grace, that proceeded out of his mouth;"—(doubtless in hearing the story of the crucifixion read from the fictitious book of the Passion of St. Andrew, which all supposed to be authentic.) "For there was no room for sorrow, where he himself was so intensely rejoiced. No one of us mourned for him in his sufferings, for no one dared to weep over him, while he was thus exulting. So that he might most appropriately say to us, what the cross-bearing Redeemer said to those who followed him with mourning,—'Weep not for me; but weep for yourselves.' And when the blessed Andrew himself was led to the cross, and the people, grieving for the unjust condemnation of the holy and just man, would have prevented his execution,—he, with the most urgent prayer, forbade them from depriving him of his crown of suffering. For 'he desired indeed to be released, and to be with Christ,'—but on the cross; he desired to enter the kingdom,—but by the door. Even as he said to that loved form, 'that by thee, he may receive me, who by thee has redeemed me.' Therefore if we love him, we shall rejoice with him; not only because he was crowned, but because he was crucified." (A bad, and unscriptural doctrine! for no apostle ever taught, or was taught, that it was worth while for any man to be crucified, when he could well help it.)
In his second sermon on the same subject, the animated Bernard remarks furthermore, in comment on the behavior of Andrew, when coming in sight of his cross,—"You have certainly heard how the blessed Andrew was stayed on the Lord, when he came to the place where the cross was made ready for him,—and how, by the spirit which he had received along with the other apostles, in the fiery tongues, he spoke truly fiery words. And so, seeing from afar the cross prepared, he did not turn pale, though mortal weakness might seem to demand it; his blood did not freeze,—his hair did not rise,—his voice did not cleave to his throat, (non stetere comae, aut vox faucibus haesit.) Out of the abundance of his heart, his mouth did speak; and the deep love which glowed in his heart, sent forth the words like burning sparks." He then quotes the speech of Andrew to the cross, as above given, and proceeds: "I beseech you, brethren, say, is this a man who speaks thus? Is it not an angel, or some new creature? No: it is merely a 'man of like passions with ourselves.' For the very agony itself, in whose approach he thus rejoiced, proves him to have been 'a man of passion.' Whence, then, in man, this new exultation, and joy before unheard of? Whence, in man, a mind so spiritual,—a love so fervent,—a courage so strong? Far would it be from the apostle himself, to wish, that we should give the glory of such grace to him. It is the 'perfect gift, coming down from the Father of Lights,'—from him, 'who alone does wondrous things.' It was, dearly beloved, plainly, 'the spirit which helpeth our infirmities,' by which was shed abroad in his heart, a love, strong as death,—yea, and stronger than death. Of which, O may we too be found partakers!"
The preacher then goes on with the practical application of the view of these sufferings, and the spirit that sustained them, to the circumstances of his hearers. After some discourse to this effect, he exhorts them to seek this spirit. "Seek it then, dearest! seek it without ceasing,—seek it without doubting;—in all your works invoke the aid of this spirit. For we also, my brethren, with the blessed Andrew, must needs take up our cross,—yea, with that Savior-Lord whom he followed. For, in this he rejoiced,—in this he exulted;—because not only for him, but with him, he would seem to die, and be planted, so 'that suffering with him, he might also reign with him.' With whom, that we may also be crucified, let us hear more attentively with the ears of our hearts, the voice of him who says, 'He who will come after me, let him deny himself, and take up his cross, and follow me.' As if he said, 'Let him who desires me, despise himself: let him who would do my will, learn to break his own.'"
Bernard then draws a minute parallel, more curious than admirable, between the cross and the trials of life,—likening the four difficulties in the way of holiness, to the four ends of the cross; bodily fear being the foot-piece; open assaults and temptations, the right arm-piece; secret sins and trials, the left hand-piece; and spiritual pride, the head-piece. Or, as he briefly recapitulates, the four virtues attached to the four horns of the cross, are these:—continence, patience, prudence, and humility. A truly forcible figure, and one not without its effect, doubtless, on the hearers. This arrangement of the cross, moreover, seems to prove, that in the time of Bernard, the idle story about Andrew's cross being shaped like the letter X, was entirely unknown; for it is evident that the whole point of the allusion here consists in the hearers supposing that Andrew was crucified on a cross of the common shape,—upright, with a transverse bar and head-piece.
