CHAPTER VIII

_Departure from Ireland. Death and Burial at Clairvaux._

[Sidenote: 1148, May (?)]

67. (30). Being asked once, in what place, if a choice were given him,

he would prefer to spend his last day--for on this subject the brothers

used to ask one another what place each would select for himself--he

hesitated, and made no reply. But when they insisted, he said, "If I

take my departure hence[821] I shall do so nowhere more gladly than

whence I may rise together with our Apostle"[822]--he referred to St.

Patrick; "but if it behoves me to make a pilgrimage, and if God so

permits, I have selected Clairvaux." When asked also about the time, [he

named in reply] the festival of all the dead.[823] If it is regarded as

a mere wish, it was fulfilled, if as a prophecy, not _a jot passed_ from

it.[824] _As we have heard so have we seen_[825] alike concerning place

and day. Let us relate briefly in what order and by what occasion it

came to pass. Malachy took it amiss that Ireland was still without a

pall; for he was zealous for the sacraments, and would not that his

nation should be wholly deprived of any one of them.[826] And

remembering that it had been promised to him by Pope Innocent,[827] he

was the more sad that while he was still alive it had not been sent for.

And taking advantage of the fact that Pope Eugenius[828] held the chief

rule and was reported to have gone at that time to France,[829] he

rejoiced that he had found opportunity for claiming it. He took for

granted that, the Pope being such a man as he was, and having been

promoted from such a religious profession--and the more because he had

been a special son of his own Clairvaux--he need not fear that he should

have any difficulty with him. Therefore the bishops were summoned; a

council assembled.[830] Matters which were of immediate importance at

the time were discussed for three days, and on the fourth the scheme of

obtaining the pall was broached. Assent was given, but on condition that

it should be obtained by another. However, since the journey was a

comparatively short one, and on that account the pilgrimage seemed more

easy to be endured, none presumed to oppose his counsel and will. And

when the council was dissolved Malachy started on his way.[831] Such

brothers as had come together followed him to the shore; but not many,

for he doubtless restrained them. One of them, Catholicus by name, with

tearful voice and face, said to him, "Alas! you are going away; and in

how great, almost daily, trouble you leave me you are not ignorant, and

yet you do not, of your pity, give me help. If I deserve to suffer, what

sin have the brothers committed that they are scarcely allowed to have

any day or night free from the labour of caring for and guarding me?" By

these words and tears of his son (for he wept) the father's _heart was_

troubled,[832] and he embraced him with caresses, and making the sign of

the cross on his breast said, "Be assured that you will have no such

suffering till I return." Now he was an epileptic, and fell often;

insomuch that at times he suffered not once but many times a day. He had

been a victim to this horrible disease for six years; but at the word of

Malachy he made a perfect recovery. From that hour he has suffered no

such thing; no such thing, as we believe, will he suffer henceforth, for

henceforth Malachy will not return.

68. When he was just about to embark there _came unto him_ two of those

who _clave unto him_[833] more closely, boldly _desiring a certain thing

of him_. And he said to them, _"What would ye?"_[834] And they answered,

"We will not say, except you promise that you will give it." He pledged

himself. And they said, "We would have you certainly promise of your

condescension, that you will return in good health to Ireland." All the

others also insisted upon it. Then he deliberated for a while, repenting

at first that he had bound himself, and not finding any way of escape.

He was _straitened on every side_,[835] while no way of safety presented

itself from both dangers--of forfeiting his wish and of breaking his

promise. It seemed at length that he should rather choose that which

influenced him more strongly at the moment, and leave the rest to higher

guidance. He assented, sadly it is true; but he was more unwilling that

they should be made sad; and pledging himself as they wished, he went on

board the ship. And when they had completed nearly half the voyage

suddenly a contrary wind drove the ship back and brought it to the land

of Ireland again. Leaving the ship he passed the night in the port

itself in one of his churches. And he joyfully gave thanks for the

resourcefulness of the divine providence, by which it came about that he

had now satisfied his promise. But in the morning, he went on board, and

the same day, after a prosperous crossing, came into Scotland. On the

third day[836] he reached a place which is called Viride Stagnum;[837]

which he had caused to be prepared that he might found an abbey there.

And leaving there some of his sons, our brothers, as a convent of monks

and abbot[838] (for he had brought them with him for that purpose) he

bade them farewell and set out.

69. And as he passed on, King David met him, by whom he was received

with joy and was detained as his guest for some days.[839] And having

done many things pleasing to God he resumed the journey that he had

begun. And passing through Scotland, at the very border of England he

went aside to the Church of Gisburn, where there dwell religious men

leading a canonical life,[840] familiar to him of old for their

religious conversation and honourable character. At that place a woman

was brought to him, suffering from a disease horrible to see, which is

commonly called cancer; and he healed her. For when water which he

blessed was sprinkled on the sores she ceased to feel pain. On the next

day scarcely a sore was to be seen.

Departing thence he came to the sea, but was refused passage. The

reason, if I am not mistaken, was that some difference had arisen

between the chief pontiff and the king of England: for the king

suspected in that good man I know not what evil, if he should cross the

sea;[841] for neither did he allow other bishops to cross.[842] That

obstacle, though contrary to the will of Malachy, was not contrary to

the object of his wish. He grieved that the attainment of his desire

should be postponed, not knowing that by this it would be the rather

fulfilled. For if he had immediately passed over the sea he would have

been obliged to pass by Clairvaux in order to follow the chief Pontiff.

For by that time he had left it and was at or near Rome.[843] But now

through this delay it was brought about that he crossed later, and so,

as was fitting, he came to the place of his most holy death, and at the

hour of its approach.

[Sidenote: 1148, Oct. 13 or 14]

[Sidenote: 1148, Oct. 18]

70. (37). And he was received by us, though he came from the west, as

the true _day-spring[844] from on high visiting us_.[845] O, how greatly

did that radiant sun fill our Clairvaux with added glory! How pleasant

was the festal day that dawned upon us at his coming! _This was the day

which the Lord had made, we rejoiced and were glad in it._[846] As for

me, with what rapid and bounding step, though trembling and weak,[847]

did I soon _run_ to meet him! With what joy I _kissed him_! With what

joyful arms I _embraced_[848] this grace sent to me from heaven! With

what eager face and mind, my father, _I brought thee into my mother's

house and into the chamber of her that conceived me_![849] What festive

days I spent with thee then, though few! But how did he in his turn

greet us? In truth our pilgrim showed himself cheerful and kindly to

all, to all incredibly gracious. _How good and how pleasant_[850] a part

he played among us as our guest, whom, forsooth, _he had come from the

uttermost parts of the earth_ to see, not that he should _hear_, but

that he should show us, a _Solomon_! In fact we _heard_ his

_wisdom_,[851] we had his presence, and we have it still. Already four

or five days of this our festival had passed, when lo, on the feast day

of Blessed Luke the Evangelist,[852] when he had celebrated Mass in the

convent[853] with that holy devotion of his, he was taken with a fever

and lay down in his bed: and all of us were [sick] with him. _The end of

our mirth is sorrow_,[854] but moderate sorrow, because for a time the

fever seemed to be slight. You should see the brothers running about,

eager to give, or to receive. To whom was it not sweet to see him? To

whom was it not sweeter to minister to him? Both were pleasant and both

salutary. It was an act of kindness to do him service, and it was repaid

also to each one of them, by the gift of grace. All assisted, all were

busied _with much serving_,[855] searching for medicines, applying

poultices, urging him often to eat. But he said to them, "These things

are without avail, yet for love of you I do whatever you bid me." For he

knew that _the time_ of his departure was at hand.[856]

71. And when the brothers who had come with him[857] urged him more

boldly, saying that it behoved him not to despair of life, for that no

signs of death appeared in him,[858] he said, "It behoves Malachy to

leave the body this year."[859] And he added, "See, the day is drawing

near which, as you very well know, I have always desired to be the day

of _my dissolution_.[860] _I know whom I have believed and am

persuaded_;[861] I shall _not be disappointed of_ the rest of _my

desire_,[862] since I already have part of it. He who by his mercy has

led me to the place which I sought, will not deny me the time for which

I wished no less. As regards this mean body, _here is my rest_;[863] as

regards my soul, the Lord will provide, _who saveth them that put their

trust in Him_.[864] And _there is_ no small hope _laid up for me at that

day_[865] in which so great benefits are bestowed by the living on the

dead."[866] Not far away was that day when he spoke thus. Meanwhile he

ordered that he should be anointed with the sacred oil. When the convent

of brothers was going out that it might be done solemnly,[867] he would

not permit them to come up to him; he went down to them. For he was

lying in the balcony[868] of the upper house. He was anointed; and when

he had received the viaticum, he commended himself to the prayers of the

brothers, and the brothers to God,[869] and went back to bed. He went

down from the high balcony[870] on his feet, and again, as if that were

not enough, he went up on his feet; yet he said that death _was at the

doors_.[871] Who should believe that this man was dying? Himself alone

and God could know it. His face did not seem to have become pallid or

wasted. His brow was not wrinkled, his eyes were not sunken, his

nostrils were not thin, his lips were not contracted, his teeth were not

brown, his neck was not gaunt and lean, his shoulders were not bowed,

the flesh on the rest of his body had not failed. Such was the grace of

his body, and such the _glory of his countenance which was_ not _to be

done away_,[872] even in death. As he appeared in life so was he also in

death, more like to one alive.

72. (38). Hitherto our story has run a rapid course; but now it stays

because Malachy _has finished his course_.[873] He is still, and with

him we are still. Moreover, who would willingly hasten to [tell of]

death? Especially thy death, holy father, who could describe it? Who

would wish to hear the story? Yet we loved _in life, in death we shall

not be divided_.[874] Brothers, let us not forsake in death him with

whom we companied in life. From further Scotland[875] he ran hither to

death; _let us also go and die with him_.[876] I must, I must tell that

which of necessity I saw. The celebration, everywhere renowned, of All

Saints[877] comes, and according to the ancient saying, _Music in

mourning is an unseasonable discourse_.[878] We come, we sing, even

against our will. We weep while we sing and we sing while we weep.

Malachy, though he sings not, yet does not lament. For why should he

lament, who is drawing near to joy? For _us who remain_,[879] mourning

remains. Malachy alone keeps festival. For what he cannot do with his

body he does with his mind, as it is written, _The thought of man shall

confess to thee, and the residue of thought shall keep the day of

festival to thee._[880] When the instrument of the body fails him, and

the organ of the mouth is silent, and the office of the voice ceases, it

remains that with songs in his heart he keeps festival. Why should not

the saint keep festival, who is being brought to the festival of the

saints?[881] He presents to them what will soon be due to himself. _Yet

a little while_[882] and he will be one of them.

73. Towards the dusk of night, when now somehow the celebration of the

day had been finished by us, Malachy had drawn near, not to dusk but to

dawn. Was it not dawn to him[883] for whom _the night is far spent and

the day is at hand_?[884] So, the fever increasing, a burning sweat from

within him began to break out over his whole body, that, as it were

_going through fire and through water, he might be brought into a

wealthy place_.[885] Now his life was despaired of, now each one

condemned his own judgement, now none doubted that Malachy's word[886]

was prevailing. We were called; we came. And lifting up his eyes on

those who stood round him, he said, "_With desire I have desired to eat

this passover_ with _you_;[887] I give thanks to the divine compassion,

I have _not been disappointed of my desire_."[888] Do you see the man

free from care in death, and, not yet dead, already certain of life? No

wonder. Seeing that the night was come to which he had looked forward,

and that in it the day was dawning for him, so to speak triumphing over

the night, he seemed to scoff at the darkness and as it were to cry, "_I

shall_ not _say, surely the darkness shall cover me_, because this

_night shall be light about me in my pleasure_."[889] And tenderly

consoling us he said, "Take care of me; if it be allowed me I shall not

forget you. And it shall be allowed. _I have believed in God_,[890] and

_all things are possible to him that believeth_.[891] I have loved God;

I have loved you, and _charity never faileth_."[892] _And looking up to

heaven_[893] he said, "O God, _keep them in Thy name_;[894] _and not

these_ only _but_ all them _also who through_ my _word_[895] and

ministry have given themselves to thy service." Then, laying his hands

on each one severally and blessing all,[896] he bade them go to rest,

_because his hour was not yet come_.[897]

[Sidenote: 1148, November 2]

74. We went. We returned about midnight, for at that hour it was

announced that _the light shineth in darkness_.[898] The house filled,

the whole community was present, many abbots also who had assembled.

_With psalms and hymns and spiritual songs_[899] we followed our

friend as he returned to his own country.[900] In the fifty-fourth

year of his age,[901] at the place and time which he had chosen

beforehand and predicted, Malachy, the bishop and legate of the holy

Apostolic See, taken up _by the angels_,[902] as it were from our

hands, happily _fell asleep in the Lord_.[903] And indeed he slept.

His placid face was the sign of a placid departure. And verily _the

eyes of all were_ fixed _upon him_;[904] but none could perceive when

he departed. When dead he was thought to be alive, when alive, dead;

so true was it that there was no difference which might distinguish

death from life. The same vivacity of face, the same serenity, as

commonly appears in one who sleeps. You might say that death robbed

him of none of these things, but rather very greatly increased them.

He was not changed; but he changed us all. In wondrous fashion the

sorrow and groaning of all suddenly sank to rest, _sadness_ was

changed _into joy_,[905] singing banished lamentation.[906] He is

borne forth, voices are borne to heaven, he is borne into the oratory

on the shoulders of the abbots. _Faith has conquered_,[907] affection

triumphs, things assume their normal course. All things are carried

out in order, all proceed in the way of reason.

75. And in truth what reason is there to lament Malachy immoderately, as

though his _death_ was not _precious_,[908] as though it was not rather

sleep than death, as though it was not the port of death and the portal

of life?[909] _Our friend_ Malachy _sleepeth_;[910] and I, must I mourn?

such mourning is based on custom, not on reason. If the Lord _hath given

His beloved one sleep_, and such sleep, in which there is _an heritage

of the Lord_, even _children, and the reward, the fruit of the

womb_,[911] which of these things seems to call for weeping? Must I weep

for him who has escaped from weeping? He rejoices, he triumphs, he has

been brought _into the joy of his Lord_,[912] and I, must I lament for

him? I desire these things for myself, I do not grudge them to him.

Meanwhile the obsequies are prepared, the sacrifice is offered for

him,[913] all is performed according to custom with the greatest

devotion. There stood some way off a boy whose arm hung by his side

dead, rather burdensome to him than useful. When I discovered him I

signed to him to come near, and taking his withered hand I laid it on

the hand of the bishop, and it restored it to life. For in truth _the

grace of healings_[914] lived in the dead; and his hand was to the dead

hand what Elisha was to the dead man.[915] The boy _had come from

far_[916] and the hand which he brought hanging down, he carried back

whole to his own country. Now, all things having been duly accomplished

in the very oratory of Saint Mary, Mother of God, _in which he was well

pleased_,[917] Malachy is carried to his burial[918] in the eleven

hundred and forty-eighth year from the Incarnation of the Lord, on the

fourth of the Nones of November.[919] Thine, good Jesus, is _the

deposit_ which has been committed to us,[920] Thine is the treasure

which is laid up with us.[921] We _keep_ it[922] to be given back at the

time when Thou shalt see fit to recall it; only that he may not go forth

without his comrades, but that him whom we have had as our guest we may

have also as our leader, when we _shall reign_ with Thee, and with him

also, _for ever and ever_.[923] Amen.

FOOTNOTES:

[821] _I.e._ "If I die in Ireland."

[822] In Armagh. See §§ 19, 65.

[823] All Souls' Day, November 2.

[824] Matt. v. 18.

[825] Ps. xlviii. 8.

[826] Note that the pall is called a sacrament.

[827] See § 38.

[828] Bernard Paganelli, a monk of Clairvaux, was sent to Rome by St.

Bernard at the request of Innocent II. and was appointed abbot of the

monastery of St. Anastasius. On the death of Lucius II. he was elected

Pope, February 15, 1144, and assumed the title of Eugenius III. (H. K.

Mann, _Lives of the Popes_, ix. 131 ff.)

[829] Eugenius left Viterbo at the beginning of 1147. He was at Lyons

in March, and at Troyes on April 10 (Jaffé, p. 624 ff.; Mann, ix.

185).

[830] In accordance with the instructions of Innocent II. (§ 38): "A

Synod was convened at Inis Patraic by Mael Maedoc, coarb of Patrick,

at which were present fifteen bishops and two hundred priests, to

establish rules and morals for all, both laity and clergy; and Mael

Maedoc Ua Morgair, by the advice of the Synod, went a second time to

Rome (_sic_) to confer with the comarb of Peter" (_A.F.M._ 1148).

Inispatrick is a small island off Skerries, co. Dublin. For the date

see _R.A.I._ xxxv. 249 f. In the same year Malachy had consecrated the

monastery of Knock (_A.F.M._ See p. 67, n. 3).

[831] St. Bernard seems to have thought that St. Malachy set sail

immediately after the Synod, and from a port not far from the place

where it met. But this is impossible, for one day's sail brought him

to Scotland (§ 68). He seems to have embarked at Bangor, which is

about a hundred miles north of Inispatrick.

[832] Cp. Lam. ii. 11.

[833] Ruth i. 14.

[834] Matt. xx. 20, combined with Mark x. 35, 36.

[835] Susanna, 22.

[836] That is, the first day after his landing in Scotland.

[837] The Green Lake. It is now Soulseat, about eight miles from

Cairngarroch. At this place Fergus, lord of Galloway (p. 76, n. 4),

founded a famous monastery of Premonstratensian canons (Grub, _Eccl.

Hist. of Scotland_, i. 269), which must not be confused with Malachy's

more humble community.

[838] The abbot was Michael, who had belonged to the community at

Bangor (§ 15). As this new community is called "a convent of monks" we

may infer that it was of the Cistercian Order.

[839] Note the leisureliness of the journey in its earlier stages.

Later on Malachy encountered difficulties, which no doubt involved

further delay (Serm. i. § 1).

[840] Gisburn is a village in the West Riding of Yorkshire on the

river Ribble, not far from the border of Lancashire. It is clear that

on this occasion Malachy followed the line of Watling Street, which

ran through Ribchester, on the Ribble, about fourteen miles from

Gisburn. His road probably passed within three miles of that place

between Settle and Chetburn. He seems to have avoided entering England

as long as possible--supposing no doubt, and with good reason, that he

was safer in the dominions of David than in those of Stephen. For

details of the journey see _R.I.A._ xxxv. 239 ff., 249. The monastery

of Gisburn, of which the ruins remain to the south of the parish

church, was founded for Augustinian canons, in 1129, by Robert de Brus

(Dugdale, vi. 1, 265 ff.).

[841] Malachy was probably suspected (not without cause) of being an

emissary of the supporters of the Empress Matilda. He had just spent

some days with David I., and with him and his stepson Waltheof he was

on terms of intimate friendship (§§ 36, 40). King David invaded

England in the following year.

[842] The reference is apparently to King Stephen's attempt to prevent

Theobald of Canterbury and other bishops from attending the Council of

Rheims in March 1148. But Malachy does not seem to have been summoned

to the Council, and he did not reach the Channel till long after it

was over (see next note).

[843] Eugenius left Clairvaux on April 27, and Lausanne on May 20

(Jaffé, p. 634). At this rate he might have been expected to reach

Rome by the end of July. About that time, therefore, we may conjecture

that Malachy was on the coast of Kent. Actually, the Pope was not near

Rome till he reached Viterbo on November 30 (_ibid._ 636). St.

Bernard, therefore, when he wrote this passage, was ignorant of his

movements for a considerable time before Malachy's death.

[844] _Oriens_: literally, "east."

[845] Luke i. 78.

[846] Ps. cxviii. 24.

[847] St. Bernard's life-long and ever-increasing frailty is

constantly alluded to by his biographers. It was largely due to his

extreme austerity. In this incident we have an example of the way in

which, on many occasions, the strength of his mind conquered the

weakness of his body (_V. P._ v. 4).

[848] Gen. xxix. 13.

[849] Cant. iii. 4.

[850] Ps. cxxxiii. 1.

[851] Matt. xii. 42; Luke xi. 31.

[852] October 18. Malachy had therefore reached Clairvaux on October

13 or 14. In the interval he met St. Gilbert of Sempringham and

presented him with a pastoral staff (Dugdale, vi. 2, p. xii.). In

France Malachy travelled alone--having been parted from his companions

in England--and probably on horseback (§ 36). He may, therefore, have

left England about September 30, and traversed the 270 miles from

Wissant to Clairvaux by October 14. He apparently intended to start

for Rome on St. Luke's Day (Serm. i. § 1).

[853] That is, in the presence of the community.

[854] Prov. xiv. 13 (inexact quotation).

[855] Luke x. 40.

[856] Cp. 2 Tim. iv. 6, in which the phraseology of the vg. differs

entirely from that of the text.

[857] Not strictly accurate. Malachy reached Clairvaux before his

companions. See p. 123, n. 3.

[858] The physicians said the same (Serm. i. § 2).

[859] This saying is quoted in a slightly different form in Serm. i. §

2.

[860] 2 Tim. iv. 6.

[861] 2 Tim. i. 12.

[862] Ps. lxxviii. 30 (vg.).

[863] Ps. cxxxii. 14 (inexact quotation).

[864] Ps. xvii. 7.

[865] 2 Tim. iv. 8.

[866] All Souls' Day.

[867] For the Cistercian method of administering unction see _Usus

antiquiores ordinis Cisterciensis_, iii. 94 (_P.L._ clxvi. 1471).

[868] _Solario._

[869] Cp. Letter iv. § 2, where it is added that he commended the

Irish brothers to the care of St. Bernard.

[870] _Solio._

[871] Matt. xxiv. 33.

[872] 2 Cor. iii. 7.

[873] Tim. iv. 7.

[874] 2 Sam. i. 23 (inaccurate quotation).--Contrast St. Bernard's

lament for his brother Gerard (_Cant._ xxvi. 4): "We loved in life,

how have we been divided in death? Most bitter separation!"

[875] Ireland.

[876] John xi. 16.

[877] November 1. For the translation of relics which took place,

apparently on that day, see Serm. i. § 2.

[878] Ecclus. xxii. 6.

[879] 1 Thess. iv. 17.

[880] Ps. lxxvi. 10 (vg.).

[881] _Sanctorum ... sollemnitatem._ Not the Festival of All Saints,

for that had already come, but, as the next sentence shows, the

festival assembly of the saints in heaven. Compare Ps. lxxiv. 4, where

_congregations_ represents _solemnitatis_ in the Vulgate.

[882] John xiv. 19, etc.

[883] Cp. _Cant._ xxvi. 11, "For thee, brother, even at midnight the

day dawned."

[884] Rom. xiii. 12.

[885] Ps. lxvi. 12.

[886] See § 71.

[887] Luke xxii. 51.--This saying is quoted in Serm. i. § 5.

[888] Ps. lxxviii. 30 (vg.).

[889] Ps. cxxxix. 11 (vg.).--Cp. _Cant._ xxvi. 11: "Already for thee,

my brother, even at midnight the day was dawning, and _the night was

shining as the day_; straightway _that night was light about thee in

thy pleasure_. I was summoned to that miracle, to see a man exulting

in death and mocking death."

[890] John xiv. 1.

[891] Mark ix. 23.

[892] 1 Cor. xiii. 8.

[893] Mark vii. 34.

[894] John xvii. 11.

[895] John xvii. 20.

[896] Cp. Praef. 2.

[897] John vii. 30.

[898] John i. 5.

[899] Eph. v. 19; Col. iii. 16.

[900] The meaning of the phrase is explained in _De Cons._ v. 2: "This

will be a returning to our own country, when we leave the country of

our bodies and reach the realm of spirits--I mean our God, the Mighty

Spirit, the great abiding place of the spirits of the blest" (Lewis's

translation, slightly altered). Cp. Serm. ii., § 6.

[901] _A.F.M._ say, "after the fifty-fourth year of his age." St.

Bernard appears to be right. For Malachy was made bishop of Connor

when he was just entering his thirtieth year (§ 16), _i.e._ about his

twenty-ninth birthday. _A.F.M._ give the date as 1124. But if he was

over fifty-four on November 2, 1148 (§ 75), his twenty-ninth birthday

would have been before November 1123. If he was under fifty-four on

that day it may have been in 1124.

[902] Luke xvi. 22.

[903] Acts vii. 60 (vg.).

[904] Luke iv. 20.

[905] Esth. xiii. 17 (vg.); xvi. 21 (vg.); cp. John xvi. 20, etc.

[906] Cp. Amos viii. 10.

[907] 1 John v. 5.

[908] Ps. cxvi. 15.

[909] Cp. Serm. ii. § 8.

[910] John xi. 11.

[911] Ps. cxxvii. 2, 3 (vg.).

[912] Matt. xxv. 21, 23.

[913] St. Bernard himself celebrated Mass, and by divine inspiration,

"when the sacrifice was finished, changed the order of the prayer and

introduced the collect for the commemoration of saints who were

bishops instead of that which was used for the commendation of the

dead," anticipating, as we may suppose, Malachy's canonization. He

then devoutly kissed his feet (_V.P._ iv. 21).

[914] 1 Cor. xii. 9 (vg.).

[915] 2 Kings xiii. 21.

[916] Mark viii. 3.

[917] Matt. iii. 17.

[918] Malachy was buried on the north side of the Oratory, vested in

St. Bernard's habit. Five years later St. Bernard was buried before

the Altar of Saint Mary, clad in the habit in which Malachy died, and

which he had worn ever since his death when he celebrated Mass (_V.P._

v. 15, 23, 24). For further particulars of St. Malachy's burial and

the disposal of his relics see _R.Q.H._ lii. 43 f.

[919] November 2. From this statement (see p. 128, n. 1) we may infer

that Malachy was born in 1095, before November.

[920] 2 Tim. i. 12.

[921] The biographers of St. Bernard give no detailed account of any

of Malachy's visits to Clairvaux. But one of them--Geoffrey, St.

Bernard's secretary--wrote a prayer for the Bright Valley, in which he

placed Malachy on a par with the great Cistercian, thereby revealing

to us the extraordinary impression which he made on the community

(_V.P._ v. 25). I owe the following translation of it to a friend:

"Grant, O Lord, thy never-failing bounty to the spiritual harvest of

the Valley, which thou didst deem worthy to illumine with two stars of

such surpassing brightness, so making it brighter in very truth even

than in name. Do thou guard the house wherein this twofold treasure is

laid up and guarded for thee. Be it also unto us according to thy

word, that as thy treasure is there so may thy heart be also; there

too thy grace and mercy: and may the favour of thy compassion for ever

rest on all who are gathered together in the self-same place in thy

Name, which is above every name, even as thou art over all, God

blessed for ever.--Amen."

[922] 2 Tim. i. 12.

[923] Rev. xxii. 5.

LETTERS OF ST. BERNARD

I

To Malachy. 1141.[924]

(Epistle 341.)

To the venerable lord and most blessed father, Malachy, by the grace of

God archbishop of the Irish, legate of the Apostolic See, Brother

Bernard called to be abbot of Clairvaux, [desiring] to find grace with

the Lord.

1. Amid the manifold _anxieties_ and _cares_ of my _heart_,[925] by the

multitude of which _my soul is sore vexed_,[926] the brothers _coming

from a far country_[927] that they may serve the Lord,[928] _thy_

letter, _and thy staff, they comfort me_:[929] the letter, as a proof of

good will; the staff, to support my weak body; the brothers, because

they serve the Lord _in a humble spirit_.[930] We have received them

all, we are pleased with all, _all_ alike _work together for good_.[931]

But as to the wish that you have expressed that two of the

brothers[932] should be sent to look out a place for you beforehand,

having taken counsel with the brothers, we have not thought it meet that

they should be _separated one from another[933] until Christ be more

fully formed in them_,[934] until they are wholly instructed in _the

battles of the Lord_.[935] When therefore they have been taught in the

school of the Holy Spirit, when they have been _endued with power from

on high_,[936] then at length the sons shall return to their father that

they may _sing the Lord's song_, not now _in a strange land_,[937] but

in their own.

2. But do you yourselves in the mean time, according to _the wisdom

given you_[938] by the Lord, look out beforehand and _prepare_

beforehand _a place for them_,[939] like the places which you have seen

here, apart from the commotions of the world. _For the time is at

hand_[940] when, by the operation of the grace of God, we shall bring

forth for you _new men_ out of the _old_.[941] _Blessed be the Name of

the Lord for ever,[942] of whose only gift it cometh that_[943] I have

sons in common with you, whom your preaching _planted_ and our

exhortation _watered_, but _God gave the increase_.[944] We beseech your

holiness to _preach the word of the Lord_[945] so that you may _give

knowledge of salvation unto His people_.[946] _For_ a double _necessity

is laid upon you_,[947] both from your office as legate and your duty as

bishop. Finally, since _in many things we offend all_,[948] and, being

often thrown among the men of this age, we are much besmirched with the

dust of the world, I commend myself to your prayers and to those of your

companions, that in His fountain of mercy Jesus Christ, himself the

fountain of pity, may deign to wash and cleanse us, who said to Peter,

_If I wash thee not, thou shalt have no part with me._[949] And, indeed,

I not only earnestly entreat this of you, but also require it as in some

sense the payment of a debt, since I cry to the Lord for you, if the

prayer of a sinner can do anything. Farewell in the Lord.

II

To Malachy. 1141 _or_ 1142.[950]

(Epistle 356.)

To Malachy, by the grace of God bishop, legate of the Apostolic See,

Brother Bernard, called to be abbot of Clairvaux, if the prayer of a

sinner can do anything, and if the devotion of a poor man is of any

advantage.

We have done what your holiness commanded, not perhaps as it was worthy

to be done, yet as well as was possible considering the time in which we

live. So great evil everywhere struts about among us that it was

scarcely possible to do the little that has been done. We have sent only

a few grains of seed,[951] as you see, to sow at least a small part of

that _field_ into which the true _Isaac_ once went out _to meditate_,

when _Rebekah_ was first brought to him by Abraham's _servant_, to be

happily joined to him in everlasting marriage.[952] And the seed is not

to be despised concerning which we find that word fulfilled at this time

in your regions,[953] _Except the Lord of Sabaoth had left us a seed, we

had been as Sodoma, and been made like unto Gomorrha._[954] _I_,

therefore, have sown, do you _water_, and _God shall give the

increase_.[955] All the saints who are with you we salute through you,

humbly commending ourselves to their holy prayers and yours. Farewell.

III

To Malachy. 1143 _or_ 1144.[956]

(Epistle 357.)

To our most loving father and most revered lord, Malachy, by the grace

of God bishop, legate of the Holy and Apostolic See, the servant of his

holiness, Brother Bernard, called to be abbot of Clairvaux, health and

our prayers, of whatever value they may be.

1. _How sweet are thy words unto my taste_,[957] my lord and father. How

pleasant is _the remembrance of thy holiness_.[958] If there is any

love, any devotedness, any good will in us, without doubt the charity of

your belovedness claims it all as its due. There is no need for a

multitude of words where affection blossoms abundantly. For I am

confident that _the Spirit which_ you have _from God_[959] bears

_witness with your spirit that[960] what we are_,[961] however small it

be, _is yours_.[962] You also, most loving and most longed-for father,

_deliver not_ to forgetfulness _the soul of the poor man_, which cleaves

_to thee_ with the bonds of charity, _and forget not the soul of thy

poor man for ever_.[963] For neither, as it were anew, _do we commend

ourselves unto you_[964] when now for a long time we _glory in the

Lord_[965] that our littleness has been worthy _to find grace in the

sight of_ your holiness;[966] but we pray that our affection, no longer

new, may advance with new accessions day by day. We commend to you our

sons, yea also yours, and the more earnestly because they are so far

removed from us. You know that, after God, all our trust was in you, in

sending them, because it seemed to us wrong not to fulfil the prayers of

your holiness. See, as becomes you, that with your whole heart of love

you embrace them and cherish them. In no wise for any cause let your

earnest care for them grow cold, nor let that perish _which thy right

hand hath planted_.[967]

2. We have now indeed learned both from your letter and from the report

of our brothers[968] that the house is making good progress, [and] is

being enriched both in temporal and spiritual possessions.[969]

Wherefore we rejoice greatly with you and give thanks with our whole

heart to God and to your fatherly care. And because there is still need

of great watchfulness, because the place is new, and the land

unaccustomed to the monastic life, yea, without any experience of it,

_we beseech you in the Lord,[970] that you slack not your hand_,[971]

but perfectly accomplish that which you have well begun. Concerning our

brothers who have returned from that place,[972] it had pleased us well

if they had remained. But perhaps the brothers[973] of your country,

whose characters are less disciplined and who have lent a less ready ear

to advice in those observances, which were new to them, have been in

some measure the reason for their return.

3. We have sent back to you Christian, our very dear son, and yours. We

have instructed him more fully, as far as we could, in the things which

belong to the [Cistercian] Order, and henceforth, as we hope, he will be

more careful concerning its obligations.[974] Do not be surprised that

we have not sent any other brothers with him; for we did not find

competent brothers who were ready to assent to our wishes, and it was

not our plan to compel the unwilling. Our much-loved brother,

Robert,[975] assented on this occasion also to our prayers, _as an

obedient son_.[976] It will be your part to assist him that your house

may now be set forward, both in buildings and in other necessaries. This

also we suggest to your fatherhood, that you persuade religious men and

those who, you hope, will be useful to the monastery, to come into their

Order, for this will be of the greatest advantage to the house, and to

you they will pay the greater heed. May your holiness have good health,

being always mindful of us in Christ.

IV

To the Brothers in Ireland. November 1148.[977]

(Epistle 374.)

To the religious brothers who are in Ireland, and especially to those

communities which Malachy the bishop, of blessed memory, founded,

Brother Bernard, called to be abbot of Clairvaux, [wishing them] _the

consolation of the Comforter_.[978]

1. If _here we had a continuing city_ we should rightly mourn with most

abundant tears that we had lost such a fellow-citizen. But if _we_

rather _seek one to come_,[979] as befits us, it is nevertheless no

small cause of grief that we are bereaved of a guide so indispensable.

We ought, however, to regulate passion with knowledge and to mitigate

grief with the _confidence of hope_.[980] Nor does it become any one to

wonder if love compels groaning, if desolation draws forth tears: yet we

must set a limit to these things, nay in no small measure be consoled

while we gaze _not at the things which are seen, but at the things which

are not seen; for the things which are seen are temporal, but the things

which are not seen are eternal_.[981] First, indeed, we ought to rejoice

with the holy soul, lest he accuse us of want of charity, saying also

himself what the Lord said to the apostles, "_If ye loved me ye would

rejoice because I go unto the Father._"[982] The spirit of our father

has gone before us to _the Father of spirits_,[983] and we are

convicted, not only as wanting in charity, but even as guilty of

ingratitude for all the benefits which came to us through him, if we do

not rejoice with him who has _departed_ from labour to rest, from danger

to safety, from _the world unto the Father_.[984] Therefore, if it is an

act of filial piety to weep for Malachy who is dead, yet more is it an

act of piety to rejoice with Malachy who is alive. Is he not alive?

Assuredly he is, and in bliss. _In the eyes of the foolish he seemed to

have died; but he is in peace._[985]

2. Hence even the thought of our own advantage provides us with another

motive for great joy and gladness, because so powerful a patron, so

faithful an advocate has gone before us to the heavenly court.[986] For

his most fervent charity cannot forget his sons, and his approved

holiness must secure _favour with God_.[987] For who would dare to

suppose that this holy Malachy can now be less profitable [than before]

or less loving to his own? Assuredly, if he was loved aforetime, now he

receives from God surer proofs of His love, and _having loved his own,

he loved them unto the end_.[988] Far be it from us, holy soul, to

esteem thy prayer now less effectual, for now thou canst make

supplication with more vigour in the presence of _the Majesty_[989] and

thou no longer _walkest in faith_, but reignest _in the sight_ of

Him.[990] Far be it from us to count that laborious charity of thine as

diminished, not to say made void, now that thou prostratest thyself at

the very fountain of eternal charity, quaffing full draughts of that for

the very drops of which thou didst thirst before. Charity, _strong as

death_,[991] yea even stronger than death itself, could not yield to

death. For even at the moment of his departure he was not unmindful of

you, with exceptional affection commending you to God, and with his

accustomed _meekness and lowliness_[992] praying our insignificance also

that we should not _forget you for ever_.[993] Wherefore also we thought

good to write to you that you may know that we are ready to bestow upon

you all consolation with entire devotion, whether in spiritual things,

if in them our insignificance can ever do anything by the merits of this

our blessed father, or in temporal, if ever perchance opportunity should

be given us.

3. And now also, dearly beloved, we are filled with heartfelt pity for

this grievous bereavement of the Irish Church.[994] And we unite

ourselves the more with you in suffering because we know that by this

very thing we have become the more your debtors. For the _Lord did great

things for us_[995] when He deigned to honour this place of ours by

making it the scene of his blessed death, and to enrich it with the most

costly treasure of his body.[996] But do not take it ill that he is

buried among us; for God so ordered, _according to the multitude of His

mercies_,[997] that you should possess him in life, and that it might

be allowed to us to possess him, if only in death. And to us, indeed, in

common with you, he was, and still is, father. _For_ even _in_ his

_death_ this _testament was confirmed_ to us.[998] Wherefore as, for the

sake of so great a father, we embrace you all as our true brothers, with

the unstinted yearning of charity, so also concerning yourselves,

spiritual kinship persuades us that you are like-minded.

4. But we exhort you, brothers, that you be always careful to _walk in

the steps of_ this _our_ blessed _father_,[999] by so much the more

zealously as by daily proofs his _holy conversation_[1000] was more

certainly known to you. For in this you shall prove yourselves to be his

true sons, if you manfully maintain the father's ordinances, and if, as

you have seen in him, and heard _from him how you ought to walk, you so

walk that you may abound more and more_:[1001] for the glory of a father

is the wisdom of his sons.[1002] For even for us the example of so great

perfection in our midst has begun in no slight degree both to expel our

sloth and impel us to reverence. And would that he may in such wise

_draw us after him_ that he may draw us to the goal, _running_ more

eagerly and more quickly in _the fragrance_ which his virtues have left

so fresh behind them.[1003] May Christ guard all of you _while you pray

for us_.[1004]

FOOTNOTES:

[924] When this letter was written certain brothers, sent by Malachy

after his return from Rome (October 1140), had arrived at Clairvaux,

and had spent some time there (see notes 5, 7); and the brothers left

there on his return journey had had a considerable amount of

instruction (n. 7). The date is therefore not earlier than 1141. But

it is evidently earlier than that of Letter ii.

[925] Cp. Hor., _Sat._ i. 2. 110.

[926] Ps. vi. 3.

[927] Josh. ix. 6.

[928] These were some of the brothers sent from Ireland (_Life_, §

39).

[929] Ps. xxiii. 4.

[930] Song of Three Children, 16.--They had evidently been a good

while under St. Bernard's eye.

[931] Rom. viii. 28.

[932] No doubt the four brothers who had been left at Clairvaux

(_Life_, § 39).

[933] Matt. xxv. 32.

[934] Gal. iv. 19.

[935] 1 Sam. xxv. 28.

[936] Luke xxiv. 49.

[937] Ps. cxxxvii. 4.

[938] 2 Pet. iii. 15.

[939] John xiv. 2.

[940] Rev. i. 3; xxii. 10.

[941] Cp. Rom. vi. 6; Eph. ii. 15; iv. 22, 24.

[942] Dan. ii. 20, etc.

[943] Coll. for 13th Sunday after Pentecost.

[944] 1 Cor. iii. 6.

[945] Acts xv. 36.

[946] Luke i. 77.

[947] 1 Cor. ix. 16.

[948] Jas. iii. 2.

[949] John xiii. 8 (inexact quotation).

[950] Mellifont was probably founded immediately after the brothers

mentioned in the letter reached Ireland. The date is therefore in or

before 1142. They would hardly have been sent till news had reached

St. Bernard that the site had been chosen (Lett. i, § 2). Cp. p. 75,

n. 4.

[951] The brothers sent from Clairvaux "sufficient in number for an

abbey" (_Life_, § 39).

[952] Gen. xxiv. 63 ff.--Cp. _De Cons._ ii. 13, where the same passage

of Genesis is referred to. It is there (§ 12) explained that the field

is the world, which has been placed in charge of the Pope.

[953] Printed text _patribus_. I read _partibus_.

[954] Rom. ix. 29 (inexact quotation).

[955] 1 Cor. iii. 6.

[956] Mellifont had been founded a good while before the letter was

written. Christian had returned to Clairvaux; and now after further

instruction he was sent back, apparently as the bearer of the letter.

The house had made good progress, but the buildings were still far

from complete (§§ 2, 3).

[957] Ps. cxix. 103.

[958] Ps. xxx. 4.

[959] 1 Cor. ii. 12.

[960] Rom. viii. 16.

[961] 1 Cor xv. 10.

[962] 1 Cor. iii. 22.

[963] Ps. lxxiv. 19 (vg.); Jer. xx. 13.

[964] 2 Cor. v. 12.

[965] 2 Cor. x. 17; 1 Cor. i. 31.

[966] 1 Sam. i. 18, etc.

[967] Ps. lxxx. 15.

[968] Apparently the returned brothers mentioned below.

[969] Cp. the passage quoted p. 170.

[970] 1 Thess. iv. 1.

[971] Josh. x. 6.

[972] The monks of Clairvaux seem to have been reluctant to undertake

work elsewhere, when St. Bernard desired them to do so (_V.P._ vii. 52

f.); and we have one instance of an abbot of a daughter house--Humbert

of Igny--who resigned his office and returned to Clairvaux against St.

Bernard's will (_Ep._ 141).

[973] Printed text, _fratrum_. Read _fratres_.

[974] Evidently Christian did not prove a satisfactory abbot. This may

in part account for the return of the monks who went with him to

Ireland.

[975] Of this Robert, apparently the architect of Mellifont, we know

nothing; for suggestions that he should be identified with one or

other of the monks of Clairvaux who bore the same name are mere

guesses.

[976] 1 Pet. i. 14 (vg., inexact quotation).

[977] Clearly this letter must have been penned a few days after

Malachy's death.

[978] Acts ix. 31, combined with John xiv. 26, etc.

[979] Heb. xiii. 14.

[980] Cp. Heb. iii. 6.

[981] 2 Cor. iv. 18.

[982] John xiv. 28.

[983] Heb. xii. 9.

[984] John xiii. 1.--Cp. Serm. i. § 4 f., "It is the end of labours

... and the entrance to perfect safety. Let us rejoice therefore ...

with our father"; § 8, "Threefold is the rejoicing of the man, since

he is delivered from all sin and from labour and from danger"; and

words ascribed to St. Bernard in _V.P._ vii. 49, "Believe, my son, for

now thou art about to pass from death to life, from temporal labour to

eternal rest."

[985] Communio for All Saints' Day (from Wisd. iii. 2, 3).--For the

last four sentences of the section cp. Serm. i. § 5, where an

identical passage immediately follows the first parallel quoted in n.

3.

[986] Serm. i. § 1 (end) is somewhat similar in expression, and § 8

(end) in thought. There is a closer, but not very striking, parallel

in Serm. ii. § 5 (end).

[987] Luke ii. 52.

[988] John xiii. 1 (inexact quotation).

[989] Heb. i. 3.

[990] 2 Cor. v. 7 (inexact quotation).

[991] Cant. viii. 6.

[992] Cp. Eph. iv. 2.

[993] Ps. lxxiv, 19.

[994] Cp. Serm. i. § 3 (beginning).

[995] Ps. cxxvi. 3.

[996] Cp. Serm. i. § 2, "Therefore we render thanks," etc.

[997] Ps. cvi. 45.

[998] Heb. ix. 17 (vg., inexact quotation).

[999] Rom. iv. 12.

[1000] 2 Pet. iii. 11.

[1001] 1 Thess. iv. 1 (vg.).

[1002] Cp. Prov. x. 1.

[1003] Cant. i. 3, 4.--Cp. Serm. i. § 8 (end).

[1004] Col. iv. 3.

SERMONS OF ST. BERNARD ON THE PASSING OF MALACHY

Sermon I

(November 2, 1148.)[1005]

1. A certain abundant blessing, dearly beloved, has been sent by the

counsel of heaven to you this day; and if it were not faithfully

divided, you would suffer loss, and I, to whom of a surety this office

seems to have been committed, would incur danger. I fear therefore your

loss, I fear my own damnation,[1006] if perchance it be said, _The young

children ask bread, and no man offereth it unto them_.[1007] For I know

how necessary for you is the consolation which comes from heaven, since

it is certain that you have manfully renounced carnal delights and

worldly pleasures. None can reasonably doubt that it was by the good

gift of heaven, and _determined by_ divine _purpose_,[1008] that Bishop

Malachy should fall asleep among you to-day, and among you have his

place of burial, as he desired. For if not even a leaf of a tree _falls_

to _the ground without_ the will of God,[1009] who is so dull as not to

see plainly in the coming of this blessed man, and his passing, a truly

great purpose of the divine compassion?[1010] _From the uttermost parts

of the earth he came_[1011] to leave his earth here. He was hastening,

it is true, on another errand; but we know that by reason of his special

love for us he desired that most of all.[1012] He suffered many

hindrances in the journey itself, and he was refused permission to cross

the sea till the time of his consummation was drawing near,[1013] and

the goal which could not be passed. And when, with many labours, he came

to us _we received him as an angel of God_[1014] out of reverence for

his holiness; but he, out of his very deeply rooted _meekness and

lowliness_,[1015] far beyond our merits, received us with devoted love.

Then he spent a few days with us in his usual health: for he was waiting

for his companions, who had been scattered in England, when the baseless

distrust of the king was hindering the man of God. And when they had all

assembled to him, he was preparing to set out to the Roman Court, on his

way to which he had come hither;[1016] when suddenly he was overtaken by

sickness, and he immediately perceived that he was being summoned rather

to the heavenly palace, _God having provided some better thing for us_,

lest going out from _us he should be made perfect_ elsewhere.[1017]

2. There appeared to the physicians no sign in him, I say not of death,

but even of serious illness; but he, gladdened in spirit, said that in

every way it was befitting that this year Malachy should depart from

this life.[1018] We laboured to prevent it, both by earnest prayers to

God, and by whatever other means we could; but his merits prevailed,

that _his heart's desire should be given him and_ that _the request of

his lips_ should _not be withholden_.[1019] For so all things happened

to him in accordance with his wishes; that by the inspiration of the

divine goodness he had chosen this place above all others, and that he

had long desired that he should have as the day of his burial this day

on which the general memory of all the faithful is celebrated.[1020]

Moreover, these joys of ours were worthily increased by the circumstance

that we had selected that same day, by God's will, for bringing hither

from the former cemetery for their second burial the bones of our

brothers.[1021] And when we were bringing them, and singing psalms in

the accustomed manner, the same holy man said that he was very greatly

delighted with that chanting. And not long after, he himself also

followed, having sunk into a most sweet and blessed sleep. Therefore we

render thanks to God for all the things that He has disposed, because He

willed to honour us, unworthy as we are, by his blessed death among us,

to enrich His poor with the most costly treasure of his body, and to

strengthen us, who are weak, by so great a _pillar_[1022] of His church.

For one or other of two _signs_ proves that it was _wrought for us for

good_,[1023] either that this place is pleasing to God, or that it is

His will to make it pleasing to Him, since He led to it _from the

uttermost parts of the earth_[1024] so holy a man to die and to be

buried there.

3. But our very love for this blessed father compels us to sorrow with

that people from our heart, and to shudder exceedingly at the cruelty of

him, even Death, who has not spared to inflict this terrible wound on

the Church, now so much to be pitied. Terrible and unpitying surely is

death, which has punished so great a multitude of men by smiting one;

blind and without foresight, which has tied the tongue of Malachy,

arrested his steps, relaxed his hands, closed his eyes. Those devout

eyes, I say, which were wont to restore divine grace to sinners, by most

tender tears; those most holy _hands_, which had always loved to be

occupied in laborious and humble deeds, which so often _offered for_

sinners _the saving sacrifice_[1025] of the Lord's body, and were

_lifted up_ to heaven in prayer _without wrath and doubting_,[1026]

which are known to have bestowed many benefits on the sick and to have

been resplendent with manifold signs; those _beautiful_ steps also of

_him that preached the Gospel of peace and brought glad tidings of good

things_; those _feet_,[1027] which were so often wearied with eagerness

to show pity; those footprints which were always worthy to merit devout

kisses;[1028] finally, those holy _lips of the priest_, which _kept

knowledge_,[1029] _the mouth of the righteous_, which _spoke wisdom,

and his tongue_ which, _talking of judgement_,[1030] yea _and of

mercy_,[1031] was wont to heal so great wounds of souls. And it is no

wonder, brothers, that _death_ is iniquitous, since iniquity _brought_

it _forth_,[1032] that it is heedless, since it is known to have been

born of _seduction_.[1033] It is nothing wonderful, I say, if it strikes

without distinction, since it came from _the transgression_;[1034] if it

is cruel and mad, since it was produced by the subtlety of _the old

serpent_[1035] and the folly of the woman. But why do we charge against

it that it dared to assail Malachy, a faithful _member_, it is true, _of

Christ_,[1036] when it also rushed madly upon the very _head_ of[1037]

Malachy and of all the elect as well? It rushed, assuredly, upon One

whom it could not hurt; but it did not rush away unhurt. Death hurled

itself against life, and life shut up death within itself, and _death_

was _swallowed up of life_.[1038] Gulping down the hook to its hurt, it

began to be held by Him whom it seemed to have held.[1039]

4. But perhaps some one may say, How does it appear that death has been

overcome by the Head, if it still rages with so great liberty against

the members? If death is dead, how did it kill Malachy? If it is

conquered how has it still power over all, and _there is no man that

liveth and shall not see death_?[1040] Death is clearly conquered--_the

work of the devil_[1041] and the penalty of sin: sin is conquered, the

cause of death; and _the wicked one_ himself is _conquered_,[1042] the

author both of sin and death. And not only are these things conquered,

they are, moreover, already judged and condemned. The sentence is

determined, but not yet published. In fact, _the fire is prepared for

the devil_,[1043] though he is not yet cast into the fire, though still

for _a short time_[1044] he is allowed to work wickedness. He is become,

as it were, the hammer of the Heavenly Workman, _the hammer of the whole

earth_.[1045] He crushes the elect _for_ their _profit_,[1046] he

crushes to powder the reprobate for their damnation. As is the _master

of the house_, so are _they of his household_,[1047] that is, sin and

death. For _sin_, though it is not to be doubted that it was _nailed_

with Christ _to His cross_,[1048] was yet allowed still for a time,

_not_ indeed to _reign_,[1049] but to dwell even in the Apostle himself

while he lived. I lie if he does not himself say, _It is no more I that

do it, but sin dwelleth in me._[1050] So also death itself is by no

means, indeed, yet compelled not to be present, but it is compelled not

to be present to men's hurt. But there will come a time when it is said,

_O death, where is thy victory?_[1051] For death also is _the last

enemy that shall be destroyed_.[1052] But now, since He rules _who has

the power_ of life and _death_[1053] and confines the very sea within

the fixed limits of its shores, death itself to the beloved of the Lord

is a sleep of refreshment. The prophet bears witness who says, _When he

giveth his beloved sleep, behold the heritage of the Lord._[1054] _The

death of the wicked is indeed most evil_,[1055] since their birth is

evil and their life more evil; but _precious is the death of the

saints_.[1056] Precious clearly, for it is the end of labours, the

consummation of victory, the gate of life, and the entrance to perfect

safety.

5. Let us rejoice therefore, brothers, let us rejoice as is meet, with

our father, for if it is an act of filial piety to mourn for Malachy who

is dead, yet more is it an act of piety to rejoice with Malachy who is

alive. Is he not alive? He is, and in bliss. Certainly, _in the eyes of

the foolish he seemed to have died; but he is in peace_.[1057] In fine,

_now a fellow-citizen with the saints, and of the household of

God_,[1058] he at once sings and gives thanks, saying, _We went through

fire and water; but thou broughtest us out into a wealthy place._[1059]

He _went_, clearly, in manly fashion, and he _went through_[1060]

happily. The true Hebrew celebrated the Passover in spirit, and as he

went, he said to us, "_With desire I have desired to eat this Passover

with you._"[1061] _He went through fire and water_,[1062] whom neither

experiences of sadness could crush, nor pleasures hold back. For there

is below us a place which fire wholly claims as its own, so that the

wretched Dives could not have there even the least drop of _water_ from

the _finger_ of _Lazarus_.[1063] There is also above _the city of God_

which _the streams of the river make glad_,[1064] _a torrent of

pleasure_,[1065] _a cup which inebriates, how goodly_![1066] Here, _in

the midst_, truly is found _the knowledge of good and evil_,[1067] and

in this place we may receive the _trial_ of pleasure and _of

affliction_.[1068] Unhappy Eve brought us into these alternations. Here

clearly is day and night; for in the lower world there is only night,

and in heaven only day.[1069] Blessed is the soul which passes through

both, neither ensnared by pleasure nor _fainting at tribulation_.[1070]

6. I think it right to relate to you, briefly, a specimen of the many

splendid deeds of this man, in which he is known to have _gone_, with no

little vigour, _through fire and water_.[1071] A tyrannous race laid

claim to the metropolitan see of Patrick, the great apostle of the

Irish, creating archbishops in regular succession, and _possessing the

sanctuary of God by hereditary right_.[1072] Our Malachy was therefore

asked by the faithful to combat such great evils; and _putting his life

in his hand_[1073] he advanced to the attack with vigour, he undertook

the archbishopric, exposing himself to evident danger, that he might put

an end to so great a crime. Surrounded by perils he ruled the church;

when the perils were passed, immediately he canonically ordained another

as his successor. For he had undertaken the office on this condition,

that when the fury of persecution had ceased and it thus became possible

that another should safely be appointed, he should be allowed to return

to his own see.[1074] And there, without ecclesiastical or secular

revenues he lived in the religious communities which he himself had

formed, dwelling among them up to this time as one of themselves, and

abjuring all personal property.[1075] So the fire of _affliction

tried_[1076] the man of God, but did not consume[1077] him; for he was

gold. So neither did pleasure hold him captive or destroy him, nor did

he stand a curious spectator on the way, forgetful of his own

pilgrimage.

7. Which of you, brothers, would not earnestly desire to imitate his

holiness, if he dared even to hope for such an attainment? I believe,

therefore, you will gladly hear, if I perchance can tell it, what made

Malachy holy. But lest our testimony should seem not easy to be

received, hear what the Scripture says: _He made him holy in his faith

and meekness._[1078] By faith he trampled on the world, as John bears

witness when he says, _This is the victory that overcometh the world,

even our faith._[1079] For _in the spirit of meekness_[1080] he endured

all things whatsoever that were hard and contrary with _good

cheer_.[1081] On the one hand, indeed, after the example of Christ, by

faith he trampled on the seas,[1082] lest he should be entangled in

pleasures; on the other, _in his patience he possessed his soul_,[1083]

lest he should be crushed by troubles. For concerning these two things

you have the saying in the Psalm, _A thousand shall fall at thy side,

and ten thousand at thy right hand_;[1084] for many more are cast down

by the deceitfulness of prosperity than by the lashes of adversity.

Therefore, dearly beloved, let none of us, allured by the level surface

of the easier way, suppose that road of the sea to be more convenient

for himself. This plain[1085] has great mountains, invisible indeed, but

for that very reason more dangerous. That way perhaps seems more

laborious which passes through the steeps of the hills and the

ruggedness of rocks; but to them that have tried it, it is found far

safer and more to be desired. But on both sides there is labour, on both

sides danger, as he knew who said, _By the armour of righteousness on

the right hand and on the left_;[1086] so that we may rightly rejoice

with those that _went through fire and water and have been brought into

a wealthy place_.[1087] Do you wish to hear something about the _wealthy

place_? Would that another might speak to you of it. For as for me, that

which I have not tasted I cannot indite.

8. But I seem to hear Malachy saying to me to-day about this _wealthy

place_, _Return unto thy rest, O my soul; for the Lord hath dealt

bountifully with thee: for he hath delivered my soul from death, [mine

eyes from tears, and my feet from falling]._[1088] And what I understand

to be expressed in those words hear in a few sentences; _for the day is

far spent_,[1089] and I have spoken at greater length than I intended,

because I am unwilling to tear myself away from the sweetness of the

father's name, and my tongue, dreading to be silent about Malachy, fears

to cease. The death of the soul,[1090] my brothers, is sin; unless you

have overlooked that which you have read in the prophet: _The soul that

sinneth, it shall die._[1091] Threefold, then, is the rejoicing of the

man, since he is delivered from all sin, and from labour, and from

danger. For from this time neither is _sin_ said to _dwell in

him_,[1092] nor is the sorrow of penitence enjoined, nor from henceforth

is he warned to guard himself _from_ any _falling_.[1093] _Elijah_[1094]

has laid aside his _mantle_;[1095] it was not that he feared, it was not

that he was afraid that it should be touched, still less _retained_, by

an adulteress.[1096] He went up into the _chariot_;[1097] he is not now

in terror of falling; he mounts delightfully; he labours not to fly by

his own power, but sits in a swift vehicle. To this _wealthy place_,

dearly beloved, _let us run_ with all eagerness of spirit, in _the

fragrance of the ointments_ of this our blessed father, who this day has

been seen to have stirred up our torpor to most fervent desire. Let us

run after him, I say, crying to him again and again, "_Draw us after

thee_";[1098] and, with earnest heart and advancing holiness of life,

returning devout thanks to the Almighty Pity, that He has willed that

His unworthy servants, who are without merits of their own, should at

least not be without the prayers of another.

Sermon II

(November 2, 1149)[1099]

1. It is clear, dearly beloved, _that whilst we are_ detained _in the

body we are absent from the Lord_.[1100] And throughout this wretched

time of detention banishment and conscience of faults enjoins upon us

sorrow rather than joy. But because by the mouth of the apostle we are

exhorted to _rejoice with them that do rejoice_,[1101] the time and the

occasion require that we should be stirred up to all gladness. For if it

is true, as the prophet perceived, that _the righteous rejoice before

God_,[1102] without doubt Malachy rejoices, who _in his days[1103]

pleased God_[1104] and _was found righteous_.[1105] Malachy ministered

in _holiness and righteousness before Him_:[1106]the ministry pleased

Him; the minister also pleased Him. Why should he not please Him? He

_made the Gospel without charge_,[1107] he filled the country with the

Gospel, he tamed the deathly barbarism of his Irishmen, with the _sword

of the spirit_[1108] he subdued foreign nations to the _light yoke_ of

Christ,[1109] _restoring His inheritance to Him[1110] even unto the ends

of the earth_.[1111] O, fruitful ministry! O, faithful minister! Is not

the promise of the Father to the Son fulfilled through him? Did not the

Father behold him long ago when He said to the Son, _I shall give thee

the heathen for thine inheritance, and the uttermost parts of the earth

for thy possession_.[1112] How willingly the Saviour received what He

had _bought_,[1113] and had _bought with the price_[1114] of _His own

blood_,[1115] with the shame of the Cross, with the horror of the

Passion. How willingly from the hands of Malachy, because he ministered

_freely_.[1116] So in the minister the freely executed office was

acceptable,[1117] and in the ministry the conversion of sinners was

pleasing. Acceptable and pleasing, I say, in the minister was the

_singleness of eye_,[1118] but in the ministry _the salvation of the

people_.[1119]

2. However, even though a less effective result of the ministry

followed, He would nevertheless justly have had regard to Malachy and

his works, He to whom purity is a friend and single-mindedness one of

his household, to whose righteousness it belongs to weigh the work in

accordance with its purpose, from the character of _the eye_ to measure

the state of _the whole body_.[1120] But now _the works of the Lord are

great, sought out according to all_ the _desires_[1121] and efforts of

Malachy; they are great and many and _very good_,[1122] though better in

proportion to the good origin of the pure purpose. What work of piety

escaped the attention of Malachy? He was poor as regards himself, but

rich to the poor. He was a _father of the fatherless_, a husband _of the

widows_,[1123] a protector of the oppressed. _A cheerful giver_,[1124]

seldom making petitions, modest in receiving gifts. He was specially

solicitous, and had much success, in restoring peace between those who

were at variance. Who was as tender as he in sharing the sufferings of

others? who as ready to help? who as free in rebuke? For he was zealous,

and yet not wanting in knowledge, the restrainer of zeal. And, indeed,

_to the weak_ he was _weak_,[1125] but none the less strong to the

strong: he _resisted the proud_,[1126] he lashed the tyrants, a teacher

of kings and princes. It was he who by prayer deprived a king of sight

when he worked wickedness, and restored it when he was humbled.[1127] It

was he, when certain men broke a peace which he had made, who gave them

up to _the spirit of error_,[1128] and foiled them in the evil which

they devised to do; and who compelled them to accept peace a second

time, confounded and stunned by that which had happened to them. It was

he[1129] to whom a river most opportunely lent its aid against the

others, who were equally _transgressors of a covenant_.[1130] In

wonderful fashion, by throwing itself before them, it made void the

efforts of the ungodly. There had been no rains, no floods of waters, no

gathering of clouds, no melting of snows, when suddenly the mere rivulet

was converted into a great river; and it rushed along[1131] and swelling

up overflowed the banks, and utterly denied passage to those who wished

to do wickedly.[1132]

3. What things we have heard and known of the wrath of the man and his

vengeance on his enemies, while yet he was _sweet and gentle and

plenteous in mercy unto all_[1133] that suffered need! For he lived for

all as though he were the one parent of all.[1134] _As a hen her

chickens_,[1135] so he cherished all and _protected them under the

covert of his wings_.[1136] He made no distinction of sex or age, of

condition or person;[1137] he failed none, his loving heart embraced

all. In whatsoever affliction men cried to him he counted it his own:

even more than that, for in regard to his own afflictions he was

patient, in regard to those of others he was compassionate, very often

even passionate. For indeed sometimes, filled with wrath, he was stirred

to take the part of one against another, that by _delivering the poor_

and restraining the _strong_[1138] he might take thought in equal

measure for the salvation of all. Therefore he was angry; but it was in

order that he might not sin by not being angry, according to the words

of the Psalm, _Be ye angry and sin not._[1139] Anger did not rule him,

but he himself _ruled his spirit_.[1140] He had power over himself.

Assuredly he who had the victory over himself could not be _mastered by

anger_.[1141] His anger was kept in hand. When it was summoned it came,

going forth, not bursting forth; it was brought into action by his will,

not by impulse. He was not set on fire by it, but used it.[1142] As well

in this as in ruling and restraining all the motions both of his inner

and his outer man[1143] his judgement was careful, his caution great.

For he did not give so much attention to all, as to leave himself alone

out of account, as, in his universal solicitude, to disregard only

himself. He was careful of himself also. He _guarded himself_.[1144] In

fact, he was so wholly his own, so wholly also belonged to all, that his

love seemed in no degree to hinder or delay him from his guardianship of

himself, nor his concern for his own person from the common good.[1145]

If you saw the man busied in the midst of crowds, involved in cares, you

would say he was born for his country, _not for himself_.[1146] If you

saw the man alone and dwelling by himself, you would suppose that he

lived for God alone and for himself.

4. Without tumult he went about among tumults; without ease he spent the

time which he gave to ease. How could he be taking his ease[1147] when

he _was occupied in the statutes of the Lord_?[1148] For though he had

time free from the necessities of the peoples, yet had he none

unoccupied by holy meditations, by the work of prayer, by the ease

itself of contemplation. In the time of ease he spoke gravely or not at

all. His mien was either courteous, or humble and self-restrained.

Assuredly--a trait which is counted worthy of much praise among the

wise--_his eye was in his head_,[1149] never flying forth except when it

was obedient to power. His laughter displayed love, or provoked it: but

even so it was rare. Sometimes indeed, it came forth, but it was never

forced, intimating the gladness of his heart in such a way that his

mouth did not lose but gained in grace.[1150] So modest was it that it

could not be suspected of levity; so gentle,[1151] however, that it

sufficed to free his joyous countenance from every trace and shadow of

sadness.[1152] O perfect gift! O _rich burnt sacrifice_![1153] O

pleasing service in mind and hand! How _sweet unto God is the

savour_[1154] of him who employs his leisure in prayers, how sweet unto

men of him who is occupied in fatiguing labours.

5. Because he was such an one, then, _beloved of God_[1155] and men, not

undeservedly was Malachy received this day into the company of angels,

having attained in fact what his name denoted.[1156] And indeed, already

he was an angel not less in purity than in name. But now more happily is

the significance of his glorious name fulfilled in him, since he is glad

with a glory and happiness equal to that of the angels.[1157] Let us

also, dearly beloved, be glad because our _angel ascended_[1158] to his

fellow-citizens, acting as an ambassador for _the children of the

captivity_,[1159] winning for us the favour of the blessed ones,

declaring to them the desires of the wretched. Let us _be glad_, I say,

_and rejoice_,[1160] because in that heavenly court[1161] there is one

who went forth from us to take care of us,[1162] to protect us by his

merits,[1163] whom he instructed[1164] by his example and

strengthened[1165] by his miracles.

6. The holy pontiff, who _in a humble spirit_[1166] often brought

peace-offerings to the heavens, to-day in his own person has _gone unto

the altar of God_,[1167] himself the victim and the priest. With the

departure of the priest the rite of sacrifice is changed into a better

thing. The _fountain of tears_[1168] is dried up, every burnt sacrifice

is made _with gladness and rejoicing_.[1169] _Blessed be the Lord God

of_ Malachy, who by the ministry of so great a pontiff _hath visited his

people_,[1170] and now, _taking him up into the holy city_,[1171]

ceaseth not, by the remembrance of so great sweetness to _comfort our

captivity_.[1172] Let _the spirit of_ Malachy _rejoice in the

Lord_,[1173] because he is freed from the heavy load of the body, and is

no longer hindered, by the weight of impure and earthly matter, from

passing with all eagerness and fullness of life, through the whole

creation, corporeal and incorporeal, that he may enter entirely into

God, and _joined to_ Him may with Him _be one spirit_[1174] for

ever.[1175]

7. _Holiness becometh_ that _house_[1176] in _which the remembrance of_

so great _holiness_[1177] is celebrated. Holy Malachy, preserve it _in

holiness and righteousness_[1178] pitying us who in the midst of so many

and great miseries _utter the memory of thine abundant goodness_.[1179]

Great is the dispensation of the mercy of God upon thee, who made thee

_little in thine own sight_,[1180] great in His; who _did_ great things

by thee, in saving thy country, _great things to thee_,[1181] in

bringing thee into His glory. May thy festival, which is deservedly

devoted to thy virtues, have a saving efficacy for us by thy merits and

prayers. _May the glory of thy holiness_,[1182] which is celebrated by

us, be continued by angels: so shall it meetly be pleasant for us, if it

be also fruitful. While thou departest be it allowed to us, who are met

together to-day in thy so delicious feast, to preserve some remnants of

the fruits of the Spirit, loaded with which thou ascendest.

8. Be to us, we beseech thee, holy Malachy, another Moses, or another

Elijah, like them imparting _of thy spirit_[1183] to us, for thou hast

come _in_ their _spirit and power_.[1184] Thy life was _a law of life

and knowledge_,[1185] thy death the port of death and the portal of

life,[1186] thy memory the delight of sweetness and grace, thy

presence _a crown of glory in the hand of the Lord_[1187] thy God. O

_fruitful olive tree in the house of God_![1188] O _oil of

gladness_,[1189] giving both anointing and light, cherishing with

favours, _resplendent with miracles_,[1190] make us partakers of that

light and graciousness which thou enjoyest.[1191] O sweet-smelling

_lily, blossoming and budding_ evermore before the Lord, and spreading

everywhere a _sweet_ and life-giving _savour_,[1192] _whose memorial

is blessed_[1193] with us, whose presence is in honour with those who

are above, grant to those who sing of thee that they may not be

deprived of their share in so great _an assembly_.[1194] O _great

luminary_[1195] and _light_ that _shinest in darkness_,[1196]

illuminating the prison, _making glad the city_[1197] by the rays of

thy signs and merits, by the lustre of virtues put to flight from our

hearts the darkness of vices. O _morning star_,[1198] more brilliant

than the rest because thou art nearer the day, more like to the sun,

deign to go before us, that we also may _walk in the light as children

of light_, and _not_ children _of darkness_.[1199] O thou who art the

dawn breaking into day upon the earth, but _the noon light_[1200]

illumining the higher regions of heaven, receive us in the fellowship

of light, by which illuminated thou sheddest light far without, and

sweetly burnest within, by the gift of our Lord Jesus Christ, who with

the Father and the Holy Spirit reigneth One God, world without

end.--Amen.

FOOTNOTES:

[1005] The evidence that this discourse was delivered on the day of

Malachy's death is cumulative. (1) The opening words of § 1, and the

closing sentences of § 8 (note "this day"). (2) The statement in § 5,

"He said _to us_, 'With desire I have desired,'" etc., implies that

those who tended Malachy in his sickness were present (see _Life_, §

73). The first person plural in § 2 suggests the same conclusion. (3)

In § 6, "dwelling among them _up to this time_" implies that his death

was not long past. (4) The striking parallels with Letter iv.; for

which see the notes on it. (5) The tone of the sermon--in marked

contrast to that of Sermon ii.--indicates that the community was

crushed with sorrow for a recent bereavement. See _R.I.A._ xxxv. 255

ff.

[1006] _damnum uestrum ... damnationem meam._

[1007] Lam. iv. 4 (inexact quotation).

[1008] Acts ii. 23.

[1009] Cp. Matt. x. 29.

[1010] Cp. St. Bernard, _De Laud. Virg._ i. 1 (_P.L._ clxxxiii. 56):

"For if neither a leaf from a tree falls on the earth without cause,

nor one of the sparrows without the heavenly Father, am I to suppose

that a superfluous word flows from the mouth of the holy evangelist?"

[1011] Matt. xii. 42.

[1012] See _Life_, § 67.

[1013] See _Life_, § 69.

[1014] Gal. iv. 14 (inexact quotation).

[1015] Cp. Eph. iv. 2.

[1016] He was evidently in haste to resume his journey. And no wonder,

for the winter was drawing near, and the sooner the passage of the

Alps was made the better for his comfort and safety. Cp. _R.I.A._

xxxv. 248. "Alpine passes ... become impassable usually about the

commencement or middle of October, and remain closed until May"

(Sennett, _Great St. Bernard_, p. 369).

[1017] Heb. xi. 40.

[1018] See _Life_, § 71.

[1019] Ps. xxi. 2.

[1020] See _Life_, §§ 67, 71.

[1021] The translation is supposed by Henriquez, _Fasciculus Sanctorum

Ordinis Cisterciensis_, ii. 41. 6 (_P.L._ lxxxv. 1559) to have been

made on All Saints' Day, the bones being reburied on All Souls' Day.

But Vacandard (_R.Q.H._ lii. 41 f.) thinks that the date of the

translation was Saturday, October 30. This event probably marked the

end of the construction of the new monastery of Clairvaux, which began

before Malachy's first visit. See p. 71, n. 4.

[1022] Gal. ii. 9.

[1023] Ps. lxxxvi. 17 (vg.).

[1024] Matt. xii. 42.

[1025] 2 Macc. iii. 32 (vg.).

[1026] 1 Tim. ii. 8.

[1027] Rom. x. 15.

[1028] Cp. Luke vii. 38.--Perhaps a reference to St. Bernard's own

action just before this sermon was preached. See p. 129, n. 6.

[1029] Mal. ii. 7.

[1030] Ps. xxxvii. 30.

[1031] Ps. ci. 1.

[1032] Jas. i. 15.

[1033] Cp. 2 Cor. xi. 3; 1 Tim. ii. 14.--See J. H. Bernard on 2 Cor.

xi. 3 (_Expositor's Greek Testament_).

[1034] 1 Tim. ii. 14.

[1035] Rev. xii. 9; xx. 2.

[1036] 1 Cor. vi. 15, etc.

[1037] Eph. iv. 15, etc.

[1038] 1 Cor. xv. 54, combined with 2 Cor. v. 4.

[1039] Cp. _Cant._ xxvi. 11: "Thou art dead, O death, and pierced by

the hook thou hast imprudently swallowed, which saith in the words of

the prophet, 'O death, I will be thy death! O hell, I will be thy

bite.' Pierced, I say, by that hook, to the faithful who go through

the midst of thee thou offerest a broad and pleasant path-way into

life" (Morison's translation). A very old metaphor. It is thus

explained by Rufinus (A.D. 400) in his Commentary on the Apostles'

Creed (§ 16, Heurtley's translation): "The object of that mystery of

the Incarnation ... was that the divine virtue of the Son of God, as

though it were a hook concealed beneath the form and fashion of human

flesh, ... might lure on the prince of this world to a conflict, to

whom offering His flesh as a bait, His divinity underneath might

secure him, caught with a hook by the shedding of His immaculate

blood.... As, if a fish seizes a baited hook, it not only does not

take the bait off the hook, but is drawn out of the water to be itself

food for others, so he who had the power of death seized the body of

Jesus in death, not being aware of the hook of divinity enclosed

within it, but, having swallowed it, he was caught forthwith, and the

bars of hell being burst asunder, he was drawn forth as it were from

the abyss to become food for others."

[1040] Ps. lxxxix. 48 (vg.).

[1041] 1 John iii. 8.

[1042] 1 John ii. 13, 14.

[1043] Matt. xxv. 41.

[1044] Rev. xii. 12.

[1045] Jer. l. 23.

[1046] 1 Cor. xii. 7 (vg.).

[1047] Matt. x. 25.

[1048] Col. ii. 14.

[1049] Rom. vi. 12.

[1050] Rom. vii. 17.

[1051] 1 Cor. xv. 55 (vg.).

[1052] 1 Cor. xv. 26.

[1053] Heb. ii. 14; Tobit ii. 8.

[1054] Ps. cxxvii. 2, 3 (vg.).

[1055] Ps. xxxiv. 21 (vg.).

[1056] Ps. cxvi. 15.

[1057] Communio for All Saints (Wisd. iii. 2, 3).

[1058] Eph. ii. 19 (with variant).

[1059] Ps. lxvi. 12.

[1060] Hos. x. 15 (vg.: xi. 1).

[1061] Luke xxii. 15.--See _Life_, § 73, where for "he said to us" we

have "lifting up his eyes on _those who stood round him_, he said."

[1062] Ps. lxvi. 12.

[1063] Luke xvi. 24, 25.

[1064] Ps. xlvi. 4.

[1065] Ps. xxxvi. 8 (vg.).

[1066] Ps. xxiii. 5 (vg.).

[1067] Gen. ii. 9.

[1068] 2 Cor. viii. 2.

[1069] Rev. xxi. 25; xxii. 5.

[1070] Eph. iii. 13.

[1071] Ps. lxvi. 12.

[1072] Ps. lxxxiii 12 (vg.).

[1073] 1 Sam. xix. 5.

[1074] See _Life_, §§ 19-31.

[1075] See p. 82, n. 5.

[1076] Ps. lxvi. 10, 11.

[1077] _Examinauit, non exinaniuit._

[1078] Ecclus. xlv. 4 (vg.).

[1079] 1 John v. 4.

[1080] Gal. vi. 1.

[1081] 1 Kings xxi. 7 (vg.).

[1082] Cp. Matt. xiv. 25; John vi. 19.

[1083] Luke xxi. 19.

[1084] Ps. xci. 7.

[1085] That is, the sea. The details of the imagery are not clear. But

evidently the sea represents the pleasures, and the hills and rocks

the adversities, of life.

[1086] 2 Cor. vi. 7.

[1087] Ps. lxvi. 12.

[1088] Ps. cxvi. 7, 8 (vg.).--The printed text has, in place of the

bracketed words, "and so forth." The threefold deliverance obviously

corresponds to the threefold rejoicing mentioned below, sin being

substituted for death in the description of it, because "the death of

the soul is sin."

[1089] Luke xxiv. 29.

[1090] Cp. Ps. cxvi. 8.

[1091] Ezek. xviii. 4.

[1092] Rom. vii. 17, 20.

[1093] Ps. cxvi. 8.

[1094] For other comparisons of Malachy with Elijah, see _Life_, § 23;

Serm. ii. § 8.

[1095] 2 Kings ii. 13.

[1096] Gen. xxxix. 12, 15 (vg.).

[1097] 2 Kings ii. 11.

[1098] Cant. i. 3, 4.

[1099] It is plain from § 7 that this sermon was preached on an

anniversary of Malachy's death, _i.e._ on November 2, in a year later

than 1148. I put it in 1149 because of its striking coincidences with

the _Life_, which was written early in that year (see p. lxv). There

is also a possible echo (§ 3) of _De Cons._ i. which belongs to the

same year (_P.L._ clxxxii. 723). These, together with two coincidences

of phrase with other writings of St. Bernard, are pointed out in the

notes. See _R.I.A._ xxxv. 260 ff.

[1100] 2 Cor. v. 6.

[1101] Rom. xii. 15.

[1102] Ps. lxviii. 3.

[1103] Ecclus. xliv. 7.

[1104] Ecclus. xliv. 16 (vg.).

[1105] Ecclus. xliv. 17.

[1106] Luke i. 75.

[1107] 1 Cor. ix. 18.--Cp. _Life_, § 43 (p. 84).

[1108] Eph. vi. 17.

[1109] Matt. xi. 30.

[1110] Ps. xvi. 5 (vg.).

[1111] Isa. xlviii. 20; Jer. xxv. 31.

[1112] Ps. ii. 8.

[1113] 2 Pet. ii. 1.

[1114] 1 Cor. vi. 20.

[1115] Acts xx. 28.

[1116] 2 Cor. xi. 7.

[1117] _Gratum erat munus gratuitum._

[1118] Matt. vi. 22; Luke xi. 34.

[1119] Hab. iii. 13.

[1120] Matt. vi. 22, 23; Luke xi. 34, 35.

[1121] Ps. cxi. 2 (vg.).

[1122] Gen. i. 31.

[1123] Ps. lxviii. 5.

[1124] 2 Cor. ix. 7.

[1125] 1 Cor. ix. 22.

[1126] Jas. iv. 6; 1 Pet. v. 5.

[1127] See _Life_, § 60.

[1128] 1 John iv. 6.

[1129] Printed text, _Ipse enim est._ With A I omit _enim_.

[1130] Josh. vii. 15, etc.

[1131] So A: _cicius_ (= _citius_) _ibat_ for _riuus ibat_ of the

printed text.

[1132] The story is told much more fully in _Life_, §§ 58, 59; where

there are many similarities in phraseology to the present passage. In

both places it is connected with the miraculous blinding of the king,

immediately preceding it here, immediately following it there.

[1133] Ps. lxxxvi. 5 (vg.).

[1134] Cp. the description of Malchus, _Life_, § 8: "He was reverenced

by all, as the one father of all"; and of Malachy, § 33: "the loving

father of all."

[1135] Matt. xxiii. 37.

[1136] Ps. lxi. 4 (vg.).

[1137] Cp. _Life_, § 42: "Neither sex nor age, nor condition nor

profession, is held in account."

[1138] Ps. xxxv. 10

[1139] Ps. iv. 4 (vg.).

[1140] Prov. xvi. 32.

[1141] Job xxxvi. 18 (vg.).

[1142] _Non urebatur illa, sed utebatur._

[1143] _Utriusque hominis sui._

[1144] 1 Tim. v. 22.

[1145] Cp. _De Cons._ i. 6: "If you desire wholly to belong to all ...

I praise your humility, but only if it is complete. But how can it be

complete if you exclude yourself? And you are a man. Then, that your

humanity also may be complete, let the bosom which receives all gather

you also within itself ... wherefore, where all possess you let you

yourself also be one of those who possess."

[1146] Lucan, _Phars._ ii. 383.

[1147] Cp. _De Cons._ iv. 12, "In ease not taking ease;" _Life_, § 43,

"Quiet often, but by no means at any time taking ease."

[1148] Ps. cxix. 23.

[1149] Eccles. ii. 14 (inexact quotation).

[1150] Cp. Luke iv. 22.

[1151] _Tantillus._ The text seems to be corrupt. Read _tam laetus?_

[1152] Cp. _Life_, § 43: "Yea, what was there that was not edifying,"

etc.

[1153] Ps. xx. 3 (vg.).

[1154] 2 Cor. ii. 15.

[1155] 1 Thess. i. 4 (vg.); 2 Thess. ii. 13.

[1156] That is, Malachias, the Hebrew for _my angel_, with a Latin

termination. For its origin see _Life_, § 12.

[1157] At this point, with A, I omit a passage which is identical with

the first half of Serm. i. § 5, and interrupts the argument. With A,

also, in the following sentence I read _Laetemur et nos dilectissimi

quod_ for _Laetemur quod_ of the printed text. See _R.I.A._ xxxv.

260-262.

[1158] Judg. xiii. 20.

[1159] Dan. vi. 13; Ezra iv. 1.

[1160] Ps. ix. 2.

[1161] _Curia._

[1162] _Cui sit cura nostri._

[1163] Cp. Lett. iv. § 2.

[1164] _Informauit._

[1165] _Confirmauit._

[1166] Song of Three Children, 16.

[1167] Ps. xliii. 4.

[1168] Jer. ix. 1.

[1169] Ps. xlv. 15.

[1170] Luke i. 68.

[1171] Matt. iv. 5.

[1172] Ps. cxxvi. 1, 4 (vg.).

[1173] Luke i. 47.

[1174] 1 Cor. vi. 17.

[1175] See _De Cons._ v. 2, quoted p. 127, n. 13, and the sermon on

the Marriage of the Soul with the Word (_Cant._ lxxxiii. 6), in which

St. Bernard, quoting 1 Cor. vi. 17, says, "Love ... joins the two in

one spirit, makes them no longer two but one." Cp. also _Cant._ xxvi.

5: "He that is joined to God is one spirit, and is wholly changed into

a certain divine feeling, and cannot think of or mind anything but

God, and that which God thinks and minds, being full of God." For the

last phrase see Ignatius, _Magn._ 14.

[1176] Ps. xciii. 5.

[1177] Ps. xxx. 4.

[1178] Luke i. 75.

[1179] Ps. cxlv. 7 (vg.).

[1180] 1 Sam. xv. 17 (inexact quotation).

[1181] Luke i. 49.

[1182] Ps. cxlv. 5 (vg.).

[1183] Num. xi. 25; 2 Kings ii. 9, 15.

[1184] Luke i. 17.--See p. 151, n. 3.

[1185] Ecclus. xlv. 5.

[1186] The same phrase occurs in _Life_, § 75, similarly applied.

[1187] Isa. lxii. 3.

[1188] Ps. lii. 8 (vg.).