well! for the same reason any one might Celebrate the Feasts of their Father and Mother, and mount upwards even to their remotest Ancestors. Then we should have a prodigious Number of Feasts indeed, and which would be more proper for the Eternity of the other Life than the poor circumscrib'd Limits of this. But there is a Book produc'd where this Feast is Authoriz'd, as they pretend by Divine Revelation. Why this might very well be, and I my self could sooner compose one in favour of any of my Ancestors. For my part I am not willing to Credit any of these Books which have neither Reason nor Authority on their side: For what Consequence is there that a Conception must be Holy because the Birth was so? was it made Holy by its Precedence? Whence had it this Sanctity to communicate to the Birth? and on the contrary is it not because this Conception was not Holy, that it was thought necessary to Sancti∣fie the Virgin afterwards? Whence proceeds the pretended Sanctity of this Conception? Will any one say that it was occasion'd by Grace to the End that she might be conceiv'd Holy? But then she could not receive the Appanage of her Divinity before she was Divine, and that she could not possibly be before her Conception. Some will say perhaps that she was conceiv'd and sanctify'd in the same Moment, but that is what they cannot reasonably make out, for how can Holy∣ness be where sin is? and how can any one deny that sin is not to meet where Concupiscence is to be found. If they will not Affirm she was conceiv'd by the Holy Ghost, which I presume no body will Offer to Assert? so that not having been Sanctify'd before her Conception, because she then was no∣thing, nor at her Conception, because she was then in the State of Sin, she must have been sanctify'd in the womb of her Mother after her Conception, and that tho' her Birth was Holy her Conception was not. In a word her good Fortune of being conceiv'd in Sanctity, is owing only to Jesus Christ, for all the other Children of Adam have been conceiv'd in Sin. This being thus, what reason can there be for Introducing a Feast of the Conception? How can it be maintain'd that a Conception which proceeds not from the Holy Ghost, but rather from sin, can be Holy? Or how could they con∣jure up a Holy-day on Account of a thing that is not Holy in it self? The Church may have, reason to boast indeed of a Feast which honours sin or Authorizes a false Holyness; Yet whatever People may think she will never be brought to Approve of an Innovation contrary to her Usual Custom that being the Mother of Rashness, Sister of Superstition, and Daughter of Levity. More-over if they had proceeded rightly in Introducing this Feast, they should first have consulted the Holy See, and not follow'd blindly and without Deliberation the suggestions of some hair-brain'd Ideots.

St. Bernard adds that he has understood this error, was in other Places; That he had hi∣therto forborn taking Notice of it out of a Veneration, he had for the Holy Virgin which pro∣to

spread it self over the whole Church, of which he was a Member, he could no longer dissemble his resentments without Offending all. He concludes, with saying, that he submits his Judgment to the more Sage and Experienc'd, and chiefly the Authority of the Church of Rome, to whom, he reserves the Decision of thi•• matter, being ready to alter his Opinion if the Holy See shall be of another Mind.

Some Authors have undertaken the Defence of the Feast of the Conception of the Virgin, and among others, a certain Person has written a Treatise on this Subject, commonly Attributed to St. Anselm, wherein, he attacks St. Bernard without naming him. Likewise an English Monk call'd Nicholas, writ a little after St. Bernard's Death against his Letter. This Monk has been refuted by Peter Ab∣bot of Celles; and at the same time Poton Priest and Monk of Prom blam'd those that had receiv'd three new Feasts, which were that of the most Holy Trinity, of the Transfiguration, and of the Concep∣tion of the Virgin, all which he esteem'd very extravagant. In the Century following, John Beleth, and William Durand, Bishop of Mande, disapprove also of this Feast, but notwithstanding it was Au∣thoriz'd in the Fifteenth Century by the Council of Basil. It must here be understood with Father Mabillon, that St. Bernard means by Conception that same instant, in which the Body of the Virgin was Conceiv'd, and not with the School-Divines the moment of the Union of the Soul with the Bo∣dy, for he could not have overthrown those that say that she was Sanctify'd this Instant, but only such as maintain she was Sanctify'd before she was animated, if he should have compar'd her Sanctifica∣tion with that of Jeremias and St. John Baptist, but he plainly insinuates that she was not Sanctify'd before her Soul was United to her Body. Thus it may be observ'd, that St. Bernard had no very favourable Thoughts of the Immaculate Conception of the Virgin Mary.

The Hundred Seventy Fifth Letter of St. Bernard, is an Answer to one writ to him by the Patriarch of Jerusalem, wherein, he Recommends to him the Knights of the Cross. This Patriarch was Willi∣am of Flanders, who had been formerly a Hermit at Tours.

The Hundred Seventy Sixth is written in the Name of Alberon, Arch-Bishop of Treves, to his Ho∣liness Pope Innocent. This Arch-Bishop not being able to go in Person to wait on the Pope, writes him this Letter, to assure his Holiness of the unfeigned Obedience of the Churches on this side the Mountains; and moreover exhorts him not to concern himself at the loss of Benevento and Capua, which Roger of Sicily had taken from him, and likewise assures him, that the Emperor Lotharius was preparing to march to his Relief. This Letter was written in the Year 1135.

The Hundred Seventy Seventh is also written to the Pope, in the Name of the same Arch-Bishop, who complains of the Fatigue and Care he is like to undergo in his Arch-Bishoprick. He says, he accep∣ted it not without regret; that he is plagu'd by his Suffragans who are young persons of Quality, and who rather oppose than assist him; that Right, good Manners, and Religion, are extinct in their Suffraganships; that he thinks himself oblig'd to Acquaint his Holiness with what he will not give him leave to reform; that notwithstanding, he undergoes patiently all these Affronts rather than act any thing contrary to the Obedience he owes to the Papal Chair. But that he begs of his Holiness to consider that these Injuries fall on the Papal See, and that the Contempt had of him renders also the Holy See despis'd: That in a word, he has several more complaints to make to him, of which his Holiness may be better inform'd by the Deputy he has sent.

In the following Letter written also in the Name of the former Person, and Address'd to Pope In∣nocent. St. Bernard lays open all the causes of Complaint which the Arch-Bishop of Treves had a∣gainst the Pope, grounded upon the frequent usage of Appeals, which brought all matters before the Holy See, and quite destroy'd the Authority of the Arch-Bishops and Bishops. Observe how St. Ber∣nard represents this matter to the Pope. I speak to you, (says he,) with a great deal of Freedom, be∣cause I have a more than ordinary Affection for you, which could not be, should I use Dissimulation. The Arch-Bishop of Treves his Complaint is not his alone, but proceeds from the Sentiments of several others, and chiefly those that love you best. They complain that Justice is no more to be found in the Church, that the Keys thereof become of no use, and the Episcopal Authority is rendred Despicable, by reason that the Bishops have now no more power to revenge the Injuries done to God, nor to punish the Offences committed in their Diocesses. The fault of all which is laid upon you and the Court of Rome. It is affirm'd that you a•…•… what they have well establish'd, and that you have establish'd what they abolish'd with Reason; That 〈◊〉〈◊〉 Criminals and disobedient Persons, whether they be of the Clergy or Laity have immediately re∣course to you, and boast when they return, that they have not met with Protectors who ought rather to have been Punishers of their Crimes. What a shame is this! What occasion for Laughter to the Enemies of the Church! Friends finds themselves Confounded, the Faithful Affronted, Bishops become the Subjects of Scorn and Contempt, and your Authority much lessen'd by the weakness of your Decisions. 'Tis those on∣ly have a true value for the Holy See, who labour heartily to procure the Peace, and advance the Grandeur of the Church of Rome. Why therefore will you your self weaken your own Strength? He afterwards pro∣ceeds to represent to the Pope the mischiefs occasion'd in the Churches of Toul, Verdun, and Metz, by the Protection which the Holy See has unadvisedly bestow'd. He Accuses the Bishops of Metz, and Toul, of Tyranny and Misgovernment, and complains that the Holy See ••as upheld them in it, and particularly that the Bishop of Metz had quash'd a free Election made with all form, in his Chapter, and plac'd by his Authority, a Probationer in the Church. At length he gives the Pope an extraor∣dinary Character of the Arch-Bishop of Treves, assuring him, that he is a much more faithful Person both to the Church and the Holy See.

In the Hundred and Seventy Ninth, and Hundred and Eightieth Letters, he Recommends to this Pope the Affair which this Arch-Bishop had with the Abbot and Monks of St. Maximine and desires his Holiness to revoke the Brief which these last had obtain'd. One of the greatest Advantages of the Holy See, (says he,) is, that it can revoke whatever it finds it has been overseen in granting. It is certain∣ly

very just and commendable that a Person should not get any advantage by his Crime, and above all with the Holy See and Sovereign Bishop. This is what engages me in a boldness to request your Favour, in behalf of the Arch-Bishop of Treves, and to lay before you such instances of his Integrity as I am pretty well as∣sur'd will succeed. All his Crime is having wrested a Monastery out of the hands of Laicks, and endea∣vouring to purge it of its Errors.—May God always fortifie your Holiness with his Divine Grace, that the Monks may at no time over-reach you: These Monks that hunt not after Liberty more than they fly Order and Discipline.

The Hundred and Eighty First, is a Letter of Thanks to Haimeric, Chancellor of the Holy See.

In the Hundred and Eighty Second, he writes very earnestly to Henry, Arch-Bishop of Sens, concer∣ning his inflexibility, which, he says, has procur'd him a great many Enemies.

In the Hundred and Eighty Third, he exhorts Conrade King of the Romans, to be Obedient to the Pope.

In the Hundred and Eighty Fourth, he excuses himself to Pope Innocent, for not being able to send him some Religious Persons, as he promis'd, by reason of three late Foundations he had made.

In the Hundred and Eighty Fifth, he exhorts Eustace who had possess'd himself of the Church of Valence, not to persist in his design thro' a false Glory, and by being Advis'd by Flatterers who play'd upon him.

In the Hundred Eighty Sixth, he recommends to Simon Son of the Chastelan of Cambray, the Monks of the Monastery of Vaucelles, and desires him to confirm the Donation which his Father had made them.

The following Letters were writ in the Year 1140. against Peter Abaelard.

The Hundred Eighty Seventh is Address'd to those Bishops that were to Assemble at the Council of Sens all whom he exhorts to promote zealously the interest of Religion.

In the Hundred Eighty Eighth, he makes the same Entreary to the Bishops and Cardinals of the Court of Rome. He in general accuses Peter Abaelard of Contemning the Fathers; raising trifling Que∣stions upon elevate Subjects, and, in a word, for confiding too much in his Wit, and not contenting himself with the plainess of Faith, and afterwards descending to particulars, Read (says he, to those to whom he writes) Peter Abaelard's Book, which he calls his Theology. It is easie to be found, because it is to be Sold, and there are a great many Persons at the Court of Rome who Read it. See there how he advances upon the Holy Trinity, the Generation of the Son of God, the Procession of the Holy Ghost, and se∣veral other matters which both the Ears and Minds of Catholicks are but little Accustom'd to. Read like∣wise another which is said to be his Book of Proverbs, but which is Entituled, Noice Teipsum: There you may observe how full his Works are of Sacrilege and Errors. What strange Opinions has he concerning the Soul and the Person of Jesus Christ, of his Descent into Hell, and the Sacrament of the Altar; of the power of binding and of loosing, Original Sin, Concupiscence, the Sin of Pleasure, the Sin of weakness, the Sin of Ignorance, of the Action of Sinning, and the Will of Sinning. If you find hereby that I have reason to be mov'd, be you also the like, but that you may not be so to no purpose, be sure to bestir your self suitable to the Rank, Dignity, and Authority of your Power. Lay these Works of Darkness open, Re∣prehend and Condemn them publickly, and stop the Mouths of those that speak Evil.

In the following Letter to Pope Innocent, he expresses his concern in that Schism had not been soo∣ner extinguish'd, and that the Errors of Peter Abaelard, and Arnaud of Bresse had not sooner been a∣bolish'd. He Acquaints his Holiness, that he has been invited by the Arch Bishop of Sens, to enter the Lists with Abaelard. That he came at the time appointed, and in the Presence of the King, Bishops, Abbots and several Learned Men, he produc'd divers Articles against him, but as they were going to be Read, this Heroe all of a sudden went out of the Assembly, and Appeal'd to the Judges that he had chosen, which I hope (says St. Bernard,) will not be approv'd of. In his Absence, the Articles pro∣pos'd were examin'd into, and found repugnant both to Faith and Truth. He concludes this Letter by earnestly exhorting the Pope not to grant protection or encouragement to a Person that was at va∣riance with the Establish'd sentiments of St. Peter.

The Hundred and Ninetieth is a Treatise against the Errors of Peter Abaelard, which is also inserted amongst his Opuscula.

The Hundred Ninety First is written to Pope Innocent, in the several Names of Sanson, Arch-Bishop of Rheims, Josselin Bishop of Soissons, Geofrey of Chalons, and of Aloisus of Arras, against Peter Abae∣lard. They are made to Accuse him of Presumption, Error, and Heresie, and also observe, that his Book of the Trinity has already been Condemn'd to be Burnt by a Legat of the Holy See; and moreover, that having been lately Accus'd by the Abbot of Clairvaux, to avoid his Condemnation, he had Appeal'd to the Holy See, without cause or reason, against the Judges which he himself had made choice of; And that the Bishops who were Assembled about that Affair would not Decree any thing against him out of respect to the Holy See, but only Condemn'd some few Articles drawn out of his Books. In a word, that it was necessary that his Holiness should apply some speedy remedy to a mischief which daily encreased.

In the Hundred Ninety Second, he Counsels Guy, Cardinal of the Church of Rome, not to favour the Errors of Abaelard on account of Friendship for his Person, and to frighten him the more from it, he tells him, that he treats of the Trinity like Arrius, like Pelagius of Grace, and like Nestorius con∣cerning the Person of Jesus Christ.

In the Hundred Ninety Third, he writes to another Cardinal Nam'd Ives, acquainting him that he is surpriz'd that Abaelard should find so many Friends and Protectors at Rome.

By the Hundred Ninety Fourth Letter, Pope Innocent Answers Henry Arch-Bishop of Sens, Sampson Arch-Bishop of Rheims, the Bishops their Suffragans, and St. Bernard Abbot of Clairvaux; that he has

been as much concern'd for the Novelties advanc'd by Abaelard, as joyful at the Zeal they have shewn to oppose him in his Innovations, and declares that by the Advice of the Bishops and Cardinals of the Church of Rome, he had Condemn'd the Articles which they had sent him, and all the false Doctrines of Peter Abaelard, together with their Author, on whom he has enjoyn'd perpetual silence, as being a Heretick; and moreover, that he esteems all the Followers and Defenders of these Errors, to be worthy of being put out of the Communion of the Church.

In the Hundred Ninety Fifth, he Counsels the Bishop of Constance to expel Arnaud of Bresse out of his Diocess, he having already been driven out of Italy and France for his Errors.

In the Hundred Ninety Sixth, he gives the same Advice to Guy the Pope's Legat, to whom this Ar∣naud was retir'd for shelter.

In the Hundred Ninety Seventh, he reproves Peter Dean of Bezanson, for disturbing the Abbot and Monks of Cherlieu.

In the Letter following, he earnestly Recommends their Case to Pope Innocent, who refers it to John Abbot of Bonneval, then Bishop of Valence, and to the Bishop of Grenoble. These determin'd in fa∣vour of the Abbot of Cherlieu. But Peter not being willing to acquiesce in their determination, con∣tinu'd to importune the Holy See for redress, which occasion'd St. Bernard to write the Hundred Ninety Ninth Letter to Pope Innocent, to beg of him to confirm the Judgment Pronounc'd by the Bi∣shops.

The Two Hundreth is written to Ulger Bishop of Angers, concerning a difference between this Bishop and the Abbess of Fontevrault.

In the Two Hundred and First, he admonishes Baudeuin Abbot of the Monastery of Realino, and recommends to him in particular three things, First, to instruct others by his Discourse, Secondly, to give them good Example by his Works, and Thirdly, to apply himself to Prayer.

In the Two Hundred and Second, he exhorts the Clergy of Sens not to proceed too rashly in the E∣lection of an Arch-Bishop, but to wait for the Opinion of the Suffragan Bishop's, and consent of the Persons of Rank in the Diccess to prevent that befalling them which hapned before to the Chur∣ches of their Neighbourhood, Orleans and Languedoc. He Recommends to them, moreover to pro∣claim a Fast, Assemble the Bishops, Summon the Monks, and in fine, to omit none of the requisite Ceremonies in this Election. This Letter was written after the Death of Henry, Arch-Bishop of Sens, who was succeeded in the Year 1144. by Hugh Abbot of Pontigni.

In the Two Hundred and Third Letter, he Counsels the Bishop and Clergy of Troyes not to suffer the Sub-Deacon Anselle to be Marry'd and carry Arms.

The Two Hundred and Fourth, contains a Christian Compliment to the Abbot of St. Aubin.

The Two Hundred and Fifth, is an Answer to the Bishop of Rochester, who wrote to him somewhat severely about causing Robert Pallus to Live at Paris, when he thought it necessary.

In the Two Hundred and Sixth, he Recommends one of his Kindred to Melisenda Queen of Jeru∣salem, and wishes her a long and happy Reign.

The Three following Letters Address'd to Roger King of Sicily, contain nothing remarkable.

The Two Hundred and Tenth, and the Eight following, are Letters of Recommendation Address'd to Pope Innocent. In the Two Hundred and Thirteenth, he complains that this Pope took little or no notice of the Reconciliation made by his means with Peter of Pisa. In the Two Hundred and Six∣teenth, and Two Hundred and Seventeenth, he Complains that Radulphus Count of Vermandois, ha∣ving put away one Wife and Marry'd another, was seemingly vindicated by the Court of Rome. He likewise Commends Thibaud Count of Burgundy, for taking the part of the first Wife which was his Niece. In the Two Hundred and Eighteenth, he justifies himself to the Pope against a suspicion had of him concerning the Goods of the Cardinal Ives, assuring his Holiness that they had been embezled contrary to his knowledge.

The Two Hundred and Ninteenth is Address'd to Alberic, Bishop of Ostia, Stephen of Palestrine, Igmar of Frescati, and Gerard Chancellor of the Church of Rome, concerning a difference which hap∣pened between the King of France and the Pope, on account of the Arch-Bishop of Bourges. This Arch-Bishoprick being vacant, the King had given the Clergy of Bourges leave to choose any other for their Arch-Bishop than Peter, whom the Pope had cast a favourable Eye upon. He was never∣theless Elected afterwards, and Consecrated at Rome by the Pope. Whereupon, the King having made an Oath, that he should never be Arch-Bishop during his Life time, would not receive him, but declar'd War against the Count of Champagne, to whom he was retir'd. This caus'd the Pope to in∣terdict the Dominions of France, and it was upon this occasion that St. Bernard writ this Letter, by which, he wills the Prelates of the Court of Rome, that they might have learnt by the Persecuti∣on of Guibert, and undertakings of Burdin and Peter of Leon, how much Schism is to be dreaded, and how hazardous it is to raise any difference between the Regal and Sacerdotal Power. That therefore they must Act with Prudence, and manage Matters with Lenity not to incur the danger of a New Schism: That he can by no means excuse the King for having made an Oath, which it was both a Crime and Sin to keep; nay, though he was in a manner forc'd to perform it, being a custom among the French to observe any, though never so unjust; that his Intention was not to excuse the King of France, but ask Pardon for him; and lastly, that the concern he was in, his Age and Majesty, do in some measure deserve it, without being like to do any great wrong to the Church.

In the Two Hundred and Twentieth Letter, he writes to King Lewis, that he cannot hinder the Ana∣thema's being renew'd against Radulphus; and endeavours to perswade his Majesty, that that ought not to set him at variance with Count Thibaud.

In the Two Hundred Twenty First, he speaks high to this Prince, and takes a great deal of Liber∣ty to reprove him, Affirming that he is an Enemy to Peace; that he has violated the Treaties which he

has made; that he has communicated with Excommunicated Persons; that he has encourag'd Murthers▪ Theft, Robbery, and the Destruction of Churches; that not contented to Assume an Authority over the Church of Bourges, which did not belong to him, he also hinders the Church of Chalons from ha∣ving a Bishop, as likewise permits his Brother to seize upon the Revenues of the Bishopricks. He Admonishes him to forbear speedily these Exactions, and prevent the anger of God by Repentance after the Example of the King of the Ninevites.

In the Two Hundred Twenty Second, he writes to Josselin Bishop of Soissons, and Sugerus Abbot of St. Denys, likewise the Kings Minister, concerning the occasions pretended at Court for making War upon Count Thibaud, as also touching the wrong which the King did to the Churches.

These Letters written with all the freedom imaginable, extreamly incens'd the King and his Mini∣sters against St. Bernard, who having understood as much by the Answer which Josselin sent him, he signifies again to him in the Two Hundred Twenty Third Letter, that perhaps he had been a little bold, but that his Presumption was meerly caus'd by Grief, and the Zeal he had for the Welfare of the Church, and moreover that it was to have been wish'd that they had made use of the same Liberty, and endeavour'd to reclaim the King by the like Admonitions.

In the Two Hundred Twenty Fourth, he acquaints Stephen Bishop of Palestrine with the damage which the King had done to the Churches of France, putting him in mind that he ought to Repent, having written to Rome in favour of this Prince.

In the Two Hundred Twenty Fifth, he exhorts Josselin to endeavour a Peace.

The Two Hundred Twenty Sixth is written to the King in the Name of Hugh Bishop of Auxerre, as likewise in his own, wherein he Admonishes this Prince, who had just before frustrated a Negotiation begun at Corbeil, to renew the same and to have more advantageous thoughts for the good of the Church.

In the Two Hundred Twenty Seventh, he conjures Josselin to use his Interest that no damage may come to him especially from the King, who was not a little incens'd against him. All these Letters were writ in the Years 1142 and 1143.

The Two Hundred Twenty Eighth, is a very Civil Answer to a Letter of Peter Abbot of Cluny's lately written to him, whereby he gives him to Understand that he could heartily wish to renew the Friendship that had formerly been between them, and which was now Interrupted by some differences as well on account of the Bishop of Langres, as by reason that Pope Innocent had discharg'd the Order of Cisteaux, of the Tithes which they paid to Cluny.

The following is the Answer which Peter of Cluny gives to this Letter, in which after having heap∣ed on St. Bernard, a great many Complements, he searches into the Reasons, why the Orders of Cluny and Cisteaux, which ought to live in good Intelligence with each other, so continually jar and disagree; and he makes it plainly appear, that they have no reasonable Cause to be so divided: For in the first place, if their Difference be about Lands or other temporal Goods, they have proper Judges who may regulate those Matters, and make Peace between them. Secondly, they ought not to disagree about their Monastical Observances, because if the different Customs of different Churches, hinders not the Union of the Spirit and Charity among Christians, no more ought the diversity of Practices and Ceremonies to be a cause of Division among Monks, who although they are all of one Order, yet may have different Usages and Customs, St. Bennet himself having been sensible that his Order might be subject to some Moderation or Explication. He then brings examples of these Differences, and shews that both Orders may observe their Customs separately, and with simplicity of Heart, without condem∣ning each other in them. Thirdly, he affirms that the different Colours of Habits ought to be a less subject of Division, since nothing is more ridiculous than for Men to fall out on such trifling Accounts. And lastly, he lays the blame on the Spirit of Pride, which (he says) had divided the Monks of Cluny and Cisteaux; the former being unwilling that the latter should be preferr'd to them, and the latter Glory∣ing that they had been restorers of the Order, and of Monastick Discipline. He concludes by exhor∣ting both Parties to live in Peace, and to preserve a mutual Esteem and Value for each other.

In the Two Hundred and Thirtieth he writes to the Cardinals of Ostia, Frescati and Palestrine, to relieve the Church of Mets, which for some time had rather been in the hands of a Woolf than a Shep∣herd. He speaks of Stephen Bishop of that City, and Nephew to Pope Calixtus II. who came to the Bishoprick whilst he was young, which occasions St. Bernard to say, that he began like a little Woolf, but now being become a great one, he ravaged the Herd of Christ by Rapines, Conflagrati∣ons and Murthers.

The Two Hundred Thirty First is written to the same Cardinals, in favour of the Abbot of Lagny, accus'd at Rome to have refus'd receiving the Pope's Nuncio, to have torn his Holinesses Letter, to have imprisoned certain Monks, and to have given divers Lands of his Monastery to his Relations. St. Bernard after having exceedingly commended this Abbot, proceeds to reply to his Accusations. First he says he did not entertain the Nuncio which his Holyness sent into England, by reason that the Provost Humbert promis'd to do it for him; that the Letter which he was accus'd to have torn, was yet whole; that he never imprisoned any Monks, but only sent some that were of a very turbulent Spirit to other Monasteries, and as for giving away the Monastery Lands to his Relations, he never did without a Clause of Reversion, and a Rent reserv'd according to Custom, and which likewise was executed in presence of the Bishops of Soissons and Auxerre, and of Thibaud Count of Champagne, Conservator of the Rights and Privileges of the Monastery. As to the rest, he said it was unaccounta∣ble that a proud, rebellious and ambitious Monk, should obtain his Liberty of the Holy See. Former∣ly (says he) you have been accus'd of domineering over the Clergy, and the Consciences of all the World, contrary to the precept of the Apostle; and now you add something more to this Presumption, in showing an Inclination to dispose absolutely of all Religious Persons; insomuch, that I know not what remains for you

to desire more, unless you would likewise command over the Angels. I do not impute this to my Lord Pope Innocent, who might easily have been over perswaded, being but a Man, and I beg of God not to impute it to him, not in the least doubting, but when he shall come to a knowledge of the Truth, he will abbor the favouring of so pernicious and dangerous a Person as that Monk was.

In the Two Hundred Thirty Second, he writes to the same Cardinals, that if the Abbot of St. Theo∣froy, commonly called St. Cha••••re, in the Diocess of Puy in Vellay, be guilty of those things whereof he is accused, they ought not to favour, but speedily punish him.

In the Two Hundred Thirty Third, he writes to John Abbot of Busey, in the Diocess of Nantes, perswading him to return to his Abby, which he had quitted for some time before.

In the Two Hundred Thirty Fourth, he desires Herbert Abbot of St. Stephen of Dijon, to pardon one of his regular Canons, though he had written injuriously against him.

In the Two Hundred Thirty Fifth, written in the Year 1143 to Pope Celestine II. He writes very bitterly against William, who had got possession of the Arch-Bishoprick of York▪ being guilty of several Crimes which he was not clear'd from but by a false Oath. The Cause was removed to Rome, and he obtain'd of Pope Innocent a Bull in his Favour, whereupon St. Bernard begs of Celestine not to suf∣fer so ill a Man to continue in possession of the Arch-Bishoprick of York.

In the following Letter he writes upon the same subject, and after the same manner, to the Prelates of the Court of Rome.

In the Two Hundred Thirty Seventh, he writes to the same, concerning the Elevation of Ber∣nard, Abbot of St. Anastasius, to the Sovereign Pontificate (Eugenius III. who succeeded Lucius II. in the Year 1145.) He admires how they could draw him out of his Cloyster where he was at quiet, to bring him into the World, and lay the whole Care of the Church upon him, which he says makes him very much doubt whether he will be able to sustain the Weight, and therefore recommends to them to support him therein.

The Two Hundred Thirty Eighth is Addressed to Pope Eugenius, then but newly rais'd to the Holy See. St. Bernard acquaints him with his Joy, intermixt with Grief and Fear for his Elevation to that Dignity. And afterwards he exhorts him to sustain with Apostolick Zeal, the sublime Ministry which was committed to him, and to endeavour to answer the Opinion people generally had of his Virtue. He writes to him particularly concerning the irregular Lives of the Arch-Bishop of York and the Bishop of Winchester. At length he recommends to him to abolish the wicked Custom crept into the Court of Rome, of bestowing Favours for Money; and moreover admonishes him to remember at all times that he is a Man, and to think often of Death by Reflecting how little time the Pontificates of several of his Predecessors have lasted.

In the Two Hundred Thirty Ninth, and the Two Hundred and Fortieth, he writes again to the Pope against the Arch-Bishop of York▪ and presses his Holiness to suspend him.

The Two Hundred Forty First is written to Hildefonsus, Count of Tholouse, concerning the Errors of Henry, Disciple to Peter de Bruys, whom this Count favoured.

How many Disorders (says he) do we every Day hear that Henry commits in the Church of God? That ravenous Wolf is within your Dominions cloathed in a Sheeps' Skin, but we know him by his Works. The Churches are forsaken, the People are without Bishops, and the Bishops are no more respected. In a Word, the Christians are without Christ, the Church are like Synagogues, the Sanctuary despoil'd of its Holy∣ness, the Sacraments look'd upon as prophane Institutions, the Feast days have lost their Solemnity, Men grow up in Sin, and every day Souls are born away before the Terrible Tribunal of Christ, without being first reconciled to and fortify'd with the Holy Communion. In refusing Christians Bap∣tism, they are denyed the Life of Jesus Christ. A Man that Teaches and Acts so contrary to the Will and Word of God, cannot be from God. And yet alass! he is hearkened to by many, and finds those that are ready to believe him. He would have People believe that the Church of God is at an End, and reduc'd only to that small number that he imposes on: After having been driven out of France, he nevertheless finds an Asylum in your Dominions. Consider with your self, Great Prince, if this Person does you any Honour; he is an Apostate; for after having quitted his Cloyster to live loosely, and not being willing to tarry in his own Country, or rather having been whipp'd out of it, he went about begging his Bread, and Preaching for a wretched Sustenance, and whenever it hapned that he got any thing over and above, he did not fail to consume it at Play, or at other means more shameful. This famous Preacher has been often found with Women of ill Lives. In∣form your self therefore, I beseech you, how he has been driven out of Lausane, Mons, Poictiers and Bourdeaux, and what Reputation he has left behind him in those Places.

St. Bernard sends this Prince word, that he is coming to reform the Disorders that this Prince has caused in the Churches of his Dominions; that he has Authority for that Purpose; that he shall do his utmost endeavours to extirpate this pernicious Plant, with assistance of the Bishops, and particularly by the Authority of the Cardinal of Ostia, who will be sent on purpose by the Holy See. He takes notice to him, that it will be for his Interest to receive this Cardinal Kindly, and to joyn his Authority with theirs, to the end, that the Pains they shall take for the Salvation of him, and his People may not prove of no effect.

In the Two Hundred Forty Second, written by St. Bernard after his return from this Country, he exhorts the People of Tholouse to shun Hereticks, obey their Bishop, exercise Hospitality, and not to suffer any Preachers among them, but such as have either Ordination from their Bishop or the Pope.

These Letters were writ in the Year 1147.

The Two Hundred Forty Third, is Address'd to the Lords and People of Rome, after they had driven out Pope Eugenius III. He reproaches them severely for this Action, and conjures them to re∣concile themselves speedily to him.

In the Two Hundred Forty Fourth, he exhorts Conrade, King of the Romans, to Re-establish the Pope, and Punish the Rebels of Rome; giving him to understand, that it is as much for his Interest as for that of the Holy See, that the City of Rome which is Metropolis of the Empire, should be under his Sub∣jection.

In the Two Hundred Forty Fifth, he Commends the Zeal which Pope Eugenius shew'd in opposing King Lewis the Younger's obliging Elias Bishop of Orleans to quit his Bishoprick.

In the Two Hundred Forty Sixth, he Recommends this Bishop to the Pope, being before but an humble Monk, and entreats his Holiness to take pity on his Condition, and to provide for the Payment of his Debts, out of the Revenues of his Bishoprick.

In the Two Hundred Forty Seventh, he Prays the same Pope to permit Sampson, Arch-Bishop of Rheims, to make use of the Pallium which he had been forbidden, on account of his having Crown'd King Lewis in the Church of Bourges in presence of the Arch-Bishop of that City.

In the Two Hundred Forty Eighth, he advises this Pope not to suffer himself to be over-reach'd by the Bishop of Seez, who was coming to wait on him, to get himself re-establish'd.

In the Two Hundred Forty Ninth, he recommends to the same Oribert the Prior of Chaise-Dien, Bi∣shop Elect of Valence, chosen in the Year 1145.

In the Two Hundred and Fiftieth, he Acquaints the Prior and Monks of Portes, that they ought not to take it amiss that the Pope would not allow one of their Fraternity to be Bishop, though he was chosen. He says, that perhaps his Holiness would not admit of him, because he was too Young, and that he would have nothing to be said afterwards against the Election. And as for his own part, he says, he never oppos'd it in the least. Afterwards, he tells them, that he is sorry that the Abbot of Troyes had written to them so very harshly, and he concludes his Letter with these Humble Words. My Monstrous Life and my Afflicted Conscience Cry towards you for Compassion, for I am a kind of Am∣phibious Creature, that neither live altogether as an Ecclesiastick nor a Recluse; and it is now a long while since I have quitted the Life of a Monk without forsaking the Habit. I esteem it needless to acquaint you with what you may easily hear from others, that is, what I do, what I employ my self about; what ha∣zards I expose my self to in the World, and through what dangers I am compelled to go: If you are not acquainted with these I beseech you to inform your selves of them, and when you have thoroughly learnt them, to favour me with your Advice and Prayers.

In the Two Hundred Fifty First, he intercedes to Pope Eugenius in behalf of the Monks of Baume, whom this Pope had punish'd by changing their Abbey to a Priory, for their having slighted the Autho∣rity of the Holy See.

In the Two Hundred Fifty Second, he conjures the same Pope to put in execution the Sentence pro∣nounc'd by Innocent II. against the Arch-Bishop of York.

The Two Hundred Fifty Third is an Answer to a Letter from Hugh Abbot of Premontre, who had made several Complaints against the Monks of Clairvaux. St. Bernard tells him, he did not do well to complain of him and his Order, since he has always had an esteem for that of Premontre, and that he has done them several Service upon divers occasions: He brings several Examples of what he as∣serts, and at length justifies himself against what that Abbot had alledged against his Order. Towards the end, he admonishes them not to break the Union betwixt them, Acquainting them that for his part he shall never be wanting in the Duties of Charity and Friendship.

In the Two Hundred Fifty Fourth, he Commends Guarini, Abbot of the Alpes, in endeavouring to reform his Monastery, and exhorts him, not to discontinue so good a Work out of fear of not being able to accomplish it while he lives, since the short time we have to live is not sufficient excuse for not endeavouring to make our selves perfect, and that such as do not labour after a progress in Spiritual Affairs go backwards instead of advancing.

In the Two Hundred Fifty Fifth, he exhorts Lewis the Gross, King of France, not to hinder the hol∣ding of a Council which he believes necessary for the good of the Church. It is of the Council of Pi∣sa that he speaks, conven'd in the Year 1134, so that this Letter ought to precede the others by many Years.

In the Two Hundred Fifty Sixth, he exhorts Pope Eugenius not to be disheartned because of some losses the Christians had sustain'd in the East, but to succour and assist them to his power. He more-over tells him, that he was more than ordinarily surpriz'd when he heard that he was pitched upon for General of the Army, that was to go thither, being no ways qualify'd for that Employ.

In the Two Hundred Fifty Seventh, he writes to this Pope in favour of Philip, who was become a Monk of Clairvaux, after he had been suspended from his Bishoprick of Tarentum, and desires his Holi∣ness to be kind to him.

The Three following Letters were writ concerning Rualenus, who had been chosen Abbot of St. A∣nastasius. St. Bernard after having requested of his Holiness by the first of these Letters to discharge him from his Burthen. In the Second, consents that he shall continue it, since his Holiness desires it, and by the Third, he Admonishes this Abbot not to be uneasie under his Vocation.

In the Two Hundred Sixty First, he desires Eugenius to take off the Excommunication pronounc'd against the Abbot of St. Urban, who had bestow'd the Habit of that Order on a Knight Templar.

The Two Hundred Sixty Second, is a Letter of Recommendation to the Pope, in favour of the Monks of Mouzon.

The Two Hundred Sixty Third is Address'd to the Bishop of Soissons, in savour of the Abbot of Chesy.

The Two Hundred Sixty Fourth is a Letter from Peter, Abbot of Cluny, to St. Bernard, in which, he extreamly Commends St. Bernard, and begs of him to send him his Secretary Nicholas.

The Two Hundred Sixty Fifth is St. Bernard's Answer, in which, he rejects the Praises given him, and moreover informs him, that he cannot send the Person he desires, by reason, that he was with the Bishop of Auxerre, where he was so Sick that it was impossible he should come to Clairvaux without great inconvenience.

The Two Hundred Sixty Sixth is written to Sugerus, Abbot of St. Deny••, a little before his Death. He exhorts him to prepare courageously for Death, and professes a great deal of Friendship for him.

By the Two Hundred Sixty Seventh, he tells Pope Eugenius that he was grosly deceiv'd when he rais'd to the Ecclesiastical Dignity a Person Convicted of Crimes and Condemn'd for them, by Lambert Bi∣shop of Angoulesme, and therefore begs of his Holiness to revoke what he had done.

In the Two Hundred Sixty Ninth, he sends him word that he would not have him give Credit to a Letter he lately wrote him, about a Person who had over-reach'd him by a Recommendation from the Bishop of Beauvais.

In the Two Hundred and Seventieth, he writes again to the Pope, in favour of Anthelmus, Prior of the Great Charter-House, who having expell'd some of his Monks for Disobedience and Irregularity, they had gone to Rome, and obtain'd a Re-establishment from the Pope. St. Bernard says, that from the first foundation of this Order, he had never heard that a Carthusian who forsook his Cloyster had ever been receiv'd again, without making ample Satisfaction; that these Monks who had thus forsaken their Order did yet worse in returning to it.

And what good (says he to the Pope) does your Holi∣ness believe, that these Monks could do, whose leaving their Monastery was an effect of Disobedience, and their returning to it the Product of Pride? They rejoyce for the Ill they have done, and insult over those whom they have Offended; and, in a word, they even Triumph for having obtain'd the Victory. The Prior is no more Prior; he bears his Office with regret, not being willing to see the Destruction of his Order, and he would have left his Monastery long since, could he have gone out alone.—Consider therefore most Holy Father, (continues he,) how you have been over-reach'd, and what Punishment he deserves, who has thus deceiv'd you!—Take Care then that the Prior be restor'd, to the end, that Iniquity may not Triumph over Justice.

He afterwards Ac∣quaints the Pope with the Death of Raymond, Abbot of Cisteaux, and that Gozvin, Abbot of Bonne∣val, had succeeded him. This Abbot Dy'd in the Year 1151. This Letter therefore belongs to that Year.

In the Two Hundred Seventy First, he excuses himself to Thibaud, Count of Champagne, for not caring to be concern'd in promoting his Son's having Benefices while he was but a Child, and this for Conscience sake, well knowing that Ecclesiastical Dignities ought only to be bestow'd upon such as are able to acquit themselves of their Functions, and moreover, it being not allowable for one person to enjoy several Benefices at a time, unless by Dispensation or some other considerable reason that the Church may have.

In the Two Hundred Seventy Second, he exhorts the Bishop of Laon, (Gautier Abbot of St. Martin who was made Bishop of that See in the Year 1151.) to be reconcil'd to the Bearer of that Let∣ter.

The Two Hundred Seventy Third, is written to the Abbot and general Chapter of Cist••aux: He gives them to understand that he could heartily wish his Affairs would give him leave to Assist in their Chapter, and moreover Admonishes them to Labour in the Reformation of their Order.

In the following he thanks Pope Eugenius for the Letter full of Charity and Zeal which he had written to his Chapter, and moreover entreats him to continue always the same good will towards his Order. He acquaints him towards the End that he is Sorry that he had taken from them Hugh Abbot of the Three Fountains, to make him a Cardinal.

In the Two Hundred Seventy Fourth, he gives this Abbot of the Three Fountains, to Under∣stand, that he Repents having writ to Rome, in favour of the Nephew of Hugh Bishop of Auxerre then lately Dead.

In the Two Hundred Seventy Fifth, he Acquaints the Pope with the Disturbances that had hapned in the Election of a Bishop to the Church of Auxerre, and what he had been Inform'd by one of his Monks, sent thither concerning the double Election there made.

In the Two Hundred Seventy Sixth, he Acquaints him likewise that the will of the late Bishop of Auxerre, had been made by suggestion of Deacon Stephen, at whose Request he had given his Ne∣phew several Benefices and Church-Lands.

In the Two Hundred Seventy Seventh, written also to the Pope, he recommends to him Peter Abbot of Cluny, who was on his Journey towards Rome, and begs that his Holyness would not give him leave to quit his Abby altho' he should desire it.

The Two Hundred Seventy Eighth is a Letter of Recommendation to the Pope in favour of Henry Bishop of Beauvais.

In the Two Hundred Seventy Ninth, Address'd to Henry Son of Thibaud Count of Champagne, he begs of him to do Justice in behalf of the Abbot of Chatillon, on the Lord of Belfort, whose Servants had taken several Cattle from him.

The Two Hundred and Eightieth is written to the Pope concerning the Election of a Bishop of Auxerre. The Pope having Understood that there were two different Elections, deputed St. Bernard, with two other Persons to proceed to a New one, St. Bernard and one of the Electors pitched upon one Person who is thought to have been Alain who got the better, but the Third gave his Vote for another. Here∣upon St. Bernard prays the Pope to procure the Consent of the Third Person, Assuring his Holyness, that he could not have thought of a more proper Person to serve the Church, and to prevent the De∣signs of the Count of Nevers upon the Church of Auxerre.

The Two Hundred Eighty First contains a Reprimand which he gave the Abbot of Cher••al, for the Liberty he had taken to talk injuriously of him.

In the Two Hundred Eighty Second, he exhorts Lewis the Younger, King of France to give his Consent to the Election which had been made of a Bishop of Auxerre.

In the Two Hundred Eighty Third, he writes to Pope Eugenius touching the restitution demanded by the Monks of the Monastery of the Mirrour, of the Order of Cisteaux, upon the Monks of Gigny of the Order of Cluny, of 30000 Sols. Hereupon the Abbot of Cluny and St. Bernard had endeavour'd to accommodate the Difference; and the Monks of Gigny, having little to say for them∣selves, St. Bernard has recourse to the Pope, that he would be pleas'd to do justice in behalf of those of the Mirrour.

In the Two Hundred Eighty Fourth he recommends to this Pope the Arch-Bishop of Rheims, the Bishop of Arras, the Abbot of Aucourt, and some others.

The Three following Letters were written in favour of Odon Successor of Sugerus in the Abby of St. Denys. The Two First are Address'd to the Pope, and the Third to Hugh Cardinal Bishop of Ostia.

In the Two Hundred Eighty Eighth Address'd to Andrew his Uncle, a Knight Templar, he ac∣quaints him with his concern for the ill Success of the Croisade occasion'd by the ill Conduct of the Christian Princes, and says he hopes to see that Enterprize accomplish'd before he dies.

In the Two Hundred Eighty Ninth, he gives wholesom Advice to Melisenda Queen of Jerusalem.

In the Two Hundred and Ninetieth, Address'd to Hugh Cardinal-Bishop of Ostia, he writes against the Conduct of Jordain des Ursini, Cardinal Legate of the Holy See in Germany. Your Legate (says he) has left behind him shameful Marks of his Expedition where-ever he has been, for he has fill'd all the Churches of Germany, France, and Normandy with Sacrileges. It is said that he has done a great many Ill Things un∣worthy of his Character, Robb'd the Churches where-ever he came, and every where plac'd Young Men in Ec∣clesiastical Dignities; That several have paid him great Sums of Money to keep him out of their Country; That by his Emissaries he has Extorted and Exacted Money from those places whither he could not go him∣self: In a word he is become the By word of the World: Every Body slights and speaks ill of him: The Poor Monks and Other Clergy complain of him: Those of his Profession have the greatest Abhorrence of his Life and Conversation; and Lastly he has little resemblance with John Paperans, who was Legate at that time in Ireland, and who was justly Honour'd and Rewarded for his faithful and Prudent Ministry. St. Bernard desires his Letter may be Read to the Pope, to Assist him in his Proceedings against this loose Legate.

In the Two Hundred Ninety First, he prays the Pope to have compassion on the Monastery of St. Eugende on Mont-Jura which was almost ruin'd.

In the Two Hundred Ninety Second, he reproves a Man of the World for having endeavour'd to disswade one of his Relations from turning Monk.

In the Two Hundred Ninety Third, he writes to Peter Abbot of Celles concerning a Monk of the Abby of Chesy whom he had receiv'd into his Monastery.

In the Two Hundred Ninety Fourth, he recommends to the Pope, William de Passavant Bishop of Mans, Accus'd by one of his Clergy.

In the Two following Letters he recommends also the same Person to the Cardinals Henry, and Hugh Bishop of Ostia.

In the Two Hundred Ninety Seventh, he sends back a Monk of the Abby of Montier-Ramey who had quitted his Monastery, and now was desirous to return to it.

In the Two Hundred Ninety Eighth he writes to the Pope, that Nicholas who came from the Abby of Montier-Ramey to his of Clairvaux, and who also had been his Secretary, was run from him, and had taken away several Books, a great Sum of Money and divers Seals of Value. That he had for some time been Jealous of him, but that he all along hop'd that God would convert him or that he would betray himself as he now had done. That he does not question but he has written to se∣veral People in his Name. At length he desires his Holyness not to receive him.

In the Two Hundred Ninety Ninth, he writes to the Count of Angoulesme in behalf of the Monks of the Monastery of St. Amand de Boisse.

In the Three Hundredth he comforts Matildis Countess of Blois concerning the extravagant Courses of her Son, and that he hop'd Age would work an Alteration upon him, but however he Advises her to treat him with Mildness.

In the Three Hundred and First, he prays Sancha, Sister to the King of Spain, to Accommodate a difference that had hapned between the Monks of the Order which she had newly Establish'd in Leon, and the Other Monks of the Country.

The Three Hundred and Second is written in favour of the Arch-Bishop of Mentz, to the Le∣gates of the Holy See sent into Germany to determine the matter. This Arch-Bishop was Henry and the Legates were the Cardinals Bernard and Gregory who suspended this Arch-Bishop, notwithstanding the recommendation of St. Bernard, having as was suppos'd been corrupted by Money.

In the Three Hundred and Third, he writes to King Lewis the Younger that he ought not to let a Lord of Britany, being Excommunicated for Adultery, have the Estate that belongs to his Wife.

In the Three Hundred and Fourth he thanks this King for his kind Enquiry after his health, and Moreover recommends to him Robert Cousin to this Prince.

In the Three Hundred and Fifth, he sends Pope Eugenius word that he has hindred Henry Bishop of Beauvais from going to Rome; as likewise recommends to him the Affair of this Bishop, desiring him to delegate the Arch-Bishop of Rheims for its Determination.

In the Three Hundred and Sixth, he acquaints the Cardinal of Ostia that he has not been able to encline the Monks of the Three Fountains; to Elect Nicholas for their Abbot whom this Cardinal desir'd

might succeed in this Abby, yet notwithstanding the Monks had chosen Turolde; that he knew nothing in that Person which could deserve that Dignity, and that if he had a mind to out him of it, for his part he would not oppose it.

In the Three Hundred and Seventh, he excuses the Conduct of the Bishop of Beauvais to this Cardinal, altho' he says he does not deserve it. He promises him to recall as soon as possible Robert his Monk who was with that Bishop; and moreover sends him word, that Heraclius, Arch-Bishop of Lyons, was on his Journey to Rome, but that falling Sick at Montpelier, he had spent all the Money he had laid apart for his Voyage. He gives him likewise to understand, that he had been almost at Death's-Door, but was now somewhat recover'd.

The Three Hundred and Eighth is address'd to Alphonso King of Portugal. He writes him word, that he will do all in his Power to comply with his Commands; gives him some Account of his Brother Peter, and likewise acquaints him, that one of his Monks nam'd Roland, brings him a Letter from the Pope, whereby his Holyness grants him many Favours. He lastly recommends this Monk to him, as also all of his Order within his Majesty's Dominions.

The Three Hundred and Ninth was written before the foregoing, in the Life time of Sugerus, Abbot of St. Denys, whom he thereby recommends to the Pope.

The Three Hundred and Tenth, Address'd to Arnaud, Abbot of Bonneval, is the last which he writ be∣fore his Death. He therein gives his Friend to understand the sad Condition he is in, and desires his Prayers.

These Three Hundred and Ten Letters, compose the Ancient Collection of those of St. Bernard, com∣pil'd by his Disciples, and left in the Monastery of Clairvaux. There have since been found several others which are those which follow, continuing the Number.

The Three Hundred and Eleventh is Address'd to Haimeric, Chancellor of the Holy See, and written in the Name of Hugh Abbot of Pontigni, and of St. Bernard. It contains Complaints against those who envy other Men's good Actions, and excessive Commendations of Haimeric's Conduct in his Mi∣nistry.

The Three Hundred and Twelfth is a Letter of Compliment to Rainaud Arch-Bishop of Rheims.

In the Three Hundred and Thirteenth, written to Geofrey Bishop of York; he says that those Monks that have a mind to quit a-—Life for amore Austere, ought not to be hinder'd, but after having embrac'd it, they are not to be releas'd, for fear of becoming Apostates.

The Three Hundred and Fourteenth is written to Pope Innocent II. about the time that St. Bernard ne∣gotiated the Affair of the People of Lombardy with his Holyness. He sends him word, that he can neither prevail upon those of Cremona, nor those of Milan.

In the Three Hundred and Fifteenth, he begs of Maud Queen of England, to grant him what he had formerly requested of her in favour of the Abbot of La Chapelle.

In the Three Hundred and Sixteenth, he desires also Henry Arch-Bishop of Sens, and Haimeric Chancellor of the Church of Rome, not to oppose the Restitution of some Ecclesiastical Goods, which a certain Lord has a mind to make to the Monks.

When Laicks (says he) who are in possession of Churches orChurch-Revenues have a mind to quit them, it is commendable; and when they are disposed to give them to the Ministers of God, it is doubly so. But this being to be done only by the hands of the Bishop, he cannot refuse it without being guilty of two Faults, nor consent to it, without being cause of two good things. This Lord requests a thing of you which you ought to have asked of him; for which do you think does it better become to be in Possession of Church Revenues, a Soldier or a Saint? No body that has heard of this Action; but has been surprized. Make then no more difficulties to receive from Laicks what belongs to the Church and the Ministers of God's Word.

In the Three Hundred and Seventeenth, written from St. Bernard to Geofrey Prior of the Monastery of Clairvaux; he gives him to understand that the Church of Rome is at present in Peace; that the party of Peter of Leon have done Fealty and Homage to Pope Innocent; that in like manner, all the Clergy that had sided with that Cardinal were came over to the Pope: And in fine, that God having thus ful∣fill'd his Wishes, he shall be speedily on his Return. This Letter was written in the Year 1138.

In the Three Hundred and Eighteenth, he acquaints Pope Innocent II. with the Danger the Church of Rheims was in, by reason of the great Contests about the Election of an Arch-Bishop.

In the Three Hundred and Nineteenth, he exhorts Turstin Arch-Bishop of York not to lay down his Arch-Bishoprick, or in case that he be obliged to do it for some secret Reason, or in Obedience to the Popes Commands, he advises him to enter into the strictest Cloyster.

In the Three Hundred and Twentieth, he admonishes Alexander, Prior of the Monastery of Fountain in England, to take care that the Election of a new Abbot be made without Heats and Dispute.

In the Three Hundred and Twenty First, he enjoyns Henry de Murdach to accept of the Abby of Foun∣tain, in case he be Elected.

The Three Hundred and Twenty Second contains wholsom Instructions to a young Monk, which he gives to Hugh, then but a Probationer, and afterwards Abbot of Bonneval.

The Three Hundred and Twenty Third is written in favour of the Arch-Bishop of Treves, against the Abbot of St. Maximin.

The Three Hundred and Twenty Fourth is a Compliment to Robert Abbot of Dunes, who was after∣wards successor to St. Bernard, in the Abby of Clairvaux.

In the Three Hundred and Twenty Fifth, he writes to the same Abbot, that he is not to admit a Pro∣bationer, if he have not well acquitted himself during his Probation-ship.

The Three Hundred Twenty Sixth is a Letter from William Abbot of St. Thierry, to Geofrey Bishop of Chartres, and to St. Bernard, against the Error of Abaelard, which he has there reckon'd up. We shall speak more of this when we treat of the Doctrine of Abaelard.

The Three Hundred and Twenty Seventh is an Answer of St. Bernard's to this Letter, wherein he acquaints him that he intends speedily to have a Conference with him upon that Subject.

The Three Hundred Twenty Eighth is written to Pope Innocent II. against him that had been chosen Bishop of Rhodes.

The Three Hundred Twenty Ninth is written to the Bishop of Limoges against the same.

The Nine Letters following were written in the Year 1140. against Peter Abaelard. The Three Hundred and Thirtieth, and the Three Hundred Thirty Seventh to Pope Innocent, and the rest to the Car∣dinals. The Three Hundred Thirty Seventh is written in the Name of the Bishops of France, and con∣tains a Relation of what had passed against Abaelard in the Council of Sens.

In the Three Hundred Thirty Ninth, he recommends to Pope Innocent, Aloisus Bishop of Arras, and says that those who have accus'd him are only Calumniators.

In the Letter following he recommends to the same Pope Ulger, Bishop of Angers.

The Three Hundred Forty First is written to Malachy, Arch-Bishop of Armagh in Ireland, who had sent two young Monks to him, to learn the manner of living in Clairvaux, with design to found a Monastery of the same Institution. St. Bernard promises to send them back well instructed in a short time.

In the Three Hundred Forty Second, he writes to Josselin Bishop of Soissons, to appease the King who had been incens'd without cause against Geofrey de Loroux, Arch-Bishop of Bourdeaux, who had incurred the Displeasure of this Prince, by ordaining Grimoard, who had been canonically elected Bi∣shop of Poitiers, in the Year 1140.

The two following Letters were written by Bernard, Abbot of St. Anastasius, and afterwards Pope Eugenius III. The first to Pope Innocent II. and the second to St. Bernard. In both he expresses a great deal of Concern, for having been forced from the Monastery of Clairvaux, and sent into Italy.

The Three Hundred Forty Fifth is a Letter of St. Bernard's to the Monks of St. Anastasius, to whom he recommends living always in strict observance of their Order, and in Charity one towards ano∣ther. He moreover tells them, that though any of the Monks be sick, they must make use only of some common sorts of Herbs, it being repugnant to the Spirit of Religion to buy Drugs, to send for Phy∣sicians, or to take Physick.

In the Three Hundred Forty Sixth, he exhorts Pope Innocent II. not to favour the unjust cause of William Arch-Bishop of York.

In the Three Hundred Forty Seventh, he recommends to him the Deputies which went to Rome to complain of this Arch-Bishop.

In the Three Hundred Forty Eighth he recommends to the same Pope Arnone, Elected Bishop of Lisieux, who had a Dispute in the Court of Rome, about his Election, with Geofrey Count of Angers.

The three following, are also Letters of Recommendation to the same Pope.

The Three Hundred Fifty Second contains a Privilege granted by Pope Innocent to St. Bernard and his Successors, in consideration of the great Services he had done the Church of Rome, during the Schism caus'd by Peter of Leon, by which this Pope takes under the Protection of the Holy See, all Re∣venues present, and to come, belonging to the Abby of Clairvaux; as likewise, grants to the Monks of Cisteaux, leave to chose an Abbot out of their Order, and to the Abbeys which have others under them; he grants permission to chose any of those Abbots for their Head, or any of the Monks be∣longing to such Orders. He forbids the Bishops to constrain the Abbots of Clairvaux, and the other Abbots of the Order of Cisteaux, to come to any Council, providing it be not about matters of Faith. He prohibits all Persons to receive any Fryars of their Order, after they are profess'd; and lastly, de∣clares the Monks of this Order exempt from paying Tithes of Fruits or Cattle.

In the Three Hundred Fifty Third, he Comforts William Abbot of Rivau, in the Diocess of York, in that the Arch-Bishop of that See has been Countenanc'd at Rome, Assuring him withal, that the Sa∣craments Administred, and Ordinations made by bad Ministers are Valid, since it is God that Baptizes and Consecrates.

In the Three Hundred Fifty Fourth, he Comforts Melisenda, Queen of Jerusalem, for the Death of Fulk her Husband, and exhorts her to govern her Kingdom with Prudence and Justice.

In the Three Hundred Fifty Fifth, he Recommends to this Queen the Monks of Premontre, who were on their Journey to the Holy Land.

By the Three Hundred Fifty Sixth, he sends back to Malachy, Arch-Bishop of Armagh, the Monks which he had sent him. He likewise Recommends them to him in the Letter following.

In the Three Hundred Fifty Eighth, he writes to Pope Celestine II. to Pardon Thibaud, Count of Champagne.

The Three Hundred Fifty Ninth, is written to the same Pope, in the Name of the Monks of Clair∣vaux, who beg of his Holiness not to permit Rainaud Abbot of Morimond, to quit his Monastery to go to Jerusalem.

In the Three Hundred and Sixtieth, he again exhorts William Abbot of Rivau, to bear patiently with the Arch-Bishop of York.

In the Three Hundred Sixty First, he recommends to Thibaud Arch-Bishop of Canterbury, John Bi∣shop of Salisbury.

In the Three Hundred Sixty Second, he recommends to Robert Pallus, Cardinal and Chancellor of the Church of Rome, to behave himself becoming his Dignity, to Eugenius III. newly Elected Pope.

In the Three Hundred Sixty Third, he exhorts the Christians of France and Bavaria to take up Arms for relief of the Holy Land; and moreover admonishes them neither to put the Jews to Death, nor so much as to persecute them.

In the Three Hundred Sixty Fourth, he invites Peter Abbot of Cluny to an Assembly to be held af∣ter Easter at Chartres, there to deliberate on the manner of relieving the Christians of the Holy Land.

In the Three Hundred Sixty Fifth, Addressed to Henry Arch-Bishop of Mayence, he writes against a Monk named Radulph, who by his Preaching, authoriz'd killing of the Jews.

The Three Hundred Sixty Sixth is Address'd to Hildegarda Abbess of Mont-Saint-Robert near Bing∣hen, in the Diocess of Mayence. After having rejected the Praises given to him, he congratulates her upon the extraordinary Gifts the has received from God, and exhorts her to make a suitable return thereto by Humility and Devotion.

The Three Hundred Sixty Seventh is a Letter of Recommendation to Guy Chancellor of the Church of Rome, in favour of Stephen Bishop of Mets.

The Three Hundred Sixty Eighth is a Letter of Compliment to a Cardinal, which contains whole∣some Advice to wean him from the Cares of the World.

In the Three Hundred Sixty Ninth and Three Hundred and Seventieth, he congratulates Sugerus Ab∣bot of St. Denys, in having reform'd the Church of St. Genevieve, by introducing regular Canons into it. He exhorts him to do the same thing in the Church of St. Victor.

In the following Letter Address'd to the same, he disswades him from making the Match between the Count of Angers and the King's Daughter, by reason of their near Kindred.

In the Three Hundred Seventy Second, he commends Peter Bishop of Palenzade, for his Humility and Application to the reading of good Books.

The Three Hundred Seventy Third is a Letter of the Abbot of Epine, in the Diocess of Palenza, Address'd to St. Bernard, by which this Abbot testifies the great Concern he has for having been drawn out of the Abby of Clairvaux, and charg'd with the Government of a Monastery, which he earnestly entreats St. Bernard to get him discharged from.

In the Three Hundred Seventy Fourth, he comforts the Monks of his Order in Ireland, for the death of their Abbot St. Malachy.

In the Three Hundred Seventy Fifth, he complains to Ida Countess of Nivernois, that her Servants molest and detain those who go to the Abby of Vezelay.

In the Three Hundred Seventy Sixth, he exhorts Sugerus Abbot of St. Denys, to hinder the Duels which certain French Lords were engaged in against each other.

In the Three Hundred Seventy Seventh, he commends this Abbot in that he design'd to Assemble the Clergy for the publick Good.

The four Letters following are likewise Address'd to Sugerus, whereof the two first are Letters of Re∣commendation. The Third is concerning the Estate the Church of the East was then in; and in the last, says that he is sorry that this Abbot is accus'd of the disturbances in the Kingdom, and wills him therefore to do his utmost to prevent 'em, and not to suffer any in his Abby, which are any ways the cause of them.

In the Three Hundred Eighty Second, written to Leonius Abbot of St. Berthin; he expresses his Gra∣titude for the Favours he has received from him, and moreover acquaints him, that Thomas of St. Omer who had left his Order to come to his of Clairvaux, could not possibly return.

In the Three Hundred Eighty Third, Address'd to the same, he thanks him for the many proofs of Friendship which he has received from him. He passes the same Compliment on the Monks of St. Berthin in the following Letter; and in the Three Hundred Eighty Fifth, he commends them for ha∣ving reform'd themselves, and exhorts them to endeavour to perfect themselves every day more and more.

The Three Hundred Eighty Sixth, is written to St. Bernard, by John Abbot of the House of St. Mary, in the Country of Verulo, to comfort him about the unsuccessful Expedition to the Holy-Land, whereof St. Bernard had been the Promoter. He imputes the Fault thereof to the wickedness of those that had the management of it.

The Three Hundred Eighty Seventh, is written to Peter Abbot of Cluny, to whom St. Bernard excu∣ses himself about a sharp Letter written in his Name, affirming that the Blame ought not to be cast on him, but on the Authors of it; to which Peter Abbot of Cluny, Answers by the following Letter, ex∣pressing a great deal of Value and Esteem for St. Bernard, professing himself well satisfy'd with his Excuse; and moreover mentioning a Legacy deposited in the Treasury of Cluny, which was left to the Monasteries of Clairvaux and Cisteaux, which he says he will not contend with him about, nor con∣cerning the Election of a Bishop of Grenoble, which the Carthusians oppos'd.

St. Bernard gives a short Answer to this Letter, by the Three Hundred Eighty Ninth.

The Three Hundred and Ninetieth, written to Eskile, Bishop of Londen in Denmark, and Legate of the Holy See in Sweedland, contains only matter of Compliment, in which St. Bernard Assures him of his Affection, and thanks him for that which he had profess'd for him.

The Three Hundred Ninety First is Address'd to the Abbess of Tavernay, in the Diocess of Bezan∣con, whom he Admonishes to endeavour to re-establish the Religious Houses, and to reform the Monastick Discipline.

The Three Hundred Ninety Second, contains Instructions concerning Humility given to Radulph Pa∣triarch of Antioch.

The following Letter contains the like, being Address'd to William Patriarch of Jerusalem.

In the Three Hundred Ninety Fourth, he blames the Arch-Bishop of Lyons, for having depos'd th•• Abbot of Aisnay, and admonishes him to revoke his Decree▪

In the Three Hundred Ninety Fifth Address'd to Alvisus Bishop of Arras, he acquaints him that Thomas a Monk of St. Berthin being enter'd into the Monastery of Clairvaux, cannot reasonably be expected to return to Berthin.

In the Three Hundred Ninety Sixth written to Ricuin Bishop of Toul, he excuses himself for having receiv'd into his Monastery a Clerk of his Church without knowing of him.

In the Three Hundred Ninety Seventh written to Odon Abbot of Marmoutier, in the Name of Hugh Abbot of Pontigni and of St. Bernard, they give him to understand that his Monks ought not to take it ill that they have lost some Churches which they pretended to by the Arbitration and final De∣termination of Geofrey Bishop of Chartres, and Thibaud Count of Champagne, therefore perswades them to acquiesce in that Judgment. They further Observe in this Letter, that Churches and Church-Reve∣nues belong naturally to the Clerks who are Oblig'd to serve at the Altar, and consequently ought to live by it. When the Profession of Monks and the Examples of their Predecessors learn them that they are to get their living with the sweat of their Brows, and not to subsist on the Profits of the Church. Nay even tho' the Church should be neglected by the Clerks they are not to partake of the Revenues tho' they do of the Trouble. For (says he) with what Face can you, O Monks, pretend to the Wine of the Vines which you have not planted, and to the Milk of the flock which you have not govern'd? How comes it that you would exact some thing from them for whom you never did any Service? And if you will needs ••••y claim to it, why don't you Baptize their Children, Bury their Dead, Visit their Sick, Give Benedictions in Marriage, Instruct their Ignorant, Reprimand Sinners, Excommunicate such as despise Instruction, and give Absolution to Penitents? In a word why don't ye Open your Mouths and Preach, you whose duty it is to live in Repose and silence? But it is a most Odious thing to reap where you did not Sow, and live upon the gains of another. Lastly St. Bernard says that altho' they had the right they pretended, yet ought they not to Dissent from their Abbot who had already Agreed to the Judgment of the Arbitrators.

In the Three Hundred Ninety Eighth he writes to Guy Abbot of Montier-Ra•…•…ey, and to the Monks of his Monastery who had desir'd St. Bernard to compose Lessons and Hymns for them to read on the Feast of St. Victor, whose body they pretended was bury'd in their Church, to which he Answer'd that he durst not undertake a work so much above his Capacity, and which requir'd a Person of greater Authority, of a Life more Holy, and who was master of a better Stile. He Adds moreover that in the Celebration of so solemn a Feast, New Prayers of small Authority ought not to be made use of, but rather Authentick and Ancient Compositions which may be proper to edify the Church, and which Savour of Ecclesiastical Gravity. That if there be a Necessity for something new and the sub∣ject so requires it, such Pieces ought only to be us'd as command respect from the Grandeur of their Style and the Pious Life of their Author. As for the rest (says he) the Expressions therein contain'd ought to be of Unquestion'd Veracity; They ought to inspire Justice, Teach Humility, Inculcate Equity, En∣lighten the mind, Model the Manners, Extirpate Vice, Instill Devotion and restrain the Liberties of the Senses. The Singing ought to be Grave, without intermixing any thing either Effeminate or Rustick. It ought to be Agreeable without being too delicate, and should Affect the Heart by surprizing the Ear. And in a word it should comfort sadness, and Appease Discontent, but not drown the Sound of the Words but rather encrease it; for it is no small disadvantage to a spiritual Life when the Charms of Singing divert the Attention from Thoughts, and fix them rather upon Modulating the Voice, than comprehending the sence of the Words. These are the Sentiments of St. Bernard concerning Prayers and Celebrating the Divine Office, and altho' he had all the Qualifications which he requir'd in an Author of this kind, yet would he not un∣dertake what was requested of him, and contents himself with sending only two Sermons on the Life of St. Victor to the Monks of Montier-Ramey.

The Three Hundred Ninety Ninth is a Letter of Recommendation which he gave to a Monk of the Monastery of St. Michel, who was about to go in Pilgrimage to Jerusalem. He endeavours to dis∣swade him from this Design by reason that he thought a Monk, however Criminal he were, could not do Pennance better than within the Walls of his Monastery. He desires Lelbert Abbot of this Mona∣stery to receive him.

The Four Hundredth is another Letter of Recommendation granted to Robert a Monk of Liessi•••• that his Abbot might use him more kindly.

The Two Letters following contain nothing remarkable.

In the Four Hundred and Third Address'd to Henry Arch-Deacon of Orleans, he Answers to a Que∣stion propos'd to him, to wit, If a Child who was in Danger of Death had been baptiz'd by a Laick un∣der this form. I Baptize you in the Name of God and of the Holy and true Cross, whether the Baptism had been Valid; or whether providing the Child had liv'd it must have been Baptiz'd again. St. Bernard is of the mind that it had been well Baptiz'd, because he cannot think that the difference in words can prejudice the Truth of the Faith, and the good Intention of him that Baptiz'd it. His reason is be∣cause under the word God the Trinity is comprehended, and by Adding the Holy and True Cross he had made mention of our Saviour, That when one is baptiz'd according to the Custom of the Church in the Name of the Father, Son and Holy Ghost, and as we may read in the Acts of the Apostles that some were baptiz'd in the Name of Jesus Christ only, it cannot be doubted but that those who have been bap∣tiz'd in the Name of the Holy Cross, have been sufficiently sanctify'd, insomuch that the Confession of the Cross implys the Confession of Jesus Christ Crucify'd. Moreover that in respect of him who had bap∣tiz'd, his simplicity and good Intention excus'd him, but nevertheless that if any should endeavour to In∣troduce this manner of Baptism they would be Inexcusable. This Opinion of St. Bernard disagrees with that of the Divines, who maintain that Baptism of this kind is ipso facto Null and Void.

The Four Hundred and Fourth is Address'd to Albert a Recluse Monk, who desir'd of St. Bernard that he might fast after his own fashion, and Permit Women to enter into his Cell. St. Bernard Answers that he has no power to Command him, but that he has several times Advis'd him to Eat at least once a day to receive no visits from Women and to live by hard Labour.

In the Four Hundred and Fifth he takes Notice to an Abbot that one of his Monks was qualify'd to be Profess'd, and therefore he ought not to dispense with him.

The Four Hundred and Sixth is Address'd to the Abbot of St. Nicholas in the Woods, to whom he recommends a certain Monk.

In the Four Hundred and Seventh he blames Odon Abbot of Beaulieu, for not having paid a Legacy to a Poor Man, and tells him he had better have Sold a Chalice from the Altar, than have suffer'd this Person to want.

In the Four Hundred and Eighth he recommends to William Abbot of the Regular Canons of St. Martin of Troyes a Clerk who had a mind to retire from the World, and who was not able to un∣dergo the way of Living at Clairvaux.

In the Four Hundred and Ninth Address'd to Rorgon Abbot of Abbeville, he makes him a compli∣ment upon his desiring to see him, and desires him to bestow a spare piece of Ground belonging to his Abby, to the Monks of Alchy.

In the Four Hundred and Tenth he recommends to Gilduin Abbot of St. Victor of Paris, Peter Lom∣bard who was come from Bulloign in France, and had been recommended to St. Bernard by the Bishop of Lucca.

The Four Hundred and Eleventh is written to Thomas Provost of Beverlake in England, and contains Exhortations to a Holy Life.

The Letter following is written upon the same subject to a young Man who had enter'd into a Vow to embrace a Monastick Life.

In the Four Hundred and Thirteenth he recommends a Probationary Monk to Rainaud Abbot of Foi∣gny Advising him to send him back after he had corrected his Faults.

In the Letter following he blames a Monk of this Monastery for having Oppos'd the return of this Person.

By the Four Hundred and Fifteenth he exhorts a Man to perform the Vow he had made to become a Monk of Clairvaux.

In the Four Hundred and Sixteenth he Answers a certain Person who had complain'd to him that he had had no share of the Alms given by Count Thibaud, that he was not concern'd in the Distribution of them.

The Two following Letters contain nothing remarkable.

These are all the Letters which are most commonly Ascrib'd to St. Bernard tho' Father Mabillon has Added some others which are doubtful, and might very probably have been written by other Persons. He also adds some Charters which may reasonably admit of the same doubt, all which nevertheless con∣tinue the foregoing Numbers.

The Four Hundred and Nineteenth is An Exhortation to Probationers the which Father Mabillon be∣lieves does not belong to St. Bernard, by reason that the Stile is more restrain'd, and contains Maxims unlike those of St. Bernard, such as this, That we must Praise God even for our Damnation. It likewise appears to me that this Letter differs in stile from those of St. Bernard.

The Two following Letters are also Unlike the stile of St. Bernard.

The Four Hundred and Twenty Second is only a short Billet Address'd to King Lewis.

The Four Hundred and Twenty Third is a draught of a Letter concerning the Croisade which might probably be his as well as the Letter following. He therein recommends the Son of Count Thibaud going to the Holy War to Emanuel Commenes Emperour of Constantinople.

The Four Hundred and Twenty Fifth is a Copy of the Twenty Sixth Letter of St. Bernard.

The Four Hundred and Twenty Sixth is a Judgment by Arbitration pronounc'd by St. Bernard bet∣ween Hugh, Bishop of Auxerre, and William Count of that City.

The Four Hundred and Twenty Seventh is a Letter from Geofrey Bishop of Chartres, to Stephen Bishop of Paris, by which he advises him to Refer himself to St. Bernard touching the dispute he had with Stephen de Guarlande.

The Four Hundred and Twenty Eighth from Bernard Abbot of St. Anastasius, to St. Bernard Abbot of Clairvaux, concerning a disobedient and haughty Monk.

The Four Hundred and Twenty Ninth is an Elogium of St. Bernard sent to him by Hugh Metellus a Regular Canon of St. Leon.

The Four Hundred and Thirtieth is a Letter from the same written to St. Bernard which contains an Apology for his Monastery.

The Four Hundred and Thirty First is also from the same written in the Name of Siebaud Abbot of St. Leon to Abbot William, to excuse him for having Answer'd the Calumnies of Herbert with too great severity.

The Two following Letters are written by Haimon Arch-Deacon of Chalons, to St. Bernard; In the First he acquaints him with his sickness, and in the other he sends to him for his Sermons.

The Four Hundred and Thirty Fourth is a Letter Address'd to St. Bernard to excuse Thierri Bishop of Amiens from his Voyage to the Holy Land.

The Four Hundred and Thirty Fifth is a Charter by which Sampson Arch-Bishop of Rheims gives to the the Congregation of Clairvaux the Church of Mores, which he had Obtain'd from the Monks of St. Denys there to Build a Monastery of his Order.

By the Four Hundred and Thirty Sixth Henry Bishop of Troyes makes the like Gifts of the Church of Billencourt to the Abby of Clairvaux.

The Four Hundred and Thirty Seventh is a Letter of Hugh Cardinal Bishop of Ostia, to the general Chapter of Cisteaux, concerning the death of Pope Eugenius III.

The Four Hundred and Thirty Eighth, is a Letter of Bartholomew, a Monk of Foigny, who had been Bishop of Laon, Address'd to Sampson Arch-Bishop of Rheims, by which he justifies himself against his being accus'd, that he had embezelled the Goods of the Church of Laon, while he was Bishop there.

The Four Hundred and Thirty Ninth, is a Letter from Turstin Arch-Bishop of York to William Arch-Bishop of Canterbury, containing a Relation of what had happened to him when he had endeavoured to introduce the Customs of Cisteaux into the Monastery of St. Mary at York.

The Four Hundred and Fortieth, is a Letter of Fastrede the Fourth Abbot of Clairvaux, to an Abbot of his Order, whom he blames for going too richly dress'd, and living too delicately. He therein renews the Maxim of St. Bernard, That a Monk ought not to make use of any external Remedies.

The Four Hundred and Forty First, is written by Peter de Roye, a Probationer of Clairvaux, to the Pro∣vost of the Church of Noyon, in which he shews the difference between the Life led in Clairvaux, and that which is led at large in the World.

The Four Hundred and Forty Second, is a Letter of a General Chapter of the Province of Rheims, who were call'd the Black Monks, to Pope Adrian IV. whereby they beg that Godfrey Abbot of Lagny may be suspended.

The Letter following is from the same, Address'd to Pope Alexander III. upon the same Subject.

Lastly, the Four Hundred and Forty Fourth, is a Letter from an unknown Hand, Address'd to the Abbot of Reatino, which contains nothing remarkable.

The Second Tome of St. Bernard's Works, comprehends divers Treatises, whereof the first is Entituled, Of Consideration, divided into V. Books, and Address'd to Pope Eugenius III. to serve him for In∣struction. The Consideration he treats of in this Work, is as himself desires it, the Thoughts which he employs in search after Truth, and more particularly relating to the Duties of his Profession. In * 1.7 the first Book, he shews that the Condition of a Sovereign Pontiff would be but very unhappy, had he no regard to himself, for it would be a very indiscreet thing of him to spend all his time in hearing and deciding other Mens Differences, and all the while neglect to employ himself sometimes in Con∣templation. He exclaims against the great number of Causes that are brought into the Ecclesiastical Courts, as likewise against the many Abuses committed there. He shews that this is more consistent with the Secular Power than the Ecclesiastical. He says he would not have Eugenius follow the Exam∣ples of his Predecessors, who applyed themselves more to Business than Contemplation, but that he should imitate St. Gregory, who when Rome was threatned to be besieg'd by the Barbarians, labour'd on an Exposition of the most difficult passage of the Prophet Ezckiel. He there proves that Consideration serves to form and employ the four Cardinal Virtues. Lastly, he takes Notice of the unbecoming Bickerings at the Ecclesiastical Bar, and exhorts Pope Eugenius to endeavour after a Regulation.

In the second Book, after having justify'd himself for advising the expedition of the Croisade, which had been unsuccessful; he admonishes Pope Eugenius to consider as to his Person, who he is, and as to the Dignity of his Profession, what he is. First he is to reflect whence he is descended, which may serve to abate his Pride. He gives him to understand, that he is not set over others, to domineer over them, but to be their Minister and watch over them; that if this Dignity has procur'd him great Riches, he is not to think they belong to him by the right of Apostleship, since St. Peter had no power to dispose of what he never enjoyed: That he indeed had given him the charge of all Churches, but not an arbitrary Dominion over them, which he expresly forbids, and the Gospel disallows. That the same Person cannot well execute the Civil Government and the Papacy, and therefore he who grasps at both, ought justly to lose both. In a word, he advises him particularly to avoid being haughty on account of his Supremacy,

for (says he) you are not supreamly perfect by being supream Bishop, and take notice, that if you think your self so, you are the worst of Men. But let us consider you, as you stand in the Church of God, and what Figure you make. You are the Chief Priest, the Sove∣reign Pontiff, the first among the Bishops, the Heir of the Apostles, Abel in Priority, Noah in Go∣vernment, &c. 'Tis to you that the Keys of Heaven have been entrusted, and to whom the Care of the Flock has been committed; but there are other Door-keepers of Heaven, and other Pastors be∣sides you; yet you are so much the more above them, as you have receiv'd the Title after a different manner. They have every one a particular Flock, but you are superintendent over them all; you are not only Supream Pastor over all the Flocks, but likewise over all the Shepherds.

He establishes this Privilege upon the Words of our Saviour in the Gospel, and he adds some Lines afterwards.—

Others are but call'd to a part of the Care, when the full Power is confided to you. Their Power is limited, when yours extends even over those who have a power over others; for it is your Busi∣ness to excommunicate a Bishop, and suspend him if you see occasion. This is what you are at pre∣sent by your Office to remember also what you were, and who you are Personally, for you are still what you were once, and the Dignity which has been superadded to you, has not been able to divest you of your Nature. You were born a Man; you have been made a Sovereign Bishop, yet you are still a Man, so that you ought to consider your self as a Man; draw the Veil which covers you, disperse the Clouds that environ you, and you will find your self to be no better than a Poor, Naked, Wretched Creature, that is dissatisfy'd with his Nature; that is asham'd of being Naked; that grieves for being Born; that murmurs at being destin'd to Labour, and not to Ease; and in a word, that is born in Sin, with a short Life abounding in Miseries, and full of Fears and Complaints.

From these two Considerations he passes to a Third, which is to consider his Manners and Conduct, where∣in he Counsels Eugenius to make a serious Reflection upon those things. He admonishes him in the

Conclusion of this Book to be constant in Adversity, and humble in Prosperity; to fly sloth and unpro∣fitable Discourse, and to practise no manner of Partiality in his Judgments.

In the Third Book he Treats of the Consideration that the Pope ought to have towards those that are under him, and they are the Faithful over all the World. He admonishes him again not to affect an arbitrary Power over them which he repeats (says he) because there is no Poison nor Arms that he ought to dread more than the Spirit of Tyranny. He afterwards proceeds to treat of the Duty of a Pope towards his Inferiours, and first in respect to those who are out of the Church, as well Jews and Infidels, as Christians and Schismaticks. He says it is a Pope's Duty to bring over those that are in an Error, to keep those from straying that are already brought over; and lastly, to reconcile and fix Wanderers. For this purpose he must pitch upon unbyassed Preachers, and who shall be apt to be mov'd neither by Ambition nor Avarice: Such as these now adays swarm in the Court of Rome, and that is the rea∣son that there is so little good done, and that Religion seems as it were at a stand. He speaks af∣terwards against the grievance of appealing to the Court of Rome:

We must (says he) make a severe Reflection upon these Appeals, for fear a Remedy prove fruitless when it is established, for it seems to me, that a great deal of Mischief may be occasioned by these means, if moderation be not made use of. Every Body appeals to your Holyness; 'tis a badge of your Primacy, yet if you are wise, you will rather endeavour to procure the welfare of the Church, than insist upon the gran∣dure of your See. Men appeal to the Pope, and would to God it was to a good end. Would to God that those who oppress others, would feel the effect of protection granted to such as are oppressed. But on the contrary, nothing is more common, than for the Oppressors to have cause to rejoyce, and for the Oppressed to have reason to mourn. The Court of Rome seldom considers, either the Fatigue or Expence of a Journey in a just cause, and rarely are incens'd against him or them that were the cause of it. Rouze thee then, O Man of God, when these things happen: Be touch'd with Com∣passion for the Sufferer, and mov'd with Indignation against the Oppressor: Let the first be comforted by a Redress of his Grievance, by a full satisfaction for the Injury done him, and let the last repent of what he has done, and let him have no power to do the like again. The same punishment is to be inflicted upon those that appeal without cause, for no small Injury accrews that way; Men may be permitted to appeal where they are injured, but to appeal with design to injure others, is an inju∣stice that ought not to be suffer'd. One may reasonably appeal from a Sentence, but it would be ill done to do so before any be pronounc'd, insomuch that as then no manifest wrong appeared. Who∣ever appeals without being injured, has either design to molest his Adversary, or to gain more time for his Defence.

He adds, that every Body complains and murmurs against the great Number and confusion of Appeals made to Rome, and that they are the occasion of innumerable Mischiefs. He con∣firms this by some Examples; and moreover Counsels the Pope not to suffer any longer such as pro∣mote injustice. He also in this Book condemns the Abuse of Exemptions.

I have a mind (says he) to speak of the Complaints and Murmurings of the Churches who cry continually that they are torn to pieces and dismember'd, and that there are few or none, but either feel this Damage or fear it. If you ask wherefore? It is because the Abbys are wrested from the Jurisdiction of their Bishops, the Bi∣shops from that of the Arch-Bishops, and the Arch-Bishops from that of the Patriarchs or Primates. Does this consist with Order? Can this be any ways excus'd? You may thereby indeed shew the ab∣soluteness of your Power, but it is to be fear'd you can at the same time produce but little Justice. You do thus because you have a power to do it, but the Question will be only whether you ought to have done it. You are set above others, only to preserve to every one his Rank and Quality, and not to injure any one.

He proves afterwards that these Exemptions are neither Just nor Profita∣ble; that they confound the Oeconomy of the Church; that they occasion a great deal of Trouble, and raise a contempt as well of the lawful Powers establish'd by God Almighty, as of those of the Pope; and in a word, that they destroy the Ecclesiastick Hierarchy establish'd in imitation of that of the Angels. But what (may it be objected in the Pope's Name) will you then forbid me to grant Dispen∣sations? No certainly, but to ruin the Church you ought not. I know you are establish'd universal Dispenser, but still it is to Edifie and not to Destroy. When there is a necessity for Dispensation it is excusable; when it is profi∣table it is likewise commendable, but when there is neither of these, it▪ is rather Dissipation than a faithful Dispensation. There are several Monasteries in most Bishopricks, which belong peculiarly to the Holy See, ac∣cording to the Will of their Founders, but then must those be distinguish'd which have been gain'd on account of Devotion, from those that have been coveted by Ambition. And lastly, St. Bernard says, that the Pope ought in general to watch over the Church, and see strict Discipline and Ecclesiastical Institutions duly observed. He recommends to him more particularly to take care of the Reform, enjoyn'd by the Council of Rheims, relating to the Habits and Manners of the Clergy, as likewise to the Age and Qualifications of such as were to be admitted to Benefices.

In the Fourth Book, St. Bernard considers the Pope's Duty towards the Clergy, the Inhabitants of Rome, the Cardinals, and other Officers of his Court. He tells him his Clergy ought to be extreamly regular in all their Actions, because it is they that are to set Examples to others. In relation to the People, he observes that it is enough to say, it is the People of Rome to denote what disorders they live in. That it is a People that have never been accustomed to Peace, that love Disturbances and Tu∣mults, that are Cruel and Untractable, and who never submit, but when they have no power to resist: That he is nevertheless obliged to exhort them, though they seem irreclaimable. He farther admo∣nishes the Pope in particular to endeavour a Reformation of Luxury and Sumptuousness. He gives him a great deal of Advice, concerning the Qualifications that are to be requir'd in Cardinals and other Ministers, which he shall pitch upon to be near his Person, and counsels him to take care that they 〈◊〉〈◊〉 neither Selfish nor Arrogant; and in a word, he admonishes him to discharge his Domestick Affairs with true Oeconomy. Lastly, he makes a Recapitulation of all the principal Qualities that a Pope

ought to have. Consider above all things (says he to him) that the Church of Rome over which God hath plac'd you as Supream, is the Mother, and not the Commandress of other Churches; and moreover, that you are not a Soveraign Lord over the other Bishops, but only one among them; that you are a Brother of those that love God, and a Companion of such as fear him; that you ought to be a living Example of Justice, a mir∣rour of Holyness, a model of Devotion, the support of Truth and defence of Faith, the leader of Nations and guide of Christians, the Friend of the Bridegroom, and conducter of the Bride to her Spouse; the Ordainer of the Clergy, the Pastor of the People, the instructer of the Ignorant, the Sanctuary of the Oppressed, the Advocate of the Poor, the Hope of the Miserable, the support of the Fatherless, the Judge of Widows, the Eye of the Blind, the Tongue of the Dumb, the staff of Age, the revenger of Crimes, the Terror of the Wicked, and Glory of the Good, the Rod of the Powerful, the Scourge of Tyrants, the Father of Princes, the mitigator of Laws, the dispenser with Canons, the Salt of the Earth, the Light of the World, the pontiff of the most High, the Vicar of Christ, the Anointed of the Lord; and lastly, the God of Pharaoh.

In the last Book, he admonishes Pope Eugenius to consider the Power that is above his, that is, that of God and the Angels, which gives him occasion to treat of the Angels and of the Divinity.

St. Bernard began this Work in the Year 1149, and the first Book of it was finished the same Year. The second was sent to Pope Eugenius, in the Year 1150. after the ill success of the Croisade. The third in 1152, and the two last, some small time after.

These Books Of Consideration were follow'd by a Treatise of the same Nature, address'd to Henry Arch-Bishop of Sens, concerning the Manners and Duty of Bishops. St. Bernard therein shews how dif∣ficult it is to behave ones self in that Office, and the Necessity there is for having good Counsel. He afterwards lays down the Obligations for Bishops to prove an Honour to their Ministry by their Vir∣tues, and not by Vanity and Luxury. He treats more particularly of the Virtues requir'd in a Bishop, such as Chastity, Humility and Pastoral Care; and lastly, he blames the Conduct of those Abbots who had a mind to exempt themselves from the Episcopal Jurisdiction, and wear Pontifical Habits. This Treatise was compos'd about the Year 1127.

About the same time St. Bernard being at Paris, writ a Discourse to the Clergy of that City, Intitu∣led, Of Conversion, which follows the Treatise of the Duty of Bishops. It contains a Moral Exhorta∣tion to Repentance and change of Life, and towards the End, he speaks against Ambitious and incon∣tinent Clerks.

The Treatise of Commands and Dispensations was compos'd by St. Bernard, about the Year 1131. to serve for Answer to the Monks of St. Peter of Chartres, who had consulted him upon this Subject, and which is address'd to Roger Abbot of St. Colombe, near Sens, and not to these Monks of Chartres, because they had written to him with the leave of their Abbot. The first question he treats of, is whether all those things which are contained in the Order are Obligatory to them who profess them, or whether they are only Monitory and Instructive. And again, if one part ought to be taken for Precepts, and the other for Counsel. He answers, that the Order of St. Bennet is propos'd to all Mankind, but not of∣fer'd to be forc'd upon any Body. That any Person is free to be admitted of it, but when one is once engag'd in it, it becomes necessary so to continue; so that excepting a few particulars which re∣late to Spiritual Matters, such as Charity, Humility, &c. which are instituted only by God, and therefore not to be chang'd, all the other Rules of the Order are only Instructions and good Counsel to them who are not yet profess'd, but to such as are, they become Commands, and it is Criminal to violate them; that they are voluntary to the first, and compulsory to the last; yet however they may be dispens'd with upon an extraordinary occasion: That this power of dispensing belongs only to Su∣periours, and who cannot do it upon just Grounds, and not meerly out of Fancy. To explain the utmost extent of these Dispensations. St. Bernard reckons up three sorts of necessary things which are one establish'd, two Inviolable, and three Immutable. The establish'd are those which are found to be so very necessary, that every Body is not allow'd to alter them but Superiours only: These are Mo∣nastick Rules, which having been instituted by Saints, are as it were establish'd, and cannot be chang'd by private Persons, but as those who establish'd them were Men, those Men also who by a Canonical Election have succeeded to these Saints, have authority to give Dispensations without Abuse and Dis∣order, according to the circumstances of Time, Place and Persons; and moreover, these having been instituted for the encrease and preservation of Charity, as long as they are conducing thereunto they cannot be alter'd, even by Superiours; but if it at any time happens that they become contrary to the interest of Charity, in the Observation and Judgment of those that are oblig'd to inspect them, then it is but reasonable that what was at first instituted for the benefit of Charity, should be either omit∣ted, interrupted or alter'd for the sake of Charity, and it would be unjust, that what had been esta∣blish'd on account of Charity, should subsist and flourish in prejudice thereof. These things we term establish'd, are fixt and immoveable, even in regard to Superiours, but then it must be as long as they are Serviceable and Assisting to Charity. The second sort of necessary things are call'd Inviolable, for that not having been instituted by Men, but establish'd by the Commandments of God, they cannot be chang'd but by the Authority of God himself who was the Author of them. As to the third kind of necessary things which he terms immutable, are those which are of such a Nature, that even God him∣self could not change them on whatsoever account. Under this kind are comprehended all the In∣structions which Christ gave his Disciples on the Mount, and moreover, such as both the Old and New Testament have ordain'd relating to Charity, Humility, &c. all these things being such in their Nature, it would not be either allowable or profitable to retrench them, their Excellency being im∣mutable and founded on the principles of the Law of Nature. Of these three necessary things, the first is covenanted by free Will and a Promise. The second proceeds from the Authority of him that Commanded. And the third is grounded on the dignity of Precept.

From these Principles St. Bernard concludes▪ that an Abbot cannot dispense with any thing that be∣longs to Spirituals in his Order, and as to Outward Observances he must not be guided by his Pleasure, and Fancy, but by Charity, because he is not above the Order which he Professes himself a Member of: That the Letter of the Rules must give way to Charity when Necessity so requires it: That even Supe∣riours cannot restrain the Obligation of a Vow, unless upon an absolute Necessity; nor Extend it, unless the Inferiours Consent: that Nevertheless an Inferiour whose Obedience does not exceed his Vow is Imperfect, because perfect Obedience is not comprehended within any bounds, but embraces willingly and accepts courageously whatever it is commanded: That there is no Disobedience but what is to be avoi∣ded, but that several kinds of it are not equally Criminal: That there ought to be a difference put between the Person that commands and the things commanded: That in regard of the Persons we ought to be most Affraid of Offending our Superiours who have the greatest Authority over us; for it is better to obey God than Man, our superiours than our equals, and amongst our superiours those of our own Coun∣try rather than strangers: That in relation to Commands we ought to take more care of those which are of Importance than of those of less consequence, and that a Person is more or less culpable accord∣ing as the Command is of more or less Importance: That this difference is in the Commandments Esta∣blish'd by Men, because they command with more or less Affection according as they see Occasion▪ That Perfect Obedience consists in not slighting the least commands and Obeying the Greatest, confor∣ming ones self to the Intent of the Superiour: That slight matters, such as forbidding laughing or spea-king when they are once commanded become Obligatory, and they who disobey them commit a sin, tho' no Crime, providing they do it not with contempt; but when they contemn the Law they are more than ordinarily Faulty: That God is to be Obey'd, as likewise is Man that commands in his name pro∣viding the command be not contrary to the Law of God: That in doubtful Matters the commands of s•…•…∣periours are to be follow'd: That all Sins of Disobedience are not equal; and that in respect of those which are committed against the Monastick Rules, some are more considerable than others: That it ought not to be thought that the Observing of Monastick Rules is Impossible, because that cannot be but either thro' Neglect or Inadvertency.

St. Bernard proceeds afterwards to Answer some Particulars which these Monks had propos'd to him.

The First was why an Erroneous Conscience does not sometimes change the Bad to Good in like manner as the Good to Bad? He Answers that to the End that an Action may be good, it ought to be Effected by the Knowledge and Love of God: That he that does a good Action believing it to be bad, has not the Love of Good in him, and by consequence his Action must be bad, but that he that does a bad Action believing it to be Good, is ignorant of what is Good, and therefore his Action cannot be esteem'd Good tho' his Intention was so: That his good will shall not be altogether depriv'd of a Reward, altho' thro' a deceiv'd simplicity he be not altogether exempted from Ill. But what (Per∣haps you may say) did not he Act according to his Conscience? Yes, (replys St. Bernard) but accord∣ing to a false and erroneous Conscience which does not exempt him absolutely from sin.

Next he Answers this Second Question, which was If in relation to Commands Disobedience be proportionably as Criminal as Obedience is Meritorious? He shews that in certain cases Obedience is more Meritorious than Disobedience Criminal.

They had likewise demanded of him how far they were Oblig'd to be resident, and where they might take a Liberty to quit their Monastery. He Answers that a good Monk ought never to forsake his Mo∣nastery without leave first Obtain'd from his Abbot when he is able to Undergo the Injunctions of his Or∣der; but if the ill Lives of those which he lives amongst, hinder him from so doing, then is he to chuse and go to another Monastery where he may accomplish those Vows, he could not so well perform there: That altho' it be not allowable for a Monk who is in a well regulated Monastery tho' less Austere, to leave it without permission of his Superiour for one more Austere; yet if it happen that one having left it enters into another, none ought to Advise him to return, unless the Monasteries be near to each other, and he be speedily recall'd.

The Fourth Question they propos'd to him was Why St. Gregory the Great receiv'd a Person that had quitted his Order, into the Communion, and did not rather Oblige him to return to a Monastick Life. and why St. Austin Teaches that a Marriage contracted by such as had made a Vow of Continence is not to be Dissolv'd. St. Bernard owns freely that he is not of those holy Bishops Opinion: And that it belong'd to them to make good what they had Asserted.

He moreover Answers a Fifth Question Concerning the Bishops which St. Gregory had Cloyster'd up in Monasteries by reason of the Crimes they had committed, the Question was Whether they were to con∣tinue their Episcopal Habit there or to wear that of the Monks. He says He knows little of the mat∣ter but that it is likely they ought not to take upon them the Habits of the Order because they had never before done it, and because they were to continue in those Monasteries but for a time, and that they were confin'd to these Places only that they might have more leisure to Repent.

The Sixth Question which he Answers, is why of all the kinds of Repentance that among Monks has the Privilege of being term'd a Second Baptism? He says he believes it is by reason that they have abso∣lutely renounc'd the World and Practise a spiritual Life after a very excellent and extraordinary Manner; That they are anew cloath'd with Jesus Christ, and retire from the darkness of sin into the Light of Piety and Virtue.

The Seventh Question they Ask'd St. Bernard, is If when an Abbot dies or is Depos'd, they have during the Interval a Liberty to go out of their Monasteries to go to another? St. Bernard Answers they have not, because the Vow they made is not to be limited by the death of the Abbot, but only Authoriz'd by his Presence, and that therefore a Monk ought to consider his Vow by the limits of his own Life, and not by that of another.

They also demanded of him what a Monk ought, to do that has a secret Aversion to his Abbot, whose Election he looks upon to be Inconsistent with the Rules of the Order? to which St. Bernard An∣swers that when the Election is not manifestly Irregular the Monks ought to Obey.

The other Questions of these Monks bein•…•… of less Consequence St. Bernard Answers them in few words, and there is but one which deserves to be Mention'd, which is, If a Person who has offended another be so disposed as not to design to do him any harm, and yet is notconcern'd if any happen to him, be in a condition to Approach the Altar. St. Bernard Answers that he ought not to do it till his passion and Resentments be over.

St. Bernard's Apology Address'd to William Abbot of St. Thierry, is a Work in which he undertakes * 1.8 to Justify himself and those of his Order against their being Accus'd of speaking ill of the Order of Cluny, that is to say of all the Benedictin Monks who had not embrac'd the Reform of Cisteaux. Altho' this work be entitled an Apology, he nevertheless severely reproves in it the Monks of Cluny; but to have the better colour for doing so with greater freedom, he begins by declaring that neither he nor any of his Monks have ever spoken ill of that Order. He Approves of the different kinds of Religious Or∣ders, and particularly commends that of Cluny. He exclaims against those that Judge rashly of the manner of living of this Order, who think themselves more holy, because they lead an austerer Life. He shews that Spiritual Exercises are more profitable than Corporal, and that a Man may be a good Monk without practising all these Austerities, and that also all these Austerities are Unprofitable when they are not accompany'd with Charity and Virtue. But for fear that he may not seem to Approve of the Irregularities which were practis'd in the Abby of Cluny, he falls upon and condemns them in the Se∣cond part of this Work. He says that the manner of Living among the Order of the Abby of Cluny seems to be a work of Saints, because being willing to save a great many Persons they have temper'd the Rigour of the Rules of this Order in favour of the Weak without altogether ruining it at the same time. But I cannot believe they have nevertheless allow'd of the Many Disorders that are to be found in most Monasteries. For I can never enough Admire (says he) how so great a Licentiousness in Meals, Habits, Beds, Equipages, and Horses can get in and be Establish'd as it were, among Monks; Insomuch that those who have thus wholly Abandon'd themselves to these Excesses, seem to have had a mighty re∣gard to the Spirit and Religion of their Ancestors: In a manner that by these extravagant Proceedings they have procur'd Vices the name of Virtues, and on the contrary Virtues the Name of Vices. When a Mode∣rate Expence ought to be call'd Covetousness; Sobriety, if not Extraordinary, Austerity; and silence, sadness; they on the contrary call a loose behaviour the Effect of Discretion; Profuseness, Liberality, and much Talk∣ing but common Civility. Immoderate Laughing with them is no more a Vice, but goes under the Name of a Necessary Gaiety. Luxury in Habits and Pride in Horses are look'd upon as the good Breeding of a Monk; and superfluous Ornaments are the furniture of his Chamber. Yet whatever they thus lavish away can it be call'd Charity? No; Unhappy Charity that destroys the True! Irregular Discretion that confounds in us that of Virtue! Cruel Pity that has greater regard to the Body than the Soul! What a strange Charity is this, to provide so well for the Flesh, and to take no care of the Spirit! What Discretion to give all to the Body and Refuse all to the Soul! He afterwards proceeds to compare the Sobriety of the Antient Monks with the Intemperance of those of his Time, and gives a very lively Description of the Excesses of these last, whereof some of his Expressions follow. Are not their Mouths and Ears equally fill'd with Victuals and confus'd Voices? And while they thus Spin out their Immoderate Feasts, is there any one who offers to regu∣late the Debauch? No certainly: Dish dances after Dish, and for Abstinence which they Profess, two Rows of fat fish appear swimming in sauce•• upon the Table: Are you Cloy'd with these? The Cook has Art sufficient to Prick you up Others of no less Charms? He'll provide Sauces as different as your Dishes. Thus Plate is devoured after Plate, and such natural Transitions are made from one to the other, that they fill their Bellies, but seldom blunt their Appetites, for the Palate is always soagreeably entertain'd with so many Novelties that it has not leisure allow'd it to be satisfy'd. Now Hunger is reviv'd again, the Appetite is Awaken'd and they fall on with the same greediness and Gust. The Belly having no Eyes sees not how much it sakes in, and it is at last rather fill'd than Glutted. And because the simplieity of Nature is not entertaining enough, we make Mixtures and Hotchpotches of different kinds, and by exquisite and elected Sapours support and en∣courage our Intemperance, yet notwithstanding tho' we recede so much from Nature, yet are we not able to fill the vast Bound of our Desires. He then reproves very severely, their Excess and Niceness in Drinking, and ridicules a pleasant custom of some Monks who being Young, Healthy and Strong, would retreat at Sacra∣ment time into the Infirmary to Eat and Drink. From their Excess, in Eating and Drinking he proceeds to Dressing. We don't think our selves well Drest (says he) unless we have the best of every thing on our Backs. We don't search after the most decent and commodious but the Gayest Cloaths. We don't enquire for the warmest but the finest cloath. In a word, we don't desire (pursuant to our Vows) what may be most service∣able to u••, but what may cover us most with Vanity?—Don't we see every day that those Habits which were given to the Monks as Marks of Humility, are so contriv'd ••••at they serve rather to exalt their Pride? scarce can a whole kingdom furnish them suitable to their Extravagant Desires. The Soldier and the Monk almost participitate of the same Habit in the Field and the Cell. Will not a Monks Habit now a days become a Man of the World? A Prince likewise, providing he were in fashion, would not look Amiss in their Garments. But You'll tell me perhaps with the Proverb, That the Habit does not make the Monk, and that it is Virtue alone which governs the Heart tho' the Person be never so splendidly cloath'd. Very well: Then I would Ask you when you Traverse the Town, visit all Fairs, and the Merchants Houses, Overturn the Ma∣gazines, Unfold the Silks, Feel them with the Fingers, View them with your Eyes, Hold them up to the Light, Reject some and like others, Whether you have not more Vanity than Virtue? He Adds moreover that the Abbots do not only Neglect to Reform these Disorders, but even Authorize and Encourage them by their Silence and Example.

I am Accus'd (says he) of being Arrogant; No matter I cannot hold my Tongue; I must always take the Liberty to enquire how the Salt of the Earth comes to be so

deprav'd: What occasions Men, who in their Lives ought to be Examples of Humility, by their Practice to give Instructions and Examples of Vanity? And to pass by many other Things, what a Proof of Humility is it to see a vast Retinue of Horses with their Equipage, and a Confused train of Valets and footmen, so that the Retinue of a single Abbot outshines that of two Bishops. May I be thought a Lyar if it be not true that I have seen one single Abbot attended by above 60 Horse. Who could take these Men for the Fathers of Monks and the Shepherds of Souls? Or who would not be apt to take them rather for Governours of Cities and Provinces? Why, tho' the Master be Four Leagues off, must his Train of Equipage reach to his very Doors? One would take these mighty Preparations for the Subsistence of an Army, Or for Provisions to Travel thro' a very large Desert. Cannot Wine and Water be pour'd Undefil'd out of the same Cup? Cannot a Candle Give Light but in a Gold or Silver Candlestick? Cannot you sleep upon any other Bed but one of Tissue? Will not one Servant suffice to guide the Horse, serve at Table and make the Bed? If you tell me it is to save charges in an Inn that you carry so many things, then will I ask you why every one does not carry hisown Provisions.

He also does not spare the Monks in their Buildings.

But all this (says he) is little or nothing. Let us proceed to matters of greater Consequence, and so much the greater as by how much they are more Common. I shall not take Notice of the Dimensions of our Churches, of their Stately Heighth, of their Excessive Length and Superfluous Breadth, of their Sumptuous Ornaments and Curious Pictures which, attracting the Eyes of the Congregation do not a little, I fancy, divert their Devotion, and which seem to me not much more allowable than the Ceremonies of Ancient Judaism. As for my part I would have all Devotion and Places of Worship tend to the Glory of God. I would feign Ask the Monks (for I am a Monk my self) a Question which a Pagan heretofore demanded of Pagans. Tell me ye Priests (says he) what has Gold to do in Holy Places? Now I would make use of his Sence tho' not of his words. Tell me Poor Souls then say I (if you may be call'd Poor Souls) what has Gold to do in the Sanctuary? I do not speak of Bishops and their Churches, for they may take a greater Liberty, but I speak of the Churches of Monks. We know that Bishops are endebted both to Wise Men and Fools, and must be allow'd to stir up Devotion in the People by Images, and other such Sensible ob∣jects, which they could not raise by their Preaching. But we that are now no more of the World; that have forsaken all the Pleasures and Riches of Life, for Jesus Christ his Sake; who have cast at our feet all that Glitters in the Eyes of the World, and have fled from Concerts of Musick, Fragrant smells and Feasting our senses, shall we (I say) Interrupt our Devotion by these Bawbles which we have left for its sake? What can we expect if we should Acquiesce in all these Vanities? The Admiration of Sots or the satisfaction of Fools. Is it not the Commerce we entertain'd with the World that causes us to offer Incense to it's Idols? and to speak more plainly, Is not Avarice the Cause, the very worst of Idolatries? Is it not true that we have greater regard to the Peoples Riches, than their Salvation? If you ask me how comes this to pass? I will discover the wonderful Secret to you. There is a certain Art to multiply Riches by Exhausting them, and like a River to make them encrease while they flow, for here Profuseness is the Cause of their Abounding. Here the Eyes and minds of the spectators are so seduc'd by these costly Vanities, that instead of Offering their Hearts to God they Sacrifice their Purses to Man. Thus you may see how Riches swallow up Riches, and how the Money of the Monks proves a bait for that of Fools; for Men have I know not what Inclinations to throw Water into the Sea, and to heap Riches upon those that have 'em in Abundance. The Monks cover the Relicks with Rich Ar∣tire, and the Pilgrim for fear of being dazled approaches them with shut Eyes and an Open Purse. The best Adorn'd of these Images are ever the most Holy. Men crowd to pay them Devotion, but first they must be Consecrated with the Holy Water, and after are led to the Image where they for the most part Admire the Ornaments more than the Thing it self. Next the Church is hung round not with Crowns of Thorns, but Rows of Pearls. The Lights of the Lamps are heightned by the Lustre of Diamonds, and instead of Candlesticks you see great Branches of Brass mounted, whose weight and Work-man-ship are equally to be Admir'd. What do you think can be the cause of all these fine things? Are they more to put you in mind of your Sins than to move your Admiration? No Certainly. O Vanity of Vanities? But this is not so much a Vanity as Folly. The Church shines in its Walls and Suffers in its Poor. It covers its stone with costly Garments and leaves its Children the Misfortune of being Naked. Here the Eyes of the Rich are fed with the Bread of the Poor. The Curiosity of Men is Indulg'd when the Miseries of the Indigent are Neglected. Nevertheless if we are Insensible of the Wants of Men, we ought to have more respect to the Images of our Saints, than to Pave our Chur∣ches with them. What shame is it for us to Spit in the Mouth of an Angel, and Tread on the face of a Saint? But all this while if we have an Indifference for the Carving, why do we not spare the Beauty of the Painting? Why do we paint with our Hands, what we intend to deface with our Feet? Why do we take so much pains in embellishing what we Intend to defile the next Moment? What signify so many fine stroaks when they are immediately to be cover'd with Dust? In a word what occasion is there for all these Vanities among Poor Monks who have renounc'd the World, unless we have a mind to Answer this Pagan Poet with David; Lord, I have been all Enflam'd with Zeal for the Honour of thy House and the Tabernacle of thy Glory. Well then I Agree with you; I consent to these Excesses in the Church, the simplicity and Devotion of Prayers may possibly sancitify that that would be a Crime in a Prodigal; but in Cloisters, to what purpose are those Paintings Cawings, before people who weep for their Sins. Towards the End of this Treatise he makes an Apologue for what he had said before. I hope in God (says he) that no body will be Offended at what I have writ, for I do not question but that in Reproving Vice so severely, I have a little grated the Ears of some that Practise it. But it may be if God is so pleas'd to have it, that even those whom I may be thought to have anger'd, may not be so. But this cannot possibly happen unless they cease to be what they are, unless they cease to Ca∣lumniate every day according to Custom; to Judge ill of their Brethren by reason they do not visibly

lead so austere a Life; and if on the contrary those that are less mindful of exteriour Rigour, do not take care to retrench all their superfluities.

Lastly he blames those who thro' their Inconstancy go from one Order to another.

I have known some (says he) who had a mind to change the Moderation of their Order, for the Austerity of ours; What had they a mind to do then? Why what but to de∣prive their Brethren of the Scandal of their Inconstancy, and bring it to us? and they have not been less troublesome to us by their wretched Conversation, than they were to them by their lea∣ving them; and because they have despised through Pride the profession which they had embrac'd, and presum'd to assume a new one beyond their Abilities, God's Justice has suffered their Baseness to appear, for they have been obliged to quit our Order through the same Imprudence that they engaged in it, and shamefully to resume that which through Inconstancy they had forsaken, for not having entered on it, but by the Impatience they had to continue in their own, and not through an hearty desire of living with us, they have sufficiently shewn what they were, and going thus from one to the other, they have left Scandal with both. I don't here mean every Body, for thanks be to God, we have found some, who as they have begun generously, have persever'd honestly; for it is much better to persevere in what we undertake, than to undertake what we are not able to persevere in. But above all, let us all take care with the Apostle, that our Actions be conceiv'd in the Spirit of Charity.

The Treatise in commendation of the New Militia Address'd to Hugh, Great Master of the Knight Templars, was written by St. Bernard, about the Year 1135. This Order had been establish'd in the * 1.9 Year 1118. by some pious Knights who had made a Vow to the Patriarch of Jerusalem, that they would live like regular Canons in Chastity, Obedience and Poverty. The first that made this Vow, was Hugh de Paganis, and Geofrey de St. Aldemar. The King of Jerusalem gave them for their Habitation a place near the Temple, whence they afterwards took upon them the names of Knights-Templars. The Patriarch and Bishops gave them for Employment the guard of the High-Roads that led to Jerusalem, to defend the Pilgrims from Robbers. The first Great Prior of this Or∣der was this Hugh de Paganis to whom this Treatise of St. Bernard is dedicated. In the beginning of this Institution they were but nine Knights, but afterwards their Number soon encreased. Their In∣stitution was approved of by the Council of Troyes, in the Year 1128. who drew up the Rules they were to observe; some believe they were drawn by St. Bernard, but it is certain that it was John de St. Michael, nam'd by the Council and by St. Bernard, who drew them up according to the relation of the Great Prior and the other Knights, and as may appear in the Prologue of these Rules. The Treatise of St. Bernard which we spoke of, does not consist of Rules, but is an Elogium on this Order, and an Exhortation to the Knights of the Temple, to acquit themselves well of their Duty. The World hears (says he) with Astonishment, that there is a new Militia establish'd in the Country, which Christ honoured with his Corporal Presence, to the end, that as he had exterminated the Prince of Darkness from thence by the force of his Arm, he might likewise at present drive away his Guards by the prowess of his Courageous Soldiers, and consequently redeem his People anew. This kind of Militia is altogether new, and past Ages, have known nothing like it. They are ingaged in two Combates at once, one against the Flesh, and the other against the Enemies of Christ; in one they resist a Corporal Foe by force of Arms, and in the other declare War against Vice and the Devil. He adds, that the occasion and design of this Institution is not less to be admir'd; for whereas all Wars among Men, are either begun on account of Anger, Ambition or Vain Glory, or out of a desire of getting possession of something, and the end propos'd is always some Temporal Interest. These Knights of the Temple acted by a quite different Motive, and had quite another end in their Enterprizes. Their Business was to fight the Battles of the Lord, without fear of Sinning, if they kill'd their Enemies; or Perishing, if they were kill'd themselves; be∣cause whether they kill or were kill'd, it was altogether to further the cause of Jesus Christ. In a word, the Lives and Behaviour of these Knights ought to shame all those, who now-a-days practise the Art of War, for they did nothing but by command of their Prior, had nothing but what he gave them, us'd nothing superfluous in their Habits, liv'd regularly without Wives and Children, pre∣tended to nothing of their own, nor even so much as wish'd for more than they had; they moreover never gave their Minds to any Sports, delighted in no Shows, nor sought after any Honour, but wisely and diligently waited for the Victory of the Lord. After this great Commendation, St. Bernard ex∣horts them to acquit themselves courageously in their several Posts, having always a strict regard not * 1.10 to prophane the Holy Places upon which he makes divers Mystical Reflections.

The first of the Works compos'd by St. Bernard, is his Treatise on the Degrees of Humility and Pride, which follow in order of the Edition the Treatise which we have just mentioned before. The Title sufficiently acquaints you with the Subject: It suffices to observe that it is very moving, consist∣ing of abundance of Piety and good Matter.

The Treatise of the Love of God was written some time after the foregoing. St. Bernard therein treats of the Manner, Reasons, Source, Degrees and Obligation of loving God. He says, that the manner of loving God, is to love him without Reserve; the reason of loving him, is because he is God, and loves us, for the Recompence of loving him, is the Love it self which makes our Happi∣ness; then that the Source and Origin of this Love is Charity, which God affords us through Mercy. Lastly, that four degrees of this Love may be discover'd; the first is that by which Men love them∣selves; the second, whereby they love God for their own sakes; the third, by which they love God, both for him and themselves; and the fourth, whereby they love God on his account only. This fourth Degree is the supream perfection to which it is impossible to arrive in this Life, which even the Mar∣tyrs never did, and which the Souls of the Blessed cannot attain to, till they are separated from their Bodies, to which they have always a natural Tendency. He moreover distinguishes Chast and Pure Love from that which is interessed; the Love of Slaves from that of Children, and at length, it re∣spect of the Obligation to the Love of God he shews that it is natural so to do, and that it has an uni∣versal influence upon Mankind.

The Treatise of Grace and Free-Will, Address'd to William Abbot of St. Thierry, was written by St. * 1.11 Bernard, about the Year 1128. upon occasion of a Conference in which a certain Person had objected to him, that he had allowed too much to Grace, because that speaking of the Graces which God had done him, he had said that God had prevented him in doing Good, for that he ow'd to his Divine Grace all the Progress which he had made therein, and that he hop'd that he would in time grant him a full Perfection. One of the standers by, hearing him talk thus, said to him, What have you done then of your self, and what Reward can you expect when you confess God has done all? This Question occasion'd St. Bernard to write upon this Subject to explain the agreement of Free-Will with Grace. He therein fol∣lows the principles of St. Austin, and first he says, that Free-Will is sav'd by Grace, together with which it cooperates in consenting voluntarily to its Motions; that this Consent is effected by Grace it self, but that it is not less Free, because it is without constraint and voluntary. Where-ever there is consent (says he) there is a Will, and where there is a Will, there is a Freedom or Liberty. Ubi volun∣tas, ibi Libertas: The Will is a reasonable Movement, which presides over the Senses, and the Appetite which reason accompanies, follows and instructs without imposing any Force on it, so as that it may either incline to Ill by pursuing inordinate Desires, or to Good, by following Grace. The Will only is capa∣ble of both Happiness and Misery, and 'tis by its Consent and Approbation, that Men are either Wicked or Good, Happy or Miserable. He afterwards divides Freedom into three sorts, 1. Freedom or Exemp∣tion from Sin. 2. Freedom or Exemption from Misery. 3. Freedom or Exemption from Necessity. He calls the last Freedom that of Nature, the second, that of Grace, and the first, the Freedom of Life or Glory; for first, says he, Man was made an excellent Creature, with a Will altogether Free; second∣ly, he has been re-establish'd in Innocence to be a new Creature in Jesus Christ; thirdly, he is tran∣slated into Glory, to become a perfect Creature in Spirit. The Freedom of Necessity is to be found in all rational Creatures in whatever Condition they be; in Angels as well as Men, in the Blessed as well as the Damn'd, in the Righteous as well as the Wicked. They that would do well and cannot, are free from this Freedom, but they are not nevertheless free from the freedom of Sin, which ought rather to be call'd Free Advice than Free-Will. This second Freedom is found only in such as have Grace, as the Freedom of Misery, which he calls Liberum Complacitum, is to be met with alone a∣mong the Blessed, because those only can enjoy the Good that pleases them, and be exempt from the Ill that displeases them, they being only endued with Grace that can do Good, Grace being absolutely requisite to do it; so the Will of Free-Will to be absolutely perfect, has need of two Gifts of God, viz. of Conversion to Good and Confirmation in it, the first is granted through Grace to the Just in this Life, and the second is the effect of Beatitude. The first Man over and above the Freedom of Na∣ture, had likewise the Freedom of Counsel and the Freedom of Compliance, but nevertheless in an imperfect Degree; for these two Freedoms have both their Degrees, one being superiour, and the o∣ther inferiour. The first Man in the state of Innocence had this last, but lost it by his fall, insomuch that he afterwards retain'd orly Free Will. He fell by his Crime, and the ill use he made of his Will, but then he could not raise himself again by the same Power, by reason that he might not have fell un∣less he had so pleas'd, but being once fallen, it was not allow'd him to rise. What then says one, is Man's Free-Will lost because he cannot avoid Sinning? No, answers he, but rather the Free Warning he had not to Sin. He says moreover, that 'tis by reason of this treble Liberty of the first Man, that he was created after the Image, and in the resemblance of his Maker; that the Blessed have this re∣semblance in the greatest persection, because they enjoy this treble Freedom, after a more excellent manner than the first Man, and that those redeem'd by Jesus Christ, during their stay on Earth, through Grace receive a part of this Freedom, because that though they cannot be altogether free from Sin and Misery, yet with the assistance of Grace, they may be able to prevent being Over-come by Sin and Misery. Let no body think then, says he, that Free Will is so call'd because it keeps as it were, the Will in balance betwixt Good and Evil, in a manner that it can do one as easily as the other, for if this were so, neither God, the Angels nor Saints, who can do no Ill, could be exempted from doing it no more than the very Devils, who can do no Good. It is rather call'd Free-Will, because let the Will be inclin'd either to Good or Ill, it is still Free, it being in the power of no Person to be either Good or Bad, without the consent of his Will: Now Grace does not take away this Freedom, because it sets the Will at work, and changes the Evil to Good; but nevertheless, by its free Consent: So those who act through fear of Death or Punishment, do not fail to act with Freedom, because the Will cannot be constrain'd but by its self, and that cannot be forced by a violence purely passive on its own part. That in a word, excepting original Sin only, all others are an effect of the Will which in∣clines to Sin without being oblig'd by any exteriour Force: That we cannot pretend to any thing meritorious without Grace, but also that Grace cannot make us to merit without our Will. Merit consists in the consent that Free-Will gives to Grace, but at the same time this Consent does not pro∣ceed from Free-Will, because that cannot have a good Thought of it self, and that God is the occasi∣on of all Good in us, whether it be the product of Thought, W••ll or Action, for he does as it were prevent us by inspiring us with good Thoughts, and changes our bad Will by making us consent to Good, which he alone causes us to perform. That he effects the first without us, the second with us, and the third by us, for the beginning of our Salvation proceeds from God; we our selves are not the occasions of it, neither are we present at its being done, but the Consent and Action, although they do not proceed from us, yet are they not without us, insomuch, that we ought to take care when we feel good motions in us, not to attribute them to our Will which is weak, but to the sole Grace of God. These are the Principles and Maxims which St. Bernard establishes in this Treatise, which agree * 1.12 with the Doctrine of St. Austin, concerning the Nature of Free-Will, and the necessity and efficacy of Grace, without which Man could not perform any thing towards his Salvation.

The Tenth Treatise of St. Bernard, is a Letter address'd to Hugh of St. Victor, against some Opi∣nions which an Anonymous Author had laid down; which were,

• 1. That the Baptism of Jesus Christ had been obligatory ever since our Saviour had said to Nico∣demus, Whoever is not born anew by Water and the Holy Spirit, shall never enter into the Kingdom of Hea∣ven.
• 2. That no Body can be sav'd without actually receiving the Sacrament of Baptism, or Martyrdom in its stead.
• 3. That the Patriarchs of the Old Testament had as clear a knowledge of the Incarnation of the Christians.
• 4. That there is no such thing as a Sin of Ignorance.
• 5. That St. Bernard was mistaken in that passage of his Homilies, where he says, that even the Angels were not acquainted with God's Design touching the Incarnation.

As to the first, he says that it would be a hard case, that what Jesus Christ spoke in particular, should be taken for a general Precept, to oblige all Mankind. He is of Opinion, that Original Sin was remitted to the Jews by Circumcision, during the time of the antient Law, and to the faithful a∣mongst the Gentiles, either by their own Faith, or by that of their Parents, and that the Obligation of being Baptiz'd under penalty of Damnation, did not commence till after the Promulgation of the Gospel.

As to the second, he is of Opinion that the Adult may be sav'd without actually receiving Baptism, if so be they cannot be Baptized, although they desire it, because that actual Baptism is here supply'd by Faith and Vows. This he proves from divers passages out of St. Ambrose and St. Au∣stin, who (says he) are two Authorities which I cannot possibly dissent from, but with whom I am always resolved to be, either in the right or the wrong. He adds, that what supplies Baptism in case of Martyrdom is not the Pain, but the Faith of him that suffers. In relation to Infants who can have no Faith, he owns that they cannot be saved without Baptism, although they might be sav'd by the Faith of others, when they actually receive it.

As to the third, he says that if the faithful of the Old Law had as clear a knowledge of our My∣steries, as we our selves; God would have been either too liberal to them, or too reserv'd towards us: That the Gospel would not have been then above the Law; that St. Paul would have been in the wrong, to boast that he and the other Apostles received the first Fruits of the Spirit of God; that this would be to do a considerable Injury to St. John Baptist. And lastly, that the Prophets have not been all equally enlightned with our Mysteries, and that even among Christians, some have more know∣ledge in those matters than others.

As to the fourth, he affirms that there are Sins of Ignorance, and that the Author of this Propositi∣on ought to agree with him, since he has before maintain'd that the Precept of Baptism given to Ni∣codemus in private, obliged those who could have no knowledge of it; that it was moreover evident by the Holy Scriptures, that there are Sins of Ignorance, for th•…•… the Prophet David expresly prays to God not to lay his Sins of Ignorance to his Charge; also Moses speaks of Sins committed through Ignorance, and St. Paul is said to have persecuted the Church without knowing what the Church was; and our Saviour Christ beg'd of his Father to forgive them that Crucify'd him, in that they were ig∣norant of the Sin they committed.

As to the fifth, he explains what he had said concerning the Angels, knowing nothing of the mystery of the Incarnation before Gabriel came to acquaint the Virgin of the Circumstances of time, and place of the Incarnation, the manner thereof, and the Person chosen to be the Mother of God.

We will forbear speaking of the Treatise against the Errors of Abaelard, till we come to the History of that Author, so that there remains no more of the Treatises of St. Bernard in this second Tome, than * 1.13 the Life of St. Malachy, and the Tract concerning Singing, neither of which require any Observa∣tion.

The third Tome contains St. Bernard's Sermons throughout the whole Year, upon the several Feasts, and other matters of Moment. These are his other Works, being writ with as elborate as Spirit, * 1.14 and abounding with lively and solid Thoughts, very proper to move the▪ Heart. He preach'd most of them to his Monks, whom most commonly he exhorted publickly every day. Father Mabillon shews in his Preface, that although there might have been several Converts among these Monks who did not understand Latin, yet for the most part these Sermons were delivered in that Lan∣guage, as their style sufficiently demonstrates. He owns also that St. Bernard might sometimes have preach'd in the Vulgar Tongue, for the benefit of those that did not understand Latin.

The last Tome of the first Volume of St. Bernard's Works, contains his Sermons upon the Canti∣cles, amounting to the number of 86, and being upon the two first Chapters, and the first Verse of the third Chapter, they comprehend an infinite number of both Moral and Spiritual Thoughts which he draws out of the words of the Text, either by explaining the Text after a mystical man∣ner, or giving it an allegorical Sence, or adapting it to other Subjects. It is a wonderful thing to consi∣der how ready he is at this manner of writing, and how he could be capable of composing so vast a Work of such different matters upon two such short Chapters as those of the Canticles.

The second Volume of Works that go under St. Bernard's Name, is divided into two Tomes. The first contains a Continuation of the Commentary on the Canticles. This belongs to Gilbert of Hoi∣land, * 1.15 a little Island between England and Scotland, where there was a Monastery of Monks and Nuns, whereof he was Abbot, depending on the Bishop of Lincoln. He was of the Order of Cisteaux, and dy'd in the Year 1172, in a Monastery of the Diocess of Troyes in Champagne. This Continuation is of the same Nature with the Work of St. Bernard, and is divided into forty eight Sermons, all which do not go beyond the 10th. Verse of the 5th. Chapter. This is follow'd by seven other Ascetical Trea∣tises, and four Letters by the same Author.

This Tome contains several other Tracts, attributed to St. Bernard, although it is certain he was not the Author of them.

The first is a Letter or a Book address'd to the Fryars of Mont-dicu, which is a Charter-House in * 1.16 the Diocess of Rheims near Mouzon. This Book has been quoted under the name of St. Bernard, by Gerson and others; but nevertheless, several ancient Manuscripts assure us that it was written by Wil∣liam Abbot of St. Thierry, since Monk of Signy, as well as the Treatises of the Contemplation of God, and that of the Nature and Dignity of Love, both which go under St. Bernard's Name, and come next after. This William was native of Liege; he came to Rheims with his Brother Simon; they embraced a Monastick Life in the Monastery of St. Nicaise; afterwards Simon was made Abbot of St. Nicolas, in the Diocess of Laon, and William succeeded Geofrey, translated from the Abby of St. Thierry, to that of St. Medard of Soissons, in the Year 1120. He had a very particular Correspondence with St. Ber∣nard, and retir'd to the Monastery of Signy of the Order of Cisteaux, in the Year 1135, where he dy'd about the Year 1150. His Works over and above the first Book, being the Life of St. Bernard, and the three Treatises just mentioned, comprehend a Treatise call'd the Mirrour of Faith; another intitu∣led the Aenigma of Faith; a Book of Meditation; A Treatise of the Nature of the Body and the Soul; Another against Abaelard; a Book of the Works of William de Conches; A Treatise upon the Sacra∣ment of the Altar; and lastly, an Exposition of the Canticles. All these Works are to be met with in the fourth Tome of the Bibliotheque of Cisteaux. There is moreover mention made of a Collection of Proverbs and Sentences, being only a Manuscript, with some other Works which are lost. The A∣btidgment of the two first Chapters of the Canticles, which immediately follows the preceeding Works is only an extract of remarkable things in the one and fifty first Sermons of St. Bernard upon the Canticles.

The Declamations and Discourses on the words of St. Peter with our Saviour Christ, are the Work * 1.17 of Geofrey Abbot of Igny, extracted out of the several Works of St. Bernard whose Disciple he was.

The Treatise of the Ladder of the Cloyster, or the method of Praying, which was found among the Works both of St. Austin and St. Bernard, has been since restor'd to Guigue, Prior of the Grand Char∣ter-House, upon the Credit of a Manuscript of the Charter-House of Colen, having in the beginning of it a Letter of this Guigue, address'd to Gervase, and which serves for a Preface to the Book.

The pious Meditations concerning the knowledge of Human Nature, found amongst the Works of Hugh of St. Victor, belong neither to him nor St. Bernard, but rather to some more Modern Au∣thor.

The Treatise of the Edification the Inner House or of Conscience, found also among the Works of Hugh of St. Victor, belongs to some Monk, in all probability of the Order of Cisteaux, who liv'd much about the same time with St. Bernard. The same Judgment may be given concerning another Treatise of Conscience, and of another Treatise of the model of Life and Manners, which fol∣lows this.

The Treatise of Charity is composed of Matters drawn out of the Works of Richard of St. Victor, Peter of Blois, and of St. Bernard.

The Treatise Entituled the Mystical Vine, upon the words of our Saviour Christ, I am the true Vine, though it does not belong to St. Bernard, yet was written by some Author not long after him.

The Meditation on the Passion and Resurrection of Jesus Christ, which bears the name of St. Ber∣nard in some Manuscript, yet is not at all like his Stile, no more than the Lamentation on the Passion of our Saviour, and the Treatise on the three principal Mysteries of our Religion.

The Treatise of Virtues is not likewise of St. Bernard's Stile, but rather belongs to some Benedictin Monk, who writ it for Probationers, on the three Virtues of Humility, Obedience and Charity.

The Exposition on the Lord's Prayer belongs to the same Author.

These Treatises are follow'd by some Sermons of St. Aelreda, of Nicholas Disciple and Secretary to St. Bernard, who came from the Monastery of Montier-Ramey to Clairvaux, and who left this in disgust to St. Bernard; of Oger, Abbot of Lucedio, in the Diocess of Verceli, who liv'd a little while after St. Bernard; and of some other Sermons whose Authors are unknown; but which are attributed to St. Bernard, together with some other Opuscula of Piety of the same Nature, without Authors Names, among which there is a Treatise on these Words, Why are you come? Which is printed in the Biblio∣theca Patrum, under the Name of David of Ausbourg, of the Order of Minorites, with another Trea∣tise on the manner of living well, dedicated by an Anonymous Author to his Sister.

This Tome ends with some pieces of Prose, likewise falsely attributed to St. Bernard. * 1.18

The Sixth Tome contains the Sermons of Gueric, Abbot of Igny, whom St. Bernard brought to Clairvaux, in the Year 1131, from Tournay, where he was a Canon, and whom he had made Abbot of Igny, about the Year 1138, after that Humbert had laid down. Some Spiritual Letters of Guigue, fifth Prior of the Grand Charter-House, Author of the ancient Statutes of this Order. And the Historians of the Life of St. Bernard, whereof the first Book was composed, as we have said before, by William Abbot of St. Thierry. The second by Arnaud, Abbot of Bonneval, and the three last by Geofrey, Se∣cretary and Disciple to St. Bernard, who had before been a follower of Abaelard, and who after ha∣ving been Abbot of Igny, succeeded in the Year 1162, in the Abby of Clairvaux at Fastrede, and in the Year 1175, retir'd to Fossa Nova in Italy, of which he was Abbot, as also afterwards of Haute-Combe, about the end of this Century. He also writ a Commentary on the Canticles, the Life of St. Peter of Tarantaise, and divers other Treatises or Sermons which were never Printed. Cardinal Baronius has given us a Letter of this Geofrey, Address'd to Henry Cardinal-Bishop of Albani, against Gilbert of La Porre, which Father Mabillon has also placed at the end of this Volume, together with a Sermon of

the same Author for the Anniversary on the Death of St. Bernard, and a Letter of the same to Josbert on the Lord's Prayer.

The five Books of the Life of St. Bernard are follow'd by two Others containing an Account of his * 1.19 Miracles, one whereof consists of divers Pieces, that is of three Letters. One of Philip a Monk of Clairvaux to Sampson Arch-Bishop of Rheims. The Other writ by the Monks of this Monastety to the Clergy of Colen, and the third by Geofrey Abbot of Igny to the Bishop of Constance: The Second is drawn out of the Book entituled The Great Beginning of the Order of Cisteaux.

Beside these Authors Father Mabillon gives us likewise the Life of St. Bernard compos'd by Alanus, who from being Abbot of Larivoir was made Bishop of Auxerre in the year 1153. and retir'd * 1.20 to Clairvaux in the year 1161 where he dy'd in the year 1181. Also some Fragments of a third Life of St. Bernard which was believ'd to belong to Geofrey. And a fourth Life of St. Bernard written to∣about the year 1180 by John the Hermit, who had liv'd with St. Bernard's Disciples. He also Adds a Poem of the Monk Philotheus of the Life and Praises of St. Bernard, with Verses likewise of other Authors in his Commendation. And Lastly the Bull of the Canonization of this Saint together with the Testimonies that divers Authors had given of him which concludes this Volume.

He might also have put into this Volume the Letters of Nicholas of Clairvaux Secretary to St. Ber∣nard * 1.21 Publish'd by Father Picart a Regular Canon of St. Victor, and Inserted in the 22 Tome of the last Bibliotheca Patrum. They are about 55. all full of wit and written in a very enga∣ging Style; but they contain nothing remarkable either on account of Doctrine or Church-Disci∣pline. This Nicholas after having left Clairvaux, retir'd into his Monastery of Montier-Ramey, where he dy'd about the year 1180. M. Baluze has also given us two of his Letters in the Second Tome of his Miscellaneous Works.

St. Bernard's Style is Lively, Noble and Concise; his Thoughts Sublime and his Diction Pleasant and Curious. He equally abounds with good Matter, Tenderness and Force. He is sweet and Vio∣lent: * 1.22 He engages the Mind by his Insinuating Manner, and touches the heart with his Movements. His Exhortations are Pressing; His Admonitions full of Gravity; His Reprimands Efficacious; His Reproaches so temper'd with good nature that it is easie to perceive that he is in Charity with the Per∣son that he Rallies and reproves rather to correct than to insult or domineer over him. He knows how to commend without Flattery, and to tell Truth without Offending. He diverts, recreates and pleases; He Instills dread and Inspires Love; his knowledge is more useful and wholesome Doctrine than Curious Learning. He is so full of the Holy Scriptures that scarce a Period passes but he has some words or expressions out of them. St. Ambrose and St. Austin are those of the Fathers which he has fol∣low'd most, and which he considers as two Patterns that he is Indispensably bound to Imitate. He also Understood very well the Canons and Rules of Discipline of the Church; but he more particularly ap∣ply'd himself to Divinity and Morality. His Moral Sentences are noble, lively, weighty, and con∣tain a great deal of sence in few words. He is Ingenious and very fertil in Allegories. He treats of Doctrines after the manner of the Ancients, and not According to the Methods of the Scholasticks, and Controversiaries of his Time, which has gain'd him the Title of the Last of the Fathers. Altho' he has taken most of his Thoughts from the Ancients, yet has he manag'd them with so great Address that they seem to be his own. He was in so great Reputation for Piety and Learning while he liv'd, that all Potentates desir'd to have their Differences determin'd by him, and they look'd upon his Decisi∣ons as Indispensable Laws. The Proudest Kings and Princes have willingly condescended to obey him; The Bishops not only had recourse to his knowledge, but likewise regarded his Decisions as so ma∣ny Oracles; and have Referr'd themselves to him about the most Important Affairs of the Church. The Popes themselves have taken his Advice and look'd upon it as the greatest support of the Holy See. And all People had a very profound Respect and particular Veneration for his Person and Character. In a word, it may be said of him that even in his solitude, he govern'd all the Churches of the West. But what is most remarkable is that he knew how to join the Love of silence and a Retreat with so many Occupations and Employs, as likewise a Profound Humility with so great an Ele∣vation.

No Father of the Church has had his works so often printed as St. Bernard. The First Edition is that of his Sermons on the Times and Saints, Printed with his Book Dedicated to the Knights Templars, in * 1.23 the year 1475 at Mayence by Peter Schoiffer. About the same time the Treatise of Consideration, the Apology to William Abbot of St. Thierry, and The Treatise of Commands and Dispensations were printed at Rhoan. In the year 1481. his Letters with his Sermons were Printed at Brussels. This Edition was follow'd by that of Paris in the year 1494. which contains 310 Letters with his Sermons on the Canticles. The Editions of Bresse of the year 1495. of Spire in the year 1501. and of Venice in the year 1503 are also very Imperfect. That of Paris in the year 1508 contains almost all this Saints Works: They were Collected by the care of John Bouchard and Printed by John Petit. In the year 1515 Josse Clictou Printed them at Lyons with the Sermons of Gilbert de Hoiland on the Canti∣cles. This Edition has been several times Reprinted at Paris and Lyons. In the year 1520 two Monks of Clairvaux Publish'd a New Edition of St. Bernard's Works more correct than the former, Printed the First time at Lyons. Some time after Francis Comestor of the College of Sorbonne revis'd the works of this Saint, and Printed a new Edition at Paris in the year 1547. Whilst this Edition was selling and Reprinting, Anthony Marcellin publish'd another at Basil in the year 1552. In which St. Bernards works are rang'd after a New Order, and Divided into four Parts: The First containing his Sermons: The Second his Letters: The Third his Treatises: and the Fourth his suppos'd Works. In the year 1566 Francis Comestor's Edition was Re-printed as Printed with the Additions found in the Edition of Basil and some other Treatises. After this John Gillot undertook to present the Publick a New Edition of St. Bernard's Works, more Correct and more Ample than the former; This was Printed at Paris by

Nivelle in the year 1572. and afterwards Re-printed several times, particularly in the year 1586. In the beginning of the following Century, Edmund Tiraqueau a Monk of Cisteaux publish'd a new Edi∣tion of St. Bernard's Works, in the year 1601. And Eight years after John Picart gave another which was reprinted several times at divers Places. At length James Merlon Horstius labour'd seriously to get a good Edition of this Fathers works, and after a considerable time and a great deal of pains taken, he Produc'd one and Printed it in the year 1641. This Edition was receiv'd with Applause, and Reprinted in divers Places. Nevertheless Horstius having past over several Faults in the Text, which might be corrected by Assistance of the Manuscripts, Father Chantelon of the Congrega∣tion of St. Maur undertook to revise his Edition and Presented the Publick with his Sermons on the Times, and the Saints corrected, in several Places. This Father dying before he had finish'd his Design, Father Mabillon was pitched upon to continue what he had so well begun, who Publish'd this Saints Works entire in the year 1666. in a Great and small Volume according to the Model of Horstius, and review'd and corrected by divers Manuscripts. But as this Edition was the first work of this Learned Monk, he sometime after discovered several Errors which he had pretermitted before, and therefore Un∣dertook a Second Impression at Paris in two Volumes in Folio in the year 1690. In which the Order is altogether New, and which is moreover enrich'd with fine Prefaces, and divers short Notes at the bot∣tom of the Pages, and which reach to the end of the first Volume. It is this Edition we have follow'd in these Extracts which we have made.

Notes

• * 1.1

  The Life of Bernard:
• * 1.2

  The Letters of St. Ber∣nard.
• * 1.3

  The Letters of St. Ber∣nard.
• * 1.4

  The Let∣ters of St. Bernard.
• * 1.5

  The Let∣ters of St. Bernard.
• * 1.6

  The Let ters of St. Bernard.
• * 1.7

  St. Ber∣nard's Treatise of Considera∣tion.
• * 1.8

  St. Ber∣nards Apo∣logy to William Abbot of T•…•…rey.
• * 1.9

  St. Ber∣nard's Treatise in Commen∣dation of the New Militia.
• * 1.10

  St. Ber∣nard's Treatise of the Degrees of Humility and Pride. His Trea∣tise of the love of God.
• * 1.11

  St. Ber∣nard's Treatise of Grace and Free-Will.
• * 1.12

  St. Ber∣nard's Let∣ter to Hugh of St. Vict∣or.
• * 1.13

  The Life of St. Mala∣chy, &c.
• * 1.14

  St. Ber∣nard's Ser∣mons.
• * 1.15

  Gilbert Abbot of Hoiland.
• * 1.16

  William Abbot of St. Thierry.
• * 1.17

  Geofrey Abbot of Igny. Guigue Author of the Ladder of the Cloy∣ster. Works be∣longing to Anonymous Authors, found a∣mong those of St. Ber∣nard.
• * 1.18

  The Works of Gueric, Abbot of Igny. Lives of St. Ber∣nard. Works of Geofrey, Disciple to St. Ber∣nard.
• * 1.19

  The History of the Mi∣racles of St. Ber∣nard.
• * 1.20

  Other Lives of St. Ber∣nard.
• * 1.21

  Nicholas a Monk of Clair∣vaux.
• * 1.22

  The Cha∣racter and Judg∣ment of St. Bernard.
• * 1.23

  Editions of St. Ber∣nards Works.