PRAISE OF NEW SERVICE TO SOLDIERS temple BOOK

S. Bernard, Abbot of PRAISE NEW SERVICE TO SOLDIERS temple BOOK

Prologue

Hugh, captain of the guard to the soldiers of Christ and of Christ, only the name of the abbot Bernard of Clairvaux: fight the good fight. Once, and in the second, and the third, if I mistake not, you asked from me, Beloved, Hugh, as I was writing to you and your fellow-soldiers, the word of exhortation, and in opposition to the tyranny of their enemies, because they were not allowed to spear in his hand, vibrarem style, asserting that it would be of help to you, not too little, not by force of arms if he I animated characters.

Did quite some time, does not seem that in rejecting the petition, but the agreement is not trivial s blame, if that would be enough to achieve better better, rely rude, and very necessary thing for me to be less comfortable back.

But when he saw me waiting long enough for this kind of frustrated, even more now than it would not be seen, I finally did what I could have made the reader to judge, or satisfied.

However, even if it did or did not by chance any one may please, or is not sufficient, yet it is important not mine, who did not deny to be wise of your according to my will.

I. Sermon exhorting soldiers to Temple

I. A new kind of warfare is heard in the late rising of the countries, and in that country, the Orient from on high hath visited as once you present in the flesh, in order that hence they are then in the strength of the princes of the darkness of his hand he expelled him, and from there and in the manner of their satellites, the sons of disobedience, in the hand of his valiant men, scattered and utterly destroy , I make the redemption of his people, even now, and again lifting up the horn of salvation for us in the house of his servant David. New, I say, of the host genus, and the ages untried, by which he tirelessly fought fiercely with the conflict of the twins together, as well as against flesh and blood, as well as against the spirits of wickedness in high places. And indeed where the sun corporeal faculties of his body to the enemy resisted strongly, it did not so do not judge, I wonder, for whom there was not rare, I think. But the vices of demons by the power of the mind, and when war is proclaimed, indeed, not to have this wonderful, I would say even if it is worthy of praise, may be discerned with the world is full of monks.

However, with each man his sword, each powerfully armed, his belt nobly marked, who does not think all the most worthy of admiration, so that appears to be unusual?

Soldier of fearlessness, of course, and in every respect free from care, who, to be carried to the body, so the mind of faith put on a coat of mail. Each party, of course, fortified by the force of arms, nor fears the demon, not man made. Nor, indeed, afraid of death, who desires to die.

For what or living thing or afraid to do so when he was dying, to whom to live is Christ, and to die is gain? There is indeed a confidently and gladly for Christ's sake, but rather desires to be dissolved and to be with Christ, for this is better.

Without anxiety, therefore, go forth, soldiers, fearless in his mind, and drive back the enemies of the cross of Christ, and they buy that neither death, nor life, they will be able to separate you from the love of God, which is in Christ Jesus, be with you in all danger, of course, it unfolds: Whether we live or die, we are the Lord's . How glorious they return victorious from the war! How blessed martyrs die in the battle! Rejoice, strong athlete, you are winning, and if thou livest in the Lord, but rather be glad and rejoice: delay, and if thou art joined to the Lord.

Life is indeed a fruitful and glorious victory, but each death is the sacred right of precedence. For if the blessed are they that die in the Lord, for the Lord who die not much rather be?

2. And, indeed, whether it be in a bed, whether man will one die in the war, without a doubt, will be of great price in the sight of the Lord is the death of His saints. But certainly more than in the war, and how much more glorious. carefree life, where a clean conscience! Oh, I say, the life of a secure, where apart from the fear of death is expected, nay, desirable, and with sweetness, and is received with devotion! How true it is the host of the holy places, and safe one, and from the danger of a double a completely free and in order that this race of men, often is wont to be in danger, where Christ is not the only reason for serving.

As often as the Meet For you, who the host of the hosts of the secular, to be feared at all, so as not to kill the enemy, or, indeed, in the body, but in your case perhaps you should be killed by him, or in the soul, and at the same time in the body, and in the soul. From the affection of the heart, that is to say, not the outcome of the war, is measured or danger, or the victory of the Christian. If it was the cause of their conflict with the goods, he can not be a bad outcome of the fight, as neither is a good man shall be judged by the end, when the cause is not good, and not a right intention has preceded it. If you happen to be in the will be killed thee not so much to kill the other, defer a murderer. If they prevail, and they will kill to survive or perhaps revenge, living killer.

But it does not it is profitable or a dead person, without a living, whether it won a victory, or defeat, to be the murderer. Unhappy victory, overcoming the man, and to succumb to vice, anger, pride, or you dominant, vain boast of the man crossing. There is, however, that no zeal for revenge, nor of conquering pride, but simply evading remedy kills man. But I do not refuse, indeed, I would say a good victory, when said of the two evils, than in the soul in the body is to die lighter. But it does not because the body is slain, even the soul dies, but the soul that sinneth, it shall die.

3. Who, then, the end of a secular fructusve of this, I do not say, all military service, but to the malice, with fatal results, a killer, and if he sins, and was slain eternally lost? In fact, to use the words of the Apostle, and the plowman plow should plow in hope, and the thresher, in the hope to receive. Who, then, O soldiers, the same error as well AMAZING, What madness here, so do not be tolerated, even though such expenses and toils, military, wages, But to none, but either to death, or the crime?

Cover horses, silks, and pendulum with some rags superinduitis coats; depingitis spears, shields and saddles, bits and spurs gold circlet, and with such a disgraceful display of anger and astonishment shameless to hasten death. These are all military insignia, or rather women gay? Did he fear perhaps ostili blade gold, jewels and spare, can not penetrate the silk?

In short, more often that they gained a more accurate experiencing, especially that there are three necessary praelianti, namely, that to him, he is an energetic and circumspect industriusque to maintain the soldier, and ready for a kind of reasoning, and is willing to strike: and ye, through the grievance of the eyes after the manner of a woman, her hair to nourish the contrary, long, and with exceeding great shirts you own tracks obvolvitis, delicate and tender hands and surrounded by ample sleeves Bury.

Besides all this, is, that the more armed conscience frightens him, she undoubtedly well enough the cause of the light and frivolous, which see, and though such a person is presumed to be dangerous as well as the service.

Not really one of you brings war raises legal quarrels, unless or irrational movement of anger, or the desire of vainglory, or possession of any kind of earthly desire. With such at least from the causes, nor to kill, nor is it safe to go down the.

3. The new service

4. The Christian soldiers ax fight battles of their Lord, no fear of the enemy, or the sin of murder, or the death of their own risk, since the death of Christ, or the basis for, or offering, and no crime, and deserves a great deal of glory. For this reason indeed to Christ, then Christ is acquired, those I mean who the enemy is and I will gladly take from you, and revenge for the death, and more willing to offer themselves for the comfort of the troops.

Miles, I say, Christ destroys secure, safer ones. Gives that to him, when he dies, he destroys the Christ, with. For it is not the sword in vain: for he is the minister of God for the punishment of evildoers and for the praise of the good.

Of course, when he killed a criminal, not a murderer, but, so to speak, malicida, an avenger to execute and plainly of Christ to those who treat them badly, and they esteemed the defender of the Christians. When, however, he is killed, not to be dead, but has reached the end is known. Then, rather than inflicts Death, is the gain of Christ, which he takes up his own.

In the Christian glories in the death of the pagans, because Christ is glorified in the death of the Christian, the king's liberality is opened, when the soldier rewarded with drawn out. Furthermore, The just shall rejoice over him, when he shall see the revenge. Of that man shall say: If indeed there be fruit to the just? In any case, there is a God that judgeth them on the ground.

Not even killing or pagans were, it could be different from the infestation or excessive oppression faithful constraints. But now, it is better to be killed so that, at all events, than to be left with the rod of sinners upon the lot of the righteous, lest the righteous stretch forth their hands to iniquity.

5. For what? If it is right to strike with the sword, it is not a Christian at all, but why should we be content with the herald of the Savior would be imposed upon the soldiers at his own expense, and not rather to keep all the host of them forbidden? If, however, that it is true, to all the divine law, the divinely set in order for the same purpose only, nothing else is better of course, those who profess any thing, to whom, I ask, rather than their hands, and the strength of Zion city of our strength for the protection of all our retained, so that the transgressors of the law of the divine weaned , secure or enter into the just nation, that keepeth the truth?

Serenely be scattered: and consequently the nations that delight in war, and even cut off which trouble us, and be dispersed out of the city of the Lord, and all the workers of iniquity, who stored up in the Christian people in Jerusalem, having riches inestimable to remove they gesticulate, defile the holy things, and to take possession of the inheritance of the sanctuary of God.

The sword of the believers, in both of them Exseratur necks of his enemies, to destroy every high thing that exalteth itself against the knowledge of God, which is the faith of Christians, lest at any time the Gentiles should say: Where is their God?

6. When they drove out, he shall return to his own home for an inheritance, of which he was angry and in the Gospel: Behold, saith he, your house is left unto you desolate, and in such a way by the prophet complains that The rest of my house, I have left my inheritance, it implebitque item of the prophet, the Lord hath redeemed his people, and he delivered the him, and they shall come and sing in the height of Zion, and will rejoice in the goodness of the Lord. Rejoice, Jerusalem, etcognosce now the time of thy visitation. Rejoice, and be sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem, the LORD hath made bare his holy arm in the eyes of all the nations.

The virgin of Israel, fell down from, and there was none to relieve you. Arise, now, to shake off out of the dust, O virgin, captive daughter of Zion. Arise, I say, and stand on high, and behold the joy that cometh to thee from thy God. No longer be called forsaken, and neither shall thy land any more desolate, for the LORD delighteth in thee, and thy land shall be inhabited. Lift up thine eyes round about, and see: all they gather themselves together, they are come unto thee. This has been sent to thee help from the sanctuary.

It is absolutely, we take these to you now, now that the old are paid with a promise: I will make thee an eternal excellency, a joy of many generations, and thou shalt suck the milk of the Gentiles, and be nursed with the breasts of kings: and again: It doth his children, As a mother comforts, so will I comfort you, and in the comforted.

Do you not see the old than a frequent attestation of a new military service is approved, and which, as we have heard, so we see that in the city of the Lord of hosts? While I certainly would not be prejudicial to the spiritual sense of the literal interpretation of the way of doing that is the hope for ever, whatever the period of significance to use the voices of the prophets, not by what is believed to have seen that it disappears, and the hope of lessening the shortage of resources, this is evidence of voiding future.

Otherwise, does not destroy the glory of the celestial things of the temporal goods of the earthly city, but builds up, if this is not at all doubt of that, however, to lay hands on the figure, that are in heaven is the mother of us all.

4. The behavior of the soldiers of the Temple

7. But let us now, or in imitation of confusion of our soldiers, not utterly to God, but those who fight the devil, let us say briefly the character of Christ and the life of the horse, in what way domive conversant with war, it will easily appear, so far as they differ from one another of God saeculique the service. First of all there is no lack either of these implies discipline, obedience is by no means to be despised, because, as Scripture testifies, and the son of a rebellious shall be cut off, and is even to fight against the sin of witchcraft, and like the crime of idolatry to refuse to acquiesce.

The judges at the will of the one who presides over and a return is, that he put on have granted to, nor the food is presumed to be the vesture or from any other source. And in food and clothing in the enactment, whatever is excessive, the only to the necessity of being consulted. People live in a general way, yes, quite entertaining and sober way of life, apart from their wives and without children. And, not to what is wanting to the perfection of the gospel was, without any of one manner to dwell in the house of one's own, Endeavouring to keep the unity of the Spirit in the bond of peace. You may say to be of one heart and one soul of all the people: to follow the will in such a way, whoever does not own at all, but rather tries to obey the commands.

At no time or sit idle, wander or curious, but always, when we do not proceed - which rarely happens - not freely eat food, clothing or rent equipment or compensated, or reinvigorate the old, or compose an inordinate, and finally doing what the Master will and imposes a common necessity.

A person who is not at all taken in between them: who is better than it is offered, it is not a more noble. Anticipate one another in honor; carry the burdens of one another, so that we fulfill the law of Christ. Word text, the work is useless, uncontrolled laughter, murmuring or thin, or whisper, not when he is caught, inemendatum left. Exchequer and hate garlic; abhor hunting

not that ridiculous robbery of birds, as is his custom, are delighted.

Of fables and wise men, and the actors were gathered together, and scurrilous songs, and games, spectacles, as it were, and is an abomination to reject the vanities, and lying follies. Are browsing the hair, knowing, according to the Apostle, disgrace to be the man, even if she grows her hair. Never control rarely urine, but rather neglected hair shaggy, foul dust, heat and brown coat.

8. Moreover, the war was imminent, within the faith, without, with iron, not with gold that they dig in, to the extent that the armed men, and not adorned ones, brandish fear of the enemy, it does not provoke greed of gain. They want to have a strong and swift horses, colored or not, however, with their trappings: the fight for it, not the pomp of the procession, a victory, but it is not the glory, reasoning, and admiration for the students to be more than a terror.

Later it was not impetuous, or turbulent, and as a plunge into headlong ruin from lightness, but deliberately and with all care and providence, disposing and ordaining themselves in line of battle, according to which 'it is written of the Senators. Truth certainly Israelites go to war for peace. But when it comes to

contest, then at length placed after their former gentleness, as if if they said, Is it not those who hate you, O Lord, I hated, and pine away because of thy enemies? They gather themselves together against the enemies like sheep think, no, although very few, or savage barbarity, or the rhythm of being afraid.

If indeed they know the praesumereviribus not for their own, but of the virtue of hope for the victory of the Lord of power and might, and indeed was easy to be put their trust, according to the opinion Macchabaei, many to be enclosed in the hands of a few, and that there is no difference in the sight of the God of heaven to deliver with a great multitude, or a small company, because it is not in the the success of war is the multitude of the army, but strength cometh from heaven. That and very often they have experienced it, as it were, for the most part pursued such a way that there is one thousand, and two thousand ten would flee.

And, finally, in a wonderful, but extraordinary in a certain way, and to the lambs are sifted and more mild, lions and more wild, I doubt that they were almost what I think to be rather call them, that is to say whether the monks, soldiers, unless both of which are perhaps more fittingly be named, neither of which is known to be lacking, nor the gentleness of a monk, nor the steadfastness of the soldier. With regard to this subject, what be said, except that from the Lord this has been done, and it is marvelous in our eyes? Such one he chose, O God, from the uttermost parts of the earth, and gathered the ministers, of the valiant of Israel, that of the true tomb of the bed which is Solomon watchfully and faithfully keep, They all hold swords, being expert in war.

V. The Temple

9. Indeed it is the temple of Jerusalem, in which dwells together, the old and the most famous of these is the structure of an odd, but not below the glory. For all his greatness in perishable auto, silver, stone and a variety of wood contained in the squaring of, and all the beauty, elegance and beauty, is a loving and orderly conduct of the inhabitants of religiousness. It was a show with various colors that different virtues and holy acts of the august house, for God made it, who did not so much as ornate marble polished manners, the pleasure and the pure love of the golden walls of the minds.

Of this also, however, beautified with form of the temple, but by force of arms, not the precious stones, and as old and with crowns of gold, thou shalt bring forth circumpendentibus shields is covered; instead of candles, censers and little pots, house on every side reins, saddles, and lances commonly. Clearly, all these

things we pointed out in the same liquid to boil for the house of God with zeal for the soldiers, the soldiers, which he himself had once been a duke, he very violently inflamed, the hand of the Most Holy, armed with that, but not with iron, but the whip, which he had made of small cords, he entered into the temple, he expelled them from merchants, brass, and poured out the changers the benches of those selling doves, house of prayer, such scandalous judging incestari Courts.

Such a consequence of their king, moved by the example of an army devoted certainly much bolder and far more intolerable than the merchants infested Accounting sanctuary polluted by unbelievers, the holy house with horses and weapons lingers as from itself than from the rest of all the foul and infidelity tyrannical rage away, they are in it day and night, as well as useful and honorable offices occupied. Vied with one another to honor the service of the temple of God with sincere and constant, of the yoke, sacrificing devotion in him, not indeed of the ancient religion of the flesh of cattle, but are truly a sacrifice of peace offerings, brotherly love, devout subjection, voluntary poverty.

10. This Jerusalem, acted, and the world is excited. They hear of the island, and pay attention of the people from afar off, and break forth from the east and the west, as if it were an overflowing torrent the glory of the Gentiles, and the stream of the river gladdening the city of God, as it were. And that is dealt with is seen to be more convenient and more enjoyable, quite a few in so great a multitude of men that flock together, unless of course, the wicked and impious, and sacrilegious robbers, murderers, adulterers and traitors, but of their going out of certainly, there are two kinds, just as it is certain to come forth a kind of good, so, and the joy is doubled, since so his departure from his own pleasures than those which help hasten the arrival.

Beneficial for both sides, it would not only protect them, but they no longer oppressing. Egypt was glad when they departed: And so, when, notwithstanding, nevertheless, of the protection of their Let mount Zion rejoice, and the daughters of Judah. Of course she himself out of the hands of them, they are still more to deserve it to be delivered into the hand of their glories. She willingly gives up his cruel spoilers, she joyfully takes his faithful defenders, and how could the sweetest comforts, as well as those from healthy ruined.

Thus our Saviour, to take vengeance on his adversaries, so he knows that they may not only about themselves, but frequently, they too, by so much the more glorious is usually, how much more powerful and triumph. Is reasonably pleasing and conveniently, so that those who for a long time, he brought his attackers, the defenders have more by a begin, and enables the soldier from the enemy, who had once been of Saul the persecutor has made Paul the preacher. Hence we must not be less than, if, even these and the heavenly court, according to the testimony of the Savior, rejoices more over one sinner that repenteth, more than over a great many just persons, which need no repentance, as long as the conversion of the sinner and of the malignant so great, without doubt, may it be, how many things they had harmed and the prior conversation.

11. Hail, then, the holy city, which he hath sanctified for himself his tent, the Most High, which made so great a generation of Thee and through Thee be saved. God save thee, the city of the great king, out of which a new and joyous to the miracles of the world almost from the beginning, under no exhausted the times. Hail, O mistress of the Gentiles, a ruler of the provinces, and the possession of the Patriarchs, the Prophets, and the mother of the Apostles, initiatrix of faith, the glory of the Christian people, which God from the beginning of always being attacked and suffered on this account, as the brave men of virtue in such a way so that the doors of opportunity and salvation.

God save thee, the land of promise, flowing with milk and honey to your long ago, only the inhabitants of, the remedies of salvation for the whole world now, are stretching the foods of life. Land, property and the best, which is most abundant in the bosom of his father's chest began heavenly grain, receiving only high seed crops produced martyrs, and still be out of every kind of fruit, the rest of the faithful of the fertile soil, thirty, sixty, and a hundredfold, and over all multiple land procreasti. Hence, by the great number of Thy sweetness, and of the wealth of the richest and most delightful fatted being satisfied, the memory of the abundance of your eructuant they that saw thee in all places, and even to the ends of the earth thy glory, the magnificence of who you speak to them, they did not see, and show forth the wonderful things that are done in thee.

Glorious things are spoken of thee, O city of God. But let us now of that with which abound with delights, we also bring forward a few things in the midst, to the praise and glory of Thy Name.

6. Of Bethlehem

12. Do you have the refreshment of holy souls, above all, of Bethlehem, the house of bread, in which for the first time that he came down from heaven, the one who, after child-birth the Virgin appeared to the living bread. Display pious there manger animals, and in a manger of hay meadow girl, or if he knows the ox knows his owner, and the ass his master's crib. That because all flesh is grass, and all the glory thereof as the flower of grass. Moreover, his own man, that thou, in which it was made, no honor by understanding hath been compared to senseless beasts, and made like to them, the Word of beasts of burden of food was the bread of angels it came to pass, that he may have ruminet that of the flesh is grass, who dissuevit of the word eat stale bread at all, so long as God by man was restored to the dignity of the former, and he turned into a man from my flocks on the other hand, may be able to say with Paul: 'Even though we have known Christ according to the flesh, yet now henceforth know we Him no.

In fact, I do not think anyone else to be able to say truthfully, and from the mouth of the Truth with Peter, who has not already heard it again: The words that I have spoken to you are spirit and they are life;, but the flesh profiteth nothing. Otherwise, in the words of those who found the life of Christ, does not require the

flesh is already, and it is out of the number of the blessed, who have not seen and have believed. Nor need there or a cup of milk, unless of course the child, or of grass fodder, except of course for the beast. But he that he does not stumble in word, he is a perfect man, to feed on solid food quite suitable, and, although in the sweat of their own faces, and did eat bread without offense to the word. But the careless and without scandal, and the wisdom of God is speaking only among the perfect, comparing spiritual things with spiritual, when in fact the babes of the flock, or according to the capacity, indeed, be cautious of them, only to set forth Jesus, and him crucified. Sweetly, indeed, the one and same pastures and the same food from the celestial things and pondered from the herd, and eaten by man, and a man of strength, and gives a little nourishment.

7. Of Nazareth

13. Discerned and Nazareth, which means flower, in which he was born in Bethlehem, as the fruit of the flower to heal, God nourished child, as the smell of a flower fruit flavor ahead of the nose and throat of the Prophets to the Apostles St. infuse fluid, delicate fragrance Iudaeisque contents taste solid refresh Christians. He, however, had sensed that the flower of Nathanael, savored the sweet spices that above all things. Hence, he used to say: Can any good thing come out of Nazareth? But by no means content with the fragrance alone, corresponding to himself: I came and see, he followed Philip. Rather surprisingly, his very sweet respersione enraptured haustuque sweet taste became more greedy, fragrance guide, the effects are far reaching aim without delay, eager to fully test that beforehand the faintly, and present experience that odoraverat absent.

Let us see, smell, and of Isaac, lest there be something, which, in the hands of those very things which are belongs to, portendeth. Scripture speaks of him as follows: immediately as he smelled the fragrant smell of his garments; - Jacob, no doubt but he - he said: Behold, the smell of my son is as the smell of a field which Yahweh has blessed. He smelled the fragrant smell of garment, but clothed in the presence of knew it not, soloque robe, the scent of its flower, as it were, on the outside very glad of, as it were, has not tasted the sweetness of the fruit of the interior, while at the same time, and chosen, and the children deprived of the knowledge of the mystery remained.

To this is to this? Clothing is certainly the spirit, and the letter is the Word flesh. But he is not a Jew in the flesh now, indeed, the Word, knows the godhead in man, and do not understand thoroughly the sense of the letter under the covert of the spiritual, kids and abroad skin feeling his way, which is like to the elder, that is, of the first of the ancient and the sinner, was made over to his bare hath not attained to the truth. No, surely, in the flesh of sin, but in the likeness of sinful flesh, He committed no sin to do, but was going in to take it away, it appeared, that is to say those things for the reason which he himself does not he held his peace, so that those who do not see may see, and that they which see might be made blind. This was like the Prophet deceived, still blind, he knows blesses when he readeth in the books, and does not know the miracles, and he handles his own hands, a verb that scourged colaphizando, yet least understood or rising. For if they had known it, they would never have crucified the Lord of glory.

Address and a brief run through the rest of the holy places, and if not all, at least some of them, for each one, not because those things which are able to admire a manner worthy of, I want to or conspicuous, and she is briefly remembering them.

8. On the Mount of Olives and the Valley of Jehoshaphat

14. They go up into the mount of Olives, they come down into the valley of Jehoshaphat, so that we think of the riches of God's mercy, to the extent that horror of judgment, by no means to hide it, because, though in his many mercies to forgive a lot, yet His judgments are a great deep, nevertheless, to whom it is known by a very terrible at all upon the children of men.

David was fine, he who points to the Mount of Olives, saying: Men and beasts thou wilt preserve, O Lord, how excellent is thy mercy, O God, in the same valley of judgment also calls to mind the Psalm: I will not let him come, saying, to me foot of pride, and the hand of the sinner move me, whose precipice and at all shudder at himself admits that, when he thus speaks in another Psalm, praying: Pierce my flesh with thy fear: I am afraid of thy judgments.

The proud in this vale of sunk down, and were broken; humble came down, and not at all endangered. Proud excuses for their sins, accuses the humble, knowing that it is God does not judge twice the same thing, and that they have decided that if we ourselves were not in every case will be judged.

15. Moreover, it is a fearful thing to fall into the hands of the living God than a proud man will not take note of, it is easy to evil words rushed out, to make excuses in sins. A great malice in fact, that you are not of thee to have pity, after the sin, and the only remedy of confession to cast away by you yourself, Fire and involve rather than in my arms, to shake off, and do not have to listen to the advice of a wise man who said: Have mercy on thy own soul, pleasing God. Accordingly, the evil to himself, to whom he is good? Now is the judgment of the world, now shall the prince of this world be cast out, that is from your heart, if you interpret his humbling yet he himself.

There shall be a judgment of heaven, when they shall be called the heavens from above, and the earth itself, to judge his people, in which, indeed, to be feared, lest you be cast out and his angels with him, he was found, however, if you are UNDECIDED. Otherwise, the spiritual man, who is competent to judge all things, yet he himself is judged by no one. For this cause therefore the judgment begins with the house of God, as its own, which he knows the judge, when he is come, he will find, being judged, and now he has nothing, then to judge of them, to wit, of judging when are these that they are not in trouble as other men, and with men are not scourged.

9. Of Jordan

16. Jordan takes her to welcome Christians, who consecrated the baptism of Christ is glorified! Lied entirely Syrian leper, who knows what the waters of Damascus preferred Israel, Jordan, with our devoted service to God so often been proved, or when Elijah, Elisha, or when, or even something as important to recall, when Joshua and all the people at a charge wonderfully checking, dry the switch praebuite. What rivers in this outline, it's a glaring presence dedicated to the Trinity? Father of the hearing, he was seen by the Holy Spirit, the Son is, and was baptized. Rightly then, its very virtue, rather than Naaman, he felt the counsel of the Prophet in the body, the entire inbente also faithful to Christ in the soul is the experience of the people.

X. The Calvary

17. Come out even in the place of a skull, where the true derided Elisha from insensate to the young men, their laughter implied that the eternal, of whom he said: Behold I and my children, whom God hath given me. Good boys, whom he had by the opposite of those of the malignant excites to the praise of the Psalmist, saying: Give thanks to the Lord, praise the name of the Lord, to the extent of the saints in the mouth of infants and of sucklings thou hast perfected praise, from the mouth of the revolt of the envious, of course, of them, of whom the complaint is made in such a way: the sons of I have brought up and exalted them: but they have despised me. Went up the cross of our bald, exposed to the world and for the world, and still covered by the front of the open face, making purgation of sins, as well as an ignominious and severe manner of death was not ashamed of the shame of whom there was not strange to the punishment, in order that he might deliver us with an everlasting reproach and restore the glory. And no wonder: for what they were ashamed, so who washed us from our sins, that he might not, indeed, and to hold fast the water washing away the filth, but that, as a ray of the sun, and, retaining the purity of desiccans? Indeed there is the wisdom of God, reaching everywhere cleanliness his.

11. The Sepulcher

18. Among the most desirable places in the tomb and has a way to rule, and somehow felt more devotion, where he rested, than living where he lived, and larger than life, a reminder of death, moves to godliness. Clean in that stern, she'd seem more human weakness winning quiet sleep than work life, security of life and death correctness.

The life of Christ was the rule of life for me, death by death, redemption. She drew up his life, death, and this broke down. Life is indeed laborious, but death is precious; however each is quite necessary. What Christ could benefit, or death, and who lives wickedly, culpably or life dying? Is it, even on some death of

Christ is the eternal death frees even now living from a badly, even unto death, the sanctity of life, or dead before Christ delivered the holy Fathers, as it is written: Who is the man that shall live and not see death, shall deliver his soul from the hand of hell? So now, because it was also necessary to us both, and live a godly life, and let them without fear to die, and has taught us to live by living, dying, and death, gave it back to a secure, but since I have so died to rise again, and hope that the others dying to rise again. But, he added, and the third benefit, since even forgave sins, without which all the rest of course, they were not able. What - what is the true happiness of the greatest concern - the rightness or the length of life with whatever he could to help him, or that he was tied to only original sin? Sin, indeed, gone before, so that death would result, if the warning was ignored as was in fact a human being, not death, for ever he had tasted thereof.

19. And so, by sinning he lost his life, and death, he found, but since I have had foretold, and the God in such a way, and it was quite just, so that if a man would sin, moreretut. What could be fairer than to receive retaliation? The life of the soul is God, if indeed, the very of the body. Sinning willfully, willingly lost to live life and not wanting to lose. He refused to live a life of its own accord when he would not be able to give it to him or to the extent that it wishes. Ruled by God would not be able to control the body. If no one sees the upper, lower bid, why? He found his own rebellious creature creator, finds his soul to rebel attendant. Was found to be the breaker of the law of the divine man;, and he finds himself another law in his members, warring against the law of his mind, and led captive to the law of sin. Moreover sin, as it is written, separates between us and God; consequently also separates between the death of our body and us. He could not be divided unless the soul from God by sinning, by dying, but to the fact that neither the body. What, then, more stern, he brought his to take revenge of us, our only she suffered, a subject, which relied upon the author? Surely nothing more congruently, which is produced by an operation as death, the death, the spiritual corporeal being, the guilty suffered all the guilty, voluntary necessary.

20. When this pair of death according to both natures condemned man had, indeed, the other spiritual and voluntary, and other physical needs, both God and man together with his physical and voluntary kindness and powerfully met, both our own and that of one condemned. Rightly, then, for the deaths of our out of the two, since the one for us in the merit of a fault, the other in the debt of punishment would be deemed, by receiving the punishment and the guilt of not knowing, of their own accord, and that only as long as he dies in the body, and the life of us, and righteousness, and obtained it. Otherwise, if not in bodily form, he suffered, he did not should have paid the debt, and if not voluntarily, he died, he would not have had the merit of that death. But now if, as has been said, the debt of sin is a sin and of death, the merit of the death, the cessation of sin and to Christ who died for sinners, for there is no merit had already gone, and was paid to the debt.

21. For the rest, whereby we know that the sins that Christ may be able to put away? Hence, without doubt, because God is, and whatever He wills, can. Hence, there is a God, however, and that? Miracles prove: it does for the works which none other man can do that, to say nothing of the oracles of the prophets, and also the testimony of the voice of his father's that slipped down from heaven to him from the excellent glory. But if God be for us, who can be against us? It is God that justifieth, who is he that shall condemn? If

it is he, and not another, to whom we give thanks every day, saying, I have sinned against thee, thee only, who will be better, or rather, who else can be seen that in him it is a sin to send back? Or how he can not, who can do all things? In short, I, is why I am wrong, I am strong, if I will give, he has been committed, and the God in itself would not be able to send back? If, therefore, and be able to forgive the sins of the Almighty, and one can alone, to whom alone they sin, then surely the blessed, to whom he will not impute sin. And so, we have known that the sins of the power of his divinity, Christ was able to relax.

22. Thereafter, with the consent of any one doubt it? For those who have, and put on our flesh, and has reached the death, do you think his will deny us justice? Incarnate voluntarily, willingly suffered, voluntarily crucified, we will retain only the right? So, it could have been evident from the Godhead, and of humanity, was known to have wanted. But we are confident that, and death, whence again he get it? Hence Certainly, it was her, myself, who did not deserve to, and was carried. Why, what is the reason for us again to be demanded of us that he has already paid? Who took away the merit of sin, by giving us His justice, he paid the debt of death, and gave it back to life. So he returned to the life of the dead, as it is removed the sin returns justice. Now there is death in the death of Christ is imputed righteousness of Christ for us, and put to flight. But how was God who was able to die? For sure, and there was a man. But in what way is the death of that man is used for the other influenced the judges? Because he was just. In fact, for when a man he was, he could have died, since the just, ought to have been not without a cause. Is sufficient to pay the debt of death, not indeed when the sinner sinner that used for the other, for each man for himself, let him die. But he that does not have to die on his own behalf, shall it be in vain, for another, ought to be? How much more scandalous, indeed, did not merit the death of one who dies, so much the better for it, for which he dies, he lives.

23. "But what," you say, "It is justice, in order to let him die for a wicked innocent?" It is not justice, but mercy. If justice would be, is no longer free of charge, but out of a debt he should die. If, as a debt due, the same, indeed, he should die, but it did not live it for which He should die. But in truth if justice is not, is not, however, contrary to justice, otherwise just and merciful, and at the same time would not be possible. But even if just for a sinner to satisfy not unjustly be valid, also in a way which, however, for the majority of one? It seemed to be quite right, but if one of the one dying and restore life. "

To this already corresponds to the Apostle: For just as, he says, by the offense of one, unto all men to condemnation, even so by the righteousness of one, unto all men to justification of life. For as by the one man's disobedience many were made sinners, so also through the obedience of the one man the many will be made righteous.

But perhaps one of the more able to restore, life could not? By one, he said, a man came death, and by the life of one man. For just as in Adam all die, so also in Christ shall all be made alive. For what? One hath sinned, and all are bound to a thing, and only be counted for the innocence of one who is innocent? One for all sin, it produced death, and a justice of the one life make? Is God's justice rather than to condemn and to resume their influence? Or in a bad Adam was more able than in the good of the Christ? Adam's sin

is imputed to me, and I will not belong to me the righteousness of Christ? His disobedience he lost me, and of this obedience does not it shall be profitable to me?

24. But Adam," you say, "we contract all the merit of the offense, in which, indeed, all we have sinned, that, when he sinned, we were in him, and out of his flesh, by the concupiscence of the flesh we are born." Whereas, on the numerous Germans to God according to the Spirit we are born, than according to the flesh from Adam, according to which also a spirit of a long time before we were in Christ according to the flesh than in Adam, if so be that we trust them to be numbered among them, concerning whom the Apostle: He that hath chosen us, he says, in the very - no doubt the Father in the Son - before the foundation of the world . But that, too, are born of God, bears witness to the evangelist John, where he says: He who does not of blood, nor of the will of the flesh, nor of the will of man, but of God are born again, he is in the letter: that every one that is born of God, sinneth not; Since the generation of the heavenly keeping for him. "But transmission of the flesh", you say, "bears witness to the lust of the flesh, and sin, which we feel in the flesh, can be clearly proves that it came down according to the flesh from the flesh of a sinner."

But, it is, nevertheless, that generation was a spiritual, not, indeed, in the flesh, but is felt in the heart, from them at least, as they are able to say with Paul: But we have the mind of, and to that extent in which the progress that they have the thought to themselves, with all confidence, and let them say, For He is the the Spirit bears witness with our spirit that we are children of God, and to that saying: We, however, we have received, not the spirit of this world, but the Spirit who is from God, that we might know the things that are freely given to us by God. Through the Spirit who is from God, therefore, is, love is shed abroad in our hearts, as well as through the flesh, which is from Adam, remains implanted in the lust of our members. And how is she that cometh down from the progenitor of bodies, never in this mortal life erecedit from the flesh, so that proceeding from the Father of spirits, from the intention of the children, provided that it made perfect, never falleth away.

25. If, therefore, born of God, and in Christ we are chosen, what kind of justice is that, in order to hurt more than it is worth the human and earthly things, heavenly divine generation, the succession of a carnal win the election of God, in time and eternity, in his determination to prescribe was brought over, the lust of the flesh? What is more, if by one man came death, why should we not much rather be in one, and thought that a man's life? And if they all die in Adam, why do you not far more powerful in Christ shall all be vivified? In short, not as the offense, so is the gift: for the judgment was by one to condemnation, but grace is of many offenses unto justification. And, therefore, could not send back to the sins of the Christ, since God is, and to die is, since it is a human being, and death by dying to pay the debt, because the just, and justice to all, a man and life to suffice, since, and sin, and death proceeded by one to all.

26. But this, too, it is provided as needed at all, which is delayed through the death of a man among men condescended to converse for some time, to the extent that the invisible things of frequent expressions of spring and into the work, appear marvelous works of faith, straight to ready a character. And so, in the eyes of God and man of men should live soberly, and justly, and godly, He hath spoken true, there was

wonderful wrought, suffered indignities, in which it already was wanting us to be saved? Let him come near and the grace of the remission of sins, that is, as may forgive the sins of the free of charge, of course, and the work of our salvation is finished. But it is not to be feared, that the sins of the giving or the power of God, or the will of the patient, and having suffered so much because of the wicked is lacking, if we be found worthy of the careful, however, as you should, and examples to imitate, and to reverence the miracles, also did not continue conducive to the teaching of the unbelievers and the passions of the not ungrateful.

27. So all we could about the Christ, the saving, the need for the whole, or less profitable than the disease, and the glory, even though the power of the deity from the yoke of sin, by direction away from the weakness of the flesh, however, the rights of dying shook. Says the apostle expresses it well: That the weakness of God is stronger than men. But his stupidity and the latter, by means of which he had a mind to save the world, that to refute the wisdom of the world, to confound the wise men, to wit, that, being in the form of God, equal to God emptied himself, taking the form of a servant, that, though he was rich, for our sakes he became poor , concerning the great small, from the high humble, the sick person of the mighty: that he was hungry, that thirst, that we, being wearied in the way of, and other things which he suffered is the will, not of necessity, this is a kind of folly, therefore, of the same, is it not for us was the way of prudence, of justice, form, example of? On this account the apostle also: What is the hand of a fool, he says, of God is wiser than men.

Death, then, from death, from the error of life, grace, delivered from sin. And, indeed, the victory over death is transited through the righteousness of his own, because the just, which do not discharge took her away, by the law at all, which he had lost, he entertained. But the life of, that it belonged to him, by wisdom hath he filled up, and we have an example of life and instruction and the mirror first existed. Moreover, by the grace of out of it, as was said, sent back the sins of the power by which all things, whatsoever he would, he did. Death of Christ, therefore, is the death of my death, for he is dead, as I am alive. For how could that no longer live, for the life of which they die? Or who has the knowledge of things now in the way of character or make a mistake it shall fear, under the leadership of Wisdom? Or is there now a defendant will be held, which concluded the Justice? Life, indeed, he himself giveth testimony in the Gospel: I am, saying, life. Furthermore, the two following the Apostle testifies, saying: He that is made unto us wisdom, and righteousness, from God the Father. 28. If, therefore, the law of the Spirit of life in Christ Jesus, hath delivered us from the law of sin and of death, in order that we die, why do I yet, and does not at once, clothed with immortality? Well, the truth of God to be fulfilled.

For since God loveth mercy and truth, it is necessary to be a man to die, for it was foretold God, but yet to rise again from death, do not forget to have mercy on God. So then, death is, even if it was not for all rules, remains the same, however, or for a time for the sake of the truth of God in us, as a sin, even if it already does not reign in our mortal body, not at all, however, is wanting in us. Accordingly, Paul, indeed, on the part of himself from the set free from the law of sin and of death, he boasts, but then again he complains themselves with both law is to be in some degree, to be weighed down, either when he cries out against sin miserably: I find another law in my members, and other things, whether accompanied by mourneth weighed down, there is no doubt but that the law of death, waiting for the redemption of his body.

29. Whether, then, so that, whether it be in the other things in this way, such as in the sense of every man in his own abounds, from the Christians of the tomb on the occasion of the senses of the hints, I think that it does not prevent it from being poured into the average to anyone who considers the sweetness of devotion, nor little is gained by seeing, even the eyes of the body, the body of our Lord's place of rest . Although members of the sacred space, full, yet very pleasant and our sacraments. In our own, I say, our own, if we embrace so ardently, however, which, without any doubt we hold, what the Apostle says: For we are buried by baptism into death, that just as Christ was raised up amortuis by the glory of the Father, even so we also should walk in newness of life.

For if we have been planted together in the likeness of his death, and at the same time of the resurrection we shall be. How comforting it is for the strangers, after a long journey, a lot of

fatigue, after many dangers of the land, air and sea, finally come to rest there, where and acknowledge the Lord, He rested his! I think now they do not feel the way for joy nor labor grievance regard to expenses, but as the reward of labor cursusve prize was, according to Scripture, I am exceedingly glad when they find the grave. Nor is it an accident or a sudden, as it were, or slippery favor of popular opinion, that the tomb of a famous name as well be thought to be seized, with such great back in the times of Isaiah so clearly foretold this very thing: There shall be, he says, in that day the root of Jesse, who standeth for an ensign of the people, him the Gentiles shall shall beseech, and his sepulcher shall be glorious. In reality, then, we see the fulfillment of the prophets that we read, the new look, but reading the old, so there is a charm of novelty, as of old, not wanting to authority. The tomb of the content.

12. Of Bethphage

30. What shall I say of Bethphage, village priests, whom I had almost passed them over, where the sacrament of confession, and the mystery of the priestly ministry is contained? Bethphage means for house cheek. But it is written: The word is nigh, in thy mouth and in thy heart. It is not only in the other, but at the same time in both to have the word remember. And, indeed, the word in the heart of the sinner does saving contrition, but the word in the mouth, removes harmful confusion, not to prevent unnecessary admission. For the scripture saith: There is a sense of shame that bringeth sin, and there is a sense of shame that bringeth glory. A shame, it was wrong, or at least be ashamed to sin, and all humans, although the arbitrator may be absent, but the much more modestly than human reverence for the look, and how much more you think of God as a cleaner, so much worse for him to be offended by the sinner, as is evident from a distance that all sin. With such a sense of shame, without doubt, the reproach he put to flight, he prepared to glory, while he does not admit or a sin at all, or at least was committed by repentance and He punishes, and drives out the confession, if, indeed, even within our own glory is this, the testimony of our conscience. If someone is ashamed to admit that, too, so he pricked, such sin brings shame and glory of losing consciousness when the evil that is trying to drive him out of the deep compunction of heart, silly

shame, blocked the door of the lips, and not allow to go out with him, David's example should rather say : And I will not restrain my lips: O Lord, thou knowest it.

Who and when rebuking himself, I think over the irrational sense of shame, and the fool, the fool of this kind: When I kept silence, he says, my bones grew old. Hence the door and wants to put the circumstances of his lips, that opening the door to open, and the profession, and he knows the defense to close. In short, this very thing and openly praying he asks for from the Lord, who, knowing of course, confession, and the magnificence of the work. her. And to wit, that our malice, and what is equally magnificence of God's goodness and virtue, is not at all silent, the twin of confession, indeed, a great good, but is a gift of God. He says, therefore: Incline not my heart to evil words, to make excuses in sins. So the ministers of the word caution is necessary to ensure both are concerned, that is the direction of the offending word from the heart of the fear and destruction inflicted, to the extent that they are not afraid of the word confession, so they open their hearts, and the edge will not be stopped, but did not complete even remorseful, but also see confessed, but since I have the heart we believe unto righteousness, and with the mouth confession is made unto salvation. Otherwise, a dead body, as if he is not, is lost in the confession. Whoever, therefore, does not have a word in his mouth he hath, and in the heart, or the deceitful man is, or is vain; whoever the other hand, in the heart and not in the mouth, or He is proud, or timid.

13. The Bethany

31. Of course, not at all, even if hastening to much, I am obliged to pass quietly into the house of obedience, that is to say as far as Bethany, the village of Mary and Martha, and Lazarus in which it is the Risen One, where of course, and the shape of their two lives, and the wonderful mercy of God towards sinners, as well as the one with the fruits of obedience and the power of repentance recommended. This, then, briefly, in the place let it be enough to intimate, that neither the study of the action of a good, nor the leisure of contemplation of the holy, and do not accept to be tears of the penitent outside of Bethany, they will be able to him, who had so great a obedience, is to destroy so that he would rather have than the very life, and became obedient to the Father even unto death. These are certainly those riches, a prophetic word from the word of the Lord which he had promised, saying that will comfort, saying, The Lord is Zion, He will comfort all her waste places, and he will make her deserts like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the the voice of melody.

We have thus set the world to live in luxury, the same heavenly treasure, this is the inheritance of the peoples of the faithful, are yours, beloved, believed to be a faith, prudence and fortitude of your recommended. But then he took it down securely and faithfully to keep the celestial sufficitis, if your by no means of the same, or prudence, or fortitude, but only the help of God, of all places, to dream of, not knowing that his own shall be strengthened in the strength of a man, and for that reason, saying with the Prophet: The Lord is my firmament, my refuge and my, and my deliverer, and this: My strength will I ascribe unto thee, because thou art my protector: O my God, His mercy shall prevent me, and, further, Not to us, O

Lord, not to us, but to thy name give glory, so that in all things He may also be blessed is He that teaches your hands to your toes to the battle, to war.