Matthew — Chapter 21

7. And He left them , and went out of the city into Bethany; and He lodged there . Syriac and Arabic, He passed the night at Bethany . See here the ingratitude and fickleness of the people : for those who that very morning had cried to Christ Hosanna , on the evening of the same day forsake Christ for fear of the Scribes, so that no one was found to invite Him to hospitality. Therefore Christ was forced to go out of the city to Martha and Magdalene, his hostesses at Bethany.

1. Jesus answered and said unto them , Verily Isay unto you. If ye have faith (that excellent and efficacious faith, like a grain of mus- tard seed, of which, chap. xvii. 19) and doubt not , ye shall not only do thts which is done to the fig tree (that which ye see has been done by Me, as is plain from the Greek), but also ye shall say to this mountain^ Lift up (viz. thyself as follows, in the Greek apfiiyn, *>., as the Syriac, be lifted up , be rooted up out of the earth) and be thou cast (Gr. fiXIfliiTt, Syr Jail) into the sea , it shall be done . And shall not hesitate f Gr. diaxpidijre, *>., shall not dispute, as doubting and hesitating ; shall not distinguish whether what ye ask be easy, or hard to be done. For many, because they think what they ask arduous and difficult, are in HOME OF THE VIRGIN MARY. 423 doubt whether they shall obtain it from God, and so do not obtain it But they do not distinguish between easy and difficult, thinking that what is difficult to them is easy to God, and who therefore rely on the Divine Omnipotence, goodness and promise, by which He has promised that we shall obtain from Him all things which we ask ot Him with certain-faith and confidence; wherefore, I say, they lift up their minds and hopes above their infhmity, and set them upon God, certainly expecting from Him the end and fruit of their prayer; such, I say obtain whatsoever and how much soever they ask of Him. This mountain, Olivet* for Jesus, proceeding by it to Jerusalem, there spake these things. So Abulensis ( qucest . 134), Franc. Lucas and others. Other things which pertain to this subject I have spoken ofj

They say 9 &c. The Pharisees object to Christ Why CHRIST REPEALS THE BILL OF DIVORCE. 325 hath Moses commanded f In order to make their objection the stronger, they use the word command , whereas Moses, as Christ observes in the following verse, only permitted the bill of divorce. It was only that sort of command which is conditional, not absolute. Moses had commanded that if the Jews would put away their wives, they could only do so by giving a writing of divorcement I have fully entered into every thing connected with this bill of divorce on Deut. iv. 1. We must here supply from S. Mark x. 3, 4, that when the Pharisees asked Christ whether it were lawful to put away a wife, He first answered and said unto them, “ what did Moses command you ? And they said, Moses suffered to write a bill of divorcement, and to put her away.” Thus Christ as Matthew here has it in the fourth verse unfolds the original institution of marriage by God, and its indissolubility. Then the Pharisees rejoined, Why then did Moses command to give a bill of divorce* and to put her away ? J esus answered, Moses permitted this because of the hardness of your hearts. But it was not so from the beginning. Thus by prefixing the words in Mark, and affixing those in Matthew, we show the agreement of the two Evangelists.

Moses suffered. He alters commanded into suffered* or permitted. Moses suffered you to put away your wives, when you hated them, lest if you could not divorce them, you should kill them. For so great was the hardness and carnality of your hearts that ye would rather put them to death than be without the pleasure of a new and desired marriage. From the beginning. When man’s nature had become corrupted by sin, man changed and corrupted this institution of God, and gave occasion for divorce and polygamy.

But I say , &c. Christ used those words upon two occasions. 1. Publicly in this place to the Jews and the Pharisees. When He here promulgated His new law, by which He revoked the power of giving a bill of divorce, and brought back marriage to its primeval institution and indissolubility. 2. Shortly afterwards He repeated the words in private to his disciples. (Mark x. 10, 11, 12.) 1 say 9 Le., I enact, and as the Lawgiver of the New Law, I 326 S. MATTHEW, XIX. ordain, and bring back marriage to its original rectitude and steadfastness. And I declare that whosoever shall put away his wife and shall marry another shall be accounted, and shall be in fact an adulterer. Except for fornication . That is, except on account of adultery. For what in those who are free is fornication, in the married is adultery. And this dissolves marriage quoad thorum , though not quoad vinculum . For the adulterer does not keep the faith which he gave to his spouse. Whence he may be put away by his spouse, according to the saying, “ With him who has broken troth, let troth be broken.” From this exception, the Greeks, according to the testimony of Guido the Carmelite (Tract, de Hceresibus ), and modem heretics gather and conclude that if whoso putteth away his wife except for fornication, and marry another, committeth adultery ; then, on the contrary, whosoever shall put away his wife on account of fornication, and shall marry another, does not commit adultery. Whence they are of opinion that marriage is dissolved by adultery, not only quoad thorum , but quoad vinculum , that under such circumstances a man may contract another marriage. Thus Luther, Calvin, Erasmus, and speaking generally, the Lutherans, Calvinists, Anabaptists, and among Catholics, Catharinus, and Cajetan. And so in practice the Greeks and heretics act But this is an error condemned by the perpetual tradition of the Church, and by S. Paul (Rom. viL i, and i Cor. viL io, n), and expressly by the Council of Trent ( Sess . 24 . Con. 6, 7). To the argument deduced a contrario , Paul of Burgos, on this passage, (additione 2. ad Lyran.) replies by admitting the consequence, but adds that Christ was speaking only of the Old Law, in which on account of fornication a bill of divorce was allowed to be given. But there is this difficulty in such a reply, that Christ both here and in the fifth of Matthew expressly opposes His own words, that is the evangelical Law, to Moses and the Old Law; in fact He repeals that bill of divorce which Moses had allowed. Verses 8 and 9. “ He saith unto them, Moses, because of the hardness of your hearts, suffered you to put away your wives : but from the beginning it was MEANING OF THE EXCEPTION. 327 not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery : and whoso marrieth her which is put away doth commit adultery.” Observe how plainly Christ opposes His own word to the sanction which Moses had given to the bill of divorce, and how He condemns whosoever makes use of it, as guilty of adultery. I say therefore that it is better with S. Augustine (lib. 1. de adult onjug. c. 9.) to take the word except negatively, so that the expression, save for the cause of fornication, means the same thing as apart from the cause of fornication. This is supported by the Greek and Syriac which have, not an adulteress. As though Christ only intended to affirm that a chaste and faithful wife might not be put away, but intended to say nothing about an adulterous wife, in order to escape the hatred of the Pharisees and the people, who were at that time used to divorce a. The word except , can be taken in its proper, exceptive sense, but it should be referred not to the words which immediately follow, and marry another , but only to those which preceded, whosoever shall put away his wife, so as to make an exception in the case of fornication. Then the words would be taken as follows, Whosoever shall put away his wife, which is not lawful, eouept for fornication, and shall marry another, committeth adultery. The Ethiopic favours this view, trans- lating as follows, Whosoever, on account of any other cause than on account of fornication, shall put away his wife, and marry another, is in adulterer. Similarly the Persian, Every man who puts away his wife, and not on account of adultery, and marries another , is an adulterer. 3. Most clearly and aptly from Theophylact and Augustine (lib. cont. Adamant, c. 3), you may refer this exception to both what pre- cedes and what follows. Thus, Whoso shall put away his wife, unless for fornication, and marries another, commits adultery. He commits adultery, I say, both by putting away his wife, as well as by marrying another. That is, he is twice an adulterer. Christ gives an answer to both the questions put to Him, for the Pharisees had asked S. MATTHEW, XIX. 3*8 two. And both answers are true. For even though a man should only divorce a chaste wife, without marrying another, he commits adultery, both because he breaks the law of marriage, by violating one of its conditions by putting away an innocent wife, as well as by causing her to commit adultery, as Christ explains in Matthew v. 32. For verbs of the Hebrew conjugation Kal y often in Hiphil 9 signify the double action as above. This is well known to Hebrew scholars. Whence from the contrary you can only infer as follows, Whoso shall put away his wife unless for fornication , and shall marry another , com- mits adultery . Therefore he who puts away his wife on account of fornication, and marries another, does not indeed commit adultery by divorcing the adulteress, but by marrying another. It is the same form of expression as if you should say, u He who breaks his fast without a dispensation, and gets drunk, commits sin. Therefore he who does not fast, having a dispensation, does not sin by eating, but sins by getting drunk.” I say, 2. Christ here concedes divorce to a man on account of the fornication of his wife, quoad thorum , but not the dissolution of marriage, so that he may marry another. This appears, 1. because Mark and Luke lay down a general proposition, and omit this excep- tion. This is what Luke says, xvi. 18 : “Whosoever putteth away his wife, and marrieth another, committeth adultery : and whosoever marrieth her that is put away from her husband committeth adultery.” For he does her a great wrong, breaking the troth which he had given her. You will say, why then does Matthew add this exception? I answer, because the Pharisees had virtually proposed two questions to Christ. The first was, whether it was lawful for any cause to divorce a wife ? The second, whether when a wife was put away by a bill of divorce, the marriage was dissolved, and another might be entered upon? For they put away their wives that they may many again. Christ then replies to both questions ; and as it seems by means 01 two propositions. 1. Whoso shall put away his wife except for forni- cation, commits adultery. 2. Whoso shall marry another, commits adultery. For together with the bill of divorce he abolishes poly- MARRIAGE INDISSOLUBLE. 329 gamy, which had hitherto been allowed. The pronoun whosoever must be repeated. Matthew, here as elsewhere studying conciseness, throws two sentences of Christ, each with its whosoever , into one. Hence that saying is true, u I labour to be brief, I become obscure.” The same thing is proved, 2. by what precedes, when Christ by the original institution of marriage, which fornication does not annul, proves that matrimony is altogether indissoluble. 3. Because in what follows, this exception is not to be understood, as if it were said, And he who shall marry her that is put away , except for forni- cation, commits adultery. For so she that is put away on account of fornication would be in a better position, with respect to another contract of marriage, than an innocent woman who has been divorced. 4. Because S. Paul so teaches (1 Cor. vii., 10, n), and the Fathers passim. SS. Jerome, Chrysostom, Bede, in this passage, S. Augustine in his two Books on Adultery, Innocent I. (Epist. ad Exuper.) Concil. Milev. (Can. 17). Forojuliense ( Canon 10), Nannetense (C<z//. 10), Florentin. (in instruct. Armeniens.) Trident (Sess. 14, Can . 6). Origen, in this passage {Tract. 7), animadverts severely upon certain bishops of his time, for conceding with Tertullian (lib. 4, cont. Marc.) and Ambrosiaster (in Cor. vii.), second nuptials to wives on account of the adultery of their husbands, saying that it is lawful for the innocent spouse to put away an adulterous partner, and to marry another. The same license is given by the Council of Illiberis. (31 queest. 1 cap. Si qua mulier.) Also in Concil. Aurelian 1, cap. 10. But the decrees of those Councils are either apocryphal, or else are cited imperfeedy by Gratian.

His disciples say , &c. Case, i.e., matter, business. So the Syriac translates, If the case of those who are married be thus , if the indissolubility of marriage be so great, if a man be so strictly bound to his wife, that he cannot put her away for anything except fornica- tion, but must live with her, though she be odious, quarrelsome, de- formed, nasty, and so on, and must have close connection with her until death, it is better not to marry a wife , as the Syriac has it For the Greek yapfaai applies both to men and women. It may be that the Vulgate in translating by nubere t alludes to the servitude and 33 ° S. MATTHEW, XIX. subjection, by which a man is bound to a woman, and not seldom, if he wishes to have quietness, must give in to her, and bear patiently her complaints, quarrels, and reproaches. S. Chrysostom gives the reason : “ It is easier to fight against concupiscence and ourselves than against a bad woman.” Whence Cato said, “ A wife is a neces- sary evil.” Hence too the illustrious Sir Thomas More, who suffered martyrdom under Henry VIII. of England, being asked why he had married a little wife, replied sportively, " Of evils I chose the least” So Stapleton in his life. Ver. n. To whom it is given : Arabic, those who are given, viz., to God and continence. So in Religious Orders those who are con verted are called given , i.e., to religion. Do not receive: Origen and Nazianzen (Orat. 31.) translate X'upoutn are not capable. And by capacity they mean a natural inclination to celibacy, which all have not But it is better to translate with the Vulgate do not receive , or contain. As it were, narrow vessels do not receive into them, do not embrace so arduous a counsel as that of celibacy, but only those to whom is given by God this great gift of continency. Where observe, although all the faithful may not have the gift of continency, so that they have continence in act, as all the just have not the gift of perseverance, by which they actually persevere in justice, yet all the just have the gift of perseverance in such sense, that they may, if they will, persevere in God’s grace. Thus in like manner all the faithful have the gift of continence in the first instance. And by it they may contain if they will; viz., if they assiduously beg of God the grace of continence, and if they co-operate with that grace by guarding their eyes, by fleeing from sloth, and so on. Thus SS. Chrysostom, Origen, Theophylact, Euthymius, Jerome in this place, S. Augustine (in Psalm 138), S. Ambrose (lib. 3, de Viduis ), Tertullian (lib. de Monog . ), and others. Christ in this place, as well as S. Paul (1 Cor. viL 7), gives the counsel of continence to every believer. For nothing is counselled except what is in man’s power and good pleasure with God’s grace, which truly He offers and pro- vides for all who ask it It is otherwise with the gifts of prophecy, tongues, healing, miracles. For the grace of these God does not offer ON CONTINENCE. 331 to every one, but only to a few of His elect for the common good of the faithful. Listen to S. Jerome, “ It is given to those who have wished, who have laboured that they may receive.” So, too, Euthy- mius says, " It is given to those who ask, but not for mere asking, but to those who ask fervently and perseveringly. What is meant is that virginity is a gift of God, given to those who ask for it as they ought to ask.” So also Auctor Imperfect *, “When He says, to whom it is given, it is not meant that it is given to some and not to others, but He shows that unless we receive the help of grace, we have no power at all of ourselves. But grace is not refused to those who desire, for the Lord says, Ask and ye shall have.” And S. Chrysostom, “ If it is a work of election, wherefore is it that He immediately said, All do not receive it , &c. ? It is that you may learn thoroughly the peculiar nature of this warfare, that it is not like a kind of necessity bestowed as it were at random. It is given to those who freely choose it He spoke as He did in order that He might show the necessity of grace from above — which grace is provided for all who seek it, if we would come forth victors in this warfare.” S. Chrysostom adds that we ought not to be sloth- ful in our resolution of continence, because some may fall from continence. Since soldiers falling in battle do not discourage their comrades, but rather stir them up to fight more valiantly. Lastly, the same S. Chrysostom suggests a consideration, by means of which celibacy is shown to be not only possible but easy to every one. “ Consider with thyself,” he says, “ that if thou wert a eunuch, either by nature, or by the wrong-doing of man, thou wouldst be deprived of these pleasures, and wouldst obtain no reward by being deprived of them. Give thanks therefore to God, because thou wilt obtain great rewards and bright crowns, if thou livest thus as they do without any rewards at all. Yea, indeed thou mayest do it much more easily, safely and pleasantly than they can, both because thou art strengthened by the hope of recompense, and because thou rejoicest in the consciousness of thy virtue, and art not tossed by such vast billows of desire. For the cutting off a member is not like the bridle of reason : yea 33 * S. MATTHEW, XIX. verily, it is reason alone which restrains such waves as these we are speaking of. For I should not say that this sting of desire proceeds from the brain, or from the loins, but from a lascivious mind, and from neglecting to watch over the thoughts/’

And when He was come into Jerusalem, all the city was moved, saying, Who is this t Who with so great honour, applause, congratulation, as it were the King of Israel, enters into Jerusalem, whilst the Scribes and Pharisees are looking on — yea, the Roman soldiers of Tiberius Caesar, who would not suffer another than Caesar to be called King of Judaea ? Wherefore Christ, now bearing Him- self as a king, would have come into peril of death, had not He, by the power of His Divinity, struck not only all the Jews but the Romans with amazement, and rendered them as it were thunder- struck, so that no one should dare to lay hands upon Him, nay, tor even think of such a thing. So Abulensis and others. But the people said, This is Jesus, the prophet of Nazareth, of Galilee . Greek, 6 upo^Z/njc, i.e., that prophet, par excellence, who far surpasses and transcends all the prophets in preaching, sanctity, power, and miracles. Therefore He is Messias, the King of Israel. Of Nazareth: for although Jesus was bom at Bethlehem, yet He was brought up at Nazareth. Christ by this glory of His gave occa- sion to His death ; for the Scribes, being stirred up by it to envy and hatred of Him, after four days crucified Him. In truth, God — 412 S. MATTHEW, XXI. foreknowing all things— ordered all these things, in part positively, in part permissively, that from them He might elicit greater good, namely, the redemption of the world, to be accomplished by the death of Christ The malice, therefore, of the Scribes fulfilled the counsel and decree of God concerning the death of Christ and the redemption of the world, as S. Peter teaches (Acts ii.) And Jesus entered into the Temple of God , and cast out all that sold. Jesus, entering into Jerusalem, did not come to the citadel of Sion as a second David, but to the Temple, that He might show that He was the Son of God the Father, Who was worshipped in the Temple ; that He might refer to Him the honour here ascribed by the people to Himself, for He had accepted it for no other end than that He might lead men to God. Wherefore it is not doubtful that Christ gave thanks in the Temple to God the Father, because He had manifested Him to the whole city as Messiah, yea, had glorified Him by the applause of all the people. Again, the first care of Jesus, as Pontiff and Messiah, was of the Temple. Whence, entering into the city, He came to that the first, that He might teach us to do the same. For this reason He set out His journey through Bethany (where He raised Lazarus) and Bethphage, which were over against the Temple, that through them He might proceed straight- way to the Temple. For as I have said (verse i), Christ — passing over the Mount of Olives from Bethany — proceeded directly from thence, through the Valley of Jehosaphat, to the golden gate, which pertained both to the Temple and to the city, near to which was the golden eagle set up by Herod. Wherefore through this gate there was immediate access to the Temple. See Adrichomius, in his account of Jerusalem, where he graphically describes this journey of Christ, and adds that it was said by some that this golden gate was wont to be shut, but that at the coming of Christ it was opened as by a miracle. Note, that by the Temple here is understood not the Holy Place, nor the Holy of Holies (for into the latter it was lawful only for the high priest, into the former only for the priests, to enter), but the court of the Temple ; for into this the laity were accustomed to THE COURT OF ISRAEL. 413 enter in order to pray and behold the sacrifices, which were offered in the court of the Priests, before the Holy Place. For this court was, as it were, the people’s Temple. For Christ was not a Levitical priest, forasmuch as He was not sprung from Levi and Aaron. Wherefore He could not enter the Holy Place, nor the court of the Priests, but only the court of the people. Wherefore what Faustus the Manichee invented concerning the genealogy of Christ — as though He were sprung from the tribe of Levi — and His Levitical priesthood (apud S. Augustinum , lib. 23, contra eundem Faustum ) ; also what Theodosius, a prince of the Jews in the time of the Emperor Justinian, said (which Suidas recites under the words, Jesus Christus) too rashly believed by Suidas and others ; all learned men laugh at as dreams and most fabulous errors. Verily Vilal- pando (tom. 2, lib . 3, cap . 9) thinks that this court was the court of the Gentiles. For who can believe that these merchants penetrated the inner courts when they could conveniently sell their goods in the outer courts ? Especially because Christ in the same day and place had to do with Gentiles, as is plain from John xii. 20. But the Gentiles were not able to enter the court of the Jews, but that of the Gentiles, which was before the court of the Jews. This court then was Solomon’s porch— probably the eastern part of Solomon's porch, in the court of the Gentiles — in which were sold doves, sheep, and lambs for sacrificing in the Temple, whom Christ drove out of it For the ^ourt of the Gentiles was, as it were, the temple of the Gentiles, in which, therefore, it was not seemly to buy and sell. And He cast out all that sold and bought in the Temple . Not on Palm Sunday itself, but on the next day; for Mark (xi. n), who exactly and precisely relates these actions of Christ, performed each day from Palm Sunday until the Friday on which He suffered and was crucified, says, on the day following the Palm Sunday on which this solemn entry of Christ into the city took place — that is, on the Monday — were these things done by Christ in the Temple. Christ, therefore, on Palm Sunday entered into the city and the Temple in solemn pomp, and prayed in it, and gave thanks to God ; afterwards, about eventide He went out of the city to Bethany, with the twelve 414 S. MATTHEW, XXI. Apostles ; and on the next day (Monday) He returned to the city and Temple, and drave out of it the sellers and buyers, as Mark relates (xL n, 12, 15). Wherefore there is here in Matthew a hyper- baton, or inverted historical order. For He wished to join with Christ’s entrance into the Temple His ejection of the buyers from the Temple, for the sake of brevity, lest he should be compelled to relate over again the entrance of Christ into the Temple on the following day. Moreover, Christ drove them from the Temple (that is, from the court of the Temple) for two reasons. The first is, because it was not seemly that those things should be sold in the Temple, but in the market-place ; for the Temple is the house of prayer, not of merchandise, as Christ says. The second was the avarice and usury of the priests. For they were wont — by their own people, or servants, or factors — to sell at a dear rate sheep, kids, doves, to those who wished to offer them in the Temple ; especially to those who came from a distance, and poor people, from whom (on account of delay in payment) they extorted gain by usury. Whence they are called robbers by Christ Thus S. Chrysostom and others. Lastly, Christ twice cast out buyers from the Temple ; the first time, at the beginning of His preaching (John ii. 14), the second, towards the end of it, four days before His death, as is plain from this place. So S. Chrysostom, Augustine, Euthymius, Theo- phylact, Jansen, Maldonatus, Toletus, and others. And overthrew the tables of the money-changers (Syriac, bankers \ and the seats of them that sold doves . Money-changers — Greek, coXAv- f) ttrrwv : for collyba> as S. Jerome says, means what we call sweet- meats, or cheap little presents — for example, of parched peas, grapes, raisins, and apples of various kinds. Therefore, because the colly- bistse who lent money might not receive usury, they took for interest various sorts of things that they exacted by means of these things, which are bought for money, what it was not lawful to take in money; as if Ezekiel had not spoken of this very thing, saying, “ Ye shall not take usury or increase.” (Ezekiel xxiL) With more probability Jansen and others are of opinion from Hesychius and Pollux that these collybistse did not lend money WHO SELL DOVES. 4*5 but only exchanged it, so that for gold they gave silver, less for greater, for foreign money, domestic, and that with interest and profit; the collybistae therefore were the money-brokers, so called from KoXkvftoc, ue., small change, which people gave for handling money. Tropologically , money changers are simoniacal persons, indeed all sinners who profane their soul, which is the temple of God, by lusts and sins, according to the words, “ Know ye not that your members are the temple of the Holy Ghost ” (1 Cor. vl 19), and, “ if any man defile the temple of God, him shall God destroy ” (1 Cor. iii. 17). So S. Jerome, Origen and Auctor Impcrfecti. And the seats in which the men and women who sold doves were wont to sit For doves were often sold by women, who being weak, and unable to stand long, procure seats for themselves, according to the saying of Martial, “ she sits in the women’s seats all day long.” It is wonderful that no one withstood one poor man, as Christ was, overturning all the gains of the priests in the temple. Whence S. Jerome thinks that this was Christ’s greatest Miracle, that He alone could “ by the stripes of one scourge cast out so great a multitude, and overturn the tables, and break the seats, and do other things which a vast army could not have done. For something fiery and starlike shot from his eyes, and the majesty of the Godhead shone in His face.* Thus far S. Jerome. Christ therefore here showed a great zeal for religion and the temple, and fulfilled the words of the Psalm (box. 9). “ The zeal of thine house hath eaten me,” as John says (ii. 17). Mystically . They sell doves who sell the grace of the Holy Ghost, as orders, priesthood, and benefices. For a dove is the symbol of the Holy Ghost Thus Origen : “ And said unto them, It is written, My house shall be called the house of prayer : but ye have made it a den of thieves. (Isaiah lvl 7.) Arab, a cave for robbers . “ For a robber,” says S. Jerome, “ and he who converts the temple into the appearance of a robber’s den is he who makes gain out of religion ; and his worship is not so much the worship of God as an occasion of business,” because forsooth, such priests, wholly 416 S. MATTHEW, XXI. bent on lucre, lurking in a place of honest appearance, the temple, as in a den, by selling at a dear rate, by usury and by other fraudu- lent arts and methods were wont to despoil foreigners and poor people, yea plunder them, as robbers do. “ For a robber," says S. Isidore (lib. x. etymoL litera Z.), “ is an infester of the ways,” in Latin latro from latendo . But latro is better derived as if from latero, he who lies in wait at the side of the way? And Varro (lib. 6 de lingua Latina ) says, “ latrones (robbers) are so called from latere, because they have a sword at their side." And Sextus Pompeius (de Verb . signif litera L.) says, “ the ancients called latrones those who fought for hire, axo \arptlac, i.e., hire, but now highwaymen are called latrones because they make their attack cL latere , or because they lurk in secret ( latenter). n There is an allusion to Jeremiah viL n, where God says, u Is this house, which is called by My name, become a den of robbers in youi eyes? Behold, even I have seen it, saith the Lord.” For these Semi-atheists thought that they hid themselves and their wickedness so that they should not be seen by God, as robbers hide themselves and lurk in caves. Observe : the Temple is called the House of God, not as though God corporeally dwelt in it as in a house (for this S. Paul denies, Acts xvii. 24), but because the temple is the place appointed for worshipping and praying to God ; in which God hears the supplica- tions of those who pray. But the Temple of Christians is called especially the House of God because Christ the Lord corporeally dwells in it in the Holy Sacrament of the Eucharist, says S. Thomas. Tropologically : the Temple is a house not for talk, nor speculation, nor drinking, nor revelling, but for prayer. Let therefore those who profane it by gossiping, by gaping about them, by acting lasciviously, by drinking, see how they will be scourged by Christ For as Bede says (in cap. 2, Joannis), “ Those things might seem to be lawfully sold in the Temple which were bought with the intention of offering them in the same Temple to the Lord ; but the Lord Himself being unwilling that any earthly business, not even that which was con- fcEVERENCfc DUE 1X> GOD*S HOUSE. 41 ? sidered honest* should be transacted in His house, drove away the unjust traffickers, and cast them all out together with the things which they sold. What then, my brethren, what do we think the Lord would do if He found people quarrelling, or listening to fables, or giving way to laughter, or entangled in any other wickedness, when He saw those who were buying in His Temple victims which were to be offered to Himself, and made haste to cast them out? 1 ’ Especially when these buyers and sellers did not lodge in the Temple itself, stricdy speaking, but only in a court of the Temple, indeed in a court common to all nations ; and yet they were cast out by Christ from thence : what then will He do to Christians who perpetrate these and worse indignities in His Temple before the Holy Sacrament? Learn from hence how great reverence is due to the Temple, such indeed as is due to God's House, for Christ calls it My house. Wherefore as a master inquires into and punishes an injury done to his house, as though it were done to himself, so also does Christ look upon an indignity done to His Temple as done to Himself, and as such punishes and avenges it Wherefore appositely does S. Augustine give the monition in his rule, “Let no one do anything in the Oratory, except that for which it was made, from whence also it hath its name.” See what has been said on Isaiah lvi. 7, and Levit. ix. at the end of the chapter.

There are eunuchs , &c. Who when they might be hus- bands, become eunuchs for Christ’s sake, says S, Jerome. Christ here speaks of three sorts of eunuchs, i. Those who are such by nature. 2. Those who have been made eunuchs artificially, that they may guard queens and noble matrons. 3. Those who have made themselves eunuchs for the kingdom of Heaven’s sake. Christ here alludes to Isaiah lvi. 3, 4, 5, where the prophet foretells that there should be such eunuchs in Christ’s church, and promises them a name better than of sons and daughters, yea an everlasting name. Made themselves eunuchs : This expression has two meanings. 1. That it is in our power with God’s grace to make ourselves eunuchs, i.e. f chaste and celibate, and to keep so by a perpetual vow. This is the force of the verb, have made themselves , signifying a moral in- ability to beget children. If it were not so, He would have said, There are who make themselves eunuchs, or who endeavour to do so. But he says, have made themselves , i.e., have taken Cram them- selves the power of generating, that is to say by a vow of continence. So S. Epiphan. (Hares. 58), S. Fulgentius (lib. de fide ad Pet.). Origen took these words literally. He mutilated himself out of his love of chastity. But he was wrong in doing so, both because such self-mutilation is unlawful, as well as because lust is not thereby quenched but inflamed. Hear S. Chrysostom: “When He says, Have made themselves eunuchs , He does not speak of the cutting off of members, but of the suppression of evil thoughts. For he who mutilates himself renders himself liable to a curse. Neither is con- cupiscence thereby assuaged, but is made more troublesome.” For eunuchs sin in thought, through the desire of lust, grieving that they cannot fulfil it. See what I have said on Eccles. xx. 2, andxxxix. 21. For the kingdom of Heaven's sake , that by continence they may merit it. So Origen, Hilary, Chrysostom, Euthymius, and S. Augus- tine (de Virgin, cap. 23). Falsely, therefore, do the heretics expound ALL HAVE THE POWER. 333 for the kingdom of Heaver? s sake to mean for the sake of preaching. As though it meant, There are some who abstain from marriage that they may be more free to preach the Gospel, or that they may be free from the anxieties which matrimony brings with it. For con- tinence is not only to be praised and desired for such reasons as those, but for its own sake ; because it is a great virtue, and because the victory over himself, by which a man overcomes lust, raises his mind to meditate upon and follow after heavenly things. Wherefore chastity makes men angels. He that is able , &c. ; Arabic, He that is able to carry it \ let him carry it. Note here the evangelical counsel of celibacy, proposed, yea counselled, by Christ to all men, though not commanded. For these words, he that is able , &c., are those of one exhorting and animating to celibacy, say SS. Jerome and Chrysostom. Moreover, it is signified that as Christ gives this counsel, it is in our power to fulfil it, if we will invoke the grace of God, and co operate with grace. Nor does the expression he that is able do away with the force of this ; for all that this means is, that continence is a difficult thing. And he who is willing to put constraint upon himself, generously to withstand lust, to mount up to the lofty pinnacle of continence ; let such an one embrace the same, let him receive it All the faithful, then, have the power of continence, not proximate, but remote So the Fathers already cited on verse n. Hear S. Chrysostom, speaking in the name of all : “ All, therefore, cannot receive it, because all do not wish. The palm is set before them : he who desires glory does not think of the labour. No one would conquer if all were afraid of danger.” Hear, too, S. Jerome (lib. i, cont \ Jovinian)'. “ The master of the games proposes the reward. He invites to the course. He holds in His hand the prize of virginity. He points to the most pure fountain, and chants, Whoso thirsteth, let him come unto Me and drink. He that is able to receive it, let him receive it” From these things it appears how foolish and carnal is Calvin's exposition, which is as follows : “ You, O ye Apostles, think that it is a good thing to live without a wife ; but I forbid any one to attempt so to do unless he is certain that he can live 334 S. MATTHEW, XIX. without a wife” For Christ does not forbid celibacy, but exhorts to it. Neither can any one be certain that he has the gift, except either he have a revelation from God — which is given to very few — or else by experience has had proof of his own continence. And how can a man be certain about his continence before he has made the trial? Still worse is what Luther taught — that it is as impossible for a man to be without a wife as to be without food or drink. No doubt it is impossible for the heretics, but not for the orthodox, who are strengthened by faith and the grace of Christ. Then were brought (Vulg., were offered) to Him. Rebuked — because they thought Christ was occupied with more important matters, such as instructing men ; and that He must not be called off to attend to little children, as not having the use of reason ; and that it was unworthy so great a prophet to busy Himself about children. For little children Luke has (xviii. 15) /Sptyi?, infants . But infancy lasts until the seventh year. Moraliter: let princes here learn from Christ, Who is the King of kings and Lord of lords, to make themselves accessible to the poor, to women and children, and graciously to hear and grant their supplications and requests. This was done by several of the Roman emperors, even of those who were heathens. Such was Titus, who, as Suetonius testifies, was wont to say, “ No one ought to go away sorrowful after talking with a prince.” And on the day when he had not done a kindness to any one, he groaned and said, “Alas! I have lost a day.” Next there was Trajan, of whom Pliny says in his Panegyric , “ Thou dost not suffer citizens to embrace thy feet, nor return a kiss with thine hand. All who approach thee come close to thy side ; and it is their own sense of modesty, not thy haughtiness, which puts an end to the conference.” And, a little afterwards : u There is no difficulty in obtaining an audience, there is no delay in giving an answer : forthwith they are heard, forthwith they receive a reply.” Then there was Alexander Severus, of whom Lampridius says : “ So great was his moderation, that no one was ever removed from his side ; he made himself so bland and affable to all men, that he used to visit pot only his friends of the first and second ranks. CHRIST BLESSES CHILDREN. 335 but the sick of even a lower degree.” Lastly, of the Christian emperors, Pacatus says to Theodosius in his Panegyric, “ When the people are waiting for you, you make it plain not only that you are willing to be seen, but easy of approach. You receive from him who is nearest to you the petitions of all your people.” Thai He would put His hands ; that by this imposition of hands He might bless them, and so implore Divine grace for them, that they might grow up to be wise and holy men. That this was an ancient practice of the Hebrews is gathered from Gen. xlviii. 14, where Jacob— extending his arms in such a way as to form the figure of a cross — blessed the two young sons of Joseph. See also Ecclus. iii. 11 : “The blessing of a father strengthens the house of sons; but the curse of a mother roots out their foundations.” From Christ has been derived the custom among Christians, that lay people, and especially children, should ask a blessing from their elders and from priests. This is the case in Belgium, where boys will run up to the priests and religious men, and ask them to sign them with the sign of the cross. They are taught to do this both by the catechists and by their parents. Remigius says this was a custom among the Jews before the time of Christ The great Sir Thomas More, the glory of England and a martyr, when he was Lord High Chancellor, publicly asked his aged father to give him his blessing, as Stapleton testifies. Moreover, the Church uses this ceremony of imposition of hands in Baptism, Orders, Penance, and whenever heretics are received into the Church. It is to pray for and obtain the gift of the Holy Ghost But Jesus said, &c. Victor of Antioch mentions five natural en- dowments why Christ has so great a love for the little ones. “ The mind of a child is pure, and free from all vicious passions. It does not remember injuries, nor meditate upon revenge. In like manner, although a child may be severely chastised by its mother, yet will it run to her before any one else, and is attached to her more than to any other woman. And if you should show it a queen with a diadem upon her head, in no wise would it prefer her to its mother clothed in rags. It would rather see its mother clothed in rags than a queen d 336 S. MATTHEW, XIX. in her royal apparel. Then a child requires nothing more than nature demands. Thus as soon as it is satisfied, it leaves it mother’s breasts. Moreover it is never grieved at the loss of those things, of which we make so great account, such as money and jewels. Lastly, it is not carried away by corporeal beauty, as other human beings are. Wherefore the Lord said, Of such is the kingdom of Heaven. Assuredly by them does He admonish us, that we should do such things by the firm choice of our own will, which little children do by natural endowment” (On Mark x. 13.) Thus Christ chose out and blessed when they were children, S. Edmund, afterwards Archbishop of Canterbury, S. Nicholas, S. Catharine of Siena, and other eminent saints. When Gelasius was a boy he found his little brother, S. Ophilus, praying in his chamber, and a company of angels talking with him. He saw them with his own eyes, and heard a voice saying, Suffer the little children to come unto Me, for of such is the kingdom of Heaven . As he became older he grew in holiness, and like a fruitful olive tree in the house of the Lord, he brought forth abundant fruit, and thus in his early youth, he passed to Christ S. Babylas, Patriarch of Antioch, and an illustrious martyr under the Emperor Numerianus, being by him condemned to death, desired that three boys, whom he had brought up in faith and piety might be beheaded before him, lest they should be led astray. He offered them to Christ as innocent victims, and said, “ Behold I and the children, whom the Lord hath given me for a sign.” Thus it is in his Life in Surius. Learn from hence with what care children ought to be brought up, and instructed, that they may remain pure, for “ the newly made jar long preserves the savour of what it first contains.” S. Basil proves the advantages of early religious training from these words of Christ He asks (in Reg. Dispuiat. interrog. 292), "Is it fitting that a master of boys living in the world should be a Brother? He answers in the affirmative. Let the Lord’s command be kept, Suffer the little children to come unto Me.” For young children go forth amongst the adult members of society, and what they have learnt in youth, they retain in old age. Children are the nursery of the Church and of the commonwealth. PERFECT VIRTUE. 337 Of such, &c. Syriac, Of those who are like them. Whence Luke adds, Whosoever shall not receive the kingdom of God as a little child , he shall in nowise enter therein. Christ's meaning here is as though He said, “It is not beneath My dignity to bless young children, because through My blessing they are made fit for the Kingdom of Heaven, whilst you, O ye adult Jews, who have often heard Me teaching are unfitted for it on account of your pride, and your other vices by which you have become callous. Wherefore in order that ye may become fit, ye must become like unto these little ones.” Hear S. Ambrose (lib. 8 , in cap . 18 Luc.): “This age is weak in physical strength, and immature in mind and judgment It is not therefore childhood which is meant, so much as the goodness which emulates childhood’s simplicity.” And a little afterwards, speaking symbolically, “ Who is the child which is to be imitated by the Apostles of Christ? It is He of whom Isaiah speaks, Unto us a Child is bom, unto us a Son is given. For it is that Child who saith to thee, Take up thy Cross, and follow Me. And that thou mayest recognise who He is — when He was reviled, He reviled not again, when He was smitten, He smote not back. Here is perfect virtue. Therefore there is in child- hood a kind of venerable character of old age, and in old age an innocent childhood.” From hence it is plain that the Anabaptists are wrong in keeping children away from Baptism, and so from Christ and the kingdom of heaven, on the ground that infants have not the use of reason, and therefore cannot believe. For although they may not have the act of faith, they may have the habit of faith. Because a habit (habitus) of faith, and grace and charity is infused into them by Baptism. They believe moreover in act by the faith of the Church, Le. y of their parents, and the faithful of the Church, who often exercise acts of faith on behalf of themselves and all who belong to them. And when He had laid } &c. The hands of Christ conferred life and salvation. The reason is because the hand is the organ of organs. Wherefore the Godhead of Christ exercised His Divine power and grace towards those whom He touched through His hands, giving them health both of body and soul, or increasing the grace given VOL. il * i 8. MATTHEW, XIX. 33 & them in circumcision, and in other ways, sanctifying them, and offering them to God, and as it were consecrating them. Whence we need not doubt that these young children who were blessed by Christ grew up to be wise and holy men, who afterwards became rulers of Churches, and propagated the faith of Christ So Francis Lucas. And behold one , &c. S. Jerome thinks that this one was the lawyer of whom Luke speaks (x. 25), and so that he came with the inten- tion of tempting Christ S. Chrysostom’s opinion is preferable, that it was a different person, and that he came with a sincere intention of asking how he could become like a little child, according to Christ’s precept, and so become a partaker of everlasting life. Wherefore he is the same person who is spoken of in Luke xviiL 18. This becomes plain by a comparison of the two passages, especially

But He answered , &c. An evil eye is an envious eye. The sense is, Since I have bestowed a favour of grace on those who came at the eleventh hour by giving them a denarius, I have done thee no wrong. The Master might have made answer to the murmurer, Those who came at the eleventh hour worked with greater grace and zeal, and accomplished more in one hour than thou didst in the whole day, and therefore merited more, as the first have received a better denarius. But it did not become the Master to contend on an equality with His servant, but rather to silence his murmuring by asserting his own right of ownership, liberality, and grace. You will object, that S. Prosper here seems to take away all merit . for {lib. 2, de Vocat. Gent . c. 5) speaking of this parable, he says : " We read that the same reward was given to all the labourers, in order that those who laboured much without receiving more than the last might understand that they had received a gift of grace, not a reward of work.” Bellarmine answers : “ S. Prosper considers eternal life is the reward which is the same and equal in the case of all the blessed : and God bestows this eternal life as a gift of grace, not a reward of works, in that sense of which S. Augustine speaks, 4 God crowns His own gifts, not thy merits;’ and therefore He willed to bestow eternal life on those who had laboured much and on those who had laboured little; that those who labour much may not glory in their own strength.” lake that thine is. Take, O Pharisee, thy wealth and honours which I have given thee in this life and which thou didst desire more 378 S. MATTHEW, XX. than eternal life; be content with them, and go thy way. But Remigius explains the words thus : “ Take thy reward, and enter into glory.” I will give unto this last (/>., the Gentiles), according to his merit, even as unto thee . But Origen says : “ Perhaps He says to Adam, Friend, I do thee no wrong, &c.” One may reasonably suppose that this last is the Apostle Paul, who laboured one hour. Others interpret: “Take thy damnation due to thee on account of thy murmuring, and go thy way to hell” So the last shall be first. According to the first sense of the parable, the last who will be the first in Heaven are the elect ; but the first who will be the last are the called only, who have not followed their calling or who have abandoned it, and are therefore damned. These are many, if they are compared with the elect, who are few (S. Matthew vii. 14). But according to the second sense, which I have given above, it is not easy to connect the latter clause^ “ Many are called, &c.,” with the first, “ so the last shall be first” Maldo- natus thus connects them : " From the particular sentence in which He said that the first should be last and the last first, He draws a more general conclusion — that not all who are called will receive a reward, because very many when called will not come.” Suarez con- siders that it is an argument a fortiori — You will riot be astonished that the first will be last and the last first, since many are called but few chosen, and therefore all the rest will be damned, which is more to be wondered at and dreaded ; for if many are called who are not saved, what wonder is it that many are called who are not first in reward, although they may obtain something? Again many, t.e., all are called to eternal life, yet He says many, because all are many and because He opposes them to the few who are elect : “ live therefore like the few,” says Cassian, “ that with the few you may merit election and a place in Heaven.” Lastly, some explain thus, many, all are called to grace and to the keeping of the commandments, but few are chosen to extra- ordinary grace, and to the keeping of the Evangelical counsels. Of this opinion are those schoolmen who hold that there are two JESUS WENT UP. 379 classes of the elect i. The ordinary class consisting of those who upon the pre-knowledge of their merits are elected to glory; the other, consisting of those who are elected to glory before their merits are pre- known, whom they call extraordinarily predestinated and suppose to be here intended, when it is said, “ few are chosen.” Among these few are the Blessed Virgin, the Apostles, and a few others ; but the former are far more numerous, and therefore of them it is, many are called. The Arabic version renders How many are called \ &c., as if the words were an exclamation of Christ moved with wonder and pity at the multitude of the called and the fewness of the elect, and consequently at the multitude of the damned. Here is brought to conclusion the narration of the events of the third year of Christ’s ministry ; for a short time after this He raised Lazarus, which event took place in March, after which in the same month and year He was crucified.

And the blind and the lame came to Him, and He healed them , that by these miracles He might show Himself to be Messiah, yea God; and so that He had been rightly honoured by the acclama- tions of the people and the pomp. For Isaiah had foretold (xxxv. 5) that Messiah would work such miracles. And they were worthy both of Christ and the Temple, and Christ substituted them for the covetous traffic in cattle.

And when the chief priests and scribes saw the wonderful things that He did, and the children crying in the Temple, and saying Hosanna to the Son of David; they were sore displeased. Both because they were envious of this glory of Christ, as because they were dis- pleased at their gains and marketings being cast out of the Temple. VOL. IL « 8. MATTHEW, XXI. 416

And said unto Him , hearest Thou what these say f And Jesus saith unto them , Yea; have ye never read , out of the mouth of babes and sucklings thou hast perfected praise f (Psalm viiL 3.) The Hebrew is TP mo*, iissadta oz 9 i.e., hast founded strength . Aquila, hast laid foundations , power ; Sixtine edition, Thou hast constituted strength ; Tertullian (Lib. de anima f cap . 19), Thou hast furnished praise; Syriac, Thou hast directed praise; Arabic, Thou hast prepared praise. This is, Thou hast proved, confirmed, made Thy power perfectly laudable, when out of the mouth of infants, not having the use of their tongues, and not yet able to give utterance, or to speak, Hiou dost express Thy praise and glory. For thou hast caused that on Palm Sunday infants with the people should cry out to Christ, Hosanna to the Son of David. S. Hilary, and Auctor Imperfectly understand by infants boys already able to speak and give utterance. With more truth S. Chrysostom, Euthymius, and Theophylact think that these were really infants unable to speak, as it is here expressly said. Whence the Syriac translates, Out of the mouth of little boys and infants Thou hast directed praise ; and therefore Luke adds (xix. 40) that Christ said, If these should be silent the stones will cry out . By this was signified that the infants equally with the boys being moved and acted upon by a Divine instinct and miracle, cried Hosanna to Christ, though they did not understand the word, yea although the infants naturally were not yet able to speak it The reason was that which the Psalmist subjoins (Psalm viiL), “That Thou mayest destroy the enemy and the avenger,” that in trutli, through the mouths of infants Thou mayest confound the Scribes and Pharisees, the enemies of Christ, and mayest teach that they are senseless, and more foolish than infants, for these acknowledge^ praise, and glorify Jesus as Christ But those latter words of the psalm Christ did not cite, intentionally, lest He should too greatly exasperate the Scribes. At the same time, Christ here intimates that infants should be early taught, as soon as they begin to speak, to utter pious words— that their first words should be Hosanna f Jesus f Maty, &c. Thus S. Jerome writes to Blsesilla, that she should teach her little daughter Paula, the grandchild of her grandmother, ORIGIN OF THE TRISAGION. 4?9 S. Paula, as soon as she began to speak, to utter and pronounce Alleluia. So our S. Francis Borgia was taught when an infant to utter as his first words, Jesus, Maria , as Ribadaneira testifies in his life. Thus the Trisagion, for example, Holy, Holy, Holy, Lord God of Sabaoth, was revealed to a boy caught up into the air at the time of an earthquake at Constantinople, which ceased as soon as the people, instructed by the boy, cried the Trisagion, a.d. 446, in the time of the Emperor Theodosius, as Damascene testifies (Tract de Trisagis). For God delights in the praises of boys, for boys (puert) are so called from purity ( puritate ), says Varro, because they are not yet come to years of puberty, and are pure like terrestrial angels. Arias Montanus (in Psalm ii.) observes, that infants in all nations utter the word rr, iah, which is the Name of God, and an abbre- viation of Jehovah ; and thus God claims for Himself the commence- ment and foundations of His wonderful Name, firmly uttered by the very mouth of infants. In like manner, Arnobius asserts that there is no man whatsoever who has not entered upon the first day of his life with the idea of God ; and that the brutes, the trees, and the stones would cry out, if they were able to speak, that God is the Lord of all things. So Plato (lid. 10, de Republ.) and Cicero (lib. 1, de Natura Deorum) teach that we share in the knowledge and praise of God with our mother’s milk. Lyra -distinguishes a threefold order of children praising God. The first are those who praise God by their deaths, not with their mouths ; such as the Innocents who were slain by Herod for Christ’s sake. The second, such as praise with their mouths rather than by their deaths, like those who sang Hosanna to Christ The third, those who both by their mouths and their deaths praised God. Such were S. Agnes, thirteen years of age ; S. Pancras, twelve ; SS. Vitus, Celsus, and others. See our Philip Barlaymont (in Paradiso puerorum , cap. 13 and 14), where he recounts the praises and oracles of God uttered by the mouths of infants. Observe : the eighth Psalm seems to be spoken literally of God’s magnificence which He shows in the creation of the universe in 420 S. MATTHEW, XXI. which He made man the lord of all things. Yet more appropriately and profoundly, according to the letter, it speaks of the magnificence of God which He manifests in the re-creation and redemption of the world, in which He has made Christ the conqueror of death and sin, and the Redeemer of the world, and the Lord of all things ; who therefore is the First Man, and the most noble of all men. This is plain — i. Because Christ here so expounds it, as S. Paul does (Heb. ii. 7). 2. Because such great magnificence as the Psalmist there celebrates does not apply so well to the misery of man — who, after his fall into sin, lost his dominion over the brutes — as it does to Christ 3. Because this passage, “ Out of the mouths of infants and sucklings Thou hast perfected praise,” applies much more clearly and truly to Christ than to any others. A like passage is Deuteronomy xviii. 18, as I have there said. For as to Maldonatus explaining it of David calling himself (in respect of Goliath, whose head he cut off) an infant, it is certain that he was not literally an infant at that time, but a spirited and warlike youth. Whence Nicephorus (on Psalm 8) says : “The Incarnation of the Word is the magnificence of God.”

He said unto Him , &c The Vulgate translator read in the Greek, ri fu ipwryc wepl hyadov ; This was S. Augustine’s read- ing, and that which S. Jerome followed in his commentary. Why askest thou me concerning good t The present reading is that given in the text Origen gives both readings. He subjoins the reason, saying — Ofie is goody God : viz., in His nature and essence. Humbly does Christ refer this praise of His goodness to God, that He may teach us to do the same. For this man had not perfect faith concerning THE FOUNTAIN OF ALL GOOD. 339 Christ, nor did he believe Him to be God. To this faith Christ de- sired to raise him by chiding him as it were. As though He had said, “ If thou callest Me good, believe that I am God : for no one is good of himself save God.” So S. Jerome, Theophylact, Euthymius. Moreover good means the same as perfect, and the perfection of a thing is its goodness. That God is perfect, S. Denis proves in many ways (de Divin, Nomin. c. io.) In God there is infinite perfection both of nature and wisdom, of power, holiness and virtue. There is therefore in Him the highest goodness, natural, moral and super- natural Wherefore He is the Fountain of all good, in whom all the excellencies of all creatures are gathered together, and infinitely more than there are in the creatures. Wherefore in God there is in an eminent degree the beauty of gold, the splendour of jewels, the savour of delicacies, the harmony of music, the pleasantness of gardens, and whatsoever there is lovely, pleasant and delicious in the creatures. Hence it is from God that honey derives its sweetness, the sun its radiance, the stars their light, the heavens their glory, angels their wisdom, men their virtue, animals their sensations, plants their life, and all other things whatsoever they have of good : yea it is to the bounty of God that they as mendicants owe their very existence, as a drop out of the ocean. In God therefore is all good, and that in a perfect and infinite degree. In God is the allurement of all love, the consummation of all desire, the satisfying of all appetite. Why then, O wretched man, dost thou wander about among these poor created goods, and with all art not satisfied ? Seek good in Him in whom is all good. Love and desire God. He alone can fully satisfy thy appetite and thy thirst : in this life through grace, but how much more in the life to come through glory : yea by Himself. For in heaven God manifests Himself that He may be beheld by the blessed as the chief good, that they may taste Him and enj oyHim. If thou will enter , &c. Calvin foolishly, if not impiously, imagines that Christ is here addressing the young man ironically, because he trusted in the works of the Law ; inasmuch as there is no road to Heaven through the keeping of the commandments, since it is 2 2 2 340 S. MATTHEW, XIX. impossible for men ; but by faith. There are here as many errors and heresies, yea blasphemies, as there are words. It is diametrically opposed to what Christ declares, and is subversive of it Hence it is plain that Calvin was not led by the Spirit of Christ but of Anti- christ See among Catholics, Maldonatus, who writes with the ex- press object of refuting Calvin and the Protestants. Let us go on to speak of what will be of more use to the orthodox. Christ here teaches that not faith alone justifies and saves, but that good works are also required, by which in fulfilling the law, we may obtain the prize of eternal life, which has been promised by God to those who fulfil the law. Calvin urges — At least Christ by the commandments of God here excludes the precepts and traditions of the Church, of Pontiffs and Prelates. I reply they are included in the fifth com- mandment, “ Honour thy father and thy mother.” For Prelates are spiritual fathers.

And Jesus going up, &c. This was the last journey of Christ to Jerusalem. From S. John xi. 54., &c., it is clear that after raising Lazarus He had departed to the city of Ephraim, to escape the hatred of the Pharisees, and now from that city on the approach of that Passover, when He was put to death by the Jews, He went up to Jerusalem according to the law. And truly He went up that He might accept, and, as it were, eagerly seize the cross and death appointed for Him in Jerusalem, and prepared by the decree of the Father for the redemption of the world.

He saiih unto Him , &c. As thyself; Syriac, as thy soul I have expounded these commandments in Deut v. 6. Christ in this place only propounded the precepts of the second table having reference to our neighbour, because in them are included the precepts of the first table concerning God. For the love of God produces love of our neighbour. For we love him for the sake of God. Wherefore the love of our neighbour flows from love of God. Again it is more difficult to love our neighbour than to love God. For who is there who does not love God, especially among religious people, such as this youth was ? The young man saith , &c. From my youth; Syriac and Arabic, from my childhood — meaning, from a child I have been brought up in God’s law, and been prevented by His grace. I have carefully kept all God’s commandments. What lack I yet t Le., of goodness : that I may become perfected therein, and have eternal lifet Not in any fashion, as all have it who keep the commandments, but surely and securely, and in large measure ; in the chief and perfect degree of happiness and glory. For Thou, O Christ, as the Master of Heavenly virtue seemest to deliver a higher doctrine concerning it than our Scribes. Tell me therefore what it is? For I covet salva VOLUNTARY POVERTY. 341 tion and perfection. S. Jerome thinks that this young man told a falsehood, for if he had loved his neighbour as himself, he would have sold all his goods, and given to the poor. But this argument is not absolutely convincing. For to love one’s neighbour as oneself is of precept : but to give all one’s goods to the poor is of counsel. And Christ, as Mark says, beholding him, loved him, and gave him this advice concerning bestowing all his goods upon the poor, that he might go on to perfectioa Jesus saitk unto him , &c. This is not an evangelical precept, but a counsel. Whence He saith, if thou wilt This is to say, I do not command, but I advise. Mark adds (x. 21), Then Jesus beholding him, loved him, and said unto him , One thing thou lackest: go thy way , sell whatsoever thou hast , and give to the poor . S. Anthony, hearing these words of Christ read at Mass, left all things, and so followed Christ, says S. Athanasius in his life. S. Prosper of Regium, who was afterwards a bishop, did the same, in the time of S. Leo, as is recorded in his Life in Surius. June. 25. Deservedly therefore S. Bernard says (in Declam an. sub initium .), “ These are the words which in all the world have persuaded men to a contempt of the world, and to voluntary poverty. They are the words which fill the cloisters with monks, the deserts with anchorites. These, I say, are the words which spoil Egypt, and strip it of the best of its goods. This is the living and effectual word, converting souls, by the happy emulations of sanctity, and the faithful promise of truth. For Simon Peter saith unto Jesus — Lo we have left all things.” Wherefore S. Jerome, by this saying of Christ, as by the sound of a trumpet constantly stirs up his own people, as well as all of us to a zeal for poverty. Whence (Epist. 150, ad Hedib .), he says, “Dost thou wish to be perfect, and to stand in the first rank of dignity ? Then do what the Apostles did. Sell what thou hast, and give to the poor, and follow the Saviour ; and follow the bare and only cross with virtue for thine only cloke.” Still more clearly does the same S. Jerome speak (Epist 24, ad Julian!), “And this I exhort, if thou wilt be perfect, if thou desirest the summit of Apostolic dignity, if to raise up the cross and follow Christ, if to take hold of the plough, 34 * S. MATTHEW, XIX. and not to look back, if placed on the top of the house, thou des- pisest thine old garments, and wouldest escape the Egyptian woman, *hy mistress, leaving the worlds pallium. Whence also Elias, when he was hastening to the kingdom of Heaven is not able to go with his mantle, but leaves his unclean garments to the world (mundo immunda vestimenta dimittii.). But this, thou sayest is a question ot Apostolic dignity, and of the man who wishes to be perfect. But why art thou unwilling to be perfect too ? Why shouldest not thou who art first in the world, be first also in the family of Christ ? ” After a little he adds, “ But if thou shalt give thyself to the Lord, and being perfect in Apostolic virtue, shalt begin to follow the Saviour, thou shalt then understand where thou art, and how in Christ’s army thou holdest the last place.” Observe: Christian perfection chiefly and primarily consists in charity ; nevertheless it is placed by Christ in evangelical counsels, as it were means and instruments suitable for acquiring charity. (See S. Thovias, ii. 2 q. 184, art. 3.) This perfection all the religious aim at who renounce all their possessions, that naked they may follow a naked Christ. Yet do not all immediately at the beginning obtain this perfection, but they tend towards it by degrees ; and by making continual progress, they at length arrive at it Hence, wisely does Climacus ( Gradus 26) make three grades of such persons — namely, beginners, those who are making progress, and the perfect To beginners he delivers this alphabet, not of twenty-four letters, but of virtues. “ The best elementary alphabet of all,” he says, “is obedi- ence, fasting, a hair shirt, ashes, tears, confession, silence, humility, vigils, fortitude, cold, fatigue, affliction, contempt, contrition, forget- fulness of injuries, brotherly love, gentleness, a simple and incurious faith, the neglect of the world, the affections kept free from all things, simplicity united with innocence, voluntary vileness.” To such as are making progress he assigns these greater precepts of virtues. “ The lot and the method of those who are progressing is victory over vain glory and anger, a good hope of salvation, quiet- ness of mind, discretion, a firm and constant remembrance of the Last Judgment, mercy, hospitality, modest reproof, speech free from THE BLESSINGS OF POVERTY. 343 all vicious affections.” Lastly, to the perfect he delivers these maxims of complete sanctity : “ A heart free from all captivity, perfect love, a fount of humility, the mind's departure- from the vanities of the world, and going to Christ, a treasure of light and Divine prayer secure from robbers, abundance of divine illumination, desire of death, hatred of life, and flight from the body.” And then he adds that “a perfect man is so holy, and so pleasing to God, that he may be the ambassador, or the patron and advocate of the world, who is able (in a certain sense) to compel God ; the colleague of angels, and is with them initiated into mysteries ; a most profound depth of knowledge, a habitation of celestial mysteries, a keeper of the Divine arcana, the health of men, a god over devils, a master of vices, an emperor of the body.” Go, sell , &c. You will ask, Why is poverty the appropriate way and instrument of evangelical perfection ? Bonaventura answers (in Apol. Pauperism ), because cupidity is the root of all evils. Cupidity, therefore, is the foundation of the city of Babylon. For of it are bom ambition, gluttony, and the rest of the vices. This cupidity Christ cuts down by poverty, and takes away riches, honours, delights, which are the food and fuel of all vices. For delicacies make the mind effeminate, and to become women rather than men. A manly strength abhors delicacies. 2. Poverty begets humility, which is the foundation of sanctity. Whence S. Francis, says Bonaventura, being asked by his disciples what virtue would most commend us to Christ the Lord, and make us pleasing to Him, replied (according to his wont) : Poverty ; for it is the way of salvation, the fount of humility, the root of perfection, and from it there spring many fruits, although they be hidden and known to but few. 3. One who is poor in spirit, since he has no other cares, gives himself wholly up to gathering virtues, as a bee to gathering honey. Thus S. Anthony, being free from the desire of riches, had an insatiable desire of virtues ; and so from one man he learned patience, from another abstinence, from another constancy, prayer, and so on. Hence the first poor religious were called Ascetics , that is, exercisers ; because they were wholly occupied in taming anger, gluttony and other passions, and in the 344 S. MATTHEW, XIX. practice of arduous and heroic virtues. Whence some of them were accustomed to take food only once in two days, others only once in three. Others scarcely slept at all, like those who lived in the monastery of the Acemeta — of those who keep vigil without sleeping. 4. Because perfection consists in the love of God and our neighbour ; and to this poverty directs us. For it puts an end to meutn and tuum, from whence all the strifes and wars arise among neighbours, says S. Chrysostom. The same removes the mind away from all care and love of earthly things, and fixes it wholly upon God. For what the Apostle says concerning a married man (1 Cor. vii. 33), applies also to a rich man : “ He that is married cares for the things of the world, how he may please his wife,** and is divided. For the rich man is divided. He divides his cares and his thoughts between God and Mammon. Poverty, therefore, makes a man superior to the world and the flesh, like an angel conversing with angels, breathing after Heaven. And such a one fulfils the words of the Apostle, “ Seek those things which are above, not the things that are upon the earth,” that he may place his whole mind and love upon God, and may be made with Him, as it were, one spirit. Per- fection, therefore, consisteth in this — that the mind be altogether abstracted from transitory things, and fixed on what is good and eternal ; that is, on God, for which poverty affords an opportunity. You will say, for this it is sufficient to leave all things in affection, which was what Abraham did, not in act I answer with S. Jerome against Vigilantius. That is one grade of poverty, and a lower one. For the highest is to relinquish all things in reality, both because such a one gives all, that is to say both intention and its effect, as also because it is not possible wholly to relinquish a thing in intention, without carrying the intention into effect For like a person lying in a bed, or sitting in a chair, if any one should secretly bind him to the chair he does not know that he is bound, until he gets up : so those who possess riches have their affection hidden, by which they are bound to them, and do not perceive it until they lose them or leave them. Thus S. Gregory records ( Epist . ante lib. Moral.) how Jhe was deceived by the world. “ There was opened to me even then PELAGTAN ERRORS. 345 that I should seek for the eternal love, but persistent habit had prevailed so that I should not change my outward life.” Go, sell what thou hast. From hence the Pelagians taught that no rich man can be saved, unless he sell his property, and give to the poor, and become poor himself. S. Augustine writes against this view (Epist. 89. ad Hilar.), teaching that this is a counsel not a precept. Whence Pelagius was compelled to retract this error of his, as S. Augustine testifies (Epist. ad Paulin.). There are three tracts which have been recently printed, bearing the name of Pope S. Sixtus. The first is concerning riches, in which the writer would prove from this passage that a believer cannot be saved unless he relinquish them, and become poor. The second is concerning works ot faith, in which he teaches that they are necessary to salvation, but that they are works of free will, not of the grace of God The third concerning chastity, that it is a work of free will, not the gift of God. From all this it is plain that the author of this work is not S. Sixtus, but some Pelagian, as the Louvain doctors and others have rightly perceived. Sell that thou hast , and give to the poor : Mark and Luke add, all things whatsoever thou hast. By these words is refuted the error of Vigilanfius and Calvin, who teach that it is better and more perfect to keep one's nches, and use them in moderation, and give to the poor according as opportunity serves, than to relinquish them all at once. S. Jerome confutes this error, (lib. cont. Vigilant.). For as S. Ambrose says, “ It is better to give the tree with its fruit than to give the fruit only.” Again, the ascetic, who gives part ot his wealth to the poor, and keeps part for himself, is neither fish nor flesh : he neither renounces the world, nor is he a secular. He is a sort of amphibious animal. Whence S. Basil said to one who took up the religious life, but reserved certain things for himself, u Thou hast spoilt a senator, and not made a monk.” Such a person does not wholly trust in God, but partly in God, and partly in the riches which he keeps for himself. Whence he is not really and entirely poor in spirit, nor does he free himself from the care, distraction and temptation, which are wont to accompany riches. Wherefore S. S. MATTHEW, XIX. 346 Anthony commanded a certain person who wished to renounce the world after this sort, that he might reserve something for himself against a time of necessity, to place upon his naked body some pieces of flesh which he had bought When he had done this, the dogs and birds, which came to snatch at the flesh, lacerated his body all over. Then S. Anthony said, “ Thus shall they who do noi renounce all things be tom by the devils." (See Rufinus, in the Live > of the Fat/iers , lib. 3, n. 68.) Wherefore S. Hilarion, as S. Jerome testifies in his Life, rejected money offered him to distribute among the poor by Orion, out of whom he had cast a legion of devils, and said, “To many the name of poverty is an occasion of covetousness : but mercy has no art No one spends better than he who reserves nothing for himself." For as S. Leo wisely says about a like matter (Serm. 12, de Quadrages .), “Through lawful use we pass on to immoderate excess, when from care of the health there creeps in the delectation of pleasure ; and the desire of what is sufficient for nature does not satisfy.” S. Gregory gives the reason d priori {Horn. 20, in Ezech .), “When any one vows something that is his to God, and something does not vow, that is called sacrifice. But when a man vows all that he has, all that he lives, all that he knows, to Almighty God, then it is a holocaust. For there are some who as yet are retained in mind in this world, and who afford help to the poor from their possessions, and hasten to succour the oppressed. These in the good which they do, offer sacrifices, because of their actions they offer something to God, and keep something for themselves. And there are some who reserve nothing for themselves, but immolate senses, life, tongue, and the substance which they have received to Almighty God. What do these do but offer a holocaust, yea rather are made a holocaust ? ” To the poor : Christ does not say, Give to your relations, or rich friends, as Remigius observes. For this is an act of natural love, by which you do not cast away your riches, but deliver them to those who belong to you, to be kept. Wherefore in this way you do not leave the world, but rather immerse yourself further in it You must THE THREEFOLD LIFE. 347 make an exception, when your relations according to their position are in need of your riches ; for then, they are reckoned poor in their own station. But give to the poor , from whom you expect nothing in return, but from God only. Therefore this is a pure act of charity and poverty, and renunciation of wealth. Origen adds, he who gives his goods to the poor is assisted by their prayers. And thou shalt have treasure, &c. By the word treasure , says Chrysostom, “ the abundance and the permanence of the recompense are shown.” And S. Hilary says, “ By the casting away of earthly riches heavenly wealth is purchased.” Beautifully does S. Augus- tine observe (Serm, 28, de Verb . Apost .), “ Great is the happiness of Christians, to whom it is given, to make poverty the price of the kingdom of Heaven. Let not thy poverty displease thee. Nothing richer can be found than it is. Would you know how wealthy it is ? It purchases Heaven. By what treasures could be conferred what we see granted to poverty ? That a rich man should come to the kingdom of Heaven with his possessions may not be : but he may get there by despising them.” Sell clay therefore, and buy Heaven : give a penny and procure a treasure. And come, follow Me: Journeying in poverty, and preaching the kingdom of God. “For many,” says S. Jerome, “even when they leave their riches do not follow the Lord. Neither does this suffice for perfection, unless after despising riches, they follow the Saviour ; that is, leave evil and do good. For the world is more easily set at nought than the will. Therefore do the words follow, Come and follow Me, Again, Folloiv Me implies the union of an active with a contemplative life. There is a threefold sort of holy life. The first and lowest is the active life. The second is the contemplative. The •third and most perfect is the union of action with contemplation, that what we derive from God by contemplation, we should afterwards teach to others. This was the life which Christ and His Apostles led. S. Ambrose gives the reason in his explanation of the title of the 39th Psalm. “Christ,” he says, “ is the end of all things, which with a pious mind, we ask for. For whether you seek for wisdom, or study virtue, or truth, or the way of justice, or the resurrection, in 348 S. MATTHEW, XIX, all things you must follow Christ, who is the Power and the Wisdom of God : who is Truth, the Way, Justice, Resurrection. After whom therefore do you strive, but the perfection of all things, and the sum of virtues? And therefore He saith to thee, Come, follow Me, i.e., that thou mayest deserve to arrive at the consummation of virtues. Therefore he who follows Christ ought to imitate Him as closely as he can ; to meditate upon His precepts, and the Divine examples ot His deeds.” Observe that in this chapter Christ gives three chief evangelical counsels, viz., of celibacy and continence, ver. 12 : of poverty, when He says, Sell that thou hast , ver. 21 : of obedience, when He says. Follow Me, , i.e., obey Me and My command : imitate My obedience even unto death.

We go up. That is, because Jerusalem, and especially the temple were on Mount Sion. Again, we go up , in order to submit to the Cross, according to that saying, “ I, if I be lifted up from the earth, &c.” Again He says “ we go up” to mark this stedfast purpose, as S. Chrysostom paraphrases, “ Ye see how I go of My free will to death ; when then ye shall see Me hung upon the Cross, think not that I am no more than man : for though to be able to die is human, yet to be willing to die is more than human.” Lastly, we go up , as if to our triumph on the citadel of Jerusalem and Calvary ; for on the cross Christ triumphed over death, sin, the devil and hell ; as the Apostle teaches, Coloss, ii., 15. 380 8. MATTHEW, XX. The Son of Man is betrayed, &c. “ For,” says Rabanus, “ Judas betrayed the Lord to the Jews, and they delivered Him to the Gen- tiles, *>., to Pilate and the Romans To this end the Lord refused prosperity in this world, but chose rather to suffer affliction, that He might shew us who have fallen by delights through what bitterness we must needs return ; whence it follows to mock , and to scourge, and to crucify .” “ The whole salvation of men,” says S. Chrysostom, “rests on the death of Christ ; wherefore there is nothing for which we are more bound to render thanks to God than for His death. He imparted the mystery of His death to His Apostles in secret, because the more precious treasure is ever committed to the more worthy vessels.” And again, “ when sorrow comes at a time we are looking for it, it is found lighter than it would have been had it come upon us suddenly.” To mock, and to scourge, and to crucify . These were the three prin- cipal parts of the passion of Christ And the third day He shall rise again. This is the honey of the resurrection in which is hidden the gall of the passion. Whence S. Augustine (He Civ . /. 18) says “ In His passion He shews us how we ought to suffer for the truth ; in His resurrection we ought to hope in the Trinity, whence He says * and on the third day He shall rise again/ ” And S. Chrysostom " This was said, that when they should see the sufferings, they should look for the resurrection.” And & Augustine adds the reason “For one death, that namely of the Saviour according to the body, was to us a salvation from two deaths* both of soul and body ; and this one resurrection gained for us two resurrections.” Morally, Christ often repeats the mention of His passion, that He might commend His love to them, and they might love Him in return, and repay love for love, blood for blood, death for death. For the Cross of Christ is the furnace and fire of love. Wherefore S. Bernard (He Quad. Heb.) says “Thou owest to Jesus Christ thy whole life, because He laid down His life for thine, and endured bitter torments that thou mightest not endure eternal torments;” and in conclusion he says, “ When therefore I have given Him all that J WHAT WE OWE TO GOD. 3»I am, and all that I can, is it not like only a drop compared to a river, or a grain of sand to a heap?” And again he says ( Tract . de dilig. Deo) “ If I owe my whole self in return for my creation, what can I add now for my re-creation, and for my re-creation in such a manner ? For it was more easy to create me than to re-create me. For He who created me at once and with a word only, in re-creating me spoke many words, and performed wonderful acts, and endured afflictions, and not only afflictions, but indignities : in His first work He gave me to myself, in His second He gave Himself to me ; and when He gave Himself He restored me to myself. For my creation and for my re-creation I owe myself for myself, and that doubly. What shall I give to God for Himself? for even if I could repay myself 9 thou- sand times over, what am I compared with God ? ” For the sake of Christ therefore we should not refuse to endure reproaches, crosses and flames ; for to Him belongs our life and all that we are, for He Himself bought and redeemed us not with gold, but with the Divine price of His own blood. S. Leo (Serm. 8, de lass.) says, “ Thy cross, O Christ, is the fountain of all blessings, by which is given to them that believe strength out of weakness, glory out of reproach, life out of death.” Then came to Him the mother , &c. Then, when they had heard from Christ that His death was at hand, and after death His Resur- rection, after which they expected the glorious kingdom of Christ ; wherefore they lose no time in making a request that they may themselves obtain the chief place in it above the other Apostles. The mother of Zebededs children . By name Salome. See S. Mark xv. 40., S. Matthew xxvii. 56. S. Mark says that the petition came not from the mother but from the sons. The petition of the mother proceeded from the petition of the sons, so that the sons spoke by the mouth of their mother. A certain thing ; saying, as S. Mark has it, we would that Thou shouldst do for us whatsoever we shall desire , for they feared that if they expressed their desire for the first place Christ would at once refuse it They wish therefore to bind Christ by a general petition, which if He granted He would be unable to refuse the particular petition. This is he manner of women. In the same way Bath* 8. MA1THEW, XX. sheba introduced her petition to Solomon to give Abishag to Adonijah in marriage, i Kings ii. 21, Solomon consented; but after- wards when she made her request known he refused, saying, Ask for him the kingdom.

Now in the morning as He returned into the city , he hungered. This, therefore, took place on the day after Palm Sunday, on Monday, the eleventh day of Nisan, the first month ; which is, according to our reckoning, the twenty-first of March. For three days afterwards (namely, on Friday in the Paschal season, which fell that year on the twenty-fifth day of March) Christ was crucified and offered up. He hungered Not with natural hunger, but with hunger volun- WITHERING OF THE FIG TREE. 421 tarily excited, say S. Chrysostom and Abulensis (qucest. 103). Fof it was morning, and Christ had supped with Martha the evening previous; so that He would not so soon again be hungry. He stirred up, therefore, this hunger in Himself, that by it He might have occasion to curse the unfruitful fig tree. Wherefore, also, He sought figs upon it, although He knew that the time of figs was not yet, as Mark has (xi. 13). For this was the twenty-first of March, as I have said, at which time there are no figs. Observe : this hunger of Christ and the withering of the fig tree were before He cast out of the Temple the buyers and sellers. For He did this on this same Monday, but after the withering of the fig tree, as appears from Mark xi 14, &c., where he assigns the actions of Christ to the several days on which they were done.

And when He saw a fig tree in the way , He came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. Christ cursed the fig tree, and dried it up, that He might manifest His power, by which He was able in like manner to destroy and wither up the Scribes and the Jews, His enemies, if He wished ; and to show that He would shortly suffer the Cross and death at their hands, not against His will, but voluntarily. Note that this curse of Christ was not done proprie, but by catachresis , abusive . For this malediction only signifies that Christ prayed for evil — i.e., withering for the fig tree — which it is lawful, especially to Christ, for a sufficient reason to pray for, for inanimate things ; for to Him belong all the trees and farms of all men. See what has been said (Jeremiah xx. 14, and Job iii. 1). In like manner, S. Francis cursed a juniper tree planted by blessed Juniper, one of his first companions, in punishment of his disobedience. From thenceforward, this tree did not grow a nail’s breadth after the day in which it was planted in the ground. This tree is still visited at Carinula, or Calenum, a town of Campania Felix, near Mondrago- nium, in a monastery of the Friars Minor. For blessed Juniper was busy planting this tree, and being called by S. Francis, he delayed obeying the call until he had finished his work. S. Francis cursed S. MATTHEW, XXI. 422 the tree because it had been an occasion and object of disobedience, and bade it grow no more ; and so it straightway happened that the tree obeyed the saint, in order to teach men the evil of disobedience. So Wadding (in Annal. Minorum , a*d. 1222, num. 11).

And when the disciples saw it \ they marvelled, saying , Haw soon is the fig tree withered away l The Vufg. omits fig tree 9 which is found in the Greek end Syriac. This took place on the following day, for Christ on the Monday returning from Bethany to Jerusalem cursed the fig tree : after that He cast out the buyers from the Temple, and taught there : in the evening He returned from the city to Bethany : on the Tuesday morning, as the disciples were returning with Him from Bethany to Jerusalem, they saw the fig tree dried up, and then they cried in wonder, How immediately is it dried up l That this is the order in which the events happened is plain from Mark xi. 19, 20. Symbolically : Christ cursed the fig tree, because a fig was the tree which God forbade, of which Adam ate, and ruined himself and his posterity, as the learned men whom I have cited (Gen. iL 9) think with probability. Allegorically : the withered fig tree denotes the Jews, who when Christ came, being unbelieving, lost the sap of faith and grace, and so bring forth no fruits of good works. Thus Origen. Tropologically : the fig tree, full of leaves but without figs, denotes believers who have the leaves of a profession of the faith but lack the solid fruit of virtues, and so will be cursed by Christ Thus Origen.

And He said unto her, &c Christ wisely refuses the general petition, and would have her express it particularly, lest she should be asking for something foolish and unworthy, which He foresaw she would do, in order that He might teach us to do like He did. She said to Him , &c. S. Chrysostom says, “ They wished, since they had heard that the disciples should sit upon twelve thrones, to obtain the primacy of that seat, and they knew that they would be preferred before the rest with the exception of Peter ; but fearing that Peter was preferred before them, they dared to say, ‘Grant that one of us may sit on Thy right hand and the other on Thy left*” We may learn from this how bold and blind and insatiable ambition is to which she incited these two Apostles, because they had seen that in the Transfiguration which was the beginning of Christ’s kingdom they were preferred by Christ to the other Apostles. But the mother is to be excused because she makes her request of Christ, her kinsman according to the flesh, for her sons whom she loved, even more than herself. So S. Jerome says, “The mother asks this from womanly error, and affectionate piety, not knowing what she was asking." In the same way or manner S. Chrysostom excuses her sons. “ Let not any one,” he says, “ be disturbed at our saying that the Apostles were so imperfect, for the mystery of the Cross had not yet been consummated ; the grace of the Spirit had not yet been infused into their hearts. Wherefore if you wish to learn what their virtues were, consider what they were after the Spirit had been given, and you will see that all restlessness of mind was removed from them. For this reason only their imperfection is made known that you may perceive clearly what they were suddenly made by grace.” Ye know not what ye ask. Because ye know not, in the first place, of what sort My kingdom is— namely, a spiritual and heavenly one, BISHOPS AND PRINCES, STEWARDS. 383 not a carnal and an earthly one. Secondly, because ye are asking for the triumph before the victory ; 44 for the kingdom of Heaven suffereth violence, and the violent take it by force.” Thirdly, because you suppose that this kingdom is given by right of blood to those who seek it, whereas it is given only to those who deserve and strive. Let bishops and princes, then, follow this example of Christ, and make answer to their friends, their sons, and to importunate women, when they ask them for prebends, dignities, and appointments for which they are unfitted, 44 Ye know not what ye ask.” My prebends and appointments are not mine to give as I please, and because I so choose, to my relations and servants ; I am a steward, not an owner; God will require an exact account of my stewardship. For great is the injury to Christ and His Church, and it is the cause of many evils, if appointments and benefices are given on account of relationship and friendship, to unworthy persons. Ye know not what ye ask. First, because ye think that My king- dom is an earthly one, and one of outward show, like that of David and Solomon ; whereas it is spiritual and heavenly. So S. Chrysos- tom says : 44 He says this to show that they were seeking nothing spiritual.” Secondly, because they were asking for what had already been promised — namely, to sit with Christ, and with Him to judge the twelve tribes of Israel. So S. Hilary : 44 They know not what they ask, because there was no doubt about the glory of the Apostles, for His former discourse had made it clear to them that they should judge the world.” But among these thrones they seemed to have asked for the first, and the next to Christ, though they had not yet been specially promised by Christ to them. Thirdly, because they were asking for what exceeded the measure of their gifts and merits. Bede says : 44 They know not what they ask when they ask for a throne of glory which they had not yet merited.” For the first thrones in Heaven belong to those who are of greater — yea, of the greatest — merit Fourthly, because they were asking at an unsuit- able time, when the Passion of Christ was at hand. As S. Chrysos- tom says : 44 Ye speak of honour, but I speak of labours and toil ; for this is no time for rewards, but rather for slaughter, battles, and 3«4 S. MATTHEW, XX. perils.” Fifthly, because they were asking for what was contrary to their vocation ; for they were called to follow Christ in His poverty and cross, not to strive after honours. Sixthly, because they ought to have sought for the labours of the cross, by which they might merit honours. Seventhly, because they asked to sit on the left hand as well as on the right For those condemned in the judgment will stand on Christ's left hand ; which is, says S. Chrysostom, as it were to say, “ I have called you to My right hand, and you wilfully are hastening from My right hand to My left” But this is a mystical meaning ; the most suitable meanings are the first, the third, and the sixth. Art ye able , &c. Through the Cross and Passion the way hes for Me to My kingdom, therefore the same way might be trodden by you if you desire it S. Bernard says, that “ Christ like a good and wise physician first drank the draught Himself which He was pre- paring for His own, He underwent His Passion and Death, and so He became immortal and impassible ; thus teaching His own how they might confidently drink the draught which produces soundness and life.” S. Chrysostom and Theophylact say that Christ called His Passion a cup, because He so willingly endured, and, as it were, drained it, as a thirsty man would a cup of wine. In Scripture, and among profane writers, the cup signifies the lot, whether good or evil, which God appoints, and as it were adminis- ters to each man. S. Cyprian, understanding martyrdom by the cup, says, “A fiercer conflict is now at hand (for God had revealed to him that the Valerian persecution was coming), for which the soldiers of Christ ought to prepare themselves with firm courage, considering that for that very reason they daily drink the cup of the blood of Christ, so that they may also themselves be able to shed their blood for the sake of Christ.” For at that time they used to communicate daily, and that under both kinds, bread and wine. S. Chrysostom remarks how “Christ encourages and draws them on by the way in which He puts the question. For He did not say, can ye shed your blood, but can ye drink the cup t Then, drawing them on, He says, DRINKING THE CUP. 385 which I shall drink of, so that by sharing with Him in His labours they may be rendered more ready to undergo the same.” Christ also calls His Passion a baptism, because in it He was wholly immersed and plunged, i.e., He died. They say , We are able . John and James seem to have understood the meaning of the cup ; and yet as they had shown their ambition in asking for the primacy, so they rashly answer, that they can drink the cup, whereas, in truth, they could not yet do so ; but after- wards they were able, through the grace of Christ given by the Holy Ghost on the Day of Pentecost.

where it is said that when he had heard Christ’s doctrine concerning perfection, If thou wilt be perfect go and sell what thou hast, and give to the poor , he went away sorrowful because he was rich. But this is evidence that he had asked these things of Christ from a sincere desire of salvation. Good Master : This is a common Hebrew form of salutation by which persons sought the good will of a doctor or prophet As though they said, “ Rabbi, I know that thou art good, both as a man, and as a doctor and a prophet, who teachest us those things which are indeed good, and which lead to happiness. Tell me therefore what special good thing shall I do, that I may obtain the chief good in Heaven ? ” He plays upon the word good.

When the young man heard ’ &c. Wisely says S. Augus- tine (Epist. 43. ad Paulin), “ I know not how it is that when super- fluous earthly things are loved, the more acquired the more they bind. Wherefore did that young man depart in sorrow, except be- cause he had great riches? For it is one thing to be unwilling to incorporate with yourself what you have not ; it is another thing to tear away what has been incorporated. The former may be repudi- ated as something not belonging to you : divesting yourself of the latter is like cutting off your limbs.” In the Gospel according to the Hebrews which Origen cites, there is here a considerable addi- tion. It is as follows. “ Another of the rich men said unto Him, Master, what good thing shall I do that I may live? He saith unto him, Man, keep the Law and the Prophets. He answered Him, I have done this. He said unto him, Go and sell all that thou possessest, and divide amongst the poor, and come, follow Me. But the rich man began to scratch his head, and it pleased him not And the Lord said unto him, How sayest thou, I have kept the Law and the Prophets ? For it is written in the Law, Thou shalt love thy neighbour as thyself, and lo, many of thy brethren, the sons of Abraham, are clothed in filthy garments, and perish of hunger, and thy house is full of many good things, and there goeth not out of it anything whatsoever unto them. And He turned THE NEEDLE^ EYE. 349 and said unto His disciple Simon, who was sitting by Him, — Simon, son of Jonah, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of Heaven.”

And all things whatsoever ye shall ask in prayer , believing, ye shall receive . Believing , i.e., if ye shall believe and be confident that ye shall obtain those things from God, according to James L 6. “ Let him ask in faith, nothing doubting.” See what is there said. Well speaks S. Bernard (Serm. 15 in Psal. Qui habitat ), expounding tropologically the words of God to Joshua, chap. i. “ Whatsoever place your foot shall tread upon shall be yours.” “ Your foot,” he says “ is your faith, and let it go as far as it will, it shall obtain, if so be that it be fixed wholly upon God, that it be firm, and stumble not.” The reason d priori is the liberality and munificence of God, which does not suffer itself to be surpassed by our hope, but far sur- passes and transcends it.

And He saith to them, &c. Christ here foretells the martyrdom of James and John. For S. James, preaching Christ more fervently than the other Apostles, first suffered martyrdom for Him, being slain by Herod with the sword. S. John also drank of this cup when he was plunged by Domitian, at Rome, before the Latin Gate, into a cauldron of boiling oil, and came forth renewed in strength ; so that by a new miracle he was a martyr by living rather by dying. Again, not only Prochorus, S. John’s disciple, in his Life of S. John (the truth of which is rightly suspected by Baronius), but also S. Isidore declares that S. John really drank the cup of poison, but that he also drank it without harm ; whence also he is generally repre- sented in pictures holding a cup. And, lastly, we may say that the whole life of S. John was a continual martyrdom, for he lived a very long time after all the Apostles, to the year of our Lord 101 ; and this long absence from Christ, his beloved — after Whom he was continually longing— was a lengthened martyrdom to him, as it was also to the Blessed Virgin, to whom he had been given as a son by Christ on the Cross. Again, S. John underwent a special martyrdom while he stood with the Blessed Virgin by the Cross on Mount Calvary, and beheld Christ — his Life, Whom he loved more than his own life —suffering the bitter pains of the Cross for three hours. But to sit on my right hand, &c. The Arians thought that it is here said that it was not in the power of Christ to give this, but of VOL. IL C C 386 S. MATTHEW, XX. the Father, and consequently, that Christ was not equal (Greek, bfioovaioc) to the Father 3 but they are in error. For Christ is here putting an antithesis, not between Himself and the Father, but between James and John (who were ambitiously seeking the first place in His kingdom) and those to whom it of right belonged. The point of the argument lies in the word you, which is read in the Vulgate, though not in the Greek and other versions. Whence Remigius says : “ It is not Mine to give to you — to proud men, such as you are, but to the humble.” Again : It is not Mine to give to you as My kinsmen according to the flesh 3 for it is given not to the person, but to the life (as S. Jerome says), not from favour, but according to merit Mark, that Christ does not grant what these two ask for, that the rest of the Apostles may not be provoked through being excluded; nor does He refuse it, so as to make these two sad. So S. Jerome : “ He said not, 1 Ye shall not sit there/ that He might not discourage the two brethren 3 neither did He say, * Ye shall sit there/ that He might not stir the others to anger 3” but by holding up the prize before all, He might encourage all to strive for Him. So a just king, presiding over a contest instituted by him, if his kinsmen and friends should come to him and say, “Give us the prize,” justly makes answer — “ It is not mine to give the prize to you, but to those for whom it is prepared and decreed, namely, to those who strive in the contest and gain the mastery.” Again it is clear from S. Luke xxiL 29, 30, that this kingdom is Christ's to bestow. I appoint unto you a kingdom as My Father hath appointed unto Me, that ye may eat and drink at My table in My king- dom, and sit on thrones judging the twelve tribes of Israel. Christ, however, says here that it belongs rather to the Father, both because as man He was always subject to the Father, and also that by giving them a proper reason He might send them away from Himself and refer them to the Father, so that they might humble themselves before Him 3 and be prevented by shame from asking for it 3 and also lastly because as wisdom and works of wisdom are proper to the Son and works of goodness to the Holy Spirit, so works of power WHO HAVE THE HIGHEST PLACE. 387 and providence, to which it belongs to predestinate men to the king- dom, are proper to the Father. But to these for whom it is prepared of My Father The interpre- tation of Euthymius is narrow, who explains those as being Peter and PauL Narrower still is the interpretation of Hilary who says that Moses and Elias are meant ; for he thinks that the Transfiguration is alluded to in which Moses and Elias saw the glory of Christ in His kingdom and shared in it Narrowest of all is the interpretation of S. Chrysostom, who says that the place on the right hand and on the left will be given to none ; because no one, he says, can be exalted to the right hand of Christ, since He alone sits at the right hand of the Father. But these interpretations are too narrow, for Christ speaks generally of all the elect Wherefore the highest places in the kingdom of Heaven are prepared by God for those who after striving most earnestly gain the victory. Wherefore by the right and left hand are to be understood pre-eminence in the kingdom, which will be granted to those who are first in humility, charity, patience, and zeal in preaching the Gospel. The Abbot Athanasius, we read, was caught up into Heaven and heard the choirs of the blessed singing the praises of God, and when he would join their company he heard a voice which said to him “ no one enters here who has lived carelessly, go thy way, strive diligently, and despise the vanities of the world.” It is also related of the holy Furseus (Bede, Hist Ang. lib . 3, cap . 19) that he was caught up to Heaven and heard the angels and saints singing. “ They shall go from strength to strength: unto the God of gods shall they appear in Sion.” Let us advance therefore from strength to strength, and we shall ascend from glory to glory, from angels to Cherubim and Seraphim, from the lowest to the highest throne in Heaven. And when the ten heard it, &c. You will ask how it was that the other Apostles heard the request of the two brethren. The most probable opinion is that of Francis Lucas, who says that Salome and her sons spoke privately with Christ, but that He answered so that the rest should hear what He said and understand from His answer what the two had asked for. For He knew that they were C C 2 3«3 S. MATTHEW, XX. all suffering from the same disease of ambition, and He wished to heal them all Also since they were infected with the same desire, they detected the desire of the others : for every one measures others by himself, and imagines that they have the same desires and ambition as himself. The ten were not so much displeased at the ambition of James and John as troubled with the fear that they would be placed after them ; for they too desired the first place ; so dogs, though at other times friendly, are angry and snarl at each other when they are gnaw- ing the same bone. Ambition indeed begets envy, and envy begets anger in him who desires the same honour lest it be taken from him by another. SL Basil, in his homily against envy, mentions an effectual remedy against this vice, “ not to set a high value on anything belonging to this world, such as wealth or glory ; for he who has succeeded in subjecting all worldly things to his reason, and has devoted himself to the pursuit of the true beauty and honour, will be very far from esteeming any one happy, or to be envied on account of any worldly advantages ; and he who is of such a spirit as never to admire any- thing belonging to this life will never be under the dominion of envy ." Ye know that the princes of the Gentiles , &c. Christ here does not find fault with the civil or ecclesiastical power which is exercised by princes and bishops, as the Anabaptists maintain; for this is needful in every commonwealth for good government A tyrant does not care for the interests of those under him, but consults only his own advantage and honour. Whereas true princes seek the good of their subjects, and are the servants rather than the lords of the commonwealth, as Aristotle says. And they that are great, &c. That is, they rule imperiously, and exercise an irresponsible power over those subject to them. It shall not be so among you, &c. The Vulgate reads in verse 27, will be your servant, and with it agree the Syriac, Egyptian, and iEthiopic versions. In these words Christ teaches not so much the way and means by which a man may obtain the primacy in the DUTY OF A PRIMATE. 389 Church as how one who is a primate ought to behave himself in the Church, namely as the least of all ; and by setting before them this rule of humility He deters the Apostles from ambitiously seeking the chief place. It is plain that this is the meaning because this verse is in antithesis with the preceding : for He contrasts His own gentle, benignant and wholesome rule with the imperious and tyrannical authority that is exercised over the Gentiles. S. Gregory {Pastor, part 2, c. 6 ), teaches how a prelate ought to unite authority with gentleness, and act with authority against the refractory and with gentleness towards the obedient, “ Let a ruler,” he says, “be a com- panion in humility to those who do well, but let him be firmly opposed with a righteous zeal against the faults of delinquents.” At the same time Christ shows in these words by what way we ought to advance towards the highest place in Heaven, namely, by the way of humility. And for this reason the Pope prefers this title, Servant of the servants of Christ. This is what S. Peter, the Vicar of Christ, taught the pastors of the Church, “ Feed the flock of God, which is among you, &c. (1 Epist. v. 2.) Likewise on account of this saying of Christ S. Francis wished the prelates of his Order to be called ministers and brothers minor (minorite friars), both that he might employ the very words of the Gospel, which he had promised to observe, and that his disciples might learn by their veiy name that they had come to the school ot Christ to learn humility. For Christ, the Teacher of humility, that He might give His disciples a perfect rule of humility said, “ Whoso- ever will be chief among you let him be your minister, &c.” Even as the Son of Man, &c. S. Francis Xavier furnished a rare example of this humility of Christ, and recalled it to this age when it had, as it were, gone out of fashion. For when he was appointed by the Pope Apostolic Legate of India, he would have no servant^ although the Viceroy of the King of Portugal offered him several, and urged him to accept them ; but he ministered to all, both in bodily and spiritual services. He used himself to hear the con- fessions of the sick, and comfort the sorrowful ; he used to administer medicines to the sick, and cleanse their bodies and wash their 390 S. MATTHEW, XX. bandages, and catechise the ignorant and children ; and besides he used to attend to and feed the horses of his companions : and when some one said that these things were unworthy of an Apostolic Legate, he answered that there was nothing more worthy than Christian chanty and humility which became all things to all men that it may gain all : which Christ through His whole life continually enjoined by word and deed So that by this conduct he did not lose, but increased his authority. Moreover Christ himself while on earth had not even one servant, but made himself the servant of alL S. Chrysostom {Horn, 40, the Epis . to the Cars.) says, “ Listen to Paul ; these hands , he says, have ministered to my necessities and to them that were with me That teacher of the world, and man worthy of heaven, scrupled not to serve innumerable mortals \ while you think it a disgrace unless you have your herds of servants in your train : not seeing that this is a great disgrace to you. God gave us hands and feet that we might do without servants. What is the use of crowds of servants?” A ransom for many . Not as if Christ died only for the predesti- nated, as the heretics formerly called Predestinarians, and Calvin, in recent times, maintained : for that Christ suffered and died for all men & Paul clearly teaches (2 Cor. v. 14. and 1 S. John Epist. il 2). The words for many are put for all \ Euthymius says, because these all were not few but many. So many is taken for all in this chapter v. 16, and chapter xxvi. 28, and Romans v. 19, and elsewhere. Or for many ; because although Christ died for all, and obtained for all and bestowed upon all means sufficient for salvation, yet the fruit of His death, and salvation in its completeness falls to the share of the just only and those who persevere until death in righteousness. So S. Jerome, Maldonatus and others. And as they departed from Jericho . Christ was going from the city of Ephrem, through Jericho which which lay between, to Jerusalem —to the death of the Cross. Jericho w.is distant from Jerusalem one hundred and fifty stadia, and from Ephrem on the Jordan sixty stadia, according to Josephus. The journey to Jericho is easy and along a plain, but from Jericho to Jerusalem it is mountainous, steep and difficult THE TWO BLIND MEN. 39 * Jericho in Hebrew is derived from rrn, the moon, because it is of the form of the moon, or from rm, odour or scent, because the balsam, a plant of very sweet odour, grows there. Symbolically . Rabanus says that Jericho, which is interpreted “ the moon," denotes the infirmity of our changefulness and mortality, and therefore these blind men were found there. Again S. Gregory (Horn. 12, in Evangel ) says, “ Jericho is interpreted * the moon/ and the moon in Scripture is put for the infirmity of the flesh. While therefore our Creator is drawing nigh to Jericho, the blind man is returning to the light; because while Divinity takes upon itself the infirmity of our flesh, the human race regained the light which it had lost” Mystically . Origen says, By Jericho is understood the world into which Christ descended. Those who are in Jericho know not how to escape from the wisdom of the world, unless they see not Jesus only coming out of Jericho, but His disciples. This when they saw, great multitudes despised the world and all worldly things, that under the guidance of Christ they might go up to the Heavenly Jerusalem.” Behold two blind men, &c. Tftis is the same history that S. Mark relates (chap. x. 46) ; he mentions only one blind man, Bartimseus. S. Augustine (lib. 2 de cons. Evang. ch. 65) says that there were two blind men, one of whom was very well known in that city; “for Bartimaeus, the son of Timaeus,” he says, “had sunk from great wealth, and was now sitting, not only as blind, but as a beggar. For this reason then Mark chose to mention him alone, because the restoration of his sight procured fame to this miracle in proportion to the notoriety of the fact of his blindness.” Moreover, S. Augustine, Jansen, and others, are of opinion that this blind man was not the same as the one of whom S. Luke speaks, ch. xviii. 35, because S. Luke says that he was healed as they drew near to Jericho, while this one was healed as they came out But since S. Luke's narrative agrees in all points with that of S. Matthew and S. Mark, we must suppose that it was one and the same blind man whose prayer to Christ for the restoration of his sight was not % 39 * & MATTHEW, XX. heard on account of the crowd, and Christ made as though He heard him not, that he might quicken his faith and hope, and th en on the following day he repeated his prayer as Christ went out and obtained it So S. Ambrose, Maldonatus, and others explain it Allegorically . Origen and S. Ambrose say that the two blind men were Judah and Israel, who before the coming of Christ were blind because they saw not the true Word which was contained in the law and the prophets. But Rabanus, with S. Augustine, says that they were the Jews and the Gentiles, for they were both ignorant of the way of salvation. But S. Chrysostom understands them of the Gentiles only, who are descended partly from Ham and partly from Japhet TVopologicaUy , by the two blind men we may understand the two- fold blindness of the affections and of the understanding. Have mercy on us, &c. That is, “0 Messiah, of whom the prophets foretold that He should be bom of David : it is a mark of the Messiah to have mercy on the miserable, and to give sight to the blind (Isaiah xxxv. 5). We believe that Thou art the Messiah ; therefore give us sight that all may know that Thou art the Messiah, and may believe and worship Thee.” The multitude rebuked, &c. That they being mean men should not disturb Christ, who perhaps was teaching ; or delay Him on this journey. So Euthymius. Mystically: S. Gregory (Horn. 2 , in Evang.) understands by the multitude the crowds of carnal desires, which before Jesus comes to our heart, by their temptations dissipate our meditation, and drown the voice of the heart in prayer. But they cried the more, &c. Because there was need of a louder cry that they might be heard by Christ above the noise of the crowd. Morally . S. Augustine (de Verb . Dom. Ser. 18), explains it thus, " Every Christian who has begun to live well, and to despise the world, at the commencement of his new life has to endure the censures of cold Christians, but if he perseveres, those who at first hindered him will soon comply.” The fear of man then must be HEALING THE EYES OF THE HEART. 393 overcome by one who wishes to serve God. The first virtue of a Christian, as S. Jerome says, is to despise and to be despised. S. Hilary says, “ Faith, when it is called, is the more inflamed, and so in the midst of dangers it is secure, and in the midst of security, it is endangered.” And Jesus stood still , &c. S. Jerome says, “Jesus stood still because they being blind could not see their way : about Jericho there were many pits, crags, and steep places, therefore the Lord stands still that they might come to Him.” S. Gregory (Horn. 2, in Evang.) interprets symbolically , “to pass by is the property of the human nature, to stand still of the Divine. The Lord as He passed by heard the cry of the blind man, but when He restored his sight He stood stilL Analogically, S. Augustine (Lib. 1. quoest. Evang. c. 8 ), “ Faith in His temporal Incarnation prepares us for the understanding of things eternal ; for things temporal pass by, but things eternal stand still.” And called them. S. Jerome says : “ He commands that they be called, that the multitude may not hinder them ; and He asks what they would, that by their answer their necessity may be made clear, and His power be known in their healing.” What will yet He was not ignorant of their desire, but though He knew it, He wills to hear their confession of it. They say unto Him, & c. Nothing is naturally so much desired by man as to see ; so that to see seems like life, and not to see like death and continual sorrow. S. Augustine, writing on these words, says : “ The whole object of life is the healing of the eyes of the heart so that we may behold. To this end the sacred mysteries are celebrated, the Word of God is preached, the moral exhortations of the Church are made — that is, those which pertain to the correction of morals, and to the renun- ciation of this world ; not in word only, but by a change of life. To this end the Divine Scriptures direct their aim, that our inward eye may be purged from that thing whatever it is which hinders us from beholding God.” 394 S. MATTHEW, XX* Let the man, then, who is blinded by sin and concupiscence say. Grant me, O Lord, to see the baseness of sin, the vileness of con- cupiscence, the worthlessness of pleasure, the fierceness of hell-fire ; the beauty of virtue, the blessedness of Paradise, the eternity of glory ; so that I may despise all concupiscence, and aim at the prac- tice of virtue. So Jesus had compassion on them . S. Jerome says : “Jesus con- sidering their ready will, rewards it by fully granting their desire. Whence He says in another place, Whatsoever ye shall ask in prayer, \ believing^ ye shall receive" And they followed Him . “ These blind men,” S. Chrysostom says, “ as before this bounty they were persevering, so after receiving it they were not ungrateful;” for, when healed, they offered a good service to Christ in following Him. For this is what God requires of thee— “ to walk circumspectly (Vulg., sollicitum) with thy God.” 3V5

And when he was come into the temple , the chief pnests 4*4 & MATTHEW, XXL and the elders of the people came unto Him as he was teachings and said , By what authority doest thou these things t And who gave thee this authority t By what power ( Vulg .), Greek, Hovai^, i.e., authority ; meaning, “ Who gave Thee right and authority to teach in theTemple ? to cast out of it the buyers and sellers ? and to call the people together to acclaim thee by Hosanna as the Teacher and the Messiah ?

And again I say unto you , &c. The Arabic is, the entering of a camel into a needle's eye is more easy . And again , the Gr. TrhXiy 8i, i.e., but again. Christ, in giving this addition, as it were corrects what he has just said : “ I have said that it is a difficult thing for a rich man to be saved, now I add something more, that it is easier for a camel to pass through the eye of a needle than for a rich man to enter Heaven.” By rich man , Remigius understands one who trusts in riches, who places all his hope in them, which is what many rich men da More simply you may take it to mean any rich person. You will ask, What is the meaning of camel in this passage, and* how could it pass through a needle's eye ? Some, with Theophylact, understand in Greek a sailor’s cable, which is aiqiqXoc, a camel. Some, with the Gloss, understand a gate of Jerusalem ; which, because it was very low, was called the camel, because it was neces- sary for him who entered through it to stoop down and bend like a cameL But I say that the tall and hump-backed animal, which is com- monly called a camel, is here meant So the Syriac, Arabic, Origen, SS. Hilary, Jerome, Chrysostom, and others, passim. Whence note that it was a proverb among the Jews, when they wished to signify that a thing was impossible, to say, “A camel will more easily pass through a needle’s eye, than such a thing will be.” Whence the Talmudists use such a proverb even now, as Caninius testifies (in nom. Hebr. N. Test.). Similar proverbs, signifying that a thing is impossible, are the following : “ More easily will a tortoise outstrip a hare.” “A wolf might take a sheep to wife first” “ A locust will bring forth an ox sooner.” “ A tortoise will vanquish an eagle.” “The earth will take to itself wings.” “ Rivers will run up- hill.” “ More easily might you hide an elephant under your arm.” “You will fly without wmgs first” “A beetle will more readily 350 S. MATTHEW, XIX. make honey.” “ The sky will fall first” “ The sea will more easily produce vines.” “Words will be wanting to a woman sooner.” “ More easily may you feed on wind.” Moreover, there is an hyperbole here. That is called impossible which is exceedingly difficult. Whence, that a rich man should be saved, which Christ here says is impossible, in the verse preceding He said was difficult. As S. Jerome observes, “ Not impossibility is declared, but infrequency is shown.” So too Jansen, Maldonatus, and others. Thus, in the twelfth verse, He said, He that is able to receive it, let him receive it. It means, some cannot receive, i.e., with difficulty receive the counsel of celibacy. And Jeremiah says (xiii 23) : " If the Ethiopian can change his skin, or the leopard his spots, so too may ye do good when ye have learnt evil.” ( Vulg.) And yet this might be done, though it would be difficult So it is as impos- sible — that is to say, difficult — for a rich man to be saved, as it would be for a camel to go through the eye of a needle. And yet, speaking absolutely, such a thing could take place : if, for example, the camel were cut up into the minutest particles, each one of which was passed separately, though slowly and laboriously, through the needle’s eye. Or if some needle were made great and thick, that it should be like a tower or a pyramid ; for then its eye would be ol sufficient size for a camel to pass through it whole. Lastly, Emanuel Sa, by the eye of a needle, understands what a needle has, or what a needle does, for it is possible to make with it by degrees an immense aperture. Again, you may take impossible here in a strict sense. For that a rich man should be saved is impossible with men : but it is possible with God, as Christ says in verse 26. That is to say, it is impossible by natural strength, but by the power of the grace given by God it is possible. Just as that a camel should pass through the eye of a needle is possible by the power of God. That this is possible with God is plain from a similar case; namely from the quantity of the body of Christ, which in the Eucharist is wholly contained in a very small Host, yea in every particle of it For if God is able to place the whole body of Christ in a particle of a ALLEGORICALLY EXPLAINED. 35] consecrated Host, He is able also to make a camel pass through the eye of a needle. Appositely and elegantly says Francis Lucas, a rich man puffed up and swelling with his riches, on whose back great burdens of wealth are pressing is compared to a came/, and the strait gate, by which we must enter into life to the eye of a needle, that you may understand that those who abound in riches, and are swelling with pride and disdain in too great a degree to allow themselves to be reduced within those narrow bounds in which God confines His own people are meant I have given many analogies between a camel and a rich man in Ecclus. xiiL n. By this similitude of a camel and a needle Christ signifies that his riches are not so much an advantage to a rich man, as an impediment to virtue, and the kingdom of heaven. Wisely therefore did He counsel the young man that he should give his wealth to the poor, and as a poor man follow Christ who was poor. Mystically . Isaiah prophesied that camels , Le., rich men, laying aside by the grace of Christ the hump of their pride, would enter into the Church through the eye of a needle, i.e., through the straits of humility and the evangelical law (lx. 6). “The company of camels shall cover thee, the dromedaries of Midian and Eplia.” Hear S. Jerome, “ Such was thy mother Paula of saintly memory, and thy brother, Pammachias, who through the eye of a needle, that is by the strait and narrow way which leadeth unto life, passed, and with their burdens leaving the broad way, which leads to Tartarus, carried whatever they had as the Lord's gifts, according to the saying, “ the ransom of a man are his riches," for the things which are impossible with men are possible with God." Allegorically, S. Augustine {lib. a, quasi, cap. 47), and S. Gregory {lib. 35, Moral. 17), by camel understood Christ and by the needle, His Passion. Thus, it is more easy that Christ should suffer for the overs of the world, than for lovers of the world to be converted unto Christ Hear & Gregory, “ A camel passed through the eye of a needle when our Redeemer entered through the straitness of His Passion, even unto the enduring of death. This Passion 35 * S. MATTHEW, XIX. was like a needle, because it pricked His body with pain. But more easily could a camel pass through the eye of a needle than a rich man enter into the kingdom of heaven, because unless He had first shown unto us by His Passion the pattern of humility, by no means would our proud rigidity have bowed down." Symbolically and Aitagogically , Auctor Imperf. (apud. S. Chrysostom Horn. 33) says, “The souls of the Gentiles are likened unto crooked camels , in which was the hump of idolatry, because the knowledge of God is the lifting up of the soul. But the needle is the Son of God, of which the first part is subtle according to the Divinity : but the rest is thicker according to the Incarnation. But the whole is straight, and hath no bending, through the wound of whose Passion the Gentiles entered into life. With this needle the garment of im- mortality hath been sewed. It is the very needle which has sewed the flesh to the spirit This needle hath united the people of the Jews to the Gentiles. This needle hath brought about friendship between angels and men. It is easier then for the Gentiles to pass through the eye of the needle than for the rich Jews to enter into the kingdom of Heaven.”

And Jesus answered and said unto them f I also will ask you one thing , which if ye tell me, I in like wise will tell you by what authority I do these things It is commonly said, He does not put an end to a suit who resolves a suit by a suit For thus dishonest lawyers, when they have no faith in their cause, get up another cause and lawsuit, so that they may quibble and escape condemnation. So also when the heretics cannot reply to the argu- ments of Catholics, they bring forward other arguments, so as to find a way of escape from their heresy and ignorance. But Christ does not here act so, but he proposes another question, on the solution of which depended the answer to the question proposed by the Scribes. Thus — “ Ye do not believe Me when I say that I have received power from God, believe then John the Baptist who bare witness to Me, that I have been sent by God to do these things.’ 9 The baptism of John, whence was it, from Heaven or of men t By the baptism of John, Christ means his testimony, doctrine, and the whole of his preaching concerning Him. There is a synecdoche. This is Christ’s argument, bearing upon the Scribes with irresistible force. Thus, “ Ye ask, from whence I have power — from God or from men ? I, in reply, ask you, from whom had John power to preach and baptize — from God or from men? If he had that authority from God, as all allow, then have I the same authority from God. For this was the witness which John gave of Me, teaching that he was the servant, but I the Messiah, the Son of God. And this he did when ye sent messengers to him expressly about this very thing, to ask him if he were the Messias.” (John L 20, 26, 27.) From Heaven, come from God. Where observe : The Hebrews by metonyme, by which that which holds is put for what is held, ETYMOLOGY OF HEAVEN. 4*5 call God ow, Scamaim , Le., Heaven. The Greek poets, following this usage, called the father of Saturn ovpavoy, and the Latins, coslum. Thus Caninius (de nomin. Hsbrctis % c. 2). Hence the Jews worshipped Heaven and the stars as God. Hence Christians who apostatized from Christianity to Judaism were formerly called coslicolce , against whom there are extant rescripts of the emperors Theodosius and Honorius (lib. 18, de Judceis et coslicolis ). See Baronius, A.D. 408. Hence also the poet sings of the Jews — “ They adore shining clouds and the divinity of Heaven.” For the Heaven by its immensity, beauty, motion, adornment, and influx, carries every one away with admiration of it “Whence Heaven” ( coslum), says Sipontius, “is so called because it is, as it were, sculptured (ccslatum) with stars and constellations.” But Varro (lib. 4, de lingud Latind) derives it from koIXoq, /.a, hollow , because it embraces all created things in its cavity. Hence God is, as it were, the Atlas of Heaven and earth, of whom Virgil says (lib. 6 , jEn.)— ** Where Heaven-bearing Atlas turns round the Heaven, Furnished with burning stars upon his shoulders.” Wherefore many nations have worshipped Heaven as a god. As Cicero (lib. 2, de Divinat.) says, “I have always said, and I will say, that the race of the gods belongs to Heaven.” The same (in Somnio Scipionis ) says, “And I give thanks to thee, O highest sun, and to you the rest of the heavenly ones.” And Pliny (lib. 7, cap. 33) says, “Divinity and a certain most noble association of women from Heaven was in the Sibyl.” Hear also S. Augustine (lib. x. de Civil cap. 1), “And they call the gods themselves ccelicolce. for no other reason than that they inhabit (colanf) Heaven, not, indeed, worship- ping, but inhabiting — as it were, colonists (coloni) of Heaven.” Lastly, Heaven is the throne of God, and the seat of His majesty and glory, as well as of the holy angels and beatified men. Learn from hence to be ambitious of Heaven, to sigh after Heaven, to despise the earth and earthly things, and to say with our S. Ignatius, “How mean to me is the earth when I look at 426 S. MATTHEW, XXI. Heaven.” For he who seeks Heaven, seeks paradise, happiness, a blessed eternity — he desires the God of Heaven. “ O Israel, how great is the house of God, and vast the place of His possession !” (Baruch iii. 24, See the passage.) But they thought within themselves , saying: Greek, Su\oyl(ovro, i.e.> they thought and conferred among themselves, deliberating what to answer Christ, being anxious and perplexed. If we shall say , From Heaven ; He will say unto us, Why did ye not then belieie him f verse 24. But if we shall say, Of men; we fear the people ; for all hold John as a prophet . Wherefore did ye not believe him, declaring Me to be Messiah, and persuading you to prepare by repentance for My grace and salvation? We fear the multitude, understand, lest they should stone us, as Luke adds (xx. 5). As a prophet : The word, as, is the mark of truth, not of likeness. It means, all held John for a true and a great prophet, and therefore sent by God. For a prophet is the ambassador, seer, and interpreter of God. Thus it is said of Christ (John 1.), “We saw His glory, the glory as of the Only Begotten of the Father,” where as denotes reality, not similitude. Meaning, “We saw the glory of Him, as verily the Only Begotten Son of God, or, of Him who was the true and Only Begotten of God.” And they answered Jesus and said. We know not. They lie ; for they had seen the life of John, as well as his most holy and divine preaching, sealed by his death and martyrdom for the sake of chastity. But dishonesty would rather lie than be convicted of falsehood and convinced of dishonesty. And He said unto them, Neither tell I you by what authority 1 do these things . It means, “ Ye are not willing to answer My question, wherefore neither will I answer yours, because the solution of yours depends upon Mine. But ye say that ye do not know it, and ye lie. I say that I know, but am unwilling to say ; and I speak the truth, that I may confound and put down your insolence.” For by this answer Christ stopped the mouth of the Scribes, so that they were as silent as mice, nor did they dare again to open their lips. Whence S. Jerome says : “ He showed that they knew, but would not answer. PARABLE OF THE TWO SONS. 427 and that He knew, and did not answer, because they kept back what they knew. How someth it to you t Christ, by the following parable, con- victed the Scribes and Pharisees — who said that they knew not whether the baptism of John were from heaven or of men— of the utmost dishonesty and obstinacy ; because, although they wished to to be accounted sons of God, yet refused to receive John who was sent by God, and would not believe His preaching, nor do penance. Moreover, Christ in this place, says S. Chrysostom, brings in guilty the judges themselves, with a great confidence in justice, where the cause is entrusted to the adversary. But He employs a parable, that they may not perceive how they are pronouncing sentence against themselves : “ A certain man had two sons ; and he came to the first, and said, Son, go work to-day in my vineyard. He answered and said, I will not ; but afterwards he repented and went. And he came to the second, and said likewise. And he answered and said, I go, sir ; and went not. Whether of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the pub- licans and the harlots believed him : and ye, when ye had seen it, repented not afterward, that ye might believe him.” (Verses 28 — 32.) This parable scarcely needs an explanation, because Christ applies and explains it In truth, the first — being at the beginning unwilling to obey his father, but afterwards repenting and obeying, by going to work in the vineyard— denotes the publicans and harlots; who at first by their sins repelled die will and law of God, but afterwards by John’s preaching came to a better mind, and did penance, and lived chastely and justly, according to the law of God. The second son — who said to his father that he would go into the vineyard, but broke his word, and went not — denotes the Scribes and Pharisees ; who always had the law of God in their mouths (as though they were most zealous and religious observers of it), but did not fulfil it in their deeds, but by lust, rapine, and usury acted contrary to it 4^8 & MATTHEW, XXI. Wherefore they provoked the heavy displeasure and anger of God against them, as well on account of their wickedness itself as because of their hypocrisy and feigned observance of the Law. For such hypocrisy and duplicity grievously provokes God. Go before — Greek icpoayovaiv, in the present tense ; future in Vulg. Meaning as follows : “ The publicans and harlots precede you, O ye Scribes, ix^ they go before you in the way of God and of virtue, and advance to Heaven by the pattern of faith, repentance, and change of life ; and therefore they will indeed precede and go before you into the kingdom of Heaven, into which ye wicked ones will never enter, although ye might enter if ye would repent and change your lives. Thus (chap. v. 19) the least in the kingdom of Heaven are the impious and the reprobate, who shall be shut out of it In the way of justice; the Syriac is, walking in the way of rectitude — leading a life perfectly just, right, holy and blameless. Neither repented — i.e., did not do penance. The Greek is oh fieri fieXrjdrjre, did not repent and amend. Mystically . Publicans and harlots denote the Gentiles, who at first were slaves to idols and vices, and afterwards were converted by the preaching of the Apostles, and served God and virtue. The Pharisees and Scribes denote the Jews, who seemed to worship God, but really despised Him, since they despised Christ who was sent by Him, and hardened their hearts in this perfidy. Whence S. Jerome, S. Chrysostom, Origen, S. Athanasius, Bede, Euthymius, Maldonatus, Jansen, and others, passim , interpret the parable of them. Tropologically. Christ shows, says S. Chrysostom, that the popu- lace and plebeians, who some time or other are converted, are better than priests who are never converted. Iropologically . Ordinary Christians and lay people who, from a desire of holiness, keep evangelical counsels, although they are not bound to them by vow or profession, are like the first son. Priests, monks, and religious, who have taken vows of poverty, chastity, and obedience, and afterwards break them, are like the second son. “ Hear another parable : There was a certain householder, which PARABLE OF THE VINEYARD. 4*9 planted a vineyard, and hedged it round about, and digged a wine- press in it, and built a tower, and let it out to husbandmen, and went into a far country : and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first : and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vine- yard, and slew him. When the Lord, therefore, of the vineyard cometh, what will he do unto those husbandmen ? They say unto Him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons " (Verses 33 — 41). Christ turns the point of this parable against the Scribes and Pharisees, His adversaries ; but borrows it from Isaiah (v. 1), that He may add weight to it, so as to press and convince them. For Isaiah there made use of it, and predicted that Christ would use it For Isaiah begins his fifth chapter thus : 44 1 will sing to my beloved (Christ Incarnate) a song of my kinsman of his vineyard. A vineyard has been made for my beloved in the horn of a son of oil ” ( Vulg.) — ***, in a horn of olives, meaning in Judaea, which was strong and lofty like a horn, and fertile and rich like an olive. I have expounded this at length on Isaiah v. ; from whence I will repeat summarily what has been there said, and will go through the whole parable in a few words. 1. The man planting a vineyard is God founding the Church, or synagogue, according to Psalm lxxx. 9. 44 Thou hast transplanted a vine out of Egypt, Thou hast cast out the nations (from Canaan), and there planted the vine,” #.*., the Synagogue, or Temple of the Jews. 2. The hedge , the wine press and the tower erected in the vine- yard signify that God provided abundantly for His Church all things necessary. Literally however by the hedge you may understand, 43 ° S. MATTHEW, XXI. with S. Jerome, the wall of Jerusalem ; or strong princes like David and the Maccabees, with the Interlinear ; or the Law, with Auctor Imperfect % and S. Irenaeus (lib. 4. cap . 70). Whence instead of hedged it round about , the Syriac has, protected it on all sides by a wall. The wine press is the Altar where the blood of the victims was poured out So Origen, S. Jerome, Bede, Theophylact, Euthymius. The wine press is said to be dug, because formerly small lakes were cut out, or dug, for the purpose. Or as Mark says (xiL 1) a lake : where they received the new wine pressed from the grapes by the press. This is plain from Isaiah v. a. Tropologically , the wine press says S. Jerome, denotes the martyrs, Whence the Psalms viii. lxxxi and bouriv. are entided, For the wine presses . But S. Hilary thinks the prophets are meant, into whom the richness of the Holy Ghost very warmly flowed. S. Chrysostom by the wine press understands the word of God, which presses and torments man, through the opposition of the flesh. The tower of the vineyard, i.e., of the synagogue was the temple of Jerusalem, and God’s worship there. So Origen, the Chaldee, & Hilary, Bede, Theophylact, Euthymius. Mystically , the prophet^ pastors and teachers, together with the kings and princes of the people were the tower. For they as from a tower were the watchmen of the people. So the same. Whence S. Hilary says, n A tower denotes the eminence of the law, which towered towards heaven, and from which the Advent of Christ might be watched for. 3. The inhabitants of the vineyard were the princes of the people ; for it is their part to rule and guide the people. To work in the vine- yard, is to do justice, says S. Chrysostom. 4. God went into a Jar country, because, as Origen says, when He had given His law and covenants to the Jews, appearing to them on Mount Sinai, He did not afterwards appear to them, as though He had gone elsewhere. 5. The time of fruits, Le., of the observance of the law and worship oi God was in the time of David, Solomon, Josaphat, Hezekias, Josias, &c., when the Jews were able to live quietly to EVERY ONE HAS HIS VINEYARD 43 * themselves and to God, as they ought. Or rather this time was always ; because they were always bound to serve God, and bring forth the fruit of good works. Whence Maldonatus thinks this pertains to the figures and adornment of the parable. 6. The servants sent by God to the vineyard \ i.e., the synagogue, to gather its fruits were Isaiah, Jeremiah, Ezekiel, and the rest of the prophets, whom the Jews killed, because they reproved their vices, stoning some of them, as Jeremiah. And He sent them a second time, and more than the first, that by His diligence and His love He might overcome the wickedness of the husbandmen. Whence S. Chrysostom says, il Through all the grades of wickedness the mercy of God went on increasing, and through all the steps of God’s mercy, the wickedness kept increasing.” Wherefore at length God sent unto them His Son, that is Christ, now Incarnate, whom as the Heir of the Synagogue, the Scribes both slew and crucified without the city, ie., outside of Jerusalem, on Mount Calvary, that they themselves might preside over and rule the synagogue, and enrich and magnify themselves by means of it Instead of they will reverence My Son 9 the Syriac has, they will be ashamed on account of My Son. Lastly, every one’s vineyard that he must till is his soul. To a pastor it is his parish : to a bishop, his diocese : to a magistrate, the state ; that they may bring forth the fruit of good works and virtues. The hedge is the laws and statutes : the keepers are the angels : the tower is meditation, reason, forethought : the wine press is tribulation, morti- fication, the cross. “ A servant is sent,” says Rabanus, " when the law, a psalm, or a prophecy is read : he is cast out when they are blasphemed or despised. He kills the heir, who tramples on the Son of God, and does despite to the Spirit of grace. The vineyard is given to another when the humble receive the grace which was despised by the proud.” Moreover, The man planting the vineyard is God, who is called a man, says S. Chrysostom, by similitude, not reality. By nature He is Lord, by kindness Father, according to the words in Isaiah “The vineyard of the Lord of Sabaoth is the house of Israel.” They (the Scribes) say unto Him , He will miserably destroy those A 432 S. MATTHEW, XXI. wicked men . You will say, Mark and Luke assert that Christ said this; how then does Matthew attribute the same words to the Scribes ? I may reply with S. Chrysostom and Euthymius, that the Scribes said it first, and afterwards Christ repeated and confirmed the same, in such manner and gesture that from thence, and from what preceded and followed (as Abulensis rightly observes, queest 20), the Scribes sufficiently understood that it was spoken of them; and then they added, God forbid, as Luke has (c. xx. 16). He will miserably destroy the wicked : namely, the wicked ones of the vineyard, the husbandmen of the Church, or the Scribes, with their followers, who killed the prophets and Christ God will destroy them by Titus and Vespasian in this life, and by the devils in hell. And will let out His vineyard to other husbandmen (viz., the Aposdes and their successors), who shall rendet to Him the fruits in their seasons . This fruit of the vineyard, Le., of the Church of God, is made manifest in the conversion of the whole world to the faith and holiness of Christ, and especially in the constancy of so many thousands of virgins and martyrs. The rejection of the Jews and the conversion of the Gentiles are here foretold, as Christ teaches, verse 43. Moraliter; learn from hence that, like as a vineyard produces good grapes even if those who till it be evil, so does the Church and her faithful members produce the good works of virtues, even though her pastors and teachers be sometimes evil, like the Scribes. Yet will they bring forth more and larger fruits if the pastors are good, as is plain from the Apostles, whose Apostolic virtues the primitive believers imitating, excelled in chastity, charity, patience, and all virtues. Zeuxis, a famous painter, is an illustration of this emblem. He painted a boy with a basket of grapes so skilfully and beauti- fully as to deceive the birds ; for the birds flew to these grapes as though they were real, and pecked at them, to try to eat them. Then Zeuxis said, modestly, “ I have painted the grapes better than I have the boy ; for the birds fly to the grapes, and do not fear the boy, who stands there, as bemg only a picture.” Thus the shep- THE REJECTED STONE. 433 herds and keepers of the Church are frequently depraved, and badly depicted ; but the grapes, *>., the works of the people, are better and more beautiful. By the carelessness of the keepers — ie., of the pastors — it comes to pass that they become the prey of the birds — that is, of the demons — by whom they are devoured.

When the disciples heard, & c. Because there were few, and at that time scarcely any, who did not wish to be rich. For all were gasping after lucre, even as many gasp after it now. For as S. Augustine says upon this passage, “ All who desire riches are counted among the rich.” Bui Jesus beheld Greek, eniPXtxpac. Jesus looking upon his dis- ciples, regarding them with a benign countenance, calmed the timidity and anxiety of their minds. So Chrysostom. With men : it is impossible to a rich man by human strength to obtain salvation, for he is entangled in his nches. And this salvation is a supernatural blessing, which we cannot obtain without similar supernatural powers of grace. But to God all things are possible, because God is the Author and the Fountain both of nature and grace and glory, and He so provides that by grace we should easily and gravely overcome all the difficulties and hindrances of nature : and, which pertains to the subject now in hand, He brings it about that rich men are not cor- LEAVING ALL. 353 rupted by their riches, but use them well, yea, that not a few, for- saking them, are ambitious of, and follow the evangelical poverty of Christ Thus did all the first Christians, who had all things common. (Acts iv. 32.) Then answered Peter . Arabic, What then is nigh , that it may be to us 9 What 9 namely, of reward in Heaven, and glory in life eternal? Peter following Christ’s counsel of poverty, which the young man had despised, becoming more zealous, animates the Apostles, because they were almost alone in following the counsel of poverty given by Christ And that he might still further en- courage them, he asks what, and how great reward of glory awaits himself and the other Apostles, who followed Christ in His poverty in preaching the good news of the kingdom of Heaven? Thus Peter would confirm his companions in their holy purpose. We have left all Our ships and our nets, by which we gained our livelihood. And although these were poor and small things, yet, as S. Gregory says (Horn. 5, in Evang.), “he has forsaken much, who has left the desire of having. By those who followed Christ as many things were left as could be desired by those who followed him not” For the poor in spirit, although he may be reckoned among the needy, yet in a sense is he rich, because all the things which he might have, hope for, or obtain, all his life long in the world, yea, the whole world, he forsakes for the love of Christ, that he may give up his whole heart to God. This is an heroic act of poverty, and therefore of charity and religion in which a man offers himself as a whole burnt offering to God : yea he himself becomes a living and perpetual burnt offering. Hear S. Augustine. (In Psalm 104, Cone. 3.) “ Peter left not only what he had, but what he wished to have. For what poor person is there who is not puffed up by worldly hopes ? Who does not daily desire to increase his possessions ? That cupidity was cut of l Peter left the whole world, and Peter received the whole world. 4 Having nothing, and yet possessing all things.’” Jesus said unto them, & c. In the regeneration, i.e., in baptism. For this is spiritual regeneration, in which, dying unto sin, we are VOL. IL A A 354 8. MATTHEW, XIX. boro into spiritual and heavenly life. Thus S. Hilary explains, “Ye who have followed Me through the regeneration of baptism, shall sit with Me as judges of the twelve tribes of Israel* But all other commentators, passim , understand by regeneration, the general resurrection in the Day of Judgment For this shall be the renovation of the body, and of the whole man as well as of the universe, and, as it were, their second birth to glory. Hence it is rightly called here and elsewhere Regeneration. Whence the Syriac renders, in the new world : the Arabic, in the generation to come. For then there shall be a new heaven and a new earth. ( Isaiah lxv. 17. Apoc. xxi 1. 2 Peter iil 13.) When the Son of Man shall sit, &c. In the seat of His majesty (Vulg.) ; of His glory (Arabic). S. Chrysostom, Theophylact, and Euthymius understand by session , judicial power. For judges sit in order that they may adjudicate calmly and tranquilly, without per- turbation or haste. This is true ; but over and above this, sitting in this place signifies properly that Christ will sit in judgment, and with Him the Apostles and those like them, and that on thrones of cloud, splendid and majestic, but each according to his merit and dignity. Whence Sacred Scripture ordinarily attributes a seat and sitting to Christ in judgment For sitting under such circumstances is common to all nations, and is the natural posture of judges. So Maldonatus. But Jansen and some others deny this, who say that the proper posture of the glorified body such as Christ has, is standing rather than sitting. But both postures are appropriate to the glorified body — viz., standing for fighting, and sitting for judg- ment Ye shall sit, &c. Richard Victor {Tract, de potest, fudiciar.) and others think that these things were promised by Christ to the Apostles alone, because they were His first followers. As though He had said, “ Each of you twelve shall have his throne in the judgment;* even Judas, says Chrysostom, if he persevere in his vocation. But others, with more probability, think that these pro- mises were made also to the followers of the Apostles, such as religious, who leaving all things to preach the Gospel, come nearest TWELVE THRONES: A DEFINITE — 355 to Christ and His Apostles. A definite number, then, is placed here for an indefinite one, viz., twelve for all. For Christ speaks to His twelve Apostles, but in such a manner as to address their followers. For they who have equal labour with Apostles, will deserve equal honour with them. Christ therefore promises these judicial seats to those who leave all things, and follow Him in preaching the Gospel This is what religious do, especially such as devote themselves to win souls. Whence S. Bernard says (Serm. de Ingratitud .) : We have all made profession of the Apostolic life. Hence Nazianzen (Oral, in Julian, i) shows that it is the privilege of monks to sit on thrones. S. Augustine (in Ps. 87) proves this. “ For if there were to be twelves thrones only, Paul, the thirteenth Apostle, would have no throne ; and he would not be able to judge who said, nevertheless, that he should judge not men only, but even angels. Not only, then, those twelve, and the Apostle Paul, but as many as shall judge per- tain to the twelve thrones, on account of the general signification.* 9 And S. Bernard says (Serm. de S. Benedict .) : “ Altogether just is the retribution that they who here for Christ’s sake have forsaken the glory of human majesty, should there be glorified by Christ and sit with Him in an especial manner as judges. But let no one think that only the twelve Apostles (for instead of Judas, who transgressed Matthias was chosen) shall at that time be judges ; for as neither are there twelve tribes only of Israel to be judged, for otherwise the tribe of Levi, which was the thirteenth, would be unjudged ; and Paul — who was the thirteenth Apostle — would, perchance, be deprived of judging ; whereas he says himself : 4 Know ye not that we shall judge angels?’ We must understand, therefore, that all who, after the example of the Apostles, have left all things and followed Christ, shall come as judges with Him, even as all men shall be judged : for because by the number twelve, in Scripture, totality is often understood ; by the twelve thrones of the Apostles the entire number of all who judge, and by the twelve tribes of Israel the entire number of those who are to be judged is shown.” S. Thomas demonstrates the same thing at length (Tract, cant, retra - hent. a Relig. caps. 6 6* 7), where he teaches that this session is pro- a a a S. MATTHEW, XIX 3S« mised to evangelical poverty. And he proves from hence how sublime and pleasing to God this poverty is, forasmuch as it excels other virtues, and merits this lofty judicial power. S. Gregory gives the reason (. Mora *. 26, 20), when, interpreting that passage in Job. xxx vi. — He hath given judgment for the poor — he says : “ The more they were despised in this world through their great humility, so much the more, when they receive their thrones, do they grow in the height of power.” Wherefore deservedly does S. Bernard, admiring this their ex- cellency, exclaim (Serm. 8, in Ps. Qui habitat), “O grace of friendship, O summit of honour, O privilege of confidence, O prerogative of perfect security! For what is so much to be feared? What is so full of anxiety and vehement solicitude as the thought ot standing to be judged at that awful tribunal, and to wait for the sentence as yet doubtful, from so strict a Judge ?” And after a little, he says, “ Happy indeed the position, which in that supreme clashing of the elements, in that tremendous examination of deserts, in that so great scrutiny of judging, can make them not secure only but glorious.” Moreover this glorious judicial session before the whole world, yea of the whole world, is promised by Christ to all those, who leaving all things, follow by means of perfect imitation, Christ who was poor, as poor, and spread His Gospel, and His kingdom. The expression therefore, ye shall sit, implies, 1. The security of those who are poor for the Gospel’s sake. 2. The privilege ot judging. 3. Dignity and eminence above others. 4. The nearest place to Christ and most perfect union with Him. 5. A principality of grace, happiness and glory, that inasmuch as they are princes of the kingdom of heaven, they should have the right of judging, and of admitting into it those who are worthy, and excluding the unworthy. Tropologically , Auctor Imperfeeti, by this session and judicial power understands that there is promised to those who leave all things and follow Christ a dominion of hearts, so that they may rule over the hearts and minds of men, and place in them the throne and kingdom of Christ where they may sit, and rute like kings, and make all things frok AH INDEFINITE NUMBER. 35 ? therein obedient to the law of Christ. Wherefore Apostles and Apostolic men, leaving all things, as monks and religious have done, being inflamed with the love of God, have converted the world, as Jerome Platus shows (lib, 2, de bono stab. Relig . c. 30). For says Auctor Imperfecti , “ all who receive Christ into themselves by believing in and perfectly following Him, are the thrones of His majesty.” And, “ whosoever shall receive the word of Peter becomes the throne of Peter, and Peter sits in him.” Judging the twelve tribes , not only by comparison with the wicked, as SS. Jerome and Chrysostom, Euthymius, and Auctor Imperfecti explain, as the Queen of the South and the Ninevites are said to be about to condemn the Jews in the day of judgment, that is to say, by their example, because they repented at the preaching of Jonah, whereas the Jews would not repent at the preaching of Christ Nor yet even merely by approbation of the sentence of Christ in which manner all the saints shall judge : but much more honourably and gloriously, as it were nobles and princes of the heavenly kingdom, sitting upon their own thrones as assessors with Christ, as cardinals with the pope. They shall in truth judge, and pass the same sentence as Christ by which they shall assign the just to heaven, the unjust to hell, rebuking and reproving those who despised their doctrine and the example of their holy life, and praising those who cherished and honoured both. Twelve tribes of Israel: understand not the twelve tribes of Israel only, as some expound, but likewise all nations. Where observe, twelve tribes are spoken of, although the tribe of Joseph, being divided into two — Ephraim and Manasseh — whom Jacob adopted as his own sons, and made them equal in the rights of succession and inheritance with them (and according to this computation the tribe of Levi would not be the twelfth but the thir- teenth) ; yet if we look at the origin of the tribes from the Patriarchs, the sons of Jacob, there were but twelve. Observe 2. These twelve tribes were formerly the elect and faithful people of God, yea, the Church of God, even in the time of Christ Yea this was the kingdom of Israel promised to Messiah. Whence 358 S. MATTHEW, XIX. the nations who believed in Christ were, as it were, grafted into this Church and people of the Jews, and as it were endowed with its rights of citizenship, so that they were no longer Gentiles but Jews that is, confessing and believing, \ and Israelites , i.e,, having power with God, as the Apostle teaches (Romans ii. 29). Hence too S. John (Apoc. xxL 13.), says that he saw the names of the twelve tribes of Israel inscribed on the gates of the heavenly Jerusalem. All Christians, therefore, of all nations are divided and distributed among the twelve tribes of Israel, in such manner that some are reckoned to belong to the tribe of Judah, others to the tribe of Joseph, others to the tribe of Levi, and so on, according to the diversity of their vir- tues and professions. To Judah pertain magistrates, kings and princes. To Joseph pertain virgins, the chaste and celibates. For such a one was Joseph before his elevation. To Levi, pertain priests and deacons, and religious. Note 3. Unbelieving nations do not properly pertain to the twelve tribes of Israel, who are the faithful Wherefore by this omission of the unbelievers it is tacitly intimated that they will not be judged in the Day of Judgment ; “ for he that believeth not is judged already" (John iii. 18). This must be understood of the judgment of a doubtful issue, for in this way only will believers be judged. For of them there can be doubt whether they will be saved or damned, which doubt will be resolved by an examination of the works of each. For in another view, the unbelieving also will appear and be judged in the Day of Judgment, and be awarded greater or less punishment in hell, according to their demerits. This is allowed by all, and is plain from Joel iii. 2, and Matthew xxv. 32.

And every one that hath forsaken houses , &c. Observe that in the several clauses of this sentence the disjunctive conjunc- tion, or, is put because Christ is not speaking now of those who have left everything to follow Him, but of those who have only left some things for His sake and the Gospel's. So Origen, S. Jerome, Maldonatus. S. Chrysostom is of a different opinion, and thinks that the same thing is here promised by Christ to all the faithful THE HUNDREDFOLD. 359 which a little previously He had promised to the twelve Apostles, As though He had said, All the faithful who have acted in the same way as the twelve Apostles, by forsaking all things and following Me, shall receive the same honour with them, and shall obtain one of the twelve thrones among the Apostles, and on it shall judge the twelve tribes of Israel But the previous explanation is the best, as being required by the disjunctive conjunction, or. Who hath left house : either because he has been despoiled of his house, and been driven into exile by a tyrant ; or because he has voluntarily given up his house on account of the scandals and temptations which he hath found in it ; or because he hath left his house and fled to a monastery, or church, in order to give himself up entirely to the service of God I say the same thing concerning brethren, sisters, father, mother, wife, children; for when they are unbelieving and wicked, they make it their business to draw a believer away from faith and righteousness. Wherefore, if a wife draw away her husband from faith and piety, Christ advises the hus- band to be divorced from her ; for it is better to desert a wife than to desert Christ But voluntarily they leave the same who from zeal for the more perfect life, flee to the cloisters. This is the meaning of for My Name's sake; i.e ., for the sake of Me and My love and reverence, that they may better and more fully serve Me. Shall receive (Gr. UaromnrXaolovd) a hundredfold — viz., of each ; that instead of one house which he has left for the sake of Christ he should receive a hundred, for one brother a hundred brethren, and so on. The Syriac is, one in to a hundred , i.e. t augmented a hundred per cent Thus also the Egyptian, Arabic, Ethiopic and Persian, which generally agree among themselves, especially the Ethiopic with the Persian, and the Egyptian with the Arabic. A hundredfold here means many times more , as Luke as it A definite number is put for an indefinite, in order that the vast magnitude of the compensation may be signified. You will ask, what sort of a recompense is this which is promised to those who have left their possessions for Christ ? i. The Chiliasts or Millenarians by a hundredfold understand a thousand years, with $. MATtHEW, XtiL 360 which these saints after the General (communis) Resurrection* shall be delighted in this world, and shall enjoy all sorts of pleasures. But this is an error which I have confuted in Apoc. xx. And what Mark says is repugnant to this (x. 30), Receive a hundred times as much now in this present time. Hear S. Jerome, “ By reason of this sentence, some introduce a thousand years after the Resurrection, and say, then there shall be restored to us a hundred times as many of all the things which we have forsaken \ and also eternal life. They do not perceive if in other things the recompense were becoming, it would be something shameful in the matter of wives, that he who had for- saken one wife for the Lord’s sake, should receive a hundred wives in the time to come.” 2. S. Gregory (Horn. 18 in Ezech .) says, “ He shall receive a hun- dredfold, because God shall take care, that such a one shall rejoice far more in his poverty, or his renunciation of his goods for the love of Christ, than rich men rejoice in all their riches and advantages.” And this, these who give up their possessions for Christ’s sake do in very deed experience. 3. S. Jerome, Bede, and others, take a hundredfold to apply not to temporal, but to spiritual goods, such as peace, joy, Divine conso- lations, and all other gifts and graces, with which God comforts them, and which He heaps upon them. These things surpass all earthly goods and joys, far more than a hundred exceeds unity. But because Mark particularly explains a hundred times as many , by adding, houses y brethren , sisters , mothers, children, and lands . Hence, 4. And more correctly, Origen, Theophylact, Euthymius, and Cassian explain the hundredfold thus, that the man who forsakes his possessions and friends for Christ’s sake, shall find that Christ will take care that he has a hundred, />., very many others, who will give him the love and help of brothers, wives and mothers, with far more exceeding sweetness and charity; so that it shall not seem that he has * If by communis k Lapide means, as I suppose he does, the General Resurrec- tion, he is certainly mistaken in attributing this opinion to the Chiliasts, or Millenarians, SPlRlttfAL fclNDRfcfl. 3 «» lost his own possessions, but has only laid them down, and in Christ’s providence has multiplied them with great usury. For spiritual affections are sweeter than natural ones. Wherefore he who has left one home for Christ will find a hundred and more homes of pious people open and ready to receive him with love and gladness. Priests and those who flee from their homes on account of the per- secution in Japan, England and Scotland know this by experience. They find the houses of all the faithful open to receive them to hos- pitality, and are frequently migrating from house to house. So too a religious, who has left one house of his father for Christ finds a hundred, not houses, but colleges and monasteries, very great and fair to receive him with maternal tenderness. So also he who has left one field for Christ will find a hundred fields of the worshippers of Christ by which he may be nourished, and that without labour, or toil, whereas he would have had to cultivate his own. In like manner for one brother forsaken, there will be very many Christians who will cherish him with fraternal love, and cleave to him more sweetly with spiritual attachment For one sister, very many maidens will chastely love him, and attend to his wants like a brother. In- stead of one father, very many elders will cherish him as a son. For one mother, very many matrons will supply his necessities with maternal care. For one wife, a hundred wives of others, united to him in chaste spiritual bonds will be ready by means of themselves and others to care for him in sickness, and attend to his wants just as lovingly as though they were his own wives. Lastly, instead of a single son or a daughter, innumerable children will revere him as a father, and hang upon his sound doctrine and counsels, from whom his mind will derive greater pleasure than he could fronr his own children. This is what S. Augustine says from Solomon {epist. 89, quasi. 4) : “ The whole world is the riches of the faithful.” Cas- sian teaches the same thing (Collat. uit . cap. viL). The Aposdes had experience of this hundredfold , and so had the early Christians, in the fervour of the Primitive Church, concerning whom Paul says, “ having nothing, and yet possessing all things.” Also Luke, Acts iv. 3a. "And the multitude of them that believed were of one 3^2 S. MATTHEW, XIX. heart and of one soul : neither said any of them that ought of the things which he possessed was his own ; but they had all things common.” And by and by, “ Neither was there any among them that lacked : for as many as were possessors of lands or Houses, sold them, and brought the prices of the things that were sold. And laid them down at the Apostles’ feet : and distribution was made to every man according as he had need.” This is experienced even now by good religious. And even if at any time it falls out otherwise, and they are in want of anything for the body, then God supplies the corporeal deficiency, and compensates for it by abundance of spiritual gifts and joys. There was a famous example of this in the philosopher Peregrinus, who pretended to be a Christian, and as such in a time of persecu- cution offered himself to be put in prison, that he might enjoy the assistance and the money of Christians who succoured him. Nor was he mistaken in his opinion. For the Christians vied with one another in helping him, and the impostor went back to his own country laden with gold, as Lucian relates, in Pcrcgrino. Lastly, S. Ambrose (in Ps . cxix. lit. Cheth.\ by a hundredfold \ understands God Himself, and consequently the whole world, which is God’s property. For to such as leave all things for God’s sake, God is father, mother, wife, brother, sister, and all things. “Be- cause,” says S. Ambrose, “he who has left all things begins to possess God, and He is, as it were, the perfect reward of virtues, which is reckoned not by the enumeration of a hundredfold, but by the estimation of perfect virtue.” He adduces the example of the tribe of Levi, which — because, by the Lord’s command, it had no portion of the land among the other tribes — the Lord Himself pro- mised, and constantly confirmed it, that He would be its portion and inheritance. Whence he concludes with this golden sentence : “ He who has God for his portion is the possessor of all nature. Instead of lands, he is sufficient to himself having good fruit, which cannot perish. Instead of houses, it is enough for him that there is the habitation of God, and the temple of God, than which nothing can be more precious. For what is more precious than God? That is S. FRANCIS TO HIS BRETHREN. 3«3 the portion which no earthly inheritance can equal. What is more magnificent than the celestial host? What more blessed than Divine possession?” And Cassian says: 41 Instead of that joy which any one had in the possession of a single field or house, he shall enjoy a hundredfold more the delight of riches, who passing into the adoption of the sons of God, shall possess as his own all things which belong to the Eternal Father, and in effect and virtue (following the example of His True Son) shall proclaim, 4 All things that the Father hath are Mine ; 9 and now no more with any penal care of distraction or anxiety, but secure and joyful he cometh, as it were, everywhere to his own, hearing daily what the Apostle preaches — 4 All things are yours, whether things present, or things to come.*” This, therefore, is the congruous and condign reward of poverty — that having nothing, nothing should be wanting to it, but that it should possess all things. S. Francis experienced this, and exhorted his brethren to it 44 Dearest sons,” he said, 44 great and unspeakable are the kindnesses of our God toward us, who thus turns the hearts of the faithful towards us His humble and worthless servants. From what we have received we daily hope for what we are to receive. Cast, therefore, your care upon the Lord, and He will nourish you on this mountain (. Aivemia ), Who sustained Elias in the wilderness, Antony and Paul in the desert Know this of a surety, that there is no more secure refuge for the relief of our neces- sities than to have nothing. For if we be truly and evangelically poor, the world will have compassion upon us, and feed us abundantly. But if we are false to poverty, the world will forsake us ; and if we ward off indigence by unlawful means, we shall endure worse penury.” (So Wadding, in Annul . Mirtorum, a.c 1212, num. 14.) Mark adds, that this hundredfold will be given with persecutions (x. 30). How this is I have there explained. Tropologically . Cassian, in the place already cited, asserts that the joy of the converted in virtue is a hundred times as great as it was before in cupidity and vice ; and he says, “ If instead of the pertur- bation of anger and fury, you weigh the perpetual calmness of the mind; for the torment of anxiety and distraction, the quiet of security; 3^4 S. MATtHEW, XI for the fruitless and penal sadness of this world, the fruit of sorrow unto salvation ; for the vanity of worldly joy, the richness of spiritual delight ; you will perceive that the recompense of such an exchange is a hundredfold 7 Analogically, S. Anthony, S. Athanasius testifies in his Life, understands by hundredfold the kingdom of Heaven, in which there are a hundred times more good things than there are on earth. “ He who hath left,” he said, “ the dominion of the whole world shall receive a hundredfold better rewards in the kingdom above.” Instead of transitory things, those which are steadfast shall be given him ; for woithless, things excellent , great things instead of small ; heavenly for earthly; divine for human; things eternal for those of a moment And shall inherit, &c. Syriac, shall possess in inheritance. Arabic, shall become the heir of eternal life . This is the most ample inheri- tance, in which the blessed are heirs of God, and joint heirs with Christ. Therefore they shall possess not only earth and Heaven, and all things which in them are, but even God Himself ; and every honour, all riches, all glory, all sweetness, all delights, all joys, and in short, all good things in God ; and that, not as having the mere usufruct, but as heirs and masters, with perpetual inheritance, to endure for ever, so long as God shall be God. All this is involved and signified in the expression, eternal life . Moreover all who keep the commandments of God shall inherit this eternal life, as Christ hath said, ver. 17. They however shall possess it in a more full and glorious degree, who have united counsels to precepts. Whence in this place Christ promises and assigns it to such only. By this manner of speaking He tacitly intimates that it is a difficult thing to attain eternal life by the observance of precepts only, without keep- ing the counsels. For the one is hard without the other. It is difficult to keep all the commands of God, unless the counsels, especially that of poverty, be observed. For, as Christ says (ver. 23), it is difficult, and as it were impossible for a rich man to be saved

But many that are first, Sir Observe how appositely Christ subjoins these words to what He had previously said. For He Himself WHO ARE “THE LAST?” 3^5 has through almost the whole of this chapter, opposed Himself and His grace and the counsels of the Gospels, to the Pharisees and the Old Law. Whence He here, by consequence, opposes its reward to His reward, as will be plain in the next chapter. But He has especial reference to what He had spoken immediately before concerning the twelve judicial thrones; concerning the hundredfold; concerning the lijc eternal And He appears to answer a tacit objection of the Apostles. For they might have said within themselves, “ How shall this be, that we who are vile, poor, ignorant, ignoble, should sit on twelve thrones, judging the twelve tribes of Israel, when there are in them very many men eminent in dignity, wealth, learning, fame, authority, such as the Scribes and Pharisees, and that young ruler, who was also a keeper of the Law ? ” Christ meets this objection, and declares that they indeed are eminent, and the first in this world, but that in Heaven and the life eternal they will be the last. That is, they would find no place there, they will be rejected and excluded from it. He used a like mode of expression (v. 19), “ Whoso shall break one of these least commandments, shall be called the least, *>., not at all in the kingdom of Heaven.” And the last are called here the most remote from the kingdom of Heaven, as is plain from Luc. xiii. 30. This was because they despised Christ as being a poor man. But the Apostles, and others like them, who left all to follow Christ, who seemed in this world the poorest and the least of men, were to be the first in the life eternal , forasmuch as they were most dear to Christ, the King ot Heaven, and most like Him in life and character, especially in poverty and zeal in preaching. So S. Jerome, Bede, S. Thomas, and others ; also Victor Antioch (in cap. x. Marci.). Now He saith many not all, because there are some first here, who shall be first also in Heaven, such as holy kings, princes, doctors, bishops, pontiffs, who although they abound in wealth, yet are poor in spirit And in turn there are some who are last here who shall be also last in Heaven, such as paupers and beggars, who give themselves up to theft and rapine in order to supply their wants, and that they may become rich and opulent. On the whole, by this saying Christ signifies that the rich, and 366 8. MATTHEW, XIX. those who pant after earthly good, shall be shut out of Heaven ; bat the poor who covet heavenly things shall be the first then. He refers to what He said to the rich young man (ver. ai) : If thou wilt he perfect , go and sell what thou hast ; and give to the poor , and thou shalt have treasure in Heaven. Also to Peter's words : Lo, we have left all and followed Thee ; what shall we have therefore 9 Thus Christ in Heaven is the first. Who on earth was the last, according to the words in Isaiah liii. : “ We saw Him, and there was no come- liness ; we desired Him, Who was despised and the last of men.’ 9 ( Vulg .) See what is there said. Next to Christ is the Blessed Virgin, who, after Christ, was the last among men. The Apostles follow, of whom Paul spake (i Cor. iv. 9, 13) : “ For I think that God hath set forth us the Apostles last, as it were appointed to death ; for we are made a spectacle unto the world, and to angels, and to men. • • . Being defamed, we intreat ; we are made as the filth of the earth, and are the offscouring of all things unto this day.” Thus concerning S. Martin the Church sings: u Martin is received with joy into Abraham’s bosom. Martin, the poor and lowly, enters Heaven rich. He is honoured with celestial hymns." There was seen in Heaven by a certain holy man a lofty and glorious throne, and as he was wondering for whom it was designed, he heard the words, “ This seat is kept for the lowly Francis.” Lastly, many Fathers and scholastic Doctors — whom I will cite on the first verse of the following chapter — take the words first and last as applying strictly and literally to eternal life. In this manner : Rich men who here below have led an honest but comfortable life, keeping only the precepts of God, in Heaven shall be the last; but the poor men, who to the precepts have added evangelical counsels, and in poverty have followed Christ in preaching the Gospel, shall be the first in Heaven. I have said more about this in the following chapter. The meaning will be more ample with a more complete application to all that is said in the parable which follows, if you take last in both ways — viz., as signifying those who are to be excluded from Heaven, as well as those who are last in Heaven. For the Apostles, who as first shall judge the twelve WHO ARE "THE FIRST?* 3^7 tribes of Israel, as it were the last, shall award to many of them, as being just, the kingdom of Heaven, and to many as being unjust, hell. Moreover this sentence, many that are first shall be last, and the last first, Christ explains by the subsequent parable of the labourers. This sentence is, as it were, the proparable, #>., the title and argument of that parable, to which is annexed the post-parable, as it were the scope and application of the parable (xx. 16). Thus the last shall be first, and the first last; for many at t called, but few chosen . Whence it is plain that the post-parable exactly corresponds to the proparable, indeed that it is one and the same thing with it The first therefore are called the chosen, or the elect: but the called only, not the elect* are called the lost. 368

Jesus saith unto thorn, Did ye never read in the Scrip- tures , T?u stone which the builders rejected, the same is become the head of the comer: this is the Lord's doing, and it is marvellous in our eyes t Christ cites Psalm cxviiL 22, where David speaks and prophesies of Christ And the Scribes knew this. Wherefore they understood that they were marked and censured in this sentence by David as well as Christ The meaning is : the Scribes, Priests, and Pharisees as the builders of the Synagogue — i.e., of the Jewish Church — cast Christ from it as a worthless stone ; indeed, as being hurtful to it, they condemned and killed Him. For the Scribes, whom He had previously called labourers and husbandmen, He now calls builders, says S. Jerome. But this stone rejected by the Jews is made by God the Head of the comer. That is, it was placed at the head of the comer, and was made the chief and altogether fundamental stone of the Church, and at the same time the comer stone, so a9 to join and connect the two walls of the Gentiles and the Jews on Itself, as in a comer, in the same fabric and house of the Church. So S. Augustine, S. Basil, Euthymius, Cassiodorus, Abulensis, Jansen, Maldonatus, and the rest of the Fathers and expositors, either here, or on Psalm cxviii. 22. Also S. Peter (Epist. 1, cap . ii. 6), where I have expounded the passage at length. For frequently in Scripture the fabric of the Church is compared to the building of a house, which is laid upon a solid foundation, such as a rock ; for thus the Church is built upon, and rests upon, Christ. Christ, therefore, is the first rock of the Church, who communicated this name (together with the thing itself) to S. Peter — that after Christ he should be the rock of the Church — and then to the rest of the Apostles, whom in like manner He constituted the foundations of the Church, as is plain from the Apocalypse xxi. 19, Ephesians ii. 20, and elsewhere. Moreover, Calvin arrogantly, as well as foolishly and impiously, VOL. 11. F F 434 «. MATTHEW, XXI. declares himself to be this stone ; forasmuch as, being rejected by the Pope and the Roman Church, he became the foundation of the Calvinistic sect Thus does that proud braggart dare to equal him- self to Christ, yea, to rob Christ of His oracle and title. But let him give the signs by which he may show that he has been sent by God : let him show, I say, miracles, prophecies, Scriptures, as Christ did. But he never has shown them, and he never will Therefore he is not the reformer of the Church, but the deformer.

Therefore say l unto you. The kingdom of God shall be taken from you 9 and given to a nation bringing forth the fruits thereof The Church is constantly called the kingdom of God in the gospel, because in it God reigns in the faithful by faith and grace, and leads them to the heavenly kingdom, that He may reign in them by glory. Behold there is here, as it were, the epimythion, or post parable and application, in which Christ clearly expounds and applies the three parables which He has spoken — namely, the first, concerning the two sons , one obedient, the other disobedient ; the second, con- cerning the vineyard , whose husbandmen killed the servants and the Son of the owner ; the third, concerning the rejected stq/te y which was made the head of the comer — to the Scribes themselves, and the Jews their followers, as follows : “ You, O ye Scribes, are disobedient sons to God your Father, for ye persecute Me His Only Begotten Son sent by Him. Ye, too, are the husbandmen of the vineyard, who will kill Me its Heir. Lastly, ye are the builders of the syna- gogue, who reject Me as a stone ; but God will make Me the basis and foundation of His Church, because Ha. will take it away from you, and transfer it to the Gentiles, who will eagerly receive and worship Me, and so will be endowed by Me with grace and glory.” For all the parables of Christ have this end in view — that they may signify the rejection of the Jews and the election of the Gentiles, because the Jews rejected Christ, Whom the Gentiles accepted. By this parable Christ so pricked the Scribes, that they prepared the cross for Him.

And whosower shall fall on this stone shall be broken ; ANGER OF THE SCRIBES. 435 but on whomsoever it shall fall> it will grind him to powder . The Syriac has, shall dissipate him. It means, whoso shall resist Christ and persecute Him, as you do, O ye Scribes, shall do it in vain, and shall bring hurt to himself both in mind and in Tx)dy : still in such sort as that it may, by repentance, be repaired. But upon whom it shall fall v this stone. Upon whomsoever Christ shall pre$s with the whole weight of His heavy vengeance, as, for example upon the damned in the Day of Judgment (as you, O ye Scribes will be damned unless ye repent), to such a one there shall remain no hope of reparation, or restitution : as if a great stone should fall upon a shell, and dash it into minutest fragments, so that in no way could it be restored, or repaired. Christ therefore here threatens the Scribes with eternal and irreparable destruction, even the flames of helL So S. Augustine (lib. i. qucest. Evang. ix. 30), Abulensis, Barradi, Jansen, Maldonatus and others. Hear S. Augustine, “ They fall upon Him, who only despise Him, or injure Him : but He shall fall upon them, when He shall come to judg- ment to destroy, that the wicked may be as dust which the wind driveth away/ Verses 43* 46. And when the chief priests and Pharisees had heard His parables , they perceived that He spake of them. But when they sought to lay bands on him , they feared the multitude , because they took him for a prophet. The Scribes were aware, partly from the actual words of the Psalm, partly from the words and gestures of Christ, that these things were spoken against them, wherefore they roared, and gnashed their teeth at Him; and wished to take Him and torment Him, but through fear of the people, they did not dare to do so. Behold how by degrees Christ through His reproofs of the Scribes prepared for Himself the way to the cross and death. For to this after three days He was brought by the Scribes. Thus was fulfilled the counsel of God, that He would redeem mankind by the death of Christ END OF VOLUME II. JATJ 13 « ALDERMAN LIBRARY The return of this book is due on the dste indicated below DUE DUE Usually books are lent out for two weeks, but there are exceptions and the borrower should note carefully the date stamped above. Fines are charged for over-due books at the rate of five cents a day; for reserved books there are special rates and regulations. Books must be presented at the desk if renewal is desired. L-l Digged by