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. V. (Book 5)

The Life and Writings of Peter, Sirnam'd the Venerable Abbot of Cluny.

PEter Maurice Sirnam'd the Venerable, the Ninth Abbot of Cluny, descended from a Noble Fami∣ly of Auvergne. His Father Maurice, and his mother Rangarda presented him to the Monastery of * 1.1 Cluny, where he took upon him the Habit of that Order at the hands of Hugh the first Abbot of Cluny of that name. Whilst Pontius was Abbot he was made Prior of Vezelay, and then of Domnus; and at last Elected Abbot of Cluny in the year 1123. on our Lady's Assumption day, when he was but Thirty years Old or thereabouts. He dy'd in the year 1157. on Christmas day.

Whilst he was Abbot he wrote a great many Letters, of which they have made a Collection divided into six Books. In the Last Book is inserted a Treatise against the Jews, and another Tract against the Petrobusians. He likewise compos'd two Books containing the Narratives of several Miracles which happen'd in his time; four Sermons; a particular Letter against those who maintain'd that Jesus Christ was not in express Terms call'd GOD in the Gospel; several pieces of Prose, one an Encomium of our Saviour, another upon St. Benedict, a Third upon the Resurrection of our Saviour, and a fourth in Honour of St. Hugh; two Hymns, the one upon the Virgin Mary, and the other upon Mary Magdalen; and a dis∣course in Prose upon the Virgin Mary. He procur'd the Alcoran to be turn'd out of Arabick into Latin, and made a Treatise to refute it in opposition to Mahometanism.

We have almost all these Works printed a-part at Paris in the year 1522. at Ingoldstat in 1546. in the Library of Cluny, and in the last Bibliotheca Patrum.

Among this Authors Letters there are several which contain several considerable Points both of the History and the Discipline of these times; so that we cannot forbear giving you an Abstract of them.

The First Letter of the first Book is directed to Pope Innocent II. He acquaints him that the Arch-Bishop of Bourdeaux who was a zealous promoter of the Interests of his Holyness, had given him intelli∣gence of the News he had receiv'd: That he was heartily glad at the happy success of his Affairs, and that he congratulated him for the great care he took in Reforming the Church. He declares to him that he is very much concern'd that he is not in a posture of being an Assistant in so great an undertaking. He exhorts him to persevere in the vigorous maintenance of his Dignity, in hopes that God, who had already subdu'd part of his Enemies, would at last bring the rest under his feet. He assures him that he shall always be inviolably at the Devotion of his Holiness, and that where or in what Circumstance soever he should be, he would always regard him as the Soveraign Pontiff. In the Close of this Letter he intreats the Pope to remember that the Church increased at first by Sufferings and Persecutions, and that it surmounted all opposition by Patience: That he had combated against its Enemies Seven years already, that in the Eighth it was to be hop'd, he would sing Praises of Joy and Exultation. This Conclusion makes it appear that this Letter was wrote in the seventh year of the Pontificare of Inno∣cent II. Anno Christi 1137.

In the Second of the same Book he wrote word to the Bishop of Albani, that the Bishop of Troyes was ready to bestow one of the Prebends of his Church on the Monks of Cluny, as formerly the Prebends of Chartres, and Orleans had been bestow'd on them. He intreats him to promote this Business at Rome, if he thought in Conscience he could safely do it. He likewise intreats him to prevail upon the Pope to remit to him the Tryal of a Priest within his Jurisdiction, who was gone to Pisa, where the Court of Rome then was, in order to have his Cause heard there.

In the Third he wrote to Haimerick Chancellor of the Church of Rome, concerning the Affair of the Monks of Aniana, who had preferr'd great complaints against the Bishop of Bezius. He therein takes no∣tice that in his time the Members of the Church were very much disjoynted in his Country, that the supe∣riors insulted over the Inferiors, and the Bishops over the Monks; so that (says he) it seems as if their Aim

and Design was not to feed their Flocks like Shepherds, but fleece and drain them like Hirelings. * 1.2

In the fourth he acquainted Hugh Arch-Bishop of Roan of the Death of one of his Clerks, whom h•• had assisted in the last Moment of his Life. He takes notice that they had given him the Extreme Unction before the Viaticum, and that afterwards he receiv'd the Sacrament twice.

In the Eleventh he intreats Pope Innocent to be favourable to the Church of Orleans by confirming t•…•… Election of Heli Abbot of St. Sulpicius to the Bishoprick of that Church.

By the Fifteenth ••e acquaints Adela of the death of Henry King of England, who departed this L•…•… on the second of D••cember 1135. after he had receiv'd all his Sacraments, as he observes in this Lette••▪

In the Seventeenth he acquainted Pope Innocent II. of the Murders committed on the Sub-dean o•• Orleans, and Thomas Arch-deacon of Paris, and prays him to confirm by his Apostolick Authority, the Sentence pass'd in France against the Murderers.

The Twentieth directed to Monk Cislebert contains a long Instruction about the Duties and Virtues of Monks.

In the Twenty Third he declares to Pope Innocent that he had much ado to resolve upon sending any of his Religious to re-establish the Abbey of Luxeu, because he fear'd it would prejudice his Monastery by drawing off the Monks from thence; and that besides it was easier to found new Monasteries than to re-establish Old Ones: That however in obedience to the Commands of his Holiness, he had offer'd to the Monks of the Abbey of Luxeu, who had waited upon him, to send them an Abbot and some Officers; but that they had rejected the Religious which he had offer'd them.▪ He intreats the Pope, that if they were still resolv'd to have a Monk of Cluny for their Abbot, he would not grant them Liberty to choose whom they pleas'd, but order them to be satisfyed with his Choice.

In the Twenty Seventh he complains to the same Pope, of the outrages offer'd to the Arch-Bishops, Bishops and Abbots, among whom he was present in the Town of Luni.

The Twenty Eighth is an Apology for the Order of Cluny against that of Cisteaux, directed to St. Bernard; wherein after he had pass'd several Compliments upon him for his Learning and Piety, he relates the Points, upon which the Monks of Cisteaux pretended, that those of Cluny deviated from the Rule of St. Benedict; which are as follow. (1.) That they bestow'd the Monastick Habit on Novices as soon as they were presented, without staying till their probation Year was over, according as the Rule prescribes. (2.) That they made use of Habits made with Skins. (3.) That they wore Bree∣ches always, though it was not permitted by the Rule, unless in case of Travelling. (4.) That they had thicker covering on their Beds than was prescribed by the Rule. (5.) That they had more than two Dishes serv'd up at Table with a second Course. (6.) That they always admitted the Religi∣ous Apostates, tho' the Rule prescribes that they should admit them only thrice. (7.) That they did not observe the Fasts which the Rule prescribed. (8.) That they did not inure themselves to any Ma∣nufacture. (9.) That when they entertain'd Strangers, they did not bow to them, and that the Abbot did not wash their Hands and Feet, as the Rule prescribes. (10.) That the Abbot kept not an Inven∣tory of all the Tools and Utensils of the Monastery. (11.) That when they are out of their Mona∣stery, they do not bow the Knee, as usual in saying their Office. (12.) That the Table of the Ab∣bot is not set apart for the Entertainment of Strangers. (13.) That when two Monks chance to meet, the Younger does not ask Blessing of the Elder. (14.) That they do not make one of the eldest Monks Porter of the Monastery Gate. (15.) That the Porter does not reply Deo Gratias, i. e. Praised be God, to those who knock at the Gate of the Monastery. (16.) That they renew the Vows that they have made in one Monastery, when they admit themselves into another. (17.) That they admit the Monks of another Monastery into theirs, without the leave of their Abbot. (18.) That they would be exempted from the Jurisdiction of their Bishop. (19.) That they hold Parishes and Tenths, which are only the Propriety of those who Preach and Administer the Sacraments. (20.) That they are pos∣sessors of Lands, and concern themselves with the Affairs and Business of this Life, as if they were mere Seculars having Territories, Seignories, Vassals, Banks, and Monks who are employ'd as Sol∣licitors and Advocates.

He returns a Reply to all these Objections, in the Name of the Monks of Cluny, and at first says in General, that they who make those Objections, are an upstart sort of Pharisees, who were for di∣stinguishing themselves from other Folks, and would be reckoned better than them. He asks them how it comes to pass that they who boast to be such strict observers of the Rule, forget at the same time the Observation of one Article, wherein the Monks are enjoyned, not only to call, but also sincerely to esteem themselves to be the refuse and vilest of all Mankind.

Is it (says he) the effects of this Article, which injoyns us to believe and assert our selves to be worse than others, to undervalue their Actions, and overprize our own, to contemn them, and set too high an esteem upon our selves?—You stile your selves the only true Monks now extant in the World, and treat all other Monks as Impostors and Corrupt; you wear an Habit of extraordinary Colour to distinguish your selves from others, and you brag to be the white Monks in the midst of black ones, though the black habit was made choice of by our Fathers out of Humility; and though we read that St. Martin, that admira∣ble true Monk, wore a long black Habit, and not a short white one as yours is. Now don't you violate the Rule of which you pretend to be so great Observers, since it declares it self against Monks being concerned for the Colour or the Quality of the Stuff which they wear? Are not you Pre∣varicators in changing that Colour which is most conformable to Humility and Austerity for ano∣ther more glaring and the emblem of Joy.

After he had made these Reflections on the Monks of Cisteaux, he maintains that those of Cluny do not transgress the Rule, in following the Traditions of their Fathers, since they derive them from the Saints, who authorize them by the Sanctity of their Lives, and by their Miracles, and who had a Privi∣lege of prescribing Laws to them. Afterwards he returns a more particular and direct Answer to the

foremention'd Objections. (1) That as to what related to the Admittance of Novices, they therein * 1.3 follow'd the Rule of Jesus Christ, who order'd the Rich Man in the Gospel who desir'd to be perfect, immediately to sell all he had, to give it to the Poor and to follow him; and who order'd the man that was willing to go bury his Father before he would follow him, to leave the Dead to bury the Dead, and to follow him without any more ado. And that they therein imitated the Example of the Apostles who follow'd Jesus Christ as soon as ever he call'd them, and who receiv'd into the Christian Church all those who offer'd themselves. He owns that the Letter of the Rule is against this Custom; but withall averrs that the End and Intention of the Rule being Charity and the Salvation of our Neigh∣bour, which are in force so long as any one practises the Rule even in the strict and Literal Sense, one may with reason deviate from the Letter of the Rule. He adds that since the Discipline of the Church has been alter'd with respect to a great many points, 'tis no such extraordinary matter that the Mona∣stical Discipline should be subject to the same Alterations. (2.) That St. Benedict in his Rule had pre∣scrib'd nothing directly concerning Habits: That he had no where prohibited the Wearing of Leather; that he only order'd that they should be different according to the Variety of Climats: That a Lea∣thern Habit was most suitable to Austerity and Solitude. That the Prophets, Elias, St. John Baptist, and the Ancient Hermits were cloath'd with Leathern Garments: That we find in story that St. Bene∣dict himself wore such an Habit: That lastly it must be left to the discretion of the Abbot to prescribe the Quality of Habits, according to the Climate, the Season, and the Constitution of those who wear them. (3.) That they wear Breeches for Decency and Modesty's Sake. (4.) That the Rule leaves the Abbot full power to prescribe what sort of Covering the Monks should have on their Beds. (5.) That with respect to Eating, we ought not Scrupulously to adhere to the express Terms of the Rule, since St. Benedict gives the Abbot liberty to Augment the portion of Bread and Wine, if they have work'd more than ordinary: And that 'tis well said of him, that 'tis Enough to allow the Monks two dishes of Meat upon the Account of their Infirmities, that so if they have no Stomach to the One they may eat of the other; but that if it should so happen that they could not eat of either of these two dishes, he has no where prohibited the allowing them a third or fourth Dish: Lastly that we ought to proportion the Quality and the Quantity both of Meat and Drink to the Constitution and strength of men, and to refer all to Charity, which is that Soveraign Rule, by which we ought to be rul'd and govern'd. (6.) That in receiving the Religious as often as they were willing to return, they did nothing but what was agreable to the Evangelical Law, and to the Practice of the Church: That what St. Benedict says on this subject in the Rule was only by way of Commination. (7.) That as to the Fasts they observ'd what was prescrib'd by the Rule, viz. from the 13th of September to the Beginning of Lent, they did not eat on any day (except Sundays) till None: but that from Whitsontide to the 13th of September they did always eat at Noon, tho' the Rule seems to prescribe that on Wednesdays and Fridays they should not eat till the Hour of None, because it leaves the Abbot at his Liberty to augment or dimi∣nish the Fast. (8.) That they had particular Reasons for not working with their hands, since such a Labour was injoyn'd the Monks only to keep them from being Idle, and that they being engag'd in other more useful Employments, were dispens'd from that. (9.) That it was a sort of Childishness to condemn the Order of Cluny, because the Religious and the Abbot of that house did not prostrate themselves before all the strangers that came to them, nor wash their Feet; and besides that this Em∣ployment would wholly divert the Monks from all their other Duties by reason of the great Number of the strangers: That however to avoid the total neglect of what the Rule prescrib'd each Monk every year washes the Feet of three strangers, and presents them with Bread and Wine. (10.) That the Ab∣bot was discharg'd from the Care of keeping an Inventory of the Tools and Utensils of the Monastery, provided another man did it, since it is impossible for him to do all things himself. (11.) That they do not omit those Genuflections which they are requir'd to make during the Office, tho' they say it abroad, unless when the badness of the Weather hinders them, and that then they say a Miserere. (12.) That the Abbot orders an allowance of meat and Drink to be given to all strangers, but that it was not pro∣per to introduce all manner of persons without distinction into the Refectory; nor that he should leave the Religious to wait upon Others. (13.) That the Young Monks do ask blessing viva voce of the Elder, when they meet them out of the Bounds of their Monastery; but that within those Bounds they only ask it by a low Bow without saying any thing, that they might preserve their Silence. (14.) That if they do not place at their Gate an Elderly Monk, yet they set one there of known and approv'd fidelity and Wisdom; that the Monastery-Gates are almost always open in the day time, and that 'tis sufficient that they have one to open them when they are shut. (15.) That 'tis not at all necessary that the Porter should cry Deo-Gratias to all Comers. (16.) That there was no inconveniency for the Monks when they change their Monastery to renew their Vows, and that the Rule it self in express terms per∣mits the Renewing of the Vow of Constancy. (17.) That they are satisfied that a Monk cannot leave his Monastery without the leave of his Abbot, so long as that Abbot discharges the Duty of a Pastor; that is so long as he takes care to provide for the Bodily necessities of his Religious: But that if it should so happen that a Monk cannot Live or be safe under an Abbot in one Monastery, he may leave that Monastery without the Licence of his Abbot▪ That 'tis upon this account that the Abbot of Cluny has obtain'd a Privilege from the Holy See, of entertaining all the Religions who are forc'd to leave their Monastery for either of these reasons. (18) That they have for their Bishop the Chief of all Bishops, and the Bishop of all the Churches, namely the Bishop of Rome, who has granted them the Privilege of being exempted from the Interdictions or Excommunications of all other Bishops be∣sides himself: That notwithstanding this they receive the holy Chrism, the holy Oyls, holy Orders, and the Consecration of their Churches from the hands of other Bishops: That to find fault with their Privileges is the same thing as to question the Authority of the Holy See; that several other Monks enjoy the same Privileges; and that Saint Gregory granted such to a great many Monasteries.

(19.) That the Pope has given them leave to have Parishes, and to enjoy Tenths: That 'tis reasonable * 1.4 for them who offer up continual Prayers for the Faithful to live by the offerings of the Faithful; and that as Secular Clerks have a Right to enjoy the Revenues of Ecclesiastical Estates, because they ad∣minister the Sacrament, and preach the Gospel, so the Monks likewise may receive the Oblations of the Faithful, upon the account of the Psalms which they repeat in their behalf, upon the account of the Tears which they pour out to divert the Justice of God, and upon the account of the Alms, and o∣ther good Works which they practise. (20.) That the Religious are not forbid holding Temporal E∣states of what kind soever; and that they may maintain their Estates by all manner of just and law∣ful ways. Lastly, he observes that we ought to make a distinction between two sorts of Precepts the one Immutable, which can never be chang'd, such as our Love to God and our Neighbour, whatever else is commanded by the Laws of God, and others which may be chang'd for a greater Good, or for the avoiding a greater Evil; and he avers, that whatever they had alter'd in the Rule of St. Benedict, was of the latter kind; and that they did not change it but only for the greater Be∣nefit, and to fulfil Christian Charity, which ought to be the Supream Rule and Law.

☞ [And now upon this whole Debate or Controversie between the Monks of Cisteaux and those of Clu∣ny, we cannot forbear making this one Remark, that according to our old course English Pro∣verb, here has been a great Cry, but little Wool; a great noise and clamour about the Ex∣ternals, but scarce one Word said, Pro, or Con, about the Internals of Religion; which suf∣ficiently shews, that when Men are once wedded to any party in Religion, their greatest Heats happen about the Circumstantials of Religion, to which that Party adheres, and that they have little or no Concern for the Fundamentals of the truly Catholick and Christian Church.]

The Twenty Ninth Letter is likewise written to St. Bernard, upon a particular Quarrel about one of the Monks of Cluny elected to the Bishoprick of Langres, whereof St. Bernard makes mention in his 164th. Letter, and in those that ensue. Peter of Cluny in this Letter says, that Saint Bernard being pre∣judic'd against this Monk upon some false Reports, oppos'd his Ordination.

The Thirty Third is written to Pope Innocent, about another Difference between the Monks of Cluny, and those of Cisteaux. This Pope in the Year 1132, had exempted the Monks of Cisteaux from paying Tenths. This was a considerable Prejudice to the Monks of Cluny, particularly to the Abbey of Gigny, who had considerable Tithes to receive from the Lands belonging to the Monastery of Mi∣roir. The Monks of Gigny were for demanding them, for which the Pope had interdicted their Church; whereupon Peter the Venerable conjures him not to deprive the Monks of Gigny of a Right which belong'd to them, and to suspend the Interdiction which he had pronounc'd against them, that so they might have time to inform him of the justice of their Cause. About the same time he wrote up∣on the same Subject, the Thirty Fourth Letter to Haimeric, Chancellor of the Church of Rome, whereby he represents to him more at length the injustice which he pretends was done to his Order; and directed another Letter to the Chapter General of Cisteaux, whereby he exhorts them to quit this their Pretension. This is the Thirty Fifth Letter, which is written with a great deal of Smart∣ness and Discretion. However, because several Abbots of the Order of Cisteaux were displeased at it; the next Year he sent them a Letter of Excuse, which is the Thirty Sixth and last of this Book. The Monks of Gigny not being able to obtain of the Pope what they desired, were for doing themselves Justice, and some few Years after went to the Monastery of Miroir, where they committed great Out∣rages. Pope Eugenius III. Innocent's Successor being inform'd thereof, wrote to Peter the Venerable about it, and threatned the Monks of Gigny to punish them severely, in case they did not make Repa∣ration for the wrong which they had done to the Monks of Miroir. St. Bernard and Peter the Venera∣ble, met at Cluny to adjust the Affair; the Damage was estimated at above Thirty thousand Sols; but the Monks of Gigny having made but very inconsiderable offers of Reparation, St. Bernard wrote to the Pope about it. At last the Affair terminated in an Accommodation made after the Death of St. Bernard, in the Year 1155.

The First Letter of the Second Book is wholly Doctrinal. He therein proves against a Man, who was faln into the Error of the Apollinarists, that the Humanity of Jesus Christ was composed both of Soul and Body.

The Second is directed to Peter Arch-Bishop of Lions. He congratulates his being advanc'd to the Primacy of a Kingdom, which acknowledg'd no other Superiour than the Holy See, and which had an Authority over all the Churches of France. He exhorts him to use his utmost Diligence for the Resto∣ration of Piety, particularly within his Diocess. In this Letter, he gives us a Description of the Irre∣gularity of the Manners of the Ecclesiasticks and Religious.

In the Third he complains to Pope Innocent of the Coldness which he shew'd to the Cardinal Bishop of Albany, to whom he lay under great Engagements; and exhorts him to leave him in France with Authority, where he was capable of doing a great deal of Good, till such time as he could recall him with Honour to Rome.

In the Fourth he exhorts Gilo Bishop of Frescati to abandon the Party of Peter de Leon, which could not be the true Church, since it was reduc'd to a small Number of People shut up in several Forts of Italy or Poitou. The Thirty Fourth is likewise directed to the same Bishop, upon the same Sub∣ject.

In the Seventh he shews Theotard Prior de la Charité, that he is bound both in Duty and Obedience not to quit his Charge.

In the Tenth, he with a great deal of Freedom remonstrates to Pope Innocent, that he does not do * 1.5 well in recalling the Cardinal of Albani to Rome.

In the Eleventh he complains to that Cardinal, that they had turn'd out several Monks out of the Monastery of Verdun to put some Clerks into their places.

The Sixteenth is a Circular Letter to all the Superiours of the Monasteries of his Order, whereby he recommends to their Prayers his Mother Raingarda, who departed this Life on the 22d. of June, and orders them to say thirty Masses for the Peace of her Soul, and to feed twelve poor People in the Monasteries where it could be done, and that in the others, the Priests should say two Masses, besides the General Mass.

In the next Letter, he tells us after what manner he receiv'd the News of his Mother's Death, who was become a Religious of Marsigny. He therein makes her Encomium, and describes the Circum∣stances of her Death, which was wholly Christian. These and the following Letters inform us that she dyed at the time of his Return from the Council of Pisa, held in the Year 1134.

The Twenty Sixth is a Letter of Pope Innocent directed to Peter of Cluny, wherein he recommends himself to his Prayers, and dispenses him from coming to Rome, because of his Infirmity.

In the Twenty Eighth, Peter Abbot of Cluny intreats Pope Innocent, not to take the Prior of Veze∣lay out of his Monastery, to make him Bishop of Langres.

The Thirty First is written to William Bishop of Orange, who had interdicted the Monastery of Puy, be∣cause the Monks retain'd a Church which had been given them by the Predecessor of that Bishop. Pe∣ter of Cluny, prays him to do them Justice, if not, to appoint a day wherein he would have the Affair discuss'd before the Pope's Legat.

The Thirty Third is written to Atto Bishop of Troyes about the Difference which had been between him and the Bishop of Auxerre, about the Ordinations of several Monks of the Order of Cluny, made at La Charité upon the Loire. Peter of Cluny was willing to send him the Privileges of the Holy See, which allow the Monks of Cluny to be Ordain'd by what Bishop they pleas'd, when he once could understand that this Affair was adjusted. He desires he would be pleas'd to send him an account thereof, and writes to him about two other private Affairs, the latter of which relates to a Clerk of his Church nam'd Guarin, who desir'd to have the first vacant Prebend conferr'd upon him.

The next Letter is written to the same Bishop, about Gebwin his Arch-Deacon, who was gone to Rome about some Difference which he had with his Bishop. In his Journey he stop'd at Cluny, and had promis'd Peter to return to Troyes, and adjust Matters with his Bishop.

Atto in the Thirty Fifth Letter returns an Answer to the foregoing Letter.

The following Letters of Peter of Cluny contain nothing in them of moment, till you come to the Seventh of the Third Book; wherein he replies to the Questions which had been propos'd to him by one of his Monks nam'd Gregory, who was a great Student. The first Question was, whether the Virgin Mary had received an Increase of Grace, in receiving the Holy Ghost with the Apostles on the day of Pentecost. Peter of Cluny replies, that she had received no increase of Charity or of sancti∣fying Grace, since throughout her whole Life, she had a fulness of Grace and Sanctity; but that she might have receiv'd an Augmentation of some particular Gifts, such as Knowledge, Prophecy, the power of working Miracles, of speaking several Tongues, which yet was not very certain. The se∣cond Question is, how the Virgin Mary could possibly be ignorant of any thing after she had con∣ceived the Son of God. Peter of Cluny proves, that she was ignorant of a great many things, nor is he of Opinion, that she had such a perfect Knowledge of God, as the Angels and Souls of good Men made Blessed have; and he positively denies, that here below she enjoy'd Beati∣tude, though he owns that she had more Knowledge and Wisdom with respect * 1.6 to Spiritual things, than all other Mortals? The third Question is upon a pas∣sage of St. Gregory, wherein that Father seems to assert that the Word was uni∣ted to the Manhood, before it was born of the Virgin-Mary. Peter of Cluny says, that this passage has given some an occasion of asserting that our Lord brought down his Humanity from Heaven, which is entirely contrary to the Sentiment of St. Gregory, who explains his Thoughts by saying, that though Jesus Christ was not yet born of the Virgin, yet the Union of the Person of the Divine Logos with the Manhood was already typifyed and foretold, though it was not as yet known or reveal'd.

In the Third Letter of the Fourth Book, he writes to Pope Innocent in favour of Lewis the Younger, King of France, and intreats him to have some condescension for him. If his Youth had inclin'd him to do any thing that was not convenient. This was written upon the occasion of the Difference between that Prince and the Arch-Bishop of Bourges. He likewise gave the Pope to understand, that the Mo∣nastery of Luxeu, which he would have reform'd the last Year, by sending thither several Monks of Cluny, was still wholly irregular, and in a worse Condition than before.

The Fourth is that Letter which he wrote to the same Pope about Abaelard.

By the Fifth, he recommends to that Pope a Canon of Lions nam'd Heraclius.

In the Seventh, he writes again to that Pope in favour of Arnulphus, Arch-Deacon of Seez, Elected and Consecrated Bishop of Lizieux, that the Pope might confirm him in spite of the Attempts made by the Count of Angers, to the contrary.

In the Eighth, he complains to Milo Bishop of Terrouanne, for his having publickly declaim'd in his Church against the Monks of Cluny, accusing them of being Proud and Disobedient to Bishops. He shews him, that if he had any thing to say against their Conduct, he ought to let them know of it, and reprove them for it privately, and not to declaim against them so publickly. Afterwards he

clears them of the Accusation, and complains that that Bishop had hinder'd the bestowing a Canon∣ship * 1.7 of Abbeville on them, though it did not belong to his Diocess, but to the Diocess of Amiens.

In the Ninth, he recommends to Pope Innocent the Bishop of Salamanca, Arch-Bishop Elect of Com∣postella, and intreats him to approve of this Translation.

In the Tenth, he intreats him to grant Hugh Arch-Bishop of Tours, leave to return to his Arch-Bishop∣prick. For Hugh in his Journey to Rome fell sick in the Monastery of La Charite, where he had taken upon him the Habit of that Order.

In the Eleventh, he exhorts the Arch-Bishop of Narbonne, who was very old and infirm, to quit his Arch-Bishoprick, and to retire to Cluny. This Letter was written from Spain, to which place he had travelled.

The Sixteenth is the Two Hundred and Twenty Eighth Letter of St. Bernard, to which Peter of Cluny reply'd by the Seventeenth, which is likewise the Two Hundred and Twenty Ninth of St. Bernard's Letters, of which we have given you an Abstract. Peter of Cluny does therein at first de∣clare, that the Difference which had been between them, whether about the Bishoprick of Langres, or for Tenths, had abated nothing of the Charity, Friendship or Esteem which he had for him▪ In the close of this Letter he sends him word, that he therewith sent him a Version of the Alcoran, which he had translated whilst he was in Spain, to shew the Errors and Follies of the Mahometan Religion. Af∣terwards he gives him a short account of Mahomet and of his Doctrine.

The Eighteenth is a Letter of Compliment to Pope Celestine, upon his Advancement to the Pope-dom.

The Nineteen is written to Pope Lucius, to whom he likewise made several Compliments, and as∣ked him whether he should send him the thirteen Religious, according as he had order'd him when he was at Rome. This Pope by the next Letters return'd him Answer, that he would do him a great Fa∣vour in so doing.

The Twenty First is that which he wrote to Heloissa, upon the Death of Abaelard.

The Twenty Second is written to Lucius, in favour of the Bishop of Orleans, who was accus'd by several of his Clergy.

By the Twenty Fourth, he recommends to him the Religious whom he sent him.

In the Twenty Fifth, he wrote to Pope Eugenius III. in favour of the Arch-Bishop of Besancon.

In the Twenty Seventh, he exhorts Atto Bishop of Troyes to retire to Cluny.

In the Thirtieth, he blames those who caus'd to be sung or recited such Hymns or Histories in the Church, as are full of Fictions; and he says that not long ago he was very much put to the Blush in being forc'd to hear Sung, and to sing himself in the Church an Hymn in Honour of St. Benedict, which contains twenty falsities at least, without mentioning the Impropriety of the Language, and the falseness of Quantity; which had engaged him to make another Hymn in Honour of that Saint.

The Thirty Sixth is written to King Lewis the Young, exhorting him to punish the Jews, not by putting them to Death, but by taking away from them such effects as they had unjustly gotten by their Usuries and Extortion.

In the Fourth Letter of the Fifth Book, he writes to Pope Eugenius III. the Causes which the Ab∣bot de la Chaise-Dieu alledg'd against the Arch-Bishop of Arles, and the Bishop of Viviers, nominated by his Holiness to take Cognizanae of the Difference which was between the Bishop of Nismes and that Abbey.

In the Fifth he wrote to the same Pope, about the refusal which the Arch-Bishop of Bourdeaux had made of ordaining him, who had been elected Bishop of Angoulème.

In the seventh, he replies to several questions which had been propos'd to him by Thibald Abbot of St. Colomba of Sens. Among the rest was this, Why they repeat the Unction of the Sick at Cluny. Pe∣ter the Venerable says, that the Case is not the same with the Unction of the Sick, as with the Uncti∣ons of Baptism and Confirmation, whose Efficacy is simple and only One; nor the same as with the sacerdotal Unction, or the Unctions of Churches and Holy Vessels, which imprint a Consecration which can never be effac'd. Whereas the effect of the Unction of the Sick being only Remission of Sins, wherein Men fall after they are recovered of their Sickness, it ought to be repeated in the next Sickness.

The Sixth Book contains several Letters of Peter of Cluny to St. Bernard, and of St. Bernard to Pe∣ter of Cluny, of which the fourth is somewhat remarkable. Peter of Cluny therein intreats St. Bernard to procure an Union between the Monks of Cluny and of Cisteaux, by ordering that whenever the Monks of Cluny should come into the Monasteries of those of Cisteaux, they might be entertain'd as the Monks of the Monastery, and admitted into the Refectory; the Dormitory, and the other Re∣gular Places.

There are likewise in the same Book several Letters to Pope Eugenius III. in one of which (viz. the Ninth) he assures him that the Arch-Bishop of Vienna does not at all oppose the Interests of the Order of Cluny, as the Pope had suppos'd, and sent him word in the preceeding Letter.

In the Twelfth, he advertises him of the Division which was in Chartreux the Great, upon occasion of a Person Elected to the Bishoprick of Grenoble.

In the Twenty Fifth, he gives him to understand of the Irregularities of the Bishop of Cler∣mont.

In the Twenty Seventh he wrote to him in favour of Humbert of Beaujeu, who returning from be∣yond Sea, was setled in the Neighbourhood of Cluny, and had put a stop to the Wars and Robberies committed there in his Absence, and had quieted all the Countrey thereabouts; but because he had quitted the Order of Knights Templars, and taken his Wife again, the Pope could not endure that he should live in the World. Peter of Cluny in this Letter remonstrates to him, that it was very proper

for him to use his Indulgence towards this Lord, and to grant him a Dispensation of living with his Wife, and of leading a secular Life. * 1.8

In the Twenty Eighth he wrote to him against the Provost, Abbot, and other Ecclesiastical Lords of Brioude, who had turned a Clerk out of his Church, and his demeans without any form of Justice, nay, so much as denying him to clear himself by the Tryal of Fire, as he had offered them to do.

The Forty Second, Forty Third, Forty Fourth, and Forty Fifth Letters are likewise written to Eugenius III. The first in favour of the Abbot of Brems, and the second in favour of Guy Lord of Domnus, who had been interdicted by the Pope, for having marryed a second Wife in the Life time of his first. Pe∣ter of Cluny shews the Pope the Reasons upon which he believes that the first Marriage ought not to stand, and prays him to determine this Affair according to this Remonstrance, and to take off the Inter∣diction which he had issued out against this Lord. The Third is in favour of the People of Placenza, who were unwilling to admit of a Bishop, consecrated by the Arch-Bishop of Ravenna, and they thought they had reason for it, because they were to admit of no Bishop but who was sent by the Pope. In the last, he acquaints the Pope of a Treaty which he had made with a Lord of his Neighbour∣hood.

The Fifteenth Letter of this Book, is a circular Letter written by Peter of Cluny, to all the Superi∣ors of the Houses of his Order, wherein he warmly reproves the Abuse which was establish'd among the greatest part of his Religious, of eating Meat every day in the Week except Friday. He shews, that this was forbidden by the Rule of St. Benedict, which enjoyns them to eat nothing but Fish, and by the Example and Institution of Odo, one of the Founders of their Order.

The Seventeenth, Eighteenth, Nineteenth and Twentieth Letters, are about the Croisade. Peter of Cluny had been invited by Sugerus Abbot of St. Denys, and by St. Bernard to meet at that Assembly which was to be held at Chartres upon this Design, he excuses himself from coming by two of his Let∣ters, but withal commends that design.

In the Twenty Sixth written to Everard, Grand-Master of the Order of Knight Templars, he com∣mends their Institution, and interceeds for Humbert of Beaujeu, who had left them.

The Thirty Ninth written to his Nieces, is in commendation of a Virgin Life.

The Seventh Book contains three Letters written by Peter of Cluny, to Sugerus Abbot of St. Denys, an Answer of that Abbot; three Letters of St. Bernard, and one Letter of Peter of Celles, written to Pe∣ter of Cluny.

Besides the Letters we have already mentioned, there are a great many others, which are either Letters of Compliment, or on Affairs of little Moment, and several other Moral ones about the Spiri∣tual Monastick Life, such as the Ninth and Tenth of the first Book; the Twelfth, Fifteenth, Twenty Second, and Fiftieth of the Second; the Fourteenth, Thirty Ninth, Fourtieth, Fourty First and Four∣ty Second of the Fourth Book; the third of the Fifth; and the Thirteenth and Fourteenth of the Sixth. All these Letters are penn'd with a great deal of Purity and pleasantness of Stile, full of Life and solid Thoughts. They are not indeed so Airy as the Letters of St. Bernard, nor so full of Turns and play∣ing upon Words, but the Style is more Correct, Even and Pure.

These Letters are follow'd by the Tracts of Peter of Cluny.

The first is dedicated to Peter of St. John's, who in a Conference which they had together, had told him, that some of those with whom he convers'd, had asserted that Jesus Christ is not expresly call'd God in the Gospel. Peter of Cluny in this Treatise, proves the contrary from all those Passages in the Gospel where Jesus Christ is stiled God, and has such Attributes apply'd to him, as belong to none but God.

The Second Tract is against the Jews, wherein he proves the Divinity of Jesus Christ, that he is the Messias who had been foretold by the Prophets, and refutes several Fables of the Jewish Talmud.

To these two Tracts are annexed two Prefaces, the one is Peter's of Cluny, and the other Robert's of Redines, upon the Version of the Alcoran, with an Abridgment of the History and Errors of Ma∣homet. The Five Books which Peter of Cluny has compos'd against the Alcoran, have not as yet been printed.

We shall speak of the Treatise against the Petrobusians, when we come to treat of those Hereticks.

The two Books of Miracles contain the Relation of a great many Miracles that happened in his time. In the second we meet with the Life of Matthew Prior of St. Martin in the Fields, and afterwards Bishop of Albani, and the Account of the Contest between Pontius and Peter the Venerable, about the Abbey of Cluny.

Of the Four Sermons penn'd by Peter of Cluny, we have only that about the Transfiguration re∣maining.

The pieces of Poetry which we have of his, are an Apology in Hexameters, or Pentameters against those who found fault with the Verses of Peter of Poitiers; several pieces of Prose on the Life of Jesus Christ, on the Resurrection, in Honour of the Blessed Virgin, upon St. Mary Magdalen, and in praise of Hugh Abbot of Cluny. Two Hymns, one on the Festival of St. Benedict, and the other upon the translation of his Body; and several Epitaphs on Count Eustachius, Bernard Prior of Cluny, Regi∣nald Arch-Bishop of Lyons, and Peter Abaelard. It had been well if he had written as well in Verse as in Prose.

Peter of Cluny made likewise a Collection of the Statutes of his Order, which were made whilst he was Abbot, and at the end of each Statute, has explain'd the Reason of their being enacted. These statutes relate to the Divine Service, to Fasts, the form of Habits, and several other Customs of the Monks of that Fraternity.

Father Mabillon in the third Tome of his Analects, p. 481. has given us two Letters of this Author, of the Association of Prayers for the Dead, between those of Chartres, and the Senators of Ve∣nice.

Notes

• * 1.1

  Peter the Venerable Abbot of Cluny.
• * 1.2

  Peter the Venerable Abbot of Cluny.
• * 1.3

  Peter the Venerable Abbot of Cluny
• * 1.4

  Peter the Venerable Abbot of Cluny.
• * 1.5

  Peter the Venerable Abbot of Cluny.
• * 1.6

  [We cannot but here observe, that this is one of the most modest ac∣counts of the Perfecti∣ons of the Virgin Mary to be met with among a∣ny Romanists, and such as does not at all favour the Notions of some of the modern Papists.]
• * 1.7

  Peter the Venerable Abbot of Cluny.
• * 1.8

  Peter the Venerable Abbot of Cluny.