Sermons on the Song of Songs46 Sermon XLVI
Sermon XLVI
3. If the beams are said to be of cedar, and the crossing-rafters of cypress, it is, without doubt, because the nature of each of these kinds of wood has something which befits the meaning intended. The cedar being a tree of lofty height, and of which the wood is fragrant and incapable of decay, denotes with sufficient fitness the qualities needed in those men who are to hold, as it were, the place of beams in the Church. For those who are set over others need to be strong and steadfast, hopeful and patient, that their eyes and their mind should be lifted up to heavenly things; and that, spreading abroad everywhere the good odour of their faith and life, they should be able to say with the Apostle: We are unto God a stveet savour of Christ in every place (2 Cor. ii. 15). The cypress, also, being similarly a fragrant and incorruptible wood, signifies and declares that every person, whosoever he may be, that is in Holy Orders ought to be of right faith and of pure life, that he may be worthy to serve as the ornament of the house of God, and to be in it, as it were, as its panelled ceiling, enriched with colours and gold. For what saith the Psalmist: Holiness becometh Thine House, O Lord, for ever (Ps. xciii. 5). In which words are well expressed both the beauty of holiness, and the endurance of a never-failing grace. It is obviously necessary that the man who is chosen to be the ornament and decoration of that House should be himself adorned with goodness of life and character; and although he ought always to have the inward witness (that is, of his own conscience), yet he should also be such an one as has a good testimony from them who are without There are other qualities still in these woods, which have no little relation to those spiritual truths of which we are treating; but I pass them over for the sake of brevity.
1 Lcujueatia (Vulg.) originally denoted the hollow spaces or panels formed by planks crossing each other at regular intervals to compose the ceiling of a room; but in later times they were painted, gilded, or inlaid with ivory and enamels. See Cheatham's Dictionary of Antiquities,' art. Lacunary Work.—Ed.
4. As to the well being of the Church, it is happily expressed in a very few words: the authority of prelates, the good life and good report of the clergy, the disciplined obedience of the people, and the peaceful devotion of monks. When in each of these respects all is well, the holy Church, our mother, rejoices in the contemplation of them, and presents them to the sight of her Beloved; she refers all things to His goodness as their cause, knowing that He is the Author and Giver of all good things; nor does she attribute anything to herself. For she says: Our bed, and, The beams of our houses, and the rafters; this is a sign of her affection, not of her usurping the ownership of these things; the very abundance of her affection gives her such confidence, that she regards nothing which appertains to Him whom she so loves as unconnected with herself. She believes that she is not to be excluded from the companionship of her Spouse, or from the sharing of His repose; inasmuch as she is accustomed to seek, not her own interests, but His. And it is for that reason that she ventures to speak of, as common to both, the bed and the mansion which are His. She is bold to associate herself in the possession of those things which belong to Him, with whom she knows herself to be associated in love. It is not thus with that soul which has not yet given up her own will, but dwells amid her own possessions, and lies down by herself; or, I should say more accurately, not by herself, but who dwells and associates in disorder and shamelessness with harlots; I speak of the lusts of the flesh, with whom that soul squanders its good things, and wastes its portion of the Father's substance, for which it had made request (Luke xv. 12).
5. But is it the case with you, who hear or read these words of the Holy Spirit, that you think some of these things which are said capable of being applied to yourself; that you recognise in your own soul somewhat of the felicity of the Bride which is chanted in this song of love by the Holy Spirit Himself; and yet it is perhaps said to you also that you hear His Voice, but canst not tell whence it cometh, nor whither it goeth (John iii. 8)? Perhaps you desire also the repose of contemplation; and in this you do well, provided that you do not forget the flowers with which, as you read, the couch of the Bride is strewed. Therefore do thou take great care similarly to wreathe around thine the blossoms of good works, and to make the exercise of virtues precede that sacred rest, as the flower goes before the fruit. Otherwise, it would be self-indulgent that you should so earnestly desire to rest before you have earned that rest by labour, and you would be neglecting the fruitfulness of Leah in desiring to enjoy only the society of Rachel. But it would be a reversing of the proper order to ask for the reward before having earned it, and to grasp at the mid-day meal before performing the labour, of which the Apostle says: If a man will not work, neither shall he eat (2 Thess. iii. 10). And what says the Psalmist? Through Thy precepts I get understanding (Ps. cxix. 104), so to teach you that the taste for contemplation is not due except to obedience to God commandments. Do 6. I am extremely surprised at the shamelessness of some among us who, after having troubled us all by their singularity, annoyed us by their impatience, and contemned us by their contumacy and rebellion, have, nevertheless, actually the boldness to invite, and that with importunate prayers, the Lord of all purity to come into the foul resting-place of their conscience. But what does the Lord say to such? When ye spread forth your hands, I will hide Mine eyes from you; yea, when ye make many prayers, I will not hear (Is. i. 15). And why? Because your bed, far from being strewed with flowers, is defiled with filth. And do you dare to invite the King of glory thither? Do you think that He will rest there for a moment, or are you doing this to ensure reproof to yourself? The centurion in the Gospel prayed that the Lord would not come under his roof, because of his unworthiness, and yet there was not found such faith as His even in all Israel (Matt. viii. 8, 10); and you would have the Lord to enter your soul, reeking as it is with the foul vestiges of your vices? The Prince of the Apostles cries out: Depart from me, for I am a sinful man, O Lord (Luke v. 8); and do you say: 4 Come to 1 There is added here in many editions * sua inobcdientia coinquinavcrint *; but this clause is wanting in most MSS., and is a mere repetition of the words which precede. The earliest editions contain them, but omit* suA conttimaciti et reMliene contempserirtj.' A certain degree of surprise may be felt that in a community of so high a character as that of Clairvaux, any members should be found so insubordinate as those referred to by St. Bernard in this passage. But the fact is shown still more clearly in Serm. LXXXIV., n. 4, and in the Life,' Bk. vii. It is evident that the evil are mingled with the good everywhere.
7. * What, then/ you ask, * would you have me to do?' In the first place, I would have you cleanse your conscience from every defilement of anger, and murmuring, and envy, and dispute; and that you should hasten to banish from the hiding-place of your heart all that evidently conflicts with the peace which ought to reign among brethren, and the obedience due to your elders. In the next place, I should wish you to adorn yourself with the flowers of good works and laudable studies of every kind, and seek the sweet perfumes of all virtues; or, in other words, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report if there be any virtue, if there be any praise of discipline, think on these things (Phil. iv. 8, Vulg.), and endeavour to employ yourself in them. To that end you shall call upon the Bridegroom, and then with confidence, because when you shall bring Him into your soul you, too, shall be able to declare truthfully, our bed is adorned; because your conscience shall everywhere be fragrant with the perfumes of piety, of peace, of gentleness, of justice, of obedience, of cheerfulness, of humility. Let this suffice as regards the bed.
8. As to the house. Each person, provided that he walks, not according to the flesh, but according to the Spirit, ought to regard himself as spiritually a house of God. The Temple of God is holy, says the Apostle St. Paul, which Temple ye are (1 Cor. iii. 17). Take careful heed, then, brethren, of that spiritual building, which is no other than your own selves, lest, perhaps, when it begins to rise to a loftier height, if the beams of it be not strong, firmly fixed, and well bound and braced together, it should totter and fall; take careful heed, I say, that the beams you use are such as are sound and will not decay, such as are massive and will not bend—that is to say, use the fear of the Lord, which is clean, and endureth for ever (Ps. xix. 9); and patience, of which it is written, the patience of the poor shall not perish for ever (Ps. ix. 18); long-suffering, also, which perseveres without bending under the weight of the structure laid upon it, whatever it be, and is extended even unto the unending ages of the life of blessedness, according to the saying of our Saviour in the Gospel: Whosoever endureth unto the end, the same shall be saved (Matt. x. 22); and, above all, use charity, which never faileth (1 Cor. xiii. 8), because, as is said in this Song, it is as strong as death (Cant. viii. 6), though 9. I earnestly desire, also, that I may be possessed of an abundance of those other woods which grow so freely in the garden of the Bridegroom—that is, the Church—I mean peace, goodness, gentleness, joy in the Holy Ghost, the showing mercy with cheerfulness, the giving with simplicity, the rejoicing with them that do rejoice, and weeping with them that weep. Do you not think that a house is (as far as regards the ceiling) sufficiently well adorned when you perceive that it is panelled with such woods as these, skilfully arranged, and insufficient quantity? Lord, I have loved the honour of Thy House (Ps. xxvi. &). Bestow upon me always, I entreat, the materials wherewith to adorn the chamber of my own conscience, and of that of others, so that it may be made ready for Thy searching view. With these I shall be content. There will be those also who, following my judgment in this matter, will be content also, because they believe that Thou wilt be so; the other [and higher endowments I relinquish to holy Apostles and apostolic men. But do you also, my beloved, even though you are without those more precious woods, yet if these others are yours, have no fear; approach with confidence to that chief corner-stone, elect and precious, and be ye also built up, as living stones, upon the foundation of the Apostles and Prophets, into a spiritual house, so that you are [made to be a holy Priesthood, to offer spiritual sacrifices acceptable to God, by Jesus Christ our Lord, the Bridegroom of the Church, who is above all, God blessed for ever. Amen.
The THREEFOLD FLOWER OF HOLINESS
1. Lectulus noster floridus, tigna domorum nostrarum cedrina laquearia nostra cypressina. Epithalamium canit, cubile et thalamos pulchro sermone describens. Sponsum invitat ad requiem. Hoc enim melius, quiescere et cum Christo esse. Necessarium autem exire ad lucra propter salvandos. Verum nunc opportunitate, ut putat, inventa, ornatum nuntiat thalamum, lectulumque velut digito monstrans, dilectum, ut dixi, invitat ad requiem, et cum euntibus in Emmaus cordis ardorem non sustinens, ad mentis pertrahit hospitium, secum pernoctare compellit, et cum Petro loquitur: Domine, bonum est nos hic esse.
2. Jam quid spiritualiter ista contineant, requiramus. Et in Ecclesia quidem lectum in quo quiescitur, claustra existimo esse et monasteria, in quibus quiete a curis vivitur saeculi, et sollicitudinibus vitae. Atque is lectus floridus demonstratur, cum exemplis et institutis patrum, tanquam quibusdam bene olentibus respersa floribus, fratrum conversatio et vita refulget. Porro domos populares conventus intellige Christianorum: quos hi qui in sublimitate positi sunt, christiani utique utriusque ordinis principes, quasi tigna parietes, justis impositis legibus fortiter stringunt, ne sua quique lege vel voluntate viventes, tanquam parietes inclinati et maceriae depulsae dissideant a semetipsis, et sic omnis structura aedificii corruens dissipetur. Laquearia vero quae a tignis firmiter pendent, et domos insigniter ornant, puto bene instituti cleri mansuetos et disciplinatos mores, riteque administrata officia designare. Quomodo namque stabunt ordines clericorum, et administrationes eorum, si non principum, tanquam tignorum beneficio et munificentia sustententur, et protegantur potentia?
3. Quod autem tigna cedrina, et cypressina laquearia describuntur, natura absque dubio habet in his speciebus lignorum, quod congruat praefatis ordinibus. Et cedrus quidem quoniam imputribile est, necnon et odoriferum, altaeque proceritatis lignum, satis indicat quales oporteat assumi viros in vices tignorum. Ergo validos et constantes necesse est esse eos, qui super alios ordinantur, necnon et longanimes in spe, atque ad superna mentis verticem attollentes, qui etiam bonum fidei suae et conversationis ubique odorem spargentes, dicere cum Apostolo possint: Christi enim bonus odor sumus Deo in omni loco. Cypressus item, boni aeque odoris et imputribile similiter lignum, incorruptae vitae et fidei etiam quemvis de clero debere esse demonstrat, ut merito decori domus ac laquearium ornatui deputetur. Scriptum est enim: Domum tuam decet sanctitudo, Domine, in longitudinem dierum. Ubi sane et sanctimoniae decus, et indeficientis gratiae expressa perseverantia est. Oportet ergo virum, qui ad ornamentum et decorem assumitur domus, bonis ornatum moribus esse; et quamvis semper ipse sit intus, bonum tamen testimonium habere et ab his qui foris sunt. Sunt et alia in natura lignorum horum competentia his, quae spiritualiter disseruntur: sed brevitatis causa praetereo.
4. Notandum vero pulchre omnem Ecclesiae statum brevi uno versiculo comprehensum; auctoritatem scilicet praelatorum, cleri decus, populi disciplinam, monachorum quietem. In horum prorsus, cum recte sunt omnia, sancta mater Ecclesia consideratione laetatur, et tunc ea quoque offert intuenda dilecto, cum ad ejus, tanquam omnium auctoris, refert omnia bonitatem, nihil sibi ex omnibus tribuens. Nam quod ait, noster et nostrarum, non usurpationis est signum, sed dilectionis: quod nimiae videlicet fiducia charitatis, nihil ejus, quem valde diligit, a se aestimet alienum. Nec enim se sponsi contubernio, aut quietis ejus putat arcendam consortio, quae semper non quae sua, sed quae illius sunt, quaerere consuevit: et haec causa, cur sibi et sponso simul, sive lectulum, sive domos ausa sit pronuntiare communes. Dixit enim: Lectulus noster; et, tigna domorum nostrarum; et, laquearia nostra: audacter se in possessione associans, cui junctam non dubitat in amore. Non ita illa, quae propriae voluntati nondum abrenuntiavit, sed per se jacet, per se habitat: magis autem non per se, sed cum meretricibus luxuriose vivendo conversatur, concupiscentias loquor carnis, cum quibus dissipat bona sua, et portionem substantiae quam sibi dividi postulavit.
5. Caeterum tu qui has Spiritus sancti voces audis vel legis, putasne aliqua horum quae dicuntur, valeas applicare tibi, ac de felicitate sponsae, quae hoc amoris carmine ab ipso Spiritu canitur, aliquid recognoscere in temetipso, ne dicatur et tibi, quia vocem ejus audis, et non scis unde veniat, aut quo vadat? En forte appetis et ipse contemplationis quietem, et bene facis: tantum ne obliviscaris flores, quibus lectulum sponsae legis aspersum. Ergo cura et tu tuum similiter circumdare bonorum floribus operum, virtutum exercitio, tanquam flore, fructum sanctum otium praevenire. Alioquin delicato satis otio dormitare voles, si non exercitatus quiescere appetas, et Liae fecunditate neglecta, solis cupias Rachelis amplexibus oblectari. Sed et praeposterus ordo est, ante meritum exigere praemium, et ante laborem sumere cibum, cum dicat Apostolus: Qui non laborat non manducet. A mandatis tuis intellexi, inquit: ut scias, nisi obedientiae mandatorum contemplationis gustum penitus non deberi. Non igitur putes de propriae amore quietis, sanctae obedientiae actibus, seniorumve traditionibus praejudicium ullatenus faciendum. Alioquin non dormiet tecum sponsus in lecto uno [ alias, lectulo uno], illo praesertim, quem tibi pro obedientiae floribus, cicutis atque urticis inobedientiae aspersisti. Propter quod non exaudiet orationes tuas, vocatusque non veniet: nec enim dabit inobedienti copiam sui tantus obedientiae amator, ut mori quam non obedire maluerit. Sed neque approbat tuae contemplationis inane otium, qui dicit per prophetam: Laboravi, sustinens; significans tempus, quo exsul coelo et patria summae quietis, operatus est salutem in medio terrae. Magis autem vereor, ne te quoque involvat formidolosa illa sententia, ita intonans in perfidiam Judaeorum: Neomenias vestras, et sabbata, et festivitates alias non feram; item: Calendas vestras et solemnitates vestras odit anima mea, facta sunt mihi molesta. Et lugebit super te propheta, et dicet: Viderunt eam hostes, et deriserunt sabbata ejus. Cur enim quod dilectus repudiat, non irrideat inimicus.
6. Miror valde impudentiam aliquorum qui inter nos sunt, qui, cum omnes nos sua singularitate turbaverint, sua impatientia irritaverint, sua contumacia et rebellione contempserint, audent nihilominus ad tam foedum conscientiae suae lectulum omni orationum instantia totius puritatis Dominum invitare. At cum extenderitis, ait, manus vestras, avertam oculos meos, et cum multiplicaveritis orationem, non exaudiam. Quid enim? lectulus non est floridus, magis autem et putidus est; et tu illuc Regem gloriae trahis? Ad pausandum hoc facis, an ad causandum? Centurio vetat illum intrare sub tectum suum propter suam indignitatem, cujus tamen fides in universo redolet Israel: et tu ad te compellis intrare, tantorum sordens spurcitia vitiorum? Clamat apostolorum princeps: Exi a me, Domine, quia homo peccator sum; et tu dicis: Intra ad me, Domine, quoniam sanctus sum? Omnes, inquit, unanimes in oratione estote, fraternitatem diligite. Et vas electionis: Levantes puras manus, ait, sine ira et disceptatione. Videsne quomodo concordent sibi, et eodem spiritu de pace et tranquillitate animi, quam habere debet ille qui orat, loquantur princeps apostolorum, et doctor gentium? Perge ergo tu tota die expandere ad Deum manus tuas, qui fratres tota die molestas, unanimitatem impugnas, ab unitate te separas.
7. Et quid me vis facere, inquis? Profecto ut primo quidem emundes conscientiam ab omni inquinamento irae et disceptationis, et murmuris, et livoris; et quidquid omnino adversari cognoscitur aut paci fratrum, aut obedientiae seniorum, de cordis habitaculo climinare festines. Deinde etiam circumdare tibi flores bonorum quoruncumque actuum et laudabilium studiorum, atque odoramenta virtutum; id est, quaecunque sunt vera, quaecunque pudica, quaecunque justa, quaecunque sancta, quaecunque amabilia, quaecunque bonae famae, si qua virtus, si qua laus disciplinae; haec cogitare, in his exerceri curato. Ad istiusmodi secure vocabis sponsum: quoniam cum introduxeris eum, veraciter dicere poteris et tu, quia lectulus noster floridus, redolente nimirum conscientia pietatem, sed pacem, sed mansuetudinem, sed justitiam, sed obedientiam, sed hilaritatem, sed humilitatem. Et de lectulo quidem sic.
8. Domum vero Dei spiritualem se ipsum quisque agnoscat, qui tamen jam non in carne ambulet, sed in spiritu: Templum enim Dei, ait, sanctum est, quod estis vos. Curate ergo, fratres, spirituali huic aedificio, quod vos estis, ne forte cum in superiora proficere coeperit, vacillet et corruat, si lignis fortibus non fuerit subnixum et colligatum: curate, inquam, illi tigna dare imputribilia et immobilia; timorem videlicet Domini castum, illum, qui permanet in saeculum saeculi; patientiam, de qua scriptum est quia patientia pauperum non peribit in finem; longanimitatem quoque, quae sub quovis structurae pondere inflexibilis perseverans, in infinita saecula vitae beatae protenditur, Salvatore loquente in Evangelio: Qui perseveraverit usque in finem, hic salvus erit; magis autem super omnia charitatem, quae nunquam excidit, quia fortis est, inquit, ut mors dilectio, dura sicut infernus aemulatio. Studete deinde his tignis substernere et alligare ligna alia aeque pretiosa et pulchra, cui tamen illa ad manum fuerint in opus laquearium ad decorem domus; sermonem scilicet sapientiae sive scientiae, prophetiam, gratiam curationum, interpretationem sermonum, et caetera talia, quae magis noscuntur sane apta ornatui, quam necessaria fore saluti. De his praeceptum non habeo, consilium autem do: quoniam quidem istiusmodi ligna constat et laboriose quaeri, et difficile inveniri, et periculose elaborari (nam et rara ea, praesertim his temporibus, terra nostra producere reperitur), consulo sane et moneo non multopere ista requiri; magis autem ex lignis aliis laquearia praeparari, quae etsi minus appareant splendida, non minus tamen valida esse probantur, insuper et facilius possidentur et tutius.
9. Utinam et mihi illorum suppetat copia lignorum, quibus hortus Sponsi Ecclesia copiose densatur, pax, bonitas, benignitas, gaudium in Spiritu sancto, misereri in hilaritate, tribuere in simplicitate, gaudere cum gaudentibus, fiere cum fientibus. An non tu illam domum (quod ad laquearia spectat) satis abundeque ornatam censeas, quam talibus lignis inspexeris sufficienter compositeque tabulatam? Domine, dilexi decorem domus tuae. Semper da mihi ligna haec, quaeso, quibus tibi semper ornatum exhibeam thalamum conscientiae: conscientiae dico et meae, et alterius. His contentus ero. Erunt et qui meo in hac re consilio acquiescere volent, quia et te puto fore contentum: caetera sanctis apostolis, et viris apostolicis derelinquo. Sed et vos, dilectissimi, tametsi illa ligna non habeatis; nihilominus tamen, si haec habetis, confidite; nihilominus cum omni fiducia accedite ad lapidem summum, angularem, electum, pretiosum; nihilominus super fundamentum apostolorum et prophetarum et ipsi tanquam lapides vivi superaedificamini, domos spirituales, sacerdotium sanctum, offerre spirituales hostias, acceptabiles Deo, per Jesum Christum (Ephes. II, 19-22, et I Petr. II, 4-9, sponsum Ecclesiae, Dominum nostrum, qui est super omnia Deus benedictus in saecula. Amen.