Sermones dominicales super evangelia et epistolas

do. original: "qđ faciant. timete eũ q̃ postq̃ occi. bab. pĩa. mit. in gehē." refers to Matthew 10:28: "And fear ye not them that kill the body... but rather fear him that can destroy both soul and body in hell." Fourth, in perfection, because he is absolutely perfect in all things, in knowledge and in virtue, and in short in every matter. But other lords are perfect in nothing. And thus this King is so perfect that he can fail or err in nothing. Fifth, in the liberality of the humble, because he bestows innumerable and unheard-of rewards upon his soldiers, for he gives his entire kingdom to each soldier. Luke 22: I dispose to you, as my Father has disposed to me, a kingdom. That kingdom is God himself, containing every good. All other kings give miserable and fleeting rewards. Even Alexander, who surpassed all others in liberality, who divided his kingdom among his twelve boys while he was still alive, as is evident in 1 Maccabees 1, and consequently gave power and kingdoms to his sons; because he lost all these together with his life, he gave but a little. Christ, however, bestows perpetual things, by which the magnificence of the King is demonstrated. Second, we ought to receive him reverently because of his relationship, because he is ours. For he is our King; he is not the king of the Saracens or Tartars, because they do not believe in him; nor of the Jews, because they denied him, saying: We have no king but Caesar. John 19. For let not his power terrify us, for he is flesh and our brother and our father. It happened with Christ and us just as it did with Joseph regarding his brothers, who embraced them and said: Do not be afraid, for for your salvation God sent me before you. Genesis 45. Bernard: I think that Christ cannot despise me, for I am bone of my bones and flesh of my flesh. But certain cursed Christians say like the Jews: We have no king but Caesar, because they choose for themselves a king, namely the devil, who strikes them in strength of soul and body. For Caesar is said to come from the verb caedere to strike/cut. Job 43: He is king over all the children of pride. But they do not wish Christ to reign over them, he who anoints us with the fatness of all virtues and the graces of this saint. For Christ is the same as Unctus Anointed One. Luke 19: We do not wish this man to reign over us. Therefore, since this King is flesh and our brother, he is sent to us by God regarding three things. First, as a model, and as an example of our action so that we may follow him in virtuous works. Exodus 25: Do everything according to the model that was shown to you on the mountain, that is, in Christ. Job 13: I have given an example to you so that just as I have done, so also you may do. In whose figure he was lifted up on high, so that he could be seen by all as a directed sign. Isaiah 5: He will lift up a sign to the nations. Second, as the price of just redemption. We were bound to him by an insoluble debt, but he redeemed us by his blood. Apocalypse 5: You have redeemed us

to God in your blood. He holds us dear, therefore, because he bought us dearly. Third, as the reward of blessed recompense, because he himself is the whole reward. John 17: This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. Where note concerning Joseph, that he gave to Benjamin his brother of the same mother a double portion. Christ, however, is our brother from both sides, which does not apply to the angels. Hebrews 2: For nowhere does he take hold of angels, but he takes hold of the seed of Abraham. And therefore he offers us a double portion, but to the angels only one, because he glorified us in soul and body. John 10: I came that they may have life and have it more abundantly, namely because we will be blessed as the angels, in soul and in body. Isaiah 6: In their land they shall possess double. Third, we ought to receive him reverently because of utility, because he comes to us for our utility; for such a great and such a kind King deigned to come in the flesh and sustain such labors and such death, solely for our benefit. Where note that this King comes to us in thirteen ways. First, he comes as life to us to vivify us, because we were all dead in sins. John 10: I came that they may have life. Also, I am the living bread that came down from heaven; if anyone eats of this bread, he will live forever. John 6. Second, he comes as light to us to illuminate us, because we were all dwelling in darkness. Isaiah 9: To those dwelling in the region of the shadow of death, a light has risen for them. For a child is born to us, and a son is given to us. Third, he comes as a physician to heal us, because the great man was lying sick everywhere; hence he instituted salutary medicines, namely the sacraments of the Church, expelling every disease. Fourth, he comes as a giant to us to snatch us from the power of the devil, because we were all held by him. Colossians 1: Who has snatched us from the power of darkness, that is, of the demons, and transferred us into the kingdom of the love of his son. Luke 11: When a strong armed man guards his courtyard, all that he possesses are in peace. Fifth, he comes as an instrument to destroy the works of the devil and to justify us by grace, because we were all sinners in need of mercy, as is said in Romans 31. 1 John 3: In this appeared the Son of God, that he might dissolve the works of the devil. Romans 6: Our old man, that is, the desire for evil, was crucified together with Christ, so that the body of sin, that is, the collection of sins, might be destroyed. Hence in the aforementioned prophecy of Zechariah it is said: Behold, your King comes to you, just and a savior. Sixth, he comes as fire to inflame our hearts with the fire of the Holy Spirit, because we had all grown cold on account of the abundance of malice. Matthew 24: Because malice will abound, the charity of many will grow cold. Christ comes to expel this cold. Luke 12: I came to cast fire upon the earth. And therefore he sent the Holy Spirit upon the apostles in the appearance of fire. Seventh, he comes as a redeemer to