Bernard of Clairvaux: S. BERNARDUS CLARAEVALLENSIS LIBER AD MILITES TEMPLI DE LAUDE NOVAE MILITAE (A.D. MCXXIX)

1. Liber subjectus in codicibus antiquis hunc praefert titulum, "Incipit prologus sancti Bernardi abbatis in libello ad Milites Templi:" et post prologum, "Incipiunt capitula de laude novae Militiae:" quae omnino sunt tredecim, ut in editis nostris, ubi titulos ex mente auctoris retinuimus. Liber iste a Gaufrido in libro tertio de Vita Bernardi, capite octavo, "Exhortatorius sermo ad Milites Templi" vocatur. "Quam vero fidelis," inquit, "cujuslibet piae conversationis commendator exstiterit et adjutor, exhortatorius ad Milites Templi Sermo declarat." Ita ergo hujusce libri titulus institui potest: "Liber ad Milites Templi, de laude novae Militiae."

1. The book, found in ancient codices, bears this title, "Here begins the prologue of Saint Bernard the abbot in the little book to the Knights of the Temple:" and after the prologue, "Here begin the chapters on the praise of the new Militia:" which are altogether thirteen, as in our editions, where we have retained the titles from the author's intention. This book is called by Gaufridus in the third book of the Life of Bernard, chapter eight, "Exhortatory Sermon to the Knights of the Temple." "How truly faithful," he says, "as the commendator and helper of any pious conversation he has been, an exhortatory Sermon to the Knights of the Temple declares." Thus therefore the title of this little book may be set: "Book to the Knights of the Temple, on the praise of the new Militia."

2. "Hugoni" tamen "militi Christi et magistro Militiae Christi" inscriptus est prologus: sed perinde est Magistro Militiae, atque omnibus Militibus librum nuncupasse. Dicti sunt Fratres Templi ex eo, quod concessu Balduini regis juxta Templum Domini primo consederint, teste Guillelmo archiepiscopo Tyrensi in libro duodecimo, capite septimo, ubi eorum originem describit ad annum 1118. "Eodem anno," inquit, "quidam nobiles viri de equestri ordine, Deo devoti, religiosi, et timentes Deum, in manu domini patriarchae Christi servitio se mancipantes, more canonicorum regularium, in castitate, et obedientia, et sine proprio, velle perpetuo vivere professi sunt.

2. The prologue, however, is inscribed "to Hugh," "soldier of Christ and master of the Militia of Christ": but it is the same as having named the book to the Master of the Militia, and to all the Knights. They are called Brothers of the Temple from the fact that, by the concession of King Baldwin, they first sat beside the Temple of the Lord, as testified by William, archbishop of Tyre, in book 12, chapter 7, where he describes their origin to the year 1118. "In that same year," he says, "certain noble men of the equestrian order, devoted to God, religious, and fearing God, surrendering themselves to the service of the lord patriarch of Christ, according to the custom of regular canons, professed that they wished to live perpetually in chastity and obedience and without private property."

Inter quos primi et praecipui fuerunt viri venerabiles, Hugo de Paganis, et Gaufredus de Sancto-Aldemaro: quibus quoniam neque ecclesia erat, neque certum habebant domicilium, Rex in palatio, quod secus Templum Domini ad australem habet partem, eis ad tempus concessit habitaculum. Prima autem eorum professio, quodque eis a domino patriarcha et aliis episcopis in remissionem peccatorum injunctum est, ut vias et itinera, maxime ad salutem peregrinorum, contra latronum et incursantium insidias, pro viribus conservarent." Haec de Militum Templi origine, quibus primus Magister praefectus est praedictus Hugo de Paganis, quem idem Guillelmus Tyrensis magistrum militiae Templi primum vo cat in libri decimi tertii capite vigesimo sexto. "Hugoni sanctae militiae Priori" inscripta est Guigonis Carthusiae praepositi epistola secunda.

Among whom the first and foremost were venerable men, Hugo de Paganis and Gaufredus de Sancto-Aldemaro: since they had neither a church nor a fixed dwelling, the King granted them for a time a habitation in the palace which lies on the southern side next to the Temple of the Lord. Their first profession, moreover, and that which was enjoined them by the lord patriarch and other bishops for the remission of sins, was that they should, as far as in them lay, guard roads and ways—especially for the safety of pilgrims—against the ambushes of robbers and attackers. This concerning the origin of the Soldiers of the Temple, whose first Master and prefect is the aforesaid Hugo de Paganis, whom the same William of Tyre first names as master of the militia of the Temple in book 13, chapter 26. "To Hugo, Prior of the holy militia" is inscribed the second letter of Guigon, provost of the Charterhouse.

Iste est Hugo, cui Bernardus sequentem librum nuncupavit, distinguendus utique ab altero Hugone, qui ex comite Campaniae miles Templi factus est, testante Bernardi epistola trigesima prima ipsi directa. Porro Hugoni de Paganis primo militiae Magistro successit "miles eximius et in armis strenuus, nobilis carne et moribus, dominus Robertus, cognomine Burgundio, natione Aquitanicus," et quidem sub annum 1136, ut colligitur ex Guillelmo Tyrensi in libri decimi quinti capite sexto, qui item de eodem agit initio libri decimi septimi. Roberto suffectus videtur Ebrardus, cui Petrus Venerabilis scribit epistolam, quae est libri sexti epistola vigesima sexta.

This is Hugo, to whom Bernard named the following book, to be distinguished certainly from the other Hugo, who from the count of Campania was made a knight of the Temple, as Bernard’s thirty-first letter addressed to him testifies. Moreover, to Hugo de Paganis succeeded as first Master of the Militia "an outstanding knight and valiant in arms, noble in body and manners, lord Robert, by the surname Burgundio, of Aquitanian nation," and indeed about the year 1136, as is gathered from Guillelmus Tyrensis in book 15, chapter 6, who likewise treats of the same thing at the beginning of book 17. Ebrard seems to have been appointed in Robert’s place, to whom Petrus Venerabilis wrote a letter, which is book 6, letter 26.

3. Quo anno scriptus sit iste liber, non facile dixerim. Id factum constat Ordine jam plurimum aucto, et militum numero multiplicato. Bernardi verba hoc probant n. 10: "Haec Jerosolymis actitantur, et orbis excitatur.

3. In which year this book was written I would not easily say. That was done when the Order had already been much enlarged, and the number of knights multiplied. Bernard’s words prove this, no. 10: "These things are being carried out in Jerusalem, and the world is stirred."

Audiunt insulae, et attendunt populi de longe, et ebulliunt ab Oriente et Occidente. Quodque cernitur jucundius, et agitur commodius, paucos admodum in tanta multitudine hominum illo confluere videas, nisi utique sceleratos," etc. Atqui ante consilium Trecense, id est ante annum 1127, novem tantum erant ejus instituti Milites, ut ex Guillelmo mox videbimus.

The islands hear, and peoples from afar attend, and they surge up from East and West. And what is perceived more pleasantly, and is carried out more conveniently, you would see very few indeed in so great a multitude of men converge there, unless indeed they were wicked," etc. But before the council of Trecense, that is before the year 1127, there were only nine Knights of that institution, as we shall soon see from William.

Vix ergo ante annum 1132, hic liber compositus dici potest, sed tamen ante annum 1136, quo fere anno Robertus magister Hugoni successit.

Therefore this book can scarcely be said to have been composed before the year 1132, but yet before the year 1136, in which year roughly Robert the master succeeded Hugh.

4. Templariorum Regulam ex codice Victorino typis mandavit Miraeus, eamque Chronico Cisterciensi inseruit, "utpote a sancto Bernardo," inquit, "abbate Clarae-Vallensi, ut ex prologo patet, dictatam." Regula haec totidem capitulis, quot Regula sancti Benedicti, ex qua magna ex parte de verbo sumpta est, constat, id est capitulis septuaginta duobus. Sic vero inscribitur ante prologum: Regula pauperum commilitonum Christi Templique Salomonici." Manricus ad annum 1128, cap. 2, hanc Regulam Bernardo auctori cum Miraeo tribuit, ad idque probandum duo loca adduxit ex prologo.

4. Miraeus printed the Rule of the Templars from the Victorine codex, and inserted it into the Cistercian Chronicle, "as dictated by Saint Bernard," he says, "abbot of Clairvaux, as is clear from the prologue." This Rule consists of as many chapters as the Rule of Saint Benedict, from which it is in great part taken verbatim, that is, seventy-two chapters. Thus it is inscribed before the prologue: "Rule of the poor fellow-soldiers of Christ and of the Temple of Solomon." Manricus, to the year 1128, chap. 2, attributes this Rule to Bernard as author together with Miraeus, and to prove this he adduces two passages from the prologue.

Primus locus sic habet: "Sane autem prorsus licet nostri dictaminis auctoritatem permaximus numerus religiosorum Patrum, qui in illo concilio divina admonitione convenerunt, commendat; non debemus silenter transire, quibus videntibus et veras sententias proferentibus, ego Joannes Michaelensis praesentis paginae, jussu concilii ac venerabilis abbatis Clarae-Vallensis, cui creditum ac debitum hoc erat, humilis scriba esse divina gratia merui." Verum haec verba non significant ullam Regulam a Bernardo pro Templariis fuisse compositam: sed eum in Joannem Michaelensem rejecisse impositum sibi scribae officium. Neque quidquam amplius conficitur ex sequentibus verbis, quae post enumerationem Patrum Trecensis concilii hoc modo referuntur: "Ipse vero magister militiae, Hugo nomine, revera non defuit, et quosdam de fratribus suis secum habuit, verbi gratia F. Godefridum F. Rovallum, F. Gaufridum Bisol, F. Paganum de Monte-Desiderii, Archembaudum de Sancto-Aniano. Iste vero magister Hugo cum istis discipulis modum et observantiam exiguae inchoationis sui militaris Ordinis, qui ab illo qui dicit, Ego principium qui et loquor vobis, sumpsit exordium, juxta memoriae suae notitiam supra nominatis Patribus intimavit.

The first passage runs thus: "Indeed, moreover, although the very great number of our religious Fathers, who met in that council by divine admonition, wholeheartedly commends the authority of our composition; we must not pass over in silence by whose sight and in whose presence true opinions were advanced — I, Joannes of Micahelum, of this page, by the command of the council and of the venerable abbot of Clairvaux, to whom this was entrusted and owed, have by divine grace merited to be a humble scribe." But these words do not signify that any Rule was composed by Bernard for the Templars: rather that he laid upon Joannes of Micahelum the imposed office of scribe. Nor is anything further established by the following words, which after an enumeration of the Fathers of the Council of Trois refer in this way: "But the master of the militia himself, named Hugo, was truly not absent, and he had with him certain of his brothers, for example Brother Godefrid, Brother Rovallus, Brother Gaufridus Bisol, Brother Paganus of Mont-Desiderius, Archembaldus of Saint-Aignan. This master Hugo, with these disciples, made known to the above-named Fathers, according to the knowledge of his memory, the measure and observance of the small beginning of his military Order, which, as he who says 'I am the principle who also speak to you' relates, took its outset."

Placuit itaque concilio, ut consilium ibi lima et consideratione divinarum Scripturarum diligenter examinatum, tamen cum providentia Papae Romanorum ac Patriarchae Jerosolymitarum, necnon etiam assensu capituli pauperum commilitonum templi quod est in Jerusalem, scripto commendaretur, et inenodabiliter servaretur." Quibus verbis in tantum a Patribus sancitum fuisse intelligimus, ut Militibus Regula ex eorum consensu, consultis Romano Pontifice et Patriarcha Jerosolymitano, praescriberetur: sed Bernardus ejus auctor nequaquam asseritur. Quinimo Albericus Ordinis Cisterciensis eisdem Militibus Regulam sancti Augustini impositam scribit. Unde in Monastico Anglicano ad Ordinem sancti Augustini revocantur.

It therefore pleased the council that the Rule, there with file and consideration of the divine Scriptures diligently examined, yet with the providence of the Pope of the Romans and the Patriarch of Jerusalem, and likewise with the assent of the chapter of the poor fellows of the Temple which is in Jerusalem, should be committed in writing and kept inviolate." By these words we understand that it was so sanctioned by the Fathers that the Rule for the Knights was prescribed from their consent, after consultation with the Roman Pontiff and the Patriarch of Jerusalem; but Bernard is in no wise asserted to be its author. Indeed Alberic of the Cistercian Order writes that the Rule of Saint Augustine was imposed on those same Knights. Whence in the English Monastic context they are recalled to the Order of Saint Augustine.

Permirum esset, si Albericus Trium-Fontium haud longe a Clara-Valle monachus Cisterciensis, hanc Bernardi Regulam ignorasset, et pro illa Militibus, qui ejus tempore supererant, aliam tribuisset. Guillelmus Tyrensis episcopus in jam dicti libri duodecimi capite septimo tradit, eisdem Militibus, qui ante concilium Trecense "nonnisi novem erant, de mandato domini Honorii papae et domini Stephani Jerosolymitani patriarchae, fuisse institutam Regulam, et album habitum assignatum," cum antea vulgari usi essent. "Postmodum vero tempore domini Eugenii papae, ut dicitur, cruces de panno rubeo mantellis suis coeperunt assuere," tam equites, "quam eorum Fratres qui dicuntur Servientes.

It would be most strange if Albericus of Trium-Fontium, a Cistercian monk not far from Clara-Valle, had been ignorant of this Rule of Bernard, and had in its stead assigned another to the Knights who survived in his time. William of Tyre, bishop, relates in the already-mentioned book twelve, chapter seven, to those same Knights, who before the council of Troyes "were only nine, that by the command of Lord Honorius the Pope and Lord Stephen, Patriarch of Jerusalem, a Rule had been instituted, and a white habit assigned," since previously they had made use of a common dress. "But afterwards, in the time of Lord Eugene the Pope, as is said, they began to sew crosses of red cloth on their mantles," both the knights, "and their Brothers who are called Servientes."

Quorum res adeo crevit in immensum, ut hodie," inquit Guillelmus, "trecentos plus minusve in conventu habeant equites, albis chlamydibus indutos, exceptis Fratribus." Ex his postremis verbis conjicimus, Regulam illam, quae Bernardo auctori tribuitur, nonnisi post Guillelmum Tyrensem scriptam fuisse: quandoquidem in capite vigesimo primo notantur quidam "pseudofratres ex Ultramontanis partibus, mentientes se esse de Templo;" et quaedam apud ipsos Milites "sine discretione ac consilio communis capituli succrevisse penitus amputanda" arguuntur, nempe quod "habebant olim famuli et armigeri alba vestimenta, unde veniebant damna importabilia," Nullum vero capitulum generale Templariorum fuit ante concilium Trecense: nullus antea peculiaris Militum habitus, sed vulgaris. Albus eis concessus est a Patribus concilii, exceptis Servientibus. Plane vel ex his solis verbis intelligitur, hoc saltem capitulum longe post tempus concilii fuisse adscriptum.

Whose affairs grew so immensely that today," says William, "they have about three hundred knights more or less in the convent, clad in white cloaks, excepting the Brothers." From these last words we infer that that Rule attributed to Bernard was not written until after William of Tyre: since in chapter twenty-first certain "pseudo-brothers from transalpine parts, falsely claiming to be of the Temple," are noted; and certain things among the same Knights are charged as having "sprung up without the discretion and counsel of the common chapter and must be wholly cut away," namely that "they once had servants and squires white garments, whence came intolerable harms." There was indeed no general chapter of the Templars before the Council of Troyes: no special habit of the Knights earlier, but the common one. White was granted to them by the Fathers of the council, excepting the Servientes. Plainly even from these words alone it is understood that this at least chapter was appended long after the time of the council.

Capitulum septimum "standum divinum officium audiri" non solum non laudat, sed etiam vituperat, statuitque audiri sedendo: quod sane statutum in Bernardi mentem non venisset. In capitulo quinquagesimo sexto statuitur, "ut amplius sorores non habeantur:" quod arguit non fuisse recens institutum. An Joannes Michaelensis istius Regulae auctor sit aliis judicandum relinquo.

Chapter seven "that the divine office be heard standing" not only does not praise it, but even condemns it, and ordains that it be heard while sitting: which certainly would not have occurred to Bernard's mind. In chapter fifty-six it is decreed, "that no more sisters be admitted:" which indicates that it was not a recent institution. Whether Joannes Michaelensis is the author of this Rule I leave to others to judge.

Illud in ea observatu non indignum, quod "collatio" pro coenula jejuniorum usurpatur in capite decimo sexto.

It is not unworthy of notice in this, that "collatio" is used for the coenula of the fasts in chapter 16.

PROLOGUS.

PROLOGUE.

HUGONI militi Christi, et magistro Militiae Christi, BERNARDUS Clarae-Vallis solo nomine abbas, bonum certamen certare. Semel, et secundo, et tertio, ni fallor, petiisti a me, Hugo charissime, ut tibi tuisque commilitonibus scriberem exhortationis sermonem; et adversus hostilem tyrannidem, quia lanceam non liceret, stylum vibrarem: asserens vobis non parum fore adjutorii, si quos armis non possum, litteris animarem. Distuli sane aliquandiu: non quod contemnenda videretur petitio, sed ne levis praecepsque culparetur assensio, si quod melius melior implere sufficeret, praesumerem imperitus, et res admodum necessaria per me minus forte commoda redderetur.

HUGO, knight of Christ, and master of the Militia of Christ, BERNARD, abbot by the sole name of Clairvaux, I fight the good contest. Once, and a second time, and a third, if I do not err, you asked of me, most dear Hugo, that I should write to you and your fellow-soldiers a speech of exhortation; and against the hostile tyranny, since it were not lawful to use the lance, that I should brandish the stylus: asserting to you that it would be no small aid, if those whom I cannot help with arms I might encourage with letters. I indeed delayed for a while: not because the request seemed despicable, but lest a light and headlong assent be blamed, if, unskilled, I should presume to supply something which better men could more fitly fulfill, and matters very necessary might by me perhaps be made less serviceable.

Verum videns me longa satis hujuscemodi exspectatione frustratum, ne jam magis nolle, quam non posse viderer, tandem ego quidem quod potui feci: lector judicet, an satisfeci. Quanquam etsi cui forte aut minime placeat, aut non sufficiat; non tamen interest mea, qui tuae pro meo sapere non defui voluntati.

But seeing that I was sufficiently frustrated by so long an expectation of this kind, and lest I should now seem more unwilling than unable, at last I indeed did what I could: let the reader judge whether I have satisfied. And although it may perhaps please some little or may not suffice for others; yet it does not concern me—I who have not failed to be sensible of your goodwill toward me.

CAPUT PRIMUM. De laude novae militia

CHAPTER 1. On the praise of the new militia

1. Novum militiae genus ortum nuper auditur in terris, et in illa regione, quam olim in carne praesens visitavit Oriens ex alto: ut unde tunc in fortitudine manus suae tenebrarum principes exturbavit, inde et modo ipsorum satellites, filios diffidentiae, in manu fortium suorum dissipatos exterminet, faciens etiam nunc redemptionem plebis suae, et rursum erigens cornu salutis nobis in domo David pueri sui. Novum, inquam, militiae genus, et saeculis inexpertum: qua gemino pariter conflictu infatigabiliter decertatur, tum adversus carnem et sanguinem, tum contra spiritualia nequitiae in coelestibus. Et quidem ubi solis viribus corporis corporeo fortiter hosti resistitur, id quidem ego tam non judico mirum, quam nec rarum existimo.

1. A new kind of militia has recently arisen in the lands, and in that region which long ago the Oriens from on high visited in the flesh: so that whence then by the strength of his hand he drove out the princes of darkness, thence even now he exterminates their satellites, the sons of distrust, scattered into the hand of his strong ones, even now effecting the redemption of his people, and again raising up for us the horn of salvation in the house of David his servant. A new, I say, kind of militia, and untried by the ages: which is strenuously contended in a twofold conflict alike, both against flesh and blood, and against the spiritual wickednesses in the heavenly places. And indeed where by mere bodily powers a bodily foe is stoutly withstood, that I judge not so much marvelous as I do not deem rare.

Sed et quando animi virtute vitiis sive daemoniis bellum indicitur, ne hoc quidem mirabile, etsi laudabile dixerim, cum plenus monachis cernatur mundus. Caeterum cum uterque homo suo quisque gladio potenter accingitur, suo cingulo nobiliter insignitur; quis hoc non aestimet omni admiratione dignissimum, quod adeo liquet esse insolitum? Impavidus profecto miles, et omni ex parte securus, qui ut corpus ferri, sic animum fidei lorica induitur.

But even when by the virtue of the spirit war is declared against vices or by demons, this is not wonderful, although I would call it laudable, since the world is seen full of monks. Moreover, when each man is powerfully girded with his own sword, nobly distinguished by his own girdle — who would not consider this most worthy of all admiration, which so plainly appears to be extraordinary? Truly a fearless soldier, and secure in every respect, is he who, as the body is clothed in iron, so the soul is put on with the lorica of faith.

Utrisque nimirum munitus armis, nec daemonem timet, nec hominem. Nec vero mortem formidat, qui mori desiderat. Quid enim vel vivens, vel moriens metuat, cui vivere Christus est, et mori lucrum?

Certainly fortified by both arms, he fears neither the daemon nor man. Nor indeed does he dread death, who desires to die. For what then should he, whether living or dying, fear, for whom to live is Christ, and to die is gain?

Stat quidem fidenter libenterque pro Christo; sed magis cupit dissolvi, et esse cum Christo: hoc enim melius. Securi igitur procedite, milites, et intrepido animo inimicos crucis Christi propellite, certi quia neque mors, neque vita poterunt vos separare a charitate Dei, quae est in Christo Jesu; illud sane vobiscum in omni periculo replicantes: Sive vivimus, sive morimur, Domini sumus (Rom. XIV, 8). Quam gloriosi revertuntur victores de praelio!

He indeed stands confidently and gladly for Christ; but rather he longs to be dissolved and to be with Christ: for this is better. Therefore proceed secure, soldiers, and with intrepid spirit drive off the enemies of the cross of Christ, certain that neither death nor life will be able to separate you from the charity of God, which is in Christ Jesus; repeating that with you in every peril: Whether we live, or whether we die, we are the Lord’s (Rom. 14, 8). How glorious the victors return from the battle!

quam beati moriuntur martyres in praelio! Gaude, fortis athleta, si vivis et vincis in Domino: sed magis exsulta et gloriare, si moreris et jungeris Domino. Vita quidem fructuosa, et victoria gloriosa: sed utrique mors sacra jure praeponitur.

how blessed are the martyrs who die in battle! Rejoice, brave athlete, if you live and conquer in the Lord; but exult and glory the more if you die and are joined to the Lord. Life indeed is fruitful, and victory glorious; but to both death, sacred, is by right preferred.

Nam si beati qui in Domino moriuntur, num multo magis qui pro Domino moriuntur?

For if blessed are those who die in the Lord, surely much more (are) those who die for the Lord?

2. Et quidem sive in lecto, sive in bello quis moritur, pretiosa erit sine dubio in conspectu Domini mors sanctorum ejus. Caeterum in bello tanto profecto pretiosior, quanto et gloriosior. O vita secura, ubi pura conscientia!

2. And indeed whether anyone dies on a bed or in battle, without doubt the death of his saints will be precious in the sight of the Lord. Moreover in battle it is certainly all the more precious, insofar as it is more glorious. O secure life, where conscience is pure!

O, inquam, vita secura, ubi absque formidine mors exspectatur, imo et exoptatur cum dulcedine, et excipitur cum devotione! O vere sancta et tuta militia, atque a duplici illo periculo prorsus libera, quo id hominum genus solet, frequenter periclitari, ubi duntaxat Christus non est causa militandi. Quoties namque congrederis tu, qui militiam militas saecularem, timendum omnino, ne aut occidas hostem quidem in corpore, te vero in anima: aut forte tu occidaris ab illo, et in corpore simul, et in anima.

O, I say, secure life, where without dread death is awaited, nay even desired with sweetness, and received with devotion! O truly holy and safe militia, and altogether free from that twofold peril by which that sort of men is wont frequently to be endangered, namely where Christ is not the cause of one’s soldiering. For how often when you engage, you who serve a secular militia, it must be feared utterly that either you will not even slay the enemy in the body, but yourself in the soul; or perhaps you will be slain by him both in the body and likewise in the soul.

Ex cordis nempe affectu, non belli eventu, pensatur vel periculum, vel victoria christiani. Si bona fuerit causa pugnantis, pugnae exitus malus exitus esse non poterit; sicut nec bonus judicabitur finis, ubi causa non bona, et intention non recta praecesserit. Si in voluntate alterum occidendi te potius occidi contigerit, moreris homicida.

From the affection of the heart, namely, and not from the event of war, is weighed either the peril or the victory of the Christian. If the cause of the one fighting is good, the outcome of the fight cannot be a bad outcome; just as neither will the end be judged good where the cause was not good and the intention did not precede rightly. If, in the will to kill another, it happens that you rather are killed, you die a murderer.

Quod si praevales, et voluntate superandi vel vindicandi forte occidis hominem, vivis homicida. Non autem expedit sive mortuo, sive vivo; sive victori, sive victo, esse homicidam. Infelix victoria, qua superans hominem, succumbis vitio.

But if you prevail, and by a will to overcome or to avenge you perhaps kill a man, you live a murderer. Yet it is not expedient, whether dead or alive, whether to the victor or to the vanquished, to be a murderer. Unhappy victory, by which, having overcome a man, you succumb to vice.

Et ira tibi aut superbia dominante, frustra gloriaris de homine superato. Est tamen qui nec ulciscendi zelo, nec vincendi typho, sed tantum evadendi remedio interficit hominem. Sed ne hanc quidem bonam dixerim victoriam: cum de duobus malis, in corpore quam in anima mori levius sit.

And with anger or with pride dominating you, you vainly boast of the man overcome. Yet there are those who neither by the zeal of avenging, nor by the fury of conquering, but only by the remedy of escaping, kill a man. But I would not even call this a good victory: for when between two evils, it is lighter to die in the body than in the soul.

Non autem quia corpus occiditur, etiam anima moritur: sed anima, quae peccaverit, ipsa morietur.

Not, however, because the body is killed does the soul also die; but the soul which has sinned will itself die.

CAPUT II. De militia saeculari

CHAPTER 2. On the secular militia

3. Quis igitur finis fructusve saecularis hujus, non dico, militiae, sed malitiae; si et occisor letaliter peccat, et occisus aeternaliter perit? Enimvero, ut verbis utar Apostoli, Et qui arat, in spe debet arare; et qui triturat, in spe fructus percipiendi (I Cor. IX, 10). Quis ergo, o milites, hic tam stupendus error, quis furor hic tam non ferendus, tantis sumptibus ac laboribus militare, stipendiis vero nullis, nisi aut mortis, aut criminis?

3. What then is the end or fruit of this secular thing, not to say of the militia, but of malitia; since both the slayer sins mortally, and the slain perishes eternally? Indeed, to use the words of the Apostle, "And he who plows ought to plow in hope; and he who threshes, in hope of receiving the fruits" (1 Cor. 9, 10). Who therefore, o milites, is this so stupendous error, what fury so intolerable, to serve with such great expenditures and labors, yet with no pay at all, except either of death or of crime?

Operitis equos sericis, et pendulos nescio quos panniculos loricis superinduitis; depingitis hastas, clypeos et sellas; frena et calcaria auro et argento, gemmisque circumornatis: et cum tanta pompa pudendo furore et impudenti stupore ad mortem properatis. Militaria sunt haec insignia, an muliebria potius ornamenta? Numquid forte hostilis mucro reverebitur aurum, gemmis parcet, serica penetrare non poterit?

You cover your horses with silks, and you superimpose dangling I-know-not-what little cloths over loricas; you paint spears, shields, and saddles; bridles and spurs with gold and silver, enwreathed with gems: and with such pomp, with shameful fury and impudent stupefaction, you hasten to death. Are these military insignia, or rather womanly ornaments? Will, perhaps, the hostile blade revere gold, spare gems, and be unable to penetrate silk?

Denique, quod ipsi saepius certiusque experimini, tria esse praecipue necessaria praelianti, ut scilicet strenuus industriusque miles et circumspectus sit ad se servandum, et expeditus ad discurrendum, et promptus ad feriendum: vos per contrarium in oculorum gravamen femineo ritu comam nutritis, longis ac profusis camisiis propria vobis vestigia obvolvitis, delicatas ac teneras manus amplis et circumfluentibus manicis sepelitis. Super haec omnia est, quod armati conscientiam magis terret, causa illa nimirum satis levis ac frivola, qua videlicet talis praesumitur et tam periculosa militia. Non sane inter vos aliud bella movet, litesque suscitat, nisi aut irrationabilis iracundiae motus, aut inanis gloriae appetitus, aut terrenae qualiscunque possessionis cupiditas.

Finally — as you yourselves more often and more certainly experience — three things are chiefly necessary for one engaged in battle, namely that the soldier be vigorous, industrious, and circumspect to preserve himself, and light/expeditious for skirmishing, and ready to strike: you, by contrast, to the detriment of the eyes nourish your hair in a feminine fashion, you enwrap your proper feet in long and abundant camisiae, and bury delicate and tender hands in wide and overflowing sleeves. Above all these things is that which most terrifies the conscience of the armed man, namely that cause which is clearly quite slight and frivolous, by which such a bold and so perilous militia is presumed. Truly nothing else among you moves wars and raises quarrels, except either a motion of unreasonable anger, or the desire of empty glory, or the covetousness of whatever earthly possession.

Talibus certe ex causis neque occidere, neque occumbere tutum est.

For such reasons, certainly neither to kill nor to be killed is safe.

CAPUT III. De Militibus Christi.

CHAPTER 3. Of the Soldiers of Christ.

4. At vero Christi milites securi praeliantur praelia Domini sui, nequaquam metuentes aut de hostium caede peccatum, aut de sua nece periculum: quandoquidem mors pro Christo vel ferenda, vel inferenda, et nihil habeat criminis, et plurimum gloriae mereatur. Hinc quippe Christo, inde Christus acquiritur: qui nimirum et libenter accipit hostis mortem pro ultione, et libentius praebet se ipsum militi pro consolatione. Miles, inquam, Christi securus interimit, interit securior.

4. But Christ’s soldiers fight the battles of their Lord with confidence, by no means fearing either sin from the slaughter of enemies or danger from their own death; for death for Christ is either to be borne or to be inflicted, and has no guilt, and wins very great glory. Hence, indeed, something is gained for Christ, and from the other side Christ himself is acquired: who certainly and willingly accepts the enemy’s death for vengeance, and more willingly offers himself to the soldier for consolation. The soldier, I say, of Christ slays without fear; he dies the more secure.

Sibi praestat cum interit, Christo cum interimit. Non enim sine causa gladium portat. Dei etenim minister est ad vindictam malefactorum, laudem vero bonorum.

He does a service to himself when he kills, and to Christ when he kills. For he does not bear the sword without cause. For he is God's minister for the vengeance of wrongdoers, and for the praise of the good.

Sane cum occidit malefactorem, non homicida, sed, ut ita dixerim, malicida, et plane Christi vindex in his qui male agunt, et defensor Christianorum reputatur. Cum autem occiditur ipse, non periisse, sed pervenisse cognoscitur. Mors ergo quam irrogat, Christi est lucrum: quam excipit, suum.

Indeed, when he kills a malefactor, he is not a homicida but, so to speak, a malicide, and plainly is reckoned the avenger of Christ against those who do evil, and the defender of the Christians. But when he himself is killed, he is known not to have perished but to have arrived (pervenisse). Therefore the death which he inflicts is Christ’s gain: the death which he receives is his own.

In morte pagani christianus gloriatur, quia Christus glorificatur: in morte christiani, Regis liberalitas aperitur, cum miles remunerandus educitur. Porro super illo laetabitur justus cum viderit vindictam. De isto dicet homo: Si utique est fructus justo: utique est Deus judicans eos in terra (Psal.

In the death of a pagan a Christian rejoices, because Christ is glorified: in the death of a Christian, the liberality of the King is revealed, when a soldier to be rewarded is brought forth. Moreover the just will rejoice over him when he sees vindication. About this a man will say: If indeed there is fruit for the just: surely God is judging them on earth (Psal.

LVII, 12). Non quidem vel Pagani necandi essent, si quo modo aliter possent a nimia infestatione seu oppressione fidelium cohiberi. Nunc autem melius est ut occidantur, quam certe relinquatur virga peccatorum super sortem justorum: ne forte extendant justi ad iniquitatem manus suas.

57, 12). Indeed pagans would not need to be killed, if in any way they could otherwise be restrained from excessive infestation or oppression of the faithful. But now it is better that they be killed than that the rod of sinners be left upon the lot of the righteous: lest perhaps the just stretch out their hands toward iniquity.

5. Quid enim? si percutere in gladio omnino fas non est Christiano, cur ergo praeco Salvatoris contentos fore suis stipendiis militibus indixit (Luc. III, 14); et non potius omnem eis militiam interdixit?

5. What then? If it is altogether not lawful for a Christian to strike with the sword, why therefore did the herald of the Savior order that soldiers should be content with their pay (Luke 3:14); and why did he not rather forbid them all military service?

Si autem (quod verum est) omnibus fas est, ad hoc ipsum duntaxat divinitus ordinatis, nec aliud sane quidquam melius professis; quibus, quaeso, potius, quam quorum manibus et viribus urbs fortitudinis nostrae Sion pro nostro omnium munimine retinetur? ut depulsis divinae transgressoribus legis, secura ingrediatur gens justa, custodiens veritatem. Secure proinde dissipentur gentes quae bella volunt, et abscindantur qui nos conturbant, et disperdantur de civitate Domini omnes operantes iniquitatem, qui repositas in Jerosolymis christiani populi inaestimabiles divitias tollere gestiunt, sancta polluere, et haereditate possidere sanctuarium Dei.

If, however (which is true), it is lawful for all, ordained for this very purpose by divine authority, and nothing indeed better to those who profess it; to whom, I ask, rather than to those by whose hands and by whose strength the city of our might, Sion, is held for the defence of us all?—so that, with the transgressors of the divine law driven out, a just people may enter securely, keeping the truth. Therefore let the peoples who desire wars be thoroughly dispersed, and let those who trouble us be cut off, and let all who work iniquity be destroyed from the city of the Lord, who are eager to carry away the priceless riches of the Christian people deposited in Jerusalem, to pollute the sacred things, and to possess the sanctuary of God as an inheritance.

Exeratur gladius uterque fidelium in cervices inimicorum, ad destruendam omnem altitudinem extollentem se adversus scientiam Dei, quae est christianorum fides; ne quando dicant gentes: ubi est Deus eorum? (Psal. CXIII, 2.)

Let the sword of each of the faithful be exercised upon the necks of the enemies, to destroy every height that exalts itself against the knowledge of God, which is the faith of Christians; lest at any time the nations say: Where is their God? (Psal. CXIII, 2.)

6. Quibus expulsis revertetur ipse in haereditatem domumque suam, de qua iratus in Evangelio, Ecce, inquit, relinquetur vobis domus vestra deserta (Matth. XXIII, 38); et per prophetam ita conqueritur, Reliqui domum meam, dimisi haereditatem meam (Jerem. XII, 7): implebitque illud propheticum, Redemit Dominus populum suum, et liberavit eum: et venient et exsultabunt in monte Sion, et gaudebunt de bonis Domini (Jerem.

6. Those having been expelled, he himself will return to his inheritance and to his house, of which, angry in the Gospel, he says, "Behold, your house shall be left to you desolate" (Matth. XXIII, 38); and through the prophet thus he complains, "I have left my house, I have forsaken my heritage" (Jerem. XII, 7): and that prophetic word will be fulfilled, "The Lord has redeemed his people, and has delivered them: and they shall come and shall rejoice upon the mount of Zion, and shall be glad because of the good things of the Lord" (Jerem.

XXXI, 11, 12). Laetare, Jerusalem, et cognosce jam tempus visitationis tuae. Gaudete et laudate simul, deserta Jerusalem, quia consolatus est Dominus populum suum, redemit Jerusalem; paravit Dominus brachium suum sanctum in oculis omnium gentium. Virgo Israel, corrueras, et non erat qui sublevaret te. Surge jam, excutere de pulvere, virgo, captiva filia Sion.

31, 11, 12). Rejoice, Jerusalem, and know now the time of your visitation. Rejoice and praise together, O desolate Jerusalem, for the Lord has comforted his people, he has redeemed Jerusalem; the Lord has prepared his holy arm in the sight of all nations. Virgin of Israel, you have fallen, and there was none to lift you up. Arise now, shake off the dust, O virgin, captive daughter of Zion.

Surge, inquam, et sta in excelso, et vide jucunditatem quae venit tibi a Deo tuo. Non vocaberis ultra derelicta, et terra tua non vocabitur amplius desolata, quia complacuit Domino in te, et terra tua inhabitabitur. Leva in circuitu oculos tuos et vide: omnes isti congregati sunt, venerunt tibi.

Arise, I say, and stand on high, and see the delight that comes to you from your God. You shall no longer be called forsaken, nor shall your land any more be called desolate; for the Lord has taken pleasure in you, and your land shall be inhabited. Lift up your eyes round about and see: all these are gathered together, they have come to you.

Hoc tibi auxilium missum de sancto. Omino per istos tibi jamjamque illa persolvitur antiqua promissio, Ponam te in superbiam saeculorum, gaudium in generatione et generationem, et suges lac gentium, et mammilla regum lactaberis (Isa. LX, 15, 16): et item, Sicut mater consolatur filios suos, ita et ego consolabor vos, et in Jerusalem consolabimini (Isa.

This help has been sent to you from the Holy One. Behold, by these things the ancient promise to you is now being fulfilled: I will place you as the pride of the ages, joy from generation to generation, and you shall suck the milk of the nations, and be nursed at the breasts of kings (Isaiah 60:15–16): and likewise, As a mother comforts her children, so will I comfort you, and in Jerusalem you shall be comforted (Isaiah.

LXVI, 13). Videsne quam crebra veterum attestatione nova approbatur militia, et quod sicut audivimus, sic videmus in civitate Domini virtutum? Dummodo sane spiritualibus non praejudicet sensibus litteralis interpretatio, quominus scilicet speremus in aeternum, quidquid huic tempori significando ex Prophetarum vocibus usurpamus: ne per id quod cernitur, evanescat quod creditur; et spei copias imminuat penuria rei, praesentiumque attestatio sit evacuatio futurorum. Alioquin terrenae civitatis temporalis gloria non destruit coelestia bona, sed astruit; si tamen istam minime dubitamus illius tenere figuram, quae in coelis et mater nostra.

66, 13). Do you see how often the new militia is approved by the attestations of the ancients, and how, as we have heard, so we see in the city of the Lord of virtues? Provided only that the literal interpretation do not prejudice the spiritual senses, that is, so that we may hope for eternity whatever we usurp from the voices of the Prophets to signify this present time: lest by that which is seen what is believed vanish; and the paucity of the thing diminish the abundance of hope, and the attestation of present things be the evacuation of future ones. Otherwise the temporal glory of the earthly city does not destroy heavenly goods, but builds them up; if indeed we do not at all doubt that the former holds the figure of the latter, which is in the heavens and our mother.

militantium, dicamus breviter Christi equitum mo-

of the militant, let us briefly speak of Christ’s knights mo-

CAPUT IV. De conversatione Militum Christi.

CHAPTER 4. On the conduct of the Soldiers of Christ.

7. Sed jam ad imitationem seu ad confusionem nostrorum militum, non plane Deo, sed diabolo res et vitam; qualiter in bello domive conversentur: quo palam fiat, quantum ab invicem differant Dei saeculique militia. Primo quidem utrolibet disciplina non deest, obedientia nequaquam contemnitur, quia, teste Scriptura, et filius indisciplinatus peribit (Eccli. XXII, 3); et, peccatum est hariolandi repugnare, et quasi scelus idololatriae nolle acquiescere (I Reg.

7. But now, to the imitation or rather the confusion of our soldiers, their affairs and life are not wholly for God but for the devil; how they conduct themselves in war or at home: by which it is made clear how much God’s militia and the worldly militia differ from one another. First, indeed, discipline on either side is not lacking, nor is obedience at all scorned, for, Scripture testifying, even the undisciplined son will perish (Eccli. 22, 3); and it is a sin to oppose soothsaying, and as if a crime of idolatry not to consent (1 Reg.

XV, 23). Itur, et reditur ad nutum ejus qui praeest: induitur quod ille donaverit; nec aliunde vestimentum seu alimentum praesumitur. Et in victu et vestitu cavetur omne superfluum, soli necessitati consulitur. Vivitur plane in communi jucunda et sobria conversatione, absque uxoribus, et absque liberis.

There is going and returning at the nod of him who presides: one is clothed with what he has given; nor is any garment or food presumed from elsewhere. And in victuals and clothing every superfluity is avoided, attention being paid solely to necessity. They live plainly in common, in a pleasant and sober conversation, without wives, and without children.

Et ne quid desit ex evangelica perfectione absque omni proprio habitant unius moris in domo una, solliciti servare unitatem spiritus in vinculo pacis. Dicas universae multitudinis esse cor unum, et animam unam: ita quisque non omnino propriam sequi voluntatem, sed magis obsequi satagit imperanti. Nullo tempore aut otiosi sedent, aut curiosi vagantur: sed semper dum non procedunt (quod quidem raro contingit), ne gratis comedant panem, armorum seu vestimentorum vel scissa resarciunt, vel vetusta reficiunt, vel inordinata componunt, et quaeque postremo facienda magistri voluntas et communis indicit necessitas.

And lest anything be lacking to evangelical perfection, without any private property they live of one habit in one house, solicitous to keep the unity of the spirit in the bond of peace. You will say the whole multitude is one heart and one soul: thus each does not wholly follow his own will, but rather strives to obey the one commanding. At no time do they sit idle, or wander curious: but always, while they do not go forth (which indeed rarely happens), so that they do not eat bread for nothing, they either patch torn arms or garments, or renew worn-out things, or put in order what is disordered, and whatever at last must be done the will of the master and common necessity enjoins.

Persona inter eos minime accipitur: defertur meliori, non nobiliori. Honore se invicem praeveniunt; alterutrum onera portant, ut sic adimpleant legem Christi. Verbum insolens, opus inutile, risus immoderatus, murmur vel tenue, sive susurrium nequaquam, ubi deprehenditur, relinquitur inemendatum.

Persona is least received among them: one is carried to the better, not the more noble. They anticipate one another in honor; they bear each other’s burdens, that thus they may fulfill the law of Christ. An insolent word, a useless work, immoderate laughter, a murmur however slight, or even a whisper — whenever it is detected — is by no means left unamended.

Scacos et aleas detestantur; abhorrent venationem: nec ludicra illa avium rapina (ut assolet) delectantur. Mimos, et magos, et fabulatores, scurrilesque cantilenas, atque ludorum spectacula, tanquam vanitates et insanias falsas respuunt et abominantur. Capillos tondent, scientes juxta Apostolum ignominiam esse viro, si comam nutrierit.

Chess and dice are detested; they abhor hunting: nor are they pleased with those sporting captures of birds (as is customary). Mimes, and magicians, and storytellers, and scurrilous ditties, and the spectacles of games, as vanities and false insanities they spurn and abominate. They crop their hair, knowing, according to the Apostle, it is a disgrace for a man to wear long hair.

Nunquam compti, raro loti, magis autem neglecto crine hispidi, pulvere foedi: lorica et caumate fusci.

Never combed, rarely washed, but with neglected hair bristly, foul with dust: lorica and a dark cauma.

8. Porro imminente bello, intus fide, foris ferro, non auro se muniunt: quatenus armati, et non ornati, hostibus metum incutiant, non provocent avaritiam. Equos habere cupiunt fortes et veloces, non tamen coloratos aut phaleratos: pugnam quippe, non pompam, victoriam, sed non gloriam cogitantes, et studentes magis esse formidini quam admirationi. Deinde non turbulenti aut impetuosi, et quasi ex levitate praecipites, sed consulte atque cum omni cautela et providentia se ipsos ordinantes, et disponentes in aciem, juxta quod de patribus scriptum est.

8. Furthermore, with war imminent, they fortify themselves within by faith, without by iron, not by gold: so that armed, and not adorned, they may strike fear into enemies, not provoke avarice. They desire horses strong and swift, yet not colorate or phalerate: for thinking on fight, not pomp; victory, but not glory, and striving to be more for dread than for admiration. Moreover not turbulent or impetuous, nor as if headlong from levity, but ordering themselves deliberately and with all caution and providence, and disposing themselves into the battle-line, according as is written concerning the fathers.

Veri profecto Israelitae procedunt ad bella pacifici. At vero ubi ventum fuerit ad certamen, tum demum pristina lenitate postposita, tanquam si dicerent. Nonne qui oderunt te, Domine, oderam, et super inimicos tuos tabescebam?

Truly the genuine Israelites go forth to wars as peaceful men. But when it has come to a contest, then at last, their former gentleness laid aside, as if they would say: "Were not those who hate you, O Lord, hating me, and I kept silent concerning your enemies?"

(Psal. CXXXVIII, 21.) irruunt in adversarios, hostes velut oves reputant; nequaquam, etsi paucissimi, vel saevam barbariem, vel numerosam multitudinem formidantes. Noverunt siquidem non de suis praesumere viribus, sed de virtute Domini sabaoth sperare victoriam: cui nimirum facile esse confidunt, juxta sententiam Macchabaei, concludi multos in manus paucorum, et non esse differentiam in conspectu Dei coeli liberare in multis, et in paucis; quia non in multitudine exercitus est victoria belli, sed de coelo fortitudo est (I Macchab.

(Psal. 138, 21.) they rush upon their adversaries, they reckon enemies as sheep; by no means, though very few, fearing either savage barbarity or a numerous multitude. For they knew not to presume on their own strengths, but to hope for victory from the power of the Lord Sabaoth: in whom, doubtless, they confidently trust that it is easy, according to the saying of the Maccabees, for many to be delivered into the hands of the few, and that there is no difference in the sight of the God of heaven to deliver by many or by few; because victory in war is not in the multitude of an army, but strength is from heaven (1 Maccab.

III, 18, 19). Quod et frequentissime experti sunt, ita ut plerumque quasi persecutus sit unus mille, et duo fugarint decem millia. Ita denique miro quodam ac singulari modo cernuntur et agnis mitiores, et leonibus ferociores, ut pene dubitem quid potius censeam appellandos, monachos videlicet, an milites: nisi quod utrumque forsan congruentius nominarim, quibus neutrum deesse cognoscitur, nec monachi mansuetudo, nec militis fortitudo. De qua re quid dicendum, nisi quod a Domino factum est istud, et est mirabile in oculis nostris?

3, 18, 19). Which they have very frequently experienced, so that commonly it is as if one pursued a thousand, and two routed ten thousand. Thus indeed in a certain wondrous and singular manner they are seen both milder than lambs and fiercer than lions, so that I almost doubt which I ought rather to reckon them called, monks, namely, or soldiers: except that perhaps I should more fittingly name them both, to whom it is known that neither is wanting, neither the meekness of monks nor the bravery of soldiers. Of this matter what is there to say, except that this was done by the Lord, and it is marvelous in our eyes?

Tales sibi elegit Deus, et collegit a finibus terrae ministros ex fortissimis Israel, qui veri lectulum Salomonis, sacrum scilicet sepulcrum, vigilanter fideliterque custodiant, omnes tenentes gladios, et ad bella doctissimi [al. fortissimi].

God chose such for himself, and gathered from the ends of the earth ministers from the most valiant of Israel, who vigilantly and faithfully guard the true bed of Solomon, the sacred tomb indeed, all bearing swords, and most skilled in war [al. fortissimi].

CAPUT V. De Templo.

CHAPTER 5. On the Temple.

9. Est vero templum Jerosolymis, in quo pariter habitant, antiquo et famosissimo illi Salomonis impar quidem structura, sed non inferius gloria. Siquidem universa illius magnificentia in corruptibilibus auro et argento, in quadratura lapidum et varietate lignorum continebatur: hujus autem omnis decor, et gratae venustatis ornatus, pia est habitantium religiositas, et ordinatissima conversatio. Illud variis exstitit spectandum coloribus: hoc diversis virtutibus et sanctis actibus venerandum.

9. There is indeed a temple at Jerusalem, in which dwell together, unequal in structure to that ancient and most famous one of Solomon, yet not inferior in glory. For if all that magnificence of his was contained in corruptible things — in gold and silver, in the squaring of stones and the variety of woods — all the ornament of this one, and the adornment of pleasing grace, is the pious religiosity of its inhabitants and their most orderly conversation. That was to be admired for its various colors; this is to be venerated for diverse virtues and holy deeds.

Domum quippe Dei decet sanctitudo (Psal. XCII, 5), qui non tam politis marmoribus, quam ornatis moribus delectatur, et puras diligit mentes super auratos parietes. Ornatur tamen hujus quoque facies templi, sed armis, non gemmis: et pro antiquis coronis aureis, circum pendentibus clypeis paries operitur; pro candelabris, thuribulis, atque urceolis, domus undique frenis, sellis, ac lanceis communitur.

For the sanctity of God befits the house (Psal. 92, 5), which is pleased not so much with polished marbles as with adorned morals, and loves pure minds above gilded walls. Yet the face of this temple too is adorned, but with arms, not gems: and in place of ancient golden crowns, the wall is covered with shields hanging about; for candelabra, censers, and small urns, the house is everywhere supplied with bridles, saddles, and lances.

Plane his omnibus liquido demonstrantibus, eodem pro domo Dei fervere milites zelo, quo ipse quondam militum Dux vehementissime inflammatus armata illa sanctissima manu, non tamen ferro, sed flagello, quod fecerat de resticulis [al. funiculis], introivit in templum, negotiantes expulit, nummulariorum effudit aes, et cathedras vendentium columbas evertit (Joan. II, 15): indignissimum judicans, orationis domum hujuscemodi forensibus incestari [al infestari]. Tali proinde sui Regis permotus exemplo devotus exercitus, multo sane indignius, longeque intolerabilius arbitrans sancta pollui ab infidelibus, quam a mercatoribus incestari, in domo sancta cum equis et armis commoratur; tamque ab ipsa, quam a caeteris sacris omni infidelitatis spurca et tyrannica rabie propulsata, ipsi in ea die noctuque tam honestis quam utilibus officiis occupantur. Honorant certatim Dei templum sedulis et sinceris obsequiis, jugi in eo devotione immolantes, non quidem veterum ritu pecudum carnes, sed vere hostias pacificas, fraternam dilectionem, devotam subjectionem, voluntariam paupertatem.

Plainly, these things being clearly shown, likewise the soldiers glow for the house of God with that zeal with which their leader once was most vehemently inflamed, and with that most holy armed hand — not, however, with iron, but with a scourge which he had made of little rods [al. funiculis] — entered into the temple, drove out the traffickers, poured out the moneychangers’ bronze, and overthrew the sellers’ seats and stalls (Joan. II, 15): deeming it most unbecoming that the house of prayer should thus be profaned by forensics [al infestari]. Therefore moved by the like example of their King, the devoted army, judging it far more unworthy and much more intolerable that the holy things be defiled by unbelievers than that they be profaned by merchants, remain in the holy house with horses and arms; and with both it and the other sacred things driven off from every filthy and tyrannical rage of infidelity, they occupy themselves therein day and night with services both honorable and useful. They vie to honor the temple of God with diligent and sincere obediences, offering there in perpetual devotion not the old rite of slaughtered beasts’ flesh, but truly peaceful victims: fraternal love, devoted subjection, voluntary poverty.

10. Haec Jerosolymis actitantur, et orbis excitatur. Audiunt insulae, et attendunt populi de longe, et ebulliunt ab Oriente et Occidente, tanquam torrens inundans gloriae gentium, et tanquam fluminis impetus laetificans civitatem Dei. Quodque cernitur jucundius, et agitur commodius, paucos admodum in tanta multitudine hominum illo confluere videas, nisi utique sceleratos et impios, raptores et sacrilegos, homicidas, perjuros, adulteros; de quorum profecto perfectione sicut duplex quoddam constat provenire bonum, ita duplicatur et gaudium; quandoquidem tam suos de suo discessu laetificant, quam illos de adventu quibus subvenire festinant.

10. These things are being urged at Jerusalem, and the world is stirred. The islands hear and the peoples attend from afar, and they boil up from East and West, like a torrent inundating the glory of the nations, and like the rush of a river gladdening the city of God. And what is seen more pleasantly, and done more profitably, you would see very few in so great a multitude of men flocking thither, unless indeed criminals and impious ones, plunderers and sacrilegious men, murderers, perjurers, adulterers; concerning whose consummation, just as from a twofold sort of thing a good is found to arise, so the joy is doubled; since they both make their own people joyful at their departure, and those whom they hasten to succor joyful at their arrival.

Prosunt quippe utrobique, non solum utique istos tuendo, sed etiam illos jam non opprimendo. Itaque laetatur Aegyptus in profectione eorum, cum tamen de protectione eorum nihilominus laetetur mons Sion, et exsultent filiae Judae. Illa quidem se de manu eorum, ista magis in manu eorum liberari se merito gloriatur.

For they avail indeed on both sides, not only, to be sure, in protecting those, but also in no longer oppressing the others. Therefore Egypt rejoices at their departure, while Mount Zion nevertheless rejoices over their protection, and the daughters of Judah exult. She indeed boasts that she is delivered from their hand; that one more rightly glories in being delivered into their hand.

Illa libenter amittit crudelissimos sui vastatores: ista cum gaudio suscipit sui fidelissimos defensores; et unde ista dulcissime consolatur, inde illa aeque saluberrime desolatur. Sic Christus, sic novit ulcisci in hostes suos, ut non solum de ipsis, sed per ipsos quoque frequenter soleat tanto gloriosius, quanto et potentius triumphare. Jucunde sane et commode: ut quos diu pertulit oppugnatores magis jam propugnatores habere incipiat; faciatque de hoste militem, qui de Saulo quondam persecutore fecit Paulum praedicatorem (Act.

The one willingly loses the most cruel ravagers of herself: the other receives with joy the most faithful defenders of herself; and whence the latter most sweetly consoles herself, thence the former is equally most salutarily desolated. Thus Christ knows how to avenge himself on his enemies, so that not only from them, but also through them he is often wont to triumph all the more gloriously and the more powerfully. Pleasant indeed and convenient: that those whom for a long time he endured as assailants should now begin rather to have as defenders; and that he should make of an enemy a soldier, who once made Paul a preacher out of Saul the persecutor (Act.

IX). Quamobrem non miror, si etiam superna illa curia, juxta testimonium Salvatoris, exsultat magis super uno peccatore poenitentiam agente, quam super plurimis justis qui non indigent poenitentia, dum peccatoris et maligni tantis procul dubio prosit conversio, quantis et prior nocuerat conversatio.

IX). Wherefore I do not wonder, if even that supreme court, according to the testimony of the Savior, exults more over one sinner doing penance than over many righteous men who do not need penance, since the conversion of a sinner and wicked man undoubtedly profits as much as his prior way of life had harmed.

11. Salve igitur, civitas sancta, quam ipse sanctificavit sibi tabernaculum suum Altissimus, quo tanta in te et per te generatio salvaretur. Salve, civitas Regis magni, ex qua nova et jucunda mundo miracula nullis pene temporibus defuere ab initio. Salve, domina gentium, princeps provinciarum, Patriarcharum possessio, Prophetarum mater et Apostolorum, initiatrix fidei, gloria populi christiani, quam Deus semper a principio propterea passus est oppugnari, ut viris fortibus sicut virtutis, ita fores occasio et salutis.

11. Hail therefore, holy city, which the Most High himself sanctified as his tabernacle, by which so great a generation might be saved in you and through you. Hail, city of the great King, from which new and pleasant miracles scarcely failed the world at any time from the beginning. Hail, mistress of the nations, chief of provinces, possession of the Patriarchs, mother of the Prophets and of the Apostles, initiatrix of the faith, glory of the Christian people, which God has always from the beginning therefore permitted to be attacked, so that to brave men, as much a test of virtue as an occasion, you might be a door of opportunity and of salvation.

Salve, terra promissionis, quae olim fluens lac et mel tuis duntaxat habitatoribus, nunc universo orbi remedia salutis, vitae porrigis alimenta. Terra, inquam, bona et optima, quae in fecundissimo illo sinu tuo ex arca paterni cordis coeleste granum suscipiens, tantas ex superno semine martyrum segetes protulisti, et nihilominus ex reliquo omnium fidelium genere fructum fertilis gleba tricesimum, et sexagesimum, et centesimum super omnem terram multipliciter procreasti. Unde et de magna multitudine dulcedinis tuae jucundissime satiati et opulentissime saginati, memoriam abundantiae suavitatis tuae ubique eructant qui te viderunt, et usque ad extremum terrae magnificentiam gloriae tuae loquuntur eis qui te non viderunt, et enarrant mirabilia quae in te fiunt.

Hail, land of promise, which once flowed with milk and honey for your inhabitants alone, now you offer remedies of salvation and the nourishment of life to the whole world. Land, I say, good and most excellent, which in that most fertile bosom of yours, receiving the heavenly grain from the ark of the paternal heart, hast produced such harvests from the heavenly seed of martyrs; and nevertheless out of the remainder of all the faithful’s race a fruitful soil has multiplied produce thirtyfold, sixtyfold, and a hundredfold above all land. Whence, from the great multitude most sweetly sated and most opulently fed by your sweetness, all who have seen you everywhere proclaim the memory of your abundance of sweetness, and to those who have not seen you they speak to the ends of the earth of the magnificence of your glory, and relate the marvels which are done in you.

Gloriosa dicta sunt de te civitas Dei: sed jam ex his quibus affluis deliciis, nos quoque pauca proferamus in medium, ad laudem et gloriam nominis tui.

Glorious things are said of you, the city of God: but now from those delights with which you abound, let us also bring a few things forth into the open, to the praise and glory of your name.

CAPUT VI. De Bethlehem.

CHAPTER 6. On Bethlehem.

12. Habes ante omnia in refectione animarum sanctarum Bethlehem domum panis, in qua primum is qui de coelo descenderat [al. descendit], pariente Virgine panis vivus apparuit. Monstratur piis ibidem jumentis praesepium, et in praesepio fenum de prato virginali, quo vel sic cognoscat bos possessorem suum, et asinus praesepe Domini sui. Omnis quippe caro fenum, et omnis gloria ejus ut flos feni (Isai.

12. You have above all, in the refreshment of holy souls, Bethlehem the house of bread, in which first he who had descended from heaven [al. descendit], born of a Virgin, appeared as living bread. To the pious there is shown there a manger for beasts, and in the manger hay from a virginal meadow, that thus the ox may recognise its owner, and the ass the manger of its Lord. For all flesh is grass, and all its glory as the flower of the grass (Isai.

XL, 6). Porro homo quia suum, in quo factus est, honorem non intelligendo, comparatus est jumentis insipientibus, et similis factus est illis (Psal. XLVIII, 13); Verbum panis Angelorum factum est pabulum jumentorum, ut habeat carnis fenum quod ruminet, qui verbi pane vesci penitus dissuevit: quousque per hominem Deum priori redditus dignitati, et ex pecore rursus conversus in hominem, cum Paulo dicere possit, Etsi cognovimus Christum secundum carnem, sed nunc jam non novimus (II Cor. V, 16). Quod sane non arbitror quempiam dicere posse veraciter, nisi qui prius cum Petro ex ore Veritatis illud item audierit: Verba quae ego locutus sum vobis, spiritus et vita sunt; caro autem non prodest quidquam (Joan.

40, 6). Moreover, man, because he did not understand the honor of his own in which he was made, was compared to senseless beasts, and was made like them (Psal. 48, 13); the Word, the bread of angels, was made fodder for beasts, that the flesh might have hay to chew which had wholly become unaccustomed to feeding on the bread of the Word: until by the man God restored to his former dignity, and having been from the flock again turned into man, he can with Paul say, "Though we knew Christ according to the flesh, yet now we know him no longer" (2 Cor. 5, 16). Which certainly I do not suppose anyone can truly say, unless he first with Peter has likewise heard that from the mouth of Truth: "The words which I have spoken to you are spirit and life; the flesh, however, profits nothing" (John.

VI, 64). Alioquin qui in verbis Christi vitam invenit, carnem jam non requirit, et est de numero beatorum qui non viderunt et crediderunt (Joan. XX, 29). Nec enim opus est vel lactis poculum, nisi parvulo; vel feni pabulum, nisi utique jumento. Qui autem non offendit in verbo, ille perfectus est vir, solido plane vesci cibo idoneus: et, licet in sudore vultus sui, panem verbi comedit, absque offensione.

6, 64). Otherwise he who finds life in the words of Christ no longer requires the flesh, and is counted among the blessed who did not see and yet believed (John 20, 29). For there is no need of a cup of milk, except for a little one; nor of hay as fodder, except indeed for a beast. But he who does not stumble at the word, that man is perfect, wholly fit to be nourished on solid food: and, though by the sweat of his face he eats the bread of the word, he does so without offense.

Sed et securus ac sine scandalo loquitur Dei sapientiam duntaxat inter perfectos, spiritualibus spiritualia comparans, cum tamen infantibus sive pecoribus cautus sit pro captu quidem eorum proponere tantummodo Jesum Christum, et hunc crucifixum. Unus tamen idemque cibus ex coelestibus pascuis suaviter quidem et ruminatur a pecore, et manducatur ab homine; et viro vires, et parvulo tribuit nutrimentum.

But he also speaks the wisdom of God securely and without scandal among the perfect, comparing spiritual things with spiritual, yet toward infants or sheep he is careful to set forth, according to their capacity, only Jesus Christ, and him crucified. One and the same food from the heavenly pastures, however, is sweetly ruminated by the sheep and eaten by man; and it gives strength to the man, and bestows nourishment on the little one.

CAPUT VII. De Nazareth.

CHAPTER 7. On Nazareth.

13. Cernitur et Nazareth, quae interpretatur flos, in qua is qui natus in Bethlehem erat, tanquam fructus in flore coalescens, nutritus est Deus infans: ut floris odor fructus saporem praecederet, ac de naribus Prophetarum, faucibus se Apostolorum liquor sanctus infunderet; Judaeisque tenui odore contentis, gustu solido reficeret Christianos. Senserat tamen hunc florem Nathanael, quod super omnia aromata suave redoleret. Unde et aiebat: A Nazareth potest aliquid boni esse?

13. Nazareth is seen, which is interpreted 'flower', in which he who was born in Bethlehem, as a fruit ripening in a flower, was nourished — the God-infant: that the odor of the flower might precede the flavor of the fruit, and that from the nostrils of the Prophets into the throats of the Apostles the holy liquor might be poured; and the Jews, content with the subtle scent, the Christians might be refreshed with a solid taste. Nathanael, however, had perceived this flower, that it exhaled sweetlier than all aromatics. Hence he said: 'Can anything good come from Nazareth?'

Sed nequaquam sola contentus fragrantia, respondentem sibi, Veni et vide (Joan. I, 46), Philippum secutus est. Imo vero mirae illius suavitatis admodum respersione delectatus, haustuque boni odoris factus saporis a vidior, odore ipso duce, ad fructum usque sine mora pervenire curavit, cupiens plenius experiri quod tenuiter praesenserat, praesensque degustare quod odoraverat absens.

But by no means content with fragrance alone, when he heard him say, Come and see (John 1:46), he followed Philip. Indeed, greatly delighted by the slight sprinkling of that wondrous sweetness, and by a draught of the good odor made more eager for taste, with the scent itself as his guide he took care to reach without delay even to the fruit, desiring more fully to experience what he had faintly forefelt, and to taste in person what he had smelled while absent.

Videamus et de olfactu Isaac, ne forte aliquid, quod pertineat ad haec ipsa quae in manibus sunt, portenderit. Loquitur de illo Scriptura sic: Statimque ut sensit vestimentorum ejus fragrantiam (haud dubium quin Jacob), Ecce, inquit, odor filii mei sicut odor agri pleni, cui benedixit Dominus (Gen. XXVII, 27). Vestimenti fragrantiam sensit, sed vestiti praesentiam non agnovit: soloque vestis, tanquam floris odore, forinsecus delectatus, quasi fructus interioris dulcedinem non gustavit, dum et electi filii simul et sacramenti fraudatus cognitione remansit.

Let us also consider Isaac’s sense of smell, lest perchance he perceived something that pertains to these very things which are in the hands. Scripture speaks of him thus: And immediately when he smelled the fragrance of his garments (no doubt that it was Jacob), “Behold,” he said, “the odor of my son is as the odor of a fruitful field, which the Lord hath blessed” (Gen. 27:27). He perceived the garment’s fragrance, but did not recognize the presence of the wearer: being delighted by the garment alone, from without, as by the odor of a flower, he did not taste the sweetness of the inner fruit, and so remained deprived of knowledge, deceived alike concerning the chosen son and the sacrament.

Quo spectat hoc? Vestimentum profecto spiritus, littera est et caro Verbi. Sed ne nunc quidem Judaeus in carne Verbum, in homine scit deitatem; nec sub tegmine litterae sensum pervidet spiritualem: forisque palpans haedi pellem, quae similitudinem majoris, hoc est primi et antiqui peccatoris, expresserat, ad nudam non pervenit veritatem.

What does this aim at? The garment, certainly, of the spirit is the letter and the flesh of the Word. But even now the Jew in the flesh does not know the deity in the Word in the man; nor under the covering of the letter does he perceive the spiritual sense: feeling at the goat-skin on the outside, which had represented the likeness of the greater, that is, of the first and ancient sinner, he does not attain the naked truth.

Non sane in carne peccati, sed in similitudine carnis peccati, qui peccatum non facere, sed tollere veniebat, apparuit, ea scilicet de causa quam ipse non tacuit, ut qui non vident videant, et qui vident caeci fiant (Joan. IX, 39). Hac ergo similitudine deceptus Propheta, caecus hodieque, quem nescit benedicit, dum quem lectitat in libris, ignorat et in miraculis: et quem propriis attrectat manibus, ligando, flagellando, colaphizando, minine tamen vel resurgentem [al. resurgendo] intelligit. Si enim cognovissent, nunquam Dominum gloriae crucifixissent (I Cor.

Not indeed in the flesh of sin, but in the likeness of the flesh of sin, he who came not to do sin but to remove it, appeared, for that reason which he himself did not conceal, that those who do not see might see, and those who see become blind (Joan. 9, 39). By this likeness the Prophet was deceived, blind even today, whom he does not know he blesses, while he praises in books whom he also ignores in miracles: and whom he handles with his own hands, binding, scourging, striking, yet does not understand him as risen [al. resurgendo]. For if they had known, they would never have crucified the Lord of glory (1 Cor.

II, 8). Percurramus succincto sermone et caetera loca sancta, et si non omnia, saltem aliqua: quoniam quae admirari per singular non sufficimus, libet vel insigniora, et ipsa breviter recordari.

2, 8). Let us run through, with a succinct discourse, the remaining holy places, and if not all, at least some: since we are not able to admire things one by one, it is pleasing to recount the more notable ones, and these briefly.

CAPUT VIII. De monte Oliveti et valle Josaphat.

CHAPTER 8. On the Mount of Olivet and the Valley of Josaphat.

14. Ascenditur in montem Oliveti, descenditur in vallem Josaphat: ut sic divitias divinae misericordiae cogites, quatenus horrorem judicii nequaquam dissimules; quia etsi in multis miserationibus suis multus est ad ignoscendum, judicia tamen ejus nihilominus abyssus multa, quibus agnoscitur valde omnino terribilis super filios hominum. David denique qui montem Oliveti demonstrat, dicens, Homines et jumenta salvabis, Domine, quemadmodum multiplicasti misericordiam tuam, Deus; etiam judicii vallem in eodem psalmo commemorat, dicens. Non veniat mihi, inquiens, pes superbiae, et manus peccatoris non moveat me (Psal.

14. One ascends the Mount of Olives, one descends into the valley of Josaphat: so that you may consider the riches of divine mercy, insofar as you by no means conceal the dread of judgment; for although in many things he is abundant in mercies to forgive, yet his judgments are nevertheless a deep abyss in many respects, by which he is recognized as altogether very terrible over the children of men. David, moreover, who points out the Mount of Olives, saying, "Thou wilt save men and beasts, O Lord; how hast thou multiplied thy mercy, O God," also commemorates the valley of judgment in the same psalm, saying, "Let not the foot of pride come to me, and let not the hand of the sinner move me" (Psal.

XXXV, 7, 12). Cujus et praecipitium se omnino perhorrescere fatetur, cum in alio psalmo ita loquitur, orans: Confige timore tuo carnes meas, a judiciis enim tuis timui (Psal. CXVIII, 120). Superbus in hanc vallem corruit, et conquassatur: humilis descendit, et minime periclitatur. Superbus excusat peccatum suum: humilis accusat, sciens quia Deus non bis judicat in idipsum; et quod si nosmetipsos judicaverimus, non utique judicabimur (I Cor.

35, 7, 12). He furthermore confesses that he utterly shudders at its precipice, since in another psalm he speaks thus, praying: Strike my flesh with your fear, for I have feared your judgments (Psal. 118, 120). The proud falls headlong into this valley, and is crushed: the humble goes down, and is in no wise endangered. The proud excuses his sin: the humble accuses himself, knowing that God does not judge twice the same thing; and that if we judge ourselves, we shall certainly not be judged (1 Cor.

XI, 31).

11, 31).

15. Porro superbus non attendens quam horrendum sit incidere in manus Dei viventis, facile prorumpit in verba malitiae ad excusandas excusationes in peccatis. Magna revera malitia, tui te non misereri, et solum post peccatum remedium confessionis a te ipso repellere, ignemque in sinu tuo involvere potius, quam excutere, nec praebere autem consilio Sapientis qui ait: Miserere animae tuae placens Deo (Eccli. XXX, 24). Proinde qui sibi nequam, cui bonus?

15. Moreover the proud, not attending to how dreadful it is to fall into the hands of the living God, easily bursts forth into words of malice to offer excuses for sins. Great indeed is the malice that you do not pity yourself, and that only after sin you repel the remedy of confession from yourself, and rather involve fire in your bosom than cast it out, nor heed the counsel of the Wise who says: Have mercy on your soul, pleasing to God (Eccli. 30, 24). Therefore, who is good to him who is wicked unto himself?

Nunc judicium est mundi, nunc princeps hujus mundi ejicietur foras (Joan. 12, 31), hoc est de corde tuo, si te tamen humiliando ipse dijudicas. Erit judicium coeli, quando ipsum vocabitur coelum desursum, et terra discernere populum suum (Psal.

Now is the judgment of the world, now the prince of this world shall be cast out (John 12:31), that is, from your heart, if nevertheless by humbling yourself you judge yourself. There will be the judgment of heaven, when heaven itself shall be called from above, and the earth shall discern its people (Psal.

XLIX, 4): in quo sane timendum, ne projiciaris tu cum ipso et angelis ejus, si tamen inventus fueris injudicatus. Alioquin spiritualis homo, qui omnia dijudicat, ipse a nemine judicabitur (I Cor. II, 15). Propter hoc ergo judicium incipit a domo Dei, ut suos, quos novit judex, cum venerit inveniat judicatos: et jam nil de eis habeat judicare, quando videlicet judicandi sunt hi qui in labore hominum non sunt, et cum hominibus non flagellantur (Psal.

49, 4): in which certainly there is cause for fear lest you be cast out with him and his angels, if indeed you are found unjudged. Otherwise the spiritual man, who judges all things, himself will be judged by no one (1 Cor. 2, 15). For this reason therefore judgment begins at the house of God, that he may, when he comes, find his own — those whom the judge knows — already judged; and have nothing further to judge concerning them, namely when those who are to be judged are not in the toil of men, and are not scourged with men (Psal.

LXXII, 5).

72, 5).

CAPUT IX. De Jordane.

CHAPTER 9. On Jordan.

16. Quam laeto sinu Jordanis excipit Christianos, qui se Christi gloriatur consecratum baptismate! Mentitus est plane Syrus ille leprosus, qui nescio quas Damasci aquas aquis praetulit Israelis (IV Reg. V, 12), cum Jordanis nostri devotus Deo famulatus toties probatus exstiterit, sive quando Eliae, sive quando Elisaeo (IV Reg.

16. How gladly the bosom of the Jordan receives Christians, who boast that they are consecrated by Christ in baptism! Truly that leprous Syrian lied outright, who, I know not what, preferred the waters of Damascus to the waters of Israel (4 Kings 5:12), when our Jordan, devoted in service to God, has been proved so often, whether with Elijah or with Elisha (4 Kings.

II), sive etiam (ut antiquius aliquid recolam) quando Josue et omni populo simul, impetum mirabiliter inhibens, siccum in se transitum praebuit (Josue. III). Denique quid in fluminibus isto eminentius, quod ipsa sui [al. sibi] Trinitas quadam evidenti praesentia dedicavit? Pater auditus, visus Spiritus sanctus, Filius est et baptizatus.

2), or even (that I may recall something more ancient) when Joshua, together with the whole people, marvellously restraining the assault, provided a dry passage across itself (Joshua 3). Finally, what is more eminent in this river, which the very Trinity dedicated by a certain evident presence of itself? The Father is heard, the Holy Spirit is seen, and the Son is baptized.

Merito proinde ipsam ejus virtutem, quam Naaman ille consulente propheta sensit in corpore (IV Reg. V, 14), jubente Christo universus quoque fidelis populus in anima experitur.

Therefore deservedly that very power of his, which that Naaman, with the prophet advising, felt in his body (IV Reg. V, 14), at Christ's bidding the whole faithful people likewise experience in the soul.

CAPUT X. De loco Calvariae.

CHAPTER 10. On the place of Calvary.

17. Exitur etiam in Calvariae locum, ubi verus Elisaeus ab insensatis pueris irrisus, risum suis insinuavit aeternum, de quibus ait: Ecce ego, et pueri mei, quos mihi dedit Dominus (Isai. VIII, 18). Boni pueri, quos per contrarium illorum malignantium ad laudem excitat Psalmista, dicens, Laudate, pueri, Dominum, laudate nomen Domini (Psal. CXII, 1), quatenus in ore sanctorum infantium et lactentium perficeretur laus, quae ex ore defecerat invidorum, eorum utique, de quibus queritur ita: Filios enutrivi et exaltavi, ipsi autem spreverunt me (Isai.

17. One also goes out to the place of Calvary, where the true Elisha, derided by senseless boys, impressed an eternal laughter upon his own, of whom he says: Behold, I and my sons, whom the Lord hath given me (Isai. 8, 18). Good boys, whom by contrast the Psalmist stirs up to praise against those malignant ones, saying, Praise the Lord, ye servants, praise the name of the Lord (Psal. 112, 1), so that the praise which had failed from the mouths of the envious might be fulfilled in the mouths of holy infants and sucklings, those certainly concerning whom it is lamented thus: I have nourished and exalted sons, but they have despised me (Isai.

I, 2). Ascendit itaque crucem calvus noster, mundo pro mundo expositus: et revelata facie ac discooperta fronte purgationem peccatorum faciens, probrosae et austerae mortis tam non erubuit ignominiam, quam nec poenam exhorruit, ut nos opprobrio sempiterno eriperet, restitueret gloriae. Nec mirum. Quid enim erubesceret, qui ita lavit nos a peccatis, non quidem ut aqua diluens et retinens sordes, sed veluti solis radius desiccans et retinens puritatem?

I, 2). Thus our bald one climbed the cross, exposed to the world for the world: and with face revealed and brow uncovered, effecting the purification of sins, he neither blushed at the ignominy of reproachful and austere death, nor did he shrink from its punishment, so that he might snatch us from everlasting reproach and restore us to glory. Nor is it wondrous. For why should he blush, who so washed us from sins, not as water that dilutes yet retains stains, but like a sun’s ray, drying up and retaining purity?

Est quippe Dei sapientia ubique attingens propter munditiam suam.

For it is indeed the wisdom of God, reaching everywhere because of its purity.

CAPUT XI. De Sepulcro

CHAPTER 11. On the Sepulcher

18. Inter sancta ac desiderabilia loca sepulcrum tenet quodammodo principatum, et devotionis plus nescio quid sentitur, ubi mortuus requievit, quam ubi vivens conversatus est; atque amplius movet ad pietatem mortis, quam vitae recordatio. Puto quod illa austerior, haec dulcior videatur: magisque infirmitati blandiatur humanae quies dormitionis, quam labor conversationis; mortis securitas, quam vitae rectitudo. Vita Christi, vivendi mihi regula exstitit: mors, a morte redemptio.

18. Among holy and desirable places the sepulchre holds, as it were, preeminence, and there is felt, I know not what more of devotion, where a dead man rested than where he lived and conversed; and remembrance of death moves one to piety more than recollection of life. I suppose that the former seems more austere, the latter sweeter: and the repose of sleep flatters human weakness more than the toil of living; the security of death more than the rectitude of life. The life of Christ has been to me a rule of living: death, redemption from death.

Illa vitam instruxit, mortem ista destruxit. Vita quidem laboriosa, sed mors pretiosa; utraque vero admodum necessaria. Quid enim Christi prodesse poterat, sive mors nequiter viventi, sive vita damnabiliter morienti?

The former furnished life, the latter destroyed death. Life indeed laborious, but death precious; both, however, very necessary. For what could Christ avail, either if death were wickedly to the living, or life damnably to the dying?

Nunquid denique aut mors Christi etiam nunc male usque ad mortem viventes a morte aeterna liberat, aut mortuos ante Christum sanctos patres vitae sanctitas liberavit? sicut scriptum est, Quis est homo qui vivet, et non videbit mortem, eruet animam suam de manu inferi? (Psal.

Does, then, the death of Christ even now free those who live up to death from eternal death, or did the sanctity of life free the holy fathers who died before Christ? As it is written, "Who is the man who will live and not see death? Will he deliver his soul from the hand of Sheol?" (Psal.

LXXXVIII, 49)? Nunc ergo quia utrumque nobis pariter necessarium erat, et pie vivere, et secure mori; et vivendo vivere docuit, et mortem moriendo securam reddidit: quoniam quidem resurrecturus occubuit, et spem fecit morientibus resurgendi. Sed addidit et tertium beneficium, cum etiam peccata donavit, sine quo utique caetera non valebant. Quid enim (quantum quidem ad veram summamque beatitudinem spectat) quantalibet vitae rectitudo seu longitudo prodesse poterat illi, qui vel solo originali peccato teneretur adstrictus?

88, 49)? Now therefore, because both were equally necessary for us, to live piously and to die safely; and by living he taught how to live, and by dying he made death secure: for indeed he who was to rise again fell, and he made for those dying the hope of rising again. But he added a third benefit, when he also bestowed the forgiveness of sins, without which indeed the other things would avail nothing. For what (as regards truly the highest and supreme beatitude) could any rightness or length of life profit him who was held bound by original sin alone?

Peccatum quippe praecessit, ut sequeretur mors: quod sane si cavisset homo, mortem non gustasset in aeternum.

For sin indeed went before, so that death might follow: which certainly, if man had avoided it, he would never have tasted death.

19. Peccando itaque vitam amisit, et mortem invenit: quoniam quidem et Deus ita praedixerat, et justum profecto erat, ut si peccaret homo, moreretur. Quid namque justius poterat quam recipere talionem? Vita siquidem Deus animae est, ipsa corporis.

19. Therefore by sinning he lost life, and found death: for indeed God had so foretold, and it was truly just that if man sinned he should die. For what could be more just than to receive the talion? For God is the life of the soul, the very life of the body.

Peccando voluntarie, volens perdidit vivere: nolens perdat et vivificare. Sponte repulit vitam cum vivere noluit; non valeat eam dare cui, vel quatenus voluerit. Noluit anima regi a Deo: non queat regere corpus.

By sinning voluntarily, the willing man lost life; the unwilling man may also lose even the power to give life. Of his own will he rejected life when he was unwilling to live; he cannot give it to whom, nor to the extent, he would wish. The soul would not be ruled by God: it cannot rule the body.

Si non paret superiori, inferiori cur imperet? Invenit Conditor suam sibi rebellem creaturam: inveniat anima suam sibi rebellem pedissequam. Transgressor inventus est homo divinae legis: inveniat et ipse aliam legem in membris suis, repugnantem legi mentis suae, et captivantem se in legem peccati (Rom.

If he does not obey the superior, why should he command the inferior? The Creator found his creature rebellious to himself: let the soul find its own rebellious pedissequam (servile follower). Man was found a transgressor of the divine law: let him also find another law in his members, opposing the law of his mind, and enslaving him to the law of sin (Rom.

VII, 23). Porro peccatum, ut scriptum est, separat inter nos et Deum (Isai. LIX, 2): separet proinde etiam mors inter corpus nostrum et nos. Non potuit dividi a Deo anima nisi peccando, nec corpus ab ipsa nisi moriendo.

Moreover sin, as it is written, separates between us and God (Isai. 59, 2): therefore let death likewise separate between our body and us. The soul could not be divided from God except by sinning, nor the body from it except by dying.

Quid itaque austerius pertulit in ultione, id solum passa a subdito, quod praesumpserat in auctorem? Nihil profecto congruentius, quam ut mors operata sit mortem, spiritualis corporalem, culpabilis poenalem, voluntaria necessariam.

What then did it endure more severely in vengeance, that thing suffered solely by the subordinate, which had presumed against the author? Nothing indeed more congruent, than that death should have wrought death: the spiritual the corporal, the culpable the penal, the voluntary the necessary.

20. Cum ergo hac gemina morte secundum utramque naturam homo damnatus fuisset, altera quidem spirituali et voluntaria, altera corporali et necessaria; utrique Deus homo una sua corporali ac voluntaria benigne et potenter occurrit, illaque una sua nostram utramque damnavit. Merito quidem: nam ex duabus mortibus nostris, cum altera nobis in culpae meritum, altera in poenae debitum reputaretur; suscipiens poenam, et nesciens culpam, dum sponte et tantum in corpore moritur et vitam nobis, et justitiam promeretur. Alioquin si corporaliter non pateretur, debitum non solvisset: si non voluntarie moreretur, meritum mors illa non habuisset.

20. Therefore, since by this twin death man had been condemned according to each nature, one indeed spiritual and voluntary, the other bodily and necessary; to both the God-man, in his one bodily and voluntary (death), kindly and powerfully came to meet, and with that one of his he condemned our both. Rightly indeed: for of our two deaths, the one was reckoned to us as the merit of guilt, the other as the debt of punishment; taking upon the penalty, and knowing no guilt, while of his own will and only in the body he dies, he procured for us both life and righteousness. Otherwise, if he had not suffered bodily, he would not have paid the debt: if he had not died voluntarily, that death would not have had merit.

Nunc autem si, ut dictum est, mortis meritum est peccatum, et peccati debitum mors; Christo remittente peccatum, et moriente pro peccatoribus, profecto jam nullum est meritum, et solutum est debitum.

Now therefore if, as has been said, sin is the merit of death, and death the debt of sin; Christ remitting sin, and dying for sinners, certainly now there is no merit, and the debt is paid.

21. Caeterum unde scimus, quod Christus possit peccata dimittere? Hinc procul dubio, quia Deus est, et quidquid vult, potest. Unde autem et quod Deus sit?

21. But whence do we know that Christ can remit sins? From this, beyond doubt, because he is God, and whatever he wills he is able to do. But whence also that he is God?

Miracula probant. Facit quippe opera, quae nemo alius facere possit: ut taceam oracula Prophetarum, necnon et paternae vocis testimonium elapsae coelitus ad ipsum a magnifica gloria. Quod si Deus pro nobis, quis contra nos?

Miracles prove it. For indeed he works deeds which no other can do: to say nothing of the oracles of the Prophets, and likewise the testimony of the paternal voice sent down from on high to him from magnificent glory. But if God is for us, who is against us?

Deus qui justificat, quis est qui condemnet? Si ipse est et non alius, cui quotidie confitemur dicentes: Tibi soli peccavi (Psal. L, 6); quis melius, imo quis alius remittere potest quod in eum peccatum est?

God who justifies, who is he that shall condemn? If he himself is (and not another), to whom we daily confess, saying: "To you alone I have sinned" (Psal. 50, 6); who better, yea who else, can remit what has been committed as sin against him?

Aut quomodo ipse non potest, qui omnia potest? Denique ego quod in me delinquitur valeo, si volo, donare: et Deus non queat in se commissa remittere? Si ergo peccata remittere et possit, omnipotens, et solus possit, cui soli peccatur; beatus profecto, cui non imputabit ipse peccatum.

Or how could He not be able, who is able of all things? Indeed I am able, if I will, to give away what is committed in me as wrongdoing: and can God not remit those things committed to Him? If therefore the omnipotent can remit sins, and alone can do so, to whom alone sin is committed; blessed indeed is he to whom He Himself will not impute the sin.

Itaque cognovimus, quod peccata Christus divinitatis suae potentia valuit relaxare.

Therefore we have known that Christ, by the power of his divinity, was able to remit (relax) sins.

22. Porro jam de voluntate quis dubitet? Qui enim nostram et induit carnem, et subiit mortem; putas, suam nobis negabit justitiam? Voluntarie incarnatus, voluntarie passus, voluntarie crucifixus, solam a nobis retinebit justitiam?

22. But now who will doubt about the will? For he who both put on our flesh and underwent death — do you think he will deny us his justice? Voluntarily incarnate, voluntarily suffered, voluntarily crucified, will he alone withhold justice from us?

Quod ergo ex deitate constat illum potuisse, ex humanitate innotuit et voluisse. Sed unde rursum confidimus quod mortem abstulit? Hinc plane, quod eam ipse qui non meruit, pertulit.

What therefore is established from deity that he could do, was made manifest also from his humanity that he willed to do. But whence again do we trust that he took away death? Clearly from this: because he himself, who did not deserve it, endured it.

Qua enim ratione iterum exigeretur a nobis, quod pro nobis ille jam solvit? Qui peccati meritum tulit, suam nobis donando justitiam; ipse mortis debitum solvit et reddidit vitam. Sic namque mortua morte revertitur vita, quemadmodum ablato peccato redit justitia.

For by what reason would it be demanded of us again that which for us he has already paid? He who bore the merit of sin, by giving his own justice to us; he himself paid the debt of death and restored life. For thus life is returned through a death that is slain, even as, sin having been taken away, justice returns.

Porro mors in Christi morte fugatur, et Christi nobis justitia imputatur. Verum quomodo mori potuit qui Deus erat? Quoniam nimirum et homo erat.

Moreover death is driven away in the death of Christ, and the righteousness of Christ is imputed to us. But how could he die who was God? Since undoubtedly he was also man.

Sed quo pacto mors hominis illius pro altero valuit? Quia et justus erat. Profecto namque cum homo esset, potuit mori; cum justus, non debuit gratis.

But in what manner did the death of that man avail for another? Because he was also just. For certainly, insofar as he was man, he could die; insofar as he was just, he ought not to die gratuitously.

Non quidem peccator mortis sufficit solvere debitum pro altero peccatore, cum quisque moriatur pro se. Qui autem mori pro se non habet, nunquid pro alio frustra debet? Quanto sane indignius moritur qui mortem non meruit, tanto is justius pro quo moritur, vivit.

Not indeed does a sinner of death suffice to pay the debt for another sinner, since each one dies for himself. But he who is not able to die for himself—ought he then to die for another in vain? How much more undeservedly he dies who did not merit death, by so much the more justly he lives for whom he dies.

23. Sed quae, inquis, justitia est, ut innocens moriatur pro impio? Non est justitia, sed misericordia. Si justitia esset, jam non gratis, sed ex debito moreretur.

23. But what, you ask, is it justice that the innocent should die for the impious? It is not justice, but mercy. If it were justice, he would already die not gratuitously, but out of debt.

Si ex debito, ipse quidem moreretur: sed is pro quo moreretur, non viveret. At vero si Justitia non est, non tamen contra justitiam est. Alioquin et justus, et misericors simul esse non posset.

If from duty, he indeed would die; but he for whom he would die would not live. But if Justice is not, yet it is not contrary to justice. Otherwise both just and merciful together could not be.

Sed etsi Justus non injuste pro peccatore satisfacere valeat, quo tamen pacto etiam unus pro pluribus? Etenim satis esse videretur ad justitiam, si unus uni moriens vitam restituat. Huic jam respondeat Apostolus.

But even if the Just One could not unjustly make satisfaction for a sinner, in what manner, then, could one also for many? For it would seem sufficient for justice if one, dying for one, were to restore life. Let the Apostle now answer this.

Sicut enim, inquit, per unius delictum, in omnes homines, in condemnationem; sic et per unius justitiam, in omnes homines, in justificationem vitae. Sicut enim per inobedientiam unius hominis peccatores constituti sunt multi, ita et per unius hominis obedientiam justi constituentur multi (Rom. V, 18, 19). Sed forte unus pluribus justitiam quidem restituere potuit, vitam non potuit.

For just as, he says, through the trespass of one the many were made subject to condemnation, so also through the righteousness of one the many are made subject to the justification of life. For as through the disobedience of one man many were constituted sinners, so also through the obedience of one man many shall be constituted righteous (Rom. 5, 18, 19). But perhaps one could indeed restore righteousness to many; life, however, he could not restore.

Per unum, ait, hominem mors, et per unum hominem vita. Sicut enim in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur (I Cor. XV, 21, 22). Quid enim?

“By one,” he says, “death; and by one man, life.” For as in Adam all die, so also in Christ all shall be made alive (1 Cor. 15, 21, 22). What then?

Unus peccavit, et omnes tenentur rei; et unius innocentia soli reputabitur uni [al. innocenti]? Unius peccatum omnibus operatum est mortem, et unius justitia uni vitam restituet? Itane Dei justitia magis ad condemnandum, quam ad restaurandum valuit? aut plus potuit Adam in malo, quam Christus in bono?

One sinned, and all are held guilty; and the innocence of one will be reckoned to the one alone [alt. innocent]? The sin of one wrought death for all, and the righteousness of one will restore life to the one? Did God's righteousness therefore avail more to condemn than to restore? Or was Adam more powerful in evil than Christ in good?

Adae peccatum imputabitur mihi, et Christi justitia non pertinebit ad me? Illius me inobedientia perdidit, et hujus obedientia non proderit mihi?

Will Adam’s sin be imputed to me, and will the righteousness of Christ not pertain to me? His disobedience destroyed me, and will not the obedience of this one avail me?

24. Sed Adae, inquis, delictum merito omnes contrahimus, in quo quippe omnes peccavimus: quoniam cum peccavit, in ipso eramus, et ex ejus carne per carnis concupiscentiam geniti sumus. Atqui ex Deo multo germanius secundum spiritum nascimur, quam secundum carnem ex Adam; secundum quem etiam spiritum longe ante fuimus in Christo, quam secundum carnem in Adam: si tamen et nos inter illos numerari confidimus, de quibus Apostolus, Qui elegit nos, inquit, in ipso (haud dubium quin Pater in Filio) ante mundi constitutionem (Ephes. I, 4). Quod autem etiam ex Deo nati sunt, testatur evangelista Joannes, ubi ait, Qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt (Joan.

24. But Adam, you say, we rightly contract the fault of one, in which indeed we all sinned: for when he sinned, we were in him, and from his flesh by the concupiscence of the flesh we were begotten. Yet from God we are born far more germanius according to the spirit than according to the flesh from Adam; according to whom also we were by far earlier in Christ according to the spirit than in Adam according to the flesh: if indeed we confidently reckon ourselves among those concerning whom the Apostle says, He who chose us, he says, in him (no doubt the Father in the Son) before the constitution of the world (Ephes. I, 4). And that those also are born of God, the evangelist John attests, where he says, Who are not of bloods, nor of the will of the flesh, nor of the will of man, but are born of God (Joan.

I, 13): item ipse in Epistola, Omnis qui natus est ex Deo, non peccat, quia generatio coelestis conservat eum (I Joan. III, 9). At carnis traducem, ais, carnalis testatur concupiscentia: et peccatum quod in carne sentimus, manifeste probat, quod secundum carnem de carne peccatoris descendimus. Sed enim nihilominus spiritualis illa generatio, non quidem in carne, sed in corde sentitur ab his duntaxat qui cum Paulo dicere possunt, Nos autem sensum Christi habemus (I Cor.

I, 13): likewise he himself in the Epistle, "Everyone who is born of God does not sin, because the heavenly generation preserves him" (I Joan. III, 9). But you say that the descendant of the flesh is testified by carnal concupiscence: and the sin which we feel in the flesh plainly proves that according to the flesh we descend from the flesh of a sinner. Yet nevertheless that spiritual generation is felt, not in the flesh, but in the heart by those alone who can say with Paul, "But we have the mind of Christ" (I Cor.

II, 16); in quo et eatenus profecisse se sentiunt, ut et ipsi cum omni fiducia dicant, Ipse enim spiritus testimonium reddit spiritui nostro, quod sumus filii Dei (Rom. VIII, 16): et illud, Nos autem non spiritum hujus mundi accepimus, sed spiritum qui ex Deo est, ut sciamus quae a Deo donata sunt nobis (I Cor. II, 12). Per spiritum ergo qui ex Deo est, charitas diffusa est in cordibus nostris: sicut et per carnem quae est ex Adam, manat concupiscentia nostris insita membris.

in which also they feel that they have advanced thus far, so that they themselves with all confidence say, For the Spirit himself gives testimony to our spirit that we are children of God (Rom. 8, 16): and that saying, But we have not received the spirit of this world, but the Spirit who is from God, that we might know the things freely given to us by God (1 Cor. 2, 12). Therefore by the Spirit who is from God, charity has been poured forth in our hearts: just as through the flesh which is from Adam, concupiscence flows from the members implanted in us.

Et quomodo ista quae a progenitore corporum descendit, nunquam in hac vita mortali a carne recidit; sic illa procedens ex Patre spirituum, ab intentione filiorum duntaxat perfectorum nunquam excidit.

And just as those things which descend from the progenitor of bodies never fall away from the flesh in this mortal life; so those things proceeding from the Father of spirits, from the intention of the sons only when perfected, never fail.

25. Si ergo ex Deo nati, et in Christo electi sumus: quaenam justitia est, ut plus noceat humana atque terrena, quam valeat divina coelestisque generatio; Dei electionem vincat carnalis successio, et aeterno ejus proposito carnis praescribat temporaliter traducta concupiscentia? Quinimo si per unum hominem mors, cur non multo magis per unum, et illum hominem vita? Et si in Adam omnes morimur, cur non longe potentius in Christo omnes vivificabimur?

25. If then we are born of God, and chosen in Christ: what justice is it that human and earthly things should harm more than divine and heavenly generation avails; that the election of God should be overcome by carnal succession, and that the eternal purpose of him should be thwarted by the temporally transmitted concupiscence of the flesh? Nay rather, if through one man is death, why not much more through one, and that same man, life? And if in Adam we all die, why shall we not far more be made alive in Christ?

Denique non sicut delictum, ita et donum. Nam judicium ex uno in condemnationem; gratia autem ex multis delictis in justificationem (Rom. V, 15, 16). Christus igitur et peccata dimittere potuit, cum Deus sit; et mori, cum sit homo; et mortis moriendo solvere debitum, quia justus; et omnibus unus ad justitiam vitamque sufficere, quandoquidem et peccatum, et mors ex uno in omnes processerit.

Finally, not as sin, so also as gift. For the judgment from one [man] into condemnation; but grace from many sins into justification (Rom. 5, 15, 16). Therefore Christ could both remit sins, since he is God; and die, since he is man; and by dying discharge the debt of death, because [he is] just; and as one suffice for all unto righteousness and life, since both sin and death proceeded from one into all.

26. Sed hoc quoque necessarie omnino provisum est, quod dilata morte homo inter homines dignatus est aliquandiu conversari: quatenus crebris et veris locutionibus ad invisibilia excitaret, miris operibus astrueret fidem, rectis moribus instrueret. Itaque in oculis hominum Deus homo sobrie, et juste, et pie conversatus, vera locutus, mira operatus, indigna passus, in quo jam defuit nobis ad salutem? Accedat et gratia remissionis peccatorum, hoc est, ut gratis peccata dimittat: et opus profecto nostrae salutis consummatum est.

26. But this also was altogether necessarily foreseen, that by a deferred death man would deign to dwell for a time among men: so that by frequent and true speeches he might rouse them to the invisible, establish faith by marvelous works, instruct by upright morals. Therefore in the eyes of men God made man lived soberly, and justly, and piously, spoke truths, wrought wonders, suffered ignominies—was anything now lacking to us for salvation? Let the grace of the remission of sins be added, that is, that he freely remit sins: and the work of our salvation is certainly consummated.

Non autem metuendum, quod donandis peccatis aut potestas Deo, aut voluntas passo, et tanta passo pro peccatoribus desit: si tamen solliciti inveniamur digne, ut oportet, et imitari exempla, et venerari miracula; doctrinae quoque non existamus increduli, et passionibus non ingrati.

Nor, however, is it to be feared that either the power to remit sins will be lacking to God, or the will in the sufferer, or so great a suffering for sinners be wanting; provided, however, that we be found solicitous, worthily as is fitting, both to imitate the examples and to venerate the miracles; nor let us be unbelieving with regard to doctrine, nor ungrateful to the passions.

27. Itaque totum nobis de Christo valuit, totum salutiferum, totumque necessarium fuit, nec minus profuit infirmitas quam majestas: quia etsi ex deitatis potentia peccati jugum jubendo submovit, ex carnis tamen infirmitate mortis jura moriendo concussit. Unde pulchre ait Apostolus: Quod infirmum est Dei, fortius est hominibus. Sed et illa ejus stultitia, per quam ei placuit salvum facere mundum, ut mundi confutaret sapientiam, confunderet sapientes; quod videlicet cum in forma Dei esset, Deo aequalis, semetipsum exinanivit formam servi accipiens; quod dives cum esset, propter nos egenus factus est, de magno parvus, de celso humilis, infirmus de potente; quod esuriit, quod sitiit, quod fatigatus est in itinere, et caetera quae passus est voluntate, non necessitate: haec ergo ipsius quaedam stultitia, nonne fuit nobis via prudentiae, justitiae forma, sanctitatis exemplum?

27. Therefore the whole of Christ was of use to us, wholly health-giving, wholly necessary, nor did his infirmity profit less than his majesty: for although from the power of his deity he, by commanding, removed the yoke of sin, yet by the weakness of the flesh, by dying, he shattered the laws of death. Whence the Apostle says well: What is weak in God is stronger than men. But also that folly of his, whereby it pleased him to save the world, to confute the wisdom of the world, to confound the wise; namely that, although he was in the form of God, equal to God, he emptied himself, taking the form of a servant; that, though rich, he became poor for our sakes, from great made small, from lofty humbled, weak from powerful; that he hungered, that he thirsted, that he was weary on the road, and the other things which he suffered by will, not by necessity: were not these his sort of follies for us the way of prudence, the pattern of justice, the example of holiness?

Ob hoc item Apostolus: Quod stultum est, inquit, Dei, sapientius est hominibus (I Cor. I, 25). Mors ergo a morte, vita ab errore, a peccato gratia liberavit. Et quidem mors per justitiam suam peregit victoriam: quia justus exsolvendo quae non rapuit, jure omnino quod amiserat recepit.

For this reason also the Apostle: "What is foolish in God," he says, "is wiser than men" (1 Cor. 1, 25). Death therefore freed (us) from death, Life from error, Grace from sin. And indeed Death by his justice achieved victory: because the righteous one, by paying what he had not seized, by right wholly recovered what he had lost.

Vita vero quod ad se pertinuit, per sapientiam adimplevit, quae nobis vitae et disciplinae documentum ac speculum exstitit. Porro gratia ex illa, ut dictum est, potestate peccata dimisit, qua omnia quaecunque voluit, fecit. Mors itaque Christi, mors est meae mortis: quia ille mortuus est, ut ego viverem.

But life, insofar as it belonged to him, he fulfilled through wisdom, which stood forth to us as a document and mirror of life and discipline. Moreover, by that grace, as has been said, he dismissed sins by (his) power, by which he did all things whatsoever he willed. Therefore the death of Christ is the death of my death: because he died that I might live.

Quo pacto enim jam non vivat, pro quo moritur Vita? Aut quis jam in via morum, seu rerum notitia errare timebit duce Sapientia? Aut unde jam reus tenebitur, quem absolvit Justitia?

For in what manner will he now not live, for whom Life dies? Or who now, on the way of morals or in the knowledge of things, will fear to err with Wisdom as guide? Or from what quarter will the guilty now be held, whom Justice absolves?

Vitam quidem se ipse perhibet in Evangelio: Ego sum, inquiens, vita (Joan. XIV, 6). Porro duo sequentia testator Apostolus, dicens: Qui factus est nobis justitia et sapientia a Deo Patre (I Cor. I, 30).

He himself indeed proclaims his life in the Gospel: 'I am,' he saying, 'the life' (John 14:6). Moreover the Apostle testifies to the two following things, saying: 'Who was made for us righteousness and wisdom by God the Father' (1 Cor. 1:30).

28. Si ergo lex spiritus vitae in Christo Jesu liberavit nos a lege peccati et mortis, utquid adhuc morimur, et non statim immortalitate vestimur? Sane ut Dei veritas impleatur. Quia enim misericordiam et veritatem diligit Deus (Psal.

28. If therefore the law of the Spirit of life in Christ Jesus has freed us from the law of sin and death, why do we still die, and are we not straightaway clothed with immortality? Truly, that the truth of God may be fulfilled. For God loves mercy and truth (Psal.

LXXXIII, 12), necesse est mori quidem hominem, quippe quod praedixerat Deus: sed a morte tamen resurgere, ne obliviscatur misereri Deus. Ita ergo mors etsi non perpetuo dominatur, manet tamen propter veritatem Dei vel ad tempus in nobis: quemadmodum peccatum, etsi jam non regnat in nostro mortali corpore, non tamen deest penitus nobis. Proinde Paulus ex parte quidem liberatum se a lege peccati et mortis gloriatur; sed rursum se utraque nihilominus lege aliqua gravari ex parte conqueritur, sive cum adversus peccatum miserabiliter clamat, Invenio aliam legem in membris meis (Rom.

83, 12), it is necessary that man indeed die, since God had foretold it; but to rise again from death, lest God forget to be merciful. Thus death, although it does not reign perpetually, nevertheless remains in us on account of the truth of God or for a time: just as sin, although it now no longer rules in our mortal body, is nevertheless not wholly absent from us. Therefore Paul on the one hand boasts himself freed from the law of sin and death; but again he complains that he is nonetheless in some part burdened by each by some law, or when he miserably cries out against sin, "I find another law in my members" (Rom.

VI, 23), et caetera; sive cum ingemiscit gravatus, haud dubium quin lege mortis, redemptionem exspectans corporis sui (Rom., VIII, 23).

6, 23), and so forth; or when he groans, weighted down, there is no doubt but under the law of death he awaits the redemption of his body (Rom., 8, 23).

29. Sive itaque haec, sive alia quaecunque in hunc modum, prout in talibus in suo quisque abundat sensu, ex occasione sepulcri christianis sensibus suggerantur: puto quod non mediocris dulcedo devotionis infundatur cominus intuenti; nec parum proficitur cernendo etiam corporalibus oculis corporalem locum dominicae quietis. Etsi quippe jam vacuum sacris membris, plenum tamen nostris et jucundis admodum sacramentis. Nostris, inquam, nostris, si tamen tam ardenter amplectimur, quam indubitanter tenemus quod Apostolus ait: Consepulti enim sumus per Baptismum in mortem, ut quomodo surrexit Christus a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus.

29. If therefore these things, or any others of whatever kind in this way, according to how each abounds in his own feeling, are suggested by the occasion of the sepulcher to Christian senses: I think that no small sweetness of devotion is poured in upon the nearer beholder; nor is little gained by seeing with bodily eyes even the bodily place of the Lord’s repose. For although indeed empty of sacred rites, it is nevertheless full for us and very pleasing in our sacraments. Our own, I say, our own—if indeed we embrace them as ardently as we hold without doubt what the Apostle says: “For we were buried with him through Baptism into death, that even as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life.”

Si enim complantati facti sumus similitudini mortis ejus, simul et resurrectionis erimus (Rom. VI, 4, 5). Quam dulce est peregrinis post multam longi itineris fatigationem, post plurima terrae marisque pericula, ibi tandem quiescere, ubi et agnoscunt suum Dominum quievisse! Puto jam prae gaudio non sentiunt viae laborem, nec gravamen reputant expensarum; sed tanquam laboris praemium, cursusve bravium assecuti, juxta Scripturae sententiam, gaudent vehementer cnm invenerint sepulcrum (Job.

For if we have been planted together in the likeness of his death, we shall also be in the likeness of the resurrection (Rom. 6:4, 5). How sweet it is for pilgrims, after much weariness of a long journey, after very many dangers of land and sea, finally to rest there, where they also recognize that their Lord has rested! I think now from joy they do not feel the labour of the road, nor reckon the burden of expenses; but as if having obtained the reward of labour, or the prize of the course, according to the sense of Scripture, they rejoice vehemently when they have found the tomb (Job.

III, 22). Nec casu vel subito, aut veluti lubrica popularis favoris opinione, id tam celebre nomen sepulcrum nactum esse putetur, cum hoc ipsum tantis retro temporibus Isaias tam aperte praedixerit: Et erit, inquit, in die illa radix Jesse, qui stat in signum populorum, ipsum gentes deprecabuntur, et erit sepulcrum ejus gloriosum (Isa. XI, 10). Revera ergo impletum cernimus quod legimus prophetatum, novum quidem intuenti, sed legenti antiquum: ut sic adsit de novitate jucunditas, ut de vetustate non desit auctoritas. Et de sepulcro ista sufficiant.

3, 22). Nor should it be thought that this celebrated name sepulchre was obtained by chance or suddenly, or as if by the slippery opinion of popular favour, since Isaiah himself so plainly foretold this in times so remote: "And it shall be, he says, in that day the root of Jesse, who shall stand as a sign to the peoples, they shall entreat him among the nations, and his sepulchre shall be glorious" (Isa. 11, 10). Truly therefore we see fulfilled what we read prophesied, new indeed to the onlooker, but ancient to the reader: so that from novelty there may be joy, and from antiquity authority shall not be wanting. And these things about the sepulchre suffice.

CAPUT XII. De Bethphage.

CHAPTER 12. On Bethphage.

30. Quid de Bethphage dicam, viculo sacerdotum, quem pene praeterieram, ubi et confessionis sacramentum, et sacerdotalis ministerii mysterium continetur? Bethphage quippe Domus buccae interpretatur. Scriptum est autem: Prope est verbum in ore tuo, et in corde tuo (Deut.

30. What shall I say of Bethphage, the village of the priests, which I almost passed by, where both the sacrament of confession and the mystery of priestly ministry are contained? For Bethphage indeed is interpreted as the House of the mouth. It is written moreover: The word is near you, in your mouth, and in your heart (Deut.

XXX, 14). Non in altero tantum, sed simul in utroque verbum habere memineris. Et quidem verbum in corde peccatoris operatur salutiferam contritionem: verbum vero in ore noxiam tollit confusionem, ne impediat necessariam confessionem. Ait enim Scriptura: Est pudor adducens peccatum, et est pudor adducens gloriam (Eccli.

30, 14). Remember that you should have the word not in one only, but together in both. And indeed the word in the sinner’s heart works salutary contrition; the word, however, in the mouth removes harmful confusion, lest it impede the necessary confession. For Scripture says: "There is shame that leads to sin, and there is shame that leads to glory" (Eccli. 30, 14).

IV, 25). Bonus pudor est, quo peccasse, aut certe peccare confunderis: et omnis licet humanus arbiter forte absit, divinum tamen quam humanum tanto verecundius revereris aspectum, quanto et verius Deum quam hominem cogitas puriorem [al. praesentiorem]: tantoque eum gravius offendi a peccante, quanto constat longius ab illo esse omne peccatum. Hujuscemodi procul dubio pudor fugat opprobrium, parat gloriam, dum aut peccatum omnino non admittit, aut certe admissum et poenitendo punit, et confitendo expellit: si tamen gloria etiam nostra haec est, testimonium conscientiae nostrae. Quod si quispiam confiteri confunditur id quoque, unde compungitur, talis pudor peccatum adducit, et gloriam de conscientia perdit, quando malum quod ex profundo cordis compunctio conatur expellere, pudor ineptus obstruso labiorum ostio non permittit exire; cum eum exemplo David dicere potius oporteret: Et labia mea non prohibebo, Domine, tu scisti (Psal.

IV, 25). Good pudor is that by which you are ashamed to have sinned, or certainly to sin: and although every human arbiter may perhaps be absent, yet you revere the aspect of the divine rather than the human so much the more closely, insofar as you think of God truer than man, purer [al. praesentiorem]; and thus He is more gravely offended by the sinner, insofar as it is manifest that every sin is farther from Him. Such shame, beyond doubt, drives away opprobrium, prepares glory, since it either altogether does not admit sin, or certainly, the sin having been admitted, punishes it by penance and expels it by confession: provided, however, that this glory of ours is also the testimony of our conscience. But if anyone is ashamed to confess that very thing by which he is pricked, such shame brings about sin, and loses glory from the conscience, when the evil which the compunction from the depth of the heart tries to expel, inept shame does not permit to go out by the hidden entrance of the lips; whereas by example he ought rather to say with David: Et labia mea non prohibebo, Domine, tu scisti (Psal.

XXXIX, 10). Qui et seipsum redarguens, puto super hujuscemodi stulto et irrationabili pudore, Quoniam tacui, inquit, inveteraveverunt ossa mea (Psal. XXXI, 3). Unde et optat ostium poni circumstantiae labiis suis (Psal. CXL, 3), ut oris januam et aperire confessioni, et defensioni claudere norit.

Who, rebuking himself moreover, I suppose about such a foolish and irrational shame, "Because I kept silence," he says, "my bones wasted away" (Psal. 31, 3). Whence he also longs for a door to be set to the circumstances at his lips (Psal. 140, 3), so that he may know to open the gate of the mouth to confession, and to shut it against defense.

Denique et aperte hoc ipsum orans petit a Domino, sciens nimirum, quia confessio et magnificentia opus ejus (Psal. CX, 3). Et quod videlicet nostram malitiam, et quod aeque divinae bonitatis et virtutis magnificentiam minime tacemus, magnum quidem geminae confessionis bonum, sed Dei est donum. Ait itaque: Non declines cor meum in verba malitiae ad excusandas excusationes in peccatis (Psal.

Finally, and openly, he prays this very thing from the Lord, knowing, to be sure, that confession and magnificence are his work (Psal. 110, 3). And namely that we do not at all keep silent about our malice, and equally about the magnificence of divine goodness and virtue—indeed a great good of the twin confession, but a gift of God. He therefore says: Do not let my heart decline to words of malice for the purpose of excusing excuses in sins (Psal.

CXL, 4). Quamobrem ministros verbi sacerdotes caute necesse est ad utrumque vigilare sollicitos, quo videlicet delinquentium cordibus tanto moderamine verbum timoris et contritionis infligant, quatenus eos nequaquam a verbo confessionis exterreant; sic corda aperiant, ut ora non obstruant; sed nec absolvant etiam compunctum, nisi viderint et confessum: quandoquidem corde creditur ad justitiam, ore autem confessio fit ad salutem. Alioquin a mortuo, tanquam qui non est, perit confessio (Eccli. XVII, 26). Quisquis igitur verbum in ore habet, et in corde non habet, aut dolosus est, aut vanus: quisquis vero in corde, et non in ore, aut superbus est, aut timidus.

140, 4). Wherefore the ministers of the word, the priests, must necessarily watch carefully over both, so that with such moderation they may inflict the word of fear and of contrition upon the hearts of sinners, to the end that they by no means be driven away from the word of confession; thus they may open hearts, so that mouths do not block; but neither should they absolve even one who is contrite unless they have seen and confessed: since with the heart one believes unto righteousness, but with the mouth confession is made unto salvation. Otherwise the confession perishes as from one who is dead, as if he were not (Eccli. 17, 26). Whoever therefore has the word on his lips and not in his heart is either deceitful or vain; whoever indeed has it in his heart and not on his lips is either proud or fearful.

CAPUT XIII. De Bethania.

CHAPTER 13. On Bethany.

31. Sane non omnino (etsi multum festinem) debeo transire silenter domum obedientiae, Bethaniam videlicet, castellum Mariae et Marthae, in quo Lazarus est resuscitatus: ubi nimirum et utriusque vitae figura, et Dei erga peccatores mira clementia, necnon et virtus obedientiae una cum fructibus poenitentiae commendatur. Hoc ergo in loco breviter intimatum sufficiat, quod quidem nec studium bonae actionis, nec otium sanctae contemplationis, nec lacrymae poenitentis extra Bethaniam accepta esse poterunt illi, qui tanti habuit obedientiam, ut vitam quam ipsam perdere maluerit, factus obediens Patri usque ad mortem. Hae sunt illae profecto divitiae, quas sermo propheticus ex verbo Domini pollicetur: Consolabitur, inquiens, Dominus Sion, et consolabitur omnes ruinas ejus; et ponet desertum ejus quasi delicias, et solitudinem ejus quasi hortum Domini.

31. Certainly not wholly (though I much hasten) ought I to pass over in silence the house of obedience, namely Bethany, the castle of Mary and Martha, in which Lazarus was raised: where manifestly both the likeness of each life and God's marvelous clemency toward sinners, and likewise the virtue of obedience together with the fruits of penance, are commended. Therefore let it suffice that this be briefly intimated in this place, namely that neither zeal for good action, nor the leisure of holy contemplation, nor the tears of a penitent received outside Bethany will avail that man who had such obedience, that he preferred even to lose life itself, having become obedient to the Father unto death. These indeed are those riches which the prophetic word promises from the Lord's saying: "The Lord will comfort Zion, and will comfort all her ruins; and will make her wilderness like Eden, and her desert like the garden of the Lord."

gaudium et laetitia invenietur in ea, gratiarum actio, et vox laudis (Isa. LI, 3). Haec igitur orbis deliciae, hic thesaurus coelestis, haec fidelium haereditas populorum, vestrae sunt, charissimi, credita fidei, vestrae prudentiae et fortitudini commendata. Tunc autem coeleste depositum secure et fideliter custodire sufficitis, si nequaquam de ipsa vestra prudentia vel fortitudine, sed de Dei tantum adjutorio ubique praesumitis, scientes quia non in fortitudine sua roborabitur vir, et ideo dicentes cum propheta: Dominus firmamentum meum, et refugium meum, et liberator meus (Psal.

joy and gladness will be found in it, thanksgiving, and a voice of praise (Isa. 51, 3). These therefore—delights of the world, this heavenly treasure, this inheritance of the faithful peoples—are yours, most dear, entrusted to your faith, committed to your prudence and fortitude. Moreover you will suffice to keep the heavenly deposit safely and faithfully, provided that in no way you rely upon your own prudence or fortitude, but everywhere presume on the help of God alone, knowing that a man will not be strengthened in his own strength, and therefore saying with the prophet: The Lord is my strength, and my refuge, and my deliverer (Psal.

XVII, 2): et illud, Fortitudinem meam ad te custodiam, quia Deus susceptor meus; Deus meus, misericordia ejus praeveniet me (Psal. LVIII, 10, 11); et item: Non nobis, Domine, non nobis, sed nomini tuo da gloriam (Psal. CXIII, 9): ut in omnibus sit ipse benedictus, qui docet manus vestras ad praelium, et digitos vestros ad bellum (Psal.

17, 2): and also that, "I will keep my strength for you, for God is my protector; my God, his mercy will go before me" (Psal. 58, 10, 11); and likewise: "Not to us, O Lord, not to us, but to your name give glory" (Psal. 113, 9): so that in all things may he be blessed who trains your hands for battle, and your fingers for war (Psal.

CXLIII, 1)

143, 1)