Sermon XLVI. On the Virtues which Belong to Superiors and Inferiors

"Our bed is flourishing; the beams of our houses are of cedar, our rafters are of cypress trees."

"Our bed is flourishing; the beams of our houses are of cedar, our rafters are of cypress trees." The Spouse, my brethren, is here singing her epithalamium; and in beautiful language she describes the marriage-bed and the bridal-chamber. She invites the Beloved to repose. For this is the better part, to rest and "to be with Christ." However, the duty of co-operating in the salvation of souls requires her to be constantly employed in external activities. But now, availing of what she considers an opportune time, she announces that the bridal-chamber is ready and pointing to the couch, solicits the Bridegroom to rest Himself thereon, as I have just remarked. Like the two disciples journeying to Emmaus, unable to endure the burning fervour of her heart, she begs Him to accept the hospitality of her love, and constrains Him to pass the night with her, saying with St. Peter, "Lord, it is good for us to be here.'*

Let us now endeavour to ascertain the spiritual sense of these words of the Spouse. I should say, then, that, as regards the Church, her cloisters and monasteries represent the bed, because it is in them alone we can live our life undisturbed by temporal cares or worldly distractions. And this bed is manifestly "flourishing" when the conduct of the brethren, faithfully adhering to the examples and institutions of the fathers, borrows therefrom a glory and a fragrance, like a couch bestrewn with sweet-smelling blossoms. Next, we are to understand by the "houses" the communities of simple Christians, who, as walls by girders, are strongly bound together by the justly imposed laws of those "in high station," I mean, ecclesiastical and civil rulers. For by their authority the subjects are prevented from following their own will and desires, lest, like "leaning walls and tottering fences," they should thus fall asunder and involve in their ruin the whole spiritual edifice. As for the "rafters" which are firmly fastened to the "beams" or girders and serve as beautiful ornaments to the "houses," by these, I think, are designated the virtuous and orderly lives of a well-trained clergy, as also their fidelity in the due discharge of their functions. I have said the "rafters" must be attached to the "beams," for how can there be any stability or regularity in the clerical orders or in their various offices unless they be supported by the beneficence and munificence of their rulers, as rafters on girders, and protected by their power?¹

But you will notice that the comparison is made with "beams of cedar" and "rafters of cypress trees." The reason doubtless is because in the nature of such trees we find properties analogous to those which should characterise the two orders aforesaid, viz., the supreme governors in Church and State, and the subordinate clergy. The incorruptibility and fragrance of cedar wood, and the great height to which the tree attains sufficiently indicate the virtues which should adorn whose who are selected to fill the position of girders in the spiritual house of the Church. Therefore firm and resolute ought to be the character of such as are appointed to rule over others. They should be men of invincible hope, men who keep the eye of their soul steadfastly fixed on the things above. In short, the sweet fragrance of their faith and their virtue must be everywhere diffused, so that they can say with the Apostle, "For we are the good odour of Christ unto God in every place." The cypress also has a pleasant odour and its wood likewise is incorruptible, thus symbolising the inviolable purity of faith and morals which should belong to each of the subordinate clergy, in order that they may serve as "rafters" for the decoration and ornamentation of the Bridegroom's houses. For it is written, "Holiness becometh Thy house, O Lord, unto length of days." Here we have clearly prescribed not only the ornament of sanctity, but also an uninterrupted perseverance in grace. It is therefore necessary that no one should be set up as an ornament or embellishment of the house who is not himself adorned with virtues; and although he, as a 1"rafter," must be always inside, yet he ought to have good testimony even from those "who are without." There are other respects also in which the cypress and the cedar tree may be taken as representative of the same two orders. But for the sake of brevity I pass them over.

It is a matter worthy of observation how beautifully this one short versicle embraces all the properties which characterise the different grades in the Church, the authority of prelates and princes, the sanctity of the clergy, the docility of the people, the peace and quiet of monks. Whenever holy mother Church sees that everything is as it ought to be with regard to each of these orders, she certainly rejoices at the view, and she also invites her Bridegroom's attention to the pleasing spectacle, since she attributes nothing to herself, but refers all the glory to His bounty as to the source of all good. And if she speaks of our bed and our houses, this is evidence not of usurpation but of love. In the confidence begotten of exceeding charity, she esteems nothing not her own of all that belongs to Him. It has been her custom to seek not her own interests but His, and therefore she believes herself entitled to share with Him both His dwelling and His repose. Hence she associates herself with Him in speaking of the houses, etc., as if all things were common to the Bridegroom and His Bride. "Our bed is flourishing," she says, "our houses are of cedars, our rafters of cypress." Thus she boldly represents herself as united in ownership with One with whom she knows she is united in love. Very different the soul which has not yet fully renounced her self-will. She lives alone and takes her repose by herself. Or perhaps it would be more correct to say that she spends her time, not in solitude, but in the evil company of her carnal passions, with which she wastes ** her substance, living riotously," and, like the Prodigal, squanders the portion of the inheritance divided unto her at her own demand.

But as for you, my brethren, when you hear or read these words of the Spirit of God, do you think you can apply to yourselves any part of what is said? Does it ever seem to you that you recognise in your own experiences something of the Bride's felicity which the Holy Ghost Himself celebrates in this Canticle of love? If not, then of you also it may be said that you "hear His voice, but you know not whence He cometh and whither He goeth." Perchance you also long for the repose of contemplation. You do well. But do not forget the flowers wherewith, as you read, the bed of the Spouse ought to be decorated. Therefore do you likewise take care to bestrew with the flowers of good works the nuptial couch of your own consciences, making the practise of virtue to precede the holy quiet of contemplation, as the blossom precedes the fruit. For if you seek repose without being well exercised in labour, your rest will be only the lazy lolling of the luxurious: neglecting the fruitfulness of Lia, you will abandon yourselves to the delightful but unprofitable embraces of Rachel. Besides, it is altogether contrary to right order to demand the reward before I you have earned it, to desire to eat before you have laboured. "If any man will not work," writes the Apostle, "neither let him eat." And the Psalmist, "By (obedience to) Thy commandments I have had understanding." We are thus given to understand that it is only by observing the commandments we ' can make ourselves worthy to taste the sweetness of I contemplation. Do not imagine, then, that the I satisfaction of your private devotion should be allowed to withdraw you in the very slightest ] from the practice of holy obedience or from following / the traditions of the fathers. Otherwise, the Beloved will certainly refuse to take His repose with you. Especially when He finds the couch you have prepared for Him littered with the hemlock and nettles of self-will, instead of the sweet-smelling flowers of obedience. Consequently, He will not hear your prayers, nor will He come to you when you call upon Him. For such a Lover of obedience as He, Who chose to die rather than to disobey, will undoubtedly give Himself only with reserve to the soul that is unsubmissive. Neither need you expect any blessings on your unprofitable leisure t from Him Who has said, through His Prophet, "I have laboured in patience,"² alluding to the time when, as an exile from His home in heaven, where alone perfect repose is possible, "He wrought salvation in the midst of the earth." Rather it is much to be feared that you will bring down upon yourselves those dreadful words of reprobation which sounded of old like a clap of n/ thunder in the ears of the perfidious Jews, "Incense is an abomination to Me. The new moons and the sabbaths and the other festivals I will not abide." Also, "My soul hateth your new moons and your;^ solemnities; they are become troublesome to Me." Then the Prophet shall have to lament over you as over Jerusalem, saying, "The enemies have seen her and have mocked at her sabbaths." For the soul which the Bridegroom rejects becomes the sport of he^ infernal enemies.

I must here, my brethren, confess my extreme: ii astonishment at the impudence of some amongst us, who, whilst they are throwing the whole house into confusion by their singularities, whilst they are scandalising the community by their impatience, and by their insolence and insubordination showing their contempt for authority, have nevertheless the presumption to invite the Lord of all holiness with importunate solicitation to repose on the polluted bed of their evil consciences. But He has answered them beforehand where He says by His Prophet, "And when you stretch forth your hands I will turn away My eyes from you, and when you multiply your prayers I will not hear." What? To a bed such as thine, covered not with the flowers of virtue but with the filth of vice, hast thou the temerity to invite the King of Glory? Is it to repose with thee He shall come and not rather to reprove thee? The Centurion, although the sweet perfume of his faith was diffused throughout all Issael, yet, conscious of his unworthiness, begged the Saviour not to enter under his roof. And wouldst thou, polluted as thou art with the filth of every vice, wouldst thou compel Him to enter not thy house, but thy heart? The Prince of the apostles cries out in awe, "Depart from me, O Lord, for I am a sinful man." And dost thou dare to say, "Come to me, 0 Lord, for I am holy "? "Be ye all," writes St. Peter, "of one mind in prayer; love the brotherhood."³ jAnd the Vessel of Election, "I will therefore that men pray in every place, lifting up pure hands without anger and contention." You see, my brethren, how perfectly in accord are the Prince of the apostles and the Doctor of the nations, and how by the inspiration of the same Spirit they both speak of the peace and tranquillity of soul which ought to accompany our prayers. Do thou, therefore, who art a constant source of annoyance to thy brethren, who wagest war on concord, and revoltest from unity, do thou, I say, continue all the day long stretching out thy hands towards the Lord. Thou shalt only have thy labour for thy pains. But perchance you will ask, "What wouldst thou have us to do? "In the first place, you must cleanse your consciences from every stain of anger, dissension, discontent, and jealousy; and you must hasten to exclude from the home of your hearts i whatever you may find there to be opposed either to domestic peace or to the obedience which you owe your i superiors. Next, it is requisite to adorn the spiritual j couch with the flowers of all kinds of good works and j holy desires, and to perfume it besides with the odours of the various virtues. I mean to say, "Whatsoeverr things are true, whatsoever modest, whatsoever great;, whatsoever holy, whatsoever lovely, whatsoever ol good fame, if there be any virtue, if any praise of discipline," you must take care to "think on these things and to exercise yourselves in the same. When the bed is thus adorned, then you may with confidence invite the Bridegroom to repose therein, because like the Spouse, you can now truly say to Him at His entrance, "Our bed is flourishing." That is, your consciences shall be redolent of piety, peace, gentleness, justice; obedience, joy, and humility. So much for the bede

My brethren, every man who walks not according to the flesh but according to the spirit should recognise himself to be the spiritual temple of God. Such is the doctrine of St. Paul, for he says distinctly, "The temple of God is holy, which you are." Be careful, then, of this spiritual edifice which is yourselves, lest haply when it begins to rise towards heaven, it should suddenly totter and fall for want of strong beams to support and secure it. Take care, I say, to furnish it with firmly-fixed and incorruptible girders, such as the "fear of the Lord" which "is holy, enduring for ever and ever"; patience, whereof it is written, "Patience hath a perfect work," "The patience of the poor shall not perish for ever"; perseverance also, which can continue steadfast under any weight of superstructure, and extends itself unfailingly throughout the endless ages of a blissful immortality, according to the word of the Saviour, "He that shall persevere unto the end, he shall be saved"; but above all divine charity which "never falleth off," "for love is strong as death, jealousy as hard as hell." In the next place, it is necessary to bind and fasten to the girding beams lighter wood-work which may serve for rafters and for the ornamentation of the house. It is a duty to have this also of precious and beautiful material, but only for such as may have timber of that kind within reach. For by these rafters I understand the word of wisdom and knowledge, the gift of prophecy, the grace of healing, the interpretation of tongues, and such-like endowments, which are recognised to be rather useful for embellishing the soul than essential to her salvation. "Now, concerning" matters of this kind "I have no commandment of the Lord, but I give counsel." Considering that such cypress-wood is sought for with labour, found with difficulty — this earth of ours, especially in the present times, * being known to produce but very little of it — and elaborated with danger, my counsel and advice is that you should not be oversolicitous in your search for it. Let your rafters be made from the wood of other trees, which, although less beautiful in outward show, is proved by experience to be equally strong, whilst it is at the same time more easy to obtain and is possessed with more security.

Would to God that I, like so many others, were abundantly supplied with the wood of those trees which grow in such numbers in the Bridegroom's garden, that is, in the Church! The trees I am speaking of are "peace, goodness, benignity, joy in the Holy Spirit," to "shew mercy with cheerfulness," to "give with simplicity," to "rejoice with them that rejoice," and to "weep with them that weep." Would you not, my brethren, deem that house, so far at least as concerned the rafters, sufficiently, even richly adorned, which you observed to be fully and properly raftered with this kind of wood? "I have loved, O Lord, the beauty of Thy house." Give me always, I beseech Thee, of this wood, that I may have wherewith to adorn for Thy repose the bridal-chamber of the conscience. I do not mean my own conscience only, but my brother's also. So shall I be content. There shall be others no doubt, who will follow my counsel and example herein, contenting themselves with what, as I

St. Bernard himself was provided in an abundance not often equalled with this mystical cypress-wood, viz., supernatural gifts, being, according to Bellarmin, "distinguished for more11 think, gives contentment to the Bridegroom. As for the more precious material of the cypress-wood, I leave that to the holy apostles and other apostolic men. And you, dearest brethren, although you also may lack this nobler timber, nevertheless, if you possess the other, be of good cheer; approach with all confidence to Him Who is the "chief Corner-Stone, elect, precious"; be you "built upon the foundation of apostles and prophets" as "living stones" unto "spiritual houses, a holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ" Our Lord, and the Bridegroom of the Church, Who is over all things, God blessed for ever. Amen.

II.

Footnotes

1. Similar to this is the exposition given by Origen, who by the beams understands the hierarchy and by the rafters the inferior clergy. According to St. Gregory the Great, the beams signify the preachers of the Gospel, and the rafters the laity. Another view is that by the beams are represented the prophets and the apostles by the rafters. The Hebrew commentators understand this text of Solomon's temple. Cf. A Lapide, v. vii. in Cant., p. 546. — (Translator.) ↩

2. "Laboravi sustinens," Jerem. vi. ii, translated in the Douay Version, "I am weary with holding in," which meaning does not suit St. Bernard's context. — (Translator.) ↩

3. "Omnes unanimes in oratione estote, fraternitatem diligite." The latter clause of this text is found at i, ii. 17; the other occurs nowhere in St. Peter. The words "omnes unanimes"are read in i, iii. 8, but in quite a different context. Very Ukely the Saint was thinking of Acts i. 14, where we read, "All were persevering with one mind in prayer." — (Translator.) miracles than any other saint whose acts have been recorded and preserved." Tom. ii., controv., 1. iv. c. 14. — (Translator.) ↩