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' .< fJiI, ')1[ , \tll!.,JC 1( ! ; \tifI4 ' i q ;U;1 f t "þ'ryJill ", ,' n l r. 11 d' I,} If r \.'í t : h ' to))1f FI;' ii7 h J [1).- ['}NA L t}h i. /I'f "'Hrit} i\1 I 1 j L , u ì'J J , 'ht1r " 1\V I .li Uh ,ÜJ lttfil ( ..t tl'fi..'(t\iJ. { [tt'l! ) .\L ít\ :l ftrr:'t r J, I \f'l h'" . t \.J : 11 I [ ,. ,2 "'(r LI,,1 r... I J.tjn t ,' J. ,j r -<< 1f ï!t }ü.V l \éf.'A l . J ' 1 t t i' fV IR rl( 1 [ h C; !fr lì :8! \\\ 'I' . tilt 17"'[1 r ll f . t H '{ \lÜ L " \ .\' i. \ '" 'îh ttl' YP}{Ifs'L' ' Wi 1t Jl'1i\\ ltlJ.; (It '('\11 . ' ('i ., w f; t:" {! I ).., CI I \ 1J fJJ h,'M (it1') l t! t ltlt1 fttl .5K, U2:lt Lillh: /14 ,. r'l. "I.'t uf\J: Y' 'II! \v. \ 111/; Ll:\t ..> . If'U 1'1.. C,C '17 Ii I r- I I t'l II 'I Ii' \' 11 I{ffu '. 111 "f} !1"'J.>' · '\ "'I 1ft læJk,ì I . \t \ C tL.' i, 'l.tf\' '/. ,'l,!I; '.ÌI.L>i ,, I' ht l\\r\..s (I \;\.1:.1. ,,\ \rd1Î\ >'ì&1Í.IQt ;J'(. n. ':iL' \' ì n" I n'I\lT l.\:,'r,\lN t i;@ b"(f' . !!'ft ûf 1 \.: 'I .t! dif; J,' \\' "Iti: :: \1 :.f & ;.', 11 j1\.í \ ' 'r..,.: i \ ;t4. \ 1 t If u\t 'i\ ft It : ,t l;'\f J.;t\ . t- @ ;t \ \t / H1H ilifu14!< . IH . , , t Lí ,. } }( lJ ii ..... "1"'- :0- "t Qt a t t tt a a \1 r t t1. COMlVIENTARY O"S THE FOUR G 0 S PEL S, ('OLL} C'rF.D OUT OF THE 'YORKS OF THE FATHERS BY s. THO MAS A QUI N A S. VOL. I. ST. MATTHEW. PART II. OXFORD, JOHN HENRY PARKER; J. G. F. AXD .T. RTVINGTON, LOXDOX. "\.1 DCCCX L I. ÅXTER,PRINTER,OXFORD. A D'TERTISEl\IENT. THE following Cotnpilation not being admissible into tIle l..ibrary of the Fathers from the date of some few of tIll' authors introduced into it, the Editors of the latter work ]lave been led to publish it in a separate fonn, being assured that those ",'ho have subscribed to their Translations of the entire Treatises of the ancient Catholic divines, will not feel less interest, or find less benefit, in the use of so very judicious aud beautiful a selection froln theln. The Editor refer to the Preface for son1e account of the natural and characteristic excellences of the ,vork, which \,"ill be found as useful in the private study of the Gospels, as it is \ven adapted for fatuily reading, and full of thought for those ,vho are engaged in religions instruction. Ozford, [a!l6, 1841. CO)I:\IEN'f AR'f OX TH1: GOSPEl.. .-\CCORI)l G TO ST. )I.-\T'rrHE'\ . VOL. 1. PART II. 'oL.!. 20 CIIAP. XI. 1. .\nd it came to pass, \vhen Jesus had made an end of COlTIlnanding his t\velve discip1es, he departed thence to teach and to preach in their cities. 11:\ß.\ . The Lord having sent out His disciples to preach lvith the foregoing instructions, I) imself no\v fulfils in action \\rhat lIe had taught in ,yords, offering His preaching first to the Je\vs; .i.lnd it cauze to pass 'll'!ien Jesus !tad ended all tltese sayings, lie passed ,l1encc. CHRYS. IIa,.iug sent thelll forth, lIe Chrys. rithdrc\v IIin1sclf, gi,.ing then1 o"pportunity and time to do j: the things that lIe had enjoined; for \vhile He ,vas present and ready to heal, no Ulan ".ould como to IIis disciples. IlE IJG. lIe "rell passes froIn the special teaching ,vhich Ire had delivered to I lis disciples, to the general \vhich lIe })reached in the cities; passing therein as it ""ere from hca' en to earth, that lIe might gi,'e light to alL fly this deed of the Lord, all holy preachers are adulonished that they hOlllc1 study to benefit all. 2. No\\" \vhen John had heard in the prison the ,,'orks of Christ, he sent t\VO of his disciplcs, 3. And said unto him, .L\rt thou he that should come, or do \VC look for another? 4. Jesus ans\vered and said unto them, Go and she\v John again those things \vhich ye do hear and see: 5. rhc blind receive their sight, and the lame ''talk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Go pel preached to then1. 9D2 404 GOSPF:I ACCORDI:\IG TO CHAP. XI. 6. And blessed is he, whosoever shall not be offended In me. G1o . GLOSS. The Evangelist had she\vn above how by Christ's non occ.1TIiracles and teaching, both His disciples and the multitudes had been instructed; he now shews ho,v this instruction had reached eyen to John's disciples, so that they seen1ed to have some jealousy to,vards Christ; John, u'hen he !tad heard in his bonds the works qf Christ, sellt tu' if !tis disciples to say 'Unto hhn, Art tltOlil !te that should C01Jze, Greg. OJ" look u'e for {Ulotlter? GREG. '.Ve must enquire ho\v -:.!:I L ; John, \\'ho is a prophet and more than a prophet, who made kno\vn the Lord "Then He came to be baptized, saying, Behold tlte La'Htb oj' God, that taketh a'l[ ay the sins qf the '11)orlcl !-\vhy, \vhen he was after\yards cast into prison, he should send his disciples to ask, A1"t t/iolt lie t/iat shoulel C01ne, or look we for allotller? Did he not kno\v Him \VhOnl he had pointed out to others; or ,vas he uncertain whether this \vas He, \vhom by foretelling, hy baptizing, and by Ambros.lnaking kno\vn, he had proclaiIned to be He? Al\IBHOSE"; i; :uc.7. olne understand it thus; That it was a great thing that John should be so far a prophet, as to ackno\vledge Christ, and to preach remission of sin; but t]lat like a pious prophet, he could not think that lIe ,,-holn he had belie\-ed to be lIe that should COlne, ,vas to suffer death; he doubted therefore though not in faith, yet in love. So Peter also l\Iat.16, doubted, sa,ying, Tllis be far .froJJt thee, Lord; fhis shall not 22. be unto t/tee. CHRYS. But this seelns hardly reasonable. For John was not in ignorance of His death, but \vas the first to preach it, saying, BelLold the Lal1lb of God, that taketh alray tile sins oj the /i'orld. For thus calling Hin1 the Lanlb, he plainly she\vs forth the Cross; and no otherwise than by the Cross did lIe take a\vay the sins of the \vodel. Also ho\v is he a greater prophet than these, if he kne\v not those things ,,'hich all the prophets ]\.nc\v; Is. 53, 7. for Isaiah says, He 'If.:llS led as a slleep to the slaughter. ,t\ ug. GREG. But this question lTIay be answered in a better ,vay ubi sup. if \ve attend to the order of time. At the \vaters of Jordan he had affinned that this ,,-as the Redeemer of the \vorld: after he \vas thro\yn into prison, he enquires if this \vas 11 e \'EH. 2-H. T. :\IATTJlE'V. 10.3 o that shoul(l COUle-not that he doubtcc1 that this ""as the ItedcClner of the \\'orId, but he asks that he Inay know whether lIe who in llis 0\\ n person had cOlue into the \vorId, would ill 11 is o""n person (lesccl1cl also to the" arid belo\v. JEH01IE; Tfence he frames his question thus, .l.1J't Iltnll lie Lhat is 10 ('olne? Kat, Art Thou lIe that hast ('olue? .Aud the scnse is, ] )il'cct IHC, since L alll about to go do\\rn inte) the"' 10\\'er parts of the earth, ,,"hether 1 shan anllounce 'fhee to the spirits hcncath also; or whethcr Thou as the ou of God luay nut taste death, but \vil1 send another to this acra- I11C1It? CIIRY . But is tI1is a lllore rcasonable cxplanation tllan the other? for ,,,hy tI11"'U did he 1Iot say, \rt Thou lIe that is cOIning to the world hCH('ath? and not siInph-, ..11'1 llunt lie Ilull is to cOllie'! _\lld the reason of his st'L'l,:Ïug to l nuw, 11:.u11cl), that he nÚght preach Ililn there, i c\o('n ridiculous. For the present lite is the titHe of gracc, and after death the j udglnent and punislllllcnt; therefore there \\ as no need of a furernnner thither. .L\gaill, if th("' l1Hhelie,.crs ,vllo should bclie,.e after death should be sa,"ed, then 1101)(' would perish; all ,,'ould then repent and "porship; for er ry kllef' R/"'" úow, úulll qt'l1Iiugs in lteal'ell, alld fltiJlgs Phil. 2, 011 Larll" aud Iltiu.q.'t uuder lite eart/I. GLO S. But it ought ss. to bc obsen ed, that JcrOUIC and Gregory did Hot ay that non occ. Jphll was to proclail11 Christ's cOll1illg to the \\"orId beneath, to the cnd that the unbc1Ïc\"C'rs thcre nlight be converted to the t tith, hut that the righteous ,vl1o ahùrlc in expectation of Christ, should be cOlnforted by His near approacb. Ihr. \IlY; .It is indeed ccrtain, that he ".ho as forerunncr proelaillled ChrisCs couIing, as prophet l ne\\r IIilll \,"hen lIe tood before hiln, and ,,"orshipped J riln as Confe sol" when ] Ie canIe to hiln, could not faB into error froBI such ahundant kno\,"lcdge. N or call it be bclicved that the grace of the [Iuly pirit failed hinl when t11ro".n into prisou, seeing 11 e shoul(l hereafter 111ÏlIister the light of IIis pon"cr to the .\ postles when they wcre in prison. J EROJIE; 'fhercfore he does not asl as being hilnself ignorant. nut a the S l\.ioul" asks where Lazarus is buric(l, in or(lcr that they who shewcd Johu II J Ililn the' sepulchre llligl1t ùe so far prepared for Ülith, and 34. helic\"c that the (It' \(l ,,-as ,"crily raised again- so JoIn), ahout to 1)(' put to death by II crod, scuds his disciple to Christ, 406 (ìOSPEL ACCORDING TO CHAP. XI. that by this opportunity of seeing His signs and wonders they Inight believe on IIinl, and so lnight learn through their Inaster's enquiry. lJut John's disciples had some\vhat of hitterness and jealousy to,,"ards the liord, as their fornler enquiry she,ved, 1T7/ ly do 'ire and tile PIl01"isees .fast ift, hut I" Y disciples .last not? CHTIVS. Yet w hi 1st John was \,"ith thelll he held then1 rightly conyinced concerniug Christ. TIut ,vhen he \vas going to die, he \yas 1110re concerned on their behalf. For he feal'ed that he tnight leave his disciples a prey to some pernicious doctrine, and that they should relnain separate fronl Christ, to ,,"horn it 11ad been his care to bring all his follo\vers from the beginning. Had he said to them, Depart froni IDe, for lIe is better than Ine, he \vould not ha\re prevailed \"ith them, as they \vould have supposed that he spoke this in hnulility, \vhich opinion \vonld have drawn thenl 1110re closely to hiln. 'Vhat then does he? He "raits to hear througl] them that Christ works t11iracles. Nor did he send aIJ, but two only, (\vhom perhaps he chose as more ready to belie\re than the rest,) that the reason of his enquiry nlight be unsuspected, and that froIn the things themselves \vhich they should see they tnight understand the difference behveen him and Jesus. HILARY; John then is pro\riding 110t for his o\vn, but his disciples' ignorance; that they might kno\v that it w"as no other WhOlU he had proclaitned, he sent theln to see His ,,,"orks, that the works Inight establish \vhat John had spoken; and that they should not look for any other Christ, than IIim to wholn lIis 'yorks had borne testhl1ony. CHRYS. So also Christ as knowing the Inind of John, said not, I atn He; for tbus lIe \vould have put an obstacle in the \vay of those that heard Him, \vho \vould have at least thought within thelnsehres, if they John 0, did not say, \vhat the Jews did say to Christ, Tholll beal'est ]3. '1cilness if tltyselj: Therefore He \yould have them learn froln I-lis n1Íracles, and so presented ITis doctrine to thell1 1110re clear, and n"ithout suspicion. For the testimony of deeds is stronger than the testitllony of ,vords. Therefore lIe straighhvay healed a l1ulnber of blind, and lame, and lnany other, for the sake not of JolIn \\"ho had kno\vledge, but of others who doubted; as it follo\\rs, And Jeslls allSlL"ered (flld saitluuto thelll, Go and tell John wllat ye lta-ve lleard VEn. 2-6. ST. MATTIIE'V. 107 and SC('II; Tla J bliud ,,,'ee, '/'e hilllP '/Calk, tlil' l( pen; aì"( ,,'lealls d, tIle d (!( Ii ar, lite d Jlld tre raisl:d, lite poor hal;c ll,e Go,"'pll In"caclted lu tI,eln. .J ERO)IE; This last i:-, nu less than the first. .And understand it as if it had been said, Even Ilu! poor; that SO between noble and lnean, rich and pour, there l11ay he no difference in l'reacl1ing. 'rhis ap- pro\res the strictncss of the lUa'5ter, this the truth of the teacher, tIlat in I lis sight e\-ery one \\'ho can be sa\red i equal. Cn RYS. A ud blessed is he ?l'lto sllal/ not be f!lf'eìlded in Ille, is directed against the IneSSCllgers; they "'ere otfended in Ilin1. Hut TIe not publishing their doubts, and leaviug it to their conscience alone, thus pri\rately introduced a re- futatiun of them. IIILARY; 'This saying, that they ,"'ere hlcssed fronl WhOlll there should be no oflence in IIÏ1n, shewed thelU what it "-as that John had proyided against in sending thelll, Ji'or John, through fear of this very thing, had scnt his disciples that they ulight hear Christ. GREG. Greg. Otherwise; 'The mind of unbelie\rers ".as greatly otlended }!om: in Ev.\'I. I. concerning Chri t, he cause after U1al1Y u1iracles done, they sa\v IIhn at length put to death; ,,'hence l}aul speaks, 1 /e I Cor. I, preach C/Ii risl crucified, to fIle Jeu's a sf 1l1Jlbling-block. '23, "That thCll does that Ineall, 11Ies.fwd is lie wl,o .4ílu,1l nul úe [fellded in lJlC, but a direct allusion to the hunlÍliation of IIis death; as luuch as to ay, I do indeed nronderful ".orks, hut ùo not disdain to sufler Inunble things. 13ecause then I folIo,,' yon in death, InC11 Blust be careful not to dCF-pise iu 'le l\[y death, while they reverence l\Iy ,,'oIHlerfnl \\"Orl ð. IIIL.\llY; In these things ,,-hich \vere done concerning John, there i a deep store of mystic lneaning. The yery condition tllHl cirCllulstallce of a prophet are thenlsehre a prophecy. John significs the La\\r; for the Law proclailnen Chri t, preaching n\lnission of sins, and gÎ\ ing proluisl- of tho king- thnu of hea.ven. l\Iso ,,,hen the La\v 'vas on t11 e point of (':\.piriu , (ha\"ing Lecn, through the SillS of the people, \\"hich hindered thClIl frolH nndcrstalldillg ,,"hat it spake of Christ, a it "rere hut up in honds and in pri on,) it scuds Incn to the cunteu1plation uf the Go pel, that unbelief n1Ï ht t;eC the truth of its words cstablished Ly deeds. ,A:\[BI OSE; And l)crhaps the two tli cipll's sent arc the two peuple; those of th," .Jcw , alHl those of the Geutilc \\'ho belic\ cd. ('llrp. 110(\1. XXXVII. 408 GOSPEL ACCORDIXG TO CH\P.XI. 7. And as they departed, Jesus began to say unto the lIlultitudes concerning John, "That ,vent ye out into the \vilderness to see? A reed shaken ,vith the ,vind ? 8. But \vhat \vent yc out for to see? A Juan clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. 9. But '\vhat ,vent ye out for to see? A prophet? yea, I say unto you, and 1110re than a prophet. 10. For this is he, of whom it is \vritten, Behold, I send my meFsenger before thy face, which shall vrepare thy \vay before thee. CHRYS. Sufficient had been no\\" dune for John's disciples; they returned certified concerning Christ by the \vonderful \\ror1\:s \vhich they had seen. -But it behoved that the nlultitudc also Rhould be corrected, \vhich had conceived lnany things amiss froln the question of .J ohu's disciples, not knowing the purpose of John in sending them. 'I'hey Inight say, lIe \"ho bare such \vitness to Christ, is no\v of another Inind, and doubts \,-hether this be fIe. Doth he this because he hath jealousy against Jesus? lIas the prison taken a\vay his courage? Or spake he before but enlpty and untrue ,,"ords ? IIIL\.RY; Therefore that this might not lead thell1 to think of John as though he \vere offended concerning Christ, it continues, lVhen they had gone alcay, Jesus began to speak 10 the 1Jlullitudes concerning John. CHRYS. As they departed, that lIe should not seeln to speak flattery of the D1an; and ill correcting the error of the nnlltitude, He does not openly expos their ecret suspi- cions, but by franting his \\Tords against ,vhat ,vas in their hearts, lIe shews that He kno""s hidden things. But lIe said not as to the J C\VS, Tf7/Y think ye enl in your hearl.r.;? though indeed it \vas evil that they had thought; yet it pI.oc.eeded not fron1 \\.ickedness, hut froln ignorance; there- fore He spake not to them harshly, but ans\vered for John, she\ving that he had not fallen froln his former opinion. This He leaches them, 110t hy His \vord only, but by their VEna 7-10. ST. 'rATTHE\\r. IÜÛ own \\"itl1es , the \\'itness of their O\f'n actions, a \Yf\l1 as thcir own \\.ords. J r I,at lrelll ye out into flte lcilderne,fOï.f'i in SlJe? 1\8 l11uch as to :-;aJ", ""'hy did ye leavc the to\vns and go out into the \\'ilùerncss? So great multitudes \\.oulsEcDo-Cnuys. A]so the other Prophets "'ere sent to announce Christ's con1Îng, but John to prepare lIis \vay, as it follo\vs, U-110 sllalllJlake 'ready lIlY lcay bt:fore thee; GLOSS. That is, shall open the hearts of Thy hearers by preach- Ioss.. . 1 b .. J 1\ 1 . 11 TI interIm. lng repentance all( aptlzlng. ERO:\IE; lJ ystIca y; Ie desert is that which is deserted of tIle 1101y Spirit, \vhere there is no habitation of God; in the reed is signified a lnan \vLo in outward sho\v lives a pious life, but lacks all real fruit \\-ithin hiInsclf, fair outside, ,,-ithin hollow, mo\'ed ,,-ith c'"ery breath of \vind, that is, ,vith e"cry ilnpulse of unclean spirits, having 110 finnness to remain still, devoid of the lUan"O\'" of the soul; by the gannent \vherc\vith his body is clothcd is his luind shc,vn, that it is lost in luxury and self- indulgence. The king are the fallen angels; thcy aTP they ".ho are po\ycrful in this life, and the lords of this ,,"orId. "rhus, TILey lliat are c/otlied ill s'-!l' raÙneJìI are Í1 king.ç' 1HUlses,. that i , thu l' \\Tho e hodies are pnervated and dc trolcd by luxury, it is clear arc possessed by dænlolls. G UEG. _-\lso John \,.as not clot lied in 80./l raÙnc,Il, that is, he Gr.eg. did not cncourage sinners in their sinful life by spcaking ubi sup. 811100th things, but rebuked theln \vith sharpness and rigonr, saying, GeneratiOlt of ripers, 'c. l\Iat.3,7. 11. Verily I say unto you, .L\mong them that are born of \V0111en there hath not risen a greater than John the Baptist: l1ot,\"ithstanding he that is lea:;t ill the kingdo111 of heaven is greater than he. CURl'S. I[a,-iug first deli,.ered the Prophefs testilHony in praise of John, lIe restcd not there, out adùed llis 0\\"11 decision respecting hinI, saying, ...JfJI01'!1 tl,enl fhat lire vorl qJ" l"uI/U!1l there has /10/ II J'isen fl !/J'Cll t er lTulli Joh II tile naptisf. Jt\H.\N. As lunch as to say; "That nced to 412 GOSPEL ACCORDING TO CHAP. XI. recount one by one the praises of John the Baptist; I say verily nuff) you, AlIlong llter]l t"at are born if 'It'OlJ1 lI, 8;'c. He says 'YOlnen, not virgins. If the same ,vord nnI1ier, ,,,hich denotes a Inarried person, is any ,vhere in the Gospels applied to :.\iary, it should be kno\vn that the translator has John 19, there used' mulier' for' fen1ina;' as in that, 1f T oullln, beltol{l 26. thy son ! JEROME; He is then set before an those that are born in wedlock, and not before IIiln \vho ,vas born of the \Tirgin and the IIoly Spirit; yet these \vords, there has 1101 a1'isen a greater than. Jokn tlte Baptist, do not hnply that J 011n is to be set above the I)ropIlets and Patriarchs and an others, hut only 111akes hin] equal to the rest; for it does not follo\v that because others are 110t greater than him, that therefore he is greater than others. PSEUDO-CHRYS. flut seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that aU the saints tried by tlle keenness of the divine judgment, rank in a fixed order, son1e lo\vcr, sonle before other. 'Vhence "re understand that lIe that hath nOllO greater tllan I-liInseIf, is gr(1ater than all. CHRYS. That the abundance of this praise lnight not beget a "'Tong inclination in the J e,ys to set John above Christ, he corrects this, saying, He that is least ill the kingdo1Jl q/ liearen is greater than !tr. Aug. A G. The heretic 1 argues froin this verse to prove, that since Cout. Adv. John did not belong to the kingdoln of heaven, therefore Leg. et much less did the other l rophcts of that people, than "rhonl Proph. ii, 5. John is greater. But these \vords of the Lord Inay be undcr- J l\Iaui- stood in t\vo '''R\.S. Either the kin g dolTI of hea\Tu is chee or .J l\Ia - sOlnethillg 'which "re have not yet received, dlat, nalnely, of 1:t t;,), ,vl1Ïch lIe speaks, COl1ze, ye blessed of J:!Y Fa/Iter, 1'eceive the 34. kingd01n, because they in it are Angels, therefore the least an10ng theu1 is greater than a righteous luau ,,'ho has a corruptible body. Or if 've Dlllst understand the lángdo111 of hea\ren of the Church, ,vhose children are all the righteous 111en from the beginning of the \\rodd until no\v, then tIle Lord speal\:s this of Hinlself, \vho 'vas after John in thc ti111C of IIis birth, but greater in respect of IIis divine nature and SUprelTIC po\ver. ...\ccording then to the first interpretation it \\rill be pointed, [-Ie lcho is lcrud in the ldl1gdoul qf hearen, is greater thall he; according to the second, He who is le,", YER. 12-15. ST. MATTHE'V. 113 Ilia Ii II(), i. in (It( kil1!1dol1l of l,carcll greater t !Ian lte. CURYS. 'rhc lángdolu of h a\'cn, that is, in the spiritual ".orld, and all relating thereto. 13ut SOUle say that Christ spo] c this of thf' Apostles. .T ERO::\IE; "r C understan e f e,g. Paul In crpahng [un 0 a ngln t e IS( 0]11 cHI( o',"er 0 o(Samo- God ""ere shewn Inightily. 'I'hcrefore that this lnight not sata) &c. hp so explained, I I e calls I finlsclf the "Ïsdom of God, slJcwin g that it ,,"as ,"erily II e, and not the dl'cds relating to I r in), of WhOITI this \\'as Bleant. li'or the po".er itself, and tbe rffect of that po""er, are not the same thing; thp efficiput is known frOtH the act. AUG. Or, Jf 7 isdoIJI i. jus/ijied qlAug. II r cllÏldJ"t lI, becaust' the holy Apostles undcrstood that the .I. . kill doln of ( od was not in lneat and drink, hut in patient enduring; such persons neither does abundance lift up, nor \vant cast down, hnt a Panl spoke, I /".nOli" ',oll" to ahou1ld, Phil. 4. "OL. I. l. F. ]2, 419 GOSPEL \CCORDING TO CHAP. XI. find to Sl ffèl' '1eant. JEROME; SOlne copies read, TT7Ùid01Jl Ù.. justified C!f Iter 'lcorks, for \visdom does not seek the \vitnesb- of \,,"ords, but of ,yorks. CHRYS. Y 011 should not be sur- prised at I-lis using trite instances, such as that respecting the children; for He spoli:e to the \veakness of IIis hearers; as Ezekiel spoke n1any things adapted to the Jews, but nnw'orthy of the greatness of God. IIILARY; l\Iystically; N either did the preaching of John bend the J e\vs, to \VhOnl the la\v seelned burdensome in prescribing meats and eh"inks, difficult and grievous, having in it sin \vhich He calls having a dælnon for froln the difficulty of l{eeping it they must sin under the Ila \v. N or again did the preaching of the Gospel "rith freedom of ]ife in Christ please them-by \vhich the hardships and burdens of the I,a\v ,vere remitted, and publicans and sinners only believed in it. Thus, then, so many and so great \yan1ings of all kinds having been offered theln in vain, they are neither justified by the Law, and they are cast off from grace; ff 7 isdo1Jl, therefore, ,is justified of her cltilrl1"en, by those, that is, \"ho seize the kingdom of heaven by the justification of faith, confessing the \york of \visdom to be just, that it has b"ansferred its gift frolll the rebellious to the faithfuL 20. Then began he to upbraid the cities \vherein most of his mighty ,yorks \vere done, because they repented not: 21. 'V oe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty ,yorks, \vhich ,vere done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22. But I say unto you, It shall be Inore tolerable for Tyre and Sidon at the day of judgment, than for you. 23. And thou, Capernaum, \vhich art exalted unto heaven, shalt be brought dovin to hell: for if the Inighty works, which have been done in thee, had been done in Sodoln, it would have relTIained until this day. VEU. 20-2-1. ST. 'I \.TTHE"". J 1 't 24. Rut I say unto you, 'I'hat it hal1 bp nlorc tolerable for the land of SOd0111 in the day of judg- luent, than for thee. GLO S. l'hus far lIe had brought IIis accusation against Gluss. the J e,ys in COlllIuon; now against certain ton"ns hy naBle, t 5elm. in w"hich lie had specially preached, and yet they ,,"ould not be cOll\"crted; ,vhence it is said, Then begaJl. lie to upúraid lite cities in lrltic/t /llOS! oj' his ulÌgldy ll"orks Irere dOlle, because they Ilod not repented. JEROME; Ilis up- hraiding of the towns of CorozaÏtn, llcthsaida, and Caphar- nallln, is set forth in this chapter, because lIe therefore upbraided theIn, ùecause after He had such n1Ïghty ,,"'orks and wonders in thelu they had not (lonc penitence. 'Yhence ] Ie adds, lf 7 0 for thee, CorozaÙJl,! 1f'0 fir t/lee, Bellisaida ! CHRY . That you hould not say that they ,vere by nature evil, fIe nalnes ßethsaida, a to\\"n frolll \vhich the _-\postIes had COIne; nalnely, Philip, and t,,-o pair of the chief of the Apostles, Peter and _\.ndrcw, J"ulles and John. JEROJIE; In this " ord "TO, these ton-ns of Galilee are mourned for by the Saviour, that after so IHau)" signs anù Inighty \vork , they had not done penitence. RABA . CorozaÏJn, \vhich is interpreted 'In)" 1l1J'sterJT,' and llethsaida, 'the house of fruits,' or, , the house of hunters,' are to\Vl1S of Galilee situated on the shore of the :;ea of Galilee. The Lord there- fore ITIOUrnS for to,vns which once had the Iuystery of God, and \vhich ought to ha\.e brought forth the fruit of ,-irtues, and into w'l1Ích spiritual hunters had been sent. .T ERO:\IE ; And to thc c are preferred Tyre and Siùon, cities gi\"en up to idolatry and vices; .lòr !lllle 11ligltly lrol'k.ç ,ellicll luo't> b ell done ill you had been done in Tyre and J fid()n, /hey l('ould hare long ago done penilencL in sIlckcloih and ashes. G HEG, r n ,"iffcl.c!ofl, is th(' roughness ,vhich (1enotes the Greg. pricking of the conscience for sin, llshe. dcnote the dust . G. of the dead; and both are ,,'out to bc clnploycd in pcni- tencc, tllat the prickinb of the sackcloth lnay reuIil1d us of our sins, and the dust of the ash lllay cause us to reflect ,,-hat \\ e ha\ e become hy judgl11ent. R.\BAN. Tyre and Sidon are cities of Phænicia. Tyre is interprcted 'nar- rowne s,' and Sidon 'hunting;' and denote tI1C Gcntiles 2E2 4:l0 GOSPEL ACCORDING TO CHAP, XI. \VhOln the Devil as a hunter drives into the straits of sin; hut Jesus the Saviour sets thell1 free by the Gospel. J J<:R0111E; "\Ve ask \vhere it is \vritten that the Lord did \vonders in Corozaiu1 and Bethsaida? "\Ve read above, ch,9,35. And he went about tlie tOU:llS and 'villages, healing all sicknesse,fJ, 8:jc. alllong the rest, therefore, we may suppose Aug. that He \vrought signs in CorozaÍ1n and Bethsaida. AUG. De Don. I ' h h H . G I h 1 . Pers. 9. t IS not t en true t at IS ospe "\-vas not preac ec 111 those times and places, in which II e forekne\v that all would lJe such, as \vere many in Ilis actual presence, who \vould not even believe on Hin1 \vhen lIe raised Inen froln the dead. For the Lord HÍ1nself bears \vitness that they of Tyre and Sidon \vould have done penitence in great hUlnility, had the ,vonders of the Divine power been done in thern. loreover, if the dead are judged according to those deeds \vhich they would have done had they lived, then because these would have believed had the Gospel been preached to them with so great miracles, surely they should not be punished at all, and yet in the day of judg- Inent they shall be punished; for it follows, But I .r;ay unto YOll, It shall be J}1ore tolerable for Tyre and Sidon in the day qfjttdg1Jlent, thanjòr you. Those then shall be punished \vith n)ore, these \vith less severity. J ERO::\IE; This is because 'ryre and Sidon had trodden under foot the la\v of nature only, but these to\vns after they had transgressed the natural and the \vritten Law, also Inade light of those \vonders ,yhich had been \vrought alnong then1. RABAN. 'Ve at this day see the ,vords of the Saviour fulfilled; CorozaiIn and Beth- saida \voldd not believe \yhen the Lord caIne to theln in person; but Tyre and Sidon ha,.e after\vards believed on the preaching of the Apostles. REl\HG. Capharllaum was the lnetropolis of Galilee, and a noted to\vn of that province, and therefore the Lord mentions it particularly, saying, .And thOll, CapliaJ'lIfluln, shalt t!tou indeed he e:ralted to hearl'lI! Tholl -s.halt go dOll'JI et'en to hell. J EROl\1 E; In other copies \ve find, And thOll, Capluu'lI(lll1n, 'ltat llrt eLI'filied 10 heareu, shalt be brought dowlI In hell; and it 111ay be understood in t\vo different \vays, Either, thou shalt go do\yn to hell because thou hast proudly resisted rny preaching; or, thou that hast been exalted to heaven by cn- v>-:u. 20- .J, T. IATTnE'V. .121 tertailling Il1e, and having )ny 111ighty \\rondcrs done.; in thee, shalt be visited ,,"ith the heavier punisll111cnt, hecause thou \\"onldc t not belicve even thesc. ItEl\llG. And they ha\Oe tuade the sins not uf Hodolll only and Gonl01Tah, but of Tyrc and Sidon light in cOtnparison, and therefore it follows, For f the 11l;gldy u:orks i['h;elt Itare been d01li> 'n lhee had been done ill Sodorn, ;1 1l'ould perhaps !tare 'rel1utÏJlcil 111110 f !tis dflY, CHHYS. 'I'his Blakes tbe accusation heayicr, for it is a proof of extrelne \vickedness, that thcy are \\'orse, not only than any then living, but than the ,,"ickedest of all past till1C. J ETIOl\IE; In Capharnaunl, "" hich is interpreted' the 1110st fair to\yn,' J cTusalcln i condelnned, to \vhich it i aid hy ] :zekiel, Solio/II is jll....'lijÙ.d b,1j Ihee. llE:\lIG. l'he Ezek, l,on1, who kno"os an things, here uses a ,vord expressing 16, 52, uncertainty-perhaps, to she\v that freedom of choice is left to Blcn. Bul 1 SflY Ullio y()U, if shall !Je eas;erjòr the laud fl' SOdUlll in Ih(J day n..f jud.rJ1Jlellt titan ..for you. And be it known, that in speaking of the city or country, the Lord docs not chide \"ith the buildiugs and ,,'alls, but ,,"itb the In en that inhabit there, by the figure metonYlny, putting the thin containing for the thing contained. 1'he \vords, It sllallbe ('asier ill the day f!l.judgJJlellt, clearly pro\Oe that there are di\"crs puni hnlents in hell, as there are divers 11lall- sions in the kingdolll of heavcn. J ERO)IE; The carcful reader \vill hesitate here; If Tyre and Sidon could ha'"e done peni- tence at the preaching of the Sa\'iour, and flis Iniracles, they are not in fault that they believed not; the sin is his \\'ho \vould not preach to bring thcul to pcnitence. To this there is a ready ans\ver, that we kno,," not God's j udgulcnLs, and are ignorant of the sacraillents of I lis peculiar disvensations. It,," dS detcrIuined hy the l..onl nut to pass the border of ,J ndæa, that lIe 111Ìght not givp the l hari:-;ees and l>riests a just occasion of persecuting IlitH, as also lIe ga\'c COln- )Uandnlcnt to tl1(-- Apostles, an 1101 into tlie lruy f!l 'he (,fell_ I ile,". Corozaiu1 and Bethsaida are cOlldellllled because they \\'ould not belic\'e, though Christ I [ilnself wa among thcm- 'fyre and Ridon arc justified, hccausp they believed llis ..\post1cs. \ on should 110t enquire into tilHes whcn you see the ::;a.lvation of tho:,c lhat helieyc. HEMIG. ,,?" C )uay also "\nsn-cr in another way. 1'here \vcre Iuan)' in Corozaiul and 422 GOSPEL ACCOH.DING TO CHAP. XI. Bethsaida ,,"ho \yould believe, and many in Tyre and Sidon ,vho ,,"ould not believe, and therefore \vere not worthy of the G-ospeL The Lord therefore preached to the d \vellers in CorozaiIn and Bethsaida, that they who were to believe, n1Ïght be able; and preached not in Tyre and Sid on, lest perhaps they ,vho ".ere not to believe, being lllade \vorse by contenlpt of the Gospel, should be punished more Aug. heavily" ATG. A certain Catholic disputant of some note :r : expounded this place of the Gaspe] in the follo\ving ,yay ; That the Lord forekne\v that they of Tyre and Sidon would fall frolll the faith after they had belie,.ed the miracles done [unong then1; and that therefore in Inercy lIe did not His lniracles there, because they \vould ha\'e incurred the hea,'ier penalty had they lapsed froln the faith after having held it, than if they had never held it at all. Or othenvise ; The Lord surely foreknew His Incrcies \vith ,,"hich lIe deigns to deliver us. And this is the predestination of the saints, namely, the forekno\vledge and making ready the mercies of God, by which they are 1110St certainly sa,"ed, ,,'hosoe,"er are saved. The rest are left to the just judgment of God in the general body of the condelnned, \vhere they of Tyre and Sidon are left, \\rho n1ight have believed. had they seen Christ's many n1Ïracles; but since it \yas not given thenl that they should belie\'e, therefore that through ,vhich they Inight have belie,.ed ,vas also withheld. Froln \yhich it appears, that there are certain \vho have in their dis- positions by nature a divine gift of understanding by \vhich they \yould be Ino,.ed to faith, if they should either hear "'ords or see signs adapted to their minds. But if they be not by the high sentence of God set apart from the mass of perdition through the predestination of grace, then neither \vords 110r \vorks are set before them by G-od, ,vhich yet, could they have seen or heard them, \yould have stirred theln to believe. In this generallnass of perdition are the J e'vs also left, \vho could not belie,'e so great and manifest ,,'onders "Tought before their eyes. And the cause \vhere- fore ther could not belie,"e, the Gospel hath not hidden, John 12, speaking thus; Though he diel so great nl'lracles hefore 37. theIn, yet could fhey not beliere, as Esaias said, I lta 'e blinded tlieir eyes, llnd hardened tl1eÙ. ltea1"1. Not in this V J',H. -2.,>, (i. T. M.\TTHE'''. I () -''> u'ay thon \\"crc the e)"cs of they of "ryrc and 8idon blinded, or thcir hcart hardened, for thcy would have uelic\"üd had tln.:} CCll buch ,vonders as the e a\\'. But it profited those uot that thl coul(l have belicved, for that they "Tcre not predestinated; ncither \\'ould it hayc been allY hindrancc to thcse that they had not po\\' cr to belicvc, had they been :50 predestined that God houl<1 have enlightened thcir b1iudness, and takon a\\"ay the heart of stone fi'Olll ,yithill thenl. In. Lulie also gives this as poken in continuation Aug. De f I t " I L .1' 1 , r. 1 ' ] ' Cons. o SOllle ot ler 0 t Ie oru s llscourses; Jr01l1 \\' n ell í F.v,ii.32. dppears that he has rather follow cd the actual ordcr of events; .àlatthc\v to ha'"c fol1o,ved his recollet:tiou. Or the ,vorùs of Iatthe\v, Then be,tjfln he 10 upbraid the 101lï18, nlHst be taken, as senlC think, as expres ing some particular ti)l)c by the word 'hCII, but not referring generally to that tiu}c in which the Iuan)' other things here told ""ere done and said. "Tboc,'cr, thereforc, thinks thus must suppose that this \\Tas spoken tvdce. .And ,,,hen we find in the sanle Evangclist sonIC things spoken by the Lord at t".o different tilne -likc that in Luke concerniug the not taking a crip for their journey,-\\rhat wonder is it if any thing else, ,vhich ,vas twice spoken, is found once se\-erally in hvo SC\ eral (;-ospels in the actual connexion in \\'hich it '\'a spoken, which conncxion is different, because they are 1\\"0 different occasions on \\Thich it is related to havc been spokcn? 25. At that time Jesus ans\vercd and said I thank thee, 0 Father, Lord of heaven and earth, because thou hast hid these things froln the ,vise and prudent, and hast revealed them unto babes. 26. Even so, Father: for so it seemed good in thy sight. GLO S. Decause tlH Lord klle\V that 1l1,UIY ,vonId doubt Gloss. rc pcctillg- the foregoing BUttler, namely, that the Jews Don occ. ,\ uulJ not recei,'e Christ \"hOID the Gentile ,,'orId has so ,vining1y rccch'cd, I I c herc 1Ilakes answt'r to thcir though tð ; Iud .Jc us ausll'{)rcd and said, I co/{fess 1/11/0 thee, Father Gloss, ord. Aug. Senne 67. I. Aug. Serm. 67. 5. Greg. Mor. xxvii. 13. Chrys. Horn. xxxviii. 424 t30S1>EL ACCO}{UI li TO CHAP. XI. Lord (1 }tea 'eJt and earl/t. GLOSS. That is, \Vho makest of heaven, or leavest in earthliness, whom Thou \vilt. Or lite- rally, AUG. If Christ, from \vhom aU sin is far, said, I conjess, confession is not proper for the sinner only, but SOllIe times also for hÌ1n that gives thanks. \Ve may confess either by praising God, or by accusing ourselves. \Vhen He said, I confess untv thee, it is, 1 praise Thee, not I accuse l\Iyself. J EROl\IE; Let those hear \\.ho falsely argue, that the Saviour \-vas not born but created, ho\v He cans His Father Lord of Ileat'en and eftrlh. For if lIe be a creature, and the creature can call its l\Iaker Father, it \vas surely foolish here to address IIim as Lord of heaven and earth, and not of Hinl (Christ) like\vise. He gives thanks that His cOIning has opened to the Apostles sacraments, which the Scribes and Pharisees knew not, \"ho seelned to theInse]ves \vise, and understanding in their o\\"n eyes; That t/tOll hast hid these things ji'Ol1t tlte wise and understanding, and hast l'evealed tltem u/Illo babes. AUG. That the wise and understanding are to be taken as the proud, IIilnself opens to us \vhen He says, and hast 'revealed the1Jl unto babes; for \vho are babes but the humble? GREG. He says not' to the foolish,' but to babes, shewing that He condeInns pride, not understand- ing. CHRYS. Or \vhen He says, The wise, He does not speak of true \visdoln, but of that which the Scribes and Pharisees seelned to have by their speech. \Vherefore He said not, 'And hast l'evealed them to the foolish,' but, to babes, that is, uneducated, or silnple; teaching us in all things to keep ourselyes froln pride, and to seek hUlnility. HILARY; The hidden things of heavenly words and their po\\.er are hid from the \vise, and revealed to the babes; babes, that is, in Inalice, not in understanding; hid from the ,vise because of their presulllption of their O\Vll \visdom, not because of their \visdon). CHRYS. That it is re\Tea1ed to the one is Inatter of joy, that it is hid froln the other not of joy, but of SOlTO\V; He does not therefore joy on this account, but He joys that these ha\Te knovrn "That the wise haye not known. IIILARY; The justice of this the Lord confirms by the sentence of the Father's \vill, that they \vho disdain to be nlade babes in God, should become fools in their O\Vll \\'i::;dolll; and therefore He add::;, Even 80, Fa/lieI': jor 80 it \ EU. "27. T. IATTHE'V. 425 seelJlcd ,tJúod bl:!'ore lltce. GREG. In which ,vorùs \\TC ha\'c a Greg. lesson of hUll1Ílity, that we should not rashly presume to :'14. ùiscuss the COUIlf'cls of heaven concerning the calling of some, and the rejcction of oÙ1ers; shewing that that cannot Le unrighteous which is \villed by IIiu1 that is righteous. Jl. nOl\I1 ; 1n these \\"ords luorcover lIe speaks to the Fathcr \vith the desire of one petitioning, that His mercy begun in the Apostles n1Ïght be cOlnpleted in theIn, CHRYS. These things which the I ord spoke to IIis disciple , made them Illore zealous. As aftenvards they thought great things of thel11sclves, because they cast out dælllons, thcrefore lIe here reprO\Tes thenl; for what they had, ,vas by revelation, not by their o\\'n efforts. 1'he Scribes \,"ho esteemed thclu- sel \"CS \\"ise and understanding \\'cre excluded because of their pride, and therefore lle saJs, Since on this account the Inysteries of God "'ere hid froln them, fear ye, and abide as babes, for this it is that has luade you partakers in dIP revelation. But as ,,,hen Paul says, God galee IlteHI- Ot'er to Rom. a rep1'obatel11ind, he does not Inean that God did this, but J, 28. thc)' who gave IIiIn cause, so here, Tholl hast hid these things LfJ'o1J1. the 'lL'ise and understanding. .A..nd "Therefore \\Tere they hid fronl theIn? I-Iear Paul speaking, Seeking to Rom. set up tlleir OIl'Jl righteousness, they t['ere 1I0t subject to the 10,3. ri!!" teollSlless qf God. 27. .L\11 things are delivered unto me of nlY Father: and no lnan kno,veth the Son, but the Father; neither kno,veth any man the Father, save the Son, and he to \vhomsoever the Son ,,,ill reveal him. Cl1RYS, Because He had said, 1 cnnjcss unto thee, Fatller, hecallse tltol lta..\t Itid tl,ese ill il1g...; ji'o1Jt / he ,rise, that lOU should not suppose that lIe thus thanks the Father as though f[e I I iluself was excluded froln this power, II e add , ...111 ilLill!Js are cUlnmitled 10 ]')lè by lilY Fa/her. Ilearing the \\ onl:s are cUI/II/tilled, do not admit suspicion of any thing lannan, for lIe U::;C8 this \vord that you Inay not think there be two gods unbegottcn. For at the tilHC that lIe was begotten lIe u-as l..ord of al1. JETIU)IE; For if ,ve cOllcci,.c of this 426 GOSPEL ACCORDING TO CH-\.P.XI. thing according to our ,veakl1ess, when he ,vho receives begins to have, he who gives begins to be \vithont. Or when lIe says, All things a1'e cOl1unitied to hint, He may nlean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those "rho through the Son have access to the Father. HILARY; Or that \ve Inay not think that there is any thing less in Him than in God, therefore He says this. AUG. For if He has aught less in IIis power than the Father has, then all that the Father has, are not His; for by begetting Hilll the Father gave power to the Son, as by begetting Hinl I-Ie ga,Te all things \vhich He has in His substance to HÍ1n whon1 He begot of His substance. HILARY; And also in the lllutual }{nowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond \yhat \\Tas in the Father; for it follo\vs, And 1I01le knolrellt tIle Son but the Fatlter, n01" does any 'Jnan knou) the Fathel' but tlie Sou. CHRYS. By this that He only kno\vs the Father, He shews covertly that lIe is of one substance \,.ith the Father. As though He had saiù, \Vhat ,vonder if I be Lord of all, \"heu I have sOlne\vhat yet greater, namely to know the Father and to be of the saIne substance \vith Hiln ? HILARY; For this mutual knowledge proclaims that they are of one substance, since He that should know' the Son, should know the Father also in the Son, since all things were delivered to Hill1 by the Father. CHRYS. "\Vhen 1-1 e says, Neither does any know tlte Father but tlte Son, lIe does not lneall that all lnen are altogether ignorant of Him; but that none kno\ys Hitn \vith that kno\vledge \vhere\vith He kno\","s Hinl; \\"hich i. e. who Inay also be said of the Son, For it is not said of some wun . the unkno\vn God as ßlarclon declares. AUG. And because . ? \ reat D or. their substance is inseparable, it is enough sOInetimes to .J ug. e . ... Tria.i.B. name the Father, sometllnes the Son; nor IS It possIble to separate fronl either His Spirit, \vho is especially caned the Spirit of truth. JEROME; Let the heretic Eunomius there- fore blush hereat \vho claims to himself such a kno\vledge of the Father and the Son, as they have one of another 8 . But Aug. cont. l\Iaxi- min. ii. 12. 3 Eunomius, the chiefofthe Anomæan He is opposed by St. Basil, and by St. branch of the Arians, taught that there Chrysostom in his Homilies on 'the was no mystery about the Divine nature. incolTIl1rehensible nature of God.' VER. -30. ST. MATTHE\\. 421 if hp argnes fronl \\ hat foUo"":;, and props up his madness by that, IJltI lie to U.!tOIJl lite Son will rel"eal "l1n, it is one thing to lno\v "rhat you kno{\r by equality \vith God, another to hno\\ it by IIis vouchsafing to reveal it. ...\.UG. 'The Father A g. De is revealed by the Son, that is, by Ilis '" ord. For if the i?n3. teluporal and transitory word \\"hich \ve utter both shews itsc1f, aud \vhat ".e wish to con\rey, how much more the "Tord of God by \vhich all things ".ere made, \vhich so shews the Father as lIe is Father, because itself is the same and in the salllC lnanner as the Father. ID. 'Yhen lIe said, ....'TOltC kllou'etlt. Aug. tlte Son but the Father, lle did not add, And he to \,"hom the i \. Father ,,-i11 reveal the Son. But \"hen lIe said, .J.,T one knolce/li tile Fallter but tlte SOli, lIe added, Alld he to 'iClt01Jl t!le SOil 'i .ill ret"cllllLÙIl. But this Illust not be so understood as though the Son cou]d be kno,,-n by none but by the Father only; \vhile the Father lllay be known not only Ly the Son, but also by those to \yhOnl the Son shall reveal IIiln. But it is rather e:x.pre ed tlnIs, that \\rc Inay understand that both the Father and the Son llilllsclf are rc'-caled by the Son, inas- much as lIe is the ,light of our Inind; and \vhat is after\vards added, ....Iud he 10 U'7IOl1l lite Son l["ill re "eal, is to be under- stood as spoken of the Son as ,yell as the Father, and to refer to the whole of \,'hat had been said. For the Father declares IIiIl1self by Ilis "... ord, but the "1' ord declares not only that which is intended to be declared by it, but in dec]arin this declares itse]f. CUHYS, If then lIe re\ ea]s the Father, l-Ie reveals lIiInself also. But the one he oIuits as a thing luanifest, but Inentions the other because t11cre might be a doubt concerning it. Ilcrein also lIe instnlcts us that lIe is so one ,,"ith the Father, that it is nol pOf'sible for any to COlne to the Father, but through the Son. For this had abo\re aU things given offence, that lIe eeilled to he against God, and therefore fIe strove by all Ineans to o\rerthro\\r this notion. 28. COlne unto nle, all ye that labour and are hcavy laden, and I ,,"ill give you rest. 9. Take my yoke upon you, and learn of me; for I am n1cek and lo\vly in heart: and ye shall find rest unto your souls. 428 GOSPEL ACCORDI G TO CHAP. Àl. 30. For my yoke is easy, and my burden is light. CHRYS. By w'hat lIe had said, He brought IIis disciples to have a desire towards Him, she\,ril1g them His unspeakable excellence; and now He invites thenl to Him, saying, Conie A 'ltnto 'ute , all Y e that labour and are heav y laden. AUG. ug. Serm. "Thence do \ve all thus labour, but that \ve are n10rtal n1en, 69. I. bearing vessels of clay \,"hich cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To \vhat end then does He say, Corne u uio 11le, all ye t/tat labour, but that ye should not labour? HILARY; He calls to Him those that \vere labouring under the hard- ships of the La\v, and those who are burdened ,,"ith the sins of this \vorld. J EROl\1E; That the burden of sin is bea\'y Zech. 5, the Prophet Zachariah bears witness, saying, that \vicked- 7. ness sitteth upon a talent of lead. And the Psalmist fills it up, P .38J4. T/ty iniqltities are grown heary upon 'Hie. GREG. For a Ir r cruel yoke and hard \veight of servitude it is to be subject to xxx, 15. the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be un\villing to pass a" ay \vith then1. For \vhile all things fly a,,-ay against our \vish, those things \yhich had first harassed the lllind in desire of gaining them, no\v oppress it \vith fear of losing them. CHRYS. He said not, Con1e ye, this luan and that Inan, but All \vhosoever are in trouble, in sorro\v, or in sin, not that I n1ay exact punishn1ent of you, but that I n1ay remit your sins. COlne ye, not that I have need of your glory, but that I seek your sal vation. llld I will 'J"e./resll .1J Olt ; not, I ,,-ill save you, only; but that is llluch greater, I will Raban. 1.efreslt you., that is, I "rill set you in all quietness. RAB.\ . 110n occ, I will not only take fron1 you your burden, but \vill satisfy you \vith inward refresllluent. REMIG. C01Jze, lIe says, not with the feet, but n"ith the life, not in the body, but in faith. For that is a spiritual approach by \vhich any luan approaches God; and therefore it follo".s, Take l/lll yoke upon you. RABAN. The yoke of Christ is Christ's Gospel, \vhich joins and yokes together Je\"s and Gentiles in the unity of the faith. This we are conHuallded to take upon us, that is, to ha\ye in honour; lest perchance setting it beneath VEll. 2 -:jO. T. 'fA TTfI F.'V. J2!J us, that is \vrongly despising it, we should tralnplc upon it with the Iniry feet of unholiness; \\'hereforc Ire adds, Learn of /Ill). ATG, K ot to creaÍl:. a \vorld, or to do Il1Ïracle in Aug. that ,,'orld; but tlUll I alii 'Jllcek and lou)ly in J ellrt. :I : ""'ouldest thou he great? Begin ,,'ith the least. ".,. ouldcst thou huild up a n1Íghty fabric of greatness? First think of the foundation of Inl1nility; for the mightier building any eeks to raise, the deeper let hiln dig for his foundation. '\Thither is the slllnruit of our building to rise? To the sight of God. IlAn.\ , ""'e must learn then froln our Saviour to be Bleck in telllpcr, and 10\\'1)' in mind; let us hurt none, let us despise none, and the virtues which \ve have she\vn in dec(l let us retain in our heart. CHRYS. ...\nd therefore in beginning the Divine Law' lie begins ",ith hU11111ity, and sct!'\ hcfore us a great re,,-ard, saying, .And ye shall find ,.est jòr your souls. This is the highest reward, you shall not only be Blade useful to others, but shall make yourself to ha\-t:' peace; and lIe gives you the prollli e of it hefore it COllIes, but ,,-hen it is COlne, you shall rejoice in perpetual rest. _-\nd that they might not be afraid because He had spoken of a hurden, therefore lIe adds, For IJlY yol...e ,,",ç pleasant, and 1J1Y vurden light. IIILARY; lIe holds forth the inducelnents of a pleasant yoke, and a light burden, that to theln that believe 11e Illay afford the kno\vledge of that good which I J e alone kno\\'eth in the Father. GREG. 'Yhat Greg. hurden is it to put upon the neck of our lnind that lIe bids r. iv. us hun all desire that disturbs, and turn froDl the toils01ne paths of this ".orld? IIILARY; _\11d \\-hat is nlore pleasant than that yoke, what lighter than that burden? To he l11ade bctter, to abstain from wickedness, to choose the good, and refuse the e\'il, to lo,'c all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself \vould be pained to suffer. R,\IL\S. TInt how is Christ's yoke pleasant, seeing it ''''as said aho"e, 1,-rorrOlL" is tlie J(,llY 1l"lticlt leadeth unto life! That \"hich Iat. 7, . I b . . f . d 14 IS cntere( upon ya narro\v entrance IS 111 process 0 hnle nla e . Lroad by the unspeakaùlc sweetness of lo,'e. ÀUG. o tllcn Aug. they who with unfearing neck have suhlnitted to the Joke of : : the Lord endun such hardships an(} dangers, that they seeln to he caned not frolll labour to rest, but frolH rest to lahouT. 130 GOSPEL ACCOUnlNG TO ST. MATTHE'V. CHAP. XI. But the Holy Spirit \yas there \vho, as the ouhvard lnan decayed, rene\ved the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that \vas heavy. l\Ien suffer amputations and bumings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. 'Vhat storms and dangers ,viII not merchants undergo that they may acquire perishing riches? Even those ,,'ho love not riches endure the saIne hardships; but those that love them endure the saIne, but to them they are not hardships. For love makes right easy, and aln10st nought all things ho\vever dreadful and monstrous. Ho\v lnuch more easily then does 10'ge do that for true happiness, \vhich avarice does for lnisery as far as it can? J EHOME; And hOl\r is the Gospel lighter than the La\v, seeing in the La\v murder and adultery, but under the Gospel anger and con- cupiscence also, are punished? Because by the La\v many things are cOlnmanded which the Apostle fully teaches us cannot be fulfilled; by the Law ,yorks are required, by the Gospel the will is sought for, ,vhich even if it goes not into act, yet does not lose its reward. The Gospel cOlnlnands what we can do, as that \\'I'e lust not; this is in our own power; the La\v punishes not the ,viII but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here ,vas not the will she is held as a virgin under the Gospel; under the La\v she is cast out as defiled. CIIAI). XII. 1. At that tilne Jesus ,vent on the sabbath day through the corn; and his disciples ,vere an hungred, and began to pluck the ears of corn, and to eat. 2. But ,,-hen the Pharisees sa,v it, they said unto hinl, Behold, thy disciples do that ,,-hich is not la,vful to do upon the sabbath day. 3. But he said unto then1, Have ye not read ,,,hat David did, ,,,hen he ,vas an hungred, and they that \vcre ,vith him; 4. 1-10'" he entered into the house of God, and did eat the she,,-bread, ,vhich ,vas not la\vful for hilu to cat, neither for them \vhich ,vere ,vith him, but only for the Priests 1 5. Or have ye not read in the law, how that on the sabbath days the Priests in the telnple profane the sabbath, and are blameless 1 6. But I say unto you, That in this place is one greater than the temple. 7. But if ye had know-n ,,-hat this lneaneth, 1 ,viII have lnercy, and not sacrifice, ye \voldd not have condenlned the guiltless. 8. For the Son of luan is Lord even of the sabbath day. GLOSS. IIaving related the preaching together \yith the Gloss. Iniracles of onc year before J Oh11'S enquiry, TIe passes to ord. those of anuther year, nalncly after the death of John, when Jesus is already in an things pokcn against; and hence it 432 GOSPEl.. ACCORDING TO CHAP. XII. is said, At tliat ti1ne Jeslls passpd tlrrollgll tlu! C01"n fields ug. De on tI,e sahha.ilt day. AUG. This \\Thich here fo]]o\vs is Cons, Ev.ii.34. related both by Mark and Luke, ,vithout any question of discrepancy; indeed they do not say, At that tÙne, so that Matthew has here perhaps presenred the order of tilne, they that. of their recollection; unless \ve take the \vords in a \vider sense, At that tÙne, that is, the tiIne in ,vhich these tnany and dh"ers things were done, \vhence \ve may conceive that all these things happened after the death of John. For he is believed to have been beheaderl a little after lIe sent his disciples to Christ. So that \vhen he says at tllat tÙne, Chry , he may mean only an indefinite titue. CHRYS. 'Vhy then - . did lIe lead them through the corn fields on the sabbath, seeing lIe kne\v all things, unless He desired to breal{ the sabbath? This he desired indeed, but not absolutely; there- fore He broke it not without cause, but furnished a sufficient reason; so that He both caused the La\v to cease, and yet offended not against it. Thus in orùer to soften the J e".s, He here introduces a natural necessity; this is \vhat is said, Aud In's disciples be-illg an ltuJlgred, hegan to pluck the ears qf corn, and to eat. Although in things \vhich are n1anifest1y sinfiI1, there can be no excuse; he who kills another cannot plead rage, nor he who commits adultery, lust, or any other cause; yet here saying that the disciples were hungry, II e delivers them from all accusation. JEROME; As we read in another Evangelist, they had no opportunity of taking food because of the thronging of the multitude, and therefore they hungred as men. That they rub the ears of corn in their hauds, and with then1 satisfy themselves, is a proof of an austere life, and of men "rho needed not prepared meats, but sought only simple food. CHRYS. Here a(hnire the disciples, \v ho are so lilnited in their desires, that they have no care of the things of the body, but despise the support of the flesh; they are assailed by hunger, and yet they go not a\vay froin Christ; for had not they been hard pressed by hunger, they would 110t have done thus. 'Vhat the Pharisees said to this is added, Tile Pharisees seeing it said unto HÙn, Behold, thy Aug, disciples do 'll"hat is not lau:flll to do on the sabbath,. AUG. I e oP I ' The Jews rather char g ed the I ord's disci p les \vith the l\' onae l. 23, breach of the sabbath than \vith theft; because it \vas VER. l- . T. )I.\TTH \". 4;33 conunanded the }>('oplc of Israel ill the J ,I a,,", that the) Deut. should not lay hold of allY as a thief in their fields, unlcss 23, 25. he sought to carry ought a,,'ay with hinl; but if any touchcd only ,,"hat he needed tu cat, hill} they suffered to t1epart ,vith impunity ii'cc. J EllO I E; Observe, that the first \ )Jostles of the a\'iour broke the lctter of the sabbath, contrary to the opinion of the Ebionitesa, who receive the other Apostles, but I'eject l>aul as a transgressor of the La,,'. 1'hen it proceeds to their eÀcu t'; Bill lie said unto lbe1Jl, flare .l/(' IIot read l{'''at J)arid did, 1rlu J }I lip Ira," flJl Il/tJlf/reil! To refitte thp false accusation of the Pharisees, He calls to nlÍlld the ancient history, that 1 )a\"id flying froln Saul carne to ubba, and bping entcrtained by .AchilllClech the l>riest, aslied for 1 Sam, food; he having no counnon bread, ga\-e hinl the consc- 21. crated loa,"es, \,-hich it ""as nut lawful for any to eat, but the l>rie t ouly and Lc,'ites; estcelllÍng it a Letter action to delÙ'cr lllcn fi'OIlI the danger of falnine than to otIer sa- crifice to God; for the preser\ ation of Ulan is a sacrificp acceptahle to God. 1'hus then the Lord Ineets their ob- jection, aying, If l)a\"id be a holy Inan, and if you hlarne nut the high-priest Achin1eleeh, but consider thl'ir excuse for their transgression of the La,," to be valid, and that ,vas hunger; ho\\. do ye not approvc in the Apostles the saIne plea. ,, hich you appro\'e in others? 1'hough even here there is much difference. These rub ears of corn in their hands on the sabbath; thosc ate the Levitical bread, and over and abo,"e the soleUlIl sabbath it \vas the seaSOll of lle\V moon, during which whcn sought for at the banquet he fled from the royal palace. CHRY . To clear flis disciples, lIe brings fOr\\"ard the illstancc of David, whose glory a5 a Prophet ,va great aUlong the Jews. \ et they could not here ans\\"'cr that thi was h\.\vful tor hiln, hecansp he was a Prophet; for it "'a not Proph('ts, hut Priests only ,\"ho nlight eat. _\n<.1 the greater "wa!' he ,,"ho did this, th(' greater is the defenc( of the disciple ; yet though Da\'id "was a }>rophet, they that \vere \vith hin} '\"cre not. J ERO I E ; Obscnwe that neither Da\'id nor his cn'ants rccci\'pd the 1\ T11e Ebionite!' received only the apostate, ,rid. Iren. Hær. I. 26, II, 2 Hebrew Gospel of St, "Matthew muti- Orig. in Cels. ,. G5. Euseb. iii. 27. lated. They rejected St. Paul M an VOL. I. F 434 GOSPEL ACCORIH G TO CHAP. XII. 10ayes of she,,'-bread, before they had Inade ans\ver that they ,yere pure fronl ,yomen. CHRYS. But some one ,vill say, Ho\v is this instance applicable to the question in hand? For David did not transgress the sabbath. Herein is she\vn the \visdolu of Christ, that He brings for\vard an instance stronger than the sabbath. For it is by no nleans the saIne thing to \Tiolate the sabbath, and to touch that sacred table, \vhich is la\vful for none. And again, He adds yet another ans" er, saying, Or Itat'e ye not tread in tlte Lall', tltat Oil lite . abbath days tlie Priests ilt 'lte tel11ple }Jrqfluze the sabbath, and are bla1Jzeless? JEROl\IE; As though He had said, Ye bring c0111plaillts against Iny disciples, that on the sabbath they rub ears of corn in their hands, under stress of hunger, and ye yoursehres profane the sabbath, slaying victims in the teu1ple, killing bulls, burning holocausts on piles of wood; John 7, also, on the testimony of another Gospel, ye circumcise 23. infants on the sabbath; so that in keeping one law, ye break that concerning the sabbath. But the laws of God are never contrary ODe to another; wisely therefore, wherein His disciples Inight be accused of having transgressed theIn, He she\vs that therein they follo\ved the exaInples of Achi- melech and Da\ id; and this their pretended charge of breaking the sabbath lIe retorts truly, and not having the plea of necessity, upon those \vho had brought the ac- cusation. CHRYS. But that you should not say to me, that to .find an instance of another's sin is not to excuse our own- indeed ,,,,here the thing done and not the doer of it is accused, \ve excuse the thing done. But this is not enough, He said \vhat is yet more, that they are blalneless. But see no\v great things He brings in; .first, the place, in the Temple; secondly, the tin1e, on the sabbath; the setting aside the La\v, in the \\ ol'd prcifalle, not merely break; and that they are not only free froln punishment but from blame; and are bla1neless. And this second instance is not like the .first \vhich He gave respecting David; for that \vas done but once, by Ða\'id \\ ho \vas not a Priest, and \vas a case of necessity; but this second is done every sabbath, and by the Priests, and accol'ding to the La\v. So that not only by indulgence, as the first case \vould establish, but by the t.rict la \V the di ciplps are to be held blameless. But are V R, l- . ST. 'L\TTIJE\\. -13 the disciples l)riesls? yea, the)" are Jet greater than Priests, fora lnuch as I I e ,,-as there who i the T orc1 of the Teluple, \"ho is the reality and not the type; and therefore it is added, fillt I say lOtiO !/Oll,Olle greater tltall tile TenlfJle Ù, II ere. J ERO IE; The ,,-onl Hie is not a pronoun, but an ad,"erb of place here, for that place is greater than the Telnple "which contains the Lord of the TClnple. AUG. Aug. It should be ob eITed, that one exanlple is taken froTH royal u;; tit. per ons, as l)a,"id, the other fronl prie tly, as those who q, 10. profil.ne the sabbath for the en'ice of the Temple, so that mnch less can the charge concerning the ruhhing the ears of corn attach to IIiIH \\'Ito i indeed J,"ing and Priest. CHHYS. o\.nd bf'cause what TIe had ëlid seelned hard to tho e that hC'ard it, lIe again exhort to lllcrcy, introducing flis discourse ,,-ith elllphasis, saying, Bllililul ye !.,ïiOlCII u'llaf tltat meane/It, I lrillltll .e 111erC!} and not sacrifice, ye lrOlild 11erer !tatwe conde/IIJ1ed ilu innocent. JERO)I E; 'Yhat I will harc Illercy, and not sacrifice, signifies, ,,-e have explained abo\ e. 'rhe \vords, JTe lroliid nez-pI" lllIlX conde1JlJled llie Ùlllúcenl, are to be referred to the Apostles, and the lllean- ing is, If ye ano\\" the Inerc)' of AchiInelech, in that he re- freshed David "'hen in danger of famishing, why do ye conden1n 'r r disciples? CHRYS. Obsen-e again ho,," in leading the di course towards an apology for thein, He shew's IIis disciples to Le abo\ e thp need of any apology, and to be indeed hhuneless, as lIe had said abo\Te of the Priests. '-\nd lIe aùds yet another plea \yhich clears them of blaIne, For the SOli cifJlall is Lord also oj /lle sabbatll. RE)IIG. lIe calls I-Jinlsclf the Son of Ian, and the nleaning is, lIe ,,'hoJ}) ye suppose a Inere Ulan is God, the Lord of all creatures, and also of the sabbath, and lIe has therefore po" er to change the la,v after TIis pleasure, because He Illade it. \UG. lIe did not forbid Ilis disciples to pluck Aug. the ears of corn on the ahbath, that so lIe nlÌght con,-ict ::;t. both the Jews \yho then were, and the )[anichæans \\"ho xvi, 28. ""cre to C01l1e, ,,-ho ,,'ill not pluck up a herb lest they should be comn1Ïtting a nlul'der. HILARY; Figurati\Wel}'; First consider that this discourse \vas held at that time, nanlel,y, \vhen lIe had given thanks to the Father for giving sah-ation to the Gentiles. The field is tbe 2F2 430 GOSlJEL .\CCORDING TO CHAP. XII. \yorld, the sabbath is rest, the corn the ripening of theul that belic'Te for the harvest; thus Ilis passing through the corn field on the sabbath, is the con1Ïng of the Lord into the ,vodd in the rest of the Law; the hunger of the disciples is their desire for the sah'ation of Dlen. RABAN. They pluck the ears of corn \vhen they ,yithdra,v Inen froll1 devotion to the ,yodd; they rub them in their hands \vhen they tear a,vay their hearts froln the lusts of the flesh; they eat the grain \,Then they transfer such as are aUlenderl into the body of the Church. Aug. AUG. But no 111'-111 passes into the body of Christ, until he . t2. has been stripped of his fleshly raÏ1nent; according to that Eph. 4, of the A postle, Put ye l!.ff tlie old Ulan. R.\BA . This 22. they do on the sabbath, that is in the hope of eternal rest, to ,,"hich they invite others. Also they \valk through the corn fields \vith the Lord, \yho have delight in medi- tating on the Scriptures; they are hungry \vhile they desire to find the bread of life, that is the lo\'e of God, in theln; they pluck the ears of con1 and rub then} in their hands, while they examine the testimonies to disco\Ter \yhat lies hid under the letter, and this on the sabbath, that is, while they are free froll} disquieting thoughts. HILARY; The Pharisees, who thought that the lrey of the :kingdom of heaven \yas in their hands, accused the disciples of doing \vhat was not lawful to do; \vhereon the Lorrl reminded then} of deeds in \vhich, under the guise of facts, a prophecy \vas concealed; and that He Inight she\v the po\ver of all things, lIe further added, that it contained the forn} of that \\Tork \vhich "Tas to be, Had ye Á"JlOlO]l. what that 'lJleal1etlt, I 'loUt hare '/1lercy; for the \vork of our salvation is not in the sacrifice of the La\v, but in ll1ercy; and the Law having ceased, \ye are saved by the Inercy of God. . '.Vhich gift if they had understood they \vo1.Ild not have condelnned the innocent, that is His Apostles, \VhOlll in their jealousy they \vere to accuse of having transgressed the La\v, "'here the old sacrifices having ceased, the ne\v dispen8ation of Inercy caIne through then} to the aid of all. 9. And ,vhen he was departed thence he went into their synagogue : 10. And, behold, there ,vas a man which had his \'En. 9-13. T. '1.\ TTIIE".. .:37 hand ,vithered. ..\nd they asked hhn, saying, Is it ]a\\ ful to heal on the sabbath days! that they Inight accuse him. 11. ...\nd he said unto them, 'Vhat Inan shall there be nnlong you, that s}1all have one sheep, and if it fall into a pit on the sabbath day, ,vill he not lay hold on it, and lift it out? ] 2. I I 0". nluch then is a nlan better than a sheep? "Therefore it is la,vful to do "ell on the sabbath da ys. 13. Then saith he to the Ulan, Stretch forth thine hand. .A.nd he stretched it forth.; and it ,vas restored "'hole, like as the other. J ERO:\IE; J3ecause by fair instances TIe had "indicated I lis disciplcs fro111 the chargl' of Lr(\aking the sabbath, the l)harisccs seek to ùring falsc accusation against llinlself; whence it is said, And }Jassiug tlience, lie CIl1ne iulo tllei,. S!JJlll!]o.rJlle. TTIL.\RY; For the things that had gOllC before were said and luuisces that they should not be displeased that the ""ork of lnunan salvation is done hy the ...\postle!', seeing that if they ,,"oul(} belic'"c, thcir own haud would be Inadc able to the luini:4ry of the salue duty. l{AnA . Otherwise; The luan ".ho had the \vithered hand denutes the l11unall race in its barrenness of good ,vorks dried up ùy the hand which \\'as stretched out to (jen,3,6. the fruit; this ""as hcaled by the stretching ont of the innocent hand on the Cro s. And \vell is thi \vithered hand said to ]J3XC bcen in the ynagogue, for ,,"horo till' gift 440 GOSPEL ACCORDING TO CHAP. XII. of kno\vledge is greater, there is the greater danger of an irreco,'crable infliction. The withered hand ,,'hen it is to be healed is first bid to be stretched out, because the weakness of a barren Inind is healed bJ' no means better than by liberality of ahnsgiving. A lnan's right hand is affected \yhen he is renliss in giving alms, his left whole ,,'hen he is attentive to his o\vn interests. But "yhen the I.4ord comes, the right hand is restored whole as the left, because \vhat he had got together greedily, that he distributes freel v . tI 14. Then the Pharisees went out, and held a council against him, how they might destroy him. 15. But when Jesus knew it, he withdrew himself froln thence: and great multitudes followed ,him, and he healed thelTI all; 16. And charged them that they should not Inake him kno\vn: 17. Tha.t it might be fulfilled which was spoken by Esaias the prophet, saying, 18. Behold my servant, whom I have chosen; Iny beloved, in whom my soul is ,veIl pleased: I \vill put my spirit upon him, and he shaH shew judgment to the Gentiles. 19. He shall not strive, nor cry; neither shaH any Inal1 hear his voice in the streets. 20. A bruised reed shaH he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21. And in his nalne shall the Gentiles trust. lIILARY; The Pharisees are moved \vith jealousy at \vhat hail been done; because beholding the out\vard body of a Ulan, they did not recognize the God in His \yorks; The l harisees 'went out and sOl/ght counsel against ltÙn, IlOU' they 11ligld destroy ltÙJl. RABA , He says, 'teent out hecause th ir n1Ïncl ,vas alien froln the Lord. They \ER. 14-21. ST. \IATTHE"-. 411 took counsel ho'v they Inight destroy lifc, not ho\v thc1n- seh'cs nlight find lift--. H IL\UY; .And fIe kno\viug thcir plots \\'ithdre\\', that lIe Inight be far fro 111 the counsels of the cvil hearted, as it follo\vs, .Jeslls kuotriug it departed Illl nee. JEROME; Kno\ving, that is, their designs against ) filiI ,\'ithdrc\\' llÍ1nself, that lIe nlight rCIllO\'C frOln the Pharisees all opportunity of sin. l E I1G. Or; lIe \vithdre\v from thence as avoiding the designs of IIis o,,?n ,,-hen they persecuted lliIn; or because that \vas not the time or place for Ifilll to suffer, for Il cannol be l!tal a })rophet should Luke 13, perish Ulit ql.Tl'J'lISalelll, as TIe IIimself spake. The Lord 33. also shunned those who persccuted IIilll through hatred, and \vent thither wl1ere lIe found Inany \vho ,,-ere attached to IIinl fron1 affection, "'hence it foHo,,'s, lJ1d 'here follou'ell lihn 'lJ1l11l!f. IIitn ,,-hOl11 the J>harisees with one consent plotted against to destroy, the untaught multitude \vith one consC'nt lo\re and [oHo\\'; ""hence they soon received the fulfihnent of th{-'ir desires, for it follo\\-s, .J.ll1d he healed Illent nil. IIILARY; On those ,,'holn lIe healed He enjoined si]pllcP, whence it follows, And he charged tlieut tliat they should uol 1}1ake !linl known. For llÏs restored health ,vas a \yitness to each 11lan. And by comnlanding thel11 to hold their peace, fIe avoids all ostentation of IIirnself, and at the salue tiule notwithstanding affords a kllO\vledge of IIÏ111self in that very adlnonition to hold their peace; for the obsen'ance of silence proceeds fro111 tlhtt ,-cry thing \vhich is to be kept silent. H.\ßAN. In this also lIe instructs us, that \vhenwe ha\-e done any thing great \\re are not to seck praise abroad, H.El\IIG. And Ire also gi\"es thenl conl1nand that they should not Inake Hi1n l\.nown, that they Illight not by persecuting lIiln be put into a \\.orse state. CHRYS. And that yon luay not be troubled at tho e thiugs n-hich are done, and at the incredible u1adllcss of the l)harisees, He introduces tIle !>rophct's ".ords. For such ,va the carefulness of the Prophets, that they had not oIniUcd even this, but had noted an I fis ways and InO\.elncnts, and the lneaning- with which lIe did thi!'; that you Inight learn that He spoke an things hy thp 110].'" Bpirit; for if it he ilnl'o sible to kno\v the thoughts of luen, lunch IH01"(' to know the nlcaning of Christ, unless tllp ITaly Spirit rc\'ealcd it. 1'herefore it follo\vs, 442 GOSPEL \CCORIHNG TO CHAP. XII. 'fllat it 11ligltl be fuljllled n"hiclt 'll'as spoken by Esaia.f) tile Prophet, saying, Behold lny servant whOln I have c/tosen. REMIG. The Lord Jesus Christ is caned the servant of the Almighty God It, not in respect of His divinity, but in respect of the dispensation of the flesh \vhich lie took upon Him, because by the cooperation of the Holy Spirit He took flesh of the Virgin \vithout stain of sin. Some books ha\ e, Elect, 'If"ltOl11 I "al'e chosen, for lIe \vas chosen by God the Father, that is, predestinaterl that He should be the Son of God, proper, not adopted. RABAN. TVho1Jl I hare chosen, he says, for a \\Tork which none else has done, that He should redeem the human race, and make peace bet\veen God and the \\Torld. It follo\vs, lJIy beloz-ed, in 'lvltom 1/ZY sOlll is /f:ell pleased, for He alone is the Lamb \vithout spot of sin, of l\'Iat.17, whom the Father speaks, This is l1ZY beloved Son, in who1ll I 5. am 'It'ell pleased. REl\IIG." That he says, AIy soul, is not to be understood as though God the Father had a soul, but by \vay of adaptation, shewing ho\v God is disposed towards Him. And it is no \vonder that a soul is ascribed to God in this lllanner, seeing that an other melnbers of the body are like\vise. CHRYS. This the Prophet puts in the beginning, that you might leanl that that \vhich is here said \vas according to the counsel of the Father. For he that is beloved does according to his "Till \vho loveth him. And again, he that is chosen, does not. as an enemy break the law', nor as one being an adversary of the legislator, but as one in agreement \vith Him. Because therefore lIe is beloved, 1 will put my Spirit upon "int. RE!\IIG. rl'hen also God the Father put His Spirit upon Him, '''}Ien by the "Torking of the Holy Spirit II e took flesh of the .Virgin; and as soon as If e became man, He took the fulness of the Holy Spirit. JEH01\IE; But the Holy Spirit is put, not on the "T ord of God, but on the Only-Begotten, \vho canle forth from the bosoll1 of the b Our Lord is said to be properly a the course of the Adoptionist contro- servant as regards His human nature, versy, the same heretics who denied by S. Athan. Orate in Arian, i. 43. S. that our Lord was the true Son of God Hilar. de Trin. xi, 13. S. Greg, N az. in His human nature, a serting that He Orat, xxxvi. p, 578. S. Greg. N yss. de wa a servant. Theodoret attributes Fide ad Simp1. p,471. S. Ambros. de Fid. the opinion to ApoUinaris, "which \-.8,Pse11do-August.Alterc,cumPa c.15. none of 11S ever dared to utter." S.Cyrill, Alex, ad Theodor. in Anathem. Eranist. ii. fin. 10. p. 223. But it came to be denied in VER. }.1-21. ST. JATTHE'\. 443 Fat11er; on II illl, that is, of ,,-holn it is said, Beltold rny 8I'/T((III. And ,,,hat lIe will do by IIim II e aad , ,.lucl "e shall deelire judgJ/lell1 to tlte Gelltiles. AUG. Seeing lIe .ug. D.e preached the judgment to come \vhich ,, a') hidden from the ; . IJ Gentiles. CHRYS. };'nrther, to hew' Ilis 10wlines , I Ie says, lIe Sllltll /lot sfrife; and so lIe \vas oflcrcd up as the Father had willed, and gave I-IÏ1nself ,villingly into the hands of flis persecutors. J..\Teither slutll !te cry; so [Ie \vas dUInb as a lalub before his shearer. J\"r01. shall fillY !tear "is 'Voice in. lite slreels. JERO:\IE; For thc \vay is broad and ,,-ide ,vhich leads to destruction, and 1uany walk ill it; and being nlan), they will not hear the 'Toicc of the Saviour, bccause they are not in thc narro". but in the broad ,vay. REMIG. The Greek 'lrÀrJ:rÛa., is in Latin called' latitudo.' Noone therefore has heard lIis ,.oice in the streets, because lIe has not proInised pleasant things in this \vorId to those that love IIim, but hardships. CHRYS. The Lord sought to heal the Jews by this Inildness. But though they rejected Ilim, yet lIe did not resist thenl by destroying thenl; ,,"hence the Prophet, displaying His po".er and their ".eakne s, :says, A bruised reed he shall not break, aJld II SlJlvkiJl!J jla.l' he shall nol queuch. J EROJIE; lIe that holds not out his hand to a sinner, nor bears his brother's burden, he breaks a bruised reed; and he ,,-ho despises a \,Teak spark of faith in a little one, he quenches a smoking flax. ACG. So lIe neither Au ó . bruised nor quenched the Jewish persecutors, ,,-ho are here ubi sup. likened to a bruised reed \,'hich has lost its \,-holeness, and to a smoking flax which has lo t its Halllc; but He spared them beca11se I Ie ,vas not cOlne to judge them, hut to be judged hy thel}}. ID. In thl sUloking flax it is obscn.cd, Aug. tbat ,,-hen the flaille is out it cau"cs a stink. CHRYS. Or Q E uæ .:. t :, v. I. -.I. thi , lIe shall not break bruised reed, she\,.s that it ,vas clS casy for I [illl to break thenl an, as to break a reed, and that a bruised reed. \.nd, lIe sllall /lot quench a . }noki/lg jla.1, , hew:) that their rage \va fired, and that the po,,'C'r of Christ ,,"as strong to qucnch uch rage \\'ith all l'eaùillcss; hence in this is she\\'n the great lllercy of Christ. IIILARY; Or, he Ineans this brui cd reed that is not broken, to hc\,' that the peri!o'hing and brui ed bodies uf the n PlItill's, arc not to he brokcn, hilt are rather re en.cd for 444 GOSPEL ACCORDING TO CHAP. XII. sahyation. He shall not quenclt a SJJlokÙI.q jlaL " shew's the feebleness of that spark \vhich though not quenched, only moulders in the flax, and that among the relnnants of that ancient grace, the pirit is yet not quite taken away froln Israel, but po\ver still remains to them of resuming the Jerome, \,"hole flanle thereof in a dav of penitpnce. JEROME; Or, .p. 121. the reverse; He calls the Je\ s a bruised reed, \VhOlll tossed by the wind and shaken fi'oln one another, the Lord did not imnlediately condenln, but patiently endured; and the sllloking flax He calls the people gathered out of the Gentiles, ,vho, having extinguished the 1ight of the natural la,v, were involved in the \vanrlering Inazes of thick darknes8 of smoke, bitter and hurtful to the eyes; this He not only did not extinguish, by reducing then} to ashes, but on the contrary froln a snlall spark and one almost dead He raised a mighty flame. CHRYS. But one lnight say, "That then, shall these things be ah\"ays thus? 'Vill He endure for ever those \vho thus lay snares, and are lnad against Hitn? }i'ar from it; ,,,,hen His o,vn ,york shaH he all c0111plete, then shall He ".ork these things also. And this He signifies, saying, [Tntil he shall send .fortlt jlldg1Jzent to 'riclory; as much as to say, 'Vhen He shall have accolnplished all things ,,"hich are of Himself, then shall He briug in perfect vengeance; then shall they receive pnnishnlent \vhen He has made his \yictory illustrious, that there be not left to them any irre\.erent opportunity of contradiction. HILARY; Or, Until lie sliall send fortli judgJnent to l'ictoI'Y, that is, Until He shall take away the po,ver of deatl1, and bring in judg- ll1ent and the return of His splenòour. RAßAN. Or, Until that judgnlent \\.hich ".as being done in IIinl should conle forth to victory. For after that by His resurrection He had ovcrCOll1e death, and driyen forth the prince of this \yorld, He returned as conqueror to IIis kingdoln to sit 011 the right hand of the Father, until lIe shall put all I-fis enelnics under His feet. CHRY8. But the things of this dispensation \\ in not rest in this only, that they who haye 110t belie\"'ed s110uld be punished, but lIe ,, il1 also dra\v the \\.orld to IIim; \\.hence it follo\vs, .And in his II(lJlle shall the Gentiles hope. Aug,De A VG. This last \\"e no\v see fulfilled; and thus this \\rhich . i, cannot he denied estahlishes the truth of that ,,'hich sonlO VEU. 2 -:l L :-.T. :\I.\TTIU:\\. 115 ha\'c (lenip, but of many others also, is upported Ly this testilllony fi"onl the Prophet. The ,,'ords, lJe/'old JUY SerrllJl/, nla)' be referred to the place in \vhich the Fatllcr had &aid abo\'e, 17,;8 i..; 'In,1J Son. The "Tord , :\Iat. 3, I lcill }Jill 111.1/ '\.ìn'rit upon Ii Ù/l, is referred to the descent 17. of the] Ioly Spirit upon the Lord at IIis baptisln; He shall declare j/,dYIIU)JlI 10 Ihe Gentiles, to that which lIe says bclo,,", ,r "l,en / he 8()1I of' Jilin shall 8it in f he seat of Ii is )'lat. 25, J.lltljesl y. 'Yhat IT e adds, lIe sltallll01 sl rit"e nor cry, refers 3l. to the Lord ho\\ lIe alls""ered hut little to the Chief l>riests, and to Pilate, but to Herod nothing at alL lIe ,,!till! not lJrell"" tI,e bruised reed, refers to IIis shunning 1-lis persecutors that they tHight not he Blade "'on e; and that In Ids IUlIue shall the Celt/iies hope, refers to what IIimself t:;ays belo,,', Go y( , and teach all nations. l\Iat.20, ]9. 22. Thcn \vas brought unto hiln one possessed ,,'ith a devil, blind and cÏurnu: and he healed hiln, inso- much that the blind and dumb both spake and sa\\". 23. And all the people \vere alnazed, and said, Is not thi the Son of Dayid ? 24. But ,vhen the Pharisees heard it, they said, rrhis fclIo\v doth not cast out devils, but by Beelzebub the prince of the devils. G L() S, The Lord had refuted the l)harisces abo'"c, when GJoss, they brought t \l c charges against the tuiraclcs of Christ, as non occ. 446 GOSPEL ACCOHDIXG TO CHAP. XII. if I-Ie had broken the sabbath in doing then1. But inas- lnnch as with a yet greater \vickedness they perversely attri- buted the miracles of Christ done by divine po\ver to an unclean spirit, therefore the E\ angelist places first the miracle from \vhich they had taken occasion to blasphelne, saying, Tltt"n u:as brought to hÙn one thal !lad a dæ1non, blind and dUl1lb. REl\1IG. The "yord Tlien refers to that above, where ha\Ting healed the Inan "yho had the \vithered hand, He ,vent. out of the synagogue. Or it Inay be taken of a lllore extended tilne; 'Then, nalnely, ,,,hen these things were being done or said. CHRYS, \Ve may "ronder at the wickedness of the dæn10n; he had obstructed both inlets by ,vhicl1 he could belie,re, nanlely, hearing and sight. But Christ openerl both, "Thence it follo\ys} ,Jnd lie healed llÙn, Ùzso1nuch that the blind and du}nb both spake and ,-salC. J ERO: IE; Three n1Ïracles \vere \vrought in one and the same person at the saIne tin1e; the blind sees, the dUlnb speaks, the possessed is deliyered from the dælllon. This \vas at that tilue done in the flesh, but is now daily being fulfilled in the con \yersion of them that believe; the dælnon is cast out when they first behold the light of the faith, and then their mouths ,vhich had before been stopped are opened to utter the praises of God. HILARY; Not \vithout reason, after ha\Ting lllentioned that all the lnultitude \vas healed together, does he bring in the cure of this man separately \vho ,vas dælTIoniac, blind and dUlnb. For after the Dlan of the \vithered hand had been brought before Him, and been healed in the Synagogue, it beho\Ted that the salvation of the Gentiles should be represented in the person of SOlne other afflicted man; he \vho had been the habitation of a dænlon, and blind and dumb, should be made meet to receive God, should contain God in Christ, and by confession of God .Aug. should gÏ\re praise to the "rorks of Christ. AUG. For he that :, t4. believes not, is truly dæll1oniac, blind, and dumb; and he that has not understanding of the faith, :nor confesses, nor Aug. De gives praise to God, is subject to the devil. ID. This Cons .". b L k . h " I b f Ev,ii:37. narratIve IS gIven y 11 Te, not In t IS pace, ut a ter many other things intervening, and speaks of hilll as dumb only, and not blind. But he is not to be thought to be speaking of another Ulan, becauf'\e hp is silent respecting this one VER. 25, 26. 1'. r.\ TTII E\\ . j 7 particular; for in \vhat follo,\'S he agrccs cxactly \vith 'fauhc\v. f[lL.\R\; .An the multitude \,"ere astonished at this \\ hich u"a,; dOlle, but the jealousy of the l->haris('es gre\v t1)ereupon, .And all tI,e multitude u'ere astonished and said, Is nul II00s tIll' SUit of Da 'id! GLO:o,S. 13ecansp of Ilis Gloss. lnerc anù llit; goodne " to thein they proclail11 Ililll the Son rt ban. of David. H.ABAN. The lntdtitudc \"ho sceined less learned, Raban. al ways wondered at the ,,"orks of the Lord; they, on the fn B{ :. other hand, either denied these things, or \vhat thc)" could not deny laboured to pervert by an ill interpretation, as though they "-ere wroug-ht not by a Deity, but by an unclean spirit, naluely, ] eelzebub, \\"ho \vas the God of _\charon: The Pl,arÙ;ees ll"l,ell they heard if ,'}{âd, This /lLnn does not ca::;t oul dæJJI()/ls bill b.'1 lJeelzebllb, tI,e prince qllhe dæJlloll.Y. H.E.:\lIG. Beelzebub is the sallIe as Deel or llaal, or Deel- phcgor. Beel \"'as father of Ninus king of .A.ssyria; Baal '" as so called because he \vas \vorshipped on high; he \Vas called Beelphegor from the 1110untain Phegor; Zebub ,vas the ser\pant of ..:\bilnelech the son of Gedeon, ,"Tho, having slain his se\'enty brothers, built a tell1ple to Baal, and set hÌ1n up as Priest th rein, to drh-e a\vay the flies \vhich were col1ected there by the abundant blood of the ,"ictims; for ZebuL means, a fiy. Beelzebub therefore is interpreted, The man of flies; \\'herefore from this most unclean \vorship they called hiln the Prince of the dæl1l0ns. Ha\Ting therefore nothing 111 ore Inean to cast upon the Lord, they said that He cast out dælTIons by 13eeIzebub. ...-\nd it should be kno\vn that this ,,,ord is not to be read \vith d or t at the end, as SOlne corrupt copies have, but \vith b. 23. And Jesus kne\v their thoughts, and said unto them, Ev'ery kingdom divided Hòainst itself is brought to desolation; and every city or house divided against itself hall not stand; 2ß. ,.1nd if Satan cast out Satan, he is divided against himse]f; ho\v sha11 then his kingdoln stand? J ERO:\IE; The Pharisees ascribed the ,,,"orks of God to the Prince of the dælnons; and the Lord Inakes ans\\'er not to Chrys. Horn. xli. 448 GOSPEL _\CCORDING TO CHAP. XII. ,,,hat they said, but to \yhat they thought, that cven thus they Inight be cOlnpelleù to believe Ilis po\vcr, \Vho sa,,' the secrets of the heart; Jesus, /t"llou'ing tl/eir thollgllis, said unto theJJl. CHRYS. Abo,'c they had accused Christ of having cast out dæIllons by Beelzebub; but then He did not repro\Te theIn, suffering theIn, if they ".ould, to acknowledge Hiu1 fron1 further nliracles, and to learn I-lis greatness froll1 IJ is doctrine. I ut because they continued to Inaintain the saIne things, He no\y rebukes theIn, although their accusation had been \'ery unreasonable. But jeaJousy recks not \vhat it says, so that only it say ßOllJewhat. '-et does not Christ contemn thenl, but answers with a gracious l11ildness, teach- iug us to be gentle to our enelnies, aud not to be troubled, even though they should speak such things against us, as \ve neither ackno\\Tledge in us, nor ha\Te any reasonableness in theu1selyes. Therein also He proves that the things \yhich they had said against lIitn \vere false, for it is not of one ha\'il1g a dænlon to she\v such 111ercy, and to kno\v the thoughts. l\Ioreover, because this their accusation was \'cry unreasonable, and they feared the lliultitude, they did not dare to proclai111 it openly, but kept it in their thoughts; "Therefore he says, Kuotcillg their thoughts. I-Ie does not repeat their thoughts in His ans"rer, not to di\"ulge their ,,'ickedness; but He brings fOl"\vard an answer; it \yas His object to do good to the sinners, not to proclailn their sin. I]e does 110t ans\ver then1 out of the Scriptures, because they ,yould not hearken to HÍ1n as they explained then1 differently, but He refutes theln froln COn1I110n opinions. For assaults froIH ,vithout are not so destructi,'e as quarrels \vithin; and this is so in bodies and in all other things. But in the lnean ,vhile He dra,,'s instance froI11 Inatters nlore kuown, saying, Et'ery kingdolll dÜ"Ùled against itself shall be brought to desolation; for there is nothing on earth more po,verful than a kingdolll, and yet that is de- stroyed by contention. 'Vhat then must \ve say concerning a city or a fan1Ïly; that \vhether it be great or slual1, it is destroyed \vhen it is at discord \vithin itself. HILARY; For a city or fan1Ïly is analogous to a kingdom; as it fol- lo\vs, And erery city or house di1.'ided against itself sl,all ... , not stand. J ERO:\IE; For as snlaH things gro,v by concord, \'En, 2:>, (). 1\ 'L\TTHE\V. J-H) o the grcate t tall tu picces through (liSSCllSiollS. lhLATIv; J3ut the ,yord of God i rich, and \vhether taken sÏ1nply, or exan1Íned ill\\"ardly, it i needful for UHr ad\'ancelnent. Lea\.ing therefore \\"hat belongs to the plain understanding thereof, let us (h\"ell on SOUJf' of the more secret reasons. The Lord is about to Inake answer to that ,,'hich they had said concerning Beelzebub, and II e casts upon those to \VhOln He llIade answer a condition of their ans\yering. Thus; The l aw was fr0111 God and the pronlis of the kingdom to Israel w'as by the La\v; but if the kingdom of the La\\" be divided in itself, it lnust needs be de- stroyed; and thus Israel lost the Law', when the nation ".hose ".as the Law, rejected the fulfihnent of the La\'. in Christ. The city here spoken of is J erusaleln, \vhich \vhen it ragel1 "itb the ll1adlless of its people against the Lord, and dro\'e out IIis Apostles with the ulultitude uf thelu that believed, after this division shall not stand; alid tbu (which soon happ{'ned in cOlJsequence of this di\'ision) the destruf'tion of that city is declared. Again lIe puts another case, ...llld if Satan cast Ollt 'a'an, he is dil:ided against ltÙ/lself; liOU" '!ten sltallltis kin,fjdoJll staud ( JER01IE; As HIuch as to say, If Satan lìgh t against hilllself, and dæmon be an enemy to dælnon, then nlust th e end of the ,yorld be at hand, that these hostile po\vers should ha,'e no place there, whose 11lutual ,,"ar is peace for IneH. G LOS . lIe holds then1 Gloss. 1 l'. . I . ] . 1 C . d ord t lerelore In t liS (I enl1na. For hnst casts out æUlons . either by the po\ver of God, or hy the Prince of the dælnons. If by the po\ver of God, their accusations are Inaliciolls; if by the Prince of the dænlons, his kingdoll1 is di\'ided and will not stand, and therefore let them depart out of his kingdolu. And this alternati\.e IT e intilnatcs that tl}('y had chosen for thelnseh.es, ,,'hen they refused to bclie,.e in lliln. CHRYS. Or thus; If he is dÏ\.ided, he is nlade ,veak, and perishes; but if he l)erishes, ho\v can he cast out another? IIIL\RY; Otherwise; If the dæmon \\'as drÏ\-en to this division to the end that he should thus afflict the dælllon , even thus must ,ve attribute higher po\\.er to Iliul ,,'ho Blade the di,.isioll than to those \\.ho are thus di\"idcd; thus the killgclolll of the Devil, after this division made, is destroyed by Christ. .JEROME; But if ye think, ye Scribec; and Pharisees, that the vor... I. 2 G 450 tJOSl'EL ACCORDING TO CHAP. XII, dæmons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, \vhat can ye say to the healing of diseases which the Lord also "Tought? It is something Illore if ye assign to the dæmons even bodily infinl1ities, and the signs of spiritual virtues. 27. And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28. But if I cast out devi]s by the Spirit of God, then the kingdom of God is come unto you. CHRYS. After the first ans\Yer, He comes to a second more plain than the first, saying, And if I by Beelzebub cast out dærnol1s, b,1j 'U'},OJ}l do your sons cast t!tern Ollt? Tllerl!.fore sltall ihe.lJ be YO'llr ju(l.qes. ,J EROl\IE; lIe alludes, as is His manner, under the nan1e children of the J e\VS, either to the exorcists of that race, or to the ,Apostles \vho are by race of that nation. If I-le n1eans the exorcists \vho by the inyo- cation of (.Tod cast out dæmons, He thus constrains the Pharisees by a \yise enquiry to confess that their \vork was of the IIoly Spirit. If, He \you1c1 say, the casting out of the dælnons by your children is Í1nputed to God, and not to dæuJons, ,,,hy should the sallJe \vork ,,-rought by l\Ie not have the saIne cause? Tlterçfòre shall t!ley be ;ljour judges, not by authority but by comparison; they ascribe the casting out of the dæmons to God, you to the Prince of the dæmons. But if it is of the Apostles also that this is said, (and so \ve should rather take it,) then they shall be their judges, for they shall sit on t,,'ehre thrones judging the t\vehre tribes of IsraeL IIILARY; And they are worthily appointed judges over theIn, to \VhOlll Christ is found to ha\re gi \"en that po\ver over the dæmons, \vhich it \vas denied that lIe had. RABAN. Or, because the A.postles \Ven kne\v \vithin their o\\"n con- science that th y had learnt 110 evil art frOIn Him. CHRYS. Yet He said not, My disciples, or ...t\..postles, but YOU1. children,. that if they chose to return again to their o\vn privileges, they might take occasion hence; but if they honJd \ J-. TI. -27, '2 , T. MATTJI T:\\.. 4.; I be ungrateful, they Blight 110t have c\'cn an impudent excuse.. .A.nd the ..\.postlcs cast out dæolons by ,"irtue of power ".hich they had frOIn IIi}}), and yet the Pharisees Iuadc no such charge against then1; for it \vas not the actions thelnselves, hut the person of Christ to which the) \\Tere opposed. Desiring then to he\\r that the things which \\'ere said against IIiln \ycre only jealous suspicions, Ife brings for\\"ard the Apostles. \.nd also lIe leads thC111 to a kno\"leòge of IIbnsclf, shewing ho\v they stood in the \vay of their o\\'n good, and resisted thcir OW11 bah"ation; \vhereas they ought to be joyful ùecause lIe had conle to besto\v great goods upon theu1; I}' I óy i Ill' Spirit oj" God cast out dæ/nolls, illen Ù; the kingdo111 (if God cOlne ujJon you. This also she\vs that it is a Inatter of great po\\'er to cast out dæmons, and not an ordinary grace. And thus it is lIe reasons, There/òre is the kingdol/l (if God C01lle upon you, as much as to say, If this indeed ùe so, then is the Son of God come - upon you, nut this lIe hints darkly, that it Inay not Seelll hard to then). .AJ o to draw their attention, He said not merely, TILe killydonl Itallt COlne, but, upon YOll,. that is to say, The e good things arc conling for you; ,,"hy do you oppo e ,,"our on-n al\'atioll; for this is the yery sign gi\-en by the Prophets of the presence of the Son of God, that such \yorks as the c should be wrought by Di\.ine power. JEROME; For the kingdon1 of God denotes IIin1self, of \\-hOl11 it is "Titten in another place, Tlte kingd0111 q( Cod is flJJlOllg Lukel7, YOII; and, There . fandeth one in the 1nidst '?l you lL'hol/l ye 2 f l , ' 1 0 In J. know /lot.. Or surely that kingdolll ".hich both John and :Z6. the Lord IIim clf had preached above, Repent ye, f()r tile )lat. 3, ki1lgdoJ/i f!.f lteare// ', " at lland. There is also a third '2, 4, 17. kingdom of the l-Ioly Scripture '\yhich shall be taken frolll the J e\\"s, and be gi,'en to a nation that brings forth the fruit thereof. HILARY; If then the disciples ,vork by Christ, and Christ by the Spirit of God, already is the kingdonl of God transfelTcd to the A postlef' through the office of the 1\1ediator, C;LOSS. For the \veakening of the kingdoln ofOlos5. the Ðe,-il is the increase of the king-dolu of God. A UG. p ] , An. '-' e rn. 'Yhence the s ns nlight be this, /f 1 óy Bl:elzeóub cast out Aug, d h 1 . -. 1 l' d Quæ t. æ1J10llS, ten, accor( Ing to ,your own opnnon, t'le 1t"111l1 011l Ev. i, 5 f'!f God is COlnr upon J/Oll, for the kingdom of the Ðc\-i1, being 2G-2 452 (;OSI'EL ACCORDING TO CHAP. XII. thus divided against itself, cannot stand. Thus calling that the kingdom of God, in \vhich the \vicked are condelnned, and are separated fron1 the faithful, ,vho are no\v doing penitence for their sins. 29. Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. CHRYS. Having concluded the second ans\\?er, He brings for\yard yet a third, saying, 0'1' /tOlO can allY enter into a st'1"ong '1nan's house? :For that Satan cannot cast out Satan is clear fron1 ,vhat has been said; and that no other can cast him out, till he have first o\?ercome hin}, is plain to al1. Thus the saIne as before is established yet more abundantly; for He says, So far an1 I fron1 having the Devil for my ally, that I rather am at ,var ",ith him, and bind hinl; and in that I cast out after this sort, I therein spoil his goods. Thus fIe proves the very contrary of that they stro"e to establish. They \vould she\v that He did not cast out dæmons of His o\vn po\yer; He proves that not only dæmons, yea but tl1e prince also of the dæmons He hath bound, as is shewn br that which He hath wrought. For if their Prince \\.ere not overCOlne, ho". lvere the dæmons \vho are His subjects thus spoiled. This s})eech seems also to me to be a prophecy; inasmuch as He not only casts out dæl11ons, but ,,,ill take away all error out of the \vorld, and dissolve the craft of the Devil; and He says not rob, but spoil, she'\ving that lIe \vill do it 'with po\ver. J EROl\IE; His house is this \vorId, \vhich is set in evil, not by t majesty of the Creator, but by the greatness of the sinner. The strong n1an is bound and chained in tartarus, bruised by the Lord's foot. r-et ought we not therefore to be careless; for here the conqueror Hiln- self pronounces our adversary to be st'1"ong. CHRYS. He calls him stron,q, she\ving therein his old reign, which arose Aug. out of our sloth. AUG. F'or he held us, that \\Te should 110t ubi sup, by our o\vn strength be able to free ourselves from hÎln, but by the grace of God. By liÏ8 gOOd8, he n1eans all the un- helievers. He has bound the strong man, in that He ha YEn. :30. ST. l\1:\.TTIl.K\\. 45:1 taken t\vay froBl hÏ1n all pu,\, er of hindering the 1aithful fro111 following Christ, and gaiuing tho 1.ingdoBl of hca\'cn. It\ll.\ N. Therefore lIe has spoiled his house, ill that theln 'VhOlll lIe foresa\\9 f;honld be 11is own, lIe set free frotH the snares of the De,'il, and has joined to the Church. Or in that lIe has di\'ided the" hole" orld among l-lis Apostles and their successors to be con\"crted. By this plain parable therefore lIe she"'s that lIe docs not join in a deceitful \\90rking \\9ith the dæluons as they fal ely accuseù IIil}), but by the lnight of I lis di\'inity lIe ii.ees lnen fronl the dælllons. 30. He that is not \vith Ine is against lIIe; and he that gathereth not \vith 111C scattereth abroad. CHRYS. After that third reply, here follo"9s a fourth, He Ihal Ùs 'Ilot 'll'itlt 'Ine is agnÏlud JJle. HILARY; "Therein He shc\ys ho" far lIe is from having borrow"ed any pO\\ger frolu the Ðe\'il; teaching us how great the òanger to think an1Ïss of Ifin1, not to be \vith 'Vholn, is the same as to be against lIinl. JERO)IE; nut let non think that this i 8aid of heretics and schisluatics; though ''lye may apply it besides to such; but it is she,,-n by the context to refer to the Deyil; in that the works of the Sa\-iour cannot be cOlnpared \,"ith the \yorks of Beelzebub. lIe seeks to }lold luen's souls in capti\'ity, the I..ord to set then1 free; he preaches iòols, the Lord the kno,,'ledge of the true God; he dra\vs Iuen to sin, the Lord calls them back to virtues. IIo\\' then can tl1e e have agreenlellt together, ,,,hose ,yorks are so opposite? C Hla-s. 'I'herefore ,,,hoso gathercth not ,,,ith lue, nor is \,'ith Ine, 1I1ay not be cornpared together ,yith TIle, that \vith lne he should cast out (h(\IDOnS, but rather seeks to scatter ,vhat is nlÍne. Uut tell Ine; If you were to have fought together .with souU' one, and he should not be ,vil1ing to COllle to your aid, is he not therefore against you? 1.'he Lorù a]80 IIinv elf said in another place, He thai is flOt a!laÏ1n t gOlt is Luke 9, for yuu. To which that \"hich is here said is not contrary. 50. Ii'or here lie is speaking of the IJe,'il ,,-ho is our ad,'ersary- there of SOlne Inan ,,-ho \,as on their side, of ,,,hotn it is said, Ir e .wnl" our ('([slil'!1 out dæ/JloJis in illy lUI1J1C. 11('re fIe ('l'nlS to allude to the Jews, classing theln with the t54 ( OSl'El. ACCORDING TO ClIAP. XII. Devil; for they \\'ere against Him, and scattered \vhat He ,voldd gather. But it is fair to allo"r that I-Ie spoke this of 1] imself; for [-le was against the De\'il, and scattered abroad the things of the Devil. 31. 'Vherefore I say unto you., All manner of sin and blasphemy shall be forgiven unto nlen: but the blasphemy against the Holy Ghost shall not be for- given unto 11len. 32. And \vhosoever speaketh a word against the Son of man, it shall be forgiven him: but \vhosoever speaketh against the Holy Ghost, it sha]] not be forgiven him, neither in this ,vorld, neither in the ,vorld to COlne. CHHYS, 1'he Lord had refuted the Pharisees by explaining II is own actions, and lIe no\V proceeds to terrify them. For this is no s111al1 part of correction, to threaten punish- Inent, as ,yell as to set right false accusation. IfILARY; lIe conden1ns by a most rigorous sentence this opinion of the Pharisees, and of such as thought \vith then), pronlÎsing pardon for aU sins, but refusing it to blasphelny against the Spirit; TVherq./'ore I say U1Ito you, All Ulallner 0./' sin and bla.'?phenzy shall be /o1.giren unto 1JleJl. REl\IIG. But it should be k110\Vn that they are not forgi\"en to all men uni\'crsally, but to such only as haye perfonncd due peni- tence for their guiltinesses. So by these \yords is O\Ter.. thrown the error of K ovatian, \\'ho said that tbe faithful could not rise by penitence after a fall, nor 111erit pardon of Aug. their sins, especially they ,,'ho in persecution denied ". AUG. Senn. 7 For what difference does it Blake to the P ur p ose , ,vhether it I. 13. be said, The .f\pirit if blflsphenzy shall }lot be .forgiren, or, Luke 12, 1Vltoso shall blaspltenle against the l-l01.'/ Spirit it shall not 10. be fU1"!Jil o en hÙIl, as Luke speaks; except that the saIne sense b N ovatian) a presbyter of Rome, com;idered the Church in a state of eparated from the Church in the corruption, and they were led to main- middle of the third century, and formt:,d tain that none WefP in God's favour a sect, on the ground of the Churcl)'s who harl 8inned grievously after Rap- restoring the lapserl in persecution upon ti8m, - their repentance, In consequence the " VEU. 31, 3 . ST. :\L\TTHL\\. J55 is expressed 1l10re clearly in the one place than in the otLer, the one E ,.angclist not o\rcrthrowing but eXplaining the other? TI,e spiril f?l blaspll(!JJlY it is aid hortIy, not ex- pressing what pirit; to Inake ,,'hich clear it is added, .1/1d U"l,oso shall speal.; a Irol'd agaiJlst I he li;oJl oj' man, it slutll be ./òr!JÙ'eu hiUt. After having I"aid the :'\aUle of all Inanner of LlasphcnlY, lIe \vould in a nlorc particular \yay pcak of that blasphclll)' \vhich is against the Son of )Ian, and which in the Gospel according to John lIe shews to be yery hea\.y, ,\"hC1"C lIe bays concerning the lIoly Ghost, He shall cOll1:i/lce the u'orld Q/ sin, of r(qhteo1l8JleSS, (111ll qf' jlldglltent; qf sin, because t!ley f}{:liere not Oil 'Iue. That then \v hich here fo]]o"rs, lIe 1l ho shall speak (l 'Icord ll!Jainst / he Hol!! Ghost, it sl,all 1I0t úe .forgÙ'en ltÙJl, neil/,el" ill this 'll'orld, 1101' ill t!tat 'Ic/ticlt is /0 come, is 110t aid because the IIo]y Spirit is in the 1'rinity greater than the Son, ,,,hich no heretic eyer affirmed. IIILARY; _\.nd ".hat is so bcyond an pardon as to deny that in Christ "rhich is of God, and to take a""ay the substance of the Father's Spirit ,,,hieh is in IIiln; seeing that lIe perforn)s e\rery ,"ork in the Spirit of God, and in IIilu God is reconciling the world unto IIilnself. J EltOl\IE; Or the pa 3age lnay be thus unùerstood; "Tho o speaks a \vord against the Son of Ian, as sttunblillg at )ly flesh, and thinking of Ie as no Inore thall man, such opinion and hlasphe1l1)' though it is not free frolH the sin of heresy, yet fInds pardon becaus of the little ".orth of the hody. But whoso plainly pcrcei,-ing the 'VOrIiS of Gorl, and being unable to deny the power of God, speaks falsely against thel11 prolnpted by jealousy, and ca]]s Christ who is the ,V ord of God, and t1)e worlis of the IIoly Ghost, Beelzebub, to hiln it shaH not be forgi\ren, neither in this \vorld, nor in the \vorld to cOlne. ACG. But Aug. if this "-ere' said in such luanner, then e\"ery other kiud of ubi sup. blasphelny is oillitted, and that only which is spoken against the Son of lan, as when lIe is pronounced to be mere luan, is to !te forgi,ren. rrhat then that is aid, All JJUlJlne/" qt'sill and blasphemy . hall be ..furgÙ-ell UlltO II/en, without doubt blasphclny spoken against the Father i included in its largeness; though here again that aloue is declart:d irre- missible "rhich is spolen agaiu t the IIoly Ghost. 'Vhat 45H GOSPEL ACCORDING TO CHAP. XII. then, hath the Father also taken upon Hiln the fornl of a servant, that the Holy Ghost is thus as it \vere spoken of as greater? For who could not be convicted of having spoken a \\ ord against the Holy Spirit, before He become a Christian or a Catholic? First, the Pagans themselves ,,'hen they say that Christ "Tought miracles by magic arts, are they not like those who said that He cast out dæmons 01 by the Prince of the dælnons? Like,,-ise the J e\ys and all such heretics as confess the Holy Spirit, but deny that He is in the body of Christ, ,yhich is the Church Catholic, are like the Pharisees, who denied that the Holy Spirit \vas in Christ. 80111e heretics e\'en contend that the Holy Spirit Hilnself is either a creature, as the Arians, Eunomians, and :\Iacedo- nians, or deny Hi!ll at least in such sort that they Inay deny the Trinity in the C;odhead; others assert that the Father alone is God, and the saIne is sometÏ1nes spoken of as the Son, s01l1etitneS as the I-Ioly Spirit, as the' Sabellians. The Photinians also say, that the Father only is God, and that the Son is nothing n10re than a luan, and deny altogether that there is any third Person, the IIoly Spirit. It is clear then that the Jloly Spirit is blasphelned, "both by Pagans, J en-s, and heretics. Are aU 8uch then to be left out, and looked upon as haying no hope? For if the ,vord they have spoken against the Holy Spirit is not forgiven theIn, then in vain is the pro111ise made to them, that in Baptisln or in the Church. they should receiye the forgiveness of their sins. For it is not said, , It shall not be forgiyen him in Baptisnl ;' but, l'Teitller in this lcorld, nor in f he 'll'orld to COlne; and so they alone are to be supposed clear of the guilt of this most hea\"y sin who haye been Catholics frolD their infancy. Some again think that they only sin against the Holy Ghost, ,vho haying been ,vashed in the laver of regeneration in the Church, do after\vards, as tho gh ungrateful for such a gift of the Saviour, plunge themselves into SOIne deadly sin, such as al1ultery, Inllrder, or quitting the Christian name, or the Church Catholic. But ,,'hence this Ineaning can be proved, I kno'v not; since place for penitence of sins ho,,'e\ er great ,vas l1e\-er denied in the Church, and even heretics are 2 Tim. exhorted to elllbrace it by the Apostle. If God peradventure 2,25. will gire tlteJll repentance to 'he acknolt'ledging ql tIle tl.lltlt. V'Ell. :31, 37l. ST. '[ATTHE'V. .57 Iú\stly, the 1.on1 says not, , If any Catholic bclicver,' but, , f/ Ito,so shall speal.; a 'll"vrd, that is, whosocver, it slutlZ /lot be j'or!Jil"cn /, il1l lIett/If!/" in I" is "ù"fJl'Zd, Ilor ill t!te u'orld tv C(jlne. I H. ()therwise; The \ postle John ay , TI,ere i, a sill uuto Aug. tl 'at"; 1 do 1lot srr,y llull Ite shall pray .lor it. J:'his sin of ne ; nt. th hrother unto death I judge to he, ,vhen anyone having I. 22. ] John COlne to the knowledge of God, through the grace of our 5, 16. T lord Jesus Christ, opposes IIilnself against the brotherhood, or i rouseò. hy the fury of jealou y against that grace by which he ,,'as reconciled to God. Thc stain of this sin is so grcat, that it 111ay not :,ulHnit to the hlunility of prayer, e,'en ,,-hen thc sinful conscience is driven to acknowledge and proclailn its own sin. \Yhich state of mind because of the greatness of their :--in ".e 111Ust suppose SOU1C 111ay be brought to; and thi perhaps 111ay be to sin against the lloly Ghost, that is through malice and jealousy to assail brotherly charity after having received tbe grace of the II oly pirit; and this sin the Lord declares shall be forgi\'el1 neither in this ,vorld, nor in tI1aL to COlllC. 'Yhence it ßlay be enquired \vhether thc J e\\'s sinned this sill against the Iloly Ghost ,,-hen they said that the Lord cast out dæmons hy Beelzebub the Prince of the dæulons. Are ".C to uppose this spoken of our Lord IIiuIself, because lIe said in another place, Ij. tbey !tare :\Iat,lu, cnllell Ilu' 1/lasler Qf t lie llollse l1celzébub, bou' 111 licIt J/lore 24. tl,'y Oj his household? Seeing they tInls spoke out of jealousy, ungrateful tor so great prescnt benefits, are they, though Hot Christians, to be supposed by the ,'ery greatness of that jealous)" to ha,.e siuned the sin against the IToly Spirit? rrhis cannot ùe gathered fronl the Lord's \vords. \ ct lIc may seelU to ha,-e warned theul that they should COlne to grace, and that after that grace recei,'ed they should not sin as they no,Y inncd. For no\v their e\"il "-vrd had been spokcu against the Son of Ii.lll, bllt it 111Îght be forgi,'en theIn, if they ho111d bc con\-erted, and belie, e on Ifilll. But if after thC'y had recei,-cd the I [oly Spirit, they should be jcalous against the brotherhood, and should fight against that grace which they l1ad received, it hOllld 1Iot bc forgiven tlU'11l neither ill tbis \\"()rld, nor in the ,\"odd to COIllC. For if Ill' had therc condeulllcd then1 in such sort that no hope reluaincd for thc..n, IT c \vonld not ha, e added all adlnonition, 458 GOSPEL ACCORDI'\G TO CHAP. XII. Aug. Eitltel" 'lnake the tree good, .c. ID. But T do not affirn1 this Retract. r. . b . h I 1 . k h h h i. 19. Jor certaIn, y saYIng t at t 11n t us; yet t us liUC Inight ha\-e been added; If he should close thi life in this impious hardness of heart, yet since we Inay not utterly despair of any hO\\Te\'er eyil, so long as he is in this life, so neither is it unreasonable to pray for hilll of ,vhom ,ve do Aug. not despair. ID. \ et is this enquiry \Tery nlJsterious. Let Serm. 71.8. us then seek the light of exposition froln the Lord. I say unto you, belo\Ted, that in all IIoly Scripture there is not perhaps so great or so difficult a question as this. First then I request you to note tbat the Lord said not, E\Tery blasphemy against the Spirit shaH not be forgi\ren, nor, 'Vhoso shall speak any \yord against-but, TT7liOSO 8ltall speak tlte u:ol"d. "Therefore it is not necessary to think that e\'ery blasphemy and every "yoI'd spoken against the Holy Spirit shall be ,vithout pardon; it is only necessary that there be SOlne \yord which if spoken again t the Holy Spirit shall be ,vithout pardon. For such is the 111anner of Scripture, that ,,,,hen any thing is so declared in it as that it is not declared "Thether it is said of the \vhole, or a part, it is not necessary that because it can apply to the "Thole, it therefore is not to be understood of the part. ..:\.s ,yhen the Lord said to the John 15, Je\vs, It'I Itad not COJJle and spoken unto tlleJJl, they had not 22. had 8iJ;, this does not 11lean that the Jews ,,"ould have been altogether ,vithout sin, but that there "yas a sin they "Tould not have had, if Christ had not COlne. \l"hat then is this manner of spealÜng against the Holy Ghost, COUles no,v to be explained. K O\V in the :Father is represented io us the Author of all things, in the Son birth, in the Holy Spirit comlnunitJ; of the Father and the Son. 'Vhat then is C0I11- Inon to the Father and the Son, through that they ".ould ha,ye Rom, 5, us ha\'e COlnnlunion anlong oursehres and \,-ith the111; Tlie lore 5. qf" God is shed aùroad in our hearts by the Holy Ghost ,rlâclt he hath giren liS, and because by onr sins ,ye \vere alienated 1 Pet. 4, from the posses ion of true goods, ('harify shall corer the 8. 'J/uillilude o.l sins. And for that Christ forgi\yes sins through the IIoly Spirit, hence Inay be understood how', \\yhen He Jobn20, said to his disciples, Receire ye the Holy Spirit, He sub- 22. joined straight, fVhosesoecer sins ye.fòrgive, they sholl bejor- gi'l'cll theln. The first benefit therefore of them that believe \"En. 31 3 . ST. .M \T fHE" . 159 is forgh-eu('ss of ",ius in the 1101y Spirit. Against this gift of free grace the Í1flpenitcnt heart speaks; ilnpenitence it elf therefore is the hlasphpluy again t the pirit which shan not be forgi,-en, neither in this world, nor in that to COnley For iudt>cd he speaks the c,-il "ord against the JIolr Spirit eIther in his thought, or ,,"ith hi:, tongue, who by his hard and iUIpcnitcnt heart treasures up for hiInself wrath against the day of wrath. Such Ï1upenitence truly has no forgiveness, neither ill this world nor in the ".orld to conle, for penitence obtain50 forgi"cne s in this ,yorld which shall hold in the ,,'orId to cOlne. l3ut that ilnpenitence as long as any li"es in the flesh Inay not be judged for "'e nlust dr'spair of none so long as the patience of Goa leads to }-cpentance. For what if those ,,'hOll1 you discover in any manner of sin, and condeuul as DIOst desperate, should before they close this life betake thelnsch-es to penitence, and find true life in lh ,vor1d to cODle? nut this ]Ünd of blasphelny though it be long, and cOlnprised in Inany ,,'ords, yet the Scripture is ".ont to speak of Iuan)" words as one ,ronI. It was lllore than a single "yord which the Lord spoke ".ith the prophet, and yet we read, The ""on1 ,\"hich callIe unto this or that prophet. IIcre perhaps S011]e Jl1ay enquire ,,'hether the I-Ioly Spirit only forgi\ es sin , or the Father and the :Son like- ,,-ise. \\YO e an wer the Father and the Son likewise; fur the Son IIiuIsf'lf saith of the Father, }T ollr Fa/her shall.forgil:e 'lat, 6, you YOIl r Sill. , and lIe saith of IIilnself, TIle ,S'on 0.( JIll n : t, 9 fLat" power on earLIt Lo Jòrgire sins. "-hy then is that 6. ' iUJpenilencc ,vhich is ne"er forgi,"cn, spoken of as blasphelny against the lIol Spirit only? Foraslnuch as he ,,-ho falls undcr this in of ilnpcllitence seen1S to resist the gift of the Jloly Spirit, ùecause ill that gift is con,'eyed ren1Ïssion of sin. But in , hecause they are not rcnÜttcd out of the Chun'h, Blust 'Lc ren1itted in that Spirit hy ,,-hich the Church is gathered into one. Thus this rCIl1Ïssion of sins ,,'hich is giyC'n by the whole rrrinity is said to be the proper office of the ILoly Spirit alone, for it is lIe, 17le Rom. 8, ,Spirit C!t' ([clop/ioll, in which we cry, Abba làtlier, so that 15. to 11iIll \\ e luay pray, }'or.qi re us Ollr f:ins; .A.1HI lierpby floC kIlOU', speak John, fhat Chrisl abÙ/(J/h in 1I.f;, hy] John Ihe ITn!!1 .'iJ;,-il which Ile hatlt gircli Ullio ll.\'. For to 4, 13. 460 GOSPEL ACCORDING TO CHAP. XII. HiIn belongs that hond by ,vhich \ve are Inade one body of the only-begotten Son of God; for the I-Ioly Spirit Hilnself is in a manner the bond of the Fatller and the Son. Whosoe' er then shall be foun(l guilty of impenitence against the Holy Spirit, in \VhOlll the Church is gathered together in unity and one bond of communion, it is never remitted to hiin. CHRYS. Otherwise according to the first exposition. The J e\ys ,vere indeed ignorant of Christ, but of the Holy Ghost they had had a sufficient cOlnmunication, for the l')rophets spake by IIim. 'Vhat He here saith then is this; Be it that ye have shnnbled at l\Ie because of the flesh \vhich is around l\ie; but can ye in the saIne lnanner say of the Holy Spirit, 'Ve kno,v Hilll not? 'Vherefore this blasphemy cannot be forgiyen you, and ye shaH be punished both here and hereafter, for since to cast out dæmons and to heal diseases are of the Holy Spirit, you do not speal{ evil against l\le only, but also against Him; and so your condelnnation is ineyitable both here and hereafter. For there are \vho are punished in this life only; as they ,vho among the Corinthians ,vere unl\-orthy partakers of the mysteries; others \\?ho are punished only in the life to COlne, as the rich Inan in hell; but those here spoken of are to be punished both in this ,vorld, and in t11e \yorId to COIne, as were the J e,vs, ,,,ho suffered horrible things in the taking of J erusalenl, Gloss. and shall there undergo most heavy punishment. GLOSS. ape An- This passage destroys that heresy of Origen, who asserted :I ' that after many ages all sinners should obtain pardon; for infra in it is here said, this shall not be forgi\ren either in this \\?orld, ca p. 25.. d 1 46, or 111 the \yorl to COine. G REG. Hence \\?e n1ay gat ler G D ' e I -.' that there are SOllIe sins that are remitted in this \vorld, and la . I v. 39. some in the ,vorld to conIe; for ,,,hat is denied of one sin, must be supposed to be achnitterl of others. And this Inay be belic\.ed in the case of trifling faults; such as much idle discourse, iunnoderate laughter, or the sin of carefiI1ness in our \vorldly affairs, \vhich indeed can hardly be managed ,vithout sin eyen by one \"ho kno\vs ho\y he ought to avoid sin; or sins through ignorance (if they be lesser sins) ".hich burden us even after death, if they have not been relnitted to lIS ,vhile yet in this life. But it should be kno\\-n that none ,,,ill there obtain any purgation c\-cn of the least \ ER, ;J:j-:J5. :ST. l\L\TTJlE\V. JO) in, but he ,vho by good actions has lneritpd the saIne ill this life. 33. Either make the tree good, and his fruit good; or else nutkc the tree corrupt, and his fruit corrupt: for the tree is kno\vn by his fruit. 34. 0 generation of vipers, ho\v can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35. .L\ good man out of the good treasure of the heart bringeth forth good things: and an evil n1a1Í out of the evil treasure bringeth forth evil things. CURYS. After his fonner ans" ers He here again refutes Chry . them in another manner. This He does not in order to do HOin. 1 . 1 . II . If. b d .. d x Iii, a\vay t leu c HU"ges agaulst nnse, ut eSlnng to alnen theIn, saying, 'il/leJ" 'JJla"-.e lite tree good and Itisjj.uil good, or 11loke fliP tree C01"-1'llpi, and his ",fruit corrupt. _\s much as to say, :K onc of you has said that it is an evil thing for a man to he delivered frOin dælllons. But because they did not speak evil of the ,,"orks, but said that it ,,'as the Devil that wrought theIll, lIe shews that this charge is contrary to the COlll1ll0n sense of things, and human conceptions. _\nd to invent such charges can only proceed froin unbounded in1plldclJce. JERO)IJ..; Thus lIe holds then1 in a syllogisl1l ,vhich the Greeks call' Aphycton,' the unavoidable; ,, hich shuts in thp person questioned on both sides, and presses hilll with either horn. I IT e saith, the Devil be evil, he cannot do good works; so that if the ,yorks you see be good, it fol1o,vs that the Devil was not the agent thereof. For it cannot be that good should COine of evil, or evil of good. CURYS. For the discf'rlling of a tree i done by its fn1Íts, not the fruits hy the tree. ..J tree i. l.:nOll'lI by its ",frui/s. For though the tree is the cause of tIle fruit, yet the fruit is the e\-idence of the tree. nut ye do the "cry contrary, having no fault to allege' against the "orks, yo pass a "entcncc of e,.il against the tree, saying that I have a (lælllon. IhL:\RY; Thus dirlIIe at that pre ent refute the Aug. Serm. 72. I. ,,-l() GOSPEL ACCORDING '1'0 CHAP. IJ. .J e,ys, ,,,ho :sceing Christ's \vorks to be of power Itlore than hU111an, ,,"ould not\yithstanding not aHou' the hand of God. And at the same time lle con\'icts all future errors of the faith, such as that of those \vho taking a\yay frolll the Lord I-lis di,"inity, and comn1union of the Father's substance, have fallen into di\rers heresies; having their habitation neither under the plea of ignorance as the Gentiles, nor yet within the kno\\rledge of the truth. He figures Hin1self as a tree set in the body, seeing that through the inw'ard fruitfulness of His po'\'er sprung forth abundant richness of fruit. rrhere- fore either nlust he made a good tree \vith good fruits, or an evil tree with evil fruits; not that a good tree is to be Inade a bad tree, or the reverse; but that in this Inetaphor \ve Inay understand that Christ is either to be left in fruitlessness, or to be retained in the fruitfulness of good \-yorks. But to hold one's self neuter, to attribute some things to Christ, but to deny IJim those things that are highest, to \\Torship IIim as God, aHd yet to deny Ilin1 a comn10n substance with the Father, is blasphemy against the Spirit. In adn1Ïration of His so great ,,"arks you dare not take away the nalne of God, yet through nlalevolence of soul you debase His high nature by denying His participation of the Father's substance. AUG. Or this is an achnonition to ourselves that ,ve should be good trees that \ve may be aLle to bring forth good fruit; ltlake the tree good, llnd itsJruit good, is a precept of health to \yhich obedience is necessary. But what He says, lJIake lhe i'J'ee corrupt, and its fruU corrupt, is 110t a command to do, but a ,yarning to take heed, spoken against those ,,"ho being evil thought that they could speak good things, or have good \vorks; this the Lord declares is ilupossible. The luan must be c}langed first, that his \VOdiS may be changed; for if the man renlains in that ,,,,herein he is evil, he cannot have good \vorks; if he ren1ains in that ,,'herein he is good, he cannot ha,.e evil ,,,"orks. Christ found us all corrupt trees, but gave po"'er to become sons of God to them that belie\'e on His name. CHRYS. But as speaking not for Himself but for the Holy Spirit, lie accordingly rebukes theIn, saying, Genera- tion Qf t'ipers, /tou' can ye being evil speak good things? This is both a rebuke of them, and a proof in their own characters of those things which had been aid. As thongh \TIt, 3:}--:j.j, T. .\1.\1'1'11 E\\. 4li:j lIe had said, Su JC being corrupt trees cannot bring forth good fruit. I do not ,,"oIHl('r then that you thus speak, fur you arc ill nourished of ill parentage, and have an c\"il u1Ïnd. And obsen'c IIp said not, IJow' can yc hpeak good things, seeing ye are a generation of vipers? for these two are not connected togcther; but lIe 8aid, HOll' can ye being el:il speak good I "ill!)8 TIe caBs then1 generatioll qf r;pers, because ther lnade boast of their forefathers; ill order therefore to cut off this their pride, fIe shuts then1 out of the race of Abrahaul, a signing thelH a parentage corre- sponding to their characters. RAll,\ . Or the \\"ords, Gene- ration of ripen;, n1ay he taken n signifying children, or in1Ïtators of the Devil, hecause they had wilfully spoken against good ,,"orks, ,,'hich is of the De\-il, and thence foUo\\"s, lJut 0./ tI,e abundance o.l tIle I,eart '''e 111011ilt spea kef". 'rbat nlan peaks out of the abundance of the heart \vho is not ignorant with ,,-hat intention his \yords are uttered; and to declare his lueaning l110re openly Ire adds, .d good 1J1all out '!ll"e good treasure if "is I,eart brill.'}"'" .forl" good i ldugs. The trf\asure of the heart is the intention of the thoughts, by ,\'hich the Judge judges that ""ork which is produced, so that sOlnetilnes though the outward work that i she""11 eenl great, yet because of the carelessness of a cold heart, they recei'"e a little re\vard from the Lord. Cnuys. Ilerein also He he"-s II is Godhead as knowing the hidden thiugs of the heart; for not for ,,"ords only, yea. but for e\'il thoughts also they shall recei\"e punishment. For it is the order of nature that the store of the wickedness whicb abounds \vithin should be poured forth in ,,"ords through the nlonth. Thus when you shall hear any speaking c\"il, you Blust iufer that his wickedness is 1l10re than ,,-hat his ,,-ords express; for what is uttered ,\-ithout is but the o,-erflowing of that within; ,....hich ,,-as a sharp reuuke to then1. For if that "" hich ,"as pokell b} them ""ere so e\"il, consider ho". evil Inu t be the root froln whencp it sprung. Aud this happens naturally; for oftf\n- tilues the hesitating tongue does not uddenlr ponr forth all its evil, \\ bile the heart, to which none other is privy, begets whatsoever eyil it will, ,,'ithout fear; for it has little fear of God. Hut wh n the lnnltiturlf' of the e\'il which arc 'within . -164 GOSPEL ACCORDI G TO GlIAl'. XII. is increased, the things \yhich had been hidden then burst forth through the mouth. This is that lIe sars, Out of tile abundance of tile lleart tIle 1Jlouth speaketh. JEROME; "That lIe says, Tile good 1Jlall out o.l tlte good treasure of Ilis Ileart, c. is either pointed against the Je\vs, that seeing they blaspheuled God, \"hat treasure in their heart must that be out of \vhich such blasphenlY proceeded; or it is con- nected \vith what had gone before, that like as a good mall cannot bring forth e\'il things, nor an evil man good things, so Christ cannot do evil \yorks, nor the Ðe\'il good ,,'orks. 36. But I say unto you, That every idle word that tnen shall speak, they shall give account thereof in the day of judgment. 37. For by thy words thou shalt be justified, and by thy \vords thou shalt be condemned. CHRYS. The Lord follo\ys up \yhat He had said before by llloving their fears, she\ying that they that have thus sinned shall receive the most extreme punishlnent, I say unto you, that ere1'g idle u'ord that 'lnen shall speol', tlley sllaU gÙ'e an account thereof -in tile day qf judgrneut. J EROl\IE; And the meaning is; If e\Tery idle \\Tord \vhich does not edify the hearers is not without danger to hinl that speaks it, and if each man shall render an account of his \yords in the day of judgment, how much III ore shall you, \yho have spokelÎ falsely against the \vorks of the Holy Spirit, saying that I cast out dænlons through Beelzebub, render an account of your false charge? CHRYS. He said not ' \\.hich ye have spoken,' but makes His teaching of universal application to the "Thole race of mankind, and at the same time His ,yords less grievous to them that heard them. By an idle 'U'o1.d is lneant one that is false, that accuses any falsely. S0111e indeed say that it includes all light talk, all such as stirs iUl1110derate laughter, or shall1eful and immodest ".ords. Greg., GREG. Or such as lacks either rightness in itself, or reasons Horn. In f . . J b . k . h I fi Ev. vi. 0 Just necessIty; EROl\IE; elng spo en \vlt out t 1e pro t of either the speaker or hearer; as if laying aside weighty 111atters ,,'e should speak of frivolous trifle:", or relate old VEn, 3t;-4o. ST. I \TTllF"'. 4 ().) filbles. For II(' that cleal it) hllfl'oon je ts to crcate laughter, or hrings forth any thing sh:l1neful, h.., will Le h('ld guilty not of an idle, but of a sinful \,"ord. ItE)[Hì. The ,,'orels wllieh here follo\Y (lepL'nd on those that w'cnt before; 11,'1 llt ,Ij ll'ord. t!lnll ,f\!ta!t lw jll...diji(Jd, aud by t!ly u.ords 'boil . '!tnlt he <<:ondelllll Jd. Therc is no doubt but that (','cry luan shan hc condeulned for hi e\.il ,vords ,,'hich he speaks; but nonc shall be justificd for his good words, unless tlley proceed fronl his inll10st heart, and frOln a entire purpose. CHRY . Sc(' that this sentence is not a Ll1rdensolne onc. The Judge "'ill pass sentencc not according to what any other has :-:ai(} concerning yon, but according to \vhat you ha"e )'ourself spoken. They that arc accused then havc no need to fear, Lut thcy that accuse'; for those arc not charged of tho:-.c e,.il things that ha"c Leen spoken of theIn, but these of those cyil things that thc) ha "Ü spoken. 38. Then certain of the Scribes and of the Phari- sees ans,,'ered, saying, Iaster, \ve ,vould see a sign from thee. 3D. But he ans,vered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40. For as Jonas \vas three days and three nights in the ,,"hale's belly: so shall the Son of man be three days and three nights in the heart of the earth. CURYS. ßccause the I ord had so oft repressed the hanle- C'hrys. lc:-,s tongue of the Pharisees by IIis sayings, they now turn to I l. } Jis works, ,,"hercat thc E,'ange1ist \yondcriug, a'y , Then certai" 0/" tlte ScrilJes and j>!tarisees llJl'''''Il"l)/'ed, say;"y, ..llloiler, Ire ICOltiel see It igJl qf t nee; i\nd that at a tilne ,,'hcl) they houhl havc been IHo,"c{l, whCl) they should han o wondered, and Lecn dUlllb ,,"ith astonislnllcnt; )'et C'.Cll at such tiInc they dc:--ist not from their malicc. For they say, rf e u.'olild see (f si!J1I l!. . t bee, that thc)' IHay take IIin1 ab in a snarc. J EHO)I E; 1'hey require a sign of IliIn, as though VOL. I. 2 II 466 GOSPEL A(,(,ORDI O TO CHAP. XII. \vhat they hac} seen \vere not signs; and in another Evangelist what they required is more ful1y expressed, 1T T e would .f)ee f!f thee a sign j roJJl hearen. Either they \vould have fire from heaven as Elias did; or after the example of Samuel they \\Tould that in sumlner-time, contrary to the nature of the clinlate, thunder should be heard, lightnings gleam, and rain descend; as though they could not have spoken falsely even against such Iniracles, and said that they befel by reason of divers hidden Inotions in the air. For if thou cavil1est against \vhat thou not only beholdest \\lith thine eyes, but feelest lvith thine hand, and reapest the benefit of, \vhat wilt thou do in t110se things which COl1le do\yn from heaven. You Inight make ans 7er, that in Egypt the Inagi also had given Inany signs fron1 heaven. CHRYS. But their ,yords are full of hypocrisy and irony. But no\\r they "Tere railing against Hin), saying that He had a dælnon; no\y they fawn upon Hin1, calling IIirn, lVlaster. \Vherefore the Lord rebukes them severely; He ans/.l:e1 o ed and said unto t/zeJn, An evil (lud adulterolls generalion see,," efh q(fer a s(qn. 'Vhen they railed on Hin1, He had ans\vered theln lnildly; no\v they approached Him with Slllooth and deceitful \yords, He rebulíes theln sharply; she\ying that He \vas above either affection, and "Tas neither Inoved to anger by evil speaking, nor \yas to be gained by flattery. 'Vhat He says is this; 'Vhat \vonder that ye do thus to l\1e \vho am uu- kno\vn to you, lvhen JOu have done the saIne to the Father, of \Vh0I11 ye have had such large knowledge, in that, de- spising Hin1 ye ,vent after dænlons? He calls thelTI an evil generation, because they have e\?er been ungrateful to their benefactors, and were n1ade lvorse when they recei\7ed benefits, '\yhich is the extreme of wickedness. J EROM E ; Excellently is that said, and adullel'OllS, seeing she has put R\Vay her husband, and, according to Ezekiel, has joined herself to many 10\Ters. CHRYS. "\Vhich also proves Him to be equal to the Father, if not to belie\7e in Hinl lnal es theJu adulterous. RADAN. Then He begins to ans\ver them, giving them a sign not froll1 heaven, \vhich they \vere un- worthy to see, but giving it thenl froln the deep beneath. But to His o\\"n disciples He gav'e a sign from heaven, to Wl10111 II f' sh ,ved the glOlY of Hi hlpf' f'd eternity both in a '"ER. 38-40. ST. :\L\TTn E\\, 467 figure on the Dlount, and after ill ,rcrit.v \vhen lIe \vas taken np into hca,pen. "llercfore it 10110\\rs, ...lull there s/tall no sign be girel1 ii, bill tlte sigll 0 ' tlu> l)roplu 1 .Tolla, . CHRYS. For the signs lIe wrought \vere not in order to mo\re thcln, for II kn,'\v that they ,vere hard a stone, but for the profit of others. Or hecause they had not recei\ped it \vhen lIe had givpn thcn1 a. sign such as they no,,? desired. And a sign ,,-as given them, when by thcir 0\\ n punislnnent they learned IIis po,vcr. This lIe alludes to when lIe says, .J.Yá si.qn shall be .r;il'en it. As Innch as to :-;ay; I have she".n you Dlany mercies; yet none of these has brought you to honour 1\Iy power, ,,,hich you \vin thc!! kno\v \vhen you shall behold your city thro\vn down upon the ground in punishment. In the 111ean tilne lIe brings in a saying con- cerning the Resurrection 'which they should after understand by those things that they should suffer; saying, E.t"cept th(' sign qf tlte Prophet Jonas. :For verily His Cross \yould not _ha,.e heen believed, unless it had had signs to testify to it. Rut if that ',-ere not belie,.cd, truly the Ite urrection \vould not have been bclieved. For this reason also He call this a sign, and brings for,,-ard a figure thereof, that the verity itself 111ay be believed. It fol1o".s, ...1. Jonas teas t/tree days and three nigh's iu lhe belly f the whale. R.\BAN. He shews that the J e\vs \vere as critninal as the Kine,-ites, and that unless they repented they would be destroyed. Out like as pUllislllnent \vas denounced against the Kine\Tites, and a.t tlJe satne tirne a ren1edy \"as set before theIn, so neither h()l1ld the Je\vs despair of pardon, if at least after Christ's resun'cction they shoulrophct. 41. The men of Nineveh shall rise in judgment \vith this generation, and shall condenln it: because they repented at the preaching of Jonas; and, beholò, a greater than Jonas is here. 42. rrhc queen of the south shall rise up in the judgnlcnt ,yith this generation, and shall condelnn it : for she C llne frOIH the utterillost parts of the earth to hear the ,visdoln of Solomon; and, behold, a greater than Sololllon is here. CHRYS. 1]lat none should think that the sanIC things \\"o1.11d come to pass no\\" among tbe J e\vs, as had of old becn ëUllOllg the ille\Tite ; that as Jonas converted thClIl and thcir city \\Tas (lcli \'crcd out of tlangcr, so th... J e\vs should bc convertcd after the resurrection, the Lord uow hcws the contrary, that they should havc 110 fruit of the henetit of the passion, hut should uf}cr 1110rCO\ er gl'ie\ ous things, as II signifies below in the cxau)p]e of the (}ællJOn. Uut no\v Ilc first shc\vs what just pUllisllll1Cnt they hall uffer, saying, The 1/lell ( ,. .J.' i/ll'relt sltall ,.Úw ill jUd"fjllll",t willt litis rJclIcrulion. ItEi\IIG. l'he Lorù shc\vs in thes(' \\"ords that there shan be one resurrection of the goud ana the ])ad against certain heretics, who said that ther.e shoulù Lc two, one of the good, anothcr of the bad, 'thcse \\'on]s likcwise overthro\\ that fable of the J en.s, who use to ël.r that the l{esurreetion shall be held a thousand ,years bcfore tho Judgll1ent; these \vords clcarly proving that the Judg1nenr shan cnsue straight upon the Itcsurrcctiou. ll1ll shall COIl- tI"lIlII it. J EaU)IF.; ot by a scntCllce of .1 udgllH nt, Lut by the cOlllparison of their cxaillplc; a:; lIe adds, }.'or t IIl Y 1 o e- pertlcd aillte preachiu!} OJ.JOlIllS; and, bel/ultl, a greater tl/all JV/la. is lu:re. 1'his \\ onl ' hie' is to Le taken as an a(h'crh 470 GOSiJEL _\'(X'O}{DI O '1'0 CHAP. XII, Jonah3, of place, not as a pronoun. Jonas (according to the LXX) 4, 1'1"1 P reached for three da y s , I for this so lon g tÏ1ne , . he to the 'TeE;; fAoÉea'. Assyrians an unbelie\'ing nation, I to God's o\vn 'people the J e\vs; he preached with his \'oice only, doing no llIiracles, J, doing so Inany \vonders, am falsely accused as Beelzehub. CHHYS. \ et does not the Lord stay here, hut adds another denunciation, saying, 1ïle queen oj' tlte south shall rise in tlie judglïlent 'willt illi.,; generatioll, and shall cOJldeJJlll it,jo'J" she cav e.f'ro}Jl lhe ends ojllle eartlt 10 hear t lte lcÙsdolJl ql '0101 /O/l. l'his \yas yet Inore than that first. Jonas "Tent to then1; the queen of the south ".aited not for 8010111011 to conl to her, but herself sought him. Both a ,V0111an and a barbarian, and d\vel1ing so far a".ay, she ,vas not afraiù of death in her desire to hear his wise ,,'ords. 'rhis \VOlnan \yent to Sololnon, I caIne hither; she rose up ii"OIll the ends of the earth, I go round about your to\yns and villages; he ::'pake of trees and ,vooel, I of unspeakaùle Iflysteries. J E:hOME; SO the queen of the south ,,-in con- den1u the J e\Ys in the saIne 111anner as the In en of !\îne,Teh \"ill condenln unhe]ic\'ing Israel. This is the queen of Saba, of w hOll1 \ve real1 in the book of l{ings and Chronicles, \vho leaving her nation and kingdonl caine through so lnany difficulties to hear the wisdoln of 8010111on, and brought hiln Dlany gifts. AJso in these instances of Killeveh and the queen of Saba, tIle faith of the Gentiles is significantly set abo\.e that of Israel. RARAN. The Ninevites typi(y those who cease froIn sin-the queen those that kno\v not to sin; for peniience puts a\vay sin, \\'isdon1 shuns it. REl\llG. Beautifully is the Church gathered out of the Gentiles spoken of as a queen who 1,no"9s ho\\" to rule her \vays. Ps.4S j 9, Of her the Psahuist speaks; The queen stood 011 thy right lland. She is the queen of the south because she abouads in the fervour of the I-Ioly Spirit. 8010n10n, interpreted El,h, 2, 'peaceful,' signifies lIim of ,,'holn it is said, He is our 1-1- peaCf:! . -13. "Then the unclean spirit is gone out of a man, he \valketh through dry places, seeking rest, and findeth none. YER. 43-4 . SI. MAl'THE\V. 471 '14. Then he saith, I ,,"ill return into my house from ,,-hence I came out; and ,vhen he is caDle, he findeth it empty, nvcpt, and garnished. 45. 'fhen gocth he, and taketh ,rith hinlself se,.en other spirits more ,vicked than hinlself, and they enter in and d,vell there: and the last state of that man is ,,-orse than the first. Even so shall it be also unto this ,vicked generation. CHRiS. 1'he Lord had said to the Je\vs, rite 11len q( .J..\Tiuerelt shall rise ill tile judgJnellt u-ith a,is generation, Gild shall conde/Jin it; that the)" should not therefore ùe carele s, He tens then1 that not only in the \\'orld to come but here also they should sufler grie'Tous things; setting forth in a sort of riddle tl1e punishn1ent that should fall upon thcln; ,,-hence lIe :-;ays, fr hen f he u1Iciean spirit lias gOlle oul oj. a II/llll. J FRO:\lE; Son}e suppose that this place is spoken of heretics, because the unclean spirit who d\velt in theln before when they ""ere Gentiles, is cast out before the confession of the true faith; when after they ""ent o,"er to heres.)', and garnished their house with fcigned virtues, then it is that the IJe,-il, having taken to hin} other se'"en e,il pirib, returns and dwcl1s in then!; and their last state Lecolnes "-orse than their first. ...\nd indecd heretics are in a Innch worse condi- tion than the GClltile ; for in the heretics "as a hope of fait]), in the Gentiles a "oar of discord. '-et though this exposition has a plausibility and a s}le\V of learning, I an1 doubtful of its truth. For by the concluding \\"onls of this, ,,-hetheT it be parable or exalnple, 17111S shall il be 10 litis eril grlleral ion, we aTe cOlnpelled to rcfer it, not to heretics, or to Ulcn in gencral, hut to the J c\\'i h people, So the context of the pass3ge Inay not shift about loosely aud '"aguely, and he like unnlcaning peeches, Lut lnay be consistent ,,"ith ilself fr01l1 first to last. l'he unclean spirit then went out from the Jews \\ hen they recei,"cd the La".; Llnd heing cast out of the Jews, he \valke(l through the wilderness of the Gentiles; as it fo]]o,,"s, lIe Irflll.:l'lll I II rOllgll dr." places seeking resl. H.E)lIG. lIe cal1s the heart of the l entiles, dry places, as lacking all the n10istllre of wholesoJne ,,-aters, that is of the 472 GüSP.EL ACCORDING TO eHA!'. XII. holy 8criptures, and of spiritual gifts, and strangers to the pouring in of the Holy Spirit. !lABAN. Or, the dr.ll places are the hearts of the faithful, \vhich after they have been purged from the \veakness of loose thoughts, the crafty lier- in-\vait tries if by any 11leans he 111ay fix his footsteps there; but flying from the chaste spirit, the Devil finds no resting- place to his n1Ïnd but in the heart of the .wicked; as it fol1o\vs, and .filldeLh nOlle. REl\llG. The Devil supposed he should have rest for ever among the G-entiles, but it is added, and ji1ldetlt none, because \vhen the Son of God appeared in the In.rstery of His incarnation, the Gentiles believed. J EROl\IE ; And \vhen they believed on the Lord, the Devil, finding 110 place alnoDg the nations, said, I will/return 'hilo 'JJl.Y llollse 'l1./tellce I Ca1Jle oul; I ha'"e the Je\\.s froIll \yhOln I formerly departeù. And lclien lie is COlne, he findeih it eJnpl.lf, su.ept, and .qarnislled. For the telnple of the J e,,"s was eIllptr, and John 14, had not Christ to d,yel1 therein, He having said, Arise, let us 31. go llence. Seeing then they had not the protection of Angels, and ,yere burdened ,yith the useless observances of the La\v, and the traditions of the Pharisees, the Devil returns to his forl1)cr (hvelling, and, taking to him se,"en other dæmons, inhabits it as before. And the last state of that nation is \yorse than the first, for they are now' possessed by a larger number of dæll10ns in blasphen1ing Jesus Christ in their synagogues, than they \\?ere possessed ,vith in Egypt before they had knowledge of the La\v; for it is one thing to have no belief that He should come, another not to receive Him when He is COl1le. A number seven-fold is joined "Tith the DeviJ, either because of the sabbath, or fron1 the l1UB1ber of the I-Ioly h, ll, 2. Spirit; that as in Isaiah upon the bud ,,,hich COlnes from the root of Jesse, se\ren spirits of ,'irtues are related to have descended; so on the other hand an equal nUlllber of vices houJd he poured forth upon the DeviL Beautifully then are se\"ell spirits said to l)e taken to hin), either hecause of the breaking of the sabbath, or because of the heinous sins which are contrary to the seven gifts of the Holy Spirit. CHRYS. Or, herein I Ie lnay be shewing forth thcir puuislnncnt. As \"heu dæuloniacs ha\"e bCCH loosed fro 111 their infinnity, if they after becollle rClllÍss, they dnl\\r upon thClllSch"es lllore gricvous illusions, so hall it be alllong you-before yo \vere Y.Elt. 13-45. ST. 'IATfIIE\\. 17 J possesscd ùy a dælllon, whcn yon ,,"orshipped i{lo]s, aJH} slcn p your sons to dæmons; yet I forsook you not, hut cast out that dænlon hy the J}ropl1et , and after\\.arcls canlC :\1 ysc]f seeking to purifY JOU altogether. Sincc th(1) Yl' ,,"ou1el not hearken to me, but ha\"c fallen into morc heinous crilne, (as it is grcater wickednt'ss to slar Christ than to slay the Prophets,) therefore yc shan sufter 1l10re heavy calan1Ïties. For ,vhat bcfcl thClll under ' espasian and Titus, were Illuch 1110rC grievou than they had sufIcred in ] :gypt, in Babylon, and nnder A\ntiochus. And this indeed is not all lIe shc\vs con- cerning thcn), but also that since thcy \ycrc destitute of every virtue, they ,,"ere Juore fit for the habitation of dæluons than hcforc. I t is reasonaù]c to suppose that the l\ things ,,-erc said not tn thelll only, hut also to us. If after heing ell1ight- cned and deli \"cred froln our fOrIner c\'ils, "pc are again POS (' cd br the saIne ,,"ickedness, thc punisll1uent of thcsc latter sius will bc greater than of the first; as Chri t spake to the para1ytic, Behold, illOll al"l JJlac/e whole, siJl 1I0i, lest a John !;, '1l'on;e thing cOlne upon thee. nAßA . For ,,"hen any onc is] 4. COll\"crtcd to the faith) the De\"il is cast out of hilll in 13aptislu, ,,'ho dri\"en thence wauder& up and down through the dry Greg. p]accs, that is, thc hearts of the faithful. G REG. The dry places Io :. 3 XXXIIl, . where no \, ater is are the hearts of thc righteous, ,,-hich hy the po"per of discipline are dricd frolll all hun10urs of carnal Just. 'rhe \vet places arc the n1Ïnds of ".or1dly men, which tlle IHllllour of carnal lust fins, and 1l1akes walen;; in such the I)e\"il iUlprints his footsteps the more deeply, inasuluch as in his \\-anderings he comcs do\\"n upon buch hcarts as upon low and Inarshy grouIHl. }{AßAN. And returning to his house whence he had gonc out, lie jhllletlt it [J 'ply, of good ,,"orks through slothfulness, S1rf'pt, that is, of its old \ iccs by l aptisln, a uti ,fj(/ 1"11 ;.'\l'l:d with feignl (1 ,"irtues through hypo- crisy. ...\ L"G. o that in these ,,'ords the Lord signiiìes that Aug. somc sha11 so belic,pe, as not to hayc strength for thc work of 0 IS 'at ler, t Ian 0 IS Inot er; as It follows, _.Jull .fiïirelchillg out his hand to his disciples, he said, ]]el,u/d 1ny II/oilier aJld 111Y brellll.en. G REGOUY; The Lord Greg, deigned to call faithful disciples His brethren, saying, Co, tell %i. 1JlY breiln.ell. Since then a lllan lllay be made a brother of the Lord by conling to the faith, it should be enquired ho\v one Jnay hecoJne also 1-1 is u10ther. Be it known by us then, that he that by belie\'ing is Inade brother or sister of Christ, hccollles llis Inolher ùy preaching; for in pouring IIiIn into the hcart of the hearer, he 111ay be said to beget the Lord; and he is Iua,le the Lord's nlothcr, when by his \vord love of thc Lord is begotten in the Inind of his ncighbuur. CHRYS. _\nd besides \vhat has bpen said, He taught also soulewhat U10rc, nmncly, that \ve should not neglect virtue relying on any l indred. For if it profited Ilis l110ther nothing that she \vas such, if she had not had ,'irtne, who is there that shaH he saveù by hi kindred? For there i oue only nobility, to do the will of God, anù therefore it fol1o"'8, J fThoso shall do tllf Irill qllJ1!J f'allter wltich Ùi iu lLearell, lite saUle is lU!I brotller, and sisler, ({lid lJlolher. )Iany \\'OI11en have blessed that holy 'Tirgin auù her wOlub, and ha\'e dCf'ired to be nUHle such luothers. '\.hat is it then that hind rs? Uehold, I Ie hath set before you a broad ""ay, and not ,,'OIllcn only, hut nlcn likewise, Inay becolne the ulother of Goù. JEHO IE; I Jet us also expound in another "-ay. 'fhe Saviour is pcakillg to the Inu1titutle-that is, lIe teaches the Gentiles the inn-anI Iny:-.;terics; IIis l110ther and IIis brethren, that is the synagognc 47 GOSPEL ACCOHl)I G TO ST. MATTHE\V. ('HAP, ÀII. and the J c\vish people, stand \\'ithout. IfILARY; Although they had like the rest power to come in, yet they abstain froln John 1, all approach to IIiln, for he carne unto his OlCJI, and his OiL"n lr'eg. 'receired ld1Jl 110t. GREGORY; 'Thus also IIis mother is ubi sup" declared to stand \,.ithout, as though she \vas not acknow- ]edged, becanse the synagogue is therefore not ackno\vledged by its Author, because t held to the obser,.ance of the La\v, and having lost the spiritual discernment thereof, kept itself \vithout to guard the letter. JEno:\IE; And ,vhen they shall ha,.e asked and enquired, and sent a messenger, they shall receive for ans\ver, that their \vill is free, and that they can enter in, if they win believe. CHAP. XIII. 1. The same day \vent Jesus out of the house, and sat by the sea side. 2. And great Inl1ltitudes \vere gathered together unto him, so that he 'vent into a ship, and sat; and the \vhole Inultitude stood on the shore. 3. .L\nd he spake many things unto them in parables, saying, Behold, a sower \vent forth to SO\,,; 4. And \vhen he so\ved, some seeds fell by the ,yay side, and the fo\vls came and devoured theln up : 5. Some fell upon stony places, \vhere they had not lTIuch earth: and forth,vith they sprung up, because they had no deepness of earth: G. L\nd \"hen the sun ,vas up, they ,,,ere scorched; and because they had no root, they ,vithered a\vay. 7. \nd sonle fell among thorns; and the thorns sprung up, and choked them: R. But other fell into good ground, and brought forth fruit, SOITIe an hundredfold, SOITIe sixtyfold, some thirt)'fold. 9. \Vho hath ears to hear, let him hear. CHRYS. 'Yhen lIe }lad rebul{cd him that told flim of I-lis mother alHI llis brethren, He then did according to their request; [Ie departed out of the house, having first corrected lIis brethren for their \\ eak desire of yainglory; lIe then paid the honour due to Ilis lllother, as it is said, Tltp SfllllP da.'1 .Te.'\I1. ,,,('ul,107"/I, ouf (!f 11,(' ltn1ls(', and , nf d{Jll'll hy /l,P 4 O GOgPEL ACCORDING TO CHAP. XIII. Aug. De sea side. A uc. By the \vords, The SllIJIC day, he sutIìciently i :41. she\vs that th("l8e things cither foHo\ved imlnediately upon \vhat had gone before, or that many things could not have inten'ened; unless indeed 'day' here aftcr the Scripture lnanner signifies a period. RABAN. For not only the I ord's ,vords ana actions, but His journeyings also, and the places in \vhich He \vorks His ll1Ïght.r \vorks and preaches, are full of heavenly sacraU1ents. After the discourse held in the house, \vherein \vith \vicked blasphelllY He had been said to have a dæmon, He \yent out and taught by the sea, to signify that ha,'ing left J udæa because of their sinfnl un- belief, fIe would pass to the salvation of the Gentiles. For the hearts of the Gentiles, long proud and unbelieving, are rightly likened to the s\velling and bitter \vaves of the sca. And \\'ho knows not that J udæa \yas by faith the house of the Lord. J EROl\IE; For it I11ust be considered, that the multitude could not enter into the house to Jesus, nor be there ".here the Apostles heard Inysteries; therefore the Lord in lllercy to thén1 depal"ted out of the house, and sat near the sea of this \vorlel, that great nUll1bers lllight be gathered to lIbn, and that they nlight hear on the sea shore what they \yere not \vortby to hear \vithin; Aud .q1"eat lllultil'lldes If'pre .qatltered unto lliul, so thai lie lceut into a ship, and sat dou'n, and all tIle people stood on the shore. CHRYS. The Evangelist did not relate this ,vithout a pur- pose, but that he n1Íght she\v the Lord's ,viII therein, \vbo desired so tu place the people that He should have none behind HiIn, but all should be before IIis face. II IL \RY ; There is moreo,.er a reason in the subject of His discourse \vhy the Lord should sit in the ship, and the 111u1titude stand on the shore. For He \vas about to speak in parables, and by this action signifies that they \\'bo \\yere \vithout the Church could have no understanding of the Di,'ine 'y ord. The ship offers a type of tI1e Church, \vithin \vhich the "TortI of life is placed, and is preached to those \vithont, and ,,'ho as being barren sand cannot understand it. J EROl\JE ; Jesus is in the llÜdst of the Wa'"e8; lIe is beaten to and fro hy the ".a\Tes, and, secnre in llis 111ajesty, causes IIis \'esse] to COlne nigh the laHlI, that the people not being in danger, not being surrounded by telnptations ,,,hich they could not endure, \.}.'IL I-H. ST. "ATTHF.". t l Blight talld on the !'hore \\'ith a finn stcp, to hear ,,'hat ,vas said. It.\nA . Or, that I Ie \vcnt into a ship and sat on thp ea, signifie:-, that Chri t h) faith should cntcr into the hcarts of the Gcntiles, alHl hould gather togcther the Church in the sea, that is in the lnidst of the nations that spake against lIiul. And the cro\\rd that stood on the sea shore, neither in the ship nor in the sea, oilers a figure of thosp that receiyc the ""ord of God, and are by faith separated frolll the sea, that is fronl the reprobate, out are not yet ilnhned ,vith heavenlJ luysteries. [t follo,ys; ...Jull he 8pake 11lany things 1Inlo l/tem in parable,,;. CHRYS. lIe had not done thus on the mouut; 1 Ie had not frallled I I is discourse by parables. For there \,"ere the lnultitude only, and a mixed cro\\"d; but hcn thl bcribes and Phari ee8. nut lIe speaks in paral)les 110t for this reason only, hut to Blake Ifis f'ayings plainer, and fix thenl nlore fu11y in the Illelnory, by hringing things before the eyes. J ERO:\IE; ...\nd it is to be nuted, tha1 lIe f'pake 110t all thillg to thel11 in parables, but IJlt1UY lllings, for had TIe spoken all things in parables, the people ,,'ottld ha,re departed ,vithout benefit. lIe lnin 'les things plain with things dark, that by those things \\"hich they un(lerstand they Inay be incited to get knowledge of the things they understand not. The IHultitude also is not of one opinion, but of di\'ers ,,'ills in di,"ers Inatters, \vhence lIe speak to then1 in 11lallY para- bles, that each according to their se'"eral dispositions Inay receive SOU1C portion of llis teaching. CURl'S. lIe first sets forth a parablc to Inake Jlis hearers lllore aUenti\'e; and hecause lIe \vas al,out to speak enigll1atically, lIe attracts the attention hy this first parable saying, Behold, a SOl 'er lrell fortlt to sow Itis seed. J ERO I E; By this :,0\\ cr is typifieJI(furllt, ,,'hen having left Judea, He pas eù b) the A po tles to the Gentilcs. J EH01\lE; Or, lie "'as within while He ""as yet in thp honse, and !-;pake sacran1l'uts to J I i:-- disciples. 1T e \\"('nt t11cn..fore forth frolH the honse, "OLo T. :! I 482 GOSPEL ACCORDING TO CHAP. XIII. that He n1Ìght so\v seed alnong the nudtitudes. CHRYS. \Vhen you hear the \\"ords, tlie SOlDer u"ent out to SOU", do not suppose that is a tautology. For the so\ver goes out often- times for other ends; as, to break up the ground, to pluck up noxious weeds, to root up thorns, or perform any other species of industry, but this nlan went forth to SO\y. \Vhat then becomes of that seed? three parts of it perish, and one is preserved; but not aU in the sanle lUanneI', but \"ith a certain difference, as it follows, And as he sou'ed, sonze Lfell by the 'lrayside. JEROl\IE; This parable Valentinus lays hold of to establish his heresy, bringing in three different natures; the spiritual, the natural or the anilnal, and the earthly. But there are here four nalned, one by the "ayside, one stony, one thorny, and a fourth the good grounò. CHRYS. Next, ho\v is it according to reason to sow seed alnong thorns, or on stony ground, or by the w'ayside? Indeed in the n1aterial seed and soil of this \vorld it ,vould not be reason- able; for it is ilnpossible that rock should become soil, or that the \vay should not be the \vay, or that thorns should not be thorn . Rut \, ith minds and doctrines it is otherwise; there it is possible that the rock be lnade rich soil, that the ,vay should be no ITIOre trodden upon, and that the thorns should be extirpated. That the most part of the seed thpn perished, caIne not of hiln that so\ved, but of the soil that received it, that is the lnind. For He that so\ved put no difference behveen rich and poor, \vise or foolish, but spoke to all alike; fining up his O\VI1 part, though foreseeing all Is, 5, 4, t11ings that should COlne to pass, so that lIe Inight say, -",VIUlf ollght I 10 hare done that I lta .e 'JIot done? He does not pro- nounce entence upon then1 openly and say, this the indolent recei\Ted and have lost it, this the rich and ha\Te choked it, this the careless and have lost it, because He ,vould not harshly reprove theIn, that He n1Ïght 110t alienate them alto- gether. By this parable also He instructs IIis disciples, that though the greater part of those that heard tbeln \vere such as perished, yet that they should not therefore be ren1Ïss; for the Lord HÏ1nself \,"ho foresa\v all things, did not on this account desist froll1 so\ying. JEROME; Note that this is the first parable that has been gi,-en ,,-itb its interpretation, and \ve Innst be\vare ,vherc the Lord expounds I-lis o\vn teach- YFIt. 10-17. T. MATTIlE\V. p .) ing , that we <10 not pr('SlllHP to llurlerstalHI any thing cither 11l0re or lcss, or any "ray otherwise than as so expounded hy 1 fiB}, l AH.\X, nut those thing which Ire silently left to ou)" \l1Hlt'rstanding, should he hortly noticed. Thp 1lllyside is thc 1nind troddpll au(l hardene(] hy the continual passage of e\.il thoughts; the rock, thp hardncss of the self-willed u1Ïnd; the good soil, the gentleness of the ohl'llient Inind; the snn, the heat of a raging persecution. The (lepth of oil, is the honesty of a Bund trained by hcayenly discipline. But in thus expounding thelH "'C should add, that the saIne things arc not always put in one and the sallIe allegorical significa- tion. .JEno:\IE; AUlI \ye are excited to the understanding of J-lis ".ord8, by the advice \\rhich follows, He illat Ita/h ears to !tear, l(Jl 1Ii111 hear. REl\IIG. These ears to Ileal', are cars of the mind, to understand namely and do those thing \vhich are commanded. 10. And the disciples caIne, and said unto him, " hy spcakest thou unto thell1 in parables? 11. lIe ans\vered and said unto thenl, Because it is given unto you to kno\v the ll1ysteries of the kingdoln of hea\'en, but to them it is not given. l . For \vhosoever hath, to him shall he given, and he shall have 1110re abundance: but ,,'hosoever hath 110t, from hin1 shall be taken a \\ya y even that he hath. 13. Therefore speak I to thelll in parables: because they seeing see not; and hearing they hCdf not, nei- ther do they understand. 14. ...\nd in theln is fulfilled the prophecy of E aias, \\ hich saith, By hearing ye shall hear, and shall not undcrstand; and eeing yc shall ('e, and han not perCCIye : 15. For this people's heart is ,vaxed gross, and their ears are dull of hearing, and their eyes they have closed: lest at any tilne they should see \vith their eycs, ana hear with their ears, and should llnder- 2 I 484 GOSPEL ACCORDING TO CHAP. XIII. stand with their heart, and should be converted, and I should heal them. 16. But blessed are your eyes, for they see: and your ears, for they hear. 17. For verily I say unto you, That many prophets and righteous n1en have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Glos'\. GLOSS. The disciples understanding that the things \vhich : .m n- \vere spoken by the Lord to the people \vere obscure, desired to hint to Him that He should not speak in parables to them. And Ids disciples Cll1ne to llinl, and said, TFTlIy speakest illou- Chrys, 10 t/zeln in parables? CHRYS. 'Vherein it is \yorth}T admira- :.m, tion, that the disciples who desire to learn of IIim, kno\v ,,-hen they ought to ask Him, for they do not this before the n1ultitude. This Iatthe"r declares, \vhen he says, And tlley Mark 4, C{l1ne fo Idrn; and Iark more expressly says, that tlie,lj came to 10. hÙn 'IDlu:n lie u.as alone. JEROME; "... e lnust enquire ho\v they eould COllle to I-lill1 at that tillle \"hen Jesus \vas sitting in tbe hip; w'e may understand that they had at the first entered into the ship, and standing there, n1ade this enquiry of IIilll. REMIG. The E,-angelist therefore says, callie to !tim, to express that they eagerly enquired of HiIn; or they might indeed approach IIÏ1n bodily, though the space bet\veen thelll ",Tas small. CHRYS. And observe moreoyer their goodness, ho\v great their thought for others, that they enquire about \vhat con- cerns others, before \vhat relates to themselves. For they say not, "'Thy speakest thou to us in parables?' but to tllenl. And he flJlSlrered and said unto t/zem, Because it is given to YOll to kllou' the 1nystery o.l the killgdol1l 0/ /zea 'ell. REl\IIG. To you, I say, \\"ho adhere to }'le, and belie'Te in ::\Ie. By the mystery of the kingdom of heav"en, He intends the Gospel doctrine. To tllel1l, that is, to them that are without, and ,,,ho "rould not believe on IIiu1, the Scribes namely and Pha- risees, and to the rest \vho continue in unbelief, it is not gh'cn. Let us then, \"ith the disciples, come unto the Lord ,\'ith a pure heart, that He Inay think ns ,,'olthy to interpret Deut. to us. t.he evangelic teaching; according to that, Tile!! wllo 3 , 3. VER. 10-17. ST. :\r A TTIIE\V. 485 tll"( 1t' lIfJlll' to !tis fief, "llll receil'e oj' Iti doctrille. CUHYS. In saying this, [Ie docs not Ï1nply any necessity or fate, hut shews at once, that they, to ,,'honl it is not given, are the cause of all their own lliiseries, and yet that tht' knowledg(' of the Divine lllysteries is the gift of God, and a grace gi\9cU from aLo,-e. Yet this does not destroy free 'will, as is ITJani- fcst fronl what follows; for to pre,"ent that cither these should despair, or those be ren1Ïss, ,,'hen they hear that to YOll it is gh'en, lIe shews that the beginning of all lays ,,,ith ourselves, and then lIe adds, For ,rlioso hat 11, to IIÙn sliall be gil'ell, and lie slLall abound; and 'll'/ioso !tat lL /lot, froln !tiut sltall bp taken 'll'IUlt lie hat/t. As nluch as to say, "Thoso has the de::5ire and thl' zeal, to hiB} hall be gin>ll all those things ,,'hich are of Go(1; but ,,,h080 lackcth these, and does not con- tribute that part that pertains to hiln, to him neither are the things ,,-hich are of God gi\-en, but e,'Cll those things that he hath are taken froln him; not because God takes theln a\\ay, but because he hath lnade hÏInself un\vorthy of those that he has. 'Ybercfore ,,'e also, if \\'e see any hearkening carele sly, and haying exhorted hiin to attend, he do not heed us, let us Le silent; for hould ,,'e pcrse\'cre in urging hiIn, his loth- fulness will be the Inore charged against hinl. But hill} that is zealou to learn, '\"e draw' on,,-ards, pouring forth Iuany things. ...\nd Hc ,,-ell said according to another Evangelist, 'I7ull 'lrliic!t lie sef Jlietlt to ',an!; for, in truth, hc has not C\'cn Luke 8, that he has. H,.El\1IG. lIe that has a desh"e to read, shaH have 18, given to hÏ1n po\yer to understand, and whoso has not de,:;ire to read, that undca;tallding ,,"hich by the Lounty of naturo he seems to ba"e, e\"en tbat shall bc taken froln hinl. Or, "hoso has cllarit.r, to hinl hall be given the other \ irlues also; and from hinl \\ ho has not charity, the other virtues like,,"i e shall be taken a\\-ay, for ,\-ithout charity there can be nothing good. JEHOl\IE; Ur, To the ...\postlcs \"ho believe in Christ there is gi\ Cll, but frolll the JC\\9S ,,-ho belic\'cd not on the Son of God there is taken away, e\"cn ,vhate'1'er good the}" Inight seelll to ha\'c by nature. For they cannot under- stand any thing ,,-ith ,,'jsdOl11, sceing they have not the head of \visdolll. 11ILAHY; J'or the J e""s not having faith, ha,'e lost also the Lan" which thc)" had; and Gospel faith has the perfect gift, inasnlllch t:-; if recci,'cd it enriches ,,,ith new fnlit, if G "'E.L · i. L RAR\ 'f.e + 486 GOSPEL ACCORDING TO CHAP. XIII. n-:jected it suLtracts fi'Oln the riches of ancient possession. CHRY5. But that \vhat He had said might be made lnore Juanifest He allds, Therefore spealL I unto tlle1Jl. ill parables, because seeing they see not, and hearill.q they I,ear not, '/leit lie}" do they understand. Had this been a natural blindness, lle ought to have opened their eyes; but forasllluch as it is voluntary, therefore He said not simply, , They see not,' but, Seeing they see not. For they had seen the dænlons going out, and they said, He casts Olit dæ'JJlons by Beelzebub; they John 9, heard that lIe dre\v all men to God, and they say, This'1nan 16. is 'Jiot 0/' God. Therefore because they spake the ycry contrary to what they sa\v and hear(l, to see and to hear is taken from them; for they profit nothing, but rather fall under judgment. For this reason He spake to theln at first 110t in parables, but \vith much clearness; but because they penTcrted all they sa \v and heard, He nO\\7 speaks in parables. I-tEl\IIG. And it should be noted, that not only ,,-hat He spake, but also what He did, "Tere parables, that is, signs of things spiritual, \"hich lIe clearly sbe\,'s "7ben He says, Tliat si:;eillg i hey '}uay not see; but \yords are heard and not seen. J ERO:\IE; 'rhis lIe says of those ,vho 'vel'e standing on the shore, and separated frOln Jesus, and \yho because of the dashing of tIle \vaves heard not distinctly ,,,hat \yas said. CHRYS. And that they should not say, lIe slanders us as an enemy, He brings forward the Prophet declaring the saine opinion, as it follo\vs, That there nzigltl be/it/filled in thelJl lite prophecy Is. 6, 9, of Isaiah, 'il'lio said, Witli tile Itearill.q ye sliall hear and shall not '111ulpl'siand, and seeÙ19 ye shall see and shall 'JIot bell old. Gloss. GLOSS. That is; 'Vith the hearing ye shan hear ,yords, but non occ. shaH not understand the hidden nleaning of those \\rords; seeing ye shall see l\Iy flesh indeed, but shall not discern the divinity. CHRYS. This He said because they had taken a\yay their O\Yl1 sight and hearing, shutting their eyes, and hardening their hearts. For not on1y did they not hear at all, but they heard obtusely, as it follows, Tlte heart qf '"is people is u'a:t ed gross, and tltey hace !teaI'd Ilardly u'ith i IIei)" ears. RAßA , The healt of the J e\vs is nlade gross \vith the grossness of wicl{eduess, and through the abundance of their sins they hear hardly the Lord's ".oreIs, because they have received then} ungrateflLlly. ,J EHOl\I.E; And that VElte 10-17. ST. )L\.TTIlE\V. 4 7 \\pe should not suppose that this grossness of the heart and 11ca\'iucss of the cars is of nature, aurl not of choice, 1 fe adds the ii.uit of thcir own wilfulness, lòr tlley have shut tlu4r lyes. CHRYS. J[crein lIe points out how' cxtrelne thcir wickedness, ho\\ dctcnnilled thcir a'?ersiun. Again to dra\\? theu1 towards Ilim, lIe adds, Iud he cOIiI'er/ed, llnd I ."hollid heal f heut; ,vhich shews that if they ,,'ould be cOl1,'crtcd, they should be healed. As if one honld say, If he ,,-oul(1 a k Ine I ,,'ould illlinediatcly forgi,>e hilll, this ,voulll point out ho\v he nlight be reconciled; so here whcn lic ays, Lesl ilu'y slioulrl be c(Jlln rted ll/l(l I ,fìhould heal t/tenl, lIe shc,,"s that it \vas possible they should be conyertcd, and having done penitcnce :-.hould be sayed. ACG. Otherwise; Aug. Tlu:y l/llCe sltul Iheir eyps le.')l they should see lrilll Illeir u s: t. eyes, that is, thclliselves ,yere the cause that God shut theit'q. 14. eyes. For another E,"angelist says, lIe IUllh blinded Illeir eyes. But is this to the end that they should ne'-er see? Or that they should not see so Illuch as this, that becoilling discontent "ith their own blindness and bel\"ailing theln- selves, should so be 11ll1nbled, and Ino,red to confession of their sins and pious seeking after God. For )Iark thus exprl"s es the sarrIe thing, Lest llte.if s/tould be cOllrerled, a/ld llteir -"il"" should be ./urgicell tllelJl. FroIll ,vhich "'C learn, that by their sin they deselTed not to understand; and that yet this was allo,,"ed thel11 in ulercy that they should confess their sins, and should turn, and so lucrit to be forgi,"en. Hut ,,,hen .Tohn relating this expresses it thus, TI,Pre- John12, fore !lIey cuuld not belie 'e because Esaias said o.f}aill, IIe 39 . lull" blinded Iheir p!/es and lUl1"lh /u:d Ilu-ir heart, tluLl tltey sllould /lot see u'illt tlteir eyes, and understand 1L"itlt tIle;'. hearl, ((ud be COli rer!ed, and I should heal IhelJ1, this eenlS to he opposerl to this intcrprctation, and to coulpel us to take what is here said, L st they sltould see lritlt tlleir eyps, nut as though they 111Ïght COIne to see after this fa.shiou, but that they hould nc\er see at all; for he says it plainly, Tltat tltey sltoultlllol see wi! h lite':,. e!/es. _\.nd that he says, Tlterej'ore they CÚllld no! lJeliere, sufficiently shc,ys that the hlindne s was not inflicted, to the t'nd that 1110\-ed thcrchy, an<1 gric,-ing that thcy uuden;too(l not, they should be con- ,ertcll through pcnitcnce; for that they could not, unless 4f;t'3 GOSPEL ACCORL>IXG TO CHA!}. XIII. Acts 2, :37. they had first believed, and by believing had been con\yerted, and by conversion had been healed, and having been healed understood; but it rather shews that they were therefore blinded that they should not believe. For he speaks most clearly, Therejòre they could 'Jlot beliel"e. But if it be so, \"ho \\yould not rise up in defence of the J e\vs, and pro- nounce theln to be free fron1 all blalne for their unbelief? For, 11IeJ'l{!ore they could noi belie-l.e, because he hailt blinded / lteÙ. eyes. But because \Ye lnust rather believe God to be ,vithout fault, '"e are driven to confess that by some other sins they had thus deserved to be blinded, and that indeed this blinding pre,"pnted then} froin believing; for the \\ ords of John are these, Tlte.lJ could not believe, because that Esaias :said again, He hath blinded tlleil' eyes. It is in vain then to endeavour to understand it that they were therefore blinded that they should be converted; seeing they could not be converted because they believed not; and they could not believe because they were blinded. Or perhaps w"e should not say alniss thus-that SOille of the J e\ys ,vere capable of being healed, but that being puffed up \vith so great s\velling pride, it \vas good for thenl at first that they should not believe, that they nlÎght understand the lAord speaking in parable , \vhich if they did not l1nderstand they would not believe; and thus not believing on Him, they together with the rest who \vere past hope crucified Hin1; and at length after Ilis resurrection, they \'rere converted, ,,'hen humbled by the guilt of Ilis death they loved Hin} the more because of the heavy guilt ,, hich had been forgiven thelll; for their so great pride needed such an hunliliation to overcome it. This nlight indeed be thought an inconsistent explanation, did \ve not plainly read in the Acts of the Apostles that thus it was. 'rhis then that John says, Tlle1'efore they could 1Iot believe, because he halli, blinded their eyes t!tat they should not sæ, is not repugnant to our holding that they" \vere there- fore blinded that they should be converted; that is to say, that the Lord's lueaning \vas therefore purposely clothed in the obscurities of parables, that after IIis resurrection they Inight turn theu} to wisdolll \\'i h a Illore healthy penitence. For by reason of the darkness of llis discourse, they being blil1l1ed did not understand the Lord's sayings, and not VEU. 10-17. ST. l\IATTlI E\\P. 4 !J understanding thl'lO, they did not Lelieve on ] Jim, and not belic,ping 011 IIiul they crucified fliul; thus after IIis resur- rection, terrified by the llliracles that "'ere wrought in IIis nalHe, they had the greater COIHIJtlllCtioll for their great sin, and \vcre nlorc prostrated in penitence; and accordingly after indulgence granted they turncd to olJc(licnce ,,'ith a Inore ardent affection. oÍ\vithstanding, 80nH then ,vere to \VhOlll this blinding profiled not to conversion. l{El\lIG. III all the clauses the \vord ' 110t' HUlst he understood; thus; 'That they should not f'ee ,,'ith their eyes, and should not l1ear \vith their ears, and should not understand with their heart, and should not be converted, and I should heal them. GLO S. o then the eves of thenl that see, and \"ill not belie,'e, Gloss. are nliserable, but .r ur eyes are blessed; \vhence it f01l0,,'s ; n- Blessed are your eyes,.(or '!iey sec', alld your ear,r.;,for tlley hear. J EUO IB; I f \\ e had not read ahove that iu\'itation to his hearers to understand, ,,,hen the Saviour said, He that !tat!t ears to !teal. let !tinl hear, we ulight here suppose that the eyes and ears ,vhich are no\V blessed are those of the hody. Rut I think that those eyes are blessed \vhich can discern Christ's sacraluents, and those ears of \vhich Isaiah Is.50,4. speaks, Tile Lord ludli giren 'Jne llli ear. GLOSS. The mind Gloss. is called an eye, hecause it is intently directed upon "'hat ord. is set before it to understand it; and an ear, because it learns frol11 the teaching of another. HILARY; Or, lIe is speaking of the blessedness of the Apostolic tiules, to whose eyes and ears it "'as pennitted to see and to hear the sah'ation of God, many Prophets and just 111en having desired to see and to hear that \vhich \vas destined to be in the fulness of tilues; ".hence it follo".s; Verily I sa iJ unto you, iliai rllany Prophets aud just lJlen !t{u:e desl1'ed to see [he fldugs flull ye see, llnd In Ilear the hill!Js that ye hear, {(lid Ilare /lot Ileard thenl. .JERO'fE; This place seCIns to be contradicted by what is said elscwhere. Abrall(lm rejoiced John 8, to see lilY day, a/ld he sale it, and 1l"1l8 glad. R.\BAN. .Also 56. Isaiah and Iicah, and lllany other Prophets, sa\v the glory of the Lord; and werc thencc caned' seers.' J ERO IE; But lIe said not, '1'he Propht'ts and the just Hlen,' hut 1/lflllY j for ont of the whole HlnDLer, it luay be that some sa\v, and other:-: saw not. But as this is a perilous interpretation, that ,vc 490 GOSPEL AUCORDH,G TO CHAP. XIII. should seelU to be lllaking a distinction bet\veen the nlerits of the saints, at least as far as the degree of their faith in Christ, therefore we lllay snppose that Abrahanl sa\V in eniglna, and not in substance. But ye have truly present ,,'ith you, and hold, your Lord, enquiring of Hilll at Jour 1 o v - \\'ill, alld eating \vith HiIn 1. CHRYS. These things then which SClmml. the Apostles sa,\' and heard, are such as I-lis presence, I-lis voice, Ilis teaching. And in this I-Ie sets thenl before not the evil only, but eyen before the good, pronouncing thenl lllore Llessed than even tile righteous lHen of old. For they sa\\ not only ,,,hat the Jews -saw not, but also \vhat the righteous men and Prophets desired to see, and had not seen. :For they had beheld these things only by faith, but these by sight, and even yet III ore clearly . You see ho\v He identifies the Old Testanlent \vith the N"ew', for had the Prophets been the ser\'ants of any strange or hostile Deity, they \vould not have desireà to see Christ. 18. Hear ye therefore the parable of the so,ver. 19. 'Vhen anyone heareth the \vord of the king- òom, and understandeth it not, then cOlneth the ,,,icked one, and catcheth a\vay that ,vhich ,vas SO\Vll in his heart. This is he ,vhich received seed by the ,vay side. 20. But he that received the seed into stony places, the same is he that heareth the ,vord, and anon with joy receiveth it; 21. Yet hath he not root in hilnself, but dllreth for a \vhile: for ,vhen tribulation or persecution ariseth because of the ,vord, by and by he is offended. 22. He also that received seed among the thorns is he that heareth the ,,,ord; and the care of this ,vorld, and the deceitfu]ness of riches, choke the word, and he becometh unfruitful. 23. But he that received seed into the good ground is he that heareth the ,vord, and understandeth it; ,vhich also beareth fruit, and bringeth forth, son1e an hundredfold, S0111C sixty, some thirty. VE H. Ib-:!: . ST. MAl THE"'. lUl G LOS . lIe had said aho'"e, that it ""as not gi \"en to the Gloss. J C'\\ S to kno\\p the kingdolu of God, ùut to the A }Josllcs, and : n- therefore lIe nO\\ conclude , ba)'ing-, 11,'a,. ye t!terq/ore tlu plI rubl (!l tile SOl("{'r, "C to WhUllI are conunitted the Inyste- ri(;:, of hea.\"cn. _\TG. It is certain that the Lord ßpole the \ug, De things which the l :\'angdist has recorded; but ,,-hat the t :Úi t. Lorù spake \\ as a paraùle, ill which it is ne'"cr required that the things contained sliould ha\'c actually taken place. G LO s. TIc proceeds then expounding the parable; Ell'ry Gloss. 1I/1L1l who !tulrs the l("ord f!llhe kill,qtlulU, that is, )lypreach-: .:n. ing which a\'ails to the acquiring thc killgdoln of hCi.l\-en, aud IIl1tlel'sta/ldetl/ if /lot; ho\\" he understands it nut, is cxplaiued by,.. òr t!tp eril one-that is tile De\.il-coll/ellt a/ld takelh (I1ray l!tat u.!tic/t is SOlrn ill Ids !teart; e\'ery ßuch lllan is tlltll whic/' is sown hy the lro.'1 side. And llot that that which is SOW11, is talien in ditlerent senses; for the seed is that which is own, and the field is that which is sown, ùoth of \vhieh ar(' fonnd here. For ,,-here lIe says carrieth ll/ray Ilutl "which is so ("11, ,'"c Blust understand it of the seed; that ,,'hich follo,,'s, is _\01("11 by tlte 1("(lY side, i to Le understood not of tht' seed, but of the place of the seed, that is, of the luan, ,,-bo is as it ""cre the field So\\ n ùy t]Je seed of the Di\'inc word. J{ E IIG. In these \\"onls the Lord. explain what the seed is, to wit, the ,,'ord of the kingdo1n, that is of the Gos- peì teaching. For there arc sonle that rccei\'e the ,,-orù of the I onl with no lc\'otion of heart, and so that secd of G OlrS word which IS SOWll in their heart, is h)? dælll0nS straight- way carried oll as it ""cre the seed droppcd by the "Fay side. 11 follows, FluLl lrhÙ.:lt is SOlL'1l upon tlip rock, is he that helll'etlt f he /cortl, 'c. }1"or the sped or ".ord of God, which is SO""!l in the rock, that is, in the hard and un- talHed hcart, can bring forth 110 fruit, illa luuch as its hardness i gn at, and its desire of hl"aYclll things lnë111; and because of this great hanlnc:-;s, it has no root in itself. JI no'IE; Xote that which is said, is $/r{1;yldll'ay offended. ThC're i then onle c1iffcrencc bet\\ een hÍ111 \\ ho, by IUallY trihl1lation and torn1l'nt , is dri,'en to deny Christ, and hinl who at the first pcr ccution is offended, and fal1 a \\"ay, of ,,-hich I It' prol"('('(ls to peak, TIlt" II"/,,-,'!t i. ,\"01("11 amon!J l!torll.";. '1'0 lll{, Ill' Sl'elll here tu cxpre s li urati,-cly that 492 GOSPEL ACCOltDINU TO CHAP. XIII. Gen. 3, ,vhich ,vas said literally to Adam; Âlllidst briers and t/torus 18. tltOlt shalt eat tllY bread, that he that has given himself up to the delights and the cares of this \vorld, eats heavenly bread and the true food al110ng thorns. RABAN. Rightly are they called thorns, because they lacerate the soul by the prickings of thought, and do not suffer it to bring forth the spiri- tual fruit of virtue. JEROME; And it is elegantly added, TIle deceitjitluess o.l'riches chuke the 'lDurd; for riches are treacherous, promising one thing and doing another. The tenure of thelll is slippery as they are borne hither and thither, and \vith uncertain step forsake those that ha\"e tllem, or revive those that have them not. 'Vhence the Lord asserts, that rich luen hardly enter into the kingdolll of heaven, because their riches choke the \vord of God, and relax the strength of their virtues. REl\IIG. And it should be kllO\Vn, that in these three sorts of bad soil are cOlllpre- hended all \\"ho can hear the ,vord of God, and yet hav.e not strength to bring it forth unto salvation. The Gentiles are excepted, who \vere not worthy even to hear it. It follo\vs, That 'If}ltich is sou'n 011 tile good grollnd. The good ground is the faithful conscience of the elect, or the spirit of the saints wbich receÎ\res the \vord of God \vith joy and desire and devotion of heart, and manful1y retains it aillid prosperous and adverse CirCUlTIstances, and brings it forth in fruit; as it fol1o\vs, And brings fOt.tlt .fruit, sOlne a hltnd1"ed-fold, sOlne si:t fy-jold, SOUle tlârty:/òld. JEROME; And it is to be noted, tlIat as in the bad ground there \\'ere three degrees of dif- ference, to wit, that by the way side, the stony and the thorny ground; so in the good soil there is a three-fold difference, the hundred-fold, the sixty-fold, and the thirty- fold. And in this as in that, 110t the substance but the win is changed, and the hearts as \vell of the unbelieving as the believing recei\'e seed; as in the first case He said, Then cOInetlt the 'tricked one, and ca1Tietlt off illat u'IÛcll. is sown in i he heart; and in the second and third case of the bad soil He said, '17âs is he that heal'etIt tIle u'ord. So also in the exposition of the good soil, This is lie that liearetlt tlie u'ord. Therefore ,ye onght first to hear, then to understand, and after understanding to bring forth the fruits of teaching, either an hundred-fold, or sixty, or thirty. v n. I :"'I-2:}. 400\T. '1\1:\ TTII E\\ . -J 9:3 AUG. omc think that this is to be understood as though Aug, De the saints according to th(' degree of their merits delivere(lCi ,D 27 ei, XXI. . on)(' thirty, sonIC sixty, sonle an hUlldred persons; and this they u"ually suppose will happen on the day of judginent, not after the judgment. But \vhen this opinion ,vas ubsen'ed to encourage Illen in prolnising theinselves Í1llpunity, be- canse that by this means all lnight attain to delh erance, it \vas an nvered, that nlon ought the rather to live ,,?el1, that each Jl1ight be found alllong those \vho ".cre to interceùe for the liberation of others, lest these should be found to be so few' that they should soon ha'.c exhausted the nUIllber allotted to theIn, and thus there \vould rClnain Inany un- rescued froln torment, aIllong \vhom might be found all such as iu Inost \.ain rashness had pron1Ïsed thelnselves to reap the fruits of others. REl\IIG. The thirty-fold then is borne of him who teaches faith in the lIol)" TrinitJ ; the sixty-fold of hinl \"ho enforces the perfection of gooù \\.orks; (for in the nUlnber six this ".orld "as conlpleted ,vith an its equiplnents;) Gen.2,J. \vhi1p he bean the hundred-fold ,,'bo pron1Îses etenlal life. }1'or the number one hundred passes frolll the left hand to the right; and by the left hand the present life is denoted, hy the right hand the life to cOlne. Otherwise, the f\eed of the ".ord of God brings forth fruit thirty-fold \\yhen it begets good thoughts, sixt .-fold when good speech, and an hun- dred-fold ,,-hen it brings to the fruit of good \\"orks. AUG. Aug. Other".ise; There is fruit an hundred-fold of the martyrs Q E uæ.st. g v. I. . because of their satiety of life or contempt of death; a sixty-fold fruit of virgins, because they rest not \varring against the use of the flesh; for retirement is allo" ed to those of sixty years' age after ser\"ice in "ar or in public business; and there i a thirty-fold fruit of the ,vedded, because theirs is the age of \"arfare, and their stnlggle is the nlore arduous that they should not be vanquished by their lusts. Or otherwise; "... e must struggle \vith our love of temporal goods that reason Inay he Blaster; it should either be o overcon1(' and subject to us, that \vhen it begins to rise it n1ay be casily repressed, or so extinguished that it ne"cr arises in us at all. ""'hcncc it eOlnes to pass, that death itlõ\e1f is despiscd for truth's sake, by some \vith bra'"l' endurance', In. other ,,"ith conte'nt, and hy others \"ith . . 494 GOSPEL ACCORDING TO CHAP. XIII. gladness-,vhich three degrees are the three degrees of fruits of the earth-thirty-folcl, sixty-fold, and an hluldred-fold. And in one of these degrees Inllst one be found at the tilne of his death, if any desires to depart ,ven out of this life. vide J EROl\1E; Or, The hundred-fold fruit is to be ascribed to Cyp. Tr. .. h . r ld . d d . iv. ]2. vIrgIns, t e SIxtY-I0 to 'VI o'vs an contInent persons, Hieron. the thirty-fold to chaste \vedlock. In. For the joining to- p. 48. gether of the hands, as it \vere in the soft embrace of a kiss, represents husband and wife. The sixty-fold refers to \vidows, ,vho as being set in narro\v circumstances and affiiction are denoted by the depression of the finger; for by how' lnuch greater is the difficulty of abstaining fron1 the allurements of pleasure once kno\vn, so much greater is the reward. The hundredth nunlber passes from the left to the right, and by its turnillg round ,vith the same fingers, not on the same hand, it expresses the cro\vn of \?irginity a. 24. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man ,vhich so,ved good seed in his field: 25. But while men slept, his enemy came and sowed tares among the wheat, and went his ,yay. 26. But \vhen the blade ,vas sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, didst not thou SO\v good seed in thy field; from whence then hath it tares? 28. He said unto them, An enemy hath done this. The servants said unto him, 'Vilt thou then that we go and gather theln up ? 29. But he said, Nay; lest ')I.hile ye gather up the tares, ye root up also the ,vheat \vith them. 30. Let both grow together until the harvest: and in the tiule of harvest I will say to the reapers, a This alludes to the method of no- tatione,' yo!. i. 131. The expression, tatioIl by the fingers described by Bede, 'atque suos jam dextra computat an- (with reference to this passage of S, no!ô:,' Juv. will occur immediately to the Jerome,) iu his treatise 'De Indigi- dassical reader. \'FH. 2-1-30. T. 'IATTH F\\. H)5 Gather ye to ether first the tares, and bind thenl in hundles to burn thcln: but gather the \vheat into lny barn. CHIn s. In the forcgoin parab1e the Lord spoke to such Chrys. as do not receive the n"onI of God; here of those who :: i l. rf'ceÏ\ c a corrupting seed. This is the contrivance of the Dc\'i1, c\"{'r to mix error wilh truth. J EHO)IE; I [e set forth also this other parable, a it "gen a rich householder refresh- ing his gue ts with various nleat , that each one according to the nature of his stolnach 111ight find some food adapted to hiln. J Ie said not' a ...econd parable,' but anotlter; for }lad lIe said' a second,' u"e could not have looked for a third; but anot/u')" prepares us for 111any Blore. HE:\IIG. IIerc TIe cans the ðon of Goel IIitnsclf the kingdonl of hea,-ell; for TIe saith, The kinge/oln f!l ltearen i, like lInlo a 1JU111 l!tal "iou.cd good se d ill !tis .field. CHRYS. l-le then point out the Inanner of the De, il's snares, saJing, IT/hile /len slept,"i, ell("JlYCllllU and sou"eel tares .in fllcnÛdslqf'lte 'lr!teal, and tll)parled. lIe here she,,'s that error arose after 1nlth, a indeed the c(n1f e of e,'cnts testifies; for the false pro- phets canle after thc Prophets, the false apostles after the l\pO- stIes, and A ntichrist after Christ. For unles the J)e,'il sees sOTnewhat to in1Ïtate, and som to lay in ,,"ait against, he doe not attclllpt auy thing. Therefore becanse he san" that this luan bears fruit an hundred) this sixty, and this thirty- fold, and that he \\"a not able to carry off or to choke that ,,"hich had taken root, he tnrn to other insidious practices, Inixing up his o,,"n seed, \\yhich is a counterfeit of the true, and thereby illlpose upon such a are prone to be dccei,"ed. So the parable speaks, not of another seed, but of tares which Lear a great likene to ,,"heat corn. Further, the lnalignity of the Ðe,'il is shc\\-n in this, that he sowpd w'hen all (\l e \\9as cou}pleted, that he n1Îght do the greater hurt to the ]nlshan(1tnan. A VG. lIe says, 1J 7tile Illeu " 'lepl, Aug. for while the heads of tilC Church \,"ere abiding in supine- . lles , and after the ...\.postles had received the bleep of death, q. II. then calllC the l)c\-iJ and so\\-ed upon the ]Oest those ,,"h0111 the J JOl"d in I I is interpretation caBs cvil children. II ut " e ,,10 \vell to enquire ,,,hether h 9 uch an') meant heretics, or 496 GOSPEL ACCORDI G TO CHAP. XIII. Catholics who lead eyil li,'es. 'fhat lIe says, that they \vere SO\VIl anlong the \vheat, seeU1S to point out that they . \"ere all of one COllununion. But forasmuch as He inter- prets the field to Iuean not the Church, but the ,,,orId, \ve may well understand it of the heretics, \vho in this ,vorld are lllingled \vith the good; for they \"ho live alniss in the same faith may better be taken of the chaff than of the tares, for the chaff has a stem and a root in cominon with the grain. \Vhile schismatics again may more fitly be likened to ears that have rotted, or to straws that are broken, crushed do\vn, and cast forth of the field. Indeed it is not necessary that e,yery heretic or schismatic should be corporally severed frOIn the Church; for the Church bears many who do not so publicly defend their false opinions as to attract the attention of the Inultitude, \vhich \vhen they do, then are they expelled. 'Vhen then the Devil had so\vn upon the true Church di\Ters evil errors and false opinions; that is to say, where Christ's nalne had gone before, there he scattered errors, hinlself \vas the rather hidden and unkno\vn; for He says, Aud lreut his ?cay. Though indeed in this parable, as \\Te learn froin His o\\'n interpretation, the Lord may be understood to ha\Te signified under the nanu. of tares all sÌlunbling-blocks and such as ,,-ork iniquity. CHRYS. In \vhat fo11o,,,,"s lIe more particularly dra\vs the picture of an heretic, in the \vords, lVhen. the blade grell', and lJul forth "fruit, t/ten appeared tlte tares also. For heretics at first keep thelHselves in the shade; but when they ha\Te had long license, and ",yhen men have held COIll- Inunication \vith them in discourse, then they pour forth Aug. their YenOlll. AUG. Or other\yise; ""'hen a lnan begins to u t. be spiritual, discerning between things, then he begins to q. 12. see elTors; for he judges concerning \vhatsoever he hears or reads, \vhether it departs frotH the rule of truth; but until he is perfected in the saIne spiritual things, he Inight be dis- turbed at 80 many false heresies ha\'ing existed under the Christian name, ,,-hence it follo\ys, Aud the serranls if tI,e householder c01Jzillg to hiut said unto hÙn, Didsf tholt 110t sow good seed in thy field? 1chence then hatlt it tares.2 Are these servants then the saIne as those \VhOlll He after\vards calls reapers? Because in His xposition of the parahle, If e VEna :!.J-:1U. ST. 'L\TTJIE\V. -tH7 t'xpou1HI<; the rcapprs to be the \ugels, all<1uonc \\-oulrebv IIp does not indeed forbid all restraint upon hf'retics, that their freedonl of speech honld be cut otf, that their synods and their confessions shoul03 Of to its property as autidote to poison. It fol1ow ; " "hif'" (t Ilan look lll1d SOl 'eel in 'I is field. J ERol\l E; 'fhe Ulan who sows is hy 1uosl understood to he th(" (1\'iour, who so,,'s the seed in thc Ininds of believers; hy others the 111all hitl1self,. \\'110 sows in his field, that i . in hi!) own heart. "Tho indeed is he that soweth, but our own nlind and under- standing, w'hich recei ,-ing the grain of preaching, aud nurtur- iug it by thc dew of faith, 1I1ake:-; it to pring np in the field of our own breast? rJ Ideli is the least qf all seed. . 'I'he (juspcl preaching i:-- the least uf all the 8JstellJs of the schools; at fir t vic\v it ha not e\-en the appearance of truth, announcing a 1nan a., God, God put to death, and proclaiIn- iug the utIeuce of the cross. COIllparc this teaching ,,"ith the Ù()gulas of- the l"}hilosophers, with their books, the spìendour of their eloquence, the po]j h of their style, and yon will Sl'C ho\v the ced of the G ospe 1 is the least of all seeds. CHR\ s. Or; The seed of the Go pcl is the lea t of seeds, becan e the di ciples " ere \veaker than the \"hole of Inallkilld; )'et toraSIllucL as there \\t.1S great u1Ïght in theI)}, their preaching spread throughout the ,,-hole world, and therefore it fol1o\\P , Bill wilen it is grown it i,-; 'lie greales alllong IIPrvs, Ùlat is all1Ung doglua , Al"G. [)ognJas arc the Aug. decisions of sects I, the points, that is, that they ha\'e clcter- J: r. lnined. .J EnO JE ; For the ùoguHtS of Philosophers when secta- ùley ha\"c grown up, shc\v nothing of life or strcngth, hut rum. ,,-atery and insipid they gro\v into gra ses and other greens, which quickly dry up and wither anpay. Buf the (;os}Jl'1 preaching, though it CeUl sn1a]) in its beginning, whpn own ill tl}(' luind of the hearer, or upon the \\porlll, conJe up not ..i garden herb, but a tree, so that the birds of the air (which \\"c lllllst t:luppu e to he cither thf' souls of helie\'ers or the Po".ers of Go(l et free ii'oln la\-er ) COlne aud abide in its branches. 'fhe branchc of the Gospel tree which ha\ e grown uf the grain of lJHlstanl set'd, J suppose to signi(\. the ,"arious dogu)i.ls in which each of the Lirùs (as explaine(l abuvp) takes his rest. Let us then tak tlJC "ing5 of the Ps.55,6, do\'c, that flying aloft we llHl) d\\ ell in the Lralll'hes of this trl'c, an(llnay luake oUl"sch.es n(; h of doctl'ilH'S, alHl soaring- ahove earthly things ITJay hastell towartls hcavculJ. JIu..\RY; Or; 1'hc 1101'(1 cOlnpares Ili1n:;clf to a gr lill of 11luf'tard eed, 504 GOSPEI ACCORDING TO CHAP. XIII. sharp to the taste, and the least of an seeds, "Those strength Greg. is extracted by bruising. GREG. Christ Himself is the grain l\Ior. xix. 1. of mustard seed, ,,'ho, planted in the garden of the sepulchre, gre\y np a great tree; lIe \vas a grain of seed \"hen He died, and a tree \"hen He rose again; a grain of seed in the hUIuiliation of the flesh, a tree in the pO""Ter of His lnajesty. HILARY; This grain then \vhen so\vn in the field, that is, "'hen seized by the people and delivered to death, and as it "'ere buried in the ground by a so\ying of the body, gre\v up beyond the size of all herbs, and exceeded all the glory of the Prophets. For the preaching of the Prophets "-as alIa-wed as it \vere herbs to a sick man; but no\y the birds of the air lodge in the branches of the tree. By \vhich ""e understand the Apostles, ,,'ho pnt forth of Christ's might, and o,'ershado\\Ting the ".orld \yith their boughs, are a tree to ,,'hich the Gentiles flee in hope of life, and ha\'ing been long tossed by the \vinds, that is by the spirits of the Devil, Greg. n1ay ha\Te rest in its branches. GREG. Tile birds lodge in its uùi sup. branches, "'hen holy souls that raise themseh"es aloft fron1 thoughts of earth on the ,vings of the virtues, breathe again froln the troubles of this life in their "yords and comfortings. 33. Another parable spake he unto them; The kingdolll of heaven is like unto leaven, ,vhich a ',"Olnan took, and hid in three measures of meal, till the ,vhole \vas leavened. CHRYS. 'I'he saIne thing the Lord sets forth in this parable of the leaven; as much as to say to His disciples, As leaven changes into its own kind llluch wheat-flour, so shall ye change the u'h01e ,yorld. Note here the wisdo111 of the Saviour; He first brings instances from nature, proving that as the one is possible so is the other. .L\nd lie says not sitnply , put,' but hid; as nluch as to say, So ye, ,,-hen ye shall be cast do\vn by your enemies, then ye shall overCOIne thenl. And so leaven is kneaded in, \\'ilhout being destroyed, but gradually changes all things into its o\vn nature; so shall it COlne to pass \yith your preaching. F-'ear ye not then because I said that many tribulations shall con1e upon you, for so :;hall ye shiuc fOloth, and shall ove\'- "EU. 33. ST. )L\TTHE\\. 5u:> cOlne then1 all. I [e says, tl,ree leaSllre. , to ::;ignify a great ahundance; that definite nIuuLer tanding for an indefinite qUé.ullity. JERO"\lE; The' satuln' is a kind of Ulcasure ill US(' in Palestine containing onc modius and a half. A CG. Aug. 0 - TJ I .. f . 1 b . . , d Quæst r, Ie ca'YCl1 !'lgnl ICS O"C, ecausc It causes acllvlty an E . I :.. v. I. "'. fenllcntation; b)1 the \VOlllan lIe means \visdom. By the three nlea nrcs lIe intcnd either those three things in Ulan, ,vith the \vhule heart, with the ,,"bole soul, ,,'ilh the wbole nlind; or the three degrees of fruitfulnes , the hundred-fold, tlH' ixty-folò, the thirty-fold; or those three kinds of Incn, N oc, Daniel, and Job. R_-\.ß.\N. lIe says, [Tnlil 'lle u-llole ll'as h:are/l('d, Lecausc that loyf' inlplanted in our Iuind ought to gro\v until it changes the ,,"hole soul illt ) its O\Vll perfection; ,,"hich is begun here, but is cOlnplcted hcrc- aft('r. J EUO'IE ; Or otherwi:.;e; The \, oman \vho takes the leaven and hides it, seCIns to me to be the Apostolic preach- ing, or the Church gathered out of divers nations. She takes the lca,"cn, that is, the understanding of the Scriptures, and hides it in three 11leaSUres of meal, that the three, spirit, soul, and body, may be brought into one, and ll1ay not differ aU10ug thcll1 elves. Or other" i",e; '\T e read in Plato.R, P. } } 1 ' h I ..J IV. 439 t lat t lcee arc t nee l )arts III t e sou, rcason, an g er, anu '\ . ^O'Y"'1'I - desire; SO" e also if ""e have recei,"ed the e,'angelic leaven ]tall, ;lrl- f . 11 I S . . d ' Iv",",,-rl. o 0 y cnpture, Illay pOf"sess In our reason pnl cnce, 11) Jt " Iv- onr anger hatred against vice, in our desire love of the f'o.,ðà; virtucs, and this will all cOlne to pa ::; br the E\yangc1ic teaching "ohich our l11othe1' Church has held out to us. I win further mention an interpretation ùf Olnc; that the wOlnan is the Church, ,,,ho has 1uingled the faith of Ulan in thrcc lueasures of Ineal, naulcly, helief in tIle Father, the Son, and the Iloly ðpirit; \\ hich when it has fennented into OIlC hUHp, brings us not to a thrcefold r od, but to the kno\\'- ledgc of onc IJi ,'inity. 1'his is a piou intcrpretation; but parahl(\s and douLtful :solutions of dark things, can ne\ er bcsto,\ authority on dognla:'. I hL.\ R\; Or othcr\\"i c; 'I'he Lord cOlnpares lliulsclf to ]ea,'cll; for lea'"cn is proòuced froln meal, and COllllllUnicalcs the }Ju\\ycr that it has rccci, cd to a hcap of its o\vn kiud. 'rhe ""oman, that is the )"nagoguc, taking this lcavcn hidc it, that is by the sentence uf death; hut it ,vorkillg in the three l11eaSl1n: 506 GOSPEL ACCORDING TO CBAP. XIII. of nleal, that is equally in the La\\T, the Prophets, and the Gospels, lnakes an one; so that \vhat the La\v ordains, that the Prophets announce, that is fulfilled in the de\'elopement of the Gospels. But lnany, as I remelnber, have thought that the three llleasures refer to the calling of the three nations, out of Shelu, If alIl, and Japhet. But I hardly thinl{ that the reason of the thing \vill allo\v this inter- pretation; for though these three nations have indeed becn called, yet in them Christ is she"'n and not hidden, and in so great a multitude of unbelievers the \vhole cannot be ::;aid to be leavened. 34. All these things spake Jesus unto the 111ulti- tude in parables; and without a parable spake he not unto them. 35. That it Inight be fulfilled which ,vas spoken by the prophet, saying, I will open my mouth in parables; I ,viII utter things ,vhich have been kept secret from the foundation of the \vorld. Chrys. CHRYS. After the foregoing parables, that none Inight Horn. think that Christ \vas brin g in g forward an\T thing' ne\v, the xlvii. J Evangelist quotes the Prophet, foretelling even this IIis .Mark 4, nlallner of preaching: l\iark's \vords are, And u'itlt 1/U1JlY 33. sitch parable,f) spake lie tlte u'ol'd unto tltern, as they cere able to Itear it. So lnarvel not that, in speaking of the kingdolll, He uses the sinÜlitudes of a seed, and of leaven; for He ,vas discoursing to COllllnOll Inen, and \\'ho needed to be led forw.ard by such aids. RE:\IIG. The Greel\: word , Parable,' is rendered in Latin' Similitude,' by \\Thich truth is explained; and an image or representation of the reality is set forth. JEROME ; Yet lIe spoke not in parables to the disciples, but t.o the nndtitude; and even to this day the 111ultitude hears in parables; and therefore it is said, lnd 'U"itltouf a parable spake he not unto tlu.11Jl. CHRYS. For though He had spoken lllany things not in parables, "'hen not speaking before the multitudes, yet at this tÏ1ne spake Q Au g . He nothing without a parable. AUG. Or, this is said, nol uæst. in l\latt. that lIe uttered nothing in plain \vords; but that 11 e q. 15. VEIL 34, 35. ST. :\IATTHE". 507 eonc1uded no one discourse "ithout introducing a paraLIc in the course of it, though tbe chief part of the discourse Illig-lIt consist of Inatter not figurativc. And \\'e may in(leed lÌIHI discoursc of IIis ptlrdbolical throughuut, hut none direct throughout. _\nd hy a cou)plete discourse, I Bleau, the wholt: of "'hat lIe ays on any topic that nlay be brought bcfore "{Iilll by circtunstances, before I fe lea\"es it, :.\11<1 passes to a ne\v subject. For sOluetirnes oue E\"angelist connects \vhat another gives as spoken at diflerent tilnes; the n'riter having in such a case fullowed not the order of e\'ents, but the order ûf conl1exion in his own IncIllory. The reason wllY IT e spake in parahles the Evangelist subjoins, saying, TI,a! il 1Jllgld he .lit/filled !Itat tl"lIS ....poken by !I,P Propllet, saying', I /Loill Optll 71IY 111nlltl, Ps.78,2. in Pill"ahles, I u'ill utter Ihillgs It.'ept secret ji'O}}1 lite .folllldalio1t of tI,e u'o1'Zd. J EHO IE; This passage is taken ii.onl the sc\-enty-se\ enth Psahn. I have seen copies" hich read, , by Esaias tbe l>rophet,' instead of what \ve ha\'e adopted, and what the CùlfllnOll text has hy I lie [>,'opl,el. ItE IIG. FrOln \vhich reading Porphyry took an oq,jectiou to thc believers; Such was your Evangelist's ignorance, that hc iUlputed to Isaiah ,,"hat is indeed found in the P alnls. J EltO'IE; 13ut because the text ,vas not found in Isaiah, his nan1C \\.as, I suppose, therefore erased by such as had ohscr\.cd that. But it ecms to tne t]lat it \yas first ,,"ritten thU8, '..1\ s was written by _\saph the l>rophet, saying;' for thc se\.cuty-scventh Psahn out of which this text is ta1icn is a crihed to A aph the Prophet; and that the copyist not undcrstaudiug Asaph, and Ílllputillg it to en.or in the tran- cription, ub:..tituted the bctter l no""n nall1e Isaiah. For it ]loul(l hc known that Hut I)a\-id only, but those others also ,,-hose n:.unes are set before the Psahns, and hJnnl , and songs of God, are to Le con idered pruphcts, nal11c1y, .\saph, }(1Ït}lll111, l1H.l I Il'Jllall the Esraitc, and the rest ,,"ho arc nalHed in criptllrc. _\nd bO that \\"}1ÏC}l is spoken in the Lord"s persoll, I ,('ill UjJ('JI J/1!I JJloullt ill }la rahle, , if ("011- siderc(1 attenti\.el , will be 10und to be a description of the departure of Israel out of Egypt, and a relation of all the \\ ondcrs cuntained in the history of Exodus. By \vhich \\.c learn, that aU that i:, there \vrittell mav be taken in a [j08 GOSPEL ACCORDING TO CHAP. XIII. figurath?e ,vay, and contains hidden sacraUlents; for this is ,vhat the Saviour is there made to preface by the \\?ords, Gloss. I will open 1ny '1noutll in parables. GLOSS. As though Ile apo An- had said, I who spoke before by the Prophets, no\v in l\ly selm. h . bI I O }] b . own person will open 1\1 y nlout In para es, anf 'VI nng forth out of ly secret store mysteries ,,?hich have been hidden ever since the foundation of the ,vorld. 36. Then Jesus sent the lllultitude a,vay, and ,vent into the house: and his disciples came unto hill), saying, Declare unto us the parable of the tares of the field. 37. He ans,vered and said unto thenl, He that soweth the good seed is the Son of lllan ; 38. The field is the world; the good seed are the children of the kingdom; but the tares are the chil- dren of the wicked one; 39. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this \vorld. 41. The Son of lllan shall send forth his angels, and they shall gather out of his kingdom all things that offend, and thelll ,vhich do iniquity; - 42. And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43. Then shall the righteous shine forth as the sun in the kingdom of their Father. 'Vho hath ears tu hear, let him hear. CHRYS. The Lord had spoken to the lllultitude iu parables, that He might induce theln to ask IIilTI of their nleaning; yet, though He had spoken so lnany things in parables, no luan had yet asked IIiln aught, and therefore lIe sends them a\vay; Then Jeslls sent lite '11l11ltiillde llICIl!!, and /Cent illio the hOllse. None of the ScriLes füHo\\Tcd Hilu here, fi'Olll '.EIL :J()-..13. r. \IA TTHE" . !)UH which it is c:lear that they follo\\ cd lIim for IlO other pl1rpos(' than that the) tni ht catch ] IÏ1n in I [is discourse. J FHO'lE; The Lord scnds a\\ ay the 1l1ultitude, and cnters thc housc that I I is disciples nlight COlliC to llilu and ask I I iUl privatcly of those things ,vhich the people neither ùeserved to hear, nor "'cre able. It-\B:\ . I igurativcly; 1 r l\-ing ent away the 11lllltitncle of unquiet Je,vs, lIe enters the Church of the Gentiles, and there expounds to believeI s hca,"cnly saCratllcnts, ,,"hence it 10110\'"8, _lud his disciples ('{fille to I, i Ill, su yillY, L.1:plaill to us lite parable of lite lares l!.l lite field. CliRYS. Defore, though desirous to learn, they had feared to ask; but no,,' they ask freely arHl confìdently becaus(' they had heard, To YOlt it is gi,.ell io knoll' ill 1uy tery C!f the kingdolJl 0./' I,eat'en; and therefore they a:-,k \\"'hen alone, not envying the Inultitude to whOl}} it \vas not so gi\.en. 1'hey pass over the parables of the leaven aud lhe Inustard-sced as plain; aud ask con- cerning tilt' parable of the tares, which lla SOlne agreeInent ,,-ith the foregoing parable concerning the ðeed, and shews soulcwhat nlore than that. And accoròingly the Lord ()xpounds it to thclu, as it follows, lIe anslcered and said UII/O llte}/I, He thal sows lite good sl ed is tl,c SOil q(ulfln. ItE)IIG. The Lord stylcs IfÏ1nself the on of .1.\1an, that in that title TIc H1ight set an exanlple of hUß1ility; or perhap because it was to come to pass that certain heretics \\?oulcl deny IJim to Le really Inan; or that through belief in IIis ITulnallity ,ve lllight ascend to kno\\"ledge of His Di\'iuity. CURYS. Tlte' þ'eld is ti,e u'orld. Seeing it i II e that SO""8 I [i own field, it is plain that this prcst'nt \\ orld is ITis. It fo1Jows, Ti,e gond seed art! tile children o..! lite kiuge/Olli. H,E)IIG. 'fhat is, the saints, and elect Inen, ,,-ho are counted as sons. \.UG. The tares the Lord expounds to Blcau, Aug. '1 . } ' .. . 1 cont 110t as anlC læus Interprets, certaIn SpUrIOUS parts 111Serte( Fau;t. é.l1nong the true :'cripturc , but all the children of the E\ il xviii. 7. one, that is, the ilnitators of the fraud of the ] )e\'il. As it f( .11ows 17u iflr( ,t; are lite cltildrell o.l tile el:il one, by ,,"hon1 lie would ha\ e us understand all the wicked and inlpious. I J), For all \n..:eds all101Jg corn are called tares. 1 t Aug. follo\\ s, TI,e enc}uy lrlto sowed tltis i8 lile Del..il. CIIRYS. :. .s o. For this is part of the \viles of the De,"il, to be ever Inixing 510 , GOSPEL ACCORDI G TO CHAP. XIII. up truth u.ith error. Tile harvest is the end of the u'o'rld. In another place lIe 8ays, speaking of the Samaritans, John 4, Lift up your eyes, and cOllsider tlte fields t!tat they al'e t:kelo, ai-read!1 u.ltife .tòr the harvest; and again, Tile lut1Tesl ",.uly 2. is g1'eat, but tlte labourers are few, in ,vhich words He speaks of the harvest as being already present. Ho"v then does He here speak of it as something yet to come? Because He has used the figure of the harvest in two significations; as lIe says there that it is one that soweth, and another that reapeth; but here it is the same \vho both so".s and reaps; indeed there lIe brings for\vard the Prophets, not to dis- tinguish them fi-oln IIinlself, but froln the Apostles, for Christ Himself by His Prophets so\ved among the J e\vs and Salnaritans. The figure of hanrest is thus applied to two different things. Speaking of first conviction and turning to the faith, He calls that the har\rest, as that in which the "'Thole is accomplished; but ,yhen He enquires into the fruits ensuing upon the hearing the ,vord of God, then He calls the end of the ,vorld the hanrest, as here. REMIG. By the harvest is denoted the day of judgment, in which the good are to he separated from the evil; which ,yill be done by the ministry of Angels, as it is said belo",,", that the Son of Man shall come to judgment ,vith His Angels. As then the tares al'e gathered and burned in tlte fire, so shall it be in the ellll of this lù'orld. The Son of 'Jnan shall send LfOl'tlt his Angels, anll they shall gather out qf his kingdorn all qlfences, and '!tent which, do Ùriquity. Aug. De AUG. Out of that kingdom in which are no offences? The Civ.Dei k . d h . H . k " d h . h . h ] h xx. 9. · ?Ing om t en IS IS -Ing om ,v IC IS ere, name y, t p Aug. Church. ID. That the tares are first separated, signifies :o. that by tribulation the \vicked shall be separated from the righteous; and this is understood to be performed by good Angels, because the good can discharge duties of punish- Inent ,vith a good spirit, a8 a judge, or as the Law, but th \vicked cannot fulfil offices of Inercy. CHRYS. Or "re Inay understand it of the kingdoln of the heavenly Church; and then there ,viII be held out here a two-fold punishlnent; first that they fall from glory as that is said, And they shall gather out qllzis kingdom all ({{fences, to the end, that no offences should be seen in His kingdolTI; and then that thev _ 01 '"Elt.JL T. IATTIIE\\. 511 arc burned. -hul/hey !"hall cast II,PIIl inlo II /ill'luu'(> l? ire. .J EHO:\fE; 'rhe offences are to be referred to the tares. GLO S. Gloss. 1 I .. , 1, d ' . non occ. Tltr (!I/i Iu.:e.'\, all(, /lU'I" that l U I1llqUtly, arc to ue lstln- guished as hcretics and s hislnatics; the ojfP/lCPS refcrring to he]'(,tic:-;; ,,-hile by thrm 'hat do iniquity are to be understood schisll1atics. Otherwise; By oJfence. luay he understoud those that gi,"c their neighbour an occasion of falling, h Ihu.w' Ihat do iniquity all othcr sinnrrs. R.-\llAN. Obsen"e, lIe says, fhose l!tal do iniquity, not, those who have done; because not they ,,,ho have turned to penitence, but the . only that abide in their sins are to be deli,'cred to eternal tonnents. CURYS. Dehold the unspeakable lo"e of GOt} to".ards llwn! lIe is ready to he"- mercy, slo\\. to punish; ,,-hen fIe sows, lIe sows IJirnself; \",hen IIp Plluishes, lie punishes by others, sending His Angels to tlhlt. It follows, There ,çlulll he lceeping and gnashing qf tel't". RE'IIG. In these ".ords is shewn the reality of thf' resurrection of the body; and further, the tnyofold pains of hell, extreulP heat, and extrcuIC cohl. Aud as the offences are referred to the tares, so the righteous are reckoned aillong the children of the kingdom; concerning \VhODl it fo11o".s, 1'hell I he ri!llt leOll8 shall sit; ne as 11,(' tnl/l in I he 'ill.rJllo1//' l!./ il'eil" Fatlter. For in the present world the light of the saints hincs hefore lllCn, but after the consllnnnation of an thing , the righteous themselve shall shine as the sun in the kin donl of their Father. CIJRYS. Not that they shall not shine "ith higher brightness, but because \ye know no (l('gree of brightness that surpasses that of the sun, there- fure lIe uses an example adaptcd to onr un(h'rstanding. } E IIG. Tl1a1 lIe says, Then hall fhey sltine, implie!i that they IlOW' hine for an example to others, but they shall then shine as thl" sun to the prai e of G-od. lIe tltal hath ('firs 10 h('(ir, /(,t hinl Ileal'. IlAH:\ . rrhat is, Let hiln nndc'l'stand who has understanding, becau e all these thing are to be l1nderstood lnystically, and not literally. 4 1. .L\gain, the kingdom of heaven is like unto treasure hid in a field; the ,vhich ,,-hen a. nlan hath found, he hideth, and for joy thereof goeth and sell(lth all that he hath, and buyeth that field. 512 GOSPEl, ACCORDING TO CHAP. XIII. CUHYS. The foregoing parables of the leaven, and the grain of 111ustard-seed, are referred to the power of the Gospel preaching, ,vhich has subdued the \vhole world; in order to shew its yalue and splendour, He now puts forth parables concerning a pead and a treasure, saying, Tile k'ill.qdom o.l/Ieaven is li" e unto t1'eaSll1"e hid in a field. For the Gospel preaching is hidden in this \vorld; and if you do not sell your all you \vill not purchase it; and this you ought to do with joy; \vherefore it follo\vs, which when a nUll' hatlt found, he hideth it. HILARY; This treasure is indeed found without cost; for the Gospel preaching is open to all, but to use and possess the treasure \vith its field ,ve may not ,vilhout price, for hea\renly riches are not obtained ,vithout the loss of this ,vodd. J EROJ\IE; That hp hides it.1 does not proceed of elnry to,'rards others, but as one that treasures up what he would not lose, he hides in his heart that \vhich he prizes abo\Te his former possessions. Greg., GREGORY; Other\vise; The treasure hidden in the field is ;. i.; the desire of heaven; the field in \vhich the treasure is hidden is the discipline of heavenly learning; this, ,,,hen a nlan finds, he hides, in order that he Inay preserve it; for zeal and affections heavenw'ard it is not enough that ,ve protect fro 111 evil spirits, if ,ve do not protect from human praises. For in this present life ,ye are in the ,yay \-\Thich leads to our country, and evil spirits as robbers beset us in our journey. Those therefore ,vho carry their treasure openly, they seek to plunder in the way. "Then I say this, I do not mean that our neighboul"s should not see our ,yorks, but that in what ,ve do, \\.e should not seek praise from \\Tithout. The kingdoln of hea,Ten is therefore COlll- pared to things of earth, that the mind lnay rise frolll things familiar to things unkno,vn, and Inay learn to love the unkno\vn by that \vhich it knows is loved. \vhen known. It follo\ys, And for joy tlte1"eqf he goeth and selleth all that he hath, and bltyet!l that field. lIe it is that selleth all he hath and buyeth the field, \vho, renouncing fleshly delights, tran1ples upon all his worldly desires in his anxiety for the CoL2,3, hea'Tenly discipline, J ERO:l\IE; Or, That treasure in rhiclt a1"e !lid allllle treasures oj' 'lcisdonz and I.:noll'ledge, is either God the 'V ord, ,,,ho Seell1S llÍd in Christ's flesh, or the l{oly V En. .J;;, It;, T. )1.\ T fll i-: \\ . :> I :1 cripltlres, in which are laid up the knowledge ot the Saviour. AUG. Or, lIe speaks of the t\\ 0 testaments in .\u , the (ihurch, 'which, when any hath attained to a partial u : 'i. understanding of, hc perceives ho\\- great things lie hid 13, th('re, and goelll llnd sellellt all tltat he lilltlt, and b!ly /ll thnt; that is, by despising teDlporal things he purchases to himself peacc, that he may be rich in the kno\vledge of God. 45. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 4ô. 'Vho, \vhen he had found one pearl of great price, went and sold all that he had, and bought it. CHRYS. The Gospel preaching not only offcrs manifold gain as a treasure, but is precious as a pearl; ,vherefore after the parable concerning the treasure, He gives that concerning the pear1. And in preaching, hvo things are required, naulely, to be detached from the business of thi life, and to be watchful, \vhich are denoted by this n1erchant- man. Truth moreover is one, and not Dlanifold, and for this reason it is one pearl that is said to be found. And as one ".ho is possessed of a pearl, himself indeed kno\vs of his wealth, but is not kno\vn to others, ofttinles concealing it in his hand becausc of its small bulk, so it is in the preaching of the Gospel; they \vho possess it kno\\T that they are rich, the unbelievers, not kno\ving of this treasure, kno\v not of our \\'calth. JEROME; By the goodly pearls ll1a,y be under- stood the La\v and the Prophets. Ileal' then !\Iarcion and 1\lanichæns; the good pearls arf\ the La\\ and the Prophct , One pearl, the most precious of all, is the kno\vledge of the Saviour and the sacrament of IIis passion and resurrection, which \"hen the Il)crchanhnan ha found, like Paul tll(' Apostle, he slraight\vay despises all the Inysteries of the La\v and the Prophets and the old obser\'ances in ,,'hich he had li\'f'd blaluclcss, counting then1 as dung that IH:1 D1ay \vin Christ. Not that the finding of a ne\\" pearl is Phil. 3, the condemnation of the old pearl , but that in c0111parison 8. of that, an other pearls arc ,vorthlc s. G TIF.GORY; ()r by : : in \ OI.. I. :l L Ev,xi.'2. 514 GOSPEL ACCORDING TO CHAP. XIII. the pead of price is to be understood thc s\ycctness of the heayenly kingdolll, \vhich, he that hath fonnd it, se11eth all and buyeth. For he that, as far as is permitted, has had perfect knowledge of the s\veetness of the heavenly life, readily lea\-es all things that he has loved on earth; all that once pleased hiul among earthly possessions no\\" appears to ha,'e lost its beauty, for the splendour of that Aug. precious pearl is alone seen in his mind. AUG. Or, A lnan u S t. seeking goodly pearls has found one pearl of great price; q.13. that is, he \vho is seeking good Inen ,vith ".holn he Inay live profitably, finds one alone, Christ .T esns, ,vithant sin; or, seeking precepts of life, by aid of ,yhich he Inay dwell righteously aillong Inen, finds 10ye of his neighbonr, in Rom. \vhich one rule, the Apostle says, are cOluprehendcd all 13t 9. things; or, seeking good thoughts, he finds that \V ord in John 1, ,vhich all things are contained, III tlte be9iJ1l1in.q was the 1. 1f T ord, \\Thich is lustrous with the light of truth, steclfast ,vith the strength of eternity, and throughout like to itself ,vith the beauty of divinity, and \\'hen \\'e have penetrated the shell of the flesh, "'ill he confessed as God. But ,vhiche\Ter of these three it n1ay be, or if there be any thing else that can occur to us, that can be signified under the figure of the one precious pearl, its prßciousness is the possession of ourselves, who are not free to possess it unless ,ve despise all things that can be possessed in this world. For having sold our possessions, \ve receive no other return greater than ourselves, (for ,vhile 'we \yere involved in such things we ,vere not our o\\'n,) that \ve Inayagain gi\Te ourselves for that pearl, not because \ve are of equal value to that, but because we cal1not give any thing 1110re. 47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48. 'Vhich, \vhen it ,vas full, they dre\v to shore, and sat do\vn, and gathered the good into vessels, but cast the bad away. 49. So shall it be at the end of the ,vorld: the YEIt. 17--5u. S1'. :\L\ T rHF\Y. 515 angcl hall COlne forth, and sc,.cr the \vicked fronl the just, 50. .L\nd shall cast then1 into the furnace of fire: there shall he ,,"ailing and gnashing of teeth. CHRYS. In the foregoing parahles IIp has cOllunendcd the Gospel preaching; no\\", that \ve Inay 110t trust in preaching only, nor think that faith alone is sufficient for our sahyation, lIe adds anoth{'r fearful parable, saying, A!Jfl in, file kingdon, qf lieOl;(,n is like uuto a net cast into the sea. JEHO)IE; In fulfihncnt of that prophecy of IJiercluias, who said, I ll"illselld JeT. 16, unio YOIl l/lflll,lJ}islu:rs, ,,'hen Peter and _.\.ndre\\", Jal11es and ]6. J ohu, heard the \vords, J.òllou.: rue, I 1l'ill 1J1llke YOIl fishers qf n/ell, they put together a llet for the111seJ "cs fonned of the Old and K ew Tcstalnent , and cast it into the sea of this ,,'orId, and tllat rClnains spread until this day, taláng np out of the salt and hitter and w'hirIpools whate'>er falls into it, that is good llll'll and had; and this is that] Ie add , ...Iud .qafliered ql el"er,1J kind. GREGORY; Or oth{'rwise; The Greg. , II 1 ( 1 1 1 . 1 '1 1 b .... Hom. III o y lurc 1 IS Ih.cnce to a net, ecan e It IS gn>cn 111tO Ev. xi.4. the hand of fìshl'r , and by it each lnan is dra\\-u into the' hca.venly kingdo111 out ot thc \va\yes of this present world. that ht' should not be dro\\'ned in the depth of ctcrnal death. This net gathers of every kind of fishes, because the \vise and the foolish, the fr e and the sla,'c, the rich and the poor, the strong and the \vcak, are caned to forgive- ncs of sin; it is then fully fined when in the end of all things the Slun of the Illunan race is cOlnpletfd; as it follows, 1 r 7ticlt, 1['lulI if Il'({. ji lied, tlley drru' out, and , illillg rlOlCl1 0/1, Il,e shore galhered lite !Jond into 'l.c'''''.'!o'e!s, but II,e bad IluJY cn,f;t au.ay. For a, the sC'a signifies the world, fo'O the sea shore significs the ('ud of the world; aud as the good are gathcreù into Yes cls hut the ùad cast a\\"ay, so each 1nan is recei "e(l into eternal abo(lC's, while tI1C reprohatp ha,"iuf{ lost the light of the inward kingdolll are cast f")l.th into onter darkness. But no\\r the net of faith hold good Illnd had Inillgled together in one; hut the shore f'hall discover what the llet of the Church has hrought to land. JERO lE; For ,,"hen the net shall he L2 51ü GOSPEL ACCORDING TO CHAP. XII!. drawn to the shore, then shaH be shewn the true test fOI" separating the fishes. CHRYS. 'Vherein does this pal"able differ from the parable of the tares? There, as here, S0111e perish and some are saved; but there, because of their heresy of evil dogmas; in the first parable of the sower, because of their not attending to \vhat ,vas spoken; here, because of their evil life, because of \vhich, though dra\vn by the net, that is, enjoying the kl1o\yledge of God, they cannot be sa\yed. And "Then you hear that the \vicked are cast awa?}, that you may not suppose that this punishment may be risked, He adds an exposition shewing its severity, saying, TItus sltall it be in lite end of the world; the angels shall COl1ze ,,(ol"tll and sever tlie ?l'icked þ"O'JIZ 11lnong tlte just, and shall cast tlte'/n into tile fUl'l1ace if fire, tltel.e sllall be 'lcailillg and gnashing of teeth. Though He else\vhere declares, that He shall separate them as a shepherd sepa- rates the sheep froln the goats; He here declares, that the Angels shall do it, as also in the parable of the tares. Greg. GREGORY; To fear becomes us here, rather than to ex- ubi sup. d i" h f . d . I . ponn ; Jor t e tonnents 0 SInners are pronounce In paIn terms, that none might plead his ignorance, should eternal punishment be threatened in obscure sayings. J ERO::\TE; For \vhen the end of the \vor1d shall be come, then shall be she,,'n the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of hea\"enly abodes, but the flame of hell shall seize the \vicked to be dried up and withered. 51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. 52. Then said he unto them, Therefore every Scribe \vhich is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. Glo5S. GLOSS. When the tnultitude had departed, the Lord non oec. spoke to His disciples in parables, by which they were instructed only so far as they understood them; wherefore \"En. l>l, 52. ST. :\IATTHE\V. 5]1 lIe asks thc)n, [lare ye il/ldersluud all illese ildllgs I TIley say unlo llil1t, Yea, ord. J EnO\J E; li'or this is spoken espcciall.v to the Apostles, whonl lIe \\rould have not to hear only as the llulltitudc, but to understand as having to tcach others. CHRYS. rrhen lIe praises theu1 because they had understood; lIe saith unto them; rlit-Tt;/ore el.ery Scribe iustruc/ed in tlie kiuge/nut of hearen is lil..-e u/llo till lIou..wllolder 1["110 brÎngetlt Dill of lti.f) treasure tlÛngs lieu' dud olel. .AeG. lIe said not' old and ne\\',' as lIe surely would ,ug, u.c ha'"c said had He not preferred to preser\"e the order of value . CJ, rather than of tinlc. But thc )Ianichæans \vhi1e they think they should keep only the ne\\' prolllises of God, reu1ain in the old luau of the flesh, and put on newness of error. ID. By this conclusion, ,,-hether did lIe desire to he\v Aug. \VhOIll He intended by the treasure hid in the field-in u S t. \vhich case ,YC Inight und{'rstand the IIoly Scriptures to q. 16. be here meant, the 1\\"0 Testanlents by the things nc\y and old-or did lIe intend dlat he should be held learned in the Church who understood that the Old Scriptures ""cre eÀpounJed in parables, taking rules frolu these ne\v Scrip- tures, seeing that in them also the Lord proclaimed many things in parables. If lIe then, in \VhOln all those old Scriptures ha"c their fulfihnC'l1t and lllanifestation, Jet spcal s in parables untilllis passion shall rend the vail, \vhen there is nothing hid that shall not be re\"ealed; nluch n10re tho e things \\"hich \vere \\yritten of IIiu1 so long tilne before we see to have been clothed in parables; \vhich the J e\\"s took literally, being lun,"illing to be learned in the kingdolu of hea\'en. C;HEGORY; But if by thillg, ueZf) (full old in this Grf>g, d d h T d ubi sup. passage \\ge un erstan t e Ì\vo estaments, 'we en)" ...\bra- ham to ha,.e been learned, \\9ho although he kne\\' indeed sonH:' deeds of the Old Testall1C'ut, .ret had not read the \vords, X either Ioses lllay \\'e cOlnpare to a learned honst'- holder, for although he cOlnposed the Old Testaillent, Jet had he not the \vords of the Ne\v. But \vhat is here said luav ùe understood as Ineant not of those ,,-bo had becn . , hut of :,uch a might hereafter be in the Church, ,,-ho then briu!JJortli Ihi/l!J' nelf) and old "'hen they speak the preach- iugs of both Tcstalnents, in their "rords and in their lives. ] I IL.\ It\; p('aking to IIis disciplc , lIe calJ then1 Scribes 518 GOSPEL ACCOn DING TO CHAP. XIII. on account of their l no\yledge, because they understood the things tbat lIe brought fon,"ard, both new' and old, that is ii'Olll the La\v and froln the Gospels; both being of the san1C }10uscl1oldcr, and both treasures of the saIne o\vner. He C0ï11pareS thenl to I-IÏ1nself under the figure of a householder, because they had received doctrine of tIlings both ne\v and old out of llis treasury of the J 1 oly Spirit. J EUO IE ; Or tbe Apost1es are called Scribes instructed, as being the a\yiour's notaries ,,"ho wrote 11is \yorùs and precepts on fleshly tables of tI1e heart \"ith the SaCrall1ents of the heavenly king-eloIn, and abounded in the "yca1th of a house- holder, bringing forth out of the stores of their doctrine things nc\v and old; \vhatsoe\yer they preached in the Gospels, that they proyed by the ,,'ords of the La\v and thc Prophets. 'Vheucc the Bride speal s in the Song of c. 7. 13. Songs; I !tare kept jòr '!lee 'I1l.1} belo 'ed Ille /leu' 'lci/It tILe Greg. old. GREGOltY; Other\\yise; The things old are, that the ubi sup. 1 .l"' } 11 ff " I . h Hunan race lor ItS SIn s )OU ( su -er III eterna puniS 1nent; the things nc\v, that they should be cOll\Terted and li\ye in the kingdonl. First, lIe brought forward a c0111parison of the lángdo111 to a treasure found and a pearl of price; and after that, narrated the punisllluent of hell in the burning of the \vicked, and then concluded \vith Therr:fo're c e1"Y Scribe, 'c. as if fIe had said, lIe is a learned preacher in the Church \"ho kno\vs to bring forth things new. con- cerning the s\\yeetllcss of the lángdoIn, and to speak things old concerning the terror of punishment; that at least punisllluent Inay dete}' those \vhon1 re\vards do not e cite. 53. I\nd it caIne to pass, that ,,,hen Jesus had finished these parables, he departed thence. 5 L 1. j-\.nd "Then he "vas come into his own country, he taught them in their synagogue, insolnuch that they ,vere astonished, and said, 'Vhence hath this man this \visdom, and these mighty ,vorks ? 55, Is not this the carpenter's son? is not his 1110ther calJed l\Iary? and his brethren, Jalllcs, and J oses, and Sinlon, and Judas? VEIL 5; -5 . T. 'IATTIIE\V. 51!} 5G. _\nd his i ters, are they not all \\ ith us? " hence then hath this Ulan all these things! 57. And they "'ere offended in him. 11ut Jeslls said unto thcIn, A prophet is not ,vithout hOllour, sa\'c in hi 0\\"11 country, and in his o\vn housc. 5S. ..1nd he did not many l11ighty ,,"orks there becausp of thcir unbelief. JETIO){E; .L\fter the parahles \\ hich the Lord :-;pake to th(' people, and \\'hich the Apostles Duly understand, lIe goes over into IIis own country that lIe may teach therc also. ..\ un. FrOBI the foregoing discourse consisting of these Aug. De paraùles, lIe pa::;ses to Wl1é.1t follo\\ S without any ,"cry t42. c,-ident connexion l)ct\\ ('en theln. 1 esidcs whic]), Iark })asscs fi.Olll these parables to a different eycnt froDI ,,"hat ::\Iatthc\\r here gi,-es; and Luke agrees with hinl, so con- tinuing the thread of the Rtory as to Blake it much more probable that that \vhich they relate followed here, nalnely, about the ship in ,,-f]ich Jesus slept, and the miracle of the dClllons cast out; ,,"hich )Iatthe\v has introduced above. CUHYS. By his own country here, lIe llleans Nazareth; fOrChrys. it was not there but in Capharnalun that, as is said belo,,", H l o, . x VIII. lIe \,"rought 80 luany nliracles; but to these TIe she\vs IIis doctrinc, causing no lcss wondcr than 1 lis luiracles. IlE)lIG. lie taught in their synagogues \vhere great nUlubers ""ere IHet, because it was for tlle salvation of the l11Ultitudc that lIe caU1C ii.OIll hca,-eu upon earth. It follo\vs; So thaI tltey '1111lrl"('llcd, all(l said, If71ellce !tatlt this rJlan t!ti,r.:; u"i,wlv/ll, and tlte,w J JllllI!! llli!Jltl!I'll'orks -I (lis wisdolH is rcfcrred to 1 I i doctrine, I lis llJighty \,"orks to I [is miracles. J ERO)! E ; 'Yonderful folly of the Nazarclles! They ".onder whence '\-isdolD itself has wisdolU, ,,-hence Pon.cr has Inigh t). ,,"orks! But the source of thcir error is at hand, ùecause they regard Ililn as the on uf a carpenter; a they say, fs /lot litis tlte car/H'lIler's ,'\Oll! CIIHYS. Thereforc ,,-crc they in all things inscnsate, seeing thcy lightly e t{'cnleù llirn on account ùf hin1 \\'ho \\.a reganlcd a!-' lli father, not,,-ithstandillg thc ))}an in tanl'cs in old tiUlCS of on:-, illu trious :--prllng 1Ì'Ol1l ignoble fathcr::-; as Da\"id ,,-as the son of a husbandn1an, 520 GOSPEL ACCORDING TO CHAP. XIII. Jesse; AU10S the son of a shepherd, himself a shepherd. And they ought to have gÎ\?en Him more abundant honol11', because, that coming of such parents, He spake after such manner; clearly she\ving that it came not of human industry, P eudo- but of divine grace. PSEUDO-AuG. For the Father of Christ .; n is that Divine \V orkman \vho made all these ,,-orks of nature, Serm. ,,'ho set forth Noah's ark, ,vho ordained the tabernacle of 135. A pp. 1\loses, and instituted the Ark of the covenant; that \V orkman \vho polishes the stubbon1 Inind, and cuts do\vn the proud thoughts. HILARY; And this was the carpenter's son who subdues iron by lneans of fire, ,vho tries the virtue of this world in the judgluent, and forms the rude Inass to e\.ery \vork of hUluan need; the figure of our bodies, for exan1ple, to the divers ministrations of the IÌ111bs, and all the actions of life eternal. J ERO IE; And ,,'hen they are Inistaken ill IIis Father, no \yonder if they are also mistaken in His brethren. 'Vhel1ce it is added, Is not /tis J1lotlter Ajar!/, and his brethren, Ja1nes, and Joseplt, and SÙnoll, and Judas? And ltis sisters, are t!ley '/lot all with. 'Us? !licron. ID. Those \"ho are here caned the Lord's brethren, elvid. are the sons of a Mary, His Mother's sister; she is the 14. mother of this Jalnes and Joseph, that is to say, 1V[ary the \vife of Cleophas, and this is the Mary \vho is caned the Aug. mother of James the Less. AUG. No wonder then that any 1J ; l. kinsmen by the mother's side should be called the Lord's q. 17. brethren, when even by their kindred to Joseph SOlne are here called His brethren by those \vho thought Him the son of Joseph. HILARY; Thus the Lord is held in no honour by His own; and though the ,visdol11 of His teach- ing, and the power of His working raised their admiration, yet do they not be1ieve that He did t11ese things in the nalne of the Lord, and they cast His father's trade in His teeth. Amid all the \vonderful ,,"orks \vhich He did, they ,,-ere moved ,vilh the contelnplation of His Body, and hence they ask, Tf 7 hence hath tllis 1nnn these things? .And t!tus they were offended in ki1Jl. J ERO:\fE; This error of the J e\vs is our salvation, and the condelnnation of the heretics, for they percei,-ed Jesus Christ to be luan so far as to think IIim the son of a carpenter. CHRYS. Observe Christ's nlercifulness; lIe is evil spoken of, Jct He ans\vcrs \ Ell. 53-5 . ST. 'I.\TfIlE\V. ':.!l \\'ith Inildness; Jesus said unto 1/IC1Jl, A prop/let is 1I0t wit/t- out /'O/lUllr, !Jut in /ds ou.n country, and in !tis ou"n /lollse. Rf no. I [e caBs IIiulself a Prophet, as ::\Ioses also declares, \Vhell he says, A l>ropllcl sllall God raÙ;c up unto yon q/ your Deut. hrei/n"ell. And it hould be kno,,"u, that nol Christ only, 18, 18, ,,"ho is the I lead of all the Prophets, but Jeremia}1, Daniel, and lhe other lesser Prophets, had more honour and regard among strangers than among their o\vn citizcns. JERO)IE; For it is ahnost natural for citizens to be jealous to\vards one another; for they do not look to tile present w'orks of the toan, but remember the frailties of his childhood; as if they thelllselves had not passed through the very same stages of age to their Dlaturity. lIILARY; Further, lIe makes this ans"rer, that a Prophet is \vithout honour in his own country, because it \vas in Judæa that lIe \vas to he condeulned to the sentence of the cross; and forasmuch as the po""er of God is for the faithful alone, He here abstained frOID \vorks of divine po\\"er because of their unhelief; ,,-hence it foIl O'"f S, Aud he did not tl,Pre rJlany luigh/y 'll"orks because o.l their unbelief. JERO)IE; Not that because they did not believe lIe could not do IIis Inighty ,,'orks; but that He n1ight not by doing them be condelnn- ing 1 lis fello\v-citizens in their unbelief. CHRYS. But if IIis Iniracles raised thcir \\'onder, ,,,hy did lIe not \vol'k Inany i Because lIe looked not to display of Himself, but to \\'hat "ould profit others; and \\'hen that did not result, He despised what pertained only to IIimself that lIe Inight not increase their punishment. 'Yhy then did He e'"en these fen" miracles? That they should not say, "T e should havc believed had any tniracles been done alDong us. J ERO)IE; Or we lTIay understand it otherwise, that Jesus is dcspised in l-lis o\\"n house and country, signifies in the Jewish pcople; and tilerefore lIe did among then. fe\v Iniraclcs, that they n1Ïght 110t be altogether \vithout excuse; but é.unong the Gentiles lIe does daily greater miracles by 11 is _\ posHes, not so Hluch in healing their bodies, as in !"a\'ing their sonl . CIlf\l">. XI V. 1. At t.hat tilTIe Herod the tetrarch heard of the fame of Jesus. 2. And said unto his servants, This js John the Baptist; he is risen fronl the dead; and therefore nlighty ,yorks do she\v forth thelnselves in hiln. 3. For Herod had laid hold on John, and bound him, and put hiln in prison for Herodias' sake, his brother Philip's ,vife. 4. For John said unto hinl, It is not la\vful for thee to have her. 5. A.nd ,vhen he would have put him to death, he feared the 11lultitude, because they counted him as a prophet. Gloss. GLOSS. THE Evangelist had abo\ e she,vll the Pharisees non occ. speaking falsely against Christ's miracles, and just no\v His fellow-citizens \vondering, yet despising Him; he no\v re- lates ,vhat opinion IIerod had fonned concerning Christ 011 hearing of His miracles, and says, At illat tÙne Herod tIle tetrarclt heard tlie janze Qf Jesus. CHRYS. It is not ,vithont reason that the Evangelist here specifies the tiIne, but that you lllay understand tIle pride and carelessness of the tyrant; inasllluch as he had not at the first Blade hhnself acqnaillterl ,,-ith the things concerning Christ, but no,y only after long tÏ1ne. Tlnis they, \vho in authority are fenced about ,vith much pomp, learn these things slo\yly, because they do not Aug. De luuch regard thein. AUG. l\Iatthc"r says, At tllat tÙJle, not, t43. On tl)at day, or, In that saIne hour; for l\Iark relates the same CirCUlllstances, hut not in the saIne order. I-Ic places \'EH. I- . GO PEI.. \(; 'onnl G TO T. l\L\TTllE\,," 52:J this after tl1(, nli ion of th(' disciples to preach, though not ilJ)plyillg that it lle('e sarily 1ülIo""s there; any 1110rC than IJukc, who fl>UO\\'s the saIne order as 'fark. Cn IlY:-t. Obsl'n"c ho,\ great a t1Jing is virtue; J lerod fears J 0111) c\'cn after he is dead, and philosophizes conccruinb' the resurrection; as it follows; And he sail! 10 lti. . errllJlI, , Thi,4; is Johll 'he flap! ist, lie is 'ri. ( Jl jì'Ol1l ti,e cl(Jad, ([lid Iltcre./'ore '/ Jli 9 1tl !J 'U'orl..'s are 1croIl9'" ill hin,. l{-\n.\ , Fr01H this plac(' ""C Inay learn how' great the jealousy of the .Jews "'as; that John could ha\.c risen froln the dead, I I erod, an alien-bollI, here declares, without allY \\'itness that he had risen: con- cerning Christ, ,,,hOIH the l)rophets had loretold, the .J en's prcfen"ed to helie,.c, that lIe had not risen, hut had been carrier} away by stealth. This inti1uatcs that the Gentile heart is lHorc disposed to bclicf than that of the Jews- J ERO IE ; One of thc l:cclesiastical interpreters ask what cau ed ] [('rod to think that John ,vas ri ell frolH the dead; as though ""c had to account for the errors of an alien, or a thongh the heresy of luetelnpsychosis ""as at all supported hy this place-a heresy which teachcs that souls pass throng-h ,'arious hodics after a long period of Jear - for the Lord was thirty years old ,,,hcn John was beheaded. HAB:\ . ...\11 nlen have ""ell thonght concerning the po".cr of tl1(' resurrcction, that the saints shall havc greater pon'cr after thcy have risen fronl the dead, than they had ,,'hilc they \\'cre yet weighed down ,,,ith the infirn1Ïty of the flesh; \\'h('rcfore Herod says, There.f'nre lJ1 i.'l" ty 'll'orks are Il'roll!Jld Ù hinl. AUG. Luke's ,,"oreIs are, .!Ol'll IUIl,:e I beheaded: Aug. 11'1,0 i lie '!.f 'ii"llon I "car 'J'ucTt illi".fp:? As Lule has ik:uE; thus represented IIcrod as in doubt, we must understand 9. rather that hc was after','ards convincC'd of that \vhich ""3:-, COlnulollly aid-or \YC lnnst takc wlult he here says h) hi sen"ants as expressing a doubt-for they achnit of either of these acceptations RE IIG. Perhaps SOlHe onl IHay ask how' it call he here said, At t"at tÏJnc J/('rud lilJaI'd, eeing that \\"C haye long h( fore read that llerod was dead, and that on that the Lurd returncd out of Egypt. Thj (Pll'stion is answered, if \\"C rClll(,lJ1her that there were two IIcrods. On Lhc death of the first Ilcrod, hi t HI Archc1au succecdcd hiln, and after tcn year8 \\'a 524 GOSPEL ACCORDING TO CIIAP. xlv. sent into exile to Vienne in Gaul. Then Cresar Augustus gave command that the kingdom should be divided into tetrarchies, and gave three parts to the sons of Herod. This Herod then who beheaded J obn is the SOI1 of that greater Herod under whom the Lord was born; and this is con- Gloss, firmed by the Evangelist adding the lei'rarc". GLOSS. oed. Having mentioned this supposition of John's resurrection, because he had never yet spoken of his death, he now returns, and narrates ho,,' it came to pass. CHRYS. And this relation is not set before us as a principal matter, because the Evangelist's only object was to tell us con- cerning Christ, and nothing beyond, unless so far as it furthered this object. He says then, Fo'/" Herod /tad seized Aug. De Jolin, and bound /ti'J1t. AVG. Luke does not give this in the jt44. same order, but where he is speaking of the Lord's baptism, so that he took beforehand an event \vhich happened long afterwards. For after that saying of John's concerning the Lord, that His fan is in His hand, he straightway adds this, \vhich, as we may gather from John's Gospel, did not follow immediately. For he relates that after .J esus \yas baptized, He \vent into Galilee, and thence returned into Judæa, and baptized there near to the Jordan before John ,vas cast into prison. But neither l\latthe\v nor Mark have placed John's imprisonment in that order in "Thieh it appears from their own writings that it took place; for they also say that when John was delivered up, the Lord "rent into Galilee, and after many things there done, then by occasion of the fame of Christ reaching Herod they relate "That took place in the imprisonluent and beheading of John. The cause for which he had been cast into prison he she\vs w"hen he says, On aCCOltnt oj" Herodias ltis brother's u. fe. For Jo/tn had said 'llnto lti1n, It is not lau)ful for thee to have iter. JEROME; The old history tells us, that Philip the son. of Herod the greater, the brother of this Herod, had taken to \v,ife He- rodias daughter of Aretas, king of the Arabs; and that he, the father-in-law, having after\vards cause of quarrel witb his son-in-law, took away his daughter, and to grieve her husband gave her in marriage to his enelny Herod. John the Baptist therefore, ".ho canIe in the spirit and po\vcr of F lias, \vith the sanIC authority that he had exerted over \ ER. G-l:!. Sf. 'IATTH E\\'. 52:j Ahal) ant} Jpzchcl, rcbukcd I I cruù al1ù lIcro<1ia s , hccau e that Lhc}' had entcred intu uulan"ful \ve(llock; it bcinb unlawful while the O""U brothcl" yet Ii ,'es to take l1Ïs \\ ife. lIe preferred to eudanger hitnsclf with the !(illg, than to he forgetful of the conll113Ufhncnts of God in cOlnmending hilIlself to hÏ1n. CllUYS."\ et he spea1.s not to the" 0lna)) but to the husband, as he ""as the chief person. GLO-': . Anù (jlosc;, perhaps he observcd th .Jewish Law, according to \vhich ord. John forbade hiln this adultery. And desÙ.illg 10 kill lâlll, he flared Ole people. J EROl\lE ; lIe feared a disturbance al110ug the people for John's sake, for he kne\v that Inulti- tudes haù been baptized by him in Jordan; but he \vas oyerCOlTJC by love of his \vife, \vhich had already Inade hinl neglect the c0l111nands of. God. GLOS:-'. 'fhc fear uf God (j 10"5. d f I on). amen s us, the fear 0 nlan torments us, but a ters not our "ill; it rather renders us Inore itnpatient to sin as it has held us hack for a time froul our indulgence. G. But \vhen I-Ierod's birthday was kept, the daughter of Herodias danced before them, and plea:sed Herod. 7. 'Vhercupon he promised \vith an oath to give her ,vhatsoever she \vould ask. 8. .And she, being before instructed of her Inother, said, Give me here John Baptist's head in a charger. 9. ...\nd the king ,vas sorry: nevertheless for the oath's sake, and them \vhich sat ,vith him at meat, he commanded it to be given her. 10. ...\nd he sent, and beheaded John in the prison. 11. And his head \vas brought in a charger, and given to the damsel: and she brought it to her mother. 12. \nd his di cip]es came, and took up the body, and buried it, and \yent and told Jesus. GLOSS. '.rhc Evangelist ha\ ing related J ohu's Î111prison- Gloss. t 1 t I . . I 1 . B non occ. Illcn , proccc( s 0 llS puttIng to (eat), saYIng, ut 011 Herod's birthday, tlte daughter '!l Herodia.ç dallCell in tlie Isidore, Lib. Syn. ii. 10. 526 HOSPEL ACCORDING TO CHAr'. XIV. '/}l'id. i. JEROME; \Ve find no others l ceping their birthday besides IIerod and Pharaoh, that they \"ho \vere alike in their \\'icli:edness 111Ïght be a1ike in their festivities. REMIG. It should be kno,,'n that it is custolnary not for rich only but for poor Blothers alfo:o, to educate their daughters so chastely, that they are scarce so luuch as seen by strangers. l ut this unchaste '''Olnan had so brought up her daughter after the sanle nlanner, that she had taught her not chastity but dancing. Nor is IIerod to be less blalned \vho forgot that his \Yas a royal palace, but this WOlllan Inade it a theatre; Aud it pleased Herod, 80 t!tat lie swore with an oallt that he u'o1lld give her u'ltafsoever she should ask qf II irn. J ERO IE; I do not excuse IIerod that he coullnitted this murder against his ,viII by reason of his oath, for perhaps he took the oath for the veloy purpose of bringing about the l11urder. But if he says that he did it for his oath's sake, had she asked the death of her Inother, or her father, \vould he ha"e granted it or not? 'Vhat then he ,,'ould have refused in his o"'n person, he ought to have r jected in that of the Prophet. ISIDORE; In e\'il pro111ises then break faith. That pron1ise is Ìlnpious \vhich Inust be kept by crilne; that oath is not to be obser,red by \vhich \ye have un,\'ittingly pledged ourseh'es to evil. It follo\vs, .And slle being bejore Ù"f)!J'llc!ed qf her lJloflier said, Giee me here Jo!tn Baptist's !tead 'ÙI a charger. JERO:\IE; For I-Ierodias, fearing that Herod luight SOlne time recover his senses, and be reconciled to his brother, and dissolve their unla"rful union by a divorce, instructs her daughter to ask at once at the banquet the head of John, a re\vard of blood worthy of the deed of the dancing. CHRYS. Here is a t\yofold accusation against the dau1seJ, that she danced, and that she chose to ask an execution as her re\vard. Observe ho\v Herod is at once cruel and yielding'; he obliges hilnself by an oath, and lea"es her free to choose her request. Yet \"hen he kne\v \yhat evil \vas resulting frOll1 her request, he \vas gric,red, And the kin,g 'was SOlTY, for virtue gains praise anù a(hnlratioll even al110ng the bad. J EROl\lE..; Othenvise; It is the manner of Scripture to speak of e\rents as they "'ere connnonly vie" ed at t.he tillle hy all. So Joseph is called by l\lary herself the father of Jesus; so here VEn. 6-1;2. T. 'r.\ TTHE'\' . 527 II crocI is saiù to ue sorry, Lccau e the guests Lclic\.cd that he \\ as o. 1'hi:-, (liSSeHlbler of hi!' own inclinations, thi contrÏ\'l'r of a Il1lIr..XIX. Jllistrc s, on her saying that "he had nc\-er seen a Juan 43. hchcaend the Inultitude a\ray, that they Inay go into the villages, and buy thelnse]yes victuals. 16. But Jesus said unto thenl, '"rhey need not depart; give ye theln to eat. 17. \nd they say unto him, "r e lun e here but five loaves, and t\""O fishe . lS. Hc said, Bring thenl hither to Inc. 19. .L\.nd he conlnlanded the 11lultitude to sit ùo\vn on the grass, and took the five loaves, and the t\VO fishes, and looking up to heaven, he bles eù, and brake, and gave the loaves to hi disciples, and the disciples to the Inultitudc. 20. And they did all eat, and \\'erp fi]]ed: and '2l\J :"32 ( OSPEL ACCORDJr\U TO (,HAP. xn r . they took up of the fragnlPnts that rel11ained twelve baskets full. 21. And they that had eaten \vere about five thousand men, beside 'VOlnen a nd children. CHRYS. It is a proof of the faith of these multitudes that they endured hunger in \yaiting for the Lord even till evening; to vt?hich purpose it fonows, And wI,en it 'll;as evening, his disciples caIne unto In'rn, 8aying, This is a desel.t place, and fhe tÙne is '/lOW past. 1'he LOl"d purposing to feed theln \vaits to be asked, as ahvaJs not stepping forvt?ard first to do miracles, but when called upon. None out of the cro\\"d approached Him, both because they stood in great a".e of Hi1n, and because in their zeal of love they did not feel their hunger. But e'"en the disciples do not come and say, Give them to eat; for the disciples \"ere as yet in an inlperfect condition; but they say, This is a desert place. So that ,,'hat ,,,,as proverbial aillong tbe Jews to express a Pø.18, miracle, as it is said, Call lie spread a fable in 'he u'ilder- 19. 1less.2 this also He shews anlong his other \vorks. For this cause also He leads then} out into the desert, that the miracle nlight be clear of all suspicion, and that none might suppose that any thing \vas supplied to,,?ards the feast from any neighbouring to\\Tn. But though the place be desert, yet is He there \vho feeds the ,\?orld; and though the hour is, as they say, past, yet He \\.ho now commanded \vas not subjected to hours. And though the Lord had gone before His disciples in healing many sick, yet they \vere so im- perfect that they could not judge ".hat He would do con- cerning food for them, \vherefore they add, Send tlte 11l'llllitude au'ay, thai they 1Jzny go into the iOWll. , and huy themselves food. Observe the \visdon1 of the l\laster; He says not straightway to theIn, , I \\Till give them to eat;' for they \vould not easily have received this, but, Jt;suS said unto tlle'lJl, They ueed 110t depart, Gh"e ye f/tern to eat. JERO IE; \Vherein lIe caBs the Apostles to breaking of bread, that the greatness of the Iniracle might be more Aug. De evident by their testimony that they had none. AUG. It i t46. may perplex some how, if the Lord, according to the relation VER. 1:>-21. T. 1\1.'\ TTIIE"'. :> 3:} of John, a ked !>llilip \\ hence bread \\'a to be found for thcln, that can be true which _\lauhe\,," here relates, that the disciples first prayed thc Lord to :send the Inn1titlldcs away, that they lnight buy food frotn the ncarest towus. Suppose thcn that after thcse words the Lord looked upon thc Inu1ti- tude and !'aid what .J ohn relates, hut )[atthe,v anù the others ha"e oll1itted. _\nd Ly such cases as this nOlle ought to be perplexed, ,,,hen one of the E,'angelists relates ,,,hat the rc t ha\'c oUlitted. CHRYS,)1' et 110t c,'en by these word \\'erc the disciplcs set righ t, but speak yet to IJ in) as to D)an; Tiley all.'Hre,.ed unfo HÙn, lf T e I'llre here bul.fh.e loa res and t Iro jishe,\'. Froln this '\"e learn the philosophy of the disciples, how t u they despised food; they \vere t\yeh"c in nUlllhcr, yet they had hut five loa,-es and two fishes; for things of the body were contelnned by theIn, they ,,-ere altogether possessed by piritual things. But becau e thc disciplcs ,,'ere yet attracted to earth, the Lord begins to introduce thc things that ,vere of !} inlself; He saillt unto thenl, Briug lllf'l1l hillier 10 ule. 'Yherefore does lIc not create out of nothing the bread to feed the multi- tude with? 1'hat lie nlight put to silence the lnouth of l\Iarcion and Ianichæus, ,,,ho take awa\p from God IIis j.e, deny creaturcs, and by IIis deeds nlight teacl; that all things I:: t d that are secn are IIis ""orks and creation, Dnd that it is lIe the visi- that ha!'\ gi,'en us the fruits of the earth, ,,'ho said in the :rld. beginning, Let file ear/It brillg afortlt the gru!1l llerb; for Gen. 1, this i no less a deeù than that. For of fi,'e loa'"es to Inake II. 80 many loa\ es, and fishes in 1ike manner, is no less a thing than to bring fruits fronl the earth, reptiles and other living things frol11 the ,,'aters; which shc,,"ed lliln to be Lord both of land and sea. By the exaInple of the disciples also "'C ought to be taught, that though \\?e should ha\"e but littlc, "'e ought to gi,pe that to such as ha\'e need. "'or they "'hen bid to bring their fì,.c loa\e ay not, 'Yhence shall wc satisfy our own hunger? but iunne(liately obey; And lIe cOIII/ull//(lell the 711uliitllde to sit dOll'll Oll lite grass, (Iud fook lhejh:e [OUl:)8 llud III ß fu"o isltes, and look111.q lip to heal" Il blessed Ilu ß 711, and brlll.."e. '\ hy did lIe look to heaven and hle s? For it ....honld be belie,'ed concerning Ifiu) that IJc is froln the Fathe , and that lIe is equal \\"1th ,0) ;3 .:1 GOSPEL ACCORDING TO CHAP. XIV. the Fatller. IIis equality lIe she\vs when He does all t1JÏngs \vith po\ver. That He is frorn the Father He shew's by referring to llinl \Vllatsoever He does, and calling upon HÍIn on all occasions. To prove these t\vo things therefore, He \,"orks IIis Iniracles at tilnes ,vith po\ver, at other titHes ,,'ith prayer. T t should be considered also that in lesser things He looks to heaven, but in greater lIe does all with power. '.Vhen He forga\Te sins, raised the dead, stilled the sea, opened the secrets of the heart, opened the eyes of hiln that ,vas born blind, \vhich \yere ,,"orks only of God, He is not seen to pray; but ,vhen He multiplies the loaves, a ,york less than any of these, lIe looks up to hea\Ten, that you Inay learn that e\ren in little things He has 110 po\ver but froul His Father. And at the same tirne lIe teaches us not to touch our food, until ,ve have returned thanks to IIim \"ho gives it us. For this reason also He looks up to hea\Ten, because [-lis disciples had exaillples of Inany othel. miracles, but none of this. J ERÜ'i\1E; 'Vhile the Lord breaks there is a so,ving of food; for had the loa\'es been "'hole and not broken into fragments, and thus divided into a manifold harvest, they could not have fed so great a lnldtitude. The llulltitnde receives the food frOIll the Lord through the Apostles; as it follo\vs, AfUl he gave llie loaves to his disciples, and lite disciples to tlie 1nultitltde. CHRYS. In doing ,vhich He not only honoured theIn, but \vould that upon this n1iracle they should not be unbelie\Ting, nor forget it ,yhen it ,vas past, seeing their own hands had borne \vitness to it. Therefore also lIe suffers the multitudes first to feel the sense of hunger, and His disciples to COlne to I-lim, and to ask Hiln, and lIe took the loaves at their hands, that they Inight have many testilnonies of that that \yas done, and many things to relnind thelll of the Iniracle. }1-'rom this that He gave theIn, nothillg more than bread and :fish, and that He set this equalJy before all, He taught then1 1110deration, frugality, and that charity by ,vhich they should have all things in COlllUlon. This He also taught them in the place, in making theln sit do\vn upon the grass; for He sought not to feed the body only, but to instruct the mind. Hut the bread anù fish lllultiplied iu the disciples' hands; whence it follows, lnd t!ley diel all ('at, (L1lll 'll"erc '"Elt. ]5-21. T. :\L\TTJIE"". 53!> Jil/ul. But the llliracle e1)(lcd Hot here; fur 1 T c caus('( I to ahound not only whole loavcs, hut tioa lllellts also; to shc\\ that the first 10a\Oes ""cre not so Innch as what ,vas left, and that they ,,,ho "ere not present n1Ïght learn \"hat haa been (lone, anù that nonc Blight think that what haù Leen done "'as a phantasy; _Jlld Ihey touk IlpjiO((.rJlnellts il, at IrCl'C [(:/1, ilCelre bllsl.:elsjililo JEHO IE; I ach of the Apostles fills his baskct of the ti'aglnents lcft ùy his Sa\-iour, that these fi"ag- Inent luight \,.itneßs that th('y ,,-ere true loa,.es that wcr lullltip1ied. Cn In:-\o For this rcaSCl1 alsJ lIe caused t,,"ch.(' haskct to renJaill o,'er antI abo\.c, that .J udas ll1Ígh t bcar his basket. lIe tooh np tlll fragnlcnts, and gavc thenl to the disciples and not to the lllultitudes, \,-ho wprc yet 1110re iInperfectly traincù than the discipìcs. J .EUO IE; 'ro the nUluber of loa, cS, lh 7 e, the number uf the nlCll that ate i apportioned, fi \'C thousand; 1 lid llu JlllJJ/!JC,. f!.t' l!telll lIlli/ !tad eaten Zl"as aúuut fire thousand 1Jlell, úesides U"Olllell and c!tildrt:ll. CIIRYS. 'fhis \\ as to the \'er.v great credit of the people, that the WOlneu and the lueu tood up when these remnants still rClnained. llILARY; The fi\.c loa,-cs are not 1l1ultiplied into 111ore, hut fraglnents succeed to fioagnlcnts; the substance growing" \\ hether upon the table , or in the hands that took thClll up, I kno\," not. l{ -\ß.-\.X. \rhen.J ohn is to describe this Inirac Ie, he first tells Us that the passo\'(,l" is at hand; l\Iauhen' and \lark place it inuHeùiately after the execution of John. II ence we Ina)" gather, that he "-as beheaded whcn the paschal fcstÍ\'al ,,-as near at hand, and that at the passon_'r of the foHowiug year, the 11lystery of the Lord's passion was accolnplished. J EHO:\I E '; But all thc'3l1 things are full of lllysteries; the Lord does tht' e things 110t in the lllorning, nor at llOOll but in th(' c'.clling, ,vhen the Sun of righteousness ,vas set. ItE:\llt.. By the e\cning t1H Lord's death is dClloted; and after } I e, the true Sun, was set on the altar of the cros , lIe filled thc hungry. Or by c,'cnÍllg is denoted the last age of this \yorld, in ,yhich t]Il' Son uf God CaIHe and refreshcd th(' n)ultitude of tho e thdt helip\Td 011 Ilitn. IL\BA . \\llCll the discipl ask the 1 Jonl tu 'end a,vaJ t1.(' nHl1tihl(le that they 1night Luy food in the' to\' I1S, it signific the pride of the r e\\"s tuwards tht' 1l1ultitudcs of the Gentiles, WhOll1 they judged rather fit 536 GOSPEL ACCORDING TO CHAP. XIV. to seek for thelnselves food in the asselnblies of the Pharisees than to use the pasture of the Divine books. HILARY; l ut the Lord answered, They ltaz:e 110 need to go, shel,'ing that those ,vhonl lIe 11eals have no need of the food of luercenary doctrine, and ha,re no necessity to return to Judæa to buy food; and lIe command the .A postles that they give theln food. Did lIe not know then that there ,vas nothing to gi\re thel11? But there ,vas a cOlnplcte series of types to be set forth; for as yet it \vas not gi,'en the A postles to ll)ake and n1Ïnister the hea,-enly hread, the food of eternal life; and their ans,ycr thus belongs to the chain of spÎ1.itual interpretation; they ,vere as yet confined to the fi,'e loavps, that is, tIle five bool{s of the Lan., and the t\vo fishes, that i , the preaching of the Prophets and of John. RABAN. Or, by the 1\vo fishes ,ve 1l1ay understand the Prophets, and the Psalnls, for the ,,,hole of the Old Testall1ent was conlpre- hended in these three, the La,,", the l>rophets, and the Psalnls. IIILARY; These therefore the .\ postles first set forth, because they "gere yct in these things; and from these things the preaching of the Gospel gro\vs to its lllore abun- dant strength and \'irtue. Then the people is conlll1anded to sit down upon the g).ass, as no longer lying upon the ground, but resting upon the JJa\v, each one reposing upon the fruit of his O\V11 ,,,orks as upon the grass of the earth. JERO:\IE; Or, they are bid to lie do,,'n on the grass, and that, according to another Evangelist, by fifties and by hundreds, that after they ha,'e trampled upon their flesh, and have subj ngated the pleasures of the ,,"orld as dried grass under then), then by the presence a of the nUlllber fifty, they ascend to tIle eminent perfection of a hundred. He looks up to hea,'en to teach us that our eyes are to be directed thither. The La\\' 'with the Prophets is broken, and in the midst of them are bro.ught forward my tel'ies, that ,,,hereas they partook not of it whole, \vhen broken into pieces it Inay be food for the Inultitude of the a Vallarsi reads pænitentiam, Jerome number fifty; for fifty twice taken 'has borrowed the interpretation from maKt's a hundrpd; because we must Origen who refers to the) ear of jubilee; first rest from evil action , that the and the Glo sa ordinaria on this verse soul ma)" afterwa.rd!': more fully repo!'e i , " Thp rest of the Jubilee is here in meditation." . ('() tained unòer th myster ' of th.e ' H. 2:?-33. .!"T, 'JATTH E \\'. :-)37 fìcntiles. J IILAR\; Then the ]oa'-ec;: are gi,.cn to tbe Apostles, l)ccau through thelll the giftb of divine grace were to bc rpndcred. ...\11<1 the BUluLer of thelll that did eat is found to ùe the aU1C as that of tho':)c who should bclic,"c; for "oe find ill the hook of Act that out of the ,past nnmbt'" of the pcoplp of I srae1, fi '"C thonsand lnell helic,"c(l. J .. RO I F; 'fhere partook fi '"C thousand who had reached Inaturity; for \\ OlDen and children, the ".eaker sex, and the tender age, "'cre unworthy of nUlnher; thus in the hook of X un1bcr:--, sla,oes, ".omen, childrcn, and an undistinguished crowd, aro pa., ed over unuun1Lered. H.AB.\X. 1.'he multitude being hungry, Ire crcates 110 new \"ialHls, hnt having takcn \,Ohat the disciples had, lIe ga'"c thanks. In like Inallllcr when lIe C(.ll11e in the flesh, I I e preached no other things than what had been foretold, but shewed that the "'rilings of th(' Law and th,.. Prophets "-ere big with Inysterie . That ,,"hich the 1l1ultitude lea,'e i taken up hy thc disciples, hecansf' the 1110rc secret lll)"stcrif's which cannot he con1pre- hended by the uninstructed, are not to be treated \vith neglect, hut arc to be diligently ought out by the tweh'c A postlcs (who are represented by the twehoe baskets) and their successors. For by baskets sen"ilc offices are per- funned. and (;od has chosen the weak things of the world to cont :Hll}(1 tl)(-, !'trong. rfhe fi,'p thousand for the fh-e benses of thc body are they ,,"lIo in a secular condition kno\\O ho\\" to n c rightly thillg-s \\"ithout, 22. \nd straight\vay Jesus constrained his dis- ciplcs to get into [I ship, and to go before hiln unto the other sidc, \\'hile he sent the Inultitudc a\vay. 23. \nd ,,"hen he had sent the lllultitudes a\vay, he \yent up into a Inountain apart to pray: and ,,"hen thc c\'cning \yas COlne, he \\'a thcr(\ a Jone. 2 1. lJut the !'hip \vas no\v in the midst of the sea J tossed ,\'ith ".a,.cs: for the \rind \"as contrary. 25. i\nd in the fourth \\"atch of the nio-ht Jcsu o ,\ ellt unto thein, "al king on the sea. :!(). ..\nd \\ hen the disciple" sa\v hinl ".alliing Oil 538 GOSPEL ACCORDING TO CHAl'. Xn". the sea, they were troubled, saYIng, It is a spirit; and they cried out for fear. 27. But straightway Jesus spake unto them, say- ing, Be of good cheer; it is I; be not afraid. 28. And Peter ans,vered hilll and said, Lord, if it be thou, bid HIe COlTIe un to thee on the ,va tel'. 29. And he said, Come. 1\ nd ,vhen l}eter ,vas come down out of the ship, he ,,'alked on the ,vater, to go to Jesus. 30. But when he sa,v the ,vind boisterous, he ,vas afraid; and beginning to sink, he cried, saying, Lord, save me. 31. And inlInediately Jesus stretched fort.h his hand, and caught hinl, and said unto hin], 0 thou of little faith, ,vherefore didst thou doubt? 32. And ,vhen they ,vere come into the ship, the wind ceased. 33. Then they that ,vere in the ship came and \vorshipped him, saying, Of a truth thou art the Son of God. CHRYS. Desiring to occasion a diligent exanlÎnation of the things that had been done, l-Ie cOlllmanded those ,,'ho had beheld the foregoing sign to be separated from IIitn; for even if He had continued present it ,,"ould ha\"e been said that He had \vrought thc luiracle fantastically, and 110t in verity; but it ,vould never be urged against Hilll that lIe had done it in I-lis absence; and therefore it is said, And straigltflf'ay Jesus c0111pellerl Iii,..; disciples to -'Jet 'into a ship, and to go bq(ore kiJl1 to fhe olher side, while he sellt the 11luliitudes away. JEROl\lE; These ".ords shc\y that they left the Lord ul1\villing1y, not desiring throu3h their 10\-e for their teacher to be separated frOlll IIiul even for a 1l10111cnt. CHRYS. It should he obscn"cd, that \vhen thc Lord \\ orks a great luiracle, lIe scuds the lllultitudes away, teaching us thereby ne\"er to pursue the praise of t1ll\ lllldtitutle, nor to attract the111 to U . Further, lIc teaches U that \\"(' should VEIL 2-3:J. ST. :\1.\ rTHE". 5:3D not be c'"cr IJlixcll with crowlls, nor Jet alwa s hullning thena; but that both Inay he done with profit; ","hence it follows, lnd trhpn he had SPlit the 11l11liitude au'ay, lie Icent lip illto a JJlollllla;n o/Jarl 10 pray; hewing ns that olitude is good, ,,"hen "pe ha,'c need to pray to God. For this also I J e f!oes into the desert, and there spends the night in prayer, to teach us that fur prayer \\PC should cek tinllCS& both in tilue and place. JERU)IE; That lIe witllllra\vs "to pray alonc, un hould refer not to IJim \"ho fcd fÏ ,'c thousand 011 fivc loa\"cs, but to IIinl \\"ho on hearing of the death of John withdrew' illto the desert; not that we would separate the IJonl' persun into t,,'u parts, but that IIis actions are lli\'illetl betwecn the God and the luau. .\."GG. This 111ay Aug. De SCCln contra.ry to that Iatthe\\" saV8, that haying scnt the C E o ' 47 01 V.u. . llHl1titudes tl\\"ay, lIe '"\"(,l1t up into a lnountain that lIe might }uay alolle; an{l.J ohn again says, that it ".as on a lllountain that r Ie fcd this salnc nnIltitude. But sincc John himself aY8 further, that after that 1l1iracle lIe retired to a 1110untain that lIe n1Íght not be held by the multitude, who songl)t to lua1.e IJill1 a king, it is clear that lIe had conle down froln the l11unntain ,,,hcn lIe fed thenl. Xor do Iatthe\v's \vords, He ICf.:/lt II}J into rt JlIolfJltaiu a[olle to pray, disagree with this, though John says, Jf hell 11(' knelL' that they u'ould corne 10 John 6, 'Ilia ke "l11l a king, he u:illulJ'ell" illlo a //1011 n lain IdlllSL{f alune. 15. Fur the cause of lIis praying is not contrary to the cause of IIis retiring, for l)crein the Lord teache llS that ,ve ha,-e great cause f()r prayer ,,"hen "-e ha'"c cau e for flight. X or, again, is it contrary to this that Iatthc\Y says first, that lIe badc lIis discip1cs go into the hoat, and then that lIe sent the Illultitudes away, and ,,'eut into a 1l10untaill alone to pray; while John relates that lIe first withdrew' to the mountain, and then, U"!len it 'l'{(, [ale, !tis die> "Iil[es lcelll dOlcn to t lie ,"iut, tlllcllrhen they had entered ;lIto a bual, ;c. for wllo does not see that John is relating as after\vards {lone by lIis di ci- plcs ,,-hat .J csus had coullnanùcd before lIe retired into the Inountain? JER(HII<.; Rightly had the Ap08tle departed fronl tlH' Lord as unwilling, and sluw to lea\"e IIilll, lest they should sufIcr shipwreck ,,-hib.t lie was not with thcIll, For it follows, _\ Oll' lr!lrJ/ ii 1("(18 ereJJiug lie I{"a. I h('re alvne; that i , in the 111ouutaill; fJul Ihe boal Irtis ill tlte lJ1iddlr f!.lliu :)l10 GOSPEL ACCORDIKG TO CHAP. XIV. . ea tossed 'iri/h lite waves; for tlte wind was cOlltra1"Y. CHRYS. Again, the disciples suffer shipwreck, as they had done before; but then they had HiIn in the boat, but no\v they are alone. 1-'hus gradually 1-1 e leads them to higher things, and instructs thell1 to endure all rnanfitlly. JEROl\IE; " hilp the Lord tal'rie in the top of the 1110untain, straighhvay a ,vincI arises contrary to thenl, and stirs up the sea, and the disciples are in inlIniuent peril of shipwreck, which con.. tinnes till ,Jesus COlnes. CHHYS. But lIe sutters theln to be tossed the whole night, exciting thcir hearts by fear, and inspiring theIn with greater desire and more lasting recollec- tion of lIiIn; for this l"eaSOn lIe did not stand by thell1 immediately, Lut as it fo11o\,"s, ill tile ./òurtlt 1t'atclt o..f the night he Clnne to thenl u.aZkiug upon tlte sea. J EROl\IE; The Inilitary guards and watches aloe divided into portions of three hours each. "Then then he says that thp Lord caIne to them in t}1e fourth \vatch, this shews that they }1ad been in danger the ,,,hole night. CHHY8. Teaching thenl not to seek a speedy riddance of cOIning e,-il, but to bear nlanfully such things as befal theine But ,,'hen they thongIlt that they \yere delivered, then \\Tas their fear increased, ,,'hence it follo\\Ts, And seeing liÙn u'alkiJ1.l} llpOll the sea, flley u:ere trúubled, saying, It -is a rÙ;Íoll, and /l1rollglt ..fear they cried out. For this the Lord ever does ,,,hen II e is to rescue fronl any evil, He hrings in things terrible and difficult, For since it is ilnpossible that our telllptation should continue a long tilne, ,,"hen the ,,-arfare of the righteous is to be finished, then lIe increases theit" conflicts, desiring to Blake greater gain of them; Wllich I Ie did also in Abrahall1, Inakiug his hot con- flict his trial of the loss of his son. J El101\fE; A confused Hoise and uncertain sonnd is the lnark of great fear. But if, according to .:\larcion and 1\lanichæus, onr Lord \vas not bonl of a \'irgiu, but was seen in a pllantaS111, ho,,' i it that the ....\ postles non? fear that they have seen a phantasnl (or vision)? CHRY . Christ then did not re'"eal IIinlself to I-lis disciples until they cried out; for the Inore intense their fear, the luore did they rejoice in His presence; \,-hence it folJo\vs, .And Ùn1Jlrdiafely Jl:SUS spoke to t!tern, saying, Be q{ goo(l chee1', ii is I, be 1101 {!(raid. rrhis speech took a\vay their fear, and prepared their confidcnce. J EROl\IE; 'Vhereas lIe '"EH. 2;...-3:J. T. 1\1.\1'1'111-:'\", 5-J 1 say , [i is I, withuut saying who, either the) 11light Lc able' to understand I I ill) "'peaking through the darkness of night; or th(>y lnight kuu\\ that it Wd ] lè who had spoken to jlo es, SaYliJito 11,(' children or 1"/"{,, I, lle Ihat is IUlS ,'tiffllt 1ne unto Exod, 3, you. On c,"prJ occasi n l)cter is found lo be the one of the 14. 1))05t ardent faith. ...\nd \\"ith the saIne zeal as ever, so no"", ,,,hile the others are silent, he helie,'es that by the", ill of his l\Iaster he ,,"ill be able to do that which by nalure he cannot do; whf>ncc it follo\\ , jJ e l e l' 11l1.'iìll"lred llnd said unto ltÙu, Lord, !( it be ,hOIl, bid Jill' COJJle zollo 'h e UpOIl Ilte'li.nier. As n1uch as to say, 1)0 thon cOllllnalld, and fo\traightway it ,,"ill becolne sulid; aud that body ,,'hich is in itself heavy will beCOllle light. ^...PG. 1'his I alH not able by Inyself, but Aug. in Thee I aU1 able. Peter confessed ,vhat he was in hiInself, : : and "'hat he hou}d receive from IIill) by ,,-hose will he be- lieved he should he enabled to do that which no hUlnan infirn1Íty ""as equal to, CURYS. See hO\\F great his \\'armth, ho". great his faith. lIe said not, Pray and entreat for n1C ; but Bid JIll!; he believes not only that Christ can II in1self \valk on the sea, Lnt that IJ e can lead others also thereon; also he \\"ishc to cOlue to IIiln speedily, and this, so great a thing, he asks not froln ostentation, but froln lo\'e. For he said not, Bid nlO wall npoll the waters, but, IJid l}1e C01/le fOltO 'ltef J . And it seenlS that haying she\\ n in the first miracle that lIe has po"'er over the sea, lie no\\' leads thCIU to a lnore po\verful sign; He saitlt unlo llÙJl, Come. And Peter, going jorlh C!f lite boal, /lalked on l" .r;;ea, ll,al he nzigltl go to Jeslls. JERO IE; Let those ,,,ho think that the LortI's body was not real, because IIp ,,'alked upon the Jield- ing walers as a light æthereal substance, auswer here ho,," Peter walked, WhOlll they by no lueans dcny to be man. RAB.\X. Lastly, Theodorus wrote that the Lord had not bodily weight in respect of Ilis flesh, but without ,,'eight ,,"alked on the sea. But the catholic faith preache the contrary; for Dionysins a)'s that lIe walked on the wa\"e, without the feet being iUlInersed, ha\-ing borlily weight, and the burden of matter. CHR\ s. Peter o\'ercame that ,,-hich \\"as greater, the ".a\"es, nalnely, of the sea, but is troubled by the lesser, the blowing wind, for it fo]]o,,'s, Rut se( illg the 'Irind boisterous, ',e u.as n;.fraid. Such is human nature, in great trials ofttinle8 5J GOSPEL ACCORDING TO CHAP. XIV. holding itself aright, and in lesser falling into fault. This fear of Peter sllewed the difference between l\Iaster and disciple, and thereby appeased the other disciples. For if they had indignation when the two brothers prayed to sit on the right and left hand, much 1l10re had they now. For they ,vere not yet made spiritual; afterwards when they had been made spiritual, they every where yield the first place to Peter, and appoint hill1 to lead in harangues to the people. J ERO: {E; , l\Ioreover he is left to temptation for a short season, that his faith Inay be increased, and that he 111ay understand that he is saved not by his ability to ask, but by the power of the Lord. For faith burned at his heart, but hlunan frailty drew him into Aug. the deep. AUG. Peter then presumed on the Lord, he tottered Serm. 7 6. 8. as man, but returned to the Lord, as it fol1o\vs, And 'lrhell lie began to sink, he cried out, saying, Lord, sat.e 'Jne. Does the Lord then desert him in his peril of failure \VhOll1 he had hearkened to \"hen he first called on IIÏ1l1? Inl1Jledialely Jesus st1Y:tched forth his hand, al1d caught hÙn. CHRYS. He bade not the ,,-inds to cease, but stretched forth His hand and caught him, because his faith ""as required. For when our o""n nleans fail, then those 'which are of God stand. Then to she\v that not the strength of the telnpest, but the slnallncss of his faith \vorkf'd the danger, He sail" unto hÙn, o thou if little .faith, wh lJ didst thOlt doubt? "rhich she\vs that not even the wind \vould ha\"e been able to hurt him, if his faith had been firm. But as the mother bears on her \vings and brings back to the nest her chick \vhich has left the nest before its tinle and has fallen, so did Christ. Al1d u hen they u,.ere COl1le il1tO tile boat, tile lrind ceased. Then they tltat Uiere in tlte boat caIne and lt o1"slâpped hÙn, saying, Raban. T1.uly t!tOlt a'rt the Son qf God. RABAN. This lllay be non occ. understood either of the sailors, or of the Apostles. CHRYS. Observe ho\v He leads all gradua1Jy to that which is above them; He had before rebuked the sea, 1l0\V He she,,'s forth His po""er yet nlore by walking upon the sea, by bidding another to do the saIne, and by saving hiln in his peril; therefore they said unto Hi1n, Trztly thOlt art tile Son of God, \vhich they had not said above. JEROME; If then upon this single miracle of stilling the sea, a thing which .often happens by accid nt after even great tempests, tbe YEn, 2 -3; , ST. )J:\ TTIlE\\'. 5.:1 sailors aud pilot cunfessed th(\ln to be trulJ. the Hon of Goù, hon- does.Arrius preach in the Church itself that lIe is a crea- ture? PS.ECDo-Al'u. lystically; "fhe llluuntain is loftiness. P:-.eudo. nnt "hat is higher than the hea\'cns in the ""odd? Anù ug. '\1)0 it wa that asccJ)(1ed into heaven, that our faith knows. s ; . 'rhy did II asccnd alonc into heaven? Because no Ulan 72, I. ha ascended into hea,"cn, but lIe that calllC do,,"u from he l.\"en. I or e'"cn when I Ie shall COl11C in thc end, and shall ha'"e exalted LIS into hca,"en, lIe will yet ascend alone, illas:nuch a tlH' head "ith its body is One Christ, and now thc head ouly is ascended. 11 e ,vent up to pray, because I fc is asccnded to lnakc interccssion to IIis .Father for us. ITrr.\RY; Or, that I fc is alone in th (',"pning, signifies I I is OITO'" at the tillle of II is passion, when t1)e rest were scattered ii'oUI 11 in1 in fpar. J ERO::\IE; .AI o lIe ascends intu the lnountain alone because the Inultitude cannot folIo". IIin1 aloft, until 11 e has instructed it by th(' shore of the sea. AUti. But while Christ prays on high, tlle boat is tossed A g, . h . I Ù 1 C: } ] ubi sup. 'Vlt great ,'"a'"cs In t le eep; an( 10raSlnUC) as t Ie ,\'a,pes rise, that boat can he tossed; but becausc Christ prays, it cannot bc sunk. rrhiuk of that boat as the Church, and the stonny sea as this worlù. II IL\RY; That lIe cOllllnands J fis disciples to entcr the hip and to go acrOð the sea, while lIe sends the tnultitudes a\\"av, and after that I-Je goes up into the Inountaill to pray; lIe therein bids us to he \vithin the Church, and to be in peril until such tilne as returning in IIic; splendour lIe shan give salvation to all thc people that shall he reluaining of T sracl, i.lnd shan for- gi,"c their sins; and ha,"ing disll1Ïssed t1)C111 inlo ITis Father's kingdom, rcturning thanks to Ilis Father, lIe shaH sit (lo\\-n in ITis glory and In(. jcstr. )Icallwhilc the disciplcs are to "'ed by the ,,-ind and the wa'"es; struggling against all thc stonns of this ,,"urId, raiscd by thc opposition of the llI1clcan spirit. ...\{-G. For ,,"hcn an\" of a \\"ickcd ,,"ill and .-\u . f I . ., f 1 CI I uhi Sli p . n great power, proc aUl1S a pcrsecutIon 0 t IC HIre I, thcn it is that a n1ightr ""a'"e riscs against the boat of Christ. RAB.\ , 'Yhcnce it is well baid here, that the ship ""as IU the lHiddle of the sea, and IIc alone on the land, hccauCõ\c thc Church is somctiulc::, opprcssed with such per- ..;ccntion that h(,1" IJord may seem to have forsaken her for 544 (::OSPEL AC<":OnnI U TO ('HAP. XI\. Aug, a season. AUG. The IAord caine to visit. Ilis disciples \\"ho ubi sup. are tossed on the sea in the fourth watch of the night-that is, at its close; for each watch consisting of three hours, the night has thus four \\ratches. HILARY; The first ,vatch \vas therefore of the La\v, the second of the Prophets, the third flis cOining in the flesh, the fourth ilis return in glory. Aug. AUG. Therefore in the fourth watch of the night, that is ubi sup. when the night is nearly ended, He shall COlne, in the end of the world, "Then the night of iniquity is past, to judge the quick and the dead. Hut His cOIning \vas with a wonder. The waves s\velled, but they were trodden upon. Thus how- soever the pO\\Ters of this "Torld shall sweJl themsehTes, our Head shall crush their head. I-IILARY; But Christ cOIning in the end shall find His Church ".earied, and tossed by the spirit of Anti-Christ, and by the troubles of the ".orld. And because by their long experience of Anti-Christ they \"ill be troubled at every noyelty of trial, they shaH ha\.e fear e\Ten at the approach of the Lord, suspecting deceitful appearances. But the good lAord banishes their fear, saying, 1 t is I; and by proof of Ilis presence talies a way their dread Aug. of ilupending shipwreck. ACG. Or; 1'hat the disciples here :5. say, It is a phantasln, figures those ,,,,ho yielding to the })e\Til shall doubt of the coming of Christ. That Peter cries to the Lord for help that he should not be dro,yned, signifies that He shall purge His Church ".ith certain trials e"en I Cor. 3, after the last persecution; as l aul also notes, saying, He 15. sllall be saved, yet so as by fire. IIILARY; Or; That Peter alone out of all the nUlnber of those that ,\Tere in the vessel has courage to answer, and to pray that the Lord would bid him COlne to Hin1 upon the waters, figures the frowardness of his will in the Lord's passion, ,\?hen following after the Lord's steps he endeayoured to attain to despise death. But his fearfulness shews his \\?eakness in his after trial, when through fear of death, he \vas dri\ en to the necessity of denial. His crying out here is the gt"oaning of his re- pentance there. RABAN. The Lord looked back upon him, and brought him to repentance; 1-1 e stretched forth His hand, and forga\'e hiIn, and thus the disciple found salvation, \vhich Rom. 9, ":8 not of lzi1n that 1l"illelh or of ldrn that 1'lllllletll" but C!.f God 16. fllat sl,e,,'etl, 11lercy. HILARY; That \yhen Peter was seized VJ-:R. :14-:16. T l\fATTIIE\\. 45 with f't'ar, the Lord ga\ t hitn not pow'cr of con1ing to IIiw, hut hcltl hiu1 b} the hau(l .lnò ustail1 rl hÍ1n, this is th signification thereof; that r I e who aloll(, "ras to u(fer for all alone forga"c the ins of all; anù no partncr is admitteù into that \\ hich ,,'as bestowed upon tuankind by one. A{;o. Aug. For in onc _\ post1c, nalnel)' Pclpr, first ana chief in tbe m, order of \ po tlcs in WhOlll "ras figured the Church, both kinds wpre to he signified; that is, thc strong, in his walking upon the waters; the weal, in that ht, doubted; for to each uf Us uur Inst are a a teulpest. Do t thou love God? rrhon walkest on the :-;ea; the fear of this u'orld is under thy feet. Dost thou lo\re the world? It \\ allows thee up. Hut when thy heart is tossed ,vith desire, then that thou Jnaycst overcome thy Inst, ran upon the di\rine person of Christ. RE\JIH. And tl1t Lord \\ ill be w'ith thee to help thet, when lulling to rest the pcrils of thy trials, lIe restores the confidence of II is protection, and this to\vards the break of ùay; for when hUlnal1 frailty beset" ith difficulties con- siders the \\.eakness of it" o\vn po" ers, it looks upon itself a in darkne s; when it raises its \.ie". to the protection of hea\'cn, it ::;traightway bel101ds the rise of the 1110n1Ïng star, which gi\rèS its light through the ,,-hole of ÙlC morning ".atch. 1t.\1L\:\. or should \VC ,,"onder that the \vinrl cea ed ,,'hen the Lord had entcred into tlll boat; for in ".hatsoever heart the Lord is present by grace, there all wars cease. HILARY; Also b ' ù1Îs entrance of Christ into the boat, and the cahn of the ,viu(1 and sea thereupon, is pointed out the eternal peace of the Church, and that rest which shall be after IIis return in glor). _ \I1d forasmuch as lIe shan then appeal )nanife t1y, rightly do they all cry out no,,' in wunder, Truly fltOIl art tll SOIL o.l God. For there shall then be a free and public cunfe :"ion of an men that the on of God is COlne no longer in lowline s of body, but that lie has gin_'n peace to the Church in heavenly glory. \I:G. For it is here con\'eycd Au . to us that His glory \vill then be Inade Iuanifest, eeing that Qua: t, 1 1 1 k b 1'.. I .. fi E '-, 1.16 no\\' tIe} W IO wa . y latt I cc It III a gure. 34. And ,,,hen they ,vere gone over, they came into the land of Gennesaret. 35. \nd when the men of that place had kno\v- VOL. I. " G.Jü GOSPEL ACCOIUHl\U TO CHAP. XIV. ledge of hiln, they sent out into all that country round about, and brought unto him all that ,vere diseased; 36. And besought hilTI that they might only touch the hem of his garnlent: and as Inany as touched '''cre Inade perfectly "Thole. REl\fIG. The ] vangelist had related aboye that the Lord had cOlll1uanded IIis disciples to enter the boat, and to go before IIinl across the strait; he no\v proceeds ",ith the saIne intention to relate ,,-hither they arri\Ted by their passage, And 'lohe1l the!! 1rere gone ore}', they caIne into tlte land ql GeJ1llezaretlt. RABAN. The land of Gennezar, by the lake of Gennezareth, tal{es its naUle frOIl! a natural ponTer \vhich it is said to ha\ye of spontaneously nlodulating its ,vaters so as to excite a breeze; the Greek \'-ords iInporting, , creating for itself the breeze.' CHRYS. nut the E\'ange1ist shc\'Ts that it ,vas no\\" long till1e since Christ had conle into these parts; for it follows, And u"lten tlte JJlen q( t/tat place knew I,ÙJl, they sent into all that re,fjiou. JERO IE; They knew Hiln by faIne, not by ight; although indeed by reason of the great- ness of the signs ,vhich He did alnong the people, He "Tas kno,,-n by face to great I1t11nbers. And note 110\V great the faith of the lnen of the land of Gennezareth, that they ,,-ere not content ,,,ith the healing of the nlen of that country only, but sent to aU the to\\Y11S round about. CHRYS. Nor do they 110\V as before drag HÍ1n to their houses, and seek the touch of IIis hanel, but they dra,v HÍ1n by their greater faith, for they brought uuto hÏ1n all fhcln that u'ere sick, and besoll.fjld hi}}t thai they 111(9'd touch Vilt the !tenl oj'his gar1nellf. For the \YOIUan who sufrered under the issue of blood had taught thelll all this \visdoln, namely, that hy touching the hell1 only of Christ's garnlent they nlight be saved; therefore it follows, Aud as lnany as touched, 'lccre 11lllde u,ltole. JERO)lE; If 'Ye kne,v ",hat the 'word Gennezareth ,,"oldd COll\'ey in our tongue, we IHight understand ho\v under the type of the Apostles and the boat, Jesus guides to shore the Church ,,,hen lIe has deli\"ered it fronl the \\Teck of persecution, and Inakes it to rest in a nlost tranquil harbour. RAll.\N. Genezar "Elt. -!-a(), =,f. M.\TTHE"". 511 is iutcrpn'ted, 'rise,' 'heginning.' For then will c01nplcte rest he gi\"Cll to US, \\ hell Christ shall have restorc(l to us our inheritance of Paradi c, and the jOf of our first robe. I hLARY; Otherwise; ''''hen the tiulCs of the Lal\9 \vere endcd, and fÌ"c thousand out of Isracl were cntcred ,vi thin tbe Church, it \\9 lS then that the people of bclievers Inct IliBI, then thu c that ""crc sa,'cd out of the La" Ly faith set before the Lord the rcst of their sick and ,,"cak; and thcy that ""cre thus brought songht to touch the heln of IIis ganllcnt, hccau c through thcir faith they "poult! be hcaled. A neL as the virtue of thc helll procceded froln the ,,,"hole ganncnt, so thc virtue of thc grace of thc IIoly Hpirit w'cnt forth from our Lord J e"u Christ, and iluparted to the \.postlcs, ,,-ho proceeded a it ,vcre froln the S<.llUe body, adn1Ïllistcrs sah-ation to such a desire to touch. JERO:\fF.; ()r, by the henl of the gannent ullderstand I[is lcast cOllllllandulcnt, which whosocver trans- grcsses, shall bc called least in the kingdolll of heaven; or, again, (lis asslunption of the body, by \vhich \,e COlne to the ""'ord of God. CHln:s. But \\'e ha,'c not a hem or a gannent only of Christ, but have e\gen IIis body, that \\.C lnay eat thercof. If thcn they ,,-ho touched the helll of flis gannent dcri\"cd so luuch ,.irtue thcrcfroln, lnnch lnorc thcy that shall rcccÌ\"c II inl clf ,,-holc. 2 2 CHAP. xv. 1. l'hen caIne to Jesus Scribes and Pharisees, \vhich were of Jerusalem, saying, 2. 'Vhy do thy disciples transgress the tradition of the elders 1 for they '\vash not their hands when they eat bread. 3. But he ans\vered and said unto them, Why do ye also transgress the cOlllmandment of God by your tradition 1 4. For God conlmanded, saying, Honour thy father and mother: and, He that curseth father or 11lother, Jet hin1 die the death. 5. But ye say, 'Vhosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; 6. And honour not his father or his mother, he shall be free. Thus have ye Inade the comlllandment of God of none effect by your tradition. RABAN. The Inen of Gennezareth and the less learned believe; hut they ,vho seen1 to be wise come to dispute with Hi111; according to that, Thou håst llid these things fro'1n tlte u,ise and p'l"udent, and Ilast re1'ealed tlle1Jl unto babes. "Thence it is said, Tltell ca'Jne to lti1n frO'/1l Jerusalem SC'1"ibes Aug. de and Pharisees. AUG. The Evangelist thus constructs the E Con : order of his narrative, Then ca'JJle unto lIÙn, that, as appeared v. JI, 49. in the passage over the lake, the order of the events that Chrys, followed that might be she","n. CHRYS. For this reason also Hom, Ii. the E vangelifo\t marks the time that He may she\v their VFlt. 1-6, (iQSPEL ACCOUDl G TO T. 'JATTHli\\". !j.j ini(luit) 0\ erCOJnc by nothing; for they canle to lJiUl at a till)c \\ hen Ill" had wrought lnany l11iracles, ,,"hen lIe laad healed the sick by the touch of Ifis heul. 'rhat the Scribes and Pharisees are here said to have cOlne froB} J crusalclu, it should be kno" n that they \\ erc dispersed through ttlJ the tribe , but those that dwelt in the I etropolis "rcrc \vorse thall tIll- others, their higher clignit}' inspiring theul ,,"ith a greater dC'b'T(,t" of pridc. RE I It;. 'fhey ""ere faulty for two rea:'>uus; because they had COlne frou) ,J erusaleul, frolll thc holy city; and becausc they werc elders of the people, and doctors of Ihp La\\", and had not conle to learn but tù repro\"c the Lord; for it is addcJ, Saying, " It Y do I It.'l diseijJll)s I,.a Jlsgress 111f) Il'ud lion qf lite eld JI'S I J ERO)lE; ,\Y onderful infatuation of the Pharisec!) and Scribes! They accuse the- on of G o{l that lIe docs not keep thp traditions anJ cOJlll11andu}('llts of lncu. CHit\' s. Obsen-e, ho\\- they are taken in their 0\""11 qucstion. Thc)" ay not, , 'Vhy do they transgress thc Law of ,roscs?' but, tlte tradilion uJ" llie eld(>J"s; whence it is luanifest that the Pricsts had introduced lllal1Y nc\v things, although 'loses had said, J Y e shallll01 ltdd 011.'1'11 10 llll U'Ol'd Dent. , wl,iel, I set lJl:(ore YUII 11,;s day, '}Ieitlter .'\Iutll !Ie lake oll.fJltl2, llway jr01Jl il; and whcn they ought to ha'"e LCCll set fi'cP fro III ohscr\"anccs, thcn they bound thcnlSeh"cs hy Ulan) nl0rc; fearing lest any hould take a\\ ay their rule llHI pon er, they sought to increa e the awe in which they were held, hy setting thenlseh-c::. forth as legislators. RE IIG. ()f ,vhat kind these traditions "rete', .ì\Iark shews ,vhcn he avs, TluJ 1>lul risee,f) ((lid all I he JCiCS, e" .ceJJl I hey Icash, llll)ir )Luk IHllld., o.{l, ellllloi. J [ere then a]so they find fault \\ ith thc 7,3. disciples, saying, For tllLY lcash 1101 II,ei,. liauc s when flll'!! Ftli bread. REDE; Taking carnan those wonls of the Pro- H tla in phets, ill which it is said, J, "'a.,1" alid be y' c/rall, they ;I c, oL en'eù it ouly in \\"ashing the Lody; hence they had laid I , 1,16. it down that "e on ht noL to eat with unwashcn haud . .J EUO)IE; But the halHI that are to he washed arc the acl 110t of the body, hut of thc Inilld; that thc word of God )na, he (lone in thenl. C Hlt\ . fill t the di ciples now {lid not e t with wi.U)hcll h(llld , hr'eallsP thcy already despiscfl aJI thing superfluons, (111(1 attended nnly to lIch a:--. \\ ere llccc ary; 1hu"\ thl'.\" accepted neither washin 110r ]lot washillg' fl'" a 55lJ GOSPEL ACCORDING TO CHAP. XV. rule, but did either as it happened. For how should they ,vho even neglected the food that ,vas necessary for them, have any care about this rite? REl\I1G. Or the Pharisees found tault ,vith the Lord's disciples, not concerning that \vashing \vhich ""e do from ordinary habit, and of necessity, but of that superfluous \yashing \vhich ""as in,"ented by the tradition of the elders. CHRYS. Christ made no excuse for theIn, but illu11ediately brought a counter charge, she\ving that he that sins in great things ought not to take offence at the slight sins of others. He ans'loered and said 'Unto tltell1, lVIt.'! do ye also Irans.qress file counnand1l1eut f!f God because oj' your tradition? lIe says not that they ùo ""ell to trans- gress that He n1ay not give room for calun1ny; nor on the other haud does He condeInn ,,,hat the Apostles had done, that lIe may not sanction their traditions; nor again does lIe bring any charge directly against then} of old, that they might not pnt II inl froln then1 as a calulnniator; but He points Ilis reproof against those \"ho had COllle to Hin1; thus at the saIne tilne touching the elders \"ho had laid do\vn such a tradition; saying, J EROl\IE; Since yc because of the tradition of Inen neglect the cOlnn1anchnent of God, \,"hy do ye take upon you to repro"e IllY disciples, for besto\ving little l'egal-d upon the precepts of the elders, that they 111ay obser'"e the cOinmands of God? For God hath said, J-Ionollr tlly ..lather llnd thy 'JJlot!ter. Honour in the Scriptures is she\vn not so Il1uch in salutations and courtesies as in alms and 1 Tim,5, gifts. Honour, says the Apostle, the 'lridoll'S 'll"lto are lDidolCS :3. indeed,. here 'honour' signifies a gift. The Lord then ha,'ing thought for the infirmity, the age, or the poverty of parents, con1n1anded that sons sllould honour their parents in pro\'iding them ,yith necessaries of life. CHRYS. He desired to she\v the great honour that ought to be paid to parents, and therefore attached buth a reward and a penalty. But in this occasion the IJord passes o\.er the re\vard promised to such as did hononr their parents, naillely, that they should li\-e long upon the earth, and brings forward the terrible part only, nalnely, the l)unis]ullent, that I Ie u1Ïght strik thes dUll1b and attract others; And he t !tal Cll rJ;et It L(al!l[J'}' and 1J1olhpr, h:1 hil1l die the dealh; thus lIe she""s that thc.'- rlesen'ed evcn death. For if he who dishonour:-- hi parcnt .. V l Lt. I-f). Sf. IAT I'IIE\V. JJI C\'l'n in wurd is \\'orlh of death, luuch 1I10rC )"c who di - hOl1onr hinl in deed; anù yc not only dishonour 'your parcnt:;, hut teach otlH'rs to do so likcn isc. '-c thc11 \\.ho do not dcscl"\'c e'"Cll to li,.c, how accuse yc tHY ùi cip]cs? But how thl"} transgress the cOl1nnanlhnent of God is clear when (Ic lriests. G LOSS. Or Glo . thc sens(' loay he, J r 7losoerer, that is, of you yonng nlen, : .m n- slulll sa,'I, that is, shall eithcr be able to f'ay, or shall say, to !tis .latlter 0)" 1110'''(,1", 0 father, thc gift that is of HIe dcvoted to God, han it profit thee? a it ,,'cre an exchunation of surprise; yon ought not to take it that you lnay not incur the guilt of sacrilcge. Or, "'e ilIa)" read it with this cllipsis, H 7,osoercr .4\h,,1l say to Itj" ,falller, ,'J'c. lH shall do thc conl- 111aIHlIncnt of God, or shan fulfil the IJaw, or hall he \\'orthv of lift, eternal. JEHO:\IJ;; Or it Ina)" Lrietly havc the follow'- iug ense; \ c cOlnpc] children tu say to their parents, 'Yhat ift ::,oc,"C'r T \\'as purposing to offer to (;od, you take and consnnlC npon your li\'ing, and so it profits you; as Hluch as to say, Do not .::>0. G 1.0 '. .\nd thu through thesc argu- Glos . Incllt:-. of yonI' a\ aricc, this youth shall 110110111' 1101 lti"'./(illter : n- nr his 111of!u'r. \s if lie h,1(l said; \P c ha'"c led son into Ulosl t'\ il deeds; o that il win corne to pass that aftcrwara1" and 1 uderslllild. Becausl' I fe was about to ct hcforc thenl a high dognla, and full of llHlCh philo- !o\ophy, lIe does not uttcr it nakedly, but "0 fraJllCS Hi "'peech that it hould be receivcd b)" theln. First, h) exhibiting anxiet\' on their account, \\ hich the Evangelist e prcsscs b) the word:-., ll1d lie (' III >t! tlie IIlultilud 10 hÙIl. Second])', the tinlc llc chooses l'ecollllTI('nd IIi:-. "'lW4.'ch; after the ,oictory rIc has just gained o\'cr lhl" Phari ces. ..\nrl Ile not Jllcrel., call the 11lullitudc to Ilinl, 551 GOSPEL ACCORDING TO CH.\P. XV. but ]'ouscs their attention by tIle ,,'ords, Hear and under- stand; that is, Attend, and gi\Te your lninds to ,,,hat ye aloe to hear. But I-Ic said not unto theIn, The observance of lneats is 110Ught; nor, l\ioses bade you wrongly; but in the ,yay of \yarning and ad\'ice, dra\ving lIis testilnollY frol11 natural things; l'TOt 'lcliat eutereflt ill at tlie J7loulll de.filetlt II Ulan, but u'liat goeth. .fortlt qf tI,e 'lnouflt illat defileflt a 'luau. J EROl\IE; The ,vord here a , makes a man cOlnnlon' is peculiar to Scripture, and is not hackneyed in cOllllnon' parlance. The Je\vish nation, boasting thelnselves to be a part of God, call those Bleats cOlnmon, of which all Inen partake; for exalnple, s\vine's flesh, shell fish, hares, and those species of anilnals that do not di\'ide the hoof, and che\v the cud, and aillong the fish such as have not scales. Acts 10, lIenee in the .L.\.cts of the Apostles ,ve read, TVltat God hath 15. cleansed, t!tat call 'Jl0t t!tOIl C01JlUI0J1. COllllnon then in this . sense is that which is free to the rest of Inankind, and as though not in part of God, is therefore caned unclean. AUG. This declaration of the Lord, ....:'Vot fhat u'hich ellierelh iuto lite lnolillt dfijilefll a 'Juan, is not contrary to the Old Testalnent. As the Apostle also speaks, To file pure all tkings are pure; and Erery creal ure c:f God is good. . Let the l\fanichæans understand, if they can, that the A postle said this of the \Tery natures and qnalities of things; \vhile that letter (of the ritual Ian") declared certain anilnals un- clean, not iÙ their nature but typically, for certain figures ,vhich ,,,ere needed for a tinle. Therefore to take an instance in the s\vine and the lalnb, by nature both are clean, because naturally e\Tery creature of God is good; but in a certain typical Ineanillg the Ianlh is clean, and the swine unclean. ':rake the hvo ,vords, , fool,' and' \vise,' in their o\vn nature, as sounds, or letters, hoth of theln are pure, but one of thenl because of the Ineaning attached to it, not because of any thing in its o\\'"n nature, 111ay be said to be ilnpurc. And perhaps what the swine are in typical representation, that alnong nlankiud is the fool; and the auinla], and this \vord of 1\\'"0 syllables (stu1tus) signify S0l11C Aug. cant. Faust. vi. 6, Tit. I, 15. 1 Tim. 4, 4. a Jerome reads' ('ommnnicat,' The Y u1g. has' coinquinat, YEn. 7-11. ST. '1 -\ TTnE" . 555 one and the saillC thing. I'hat allilnal i reckoncd unclcan in tJ)(O law Le au l' it docs not chc\,. the cud; but this is not its filUH lJllt its naturc. l ut thc 1He1l of WhUIIl thi allilnal is t}H. l'InhlrllJ, are ilnpnre hy thcir o\,'n fault, not by nature; thc} rCiHlily hear the wor<1 of \\ isdutn, lJut never think upon thenl again. ".hatc,'cr of profit .rou lllay bear, to tl1nmOll lhis up fruln the internal region of the 1l1ctnory through the sweetness of recollection into the 1110nth of thought, \,'hat is this ùut pirituall'y to chc\\- the cud? l'he}" ,,110 do not this arc represented Ly this pccie of anitnal. t1ch rescIllhlaHces a these in pecch, or in cerelnonie , ha,"ing figurati,.c signification, profitably and pleasantly tI10'"C the lational 1l1ind; hut hy the fonIler people, 111any !--uch things wcre not only to he hcanl, hut to bc kept as prel'epts. For that \\"a<:\ a titHe when it behovcd not in words only, hut iu deccJ , to prophcsJ those things \vhich hereafter \vcre to he rc,'ealed. \'.hen these hacl becn rc,'caled through Chri t, and in Christ, the bnrdell of ohsernuH'es "erc not imltOsecl on the faith of th(' Gentiles; hut the authority of the prophecy ""as yet confinl1cd. But 1 a k of the 'IalJicha an , \\"hcthcr this declaration of the Lord, when lIe aid that a Juan is not defiled by what enters into his Hlouth, is true or false? If false, why then ùocs their doctor _\dinw,ntlls bring it forward against the l)ld TestalHcnt? If true, \vhy cuntrary to its tenor do thcy c01J ider that the.,. are thus defiled? J ERO IE ; The thoughtful reader lUa) here ol cct and say, If that which cntercth into the IIlonth defileth not a llUlon, \yhy do \\-e not feed on meats offered tu idols? Bt> it known then that tncats a11d c,"cr" ereatnn' of (;0<1 is in itself clean; Lut the inyocation of idu] and dælnons lllal es theln unclean with tho e at least who with consciencc of the idol eat that ,,"hich' is otlered to icluls; and their conscicnce heing ,,'cali is pollutcù, as the \ po tle sa)"s. n E IIG, But if any olle't:> faith he MJ trong that hl ulllll'rstands that GO(l's creaturc can ill 110 way be (Ie filed, let hilll cat what he win, aftcr the food has ùecn hallowl'd h the word of God and of rra -('r; Yf'1 o that thl his lihl"rt he Hot tna(le an Üfrl'lll'C to the weak, as the .\ po tl(' pl'al,s. 556 GOSIJ.EL ACCORDING TO CHAP. XV. 12. Then came his disciples, and said unto hiln, Knowest thou that the Pharisees were offended, after they heard this saying? 13. But he ans\vered and said, Every plant, which Iny heavenly Father hath not planted, shall be rooted up. 14. Let theln alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. J EROl\JE ; In one of the Lord's discourses tbe ,,,hole superstition of Jewish observances had been cut do\vn. They placed their \vhole religion in using or abstaining ii'oln certain meats. CHRYS. 'Vhen the Pharisees heard the things that \vent before, they made no reply to them, because He had 80 n1Îghtily overthro\\rn theIn, not only refuting their argunlents, but detecting their fraud, but they, not the multitudes, \vere offended at them; Then canze his disciples unto ltÙn and said, Kuolcesf thou, thai lite Pllarisees ?{"ere offended after tlley ltea1'd tltis sa.lJillg? JEROME; As this word (scandalum' (offence or stunlblingblock) is of such frequent use in ecclesiastical writings, \ve \vill shortly explain it. \Ve Iuight render it in IJatin, , offendicululn,' or , ruina' or 'im p actio" and so when \VC read \,Thosoe\-er " , shall scandalize, we understand, \Vhoso by ,vord or deed has given an occasion of falling to any. CHRYS. Christ does not remove the stutnblingblock out of the \vay of the Pharisees, but rather rebukes them; as it follo\vs, But lie allslL'e1'ed and said, Et ery plaut 1L'hich 1/zy Itearenly Fatlter lias not plal/ted shall be rooted up. This l\Ianichæus affiru1ed was spoken of the Law, but \vhat has been already said is a sufficient refutation of this. For if lIe had said this of the Law, how \vould He have above contended for the La\v, saying, J 7lty transgress ye tlie c01Jl'1Jlanduieut ql God through your tradition? Or \voldd lIe ha\"e cited the Prophet? Or ho\v, if God said, Honour ihy j'ai!u:1' lllld thy 1Jlotller, is not this, being spoken in the La\v, a plant of God? HILARY; 'Vhat He intends then by a plant 110t planted of His .Father, is that tradition of 111en under cover \ E It. 1 2-1-1. ST. M \1' fH E\,"- !J57 of which the La\\' ha(l been transgresseù, thj Ilc ill lruct tht'llI HUlst he rooted up. I El'\IIG. Evcry false doctrilh' anti super titi(}us ohspr\"an('(' with the \\Forker!'; thercof cannot endure; and because it is not fronl God the Father, it shall L(' rooted up \\ ith the sallie. And that onl) shan endurt which is of Goù. J ERo n ; Shall that plant also be rootcd up ("f which the Apostle says, I pillult..d, lpollos u"lllered? I (:or. 'fhe qucstion is answ'ered hy w'hat follo\ys, !Jut God ga 'e tll 3.0, iller tl...e. lIe says also, J7"e are God', 11IIs!Julldry, a bllildill.( rif (ioJ; and in another place, 11.Te are 'o,.ker, togetlter II God. \n<1 if when l>aul plants, and \ponus waters, the)" arc in so doing worker together with God, then God plant and water::> together with theln. Th is passage is abused by SOllie who apply it at onCf\ to Ì\\ 0 different kinds of men; thc) say, , If e\'ery plant ,,'hich the Father hath not planted shan be rooted lip, then that \vhich lIe has planted cannot be rooted up.' But let th(,111 hear these ".ords of Jeren1iah, I !lad planted t!lee II true rille, l{'ltolly a right seed, /,OU' Jer. '2, II,ell art t!tOlt IU1'l1ed i1lto tlu J bitterness 0/ a .çtrange rine? 21. God indced has planted it, and none Inay root up IIis plant.ing. But since that plantiug ".as through the dis- po ition of the \viII of hin1 \vhich ,vas planted, llonp other can root it up l1uless its own \\ ill consents thereto. GLO"':'" Or, the plant herc spoken of may be the doctors of lo : the La\v ,,,ith their follo".crs, \"ho had not Christ for their mterhn. foundation. '\n ' they arc to be rooted up, lIe adds, Lei tI, >] l alone; tI,e!! are bli1ld, leaders o.l tile blind. RABAN. 17lry are hliud, that is, they ""ant tl1e light of God's com- InaJ1(hncnts; and they are lenders 0.( ti,e blind, inaslnuch a thcy draw' others headlong, erring, and leadin!) into error; "'hence it is addcd, (f the blind lead tlte blilld, tlley bot" fall ill/o tlte ditcl,. JERO'[E; This 1 also the saIne as that Apostolic illj lIuction, t "('relic (!/ ()r lhe .firs! a lid second Tit. 3, adlllOllili01l l'l:ierl, k1to .ill[l thai such a Olle Ù; perl:erse. To iO. 11. the ame end the a\"ionr c01l1mand evil teachers to be left to their own will, knowing that it is hardly that they can be hronght to th(' truth. 15. Then ans\vered l>eter and said unto hin), De- clare unto us this parable. 558 GOSPEL ACCOUDING TO c HAl). X \' . 16. And Jesus said, L\re ye also yet \vithout under- standing? 17. Do not ye yet understand, that \"hatsoever entereth in at the lllouth goeth into the beny and is cast out into the draught? ] 8. But those things \vhich proceed out of the lTIouth COlne forth fron1 the heart; and they defile the man. 19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies : 20. These are the things \vhich defile a man: but to eat with un,vashen hands defileth not a man. RE::\IIG. The Lord \vas used to speak in parables, so that Peter \vhen he heard, That u'/liell entereth into tlte 1110utll difileilt not 0 1nan, thought it \vas spoken as a parable, and asked, as it follo\vs; Then luzsu'e'red Peter, and said unto llÙn, Declare unto 'Us this lJarable. And because he asked this on behalf of the rest, they are all included in the rebuke, But lie said, Are ye also ?/et u'ithout understanding? J EROl\IE; He is repro\'ed by the LOl'd, because He supposed that to be spoken parabolically, \vhich "ras indeed spoken plainly. """hich teaches us that that hearer is to be blalned \vho would take dark sayings as clear, or clear sayings as obscure. CHRYS. Or, The Lord blalnes him, because it wa not frolu any uncertainty that he aslied this, but froln offence \vhich he had taken. The lllu1titudes had not understood what had been said; but the disciples \\'ere offended at it, "hence at the first they had desired to ask Hill} concerning the Pharisees, but had been stayed by that lllighty declara- tion, Every plant, .c. But Peter, \vho is ever zealous, is 110t silent even so; therefore the Lord reproves hitn, adding a reason for IIis reproof, Do ye '/lot 1.l1Zdel'stalld, t/tal 'it'/tat- soever ellie,retlt in at tlte '1noullt goet/t into tlie belly, aud is cast out into tlte draught? J EROl\IE; Some cavil at this, that the Lord is ignorant of physical disputation in saying tllat all food goes into the belly, and is cast out into the draught; YElL 15-20. :ST, 'I \ I'TII E\\ . 5JH f'()r that the fueHI, a:o, oon as it is takcn, is distributed through the liuJL-;, the \"ci))s, thc' )UaITO\\, anel the Ill'l"\'es. But it should Lc kuown, that the lighter juices, and liquid food afh'r it has heen reduced and digested ill the '"cins and vessels, pa ses into the lower parts through those pa sages which the Grecks call' pores,' and so goes into the elraught. ..\f li. 1'])(' nouris]uJlcnt uf the hody being first changed into l U , de . \ l.ra corruption, that is, ha\"ing lost its proper funn, IS ab orbcd Relig. into thp suLstance of the lilllbs, and repairs thcir waste, 40. passing through a nll dill1n into another fornI, and by the pontJ.ut'ous luotion of the parts is so separated, that snch portions as are adaptt\d for the pnrpose are taken up into the structure of this fair \"isihle, while such a are unfit are rt:jectcd through their own passages. One part consistiug of ffeces is restored to earth to reappear again in ne\V foruls; anothl\r part gocs 011' in perspiration; and another is taken np h) the Hcn'ous s)"stelll for the purposes of reproduction of tl)(" specie . CHIn s. But the Lord in thus speaking an wers I [is disciples after J e\\.i h infinnity; lIe says that the fooù docs not abide, but goes out; but if it did abide, Jet \,.ould it not lnalip a 111an unclean. ]1ut they could not Jet hear these things. 1'hus loses al o pronounces that ÙlCY continued unclean, so long as the food continued in t1U\Ul; for he bid then} ,,-ash in the c\'ening, and then they shoulcl he clean; calculating the tillle of eligestion allel cgestion. A t:O. \nd the Lord inclllde herein luan's t\vo Aug. de 111ouths, one of the body, Olle of the heart. Fur \Vl}(\ll lIe :: 'fJ, says, 'Tot all that ,(joetli illlo lite IJlolltli dtjilellt a 'IJlllll, ] Ie clearly spealis uf the hody's lllouth; but in that which fonu\\ s, I Ie' alhHh\s to the BIonth of the heart; flu t I hOSt llt;II!1' 11"1,;('/1 proceed out '?f Ille II/oullt, COllie jorlli ji'OIJl tlte It art, ud LIley drjile tl IJUl1l, ClI ItY . l or thl; thi))g which are of the heart, rClnaill \, ithin .l luan, and defile hinI in guing out of hill), as well as in aùiding in hinl; yea, Inore in going uut úf hiln; wherefore lIe adlls, UIII f!( Ihe !trarl jJI'IJc(Jl'd ('t'il ,!tou.lJ!tls; lIt' gi\"es these the first v lace , hecause ùIÏs ""as the "ery fault of the Jews, who laid Hart's for lIilll. J EltO:\1 E.; 'I'he principle therefore of the soul is not according to l)lato in the brain, hut according to Christ in the heart, aud by this passage ,,'e lnay refute 560 GOSPEL ACCORDING TO CHAP. xv. those \vho think that evil thoughts are suggestions of the De\'il, and do 110t spring from our proper \"ill. The Devil may encourage and ahet evil thoughts, but not originate thenl. And if he be able, being always on the ",.atch, to blo\v into flame any stnall spark of thought in us, \ve should not thence conclude that he searches the hidden places of the heart, but that from our manner and motions he judges of what is passing within us. For instance, if he see us direct frequent looks towards a fair ""'oman, he understands that our heart is wounded through Gloss. the eye. GLOSS. And from evil thoughts proceed evil deeds non occ. and evil ",rords, ,vhich are forbidden by the law; "'hence lIe adds I1fllrde1's, which are forbidden by that commandment of the Law, ThOlt s/talt not kill; Adulte-ries,fo1.nicatioll,'), \vhich are understood to be forbidden by that precept, Thou shalt not C01111nit adultery; Thefts, forbidden by the comn1and, Tholl shalt not steal; False 'l1'itness, by that, Tltou shalt '}lot hear false '/('iiJles. agaill,d tlly 'J1eigltbolt1.; Blaspl1e'lllies, by that, Thou shalt not take tl,P '/lame o.l God in 'ai'Jl. REMIG. Having nal11ed the vices \\Thich are forbidden by the divine Law, the Lord beautifully adds, Tilese a're they t!tat dlftle a man, that is, tllake hinl unclean and il11pure. Glo , G LOSS. And because these ,vords of the Lord had been non oec. . d b 1 ... f h PI . h r:. 1 occaSIone y t 1e InIquIty 0 t e 1ansees, ,v 0 prelerre( their traditions to the commands of God, He hence con- cludes that there was no necessity for the foregoing tradition, But to eat 'il'itll. 'll1l1l"asl'f1}1. hands defileth 110t a 1nan. CHRYS. He said not that to eat the l11eats forbidden in the La,v defiles not a Inan, that they Illight not have \vhat to ans\ver to Him again; but He concludes in that concerning \vhich th disputation had been. 21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22. And, behold, a ,voman of Canaan caIne out of the same coasts, and cried unto him, saying, Have mercy on me, 0 Lord, thou Son of David; my daughter is grievously vexed with a devil. YEn 3-2H. ST. IATTIIE'\. 5H! 23. Hut he ans,vcrcd her not a \\'ord. ..\nd his disciples caIne and besought hinl, aying, Send her a,vay; for she crieth after us. 24. But he ans\vered and said, I alll not sent but unto the lo::,t sheep of the hou e of Israel. 23. Then came she and ,vorshipped hill1, saying, Lord, help Inc. 26. But he ans\vered and said, It is not meet to take the children's bread, and to cast it to dogs. 27. And she said, Truth, Lord: yet the dogs eat of the crumbs ,vhich fall from their masters' table. 28. Then Jesus ans\vered and said unto her, 0 ',"oman, great is thy faith: be it unto thee even as thou ,yilt. And her daughter ,vas made ,vhole from that very hour. JERO)IE; Leaving the Scribes and l">harisees and those cavillers, lIe passes into the parts of Tyre and Sidon, that lle may heal the Tyrians and Sidonians; And .Ieslls lcellt tltellc(', and departed into tlte coasts '!f Tyre and SidoJ1. RE:\IIG. Tyrc and Sidon ,yere Gentile ton-ns, for Tyre \vas the luetropolis of the Chananæans, and Sidoll the boundary of the Chananæans tow'ards the north. CHRYS. Chrys. It should be observed, that ,,,hen lIe deli,-ered the Je\vs l om. 11. from the observance of meats, lIe then also opened the door to the Gentiles, as Petcr ,vas first bidden in the vision to break this la,,,, and \vas afterwards sent to Cornelius. But if any should a k, ho\v it is that lIe bade Jlis disciples go /lot into tlte /ray 0./ the Gelltih), , and yet no\\r IIimself ,,-alks this \yay; we will ans\ver, first, that that prccept ,vhich He had gi\.en TIis disciples ,'-as not obligatory 011 IIilll; secondly, that lIe ,,-ent not to preach, ,,"hence )Iark even says, that lIe purposely concealed HilTIself. RE:\IIG. lIe ,,-ent that lIe tHight hcal then) of Tyre and Sidon; or that lIe might deli,.cr this ,,"oluan's daughter froul the dælllon, and so through her faith might condelnn the ,yickednes of the Scribes and Pharisees. Of this ".Olllan it procceds; And, belLold, a 'll"Omall, a CliaJllluile, Cll1ne 0111 YOLo I. 2 0 562 GOS EL _\CCORIHNG TO CHAP. x,r. jj.01J1, tl,ose parl.fl. CHRYS. The E\pangclist says that she ,vas a Chananæan, to she,,' the po\ver of Christ's presence. For this nation, \vhich had been driven out tllat they nlight not corrupt the J e\vs, no\v she\ved thelllseh y es ,viser than the .J ew"s, leaving their oW'n borders that they might go to Christ. And ,,-hen she came to Him, she asked only for mercy, as it follo\\.s, S!le cl'ied 'Unto HÙn, saying, Have Gloss. 1Jlercy 011 1/le, L01.d, thou Son if Dacid. GLOSS. The great aP I ' An- faith of this Chananæan "yoman is herein she\ved. She St' m. believes IIim to be God, in that she cans Hilll Lord; and 11lan, in that she calls Him Son '!.f Da.vid. She claims nothing of her o\vn desert, but craves only God's mercy. And she says not, IIa\ye mercy on my daughter, but Have 'JJlercy on nze; because the affliction of the daugl1ter is the afHiction of the l11othe1'. .And the more to excite His compassion, she declares to Him the \vhole of her grief, ]JIy daughter is sore ve:1- ed by a dæJJlOIl j thus unfolding to the Physician the \vonnd, and the extent and nature of the disease; its extent, when she says is sore ve.'Ved; its nature, Chrys. bJI a dæ1noll. CHRYS. ote the wisdolll of this woman, Horn. in she \vent not to men \vho pron1Ïsed fair, she sought not quædam 1 1 . I d .. h h loca, useless banClages, but eavIng a I eVlhs charms, s e came xlvii., to the Lord. She asked not James, she did 110t pray John, lpIÀÐ(;O- h(' becalue bold ,vith cOllullendablc holdnes:-;; for before she had not dared to COInc before llis sight; but, as it is said, Sill' erietll aj1er liS. nut ".hen it seelued that F.he lnust no,,' retire without being relieved, she caIne nearer, But she Callle and u.orsltipped llim. .J ERO)JE ; Note ho,,' perseveringly thi Chananæan W'Oß1an calls JIinl first SOil q( 1)arid, then Lord, and lastly carne and u'orsllipJ)erl hÏ1n, as God. CHRYS. _\nd therefore he said not \.sk, or Pray God tor me, but lord, help llle. 11ut the' 1110re the ".OInan urged her petition, the I110re TIe strengthened IIi') 202 5G-! GOSPEL ACCORDING TO CHAP. XV, denial; for lIe calls the Je,ys no\v not sheep but sons, and the Gentiles dogs; He ails/cered (lInl , 'aid unto 11(;1", It ,is not lJleet to take the children's bread, and gife it to dogs. GloF;s. GLOSS. The J e\\ s \\Tere born sons, and hrougl1t up by the : im n- Law in the \vorship of one God. The bread is the Gospel, its n1Ïracles and other things \\Thich pertain to our salvation. It is not then lneet that these should be taken from the children and given to the Gentiles, \vho are dogs, till the Je,vs refuse theln. JERO IE; The Gentiles are called dogs because of their idolatry; 'who, given to the eating of blood, and dead bodies, turn to madness. CHTIYS. Observe this "rOnJan'S prudence; she does not dare to contradict Hiln, nor is she vexed with the cOlnmendation of the Je".s, and the evil \vord applied to herself; But site said, Yea, Lord, yet the dogs eat ql the crulnbs u'lâch fall froln theÙ. 1/lllsters' table. He said, It is 110t good; she ans,vers, 'Yet even so, J...Jord;' lIe calls the J e\vs children, she calls theln lnasters; lIe caned her a dog, she accepts t1Je office of a dog; as if she had said, I cannot leave the table of ll1Y Lord. J ER01\IE; "r onderful are shen T l1 the faith, patience, and hUlni- lity of this \\TOHJan; faith, that she believed that her daughter could be healed; patience, that so 111any times overlooked, she yet perseveres in her prayers; hlunility, that she com- pares herself not to the dogs, but to the ,,'helps. I kno\v, she says, that I do not deserve the children's bread, and that I cannot have \\Thole Ineat, nor sit at the table \vith the Inaster of the house, but I am content \vith that \vhich is left for the ,yhelps, that through hUlnble fraglnents I may con1e to the amplitude of the perfect bread. CHln-s. ':rhis was the cause \vhy Christ ,vas so baclnvard, that lIe knew ,vhat she \vould say, and ,vould not have her so great excellence hid; \vhence it follo\vs, Then Jesus anslrered and said unto her, 0 'lL'oman, great is tlLy.faith, be it unto t!tee according to illY 'lrill. Ob erve ho,,- the \VOlnan herself had contributed 110t a little to her daughter's healing; and therefore Christ said not unto her,' Let thy daughter be healed,' Lut, Be it unto t!tee according to tlly ,/pill; that you ll1ay perceive that she had spoken in sincerity, and that her ,vords \vere not \vords of flattery, but of abundant faith. Gen. 1, And this \yord of Christ is like that word which said, Let 6 . . \'EH. 3- 8. S f. I.\TTII E\\ . 5.,5 tltere lJ, 11 ./il'lll(tlJI(>III, alHl it was IJlade; () hcrc, A lid IU'I" d(III!/I"l " 1f'(U; lIuule ,rhol) ji'o}Jl IfLat ItOlt,.. OLSCITC ho\v she ohtains what the ...\po:-,tlcs t:fJtlld not ohtain it)r her; Ú great a thing is the earnest1lCSS of prayer. fIc ,,"ould rather that we hould pray it)r our own oflcnces ourseh"cs, than that others hOlild pray for Us, ItIDJIG. r 11 these ,,"ords i iven 11"; a pattern of catechizing and haptizing childrcn; for the ".OTIlan says not' ] lcal Iny daughtcr,' or' IIclp hcr,' but, llllre ul(!n'.'1 IIIWIt Ule, alld help ule. Thus there has COlne do\\"n in thc Church thc practice that the faithful arc sponsors to God for their young children, bcfore they have attaincd such age and reaSOll that they can thell1seh"cs luahl' an) pledge to God. So that as by this ".olnall's faith her daughter was healed, so hy tll( faith of Cathulics of Inature agc their sin Inight Le It)rgi\"cn to infants. \llcgo- rical1y; 1'his WOJnatl figures the Iloly Church gathered out of the Gentiles. l'he Lonllt'a'"es thc Scribes and Phari ees, and CaInes into the parts of 1'yre and Sidon; this figures T I is lea,"illg the J e\Vs aud going 0'"01" to the Gentiles, This ''"0 III an calnc out of hcr own country, hccau e the lloly Churc h departed fi.oln fonner errors and sins. J ERO IE ; \nd the daughter of this Chanalla an 1 suppo c to be the souls of bclic\"l'r , who werc sorcly vexeù hy a dælllOl1, not knowing their Creator, and bo\ving down to tonèS. ItEl\IIG. Thuse uf ,,"holll the Lord "peaks as children are the l)atriarchs and }>rophcts of that tilne. lly the table is ignified the IIoly Scrip- ture, h) the fragnlent the best precf'pts, or inward Illy teries on which llòly Church fceds; by the cnl111Ls the carnal pre- cept:s ,,"hit:h the J e\\.s keep. The fragnlent are said to be eaten under the tal)lc, because the Church subn1Ïts it elf Inl1nbly to fulfilling the l)i,"ine conllnands. It\BA . 1111t the ,,-help:-; eat Hot the crust on1\, but the crulnL:-; of the children's hreacl, hecause the clespised aUlollg thc Gcutiles on turning to the faith, seck ont in Scriptnre n?t the outsid(. uf the letter, hut the piritnal SCIISC, hy which they IHay be able to profit in gooù acts. J FRO'lE; \,.,. onderflll change of things! Once Israel the 8on, and "-e the dogs; the chauge in faith has led to a change in the order of onr nau)cs. COll('('rning then. is that 8aid, Jlany dogs /tare C01Jlf> ahout Ps. 22, 1/1(:'; while to llS i aid,as to this \VOnla1l, Tl'!I/r,Î/l, "aIIl IG . 566 GOSPEL ACCORDING TO CHAP. XV. 1Jlade t!tee 'ii'/tole. RABAN. Great indeed \vas her faith; for the Gentiles, neither trained in the Law, nor educated bJ,the ,vords of the Prophets, straightway on the preaching of the Apostles obeyed \vith the hearing of the ear, and therefore Gloss. deser'"ed to obtain salvation. GLOSS. And if the Lord delays non occ. the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our A ug. prayers, but rather continue theln earnestly. AUG. And '8. that to heal the Centurion's servant, and th daughter .of .this Chananæan 'VOlnan, lIe does not go to theIr houses, sIgnIfies that the Gentiles, among 'VhOlll He llilnself \vent not, should be saved by I-lis ,yord. That these are healed on the prayer of their parents, ,ve must understand of the Church, which is at once Inother and children; the whole body of those ,,,ho Inake up the Church is the mother, and each individual of t1lat body is a son of that Inother. HILARY; Or, This ulother represents the proselytes, in that she leaves her o\vn country, and forsakes the G-entiles for the name of another nation; she prays for her daughter, that is, the body of the Gentiles possessed \vith unclean spirits; and having learned the Lord by the La\v, calls Ililn the on of David. RABAN. .AJso \vhosoever has his conscience polluted \vith the defile- Ulent of any sin, has a daughter sorely vexed by a dæmon. Also \\yhosoe\Ter has defiled any good that he has done by the plague of sin, has a daughter tossed by the furies of an unclean spirit, and has need to fly to prayers and tears, and to seek t1le intercessions and aids of the saints. 29. And Jesus departed from thence, and came nigh unto the sea of Galilee; and ,vent up into a mountain, and sat down there. 30. And great multitudes came unto him, having with them those that ,vere lame, blind, dUlnb, Inaimed, and Inany others, and cast them down at .J estis' feet; and he healed them : 31. Insollluch that the multitude wondered, ,vhen they sa\v the dumb to speak, the mailIled to be "'hole, the ]alne to walk, and the blind to see: and thcy glorified the God of Israel. \ hU. 29-31. T. :\JATTHE\V. [)H7 ,J I UO:\J}-:; llaving healed thp dangIlter of tJlÍs ChaU(111æan, the Lord rctunlS into Judæa, as it foHows, lncl Jesus departed fro11l Illence, and came 11 .glt 11l1tO lhe "eft qf Galilt e. HE;\fHi. 1'his sea is called by "arious uaulCs; tIIC sea of Galilee, because of its ncighbourhood to Galilee; the sea of Tiberia , froln thp to\vn of Tiberia . Alld go ill ,'I lip inlv ( 'JJ/()llJllaill, he sfll dOll'1I Illere. CUllYS. It should be con- sidcrcd that o1nctilnes the Lurd goes about to heal the ick, oluetinles lIe sits aud "aits for tIlc))) to COIJlO; alHl accordingly here it is added, llld there ClLJlle 91' Jal l1lUlli- ludu; unto ltÙll, IUll"ing u)illt flu:1J lho,'\e that III re dlllJlb, lallie, blind, JJIa lJIIl>d, and I/UIIIY olher,foi. J Rlnlg; '\ hal the Latin translator calls' debiles' (lnailued), is in the ( reck xUÀ.À.oùç, ,vhich is not a general tcnu for a Jnailucd person, but a pcctÙiar spccics, as he that is lalnc in one foot is called' claudus,' so he that is crippled in one hand is cal]ed xUÀ.À.ó). CHUY . 1'he:-:0 shc,ved thcir faith in two poiuts especially, in that they \\'ent up th(' luountain, and in that they belic\ ed tlUlt they had need of nothing be) ond but to cast thelli"ch"es at Jesus' feet; for the)' do nol non touch the hetn e\ycn of [[is garnlent, but ha ,-e attained to a loftier faith; ...llld cast fl,c/II dOlell at Jesus' j(Jel. The \\"Olllan'S daughter lIe healed ,,"jth great slackness, that lIe IHight hc\\r hcr virtue; hut to thcsc lIe administers healing iuul1ediatc!y, not because they ""cre vettcr than that ""OIBan, hut that IIp might stop the lllouths of tho unùclic\-ing Jew's; as it follo\\. , ltlill he healed tl,elu all. But tbe multitude' of tho:-:e that" cre hcaled, and the ease \\ ith \\"hich it was rIoue, struCk then1 \vith astonishnlcnt. 1l1so7nuclt 'hlil lite Illulli- lud( Il'olldered ll'heJl they sau 7 lhe dlllJlb to speak. .JEnü" IE; lIe "aid nothing concerning the JnaÏ1ncd, because there \\"a'" 110 one word which 'was thc oppusite of this 3. It-\lL\X. )l.rsticall,\r; Ila\"illg in the daughter of thi Chananæan prefigured the ah.ation of the (.('ntilc , lIe canlC into J udæë.t; because, 'lel,ell tl,(> .{ulllo;s ql' he Celli ile-"I Rom. .I\llftllllfll'l enleric! ill, !luJII shall all israel be safed. GLO,"" 1..1, ,3, 'rhe ea ncar to wI1Ïch J CSl1:-o. caulC signifies the turbid : _ t')m. · The Vulgate and old italiC' ha' e \\ hich i:-; .11:0,0 "anting in many ancient no clause dn wering to xu).).. r 1Í')'II:'"r, 'cr i()n..._ lthl' maime(l tu Pt:' \\ hult,) of the Greek, 568 GOSPEL ACCORDING TO CRAl). XV. Gloss. ord. s\vellings of this ,vorld; it is the sea of Galilee \yhen IneH pass fronl virtue to vice. J EROl\IE; He goes up into the mountain, that as a bird He may entice the tender nestlings to fly. RABAN. Thus raising his hearers to meditate on heayenly things. He sat do\vn there to shew that rest is not to be sought but in hea\.?cnly things. And as He sits on t1le lllountain, that is, in the heavenly height, there come unto IIiln multitudes of the faithful, dra\ving near to I)im \vith devoted mind, and bringing to JIiln the dumb, and the blind, &c. and cast them do\vn at Jesus' feet; because they that confess their sins are brought to be healed by Him alone. These lIe so heals, that the multitudes Inaryel and magnify the God of Israel; because the faithful \vhen they see those that have been spiritually sick richly endued with an lnanner of \vorks of virtuousness, sing praise to God. GLOSS. The dUlnb are they that do not praise God; the blind, they 'v ho do not understand the paths of life; the deaf, they that obey not; the laIne, they that walk not firn11y through the difficult \vays of good works; the n1ain1ed) they that are crippled in their good ,yorks. 32. Then Jesus caned his disciples unto hinI, and said, I have cOlllpassiol1 on the 111ultitude, because they continue \vith me now three days, and have nothing to eat: and I ,vill not send theln a,vay fasting, lest they faint in the \vay. 33. And his disciples say unto hiln, 'Vhence should ,"c have so much bread in the ,vilderness, as to fill so great a nlultitude ? 34. And Jesus saith unto them, Ho,v Blany loaves have ye? And they said Seven, and a fe,v little fishes. 35. And he cOlnrnanded the multitude to sit do,vn on the ground. 36. And he took the seven loaves and the fishes, and gave thanks and brake thenl, and gave to his disciples, and the disciples to the 111ultitude. VEU. 2-3t'. !'\T. M :\.'1'1'11 E\"r. 5ü!J 37. \nd they did all eat, and \verc filled: antI they took up of the brolcn lneat that \vas left seven baskets full. 38. \nd they that did eat "'ere fonr thousand 111cn, bc idc "onlcn an (1 chilclren. .JEnO IE; Christ fin;;t took a\vay the inlìnnities of the sick, and afterward" snpplic(l food to tItem that had been healed. Also 1 Ie calls Ili!i ùisciples to tell thCIl1 \vhat IIp is about to do; rllell .10\118 called Ids disciples 111110 ItÙn, and said, [ "are C01Jl/Hlssioll 011 fill) /Jllt/litlltle. 'rhi I Ie ùoes that lie. Jnay gi\'c an cx unplc to Blasters of sharing their counsels with th young, and their disciple:;; or, that by this ùialoguc they n1Ïght conIc to llndcrst:lnd thp greatuess of the miracle. CIIHY . For the nndtitude when the,' callIe to he healed, had ChrJ . 110t dared to ask for fuod, but I-Ie tÌlat lo\'eth Juan, and hath f.m. care of all creatures, gÍ\-es it to theln ullaskcd; \vhence TIe ays, I lutt'e COlllp(f" .ÇiOll upon lite 1JlultiLude. That it should not be said that the,} had brought pro\"ision ,,-ith thcn1 on thcir way, lIe says, /?ectlll.....{' they contillue with '}lIe 1101(" tltrce days, ([lid ha't'p 1101/11'119 10 enl. For though ,,"hen they caU1C they had fl)O Ivid.sup. nature only. Avo. urely it ,,,ill not be out of place to : . de suggest upon this Iniracle, that if any of the Eyangelists \\'ho COl S. had not gi '-Cll thc Iniraclc of the fi '"e lua'"es had related this ;o . ii. of the sc'"cn loa\"es, he "'ould ha\"c been supposed to have contradicted the rest. nut hecausc those "rho have related the onc, ha"e also related the other, no one is puzzled, but it is ullderstood at once that they ".ere two separate luiracles. 'jhis wc l1a,"(' said, that where,'cr any thing is found done by the Lord, ,,'hercin the accounts of any hvo E,"angclists scem irrecollcilahle, \Ve luay understand thcln as t".o rlistinct occurrcnces, of ,,-hich onc is related by one Evangelist, and one by anothcr. GLOSS. It should be noted, that thc Lord Gloss. fin t rCUIO\'CS their sickncsscss, and after that feeds thcnl; ape An . because sin Inust be first wiped a,vay, and then the soul fed \vitb the ,yonls of God. IIIL.\RY;..\ s that first nlllltitude which Ire fcrt answers to the people al1l0ng the JC\VS that hclit','cd; so thiç; i c01nparcd to the people of the Gentiles, the nlunber of four thousand denoting an innunlerable nUDlber of people out of tbe four quarters of the earth. JEUO\IE; :For these are not fi\"c, but four thousand; the lllnnber four being onc alw'a.p uscd in a good sense, and a fOl1r- ided stone is linn and rocks not, for which reason thc Gospels also have been sacredly bûsto,,-ed in this nll1nbcr. .Also in the fonner Inirac:le, because the people ,vere ncighbour unto the ti,'e senses", it is the di:::;ciplcs, and not the Lord, that calls to luind their condition; but hen the Lurd IIi1Jl elf sa) s, that lIe has cnlupas ion upon theul, beclluse tlley contiulle /lOLL" tllree day,') \\ ith 1 I iln, that is, they uelie,-cd on the Father, Son, ..u1, when thc po"pcrs of the hea'"cns shall be shaken. nut no\\ is not the tillle of th(' c signs, now ha\re I conle to dic, and to suller humiliations; as it folIo\vs, An el:il and adillferoll.t; general ion seekelll aj1er a ,çign, and i here shall no sign be giren it, bilt tile sign l!r Jonas tlte prophet. AeG. 1'his )IaUhc"9 has already given; \"hence \ve Inay A g. store up for our infonnation, that the Lord spoke the same ubi sup. thiuf!S luau)' tinles, that" here there are contradictions ,,"lúch cannot be explained, it may be undcrstood that the same sa,"ing were uttered 011 two different occasion . GLOSS. Glos , II says, Eril a lid adll!t('rolls genera tinll, that is, tmbelieving, intp-rlin. ha\.ing carnal, and 110t spiritual understanding. RABAN. To Lhi generation that thus telnpted the Lord is not given a sign froIH heaven, such as they sought for, though IHan)' signs are given 011 the earth; but only to the generation of Fouch a sought the Lord, in \vho t; sight TIe ascended into heaven, and :-.ent the IToly Spirit. .J ERO)lE ; But "'hat is 576 GOSPEL .\CCORDIKG TO CHAP. XVI. Ineant by the sign of Jonas has been eXplained abo' e. CHRYS. _\nd when the Pharisees heard this, they ought to have asked IIiln, 'Vhat it ,vas He 111eant? But they had not asked at first \vith any desire of learning, and therefore the Lord leaves theIn, as it fûl1o\vs, And he leJ t IU:111, and uoell! Ids l'ay. JERO:\IE; That is, leaving the evil generation of the Jews, lIe passed o\'er the strait, and the people of the Gentiles follo'wed Hilll. HILARY; ObsenTe, \ve do not read here as in other places, that lIe sent the multitudes a\vay and departed; but because the error of unbelief held the minds of the presumptuous, it is said that He left theIne 5. And \vhen his disciples \vere come to the other side, they had forgotten to take bread. 6. Then Jesus said unto theIn, Take heed and be\vare of the leaven of the Pharisees and of the Sadducees. 7. And they reasoned among thelllseives, saying, It is because \ve have taken no bread. s. "\tVhich when Jesus perceived, he said unto them, 0 ye of little faith, \vhy reason ye among yourselves, because ye have brought no bread? 9. Do ye not yet understand, neither remember the five loaves of the five thousand, and ho\v many baskets ye took up ? 1 o. Neither the seven loaves of the four thousand, and ho\v lIlany baskets ye took up ? 11. How is it that ye do not understand that I spake it not to you concerning bread, that ye should be\vare of the leaven of the Pharisees and of the Sadducees "? 12. Then understood they ho\v that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. VEIL :,)-I . ST. IATTHFW'. 5iï (; LO :-). ...\S the I..onl had left t]1('; Pharisecs on account of Glo s. their unbelief, 80 no\\ J Ip teachc llis disciples to be 011 non occ. their guard against thcir doctrine; whence it follou'&, ..Iud wIn-ii Ilis disciples l('(1r{' COllie 10 111(1 01 Iter side, 1 lie!! had .(orgollen to lake ôr Jad. LtE'llG. rrhcy were bound to their )[aster ,,'ith so grcat affection, that the) \verc U11\\ il1ing to part frolu Ifilll for e\ ell fi 1110111cnt of tilne. And herein it should be obsen"cd hon- far they "'cre fronI any longing fOf delicacies, when thúy took so slllall care for ncccs arics, that thcy had eyen forgotten to take bread, \\ ithout which hllluan n"eakne s cannot l1pport itself. lIe sltid 111110 tlu:IJl, 1àke lleed a lid bt:iCa;'e l! " lie leaven o.lt he l)!tariseestlJld 0./ lite S lddtlcee8. IIIL.\HY; llerein the \postles are adn10nished not to be partakers in the doctrine of the Jews; for the ,,"orks of the Law werc estab]ish('(l to produce faith, and to prefigure the things that ,,-ere to follow; and they on who e tilnes truth itself had chanced hould 1001. for no further types of truth; lest the teaching of the Pharisees, ,,-hich knc\v not of Christ, hol1l<Ì tay the effect of Gospel truth. JEROME; Fot he that takes heed of the l('a'"en of thc l>harisees and the Sadducees, dol's not ubsclTe the precepts of the Lan' and of the lett('r, and neglects the traditions of IHen that he Hla) do the cOlllluanùnlcnts of God. 'rhis is thc lca\'en of which the Apostle speal:-., A little leal'ell leavene/II flip il'llule luilip. 1 Cor. õ, ßy l}\ ery lHeans al o ""C should a\-oid that leaven which 6. 1\larcioll, ,... alentinus, and an the heretics had. For the nature of lca"en i f'uch, that wlH. n n1Ïxed \,-ith flour, that which seclHed a little increasc to 3. large quantity, and brings the ,,"hole 111Îxture to its G" n fla,-our. Thus heretical doctrine if it ha\ e ea...t ùut a s1l1all park into your breast, in a hort tiIHe a IHighty flamc lli rai...eù, and drivcs the whole t('rnpef of the luan along with it. CßRYS. \Vhy did He not Sd}' plainly, Take heed of thp doetrinf' of the Pharisces? Bccansf' 1 I p would remind thCHl of tho c things that had bel'H ùone in the lllultiplicatioJl uf tIle loa\-c , knowing theu1 to he t()rgetful. To h l\"e bri\"cn thl'lll this charge at once bluntly \vould ha\"c scen1ed ullrea oIlable; but to find fault with th(,111 011 occasion f1.1rnished ùy thcll1 eh cs prepa.red the wa) for th(' charge; therefore it is that the Evangelist brings fo",.ard their thoughts; 1111t they thought u'it1âu tlte1l1,\'( h'es, VOL. I. 2 p 578 GOSPEL ACCORDJXG TO CHAP. XVI. sflyiug, It is !Jpcaus(' 'Ice hare tal.:ell 110 !Jrpad. JEHOl\IE; flow had they no bread, seeing that as soon as they had filled seven baskets they entered into the boat, and came into the parts of l\lagedan? There they hear that they ought to take heed of the leaven of the Pharisees and Sadducees. But the Scripture is witness that they had forgotten to take the baskets with them. CHRYS. Because the disciples stin grovelled about Jewish ohservance , the Lord sharply rebukes them for the benefit of all; whence it follo\ys, But Jesus knou'illg their thoughts said 'Unto f!te1Jl, 0 ye if little faith, why consider ye 111JlOllg YOll1'seh.:es because ye llllve 'll0 bread? Glos . GLOSS. As lnuch as to say; 'Vhy do ye think that I pake ord. of earthly bread, for which ye ought not to have a thought, having beheld l\le of so little nlake such abundant overplus? CURYS. This lIe does that He Inay put away from thenl all care for food. But why did He not reprove them, when they said, Jf 7 ltence should 'Ire !tare so 'lnuclt bread in tile wilder- ness? for that seenled a more :fitting occasion. He did not hlanle thelu at that tilue that He IHight not seeln to be by that urged on to do n1Íracles, and He 'was unwilling to find fatùt ,vith them before the people. Also there was Illore reason in the charge, when after t,, o miracles of lllultiplication of loaves, they had anxiety about food. Observe with what luildness He rebukes then1; lIe lllakes an excuse in answer Himself, saying, Do ye not yet undel'stand, nor renle'JJlber tile Gloss. fixe loares? GLOSS. As llluch as to say, Do ye not understand interlin. the mystery, nor rel1lenlber the nliracle? CHRYS. By this calling to 1l1incl what was past, and rousing their attention to what was to come. J ERO IE; Thus lIe takes this occasion to instruct thenl what is meant by the :five loaves and the seven loaves, the five thousand and the four thousand, who ,vere fed in the desert. For if the leaven of the Pharisees and Sadducees signified not earthly food, but conl1pt tradi- tions and heretical dogmas, why should not the food with which the people of God is nourished signify the true and uncomlpt doctrine? CHRYS. But that you may learn what force Christ's reproofhad upon His disciples, and ho,v it roused their sluggish pirit, hear what says the Evangelist; Then t!ley 'understood how that he bade tltel11 'not bell;al'e if the leaven of bread, but q! the d?ctl'ille qf the Pharisees and VEU. 13-HJ. T. MATTHE"., fJ7H tlll Sadducees; yet IIc had 110t illtel1Jrete(1 this to thclll. This iu:-,truction of the I.Jorcl then drew th{\ln away frO]11 J e\\ ish ohser\"anct's, and nl(u1< t11Cl11 attcntin' instead of careless, anti raised thclll out of their little faith, that whcn- c'"cr ther should :-,Ccln to havc but little provision of bread they sholùd. ha'"l' 110 fear about food, hut should despise an those things. 13. 'Vhen Jesus came into the coasts of Cæsarca Philippi, he asked his disciples, saying, 'Vhom do tnen say that I the Son of man am ? 14. ...t\nd they said, Some say that thou art John the Baptist; SOlne, Elias; and others, Jeremias, or one of the prophets. 15. lIe saith unto thenI, But ,,,hol11 say ye that I am? 16. And Simon Peter ans,vered and said, Thou art the Christ, the Son of the living God. 17. And Jesus ans\vercd and said unto him, Blessed art thou, Silnon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father ,vhich is in heaven. 18. And I say also unto thee, That thou art Peter, and upon this rock I ,vill build my Church: and the gates of hell shall not prevail against it. 19. And I ,vill give unto thee the keys of the kingdom of heaven: and "hatsoever thou shalt bind on earth shall be bound in heaven: and ,vhatsoever thou shalt loose on earth shall be loosed in heaven. GLOSS. As soon as the Lord had taken IIis disciples out of GJo s. the teaching of thc Phal;sces, lIt' thell uitahl proceeds to non occ. la deep tilt.. foundations of the Gospel doctrine; and to gi\ e thi.... the grcater SOICll111Ïty, it is introduced hy thc l1aHIP of the place, JrTJ,ell ,Tf.-Sl S C01ne into the coasts of Cæ.\'aJ.CI(, Philippi. ClI HY . IT e adds C of Philip,' to di...tillgnish it thnu thp otlll'r Chry , Cæsarea, of Strato. _\nd lIe asks this qucstion in the fonner m. 2p2 5 O liOSPEL AC<:ORDING TO CHAF. XYí. place, leading J lis disciple far out of the way of the Jews, that being set free froln all fear, they might say :freely what was in their Inind. J EHO:\IE; This Philip wa the brother of I-Ierod, the tetrarch of 1 turæa, and the region of 'l'rachonitis, who gaye to the eity, which is now called Panæas, the naI11e of Gloss, Cæsarea in honour of Tiberius Cæsar. GLOSS. 'Vhen about P I ' ...'\n- to confinn the di ci l )les in the faith, lIe ,,"ould first take awa y S ill. ' frolll their Ininds the errors and opinions of others, whence it follo,,"s, Aud he asl..'ed 'I is disciples, s{1yil1 q, Jr 7 l101n do 1J1en say that the Son (!f .J. IaJl is? ORIGEN; Christ puts tIlls question to 11 is disciples, that frolll their answer we inay learn that there were at that tin1e alnong the Jews various opinions concerning Christ; and to the end that we should always in' estigate what opinion nlen 111a T fornl of us; that if any in be said of us, we ll1ay cut off the occasions of it; or if any good, Glos . we n1ay Il1Ultiply the occasions of it. GLOSS; So by this instance non occ. of the Apostles, the followers of the Bishops are instructed, that whatever opinions they may hear Oltt of doors concerning their Bishop , they should tell thelll to then1. J ERO:\IE; Beautiful1y is the question put, Who1Jl do 'J/lell .çay that the SOli Ql.JIan is? For they who speak of the Son of l\lan, are Inen: but they who understood IIis di,'ine nature are called nut 111en but Gods. CHRY8. He says not, 'Vhom do the Scribes and Pharisees say that I am? but, "Thol11 do men say that I an1? searching into the minds of the common people, which were not perverted to evil. For though their opinion concerning Christ \-vas much belo\v \",hat it ought to have been, yet it was free froln \vilful ,,'ickedness; but the opinion of the Pharisees concerning Christ ,,"as full of much Inalice. HILARY; By asking, TT/ho1Jl do 1nen sa!! lltat lite SOil Q[ JIan is? He implied that something ought to be thuught respecting Hiln beyond \\That appeared, for lIe was the SOI1 of l\fan. And in thus enquiring after 111en's opinion respecting Himself, \ye are not to think that lIe made con- fession ofIIÍ1nself; for that \vhich lIe asked for \vas sOlnething concealed, to lvhich the faith of believers ought to extend itself: "r e must hold that form of confession, that we so Inention the Son of God as not to forget the Son of Iall, for the one without the other offers us no hope of salyation; and therefore He said emphatically, TT 7 1101Jl do 1Jlen say tllal tlte Son 0/ Alan i ? \'I-.n. 1:3-IH. ST. '1.\ TTHE\\r. 'Jt)1 JERO IE; J It, says not, "Y}l sion not froJß connnon opinion, hut ()ut 582 GOSPEL ACCORDI G TO CHAP. XVI. of the hidden treasure uf the Lord's reyelatiun. CHRYS. When the Lord enquires concerning the opinion of the multitudes, all the disciples ans"rer; but when all the I "ø u. disciples are asked, Peter as the mouth and head I of the aifJr Apostles answers for all, as it follows, SÙnon Peter allsu.ered and said, Thou lll.t Christ, the SOli of/he lz.vil1g God. ORIGEN; Peter denied that Jesus was any of those things which the Jews supposed, by his confession, TlIolt art the Christ, which the Jews were ignorant of; but he added what was more, the Ezek. Son oj'tlle living God, who had said by his Prophets, I live, 33, 11. sa it It the Lord. And therefore was He called the IhTing Lord, but in a more especial Inanner as being eminent above all that had life; for He alone has immortality, and is the fount of life, wherefore He is rightly called God the Father; for He is life as it were flowing out of a fountain, ,vho said, John14, I aUl tlie life. JERO:\IE; He calls Him tile lit.ing God, in 6. cOlnparison of those gods who are esteemed gods, but are dead; such, I Inean, as Saturn, .Jupiter, Venus, Hercules, and the other monsters of idols. HILARY; This is the true and unalterable faith, that froln God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Him a body and was n1ade Iuall is a pelfect confession. Thus He embraced all in that He here expresses Luth I-lis natlue and His nanle, in which is the sum of \TÏ11ues. RABAN. And by a remarkable distinction it was that the Lord Hllnself puts forward the lowliness of the humanity which He had taken upon IIim, while IIis disciple shews us the excellence of His divine eternity. HILARY; This con- fession of Peter met a worthy reward, for that he had seen the Son of God in the Inan. "Thence it follows, Jesus allsu;ered and said unto ltÙn, Blessed art thou, Sinlon Bar- jO/las,.fòrjlesh and blood Itas not 'ret'ealed this unto tllee, but 111.lJ Fatlter 'll'ho is in heaven. J EROl\IE; This return Christ makes to the Apostle for the testimony which Peter had spoken concerning Hiln, Tlloll art Cln.ist, the Son of the living God. The J ord said unto hillI, Blessed art tholt, ShJlon Bar- jonas? \Vhy? Because flesh and blood has not re\realed this unto thee, hut 1\1 y Father. That which fle h and blood could not re\'cal, was revealed by the grace of the Holy Spirit. By his confession then he obtains a title, which should signify that v En. 13-1 H. "1', AT rilE" . .')r;:J he laa(1 receÏ\ed .. n.',clation fi"01)) the Iioly pÏl"it, whus' son h' shall also be called; It)r 1 atjollas 111 our tOJlguc signifies 'r}u, '011 of a d,),'e. Others take it in the ",iulple :o;ensl', that Peter is the on of John q, according to that qU('"tiOll in anotlH'r plaec, SÙl/OIl, SOil l!f Juhn, lures/thull IIle I :; 1II21, af1ìnning that it i an Cn"Of of the copyi ts ill writiug here Baljollils tor 13atjoa1}n l:-', dropping ont' yl1ahlc. Now J (Janna is intell)Ictcd ,rrhe grace of (;od.' But cither JHlIlle has its Inf tical interpretation; the do\ e igllifics the IIuly Spil;t; ana tht' b'1'ac(' of G od ib'llÏfies tlw piritnal brift. Cnuys. 1 t would be without lllcauiug to aJ, 1'hou art the son of JOlla , unless he intended to shew that Clnist is as natural1y the on of God, as Petcr is tJu' son of .J 01las, that is, of the saUl' suhstance as hiIll that begot hiIu. J I::RO 'II.;; C()nlpar what is ht'rc aid, lesli and blood lia/It llúl re 'enled it unto t"(>( , with the A postolÏe declaration, IUII//(Jdifllely I 'it"as Gal. 1, lOt cO"lIillll l "ill jf slt a.nd blood, Ineaning there by this 16. cxprc sion tht, J ew:-\; so that here ll o the ë.lI11C thiug is t-\hewIJ in ditlè.>f('nt words, tllat }lot hy the teal' hing of the Pharisees, but bf the b'1'acc of God, Christ wa-.; re,'calcd to hint the Son of God. IIILARY; Otht'l"Wi e; 1ft.' i" hles l'(l, hel'an:-\e to ha"e looh.cd and to have seell hl'youd l111111all sight is Iuatter of }Jrai ", not beholding that which is of flesh an(1 bloud, hut l'l'ing the Son of God h) the re,"elatioll of the hec1gc of Chri"t, anù kneu' SOlllC little cOI1('crlliug lliw; aud that they 1llade pro re s afterwards in the know ledge of I lilli, o that they were aule to recei '"C tilC knowlcdge of Christ r(', t'alc(l h the Father, as Peter, who is · In John 21, Iõ. the Yutgatl' has' Johanni ; hut in J(lhn I. 4J. ' Jpna.' :>84 GOSPEL ACCORDI G TO CHAP. XVI. here blessed, not only for that he says, Tholl 01.t tlie Christ, but luuch more for that he adds, the SOll of tlte liring God. CURYS. And truly if Peter had not confessed that Christ ,vas in a peculiar sense born of the Father, there had been no need of revelation; nor \vould he have heen \yorthy of this blessing for confessing Christ to be one of many adopted sons; for before this they who v{ere \vith Ilim in the ship had said, John 1, Truly tlton 01.t the SOI1 qf God. Nathanael also said, Rabbi, 49. '/lOll art lite Sou Qf God. Yet \\"ere not these blessed because they did not confess such sonsbip as does Peter here, b t t110ught IIim one alnong many, not in the true sense a son; or, if chief abo\"e all, yet not the substance of the Father" But see ho\v the Father reveals the Son, and the Son the Father; froln none other conles it to confess the Son than of the Father, and fronl none other to confess the Father than of the Son; so that fronl this place eyen it is lnanifest that the Son is of the same substance, and to be \vorshipped together \vith the Father. Christ then proceeds to she\\' that many \vould hereafter believe what Peter had now confessed, "'hence He adds, And I say unto tllee, that thou art Pele'l\ JERO)IE; ..\.s much as to say, Yon ha\Te said to me, Tholl art Cln'isf, lite Son 0..( tlte }Ü'iJl.9 God, therefore I say unto thee, not in a lnere speech, and that goes not on into operation; but I say unto thee, and for 1\le to speak is to make it so t, that thou art Peter. For as from Christ proceeded that light to the Apostles, "'hereby they were called the light of the ,,'odd, and those other names ,,'hich \"ere Îlnposed upon then) by the 1-1ord, so upon Silnon \vho belie\Ted in Christ Aug. the Rock, He besto,ved the nallle of Peter (Rock.) ArG. de Com . B t 1 th P . d I 1 Ev. ii. u et none suppose at eter recel\Te t lat name lere; 63. be receiyed it at no other time than where John relates that : n 1, it ,vas said unto llÏll1, TllOll shalt lJe called C(.Jplu(R, uJu'clt is intel'preted, Peter. JERO:\IE; And pursuing the metaphor of the rock, it is rightly said to hiln as follol\Ts: .Llnd upon this 'fock l'lrill bu'ild 1UY CIllt1'ch. CHHYS. That is, On this faith and confession I win build my Church. Herein shel\Ting that luany should belie\'e ,,,hat Peter had confessed, and )'aising his undcr tanding, and 111aking hÏ1n I-lis shepherd. R Aug . Al'G. I ha\Te said in a certain place of the Apostle Peter, that etract. . 21. I' S.ee ::\Ir. Ne\unan'l3 Lectures on Justification, Lect iii. p. 8L', 'ER. I3-ln. ST. :\JATTHI:.\\. t>85 it was on hitn, as on a rock, that the Church was buill. Uut 1 kno\v that since that 1 ha'"c oftcn cÅplained thc e ,,-ord!'; of t11(" Lunl, rltOlt art l)(:l'r, llud 01 litis 1.ol'k lri/! I build 1J Y ('!lllreh, a IIlCaniug upon lIitn wlunn Pctcr had conf ssed in the \\ ords, 111011 fl rl C." risl / "e SOli (! 'till' Ii rill,'/ ()od; \nd o that Peter, taking his 11atne fnun this rock, ,,"oulù represcnt th Church, which is huilt upon this rocl . For it is not aid I Cor. to hinl, Thou art the rock, Lut, TI'OII art 1)('I('r. 13ut the 10,4. 1.o('1 \, as Christ ,,"honl becauc;( f,illlon thus confl sC)ed, as the \,-hole Church confesses I I inl, he was nrl1nod Peter. Tlct the readcr choo:'l" whethcr of these two <'pinions SCCIUS to hiln the IHorp probable. I[n..\HY; nut in this Lcstowing of a 11('''" nanle i a happy foundation of the Church, anù a ].ock \\ orth)" ot that buih1ing, ,vhich should hreak up the la\\'s of holl, burst th(' gates of Tartaru , and 3.11 the :-.hacldc!'; of d("ath. ...\nd to shc\'" thc lÌrmness of this Church thus built upon a ro(:k, lIe adds, ...'nd I he gales l!l hell shall not pre.o '/ a.'Illlnst it. G LOS , That is, shall not separate it frolH tIle 10\ e and faith Glos . of !\Ie. JhltO'lE; 1 suppose the gates of helI to Bleau vice interlin. and in, or at lcast the doctrines of heretics by which In en are cllsnared and t1ra\\ 11 into hcll. OnI Bishops after death, although no ac- cn ation ha(l been brought against their faith in their life- titne u . JERO:\IE; Bishops and Presblter , not understanding u Thi pa'sage is quoted from the of whose lost \\orks against Theodoru -=enrence of the Council. It alleges the sentence beginning, "They are the authority of S, Cyril. from one to be avoided, &c," i8 quoted, :)88 GOSPEL ACCORDING TO CHAP. XVI. this passage, aSSUlne to thelnselves sOlnething of the lofty })re- tensions of the Pharisees, and suppose that they lllay either condenln the innocent, or absolve the guilty; \vherea what ,vill be enquired into before the Lord will be not the sentence of the Priests, but the life of hÍIn that is being judged. \Ve read in Leviticus of the lepers, how they are COlnll1anded to she,v theluselves to the Priests; and if they ha' e the leprosy, then they are lnade unclean by the Pliest; not that the Priest lnakes thenl leprous and unclean, hut that the Priest has knowledge of what is leprosy and what is not 1eprosy, and can discelìl ,vho is clean, and who is unclean. In the saIne ,yay then as there the Priest makes the leper unclean, here the Bishop or Presbyter binds or looses not those who are without sin, or guilt, but in discharge of his function ,vhen he has heard the varieties of their sins, he kno\vs who is to be bound, and who loosed. OIUGE:N; Let lUlll then he ,vithout blalne who binds or looses another, that he lnay be found worthy to bind or loose in heaven. Ioreover, to hinl ,vho shall be able by his virtues to shut the gates of hell, are given in reward the keys of the kingdoln of heaven. For every kind of virtue ,, hen any has begun to practise it, as it \\?ere opens itself before Him, the Lord, narnely, opening it through His grace, 80 that the saIne virtue is found to be both the gate, and the key of the gate. But it may be that each virtue is itself the kingdom of heaven. 20. Then charged he his disciples that they should tell no man that he ,vas Jesus the Christ. 21. Fronl that time forth began Jesus to shew unto his disciples, how that he must go unto J eru- sa]elll, and suffer many things of the elders and Chief Priests and Scribes, and be killed, and be raised again the third day. ORIGE ; Seeing Peter had confessed Him to be Chlist the Son of the li\'ing God, because He \you]rl not have them })reach this in the mean tÍ1ue, He adds, Then charged he Ids disciples fltal Ihey should fell no 1uan fllat lie u"as .Jeslls lite Christ. JERO:\IE; \VhCll then abo\-c lIe sends Jlis disciplcs to preach, and c0l111nands them to pl':Qclaim \ LR, 20 21. T. '1 \TTI1FW. 5 !t 11 is ad\'('ut, this CCIns coutrary to 1 lis COll11Halld here, that they shuuld not a)' that lIe is .J esns tllC ihrist. To 1I1C it MTln that it is onc thing to preach Christ, and anotllCr to preach .J eSl1S tht, Christ. Christ is a COU1UlOll titlc of di nity, J e us the proper nanIC of tlH Sa,-iour. UnH3E ; Or they tllc)) pakc of II iln in lowl.r words, as only a great and ,,"olltlerful tHall, hut as yet proclaitncd (] int not as the Christ. \,. et if an will ba\"c it that Ire was e\ en at thp first proclainlf'd to IJC Christ, he Ina.r ay that no,," lIe chose that first fo'hort announCC1Hcnt of llis natllC to be left in ilencc and not repeateù, that tbat little which they had heald cOllcerning Chri t Inight bp digcsted into their u1Ïnds. Or tbe diflicnlty 1Hay 1)(' soh"ed thus: that thc fi)}lnCr rclation concen1Ïng their preachin Christ dues llut helong to the tillUo hefore TIib Resurrection, Lnt to the titne that should be after the l esulTection; and that the cOllllnand now gi,"en is meant for the ti1He prcscnt; for it were of uo use to preach J litH, and to he ilent l'ol1l'l'I"l1ing fJis cro , Iorco\'er, lIe cOllllllallded t11Cl11 that they houltl t('l1 no 1Han that IIp was the Christ, and prepared thenl that they houhl aftcrn"ards ay that ] Ie wa Christ ,,"ho wa crucified, and whu rO t'" again frolll the dead. J EHO'I E; Hut that none hould uppose that this i:-- only Iny" explanation, and not an evangclic interpre. tation, \\"Ilat 1'0110\\ s explains the reason of II is forbidding thenl tu preach lIilll at that time; Tllen b(J!Jlln JeSllS to s/tel" ulilo llis di.w:iples lltallie 1/lllSlnee IS90 unlo JerusalelJl, (IneZ ,"/ tf(Jr IJllllIY I hill!Js fl.f I he elders a lid Scribes, lllld Cldf:l ]Jriesls, and be put to deal/I, and 1"Ù;e a!Jain lite lltird day. 'rht a 1neaning i ; Th{\n preach 1\lt\ when [ bhall ha\"c buffered thest' things, for it wi}] he of no a\'ail that Christ he preached puhlicly, and l1is lajesty spread abroad atuong tbe people, when c.lfter a little ti111e they ::-hall ec I fin1 scourged and crucified. C IITI' s. For "'hat ha \-ing once had rOot has afterwards bcen torn up, if it is a ain planteù, is WiÙl dif- ficulty retained a1nong thc tnultitudc; hut what having been oncc rooted has continued ("'cr after un111oved, i easily brought on to a fiuÙler growth. lIe thercfore dwells on these son"owful thing , and repeats Ilis di ('our c upon theIn, that ICe lIta) open the 1ninds of IIis ùisciple . ORIGE ; And oLsen"e that it is not said, , lie began to ,:--ay,' or ' to teach,' 590 GOSPEL ACCORDING TO CHAP.X\"!. but to shew; for as things are said to be she\vn to the sense, so the things which Christ spake are said to be she\vn by Him. Nor indeed do I think, that to those who sa\v IIim suffering Inany things in the flesh, ,vere those things \vhich they saw so she\yn as this representation in ,yords she\ved to the disciples the mystery of the passion and resurrection of Christ. ...t\t that time, indeed, He only began to sllelt' tlteln, and after".ards when they 'were more able to receive it, He she\ved theIll more fully; for all that Jesus began to do, that He accomplished. He must needs go to Jerusalem, to be put to death indeed in the JerusaleIll \vhich is below, but to rise again and reign in the heavenly Jerusalem. But when Christ rose again, and others ".ere risen with Him, they no longer sought the Jerusaleln which is beneath, or the house of prayer in it, but that \vhich is above. He suffers many things froln the elders of the earthly Jerusalem, that lIe may be glorified by those heavenly elders \vho recei,e His lnercies. He rose again froIll the dead on the thixd day, that He may deliver froln the evil one, and purchase for such as are so delivered this gift, that they be baptized in spirit, soul, and body, in the name of the Father, and the Son, and the Holy Spirit, \yho are three days peI}>etually present to those that through them ha\re been made children of light. 22. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. ORIGEN; 'Vhile Christ wa!" yet speaking the beginnings of the things which He ,vas she\ving unto theIn, Peter considered them un\vorthy of the Son of the living God. And forgetting that the Son of the living God does nothing, and acts in no way worthy of blame, he began to rebuke Him; and this is w'hat is said, And Peter too/c llim, and began to ,.ebuke '"J: H.:!:l :'!=J. sT, M \T rIlF\\. .)!H ltilli. JEHfnfE; \\"'l' havc oftcn aid that P ter had too hot a. zeal, and a ycry grcat afIectioll to\\.ards the Lord th(' a\piour. rrhcreforc aftcr that his confession, and the rc\\ anI of which h<-, had heard fhull the Saviour, hc \vould not h:u-e that his confession destroycd, and thought it impos- sible that the Sun of God could be put to death, but takcs llilll to hÍ111 affectionately, or takes IIim a ide that hl. may not !'CCln to Lc rebuking hi l\Iastcr in the presencc of his feno\\ (lisciples, and bCbrills to chide TIÍ1n ,vith thc feeling of one that lo,-ed IIiIn, and to contradict IIim, and say, B.J it fnr froll1 IhcfJ, Lord; or as it is better in th... Greek, 1^EtfJ ero. Kúg.:, où p.. :erTcu ero. 1"OÜTO, that is, Be propitious to '111Jself, Lord, this hal1 Dot be unto 111ee. OUIGEX; As though Christ II imsl'lf had npeded a propitiation, Iris affection Christ allows, hut charges hi III \\'ith ignorance; as it folIous, He 11lJ'/lrcl and said 1IIIto Peler, Gel thee behind me, Satan, t/'Ol art all offence unto 'JJte. lIILARY; The Lord, kno\\r- . ing the suggcstion of the craft of the dc,-il, says to Peter, Gl)f thee úlJhilld 1/1e; that is, that hl should f()lJO\V the exalllple of (lis passion; but to hilu by whonl t11Ïs expres- sion ".as suggestcd, lIe turns and says, Satan, t!tOll art (Ill '!U(JJlc(, Ullio me. For \,pe cannot snppose that the D'lme of Satan, and the sin of being an offence, ,vould be inlputcd to Peter after those so grcat dec]aration of blcssl'dne 8 and power that had been graute(l hinl. J EROllE; But to llle thie; error of the ...\postle, proceeding fronl the ".annth of his affection, will nc\"cr scenl a sugge tion of the dedI. Lei the thoughtful"reader consider that that blesscdness of po".er ,va prolni (;d to Petcr in time to l.:OlIlC) not gi,.en him at the tillle present; had it heen COU\"c.red to hiln illllucdiat{'ly, the ('rror of a fal",c confe ioll ".ould never have founù place in hiln. CURYS. For what ,yonder is it that this hould befal })etcr, "pho had nc, cr received a revclation cOl1cernin these things? For that you Inay learn that that confcs"ioll nphich he luadc concerning Christ was not spoken of hilnsclf, obsen c how' in thc ' things which had not becn re'.ealed to hinl, he is at a loss. Estilllating the things of Christ by hUlllan and earthly principles, he judged it Incan and unworthy of T-linl that lIe <;hould llffl'r. Thercfure the Lord added, For illOIl .f;flvourpsl 1101 tI,e fllin!Js il,al be oj" God, but tIle fldngs ilull 592 GOSPEL ACCORnI G TO CI-L\P. XVI. be f!f 'Jllen. J EUO IE; As 111ucb as to say; It is of l\ly \vill, and of the Father's \\ ill, that I should die for the salvation of Inen; you considering only your o" n 'will would not that the grain of wheat should fall into the ground, that it Inay bring forth nluch fruit;, therefore as you speak \vhat is opposed to l\1.r will, you ought to be called l\ly adversary. For Satan is interpreted 'ad\"erse' or 'contrary.' ORIGEN; 1-et the \-vords in \vhich Peter and those in \\Thich Satan are re- buked, are not, as is comlnonly thought, the saIne; to Peter it is said, Get thee behind 'JJle, Satan; that is, follow Ine, thou that art contrary to my \vill; to the Ðe\'il it is said, Go tlly 'ica.'!, Satan, understanding not 'behind me,' but 'into ever... lasting fire.' He said therefore to Peter, Get thee behind me, as to one ,,'ho through ignorance '\vas ceasing to '\valk after Christ. And He called hÎ1n Satan, as one, who through ignorance had son1ewhat contrary to God. But he is blessed to wholn Christ turns, even though lIe turn in order to rebuke hitn. But \vhy said He to Peter, Thull art art ojfell 'e unto Ps. 119, 'lne, ,,-hen in the Psahll it is said, G)"eal peace ha"ve 165. they that love th.'! law, aud there is no qifellce to then/,? It must be ans\yerecl, that not only is Jesus not offended, but neither is any Inan ,,-ho is perfect in the lo\ e of God; and yet he ,vho does or speaks any thjng of the nature of an offence, ll1ay be an offence e\Ten to one ,vho is incapable of being offended. Or he lllay hold every disciple that sin- 2 Cor. neth as an offence, as Paul speaks, 1/Vlto is offended, and 11, 29. I burn not? 24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow Ine. 25. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. Chrys. CHRYS. Peter had said, Be it far fro1ll t!tee, Lord; this Hom.Iv's/tall not be unto t!tee; and had been answered, Get thee behind 'Ine, Satan; but the Lord ,vas not satisfied with this rebuke, but over and above desired to shew' the ilupropriety v En. 2 j-25. fiT. ,rATTIIE'\. 5!J3 of tho things which Pcter had said, and the fruit of JIis Own pas ion; \\'henc(' it is added, T!t 'Il , a 'd Jeslis to Iti,t; d;s(';plp. , I ' fillY 1/1(111 will to C(J/l1f' 1!/1 r l1te, l)l !tiut d JJlg !tÙJlse( ; lLud take 'lip his cros...,', fllldj'ul/rJlc Ilil'; as nll1ch as tu say, 'You sar unto IlIC, IJe it Jàr jroJJI Ilu:e j hut [ say unto )' ou, that not only is it hanllful for you to hindcr 1\lc from Iy Passion, uut )'oursclf will not he ahle to hc ba\ ed ullle s yon sutler and die, and renounce your life always. .L\nd 1l0t,., that Ill' dues not speak of it as cOlnpulsorr, for lie does llut say, 'l'hough )'C will not Jet nlust ye sutler this, but, {( any nut/t 1rill. fly sa)'illg thi I If' rather attracted them; f()}' hc who lea, es his auditor at liberty, attracts hiln the nlore; whercas he that uses violence oftentil11cS hinders hinl. And lip proposcs this doctrinc, not to IJis disciples only, but in COl11- mon to t11P whole \,,"orld, saying, 1.( any man ll'ill, that is, if \VOIDan, if Juan, if king', if frce, if slave; there are thrce things luentioncd; lei !tilll dell.'! liÍ1Jlse{f, fake up I,is cross, 11l(l.foll()If' ,,,('. GUEGORY; For unlcss a nlan dcparts frolll Greg. )lil11self, he does not dra\v Ilear to IIÎ1n who is abu' e hinl. :f:. m . in llut if ,vc lea"c ourseh-es, whithcr :o-hall we go out of oursch"es ? xxxii.2. Or if we ha,.c forsaken oursch.cs, who is it then that goe:> ? Indced, W'C arc one thing ,\"hCll fallen by sin, another thing as "'c "'cre made hy nature. [t is theTl'fon' thell that wc lca\"o and deny ourselves, ,,-hen wc a\"oid that \vhich \vC were of old, and tri"f"e t()\vard that to which ,ve are caned in newness. lB. lIe denit's hilnsclf whosoc\"cr is changed for the better, Greg. in and begins to be \vhat he was not, and ccases to be "'hat zech: he was. 11). lIe also denies hil11sclf, ,,-ho ha\'ing trode IO m, I. under foot the risings of pride, shcws hinlsclf in the eycs of l reg. it or. God to be cstranged frolll himsclf. OUIGE ; 1\ut though xxxiii. a nlan lnay seen1 to kcep ii'onl sin, yet if he docs not belie,'e G. in the cross of Christ, hr' cannot be Ltid to h(' crucificd with Christ; whence it follows, l/1d lake lip I,Ù cross. CHIn-". Otherwisc; lie that disowns another, ,,'hether a hrother, or a se1\ ant, or ,,"hosoen.'r it be', he Inay sec hinl hcaten, or nfl{'rill alight else, and neither succoun; nor befriends hiJu; thu it i-s lic ,,"ould ha,.e us deny onr body, and \vhcthcr it be' beatcn or afIlicted in any other ,,'ay, not to pare it. For this is to spare. So parcnts do thcn 1110,t parc their children when they hand theln o,.cr tc I tutors,lJi(hling thenl VOl.. T. 2 Q 594 GOSPEL ACCORDING TO CHAP. XVI. 110t to spare theln. And that you should not think that this denial of self extends only to words or affronts, he shews to what degree \ve should deny oursehTes, naInely, to death the 1110st shalneful, eyen that of the cross; this He signifies \Vhell lIe says, And taJ.:e up 1z.i, cross, and follo'U' 'Inc. IfILARY; 'Ve are to follow our LOl"d by talång up the cross of IIis passion; and if not in deed, yet in 'will, bear II im cOlnpany. CHRYS. And because lualeftlctors often suffer grievous things, that you should not suppose that silnply to suffer evil is enough, He adds the reason of suffering, \yhen He I'ays, Aud follow 'Ine. For IIis sake you are to endure all, and to learn His other yirtues; for t.his is to follow Christ aright, to be diligent in the practice of virtues, and to suffer all things for IIis sak . Greg.. GREG. There are t\\"o ways of taking our cross; \vhen the .m. III body is afflicted hy abstinence, or \yhen the heart is pained xxxii. by compassion for another. Forasllluch as our very virtues 3. are beset \vith faults, \ve nlust declare that vainglory SOl11e- tillles attends abF\tineuce of flesh, for the elnaciated body and pale countenance bctray this l1igh \Tirtue to the praise of the ,yodel. COll1passion again is son1etÏ111es attended by a false affection, which is hereby led to be consenting unto sin; to shut out these, He adds, and ..follolc 'Ine. JERO)IE; Otherwise; He takes up his cross 'W ho is crucified to the ,vorId; and he to \VhOI11 the world is crucified, follows his crucified LOl"d. CURYS. And then because this seellled se\'ere, lIe softens it by she\ving the abundant rewards of our pains, and the punishl11ent of e\"il, He that 'UJill sare !tis life shalllf)se it. ORIGE ; This 111ay belunderstood in Ì\VO ,vays. First thus; if any lover of this present life spares his life, fearing to die, and supposing that his life is ended \vith this death; he seeking in this way to sa\re his life, shall lose it, estranging it from life eternal. Hut if any, despising the pre- sent life, shall contend for the truth unto death, he shall lose his life as far as this pl'esent life is concerned, but forasluuch as he loses it for Christ, he shan the more save it for life eternal. Otherwise thus; if any understand what is true salyation, and desire to obtain it for the sah T atiol1 of his o\vn life, he by denying hin18elf loses his life as [to the eujoyments of the flesh, but saves it by works of piety. He shews by saying, Fol' he t!lal will, that this passage n1ust be connected in VEH. 2(1-2"'. T. :\L\TTIIE"-. 5H.j sense with that whit' h \vpnt hefore. ] f then \\ C und('rsta.nd th, lir:-\t, I t lI.Ùll d JlY Itl1J1seif, of the deaÙl of the bo(l), \VC nln t take this that folJo\\- of death onh-; lUll if \V. understand the first of Hlortifying th(\ propensities of th{\ flesh, thcn, to lo:se Ids l{fe, signi1ìes to gi\'û np carnal plcasurc , 26. For \"hat is a man profited, if he shall gain the \vhole \vorId, and lose his o\vn soul! or \"hat shall a ll1an give in exchange for his soul? 27. For the Son of man shall cOlne in the glory of hi Father ,,,ith his angels; and then he shall re\vard every man according to. his \vorks. 28. Verily] say unto you, There be son1C standing here, \vhich shall not taste of death, till they ee the Son of man coming in his kingdom. CUR\ . necau c lIe had aid, "Tho o will save', shalllosc, and whoso will lose hall a'-c, opposing saving to lo,-,ing, that nOllC should hence conclude that there wa any equality betwecn the lo:-\ing on one side, and thc aving on the other, IT c adds, 1f lUll due.ft it projil a luau, [flip sllall gain the lcllole 'world, but s1tjl'er tIle 10.'\.'; qf 11l.. 801l1? As though lIe had said, Say not that he who escapcs the dangers which threaten hinl for Christ's sake, :-,a,-es his :-,oul, that is, his temporal life ; but add to his teBlporal life thl \\"holt"' ,\"orld, and what of all thcse things will profit a luan if his soul perishes for c'"cr? uppose J"on f'hould see all your ervants in joy, and yourself pla ed in the greatest e,-ils, what profit \voul(l you reap from being thl'Ü' nla"'tcr? l'hink ovcr this within Jour o""n soul, ,,-hen hy du' indulgence of thc fIe-sl) that :::>oul looks tor it", own de tructiol1. OIUGEX; T ::;nppose also that he gains the world \\"ho does not dt'ny lillllsclf, nor loses his own life as to canlal pleasures, and thcnce suffers th lú s of his ou1. 1.'hcsc two things ùcilIg ct ùcfore u , Wl Blust rather choose to lose diP wor1d, ana gain our f-oul . CURl'S. But if you should reign over the \vhole world, yOU would not ùc ahlc to buy your soul; whe-nce it follows, (),. 111lflf ,.,hall tl II/all !lire i e.rcltan!/e /'or Ilis .'\oul.2 As HIuch as to say, if ) on lOSt' 2 (l 596 GOSPEL ACCORDING TO CHAP. XVI. goods, you may have it in your power to give other goods to recover theln; but if you lose your soul, you can neither give another soul, nor any thing else in ransom for it. An(1 what marvel is it if this happen in the soul, \vhen ,ve see the same happen in the body; for if you Rhould sun'ound a body afflicted 'with an incurable disease \\,ith ten thousand diadenls, they ,vonld not heal it. ORIGEN; And at first sight indeed the ransom of the soul n1Ïght be supposed to be in his substance, that a Ulan should give his substance to the poor, and so should save his soul. But I SUPIJose that a man has nothing that giving a a ransom for his soul he should delivcr it fronl death. God gave the ransom for the Greg" souls of men, nan1ely the precious blood of Ilis Son. GREG. ;m. III Or the connexion lllay be thus; The Holy Church has a xxxii. period of persecution, and a period of peace; and our Re- 4. deelner accordingly distinguishes bet\\Teen these periods in His cOlnmands; in time of persecution the life is to be laid down; but in time of peace, those earthly lusts which might gain too great power over us are to be bl'oken through; whence He says, TVltat does it prqjit a '/Jlal1? J ERO IE ; Haying thus called upon Ilis disciples to deny thelnsehrcs and take up their cross, the hearers were filled with ßl'eat telTor, thel'efore these severe tidings are foUowed by more joyful; For the Son of lJIall shall conle in tlte glory Qf I,Ùt Father ?ritlt tIle ltol.1J Angels. Dost thou fear death? Hear the glory of the triulnph. Dost thou dread the cross? Hear the attendance of the Angels, ORIGE ; As Hluch as to say; The Son of l\1an is no,v COlne, but not in glory; for He ought not to have been ordained in His glory to bear our sins; but then He shall come in His glory, ,vhen He shall first haye Inade ready His disciples, being made as they are, that He might make them as He is Himself, in the likeness of Jlis glory. CHRYS. He said not in such glory as is that of the Father, that you might not suppose a difference of glOlY, but He says, Tlte glo')oy qf the Fatller, that it might be she\vn to be the same glory. But if the glory is one, it is evident that the substance is one. 'Vhat then fearest thou, Peter, hearing of death? For then shalt thou see l\le in glory. But if I be in glory, so also shall ye be. But in 11laking mention of IIis glory, lIe Iningleth therewith things terrible, bringing forward VER. 2H-2'j. ST. ltL\TTIlE\\. 5U7 thl' judgnlent as it fol1u\, s, .Jllcl 'hell shall 11(1 render to cae! 'lUllU L "urdÙI!/ 10 hi.,' l("()rks. J ERO\IE; For there is no ditlcrl'ncC' of JC\V or Gentile, luan or \\ Olnan, poor or rich, wllt'ro not !H-rSOns but wOTl arc accepted. CIIHYS. 'fhis lIe said to call to their lllilHls 110t only tIlt.' punisll111l"nt of sinuers, but the prizcs and crowns of the righteous. .J EHO (J ; Bu1 the (;l'ret thought of the _\postIcs Blight ha,ye suficrcd an o tlèIlCt' of this sort; The killings and dcath yon peak of as to be no\\Y, but the promise of }your COJllillg in glory i put utI' to a long distant tilnc. lIe that knows secret things thereforC', eeìllg that they nlight ubject thi , requitc a present fear with a pr<,"ent reward, saying, Verily 1 say unto you, There úe sonle l!.f those s/anding here t"ai sllftll not taste (/('((/" ull/il tilt> SOli qf Jlfin C01J1(! il1 liis kill.fjdo,'JI. CUUYs. ChTJS. 'Yilling to shcw what i:-\ that glory in which LIe shall COlne l:i m. })creaficr, I Ie rc,-ealed it to theln in this present life, u far a:-\ it was po sihle for thcln to receive it, that tl1(,)-" Blight not ha'"c orrow in tlH.'ir Lorl}", He u;as t1'UllS- Ji!lllr(>d, hut, lJr:.fure llteJIl. For Jesus, in the Go pels, is nlerely uIH]er to0ù h)" tho e ,vho do not Inount by lllcans of exalting ,,-orks and words upon the high l110untain of ,vif'doln; but to theu} that (10 11l01111t up thus, lIe is no longer klJo\vn according to th lle:"\h, hut is und.:rstood to be God the "TonI. Before these then Jesus is transfigured, and not before those "rho 1i\'c llnk in \\'orldl)" cOll,-crsation. Bnt the e, Leforo wholn IJ e i trausfigured, ha\-e been Inadc ons of God, and lIe is shewn to theln as the nn of righteousness. IIi railnent is 1ua(le wl)ite as the 1iliht, that is, the "-ord and aJillgs of the Gu"pel \\rith which J C \lS is (lathed according to those things \vhich ,\\Cl.e spol\.cn of I Iilll by thl ..\p() tle!'\. GI..OSS. Or; thCGlo ":. railllt'nt of Christ :-.hadows out the 1-'aints, of \yhoJJ) J. saias ars, B L ed. '" In uc. JJ rilll all llle. e .r;;hllll Iholl clollll> tItC(> (IS 1.cilli II gar/nelll ; Isa. 49, aud tlH'yare likened to SIlOW because they shall be white with 18. ,irtuc , and all the heat of ,ices :::>hall ùe put far away fruln thel)). It follows, Ind Iltere a}Jp,>(IJ"l>t! 11/110 IJIl'JJI Jlose.\' tllI(l E'li"s lalking wilh !lil'/II. CUitys. "rhere are IHan)" reasùll:, why the p 1-'holll.l appear. 1'he fin:l i l1ai ; hccau è the Ilnlltitudcs aid IIp ".as Elias, or JcrCluias, or onc of the Prophets lIe here 602 GOSPEL ACCOnDI G TO CHAP. XVII, ùrings \Vith Ilill) the chief of the J>rophets, that hence at least Illay be seen the difference between the servants and their I ord. Another reason is this; because the J e\\'s were ever charging Jesus ,,'ith being a transgressor of the Law and blasphemer, and usurping to Himself the glory of the Father, that lIe n1Ïght prove HÏ1uself guiltless of both charges, He brings forward those who \\rere eminent in both particulars; loses, who gave the Law, and Elias, who was jealous for the glOI'Y of G où. Another reason is, that they Illight learn that He has the po\ver of life and death; by producing l\Ioses, ,vho ,vas dead, and Elias, ,,,ho had nut yet experienced death. A further reason also the Eyangelist disco,.ers, that He might shew the glory of His cross, and thus soothe Peter, and the other disciples, \vho \vere fearing His death; for they talked, as another Evangelist declares, qf His decease u'lticlt He should accol1'lplish at Je'rusllle'JJl. "Therefore He brings fonvard those ,vho had exposed themselves to death for God's pleasure, and for the people that believed; for both had \villingly stood before tyrants, l\loses before Pharaoh, Elias before Ahab. Lastly, also, He brings them fOI'ward, that the disciples should elIlulate their 11rivileges, and be lneek as l\'Ioses, and zealous as Elias. HILARY; Also that l\loses and Elias only out of the \vhole number of the saints stood 'with Christ, nJeans, that Christ, in His kingdoln, is beÌ\veen the La\y and the Prophets; for lIe shaH judge Israel in the presence of the same by whol}) He \\9as preached to then1. OIUGEN; Ho,vever, if any Inan discerns a spiritual sense in the La,v agreeing 'with the teaching of Jesus, and in I Cor. the Prophets finds tile !tidden 'U.isdo'JH of ClIrist, he beholds 2,7, Moses and Elias in the saIne glory \"ith Jesus. JERO IE; It is to be l'emelnbered also, that when the Scribes and Pharisees asked signs froIll heaven, lIe ,,"ould not give any; but no\v, to increase the Apostles' faith, lIe gives a sign; Elias descends frOIH heaven, ,,-hither he \yas gone up, and Is. 7,lO.1\loses arises from hell; as A.haz is bidden by Esaias to ask hilll a sign in the heaven above, or in the depth beneath. CHRYS. Hereupon follo\,"s what the warn} Peter spake, Pete'}" anS1L"erell and said unto Jesus, Lord, it is good }'o'I" tiS to be here. Because he had h("'ard that lIe HUlst go up to J erusaleln, he yet fcars for Christ; but after IJis \" Ell. ð-t'. "1'. \L\.TT 111:. w. ;oa r 'Luke he ùarc Hot again a)', 1J propitious ll.y'" 'if, [ rd, hut uggest tlu' aJ})e co,'crtl) under other guise. For sccilJg ill this placc great (l'lietlless L1)(1 solitude, he thought that this wou}(l hc a lit place to tahc up thcir abode in, saying, Jord, it is good for 11.41 Lo be lure. .\uù he ought to rCluail1 hcre c\"cr, thcrefor(\ he propo es the tahcrnac les, 1. f f hOIl will, It'! 1I. l/1f1l'c IIl're / h rei' /tllJ()rnllcles. :For lH' concluùed if he ho\lld do this, Christ would not go up to J l.'rH alc}lI, and if I r (' f'houhl not go up to .J enlsalc))}, 1 I e should 110t die, ten. hn knc\\ that there the crilH_'s laicl wait for IIilu. I{In1l0. Otherwise; L\t this ,"ic\v of the 11l;. esty of the Lord, and IIi!' t,,"O scn"ants, l)elcr wa so dl'liglJted, that, fi))'getting c' cry thing cl e in the" orId, hc ,,"ould ahiùe here for c,"cr. But if l)cter was then so fÌrcd with athllira- tion, what ra\"islullcnt will it not bc to Lchold dIe King in llis proper beauty, and to luingle in the choir of the AngcJs, and of al1 the aints? In that Peter àYS, o,'d, !f tllflll will, hc shews the ul)]llission of a dutiful and obedient s('r'"ant. .J EHO:\[E ; Yet art thou wrong, I>cter, and as anothcr I \'angclist ay , kno,\"est not ,,,hat thou sayest. Think not Luke 9, of thrcp tahcrnacles, whcn th('re is òut on(' taòcnlacle of33. the Go"pcl in which both La,v and Prophets are to be re- peated. JJnt if thou" ilt ha, e three tabernach:", Sèt not the en ants e(}llal \, ith thcir Lord, hut luahe three taben1acles, lca lllakc one fin" the Father, Son, and IIoly Spirit, that They who c di,-illit) is one, Dlay ha'"c but one tabernacle, in thy bosonl. ItE:\IIG. lIe' "a wrong morcoycr, in desiring tha1 the kingdo1l1 of the elect hould be et up on cartI., whcn tho Lord had promi...;cd to give it in hea'"cn. lIe ""as wrong also in lorgl'tting that hinlself and his fellows were lllortal, and in desiring to COITIP to eternal felicit) without taste of (It'ath. H.\R\ . ...\l o in upposi )g that tabt'rllacles ""cre to he Luilt for cOll"cr atioll in hca,"cn, in ,,-hich hOJl es arc not needed, as it is ,,-rittpn in the 4\ pocalyp t', I SaiL" 'Rot any Rcv. l, I 1 . Q.J It'lnp e f flcri>l 11. M..... 5. "hilc he yet spake, behold, a bright cloud 0\ crshado\vcd then1: and behold a voice out of the cloud, which said, This i IllY belo\ cd Son, in \"hOlll I alll \,"cll pleased; hear )'C hinl. 60-1 GOSPEL ACCORDING TO CHAP. XVII. G. And \vhen the disciples heard it, they fell on their face, and were sore afraid. 7. And Jesus calne and touched theIn, and said, Arise, and be not afraid. 8. And \vhen they had lifted up their eyes, they sa\v no man, save Jesus only. 9. And as they came down from the mountain, Jesus charged thenl, saying, Tell tbe vision to no nlan, until the Son of lllan be risen again from the dead. J EROl\IE; 'Vhile they thought only of an earthly tabernacle of boughs or tents, they are overðhado"red by the coyering of a bright cloud; If/Idle lie yet spake, there cauze a bright cloud and ove.rsllodou'ed ilte'ln. CHRYS. "Then the Lord Exod. threatens, lIe shews a dark cloud, as on Sinai; but here 19,9.16. where He sought not to telTify but to teach, there appeared a bright cloud. ORIGEN; The bright cloud overshado\ring the Saints is the Po\yer of the Father, or perhaps the I-Ioly Spirit; or I may also venture to call the Sayiour that bright cloud \vhich o\ crshadows the Gospel, the La\v, and the Prophets, as they understand \vho can behold His light in an these three. J ER01Il<:; Forasn1uch as Peter had asked un\visely, he deserres not any ans" er; but the Father n1akes answer for the Son, that the Lord's "rord John 5, n1Ìght be fulfilled, He that sent 1ne, he bearetli lcitness of 87. 1Jle. CHRYS. Neither Ioses, nor Elias speak, but the Father greater than all sends a voice out of the cloud, that the disciples Inight believe that this yoice was fronl God. For God has ordinarily she\vn Hitnself in a cloud, as it is ,vritten, PtS.97,2. (--'louds and darl.:ness are 1.ouud about HÙn; and this is ,vhat is said, Behold, a 'oice out if tlie cloud. JERO:\IE; The voice of the Father is heard speaking from heaven, ghing testimony to the Son, and teaching Peter the truth, taking away his error, and through Peter the other disciples also; ,vhence he proceeds, This is '1ny belot.ed SOl1. For Hilu make the tabernacle, H in1 obey; this is the Son, they are but ervants; and they also ought as rou to Blake ready a tabernacle for the Lord in the mInost parts of their heart. \YEn. -9. ST. 'fATTßE\\. 605 CIIRY . Fear not d1 on, l>ct >r; for if God is 1nighty, it is Juanifest that tl)(\ Son j al o Inight); \vhcrcforc if III' is h)\ ed, fl>ar Hot thou; for nont' f()fsakes IIiul \\ hOll1 11(> 10\ ('S; )lor dust thou lo\'e IIitn equaHy with the Father. Neither dut,:-o I I \ lo\"e II iIU Jncrc1y hccau > lIe begot IIiIu, but l>ecallSP lIt\ is uf On(a will with 11 imsclf; as it fono"" , [". '1.("1'01/1 J al/1 I("ell plt'a.wld; \\"hich is to say, 111 \\ hont T rc"t contcnt, wholn I accept, for all things of the Ji'ather I L . perfi)nJ1s with l:are, and 1 I is will is onc with the Father; so if ] Ie win to he cl"ucifi(>d, do not thcn speaJ.. against it. I hL\.HY; 1'his is the Son, this the Be lo,"cd, this the Accepted; and T h' it is who is to bc hcard, as the voice out of tlU' ('loud signifies, sa ing, II('(f1" ,Ill) Jlilli. For IT e is a fit tcacher of doing thc things lIe has done, who has gi,"en the ,,"eight úf IIis own ex(unph.> to the loss of the' \\"0rld, the joy of the cros , tl)(' death of the ho(l."', and after that the glory of the hea\"ellly killgÙOlll. ItE'IlG. lIe ays therefore, Hear ye HÙu, a llluch as to say, Let the shadow of the La,," be IM t, (lnd the types of tll( Prophets, and fonO'W' yo the onp hiniIlg- light of the (;ospe1. Or lIe ays, Ilelfl" ye I fh/l, to shew' that it wa<; I [e whonl :\loscs had foretold, The ord Deut. YOU1. fiod ,t;lutll ra;M lip {( Pr()phet 1Inlo gOIl C!f .11()lIr 18, 18. brell,,"en like 111110 lilt), JIÙn shal1 gP "car. Thus thp Lord had witnesses on an iùes; frOI11 hea\"cn thp ,'oicc of the Father, Elia!'\ out of Paradise, [oses out of IIades, the Apostlc:-, froni among 1llen, that at the naJne of J c n evcl} thing should hü\\" the knee, of things in hea,-en, things 011 earth, and thill '" bencath. ORIGEN; The ,'oice out of the cloud speaks either to ::\Io es or EIia , who desired to see the Son of God, and to hear IfÏ111; or it is for the tCclehillg of the .\ postlt'!-.. (; LOS . I 1 i (0 bt' ob"t'rn.\ù, tbat the un""ter, of Gloq.q. th. "econd re eneratioll, that, to wit, which :--ha11 be in . the aP I . An- e m. resurrection, when the 1le h shall be raised again, agrees \,"en with th:) Ill) stcry of the fir...t whiel. is in haptisIn, ,,'heu tht' soul is raist'd again. For in ÙIC bapti"'lli of Christ is ...hewn th(" working of the ,\'hole "rrillit .; there wa the Son in- carnate, ù. \ I loIr Ghost appearing in the figure uf a do\"e, and thl' Father Inade known h,y the \ oice. In Jikf' InannCr in the tran tiguratioJl, \\ hich i" the sacramput of the \o;econd regeneration, th(> wholp 1'rinity appeared; the Father in the 600 GOSPEL ACCORDIXG TO CHAP. XVII. voice, the Son in the 1uan, and the IIoly Spirit in the cloud. It is 111ade a question ho\v the Holy Spirit \vas she\yn thel'C in the dove, here in the cloud. Because it is His 1nanner to mark His gifts by specific outward fonns. .And the gift of baptism is innocence, \vhich is denoted by the bird of purity. But as in the resurrection, He is to give splendour and refi'eshment, therefore in the cloud are denoted both the refreshl11ent and the brightllcss of the rising bodies. It follows, And u'hen the disc'iples lieard it, they fell on their faces, and feared greatly. JERO:\IE; Their cause of telTor is threefold. Becanse they kne\v that they had done an1Ïss; or because the bright cloud had covered them; or because they had heard the voice of God the Father speaking; for hlunan frailty cannot endure to look upon so great glory, and falls to the earth trel11bling through both soul and body. And by how 111uch higher anyone has aÏ1ned, by so n1uch lower ,,,ill be l1Ïs fall, if he shall be ignorant of his O'Yl1 111easure. REl\IIG. 'Vhereas the holy Apostles fell upon their faces, that was a proof of their sanctity, for the saints are always described to fall upon their faces, but the ,vicked to fall backwards 3. CHRYS. But when before in Christ's baptisn1, such a voice caIne fronl heaven, yet none of the llulltitude then present suffered any thing of this kind, how is it that the disciples on the nlount fell prostrate? Because in sooth their solicitude was nll1ch, the height and loneliness of the spot great, and the transfiguration itself attended ,vith terrors, the clear light and the sprearling cloud; all these things together wrought to terrify thenl. J ERO)IE; And whereas they ,yere laid do,, n, and could not raise thelnseh es again, He approaches theIn, touches thel11 gentlr, that by His touch their fear Inight be banished, and their unnerved liInbs gain strength; And Jeslls drew near, and tOllclied thenl. But lIe further added His ,vord to His hand, And said unto theIn, Aríse,fear not. lIe first banishes their fear, that He n1ay after itnpart teaching. It follow's, And lclten tlte.'J l fted up tlteir eyes, they saw 110 lllan, save Jesus only; ,,,hich \vas done \vith good reason; for had .1\loses and Elias continued a Abraham, Gen. 17, 3; J\loses and :1\1 att. 26, 39. On the other hand, of Aaron, Numb. 16. 4, 22; Tobias and the wicked, see Gen. 49, 7. Is. 28, 13. Sarah, Tob. 12, 16; and our Lord John 18, 6. Nicol. \EU. 1()-1:3 ST. r.\ TTII E" . 007 with the Lord, it l}1ight JI \\.C ,",cetlled uncertain to ,,"hich in particular the witness of the Father was Laruc. \ l u they see Jc n tanding after the cloud has lwen renlo'9cd, and l\loses uHl E]ias disappeared, ùecause after t]Il' "h.\(10\\" of the lJa,," and l)rophet has departed, Loth are found in the Gospel. I t follows; ..llId as / !icy cn ne dOli'n .1'1"01/1 tlic 1J10IlJlt, Jesll. cllar,qed Ilu J I1l, ,wlyin!l, Tell 10 1/1(//1 Ihi, Tl.f\;OJl, unlillhe 1\'UII (!llIllJt . hall rise ..lrn1Jl tlie d Jad. lIe will not bc preached al1l0ng the people, le t the Inan"cl of the thing should een1 incrt'dibh , and lest the cross fol1owing after so great glory h()uld cause oflence. ItF:\Ho. Or, beeauso if TIis nu jesty should be puhlished anlong the people, they should hindcr the dispensation of 11 is passion, hy resistance to the chief Priests; and thus the rcc1clllption of the llllluan race shouhl sufler ilnpediulent. IhL.\RY; lIe enjoins silcnce respccting ""hat theJ had seen, for this Tl a on, that ,,,hen they should be fined with tla-' IToly Spirit, thcy shoulù then Leconle witnesses of these spiritual deeds. 10. .And his disciples asked hiIn, saying, "'hy then say the Scribes that Elias Inust first come 1 11. ...\nd Jesus ans\vered and said unto thcm, Elias truly shall first conIC, and rcstore all things. 12. But I say unto you, That Elias is conle already, and they kne\y hin1 not, but have done unto him what- soever thcy listed. Like\"ise shall also the Son of man suffer of thcIn. 13. Thcn the disciples undcrstood that he spake unto them of John the ßaptist. J EUO:\[E; It ""as a tradition of the Pharisees f()llo" ing the Prophet Ialachi, that Elias should cOlne before the conlin of the Sa\"iour, and Lring Lack the heart of the fathers to the children, and the children to the fathers, and restore all thin s to their (lncient tate. The disci] tIes thell consider that this transfonnation \\"hich tIlC) had seen in the 1l10Ullt \,"a II i:-- cOIning in glory, and therefore it is aid, lJ1d "is dÙìciplf:' asku/ Ii;'/I, ,WlY; Jig, Ilvlr t lien say I he Scribes lliat 608 GOSPEL ACCORDING TO CHAP. XVII. Elilt, rnllst first conle? As though they had saiù, If you have already COlne in glory, ])O\V is it that your forerunner appears not yet? And this they say chiefly hecause they see Chrys. that Elias is departed again. CHRYS. The disciples knew :;i . not of the con1Ïng of Elias out of the Scriptures; but the Scribes lllade it kno\\'n to theln; and this report "vas current among the ignorant Inultitude, as \Yas that concerning Christ. Yet the Scribes did not explain the cOIning of Christ and of Elias, as they ought to have done. For the Scriptures speak of t\""O cOlnings of Christ; that which has tal{en place, and that \vhich is yet to be. But the Scribes, blinding the people, spake to then1 only of His second coming, and said, If this be the Christ, then should Elias have COlne before IIim. Christ thus resohres the difficulty, He aJlslre'red and .t;;aid, Elias truly sllall collle, and 'resto're all things; hut I say 'Unto you, illat Elias has alTeady C01ne. Think not that IH re is a co"ntradiction in His speech, if He first say that Elias shall CODle, and then that he is conle. For ,,'hen He says that Elias shall COlne and restore all things, lIe speaks of Elias hiInself in his o\vn proper person, \vho indeed shall restore aU things, in that he shall correct the un belief of the Aug. J e\Ys, \"ho shall then be to be found; and that is the turning "t. the hearts of the fathers to the children, that is, the hearts of the Je\vs to the Apostles. AUG. Or; lIe shnllreslo1"e all tldngs, that is those \vhorn the persecution of Antichrist shall have o\yerthro\vn; as He Himself should restore by His death those \yhOnl He ought. CHRYS. But if there shall so much good al'ise out of the presence of Elias, \vhy did He not send hin1 at that tinle? "T e shall say, Because they then held Christ to be Elias, and yet believed not on Hiln. But they shall })ereafter belie,re Elias, because \vhen he hall COlne after so great expectation announcing Jesus, they ,viII more readily receive \vhat shall be taught by I--lim. But 'v hen He says that Elias is conle already, He calls John the Baptist Elias frOln the reselnblance of theil" nlinistry; for as Elias shall be the forerunner of His second cOIning, so ,vas John the forerunner of His first. And He calls John Elias, to shew that His first con1Íng \vas agreeable to the Old Testament, and to prophecy. JEROl\IE; He then \vho at t.he Saviour's second cOIning should COllle in the truth of VEn. 1.1- I . ST. 1.\TTIlE\\.. · HUH ] lis hody, COn1f" no\\" in ,John in po\\"cr and Spilit. It follows, .alnd illey kill)" "hll liot, bllt did Ulllo 'lil" '1l'lllllso('l'(Jr Ilu)y u.ould, that is, ùcspised and beheaded hin1. lIIL.\RY;-\.S he announced the Lord' cOIning, so he \va also to forcshcu. IIis passion hy the exaluple of his 0\\"11 sntlerin and "'rong ; \\.hence it follows, So also shall Ilu) Sou nf Jl(f II s' /fe,. if t"LIII. CUR\ . lIe takes the opportunitJ' frOlll the pas ion of John to rcfer to ITis own passion, thus gi\'ing thcln much COlnfort. JERO)IE; It is cnqull'cd ho\\", sceing that lIen)(1 and Tlerodias \,"cre they that" killed John, it can he said that Jesus also \vas crucified hy thcnl ,,"hen \\ e read that IT e was put to death by the Scribes and l>harisccs? It must 1)0 ans\\-ered bri('flJ, that the. part) of the Pharisces consentc(l to the (leath of John, and that in the J or cross; whcrcfon' lIt' here tells theIn, that f;Üth is dlC luean of miracles, Terily I say UJlto you, !l ye shaUltalOe faitlt ((s grain of l1111stard-seed, ye shall say to tltÙ; 11Io11utail1, llenlore helice, alld it shall 1.enlure. J ERO:\IE; SOBIC think that the faith that i:; cOlllpared to a grain of nll1 tard-seed is a litt1e faiÙl, \,Ohereas the .-\postle says, .(f I shall haloe sllch/ititlt '!tall Cor. I could rent,ore 111011lllai".I;. 1ìH' f lith therefore whieh i" 13, 2. conlparcd to a grain of nlustanl-8cf.d is a great faith. GREG. Greg. The mustard-seed, unlcss it hc hruised, docs not give out its l\lo f. r. 2 pre .c. . qUð.litics, so if per ecution fall npon a holy Ulau, traight".ay "hat had ePlncd weak and cOlltell1ptihh in hilll is rouseù into the heat and fen.our of ,irtue. OHIGE ; Or, all faith i likened to a grain of nlustard- ccd, because faith is lookcd on \\;t11 contenlpt hy men, and hcws as sOlnething poor and l11ean; but when a I"eed of thig kina lights upon a good heart as its ",oil, it hCCOD1CS a great trce. l'hc weakness of this lunatic's faith is Jct so great, and Christ i so strong to hcal d14 GOSPEL ACCOUDIXG TO CHAP. XVII. hiln all1Ïdst all his evils, that lIe likens it to a nlountain \vhich cannot be cast out but by the ,vhole faith of l1im who desires to heal afflictions of this sort. CHRYS. So He not only promises the removal of nlountains, but goes beyond, saying, And nothing shall be Ï1npossible to you. RABAN. For faith gh es our 111Ïnds such a capacity for the heavenly gifts, that ,vhatsoever ,ve will "re may easily obtain from a faithful J\Iaster. CHRYS. If you shall ask, 'Vhere did the Apostles l'emove lnonntains? I ans\ver, that they did greater things, bringing many dead to life. It is told also of some saints, \vho canle after the ....\postles, that they have in urgent necessity reuloved lllountains b. But if nlountains were not removed in t:\1e Apostles' tilne, this was 110t because they could not, but because they wOlùd not, there being no pressing occasion. And the Lord said not that they should do this thing, but that they should have power to do it. Yet it s likely that they did do this, but that it is not written, for indeed not _ all the miracles that they wrought are written. J ERO::\IE ; Or; the 1110untail1 is not said of that which we see with the eyes of the body, but signifi d that spirit which ,vas relTIoyed br the Lord out of the lunatic, who is said by the j.loss: Propl)et to be the corrupter of the \\'1)01e earth. GLOSS. So mterhn. h h 1 . V 7 il h . . h t . t at t e sense t len IS, .I. e Still sa!! to t lS l1lolultaln, t a IS to the proud devil, Renlove hence, that is froln the possessed body into the sea, that is into the depths of hell, and it shall 'l"el710Ve, and nothing shall be Ï1npossible to you, that is, no Aug. sickness shall be incurable. AUG. Otherwise; That the ubi up. d . . I . ki h . . I h uld b 1 . r. d ISClp es In \vor T ng t eU" rnlrac es s 0 not e 11Ìe up ,,"ith pride, they are ,yarned }.ather by the humbleness of their faith, as by a grain of lnustard-seed, to take care that they remo'"e all pride of earth, which is signified by the mountain in this place. R_-\BA. . But while fIe teaches the Apostles 110W the dæmon ought to he cast out, lIe instrl.lcts all in b St. Augu tine says,that he had neyer ii. p. 982.) Pope Gregory, Dial. i. 7. read or heard of a mountain being trans- calls it a rock, or even a mountain. H ported into the 8ea by faith. Sp. et mentions it while relating the like mira- Jit. n. 62. St, Chrysostom appears to de in the history of St. Benedict. In refer to t.he occurrence recorded in t.he volcanic countries, changes in monDtain history of Gregory of N eo-Cæsarea, and rivers occur even from natural called Thaumaturgus, A,D. 2ûO, whose causes, much more might prayer cause miracles are reported t.o us by his name- them, Rut St. Augustine's remark sake of Nyssa. Ny sen, howeyer, fihew that there is very little evidence peaks only of his moving a tone, (\'01. for the fact. \'Ell. :!2, :?3. ST. 'L\TTB F\\ . Ul5 regulation of lite; that we Inay all kllO\\' that aU the heavier intliction , whether.)f unclcan pirits, or tCluptatiollfS ot' nH'n, 11la he r(,1I10'l'd hy Ül ts and prayers; and that the \\Tdth also of the Lonl lnay he appeased hy this rellH'dy alone; ,vhcllce he adds, llou'úeit tllis kind is not cast out !Jut !Jy praYl r Oill/ ..(ru;tiIlY. Cnuys. \ncl this 11<<. :o...lYS not of luuatics in particular, but of the "'hole class of dæJllOns. For fast endues with great \\pisdom, Inakcs a luan as an Angel fÌoln }lea\PCn, ano,.crt,}", that lIe had not ".hence to pay the tribute for I Iilnself and IIis Apostle. Should any object that J uda hore InOne) in a bag, "pc ban answ'er, J esu held it a fraud to di'.crt that which \'"as the poor's to I lis 0\\ n use, and left us an exaulple therein. CHRYS. Or lIe does 110t dir 'ct it to be paid out fA' that they had at hand, that II,"" I1light she". that TIc ""as Lord also of the ('a and the fish. c; I.os . ()r hl'cause .Jesus had not any iUlage of Cæsar, GIo..:;. (for the prince of this world ba(1 nothing in II iln,) therefore non occ. ] J e furnished an image of C:csar, Hot out of tbcir own tocl, but out of the ca. llut II e takc Hot the tatcr into llis O\\"n possession, that thcre should 11 ""cr be fonnd an image of (\ "'ctcr "'"as preferred before an the rest of the Apo tlcs. CHR\" . 'rhu they suffered a hUlnan passion, \vhich the Evangelist denotes by aying, At the 8allil' tÙne C(/1JU tIle di:sciples to .Je:su8, saying, 117iO, u'e jJ}"flY thee, is II e greal st ill the kiugdoJ 1., qf hearC1z? Ashalned to he\v the feeling ,,-hich \vas working within, they do not say openly, \\ hy ha\-e you honoured Pctcr above us? but they ask in general, \\Yho is the greatest? "Then in the trans- figuration they sa\v three distinguished, llalnely, Petcr, James, 622 GOSPEL ACCORDIXG TO CHAP. XVIII. anrl John, they had no such feeling, but no\v that one is singled out fot especial honour, then they are grie\ ed. But do you remember, first, that it was nothing in this \vorld that they sought; and, secondly, that they after"rards laid aside this feeling? E\7en their failings are above us, whose enquiry is not, 'Vho is the greatest in the kingdom of heaven? but, 'Vho is greatest in the kingdom of the ,vodd? OIUGEN; IIerein ".e ought to be in1Îtators of the disciples, that \vhen any question of doubt arises among us, and \ve find not how to settle it, we should \vith one consent go to Jesus, 'Vho is able to enlighten the hearts of llleh to the explication of e\Tery perplexity. 'Ve shall also consult some of the doctors, \vho are thought most eminent in the Churches. But in that they asked this question, the disciples kne\v that there \vas not an equality among the saints in the kingdom of hea\.en; "That they yet sought to learn was, how they \vere so, and lived as greater and less. Or, froin what the Lord had said abo\Te, they kne\v \vho \vas the best and \vho \Vas great; but out of many great, who \vas the greatest, this \,"as not clear to them. J ERO:\IE ; Jesus seeing their thoughts would heal their alnbitious strivings, by arousiug an elnulation in lo".liness; whence it follo\ys) And Jesus calling a little child, set hÙn in the midst if tlleln. CHRYS. He chose, I suppose, quite an infant, de\70id of any of the passions. JEROME; One \vhose tender age should express to then1 the innocence which they should have. But truly He set IIimself in the Mat.20, midst of them, a little one ,vho had COlne 110t to be 'lninÙ;tered 28. 'Unto, but to 'lninister, that He n1ight be a pattern of holiness. vid. qri- Others interpret the little one of the Holy Spirit, wholn He f:c . In set in the hearts of His disciples, to change their pride into humility, And he said, Verily I say unto yO'll, Except ye be conver ted, and become as little children, ye s/tall not enter into the kingdon Q/ Ileaven. He does not enj oin on the .A.postles the age, but the innocence of infants, which they have by virtue of their years, but to \vhich these luight attain by strhTing; that they should be children in malice, not in understanding. As though He had said, As this child, whom I set before you as a pattern, is not obstinate in anger, when injured does not bear it in mind, has no eluotioll at the sight of a fair woman, does not think one thing while he speaks \TER. 1-6. ST. M.\TTU E\\ . ()2:j another; 80 ye) unless} c have the like innocence and purity of u1Ïuù, shall not he ahlp to enter iuto the killgÙOlll of heavcn. llIL.\l \'; lIe calls illf<.u}ts all who belicvc tluough tIlt' hearing of fitith; 1(H' such follow thcir fatlH'r, love thcir Inother, kllO\\ not to \\"in that ,vhich i c\'il, do n(,t bcar hate, or speak lies, trust \\That is tolù theIn, and 1,elicYl' what th(,y hcar tu lw truc. But the lettcr is thus interpreteù. (;LOSS. E.rClïJt ye be cU/lrerlerl from this alnLition and Gloss. . 1 . } ' 1 11 II f interlin. Jea ousy III W He 1 yon arc at present, ant )('colne a 0 you as innocent and hUlllhlt. in disposition as you arc weak in JOIU" years, ye shall Jl{)! enter into the kingdom (ú lu!at'en; and Eince there is nOH(\ other road to cntcr ill, u'hnso s}lllll /tu nble hilllself as this little clâld, the sal/le is greatest 'in the kingdonl Q/ Ilearen; for by how luuch a Ulau is hllluble now, by so luuch shall he he exalted in the kingdolll of heaYen. R E:\IIG. In the understanding of grace, or in eccle- siastical dignity, or at least ill e,'erlasting blessedncss. J ERO:\IE; Or otherwise; JVllOSO shall IlU1JlÚle IlÙllse{f as tllis little child, that is, ,,-ho o shall lnunblt' l1imsclf after l\Iy cXtuuple, be slutll ellter into the kiJlgdullt QJ' hea'cen. It follows, And u'ltoSO receireth one such little one in 1ny nanle, receivetlt 'JJle. CHRY . K ot only if yc be onle such yourl;\clves, ùut a]"o if for '1)" sake you shall pa) honour to other such, yu receive re\\'ard; and as the retnrn for the honour you pa) t]Wl11, I entail upon ou the kil1gdolU. II e puts indced what is far greater, lleceiceth 'Jne. JERO lE; For ,,-hoe\'er is such that he Í1nitates Christ's lnunility and innocencf', Clni:,t is reechoed ùy hi}}}; and ùy way of caution, that the Apostles hould not thin1., when such are COlne to theIn, that it is to thelnSelyes that the honour is paid, lie adds, that they arc to be rccehred not for their 0\\']1 desert, but in honour of their 'laster. Clllty:,\. And to nlake thi ,,'ord the rather recei\"cd, I fl, suhj oins a penalty in what follows, Jrhoso nffendeth une qf these littlt? Olles, 9'c. as though He had said, _\'; those who for ....'ly sake honour one of these, have their re" ard, so they \v ho dishonour hall undergo thp cxtreln punis11111ent. .And lualTel not that lIe calls an evil ,\'ord an offcnce, for Ulan) of feeble spirit are offended by only being despised. JERO)IE; Obscn-c that he \\"hu is offended is a little one, for the greatl'r hearts do not take offences, 624 GOSPEL ACCORDING TO CHAP,ÀYIII. And though it lllay be a general declaration against all who scandalize any, yet fron1 the connection of the discourse it may be said specially to the ...ð,. postles; for in asking who should be greatest in the kingdom of heaven, they seenled to be contending for preen1Ïnence among themsehres; and if they had persisted in this fault, they might have scandalized those \vhom they called to the faith, seeing the Apostles con- tending among themselves for the preference. ORIGEN; But how can he who has been converted, and become as a little child, be yet liable to be scandalized? This lliay be thus explained. Ey"ery one \v ho believes on the Son of God, and '\\-alks after evangelic acts, is converted and "Talks as a little child; but he "rho is not converted that he may beconle as a child, it is impossible that he should enter into the kingdo111 of heaven. But in every congregation of believers, there are some only ne\vly converted that they lllay becon1e as little children, but not yet Inade such; these are the little ones in Christ, and these are they that receive offence. JERO::\IE; 'Vhen it is said, It is better f01. ltinl that a rnill-stone be llanged about ltis neck, He speaks according to the custOIll of the province; for among the Jews this ,vas the punishnlent of the greatet criminals, to drown them by a stone tied to them. It is better for him, because it is far better to receive a brief punishment for a fault, than to be reselTed for eternal torments. CHRYS. To correspond ,vith the foregoing, He should have said here, Receiveth not Me, which "Tere bitterer than any punishment; but becauEe they,vere dun, and the before-named punishlnent did not move them, by a fan1Ìliar instance He shews that punishu1ent a"raited then1; for II e therefore says, it u"ere better .toJ" llirn, because another n10re grievous punishment awaits hinl. HILARY; 1\1 ystically ; The work of the mill is a toil of blindness, for the beasts having their eyes closed are driven round in a circle, and under the type of an ass we often find the Gentiles figured, who are held in the ignorance of blind labour; while the Je\vs have the path of kno\vledge set before them in the La\v, ,vho if they offend Christ's Apostles it were better for them, that haring their necks made fast to a mill-stone, they should be drowned in the sea, that is, kept under labour and in the depths of ignorance, as the Gentiles; for it w'ere better for them that they should \ JUt. 7-9. ST. 'L\TTllEW. t;2t.) ha\ C' ne\'cr kuown Christ, than nut to ha\re received the Lord of the Prophet , G HEGüHY; Otherwise; \Vhat is denoted by Greg. the sea, ùut the ""01"1(1, and what by the IHill- tone, lJut r. vi. earthly action? which, ,,-hen it Lind the neck in the )Toke of ,"ain desires, sends it to .t dull round of toil. There arc :-'Olne \vho leave ea.rthly action, and ùend thelHsch cs to aiHls of contC1nplation beyond the reach of intellect, laying aside Inunility, and so not only throw themseh cs intu error, but also cast Inany weak ones out of the hOSOln of truth. \\Thoso then ofli'l1ds one of the least of nlÍne, it ""ere better for hiln that a utill-stunr' he ticd abuut his neck, anù he be cast into the sea; that is, it '''"ere bcttl'r for a pelTerted heart to be cntirely occupicd \vith ,,"orldly business, than to be at leisure for contelnplative studies to the hurt of ulany. AUG. Other\visc; Aug. JVJlOSO offendetlt one of Ihese little ones, that is so hUlnble as 4. lIe would ha,.e his disciples to be, by not obeying, or by ()pposing, (as the ...\ postle says of .\lexander,) it llYJre befler 2 Tim. for hhn f!tat a ulill-slvue should be llr("!l ed alJollt !tis nee!..., 4, 15. and lie be dJ'Oll'Jled in tile depths f!( the sell, that is, it \vere better for hiln that desire of the things of the world, to which the blind and foolish are tied down, ShOlÙÙ f\ink hilll by its load to destruction. 7. \V oe unto the ,vorld because of offences! for it must nceds be that offences come; but \voe to that man by ,vhom the offence cometh. 8. "Therefore if thy hand or thy foot offend thec, cut them oft and cast them from thce: it is bcttcr for thee to enter into lifc halt or lnaimcd, rather than having t\\"o hands or t,,"o feet to be cast into ever- lasting fire. 9. .And if thine eye offend thee, pluck it out, and cast it from thce: it is bettcr for thce to entcr into life \vith onc eye, rather than having t\VO cyes to he cast into hcll fire. G LOSS. The l.ord had said, that it i better for him" ho Gloss. gÍ\.es offence, that a Inill-stone be hanged ahout his l1Pck, ofnono(' . which lIe now uhjoins tht, rca on, JJ Toe unto tlU J 1l"orldfrolJl VOl., I. 2 626 GOSPEL ACCOUDING TO CHAI}. XVIII. offe J1ces ! i. e. because of offences. ORIG EN; ï'his \ve Inay understand not of the 111aterial e1enlcnts of the \yorlel; but here the Ineu who are in the \vorld, are called the \vorld a. But Christ's disciples are not of this \vorld, whence there cannot be \voe to theln fronl offences; for though there be many offences, they do not touch him ,,"ho is not of this "Torld. But if he be yet of this \vorld in loving the \vorld, and the things in it, as nlany offences will seize him as those by which he was ellcolnpassed in the \yorld. It fol.. Chrys. lo\vs, For it fJlllSi 1lee(ls be that q,ffeJlces COllle. CHRYS. This f!x mo does not sub\"ert the liberty of the \vill, or ilnpose a necessity of any act, but foreshe\vs \vhat lUust con1e to pass. Offences are hindrances in the l o ight \vay. But Christ's prophecy does not bring in the offences, for it is not done because He foretold it, but lIe foretold it because it \vas certainly to come to pass. But SOlne one \vill say, If all luen are recovercd, and if there be none to bring the offences, \viII not His speech be convicted of falsehood? By no means; for seeing that n1C11 \vere incuraùle, IT e therefore said, It llllfSt needs be thaf q,ffel1ces CO/He; that is, they surely "Till COlne; \vhich He ne\'er \voldd have said, if allinen n1ight be Gloss. amended. GLOSS. Or thC'y I/lUst needs conle because they ] I 'nt c erlin. arc necessary, that is, useful, that by this mean they that a1 0 e or. 11, 19. llpprOl"ed 'JJlay bp 'lnade 1Jlall fe.gt. CHRYS. For offences rouse men, and luake thCIU Inore attentive; and he \vho falls by theln speedily rises again, and is n10re careful. HILARY; Or; The lo\vliness of IIis passion is the scandal of the ,, orld, \vhich refused to recei\Te the Lord of eternal glory under the disgrace of the Cross. ...\.nd \vhat more dangerous for the world than to ha\Te r jected Christ? And He says that offences must needs come, forasn1uch as in the sacrament of restoring to us eternal life, all lo\vliness of suffering \vas to be fulfilled in Hilu. ORIG EN; Or; The scandals tl1at are to COIne are the Angels of Satan. But do not look that these offences should she\v then1selves in a ubstantial or natural shape, for in SOlU the freedon1 of the will has been t.he origin of offence, not liking to undergo toil for virtue's sake. But there cannot be real good, without the opposition of evil. It nUlst needs be then that offences . i. e. Mllndus-whereas the word commonly used in this sense is secuilim. \'En. 7-9. Sf. M.\TTUF". H27 C0I11C', as it tllust necùs be that \VC f'nC01111tf'r t1IC C\ il assau1tF. of pirit11al pon ûrs; whose ]Jatred is the Inore stirred up, as Christ's worù iu,'a<1illg Incn (lri\ (' out the evil influences froln thCln. ...\nd they seck in tnunents h,r ",honl the offences tnay tho rather \vork; and to such instnunents is Ulore \voe; for hill} who gi\'cs, it shall be \vorse than for hin1 \\'110 takes, the offence, as it follows, But u'oe unto tlLat Ulan /Jy 1rl'01JZ III '!/fl'lIcec()1l1cfh. JERO)IE; As much as to say, \Voe to that Ulan tluongh whose fault it conIes to pass, that offences 111Ust needs he in the \yorlel. And under this general declaration, .J ndas is particularly condeInncd, \\"ho had made ready his soul for the act of hetrayal. IIILARY; Or; lly the Iuan is denoted the Jewish people, as the introducers of all this olll\l1Ce that is about Christ's passion; for they brought upon the \yorld all the danger of denying hrist in lIis passion, of \vhom the La\v and the Prophcts had prcached that lIe f'hould snf1cr. CHRYS. TIut that you may learn that there is no absolute necessit) for offences, hear \vbat foIlo\ys, If illY hand or ilty foot offend tllee, .c. This is not said of the 1itnbs of the body, but of friends \,'IIOnl \VC esteclll as limbs necessary to us; for nothing is so hurtful as e,.il COln- tnunications." RAßAX. Scandal (offence) is a Greek word, \\'hich \ve lua}" call a sbl1nbling-block, or a fall, or }1ÏUing of the foot. lIe then scandalizes his brother, who by \\yord or deed amiss givcs hinl occasion of falling. JERO)IE; So al1 affection, our whole kindred, arc sC\"ered fronl us; lest undcr co"cr of duty any believer should be exposed to offencc. If, lIe safs, he be united to thee as close as is thf hand, or foot, or eye, and is uspful to thee, an ious and quick to di,cenl, and 'yet cau s thee offence, and is by the UUlueet.. ncs of his beha,'iour drawing thee into hen; it is bettcr for thee that thou lack his kindred, and his profitableness to thec, than that whilst thou seekest to gain tl1)" kindred or friend , thou shouldcst have cau e of J lllings. For c\cry 1,clieycr knows what is doing hilTI hann, what troubles and tl'lnpts hitn, for it is better to lead a solitary life, than to lose' ctcnlal life, in order to ha,y(' the things neCeS al) for this pr(' ('nt life. OHIGE ; Or, The pricsts nHl} with gOOl} reason h(' callcd the ('yes of thl' Church, illce thC}9 are con idcrcd he)" watelnnl'H hut t]}(' {h'aCOH and tht' rl' t her halld , fOT -2 628 GOSPEL ACCORDING TO CHAP. ÀVIII. by them spiritual deeds are wrought; the people are the feet of the body, the Church; and all these it behoves not to spare, if they become an offence to the Church. Or, by the offending hand is understood an act of the mind; a motion of the Inind is the offending foot, and a vision of the nlind is the sinning eye, which we ought to cut off if they give offence, for thus the acts of the limbs are often put in Scrip- ture for the litnbs themsehTes. 10. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. 11. For the Son of man is come to save that which was lost. 12. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the moun- tains, and seeketh that which is gone astray 13. And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which \vent not astray. 14. Even so it is not the will of your Father ,vhich is in heaven, that one of these little ones should perish. J EROl\IE; The Lord had said, under the type of hand, foot, and eye, that all kin and connection which could afford scandal must be cut off: The harshness of this declaration He accordingly tempers with the following precept, saying, Take lteed that ye despise llot one qf these little ones; Î. e. As far as you may avoid despising them, but next to your own salvation seek also to heal them. But if ye see that they hold to their sins, it is better that ye be saved, than that ye perish in much cOlnpany. CHRYS. Or otherwise; As to shun the evil, so to honour the good, has great recom- pense. Aboye then II e had bid thcln to cut off the fri nd- ships of those that ga,Te offence, here He teaches them to Glos A s. shew honour and scrvice to the saints. GLOSS. Or otherwise; ape n- selm. VElte 10-14 ST. IATl'IU'':'\. G29 Because so great evils cOlue of ùrethren Leing scalldaJizcd, Take 'll ed Ilull ye despise not ont of these lilile 0lles. OIUGE:\; 1'he lilll" OJ/()!\ arc those that are hut lately born in Christ, or those \vho abide \vithout aù\'ance, as though lately Lonl. nut Christ judged it needless to give comlnand con- cerning not ùefo'pi iug the Illorc perfect believers, but con- cerning the little ones, as lIe haJ said aùove, If allY mall, shall offend olle oj" t!tese little one,'). ..\. man Inay perhaps say that a little one here lllcans a pcrfcct Christian, according to that lIe sa}'s elsewhere, Jf ltoBo is least al1l0llg you, Ite Luke 9, sllall hi' great. CURYS. Or because the perfcct are estecIIled 4B. of nuulY as little ones, as poor, nanlcly, and despicable. OIUGE ; But this exposition does not seeID to agree with that which was said, If allY one . Callclllbzes one '!lthese lillie Diles; for the perfect man is not scandalized, nor does he perish. But he who thinks this the true exposition, says, that the Inind of 3 righteous n13n is ,ariable, and is SOlnetÍ1nes offended, but not easily. GLOSS. Thercfore are they not to Gloss. be despised for that they are so dear to God, that Angels are : .m n- deputed to be their guardians; For I sayuJllo you, t/tat ill heat'eu, tlteir Angels do allDays beltohltlle face of 'illY Fatlter u-/ticll i.') ill Ileaz:ell. ORIGEX; SOlllC \vill have it that an Angel is gÏ\"cn as tin attendant nlinistcr fronl the tin1e \vhen in thc laycr of regeneration the infant is born in Christ; for, say they, it is incredible that a holy,A.ngel \vatches over those who are unbclieving and in error, but in his time of unbelief and sin nUlll is unùer the Angels of Satan. Others \,"ill have it, that those \vho are foreknown of God, havc straightwa) from thcir very birth a guardian Angel. J ERO:\fE; IIigh dignity of souls, that each frOID its birth has an _\ngel set in charge over it! CHRYS. 11ere lIe is speaking not of any Angels, but of the higher sort; for ,,"hen (lp says, Bel101d tile ..face oj" IllY Father, lIe shews that their presence before God is frce and open, and their honour great. GUF.G. nut Dionysius saJs, that Greg. it is fronl the ranks of the '1css('r Angels that thesc are sent to .m31 perform this ministry, either visibly or invisibly, for that tho e 12. .higher ranks ha\re not the etnplo} ruent of au outward ministry. I D. ..\.nd therefore the Angcls always behold the face of the Greg... Fatl ' 1 t tl 1'. b .. I :\lor. 11. 1('1, 31H yc l(,} COlllC to US; lOr y a Splntua prcsence 3, the). COIllC forth to U , and yet by int<.'nlal contcluplatiun 6;:10 GOSPEL \VCOUDI:\O TO CHAP. XVIII. keep thelllscl \'CS there whence t11ey come forth; for they cülne not so forth froln the divine vision, as to }]inder the joys of inward contemplation. IIILARY; The Angels offer daily to God the prayers of those that are to be saved by Christ; it is therefore perilous to despise hinl whose desires and requests are conveyed to the eternal and invisible God, by ,ug. d,e the service and ministry of Angels. AUG. Or; They are (;lv.Del, all d A h . d d d xxii. 29. C e our ngels "T 0 are In ee the Angels of Go ; they are Gods because they have not forsaken Hin1; they are ours because they have begun to have us for their fëllo\Y- citizens. As they now behold God, so shall we also behold JJohn3, Hin1 face to face, of \vhich vision John speaks, rVe shall see 2. 'iÙn as he is. For by the face of God is to be understood the manifestation of Hilllself, not a lnember or feature of the body, such as \ve call by that nalne. CHRYS. He gÍ\res yet another reason ,veightier than the foregoing, why the little ones are not to be despised, For tlte S011 of l1Ian is C01Jle to save tltat 'lDlticll 'loas losl. RE nG. A s much as to say, Despise not little ones, for I also for men condescended to become man. By lliat u71âclt U'llS lost, understand the hlllnan race; for all the elelnents have kept their place, but Inan ,vas lost, because he has broken his ordained place. CHRYS. And to this reasoning He adds a parable, in ,vhic}} He sets forth the Father as seeking the salvation of men, and saying, What think YO'll, If a 'lnan ltat'e a hundred Greg. sheep. GREG. This refers to the Creator of nlan Hitnself; .m. in for a hundred is a perfect nnn1ber, and If e had a hundred xxxiv.3. sheep \vhen He created the substance of Angels and men. HILARY; But by the one sheep is to be understood one man, and under this one luan is comprehended the \vhole human race. He that seeks lnan is Christ, and the ninety and nine G eg. are the host of the heavenly glory ,vhich He left. GREG. ubI sup. The Evangelist says they were left on tile mOltlltail1S, to signify that the sheep which \vere not lost abode on high. Bede BEDE; The Lord found the sheep \vhen He restored man, : n- and over that sheep that is found there is lllore joy in hea\Ten than over the ninety and nine, because there is a greateI Inatter for thanksgiving to God in the restoration of luan than in the ("reation of the Angels. "T onderfulIy arc the Angels mad(', but more \vonùelfully Juan restored. RAnAN. VER 1 ()- J 4. ST. 1\1-\1'1' II E'" . Hal Notl', that llilll' wants only onc to lnake it ten, and ninct) and nine the sa.lne to he a hundred. Thus IlICln1Jcrs \\'hich ",.ant 011(' only to be perfect, IULlY he larger or smaHer, but )'et tllC unit rCll1ainilJg invariablc, \\,hen it is added lUakCS tbe rest perfect. .Aud that the llulllLer of shccp IHight he Jnade up perfect in hca\'cn, lost man \vas sOl1ght on earth. J EHO fF.; Otllcrs thin1. that Ly t1)c nincty and nine gheep arc under- stood the IHuuLer of the righteous, and by the onc sheep the sinners, according to that said in anoÙlcr place, I lllli no/lUatt.9, , 1.' G 13. C011l Lv call L1u, rlgltleolls uul SLJll1erS 10 1.epeJltltllce. HEG. Greg. ,\T e Hllist con ider \\'hence it is that the Lord declares that ubi sup. lle has joy rather o\'cr tbe cOIl\'erted sinners, than oyer the righteous that tand. Because these last are often slotl)ful and slack to practi e the grcater good würks, as being \T('ry secure ".ithin thclllselves, for that they hav'c C01l1111ittcd none of the llcavier sins. ""'hile on the other hand tho e ,\"110 ba\.e their \\ icked deeds to renlclnher, do often through the compunction of sorrow glo\v ,vith the D)OrC heat in their love of God, antI ,,"hen they think ho\y they Ila' e strayed fronl Him, they replace their formcr 10sf'cS by gains follo\ving. So the general in a battle loves best that soldier who turns in his flight and couragcously presses the cnelllY, than him who ne"cr turned his Lack, Jet ncvcr did auy \.alorous dced. Y ct there be some righteous over whonl is joy so great, tha.t no pcnitcnt can be prcfcn'ed before thenl, those, \\ 110 though not conscious to thenlseh"es of sins, yet reject things la\vful, and hUlnblc thcn1 eh es in aU things. I-Io\v great is the joy when the righteous JUoums, and humbles hinlself, if there be joy \vhcn the unrighteous cOndClnllS hiln clf wherein he has done alui s? 13EBE r; Or; l ) the ninety-nine hccp, \\.hich DeJc lIe lcft on the lllowltaius, arc siguificd the proud to \\"hom : .IJ n- a unit i!-. still wanting for perfection. 'Vhen then I I e has founù the sinner, lie rejoices o'"er hi})), that is, IJ C 111akcs his O\Vll to njoicc Q\'er hinl, ra.ther than o'.cr the fal e righteous. JEROME; 'Vhat fol1o\\'s, El:l!1l ð(J it i.') /lot Ilu' icill, .<-'. is to be rcfcncd to what was aiù abovc, Take lleed Ilull ye de,f pi,"e /lot ()Jll 0 . lli'se rUle ones; and so lIe shc\\"s that this l>arable "'as sel forth tu enforce that saBlC t-ïaying. -\1::;0 in f These h\o pa."sagl's, to \\hich the selm's' Enarrationes,' and the latter name of BClle is prcfixCd in all the may perhaps be originally clcri\l'd frum edition.., ha\c bcen sougbt for ill Heile Aug. Qu..cst. E\. ii. 32. ..... ithout U'..;cc . fhl')" OCCUl in An- 632 GOSPEL ACCORDING TO CHAP. XV Ill. saying, It is not the u.:ill of l1lY Fathelr wllÍch is in "ell'veJl, that one of these lillle olles should pel"ish, lIe shews that so oft as one of thesc little ones does perish, it is not by the Father's win that it perishes. 15. Moreover if thy brother shall trespass against thee", go and tell him his fault between thee and him alone: if he shall hear thee", thou hast gained thy brother. 16. But if he \vill not hear thee", tIlen take \vith thee one or t\VO In ore, that in the mouth of two or three witnesses every \vord may be established. 17. And if he shall neglect to hear them", tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and a Publican. Chrys. CURYS. Having above given a severe sentence against Hom.lx. those w'ho \ycre the cause of offence, ulaking then1 to fear on all sides; so now that they to \VhOnl the offence is offered should 110t fall into the . opposite fault of supineness and indifference, seeking to spare thelnselves in all things, and so be puffed up; the Lord here checks such a tendency, com- Inanding that they be l'cpro\"ed, sa}ing, If illY broilier s/lall 11"espass against tllee, go, tell hÍ1n Ids .fault betzceen Illee and Aug. lâlJl alone. AUG. Our Lord adlllonishes us not to overlook Serm. 8 l one another's faults, vet not so as seekin o O' for matter of blaIne, 2. . J but watching what you nlay anlend. For our rebul{e should be in love, not eager to \vound, but anxious to alnend. If you pass it by, you are become \vorse than he. He by doing you a \"fong hath done himself a great hurt; you slight your brother's wound, and are more to blame for your silence than A g. d he for his ill \\?ords to you. ID. For often we \vrongly :Del, shun to teach and adlnol1ish, or to rebuke and check the wicked, either because the task is irksome, or because we \vould escape their enluity, lest they s}lotdd harm or obstruct us in temporal things, \vhether in gaining objects \ve desire, or in holding \vhat OUI" frailty fcars to love. But if anyone spares reproof of evil doers, because he seeks fitter occasion, or fcars to Inake them ,vorsc, or that they Ina)' be an impcdi- VJ..H, 15-17. T. 'f.\TTH.E'V. 633 Jllellt to tlu' good .uHI pions living of othcr weak ones, 01" Ula) gric\ c thl'ln, or turn thelll fr0111 the fait11; herein there i :'l'CIl 110 con idcrations uf cU,.ctulL"uess, hut the prudenco of charit)'. .And llluch weightier reason ha\.c thcy who d.re set u"er the churches, to thp end thl'Y shoultl not "'pare to rchlll,c il1; though not C"CIl he is free fn)}n this blanlc, who, though 110t in authority, ,vot of nlany thing in thcTn to WhOlll he is hound h) the tics of t11is life, which shonhl be touched by adnlonitioll or corrcction, but neglects to do so; hullning their di:-.plca urc on account uf thing:-; which hp docs 110t UIl ICi'lIl Ollt, fIe shews that it was not after long titHe, but inHllcdiately; ,,"bile the fa\"our he had rccei,'ed still sounded in hi ear , he aùu cd to \yicl edncs the lihcrtJ his lord had accorded hiBI. ""'hat the other (lid is ad(lpd; .JJ1d Iti...; èllow-serrfl II t LfeU do/ell, llnd bpsollgh I hÙn, sayiug, JIll f(! patÙ)J/ 'C Iriill. 11lC, llnd ('i'il/pay ,ltU) fill. OUIGEX; Ob crYe the exactness of cI;pturc; the l'rn\llt who owed UJal1Y talcnts fèll dnwn, and ,\'or,hippcd the king; he ,,"h:> Q\'"cd the hundred dcnarii falling' clown, di(lllot worship, hut Lcsought hi:-. fèllo\v cn.ant, a iug, IIlI re pfl I ieul'lJ. I1nt the ungratefnl en"allt did uot C\('11 respect the ,'cry wurùs which had sa,.cd hiu]self, fcn. it foHows, bllt !tp would Jlul. ...\ eG. 'rhat is h nOtni hcd Aug. such thoughts to,,-anls hiJ)} that hc ought his pnnishIlH\ut. .si5. IJul he /C()ul hi. Il"fl,lJ. ItE'IHi. 'fhat is his ""rath was the rather ill11allll'd, to exact "cngcd.nec' of hinl; IJld he cast him illlo pri^nl1, ulllil he , It{)lIld pay lite "('bl; that i , he l'ized 64tS GOSPEL ACCORDING TO CHAI>. XVIII. lJÎs brother, and exacted \rengeance of hiln. CHRYS. Observe the Lord's tenilerlless, and the servant's cl o ne1t)'"; the one for tcn thousand talents, the other for ten denarii; the one a suitor to his fellow; the other to his lorù; the one obtained entire relnission, the other sought only respite, but he got it not. They ,,'ho owed nought grieyed ,,"ith hinl; /,is .t'el- -\ug. lou.-serrflJlt. , seein,fJ u1/(ll 'U'as dOlle, 1rere rery sO}'}'.'I. ArG. õ. By the fellow-servants is understood the Churc}}, which binds one and looses another. RK\IIG. Or perhaps they represent the Angels, or the preachers of the holy Church, or any of the faithful, "rho \vhen they see a brother ,,,,hose sins ar(' forgiyen refusing to forgive his fellow-selTant, they are sor- rowful oyer his perdition. And fhey erline, and told their lord 'loJ,at 'lcas dOJ1P. They caIne not in body, but in spirit. To tell their Lord, is to she\v the ,,'oe and sorro\\" of the heart in their carriage. It follo,,'s, Then Itis lord called hÙn. II e called hin1 by the sentence of death, and bade him pass out of this ,yorlel, and said unto hiln, Tholl wicked ,f}e1'l"auf, I .(or,qal'e t!teo all thai debt, hecause (liolt prayedst ute. CHRYS. \Vhen he o\ved hinl ten thousand talents, he did not call hint ,vicked, nor did he at all chide hiln, but had mercy on hiln; hut 110W ,,-hen he l]ad been ungenerous to his fello\v-SelTant, then he says to hin1, Thou l.l"ic/a'ed serl.an(; and this is "'hat is said, O",ql-ttest t!tOli '/lot to lUH'e "ad mercy upon tlty.fellou.- ,(,'errnul. }{El\I10. And it is to be known, that ,ve read no answer n1ade by that sen ant to his lord; by which it is shewn us, that in the day of judglnent, and altogether after this life, all excusing of ourseh'es shall be cut off. CHRYS. Because kindness had not Inended hhn, it ren1ains that he be conoected by }Junislllnellt; whenco it follows, And tlte lord l!f f !tat -"errant 'was an.qrg, and delÜ.ered ltÙn to tlie torture'J's until lIe should pay f he u.!tole debt. lIe said 110t lllercly, Delil'ered 'tÙn, but U'((S an.rJry, this he had not said before; when his Lord counnanded that he should be sold; for that ,vas not in \\'rath, but in }O\'o, for his correction; no\v this is a sen- tence of penalty and punishlnent. RE IIG. For God is said then to be wroth, when he tal es \'engeance on sinners. Tor- turers an intended for t.he dæn10ns, vdlo are always ready to take np lost son1 ', and tortnre theln in the pangs of ('ternal pUl1islullcnt. "TiH any who is once sunk into e'Tr- \' ER. 23-3:'>. 'I'. M.\ TTII E\\. ().j 7 lasting condeluuation c'.er COIlIC to find !Season of repentancp, 30(1 a wa.y to escape? X e,'er; that unlil is put for infinity; and the Illt'aning is, II e hal1 he e\ er paying, and shalluever (luit the Jeut, but shaH he e\'cr ull,ler puni,lullcnt. CIlRl'S. 13) this i hewn that his punishtncnt hall he increasing and eternal, atHl that he hall npvcr pay. A 11<1 howc\"er irre,.ocable are the graces aud callings of God, yet wickedness JU1S that foret., that it :,cCUIS to Lreak (;'"('11 thi laW'. . \rG, Aug. , ( ' 1 C" I 1 II 7. .. 1 } fi Serm. JOCH IOC says, .l.'{)I'!)Ire, flU( ye sua ue,lorfl'rclI; la'"e u tR3, 7. fOl"(J'i\'en l()r(rÌ\'e YOU then after Ie' for if von fi))o g i\'c not Luke 6, ð , t"I .. -'.. , 37. 1 will cJ.l1 ) on hack, and win rCf]uin again all that I hacl f(.'uliued to you. For Christ neither dccci,'es nor is (lccci,'cd; and lie adds here, Titus 7rill lilY ltearcJlly [<"'ather do unto lloll, {l Yf' ,1hJJII yo" r JIf}(J rt, jlJ1'.rfÏt'(J /lot PlY'".'! Olll> It;s lJro[ her 111f>;r I J"(',"'PfiSSPS. It is better that you should <:1} out with ) our Illonth, and forgi,pc in your hcart, than that you h()nld f'peak s1l1oothly, and he unrelenting in your hcm1. For the I ard add , Frol/t y()lI,. hClIrt,ç, to the cnfl that though, uut of affection you put hill) to discipline, yet gentlcness Rhc)lùd not depart out uf Jour hcart. 'Vhat is Blore beneficial than the knife ûf the snrgeon? He is rough with the orc that dIe tHan Ina)" be hpaled; should he be tcndcr with thl" sore, the Juan were lost. J EHO I E; Al o thi , .tì"()1JI !/[Jll r !IParls, is added to take awa . an t( igned reconciliations. Thcrefore the Lurd's cotnmand to Peter un(lcr this Ï111ili- tude of tht' kin#! and his ef\"ant who owed hin1 tCll thousand tal{'nts, and was forg-Ï\-en by his Jonl upon 1lis entreaty, is, that lIe also s110uld forgi\"e his fenow-sen'ant their le ser trespasses. OTIlsf.rno-Cnuys. J\llt, as when yon s e one l11uch pursuing thp acquaintance of phYlo\icians, you know that he is sick, so, ,,,hen you see either 1lH\1l or "'onJan enquiring concerning diyol'cc, kllO\\ that that nlan is lustful and that WOInan unchaste. !,"'or chastity has pleasure in wedlock, but desire is tonnented as . though under a sla\"ish bondage therein. And knowing that they had no snHiciellt cause to allt'gt' for their putting away their wi,"cs, sa'-c their own lewdness, thcy feigned Inany di, ers causes. They feared to ask IIiul for "'hat cause, lest tht'Y "houl{l ùe tiecl clown within the lil1lits of fixed and ccrtain call"C ; and therefore they m ked if it " ere lawful for c,.ery can p; tì)r they ],.new that appetite kno\n no lilnits, and eannot hol(l itself within the bounds of one luarriage, but the 1l10re it i:-- illdulged the more it i kindled. ORIGEX; eeing th Lord thus tCllJptcd, let nunc of IIis di ciplcs ,,-ho i set to teach think it hard if he al o be by SOUle tcnlptcd. IIowbf'it, lIe replies to Ilis tPIlJpters with the d()('trillcs of piety. J E1l0 IE; But lIe so frauH:s I Tis answeI as to e,.ade their snare. lIe hrings in the t('stilllony of Uoly \Y"rit, and the law of nature, and opposing God' first clltencc to this second, lIe all,\ill'(}r()t! and ,wlirT 11/110 Ilu:JJ1, l/are!Jt 1101 }"()fld, lIul/ he which JJlf1{lf) tlU)JJI at the beginnillg '1Jlud [helll lnale alld j()JJut!()! 'rhis i:--. written in thc behrinning uf Genesis. 'l'hi:-: t('ache that I'\('cond luarriagcs are to be axoided, for llc.-' said 110t l11ale aud fClnales, ,,'hich was ".bat \\"as sought hy the rutting away of the first, but, '1nale and jCllulle, im- plying only onc tie of wedlock. ItAB:\ . For by the whole. S(Hne design of God it ""as ordainf'd that a Inan shotùd ha,-e in the '\"Olnall a part of his own body, and !'hould not look upon ();j;l GOSPEL ACCORDINti TO CHAP, XIX. as separate fronl hill1self that which he lUlCW \\'as formed out of hilllself. PSEUDO-CHRYS. If then God created the lnale and feluale out of one, to this end that they should be one, \vhy then henceforth were not they born luan and wife at one birth, as it is with certain insects? Because God created 111ale and fenlale for the continuance of the species, yet is lIe ever a ]o\rer of chastity, and proll1oter of continence. Therefore did TIe 110t follow this pattern in all kinds, to the end that, if any Ulan choose to luarry, he lnay kno\" what is, according to the first disposition of the creation, the condition of lnan and \vife; but if he choose not to lUan"y, he shall not be under necessity to lnanT by the circlunstances of his birth, Jest he should by his continence be the destruction of the other \"ho was 110t willing to be continent; for which same cause God forbids that after being joined in \ve(llock one should separate if the other be unwilling, CHRYS. But not by the la\v of creation only, but also by the practice of the lan', lIe she".s that they ought to be joined one and one, and never put asunder; And Ite said, F'o,. t/iÙ; cause shall a Ulan lern'e kis.fatlter aud his JJlotlte'r, anrl shall cle(u'e to his 1f'[/è. J ERO)IE; In like lnanner He says !tis 1r tè, and not \yives, and adds expressly, and they tu'{ÛJI shall be one flesh. For it is the re"rard of lnarriage that one flesh, naIllely in the Gloss. offspring, is Inacle of two. GLOSS. Or, one .flesh, that is in interlin. carnal conl1exion. PSEUDO-CHRYS. If then because the wife is Inade of the n1an, and both one of one flesh, a lnan shall leave his father and his n10ther, then there should he yet greater affection between brothers and sisters, for these COlne of the saIne parents, but Blan and wife of different, But this is saying too lnnch, because the ordinance of God is of more force tban the la-\y of nature. For (loers precepts are not subject to the law of nature, but nature bends to the precepts of God. .,.\lso brethren are born of one, that they should seek out different roads; but the Ulan and the wife are born of different persons, that they should eoalesce in onc. The order of nature also follows the appointlllPnt of God. For as is the sap iti trees, so is afIection in nlan. The sap ascends frolll the roots into the leayes, and passes forth into the seed. Therefore parents lo\"e their children, but are not so lo\"ed of theIn, for the desire of a luan is not to\vards his parents, but towards the ons 'VhOUl he ha begot; and this is what is_said, \ En, l- . T. I\I..\ TTIJ E\\'. ()5: 11t '}"(J(ore shflll it l/lfllI !eflre l,i8 (allit,,, ((ud Iti... ,,/olher, find , ' .fiìltlll" cleat') uulo hi.,' 1rUiJ. l'IJln . ee the ,\i .;(loln of the 1'('aeher. Being asked, 1.'\ il luujill, I h aid nut traight, It i:-; )lot lawfÜl, lest th,'.'" should he tronl,l('(I, hut estahlislH's it throug-h a proof. ror God Blade thelll ti'oJI1 the beginning Blah. al1(1 f '111i.de, and not lllcrely joined thelll together, hl1t badc th"lll (pÜt t tther and HlotheJ"; ancIllot haclL' the husùand 1Ilcre1 approach his wif', but he joined to her, sht.'\\'ing by this 111i.U111er of speaking the ill ('parahle houd, 1 Ie even a tprror of hitn tl1at ,\ oulcl tal\:c Iter Glos . to ,,"ife, for thc. adulteress ,,'ould have 110 fear of di:.:grace. orJ. 10. IIis disciples say unto hiln, If the case of the nlan be so ,vith his ,vife, it is not good to nlarry. 11. I3ut he saill unto them, All men cannot re- ceive this saying, save they to ,,-hon1 it is giv'en. 12. For there are sonle eunuchs, ,,,hich ,vcre so born from their mother's ,,"om b: and there are some eunuchs, ,vhich ,,"ere Blade eunuchs of men: and there be eunuchs, ,vhich have Inade thelnselves eu- nuchs for the kingdom of heavcn's sake. lIe that is nhle to receive it, let hiln receive it. J F.RO:\IE; ..:\, ,,"ifc i a griCYOUS burden, if it is not pcnniUed to put her a\\'a,y except for the cause of fornication. For ,,,hat if she be a drunkard, an eyil tClnpcr, or of evil habit , is she to be kept? The ...\postlcs, pcrcei,-ing this burden- Onll'lleSS, t. xpress what they feel; IIi.\' disciph:s say "Jllo ltÙII, If ill 'llse of tILe rllall be so u."tlt ltis u'{fe, it is 1101 good to mnrry. CHR\S. }1'or it i a lighter thing tu contend ,,-ith 1111Hself, and his own lust, than with an e\,il WOlnall. l)ðECDO-CIIUYs. And the Lord said not, [t h good, but rather a cntcd that it is 110t good. Ilo\ve\'er, I [l' con idcrcd thl weakness of the flesh; /Jul he .wtid 1/1210 f !telll, III cnllllol reCl'Ù-() tltÙ; sayin!!; that is, All arc not ahle to do this. JERo,n:; nut let none think, that wherein lIe add , Sll .e they 10 lrltonl il i.t; !lit-ell, that either fatt or t(wtnne is ilnplied, as thongh they wcre vircrins onh r WhOIl) chance has led to such a .. 0 J fortune. For that i gi, en to tho c who ha\ e sought it of God, who ha, e longcd for it, who ha'.c striyen that they nligllt obtain it. .PsErDo-Cn HYS. But all cannot obtain it, YOL, I. '2 n öJ8 GOSPEL ACÇORDIXG TO CHAP. XIX. because all do not desire to obtain it. The prize is before thelll; he who desires the honour will not consider the toil. K one ,vould e, er \ranquish, if all shunned the struggle. Because then some have fallen froln their purpose of con- tinence, \ye ought not therefore to faint froll1 that \-irtue; for they that fall in the battle do not slay the rest. That He says therefore, Safe they to u-'hoJ]l it is given, shews that unless we receive the aid of grace, we have not strength. But this aid of grace is not denied to such as seek it, for the Lord says above, Ask, and ye shall receive. CHRYS. Then to shew. that this is possible, He says, For there are SOUle eunuchs, ('Izicll were 1nade eunuchs Q/ 'Jnen; as 1l1uch as to say, Consider, had you been so luade of others, you \\Tould haye lost the pleasure 'without gaining the rew'ard. PSEUDO-CHRYS. For as the deed \vithout the ,viII does not constitute a sin; so a righteous act is not in the deed unless the ,,,ill go with it. That therefore is honolu"able continence, not which ll1utilation of body of necessity enforces, but ,vhich the ,,,ill of holy purpose embraces. JERO:\IE; He speaks of three kinds of eunuchs, of ,,,b0I11 two are carnal, and one spiritual. One, those who are so born of their mother's \vomb; another, thpse wholl1 enen1Íes or courtly luxury has made so; a third, those who hav"e made the1uselves so for the lángdolu of heaven, and \,,110 ll1ight 11ayo been n1en, but becolne eunuchs for Christ. To theln the re,vard is prolnised, for to the others ,vhost' continence was involuntary, nothing is due. HILARY; The cause in one item he assigns nature; in the next yiolence, and in the last his own choice, in hin1, namely, that detern1Íned to be so froln hope of the kingdon1 of heayen. PSEUDO-CHRYS. For they are born such, just as others are born having six or four fingers. For if God according as He forlHed our bodies in the beginning, had continued the same order unchangeably, the working of God "rou]d have been brought into- oblivion aluong Inen. The order of nature is therefore changed at times fi"On1 its nature, that God the fralner of nature 111ay be had in relnelU- ?f. Orig. brance. JEROJ\IE; Or ,ve may say otherwise. The eunuchs III loco fr h . h b h h . d "om t elf 1110t ers' won1 s are t ey W ose nature IS col er, and not prone to lust. And they that are n1ade so of luen are they WhOlll physicians Inade so, or they whon) worship of VEIL },J-I!). "r. J.\ TTITE\\ . fj;j!j iùol::; ha Ina(le ('fll nlinatc, or who Ji.OIll th iufluence of her'tieal teaching pret 'ud to chastity, that they Illay there- upon claiul truth if)!" thcir tcncts. nut nonc of th(,lll obtain the lingtloUl of hea\ ell, a,re he olllr wbo has becomc a eunuch if)}. Christ's !'akc. " hcncc it follow:-" lie II l is úle t() rcceÙ:c it, let hillt rcceitOe it,. let cach ca!culat,. his own strength, whl'ther he is ahle.' to fulfil the rules of yirginit and abstinencc. For in its ,If eontiucnce is wcct alHl alluring, hut each Inan Hnl t cOll i(ler hi :strength, that he unly that i'3 able l11a)" rt.:cci "C it. I'his is the ,'oice of the I lJrd l' horting- and encouraging on ] li soldiers to dIe reward of chastity, that h<-' who can fig]lt 1llight lìght and conquer aud trill111ph. CURl'S. ""hen he says, Jrho hare lJlade th II/settees euuuchs, lIe dol's not lucan cutting oft' of lueulbers but a putting away of c\.il thoughts. For hc that CUIS ofr a linlb is under a curse, for such an one lllHlerlakcs the deeds of Illurderers, and opens a door to )lanichcans who .deprcciatc the creature, and cut oft' the san1e Illt'lubers as (10 the Gl'ntile:-;. For to cut off ulclllbers is of the tClllptation of flælnolls. nut by the JlleanS uf which" e ha\'c !'pokl'n desire is not diu1inished but Iuadc lllorc urg('nt; f()r it has its source elsewhere, and chictl y in a weak purpose and an unguarded heart. For if the heart 1)(' well goven1ed, there is no danger froll1 the natural luotion:;; nor docs the alnputation of a Illclllbcr bring such pcacc1Ì11nt: s and i llllllunity froln tClllPtation as doe a bridl(' upon the thoughts. 13. Then ,vere there brought unto him little children, that he should put his hands on thenl, and pray: and the disciplcs rebuked then1. 11. But J eSl1S said, Suffer little children, and forbid then1 not, to COllIe unto HIe: for of such is the kingdoll1 of heayen. 13. And he laid his hands on theIn, and departed thence. J?::;EL' DO-CH RYS. The Lord had been holding discourse of cha tity; and s0111e of IIis llearer:-; no\v brought unto IIin1 infants, who in respect of chastity are the pnre t; for the Y upposerl ..:2 GOO GOSPEL ACCORDI G TO CIL\.P. XIX. that it \vas the pure in body only WhOlll He had appro,.ed; and this is that which is said, T!len were brought unto hÙn little children, that he should put his hands on the1n, and JJray. ORIGEN; For they no\\r understood from IIis previous mighty \' orks, that by laying on of IIis hands and by prayer evils were ob, iated. They bring therefore children to Hinl, judging that it were impossible that after the Lord had by IIis touch con,reyed divine virtue into theIn, han}] or any demon should COlne nigh theln. REl\UG. For it was a custonl all10ng the ancients that little children should be brought to aged persons, to receive benediction by their hand or tongue; and according to this custoln little children are now brought to the Lord. PSEeDO-CHRYS. The flesh as it delights not in good, if it hear any good readily forgets it; but the evil that it has it retains e\rer. But a little while before Christ took :Matt. a little child and said, Except ye becoJne as tlu.s child, !/e 18, 3. shall not enter into the kingdoJn if !leaven, yet IIis disciples, present1y forgetting this innocence of children, now forbid chilùren, as tID\yorthy to COlne to Christ. J ERO:\IE; Not because they liked not that they should ha' e benediction of the Saviour's hand and mouth; but foraslnuch as their faith was not yet perfect, they thought that lIe like other Inen would be "rearied by the applications of those that brought them. CHRYS. Or the disciples would ha\ e thrust then} là ;ld.u", a\vay, fronl respect to ,Christ's dignity 1. But the Lord teaching then! holy thoughts, and to subdue the pride of this \vorld, took the children into His arms, and pronrised to such the kil1gdo111 of hea,.en; But Jeslls saith lnto the17 , Suffer little children andforbid them not to COJne 'Unto 'Jne,for if suclz 'is the k'ingdoJn if Ileaven. PSEUDO-CHRYS. For who \vere worthy to COIne to Christ, if simple infancy'were thrust a\vay ? Therefore he said, Forúid the1n not. :For if they shall turn out saints, why hinder ye the sons froll1 cOIning to their J1-'ather? And if sinners, why do ,ye pronounce a sentence of condeInnation, before you see any fatùt in them? J ERO:\IE ; Anù He said distinctly, Of such -is the k'ingdoJn if heat'ell, not Of these, to she"r that it was not years, but disposition that determined His judgInent, and that the leward was promised to such as had like innocence and silnplicity. PSEUDO-CHRYS. The present passage instnlcts all parents to \ .EU. 13-15. sT. 'J.\TTllt:\\. ()Ul hring thcir cJálùren to the priests, fur it is not the priest who lays his hanrl on thc1n, but Christ, in whose n lmc hanc1 arc laid. For if he that offers his food ill prayer to G où cats it anctificd, for it is sanctified by the 'v.ord of God, and h) prayer, as th(' ...\postle p('a'ks, ho\\- nIuch rather ought children] Tim. to be ofIcred to God, and sanctified? \nd t11is is thl' rea on 4, õ. of hlessing of food, B )cause the u'hole 'U.:orld licth in u'Ícked- 1 John }less; so that aU thing:-, that ha'"c hody, ,vhich an\ a great 5, 19. part of the world, lic in wickedness. Con equently infants when IJUnl, are as rc!'\pccts t1lcir flesh lving in "ickedness. OUIG EN; \IysticaUy; '\'r c c ùl thenl childrcn who are yet canlal in Chri t, ha\-ing nc 'd of 1nilk. 'rhey who blin the babes to the Sa, iour, are they 'who prof('s to have knowled e of the word, Lut are still imple, and haye for their food childrcn's lessons, bcing yet novices. They u"ho seCln more pertect, and arc therefore the <1i ciples of Je us, before they han,' learnt the war of righteousness which is for chilùren, rebuke tho e \yho hy inlple doctrine Lring to Christ children and haùes, that is, such as are less learned. But the 1..on1 ex- horting ] lis disciplcs no\v Lecollic 1l1Cn to condescend to the Heeds of ùabc , to be habcs to baLes, that they may g-ain habes, ays, For if sue/I, is tnp /,,'iJlgdolli if neatY!Jl. For lIe J limsclf all)o, ,,"hen lIe ,vas in the fornl of God, was 111ade a bahe. The c thing we hould. attcnd to, lcst in clo\tcc1ning tbat more excellent wi"doln, and f'piritual ad- yancemcnt, as though wc were becolne great \VC should de pi c t1IC liulp ones of tht. Church, forbidding children to bé brought to Jesus. But since children cannot follow all thing" that are cOlnlllanded theIn, Jesuç; laid [lis hand upon then), anel leaving virtue in thcn1 hv I lis touch, wcnt a".ay "' . froul thcIn, seeing they ""ere not able to foUow IIÏIll, like dIC other 1110rc perfect disciples. RE IItì. ...\l o laying I I is hands npon then1, I Ie hll'ssed thcIn, to signi(v that tho lowly in spirit arc "rorthr Jlis grace and blessing. GLOSS. I Ie GJ(J S, laid 11 is hands upon thctH \vhill' 1Hen held thcln, to sib'llify non occ. that thl' grace of I lis aid \\'a necessary. II IL \UY; The infants are a type of thc Gcntiles, to ","horn sah"atioll is rendered by faith and hcaring. JJut the di ciplc , in their first zeal for thc al\"ation of lsrael, forbid thClll to approach, IJut the Lord ùeclares that t1H'Y are not to be forhidden. For û()2 GOSPEL ACCORDI G TO CHAP. XIX. the gift of the lIoly Ghost was to Le conferred upon the Gentiles by laying on of hands, as soon as the Law had ceased. 16. And, behold, one canle and said unto him Good Master, ,vhat good thing shall I do, that I 111ay have eternal life ? 17. And he said unto hin1, 'Vhy callest thou 111e good? there is none good but one, that is, God: but if thou ,vilt enter into life, keep the comlnandillents. 18. lIe saith unto him, "Thich? Jesus said, Thou shalt do no murder, Thou shalt not conlrnit adultery, "Tholl shalt not steal, Thou shalt not bear false ".itness, 19. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. 20. The young lTIan saith unto him, All these things }lave I kept from my youth up: ,,,hat lack I yet? 21. Jesus said unto hinl, If thou ,vilt be perfect, go and sel1 that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follo,v IIle. 22. But \vhen the young man heard that saying, he went away sorro,vful: for he had great pos- seSSIons. Raban. RABAN. This lnan had, it 111ay be, heard of the Lord, that e Bed.in only they who \vere ]ike to little children ,,?ere ".orthy to Luc. l\Iat.18, enter into the heayenly kingdoll1; but desiring to know n10re 3. certainly, he asks to ha,-e it declared to hin} not in parables, but expressly, by ,vhat 111erits he n1Ïght attJ.1n eten1al life. Therefore it is said; Aud, bellold, one canle and said unlo h hn, Good lJIaster, 1chat ,qood tlu'n.q .s/lall I do tbat I l1lay hare eternal life? JER03IE; He that asks this question is both young, rich, and proud, and he asks not as one that desires to learn, but as teu1pting HiuJ. This 'ye can pro\'e by this, that when the Lord had said lU1tO him, If f hOli It'ilt \ ElL 1 ()-:!:l. ST. :\J.\TTH En. ô()3 {'Iller ;1110 '!Ie, kt:t!jJ tl, C011l/JlllIUlllleJlls, he further insi- <1iollSh' ask"" which are the cOl11Iuandl11cIHS? as if he could uot read thenl for hilnc;;elf, or a if tho Lord could coulluand any thing contrary to thCHI. CHIn:o.. l ut I for lilY part- Chrys. 1 } } . b lIotn. though I (cny not t lat 10 ,,'as a 10' cr ot 1l10ncy, ecaliSC lxiii. Christ COIl' icts hinl a:-- :'\uch, cannot consider hilll to ha,'c heen a hypocrite, hecause it is unsafe to decide in uncertain cases, and especially in Inaking charges against any. )Iorc- 0' er ì\lark relllO\"CS all suspicion uf this kind, for he says that l\Iark he caBle to IIilll, and l\IlClt before JIilll; and that Jesus 10, Ii. ,,'hen lIe looked on hiln, lo,'cd hilll. And if he had COlue to telllpt 1 Iinl, the E,'angcli t \vould IUl\"e ignified a llluch, a he has done in other places. ()r if he had said nothing thcreof Christ would not hayo sufiered hinI to be hid, but would either lun 0 COIn iCh.d hiln openly, or ha\"e co'"ertly suggested it. But lIe docs not this; for it fol1ows, Ill' sa ;11t unto hÙn, If hy lu;kest thou lJle concerning !lood? ,.lcG. This Aug', 1 . I ' 1 I 1 . . lf 7 /. de Cons. Bray Seenl a (lSCrcpancy, t Iat H aU 10\V lcrc gn-es It, '!I Ev. ii. ((ski'sl thou Ille cOllc('r,,;ng goud? whercas l\Iark and Luke ü3. ha\pe, IT.lty callesl tholl Ule !lood? For thi'":>, JV'hy askesl thOll }JlP concerning good? Inay sceln rather to be referred tu his quc,",tiou, rr7llit good thing .'ilu,1l I do? for in that he both 11ll'ntiol1ed good, and asked a question. But this, Good .J.1111sler, is Hut Jct 3 (lucstion. Either sentence Iua)" be u1H.1erstood ÙIU ,'cry appropriatel) to the passage. J.ERO)lE; But hL'can e he had sty led IIinl Guod laster, and had not cOllfe sed 11illl as God, or as the Oll of God, II c tells hilU, that in cOluparison of God there is nu saint to be called good, of ,,110]11 it is aid, CfOI!lè s unto 'he I úrd,..for he is good; Ps. us, and thcrcfè)rc lIe ay , There is one good, tit l is, God. I ut 1. that nonc should suppose that hy this the Ron of l; otI j..: exellldl.d ii.Olll heing- good, "c rca,..! in another place, 11,e JohnlO, good I flll)p" JJ'd la!le/Ii dUlcn !tis liJè ./'01' Itis sltclïJ. \CG. Or, I . de becau ' h(' ...ought ctcrnal life, ((lud l'terllal life con ists in Tri . i. llch COIlH..nlplatioll in which God is beheld not {'(nO punish- 13. Hlcnt, but for c\'erlasting joy.) and kllC'W nut "with w}l(nn he pake, but thought 11 iln only a Son of Ian, therc{{noe lIe says, If by fiske....! II'OIl /lIe cOl/l'eruil/!/ !loud, calling HIe in re p 'ct of what ou sce in Ine, Good lastcr? 'This fonn uf the on uf \Ian lrall appear in the jndgnlent not to the 66-1 GOSPEL ACCORDI G TO CH \.r. XIX. righteous only, but to the \vicked, and the very sight shall be to thcln an c\Til, and their punishment. But there is a sight of l\fy fOrIn, in \vhich I am equal to God. That one God therefore, Fathcr, Son, and Holy Spirit, is alone good, because none see Him to mourning and SOlTO'V, but only to salvation and true joy. J ERO:l\IE; For Our Sa\YÍour does not r ject this \yitness to His goodness, but cOl"rected the error of calling IIÏ1n Good l\Iaster apart froln God. C HRYS. 'Vherein then \vas the profit that lIe answered thus? He leads hiIn by degrees, and teaches hilll to lay aside false flattery, and rising above the things ,,"hich are upon earth to cleave to God, to seek things to COlnc, and to know lIiln that is truly good, the root and source of CYel"Y good. ORIGEN; Christ also ans\rers thus, because of that lIe said, JJ 7 hat good thing shall I do? For \v hen \\TC depart fro1n cvil and do good, that \'" hich we do is called good by cOlnparison \vith \\'hat other men do. But ,vhen cOll1pared with absolute good, in the sense in which it is here said, There is one good, our good is not good. But some one may say, that because the Lord knew that the IJurpose of him \\'ho thus asked Him \vas not eycn to do such good as lnan can do, that therefore He said, 1VltU asl.:esl t!tOZl 1ne concerning good? as much as to say, 'Vhy do YOll ask lne concerning good, seeing you aloe not prepared to do what is good. nut after this He says, If thOlt wilt enter info Iffi', keep the COJll1JZalldJnents. 'Vhcre note, that lIe speaks to him as yet standing \vithout life; for that man is in one sense \vithout life, \vho is without Hiln \vho said, I ant the I ij'e. Other\vise, every luan upon earth may be, not in life itself, but only in its shado,v, while he is clad in a hody of death. But any InaIl shall en tel" into life, if he keep 11ÏlTIself froln dead works, and seek living works. But there are dead ,yords and Ii \'iug ,vords, also dead thoughts and li\Ying thoughts, and therefore lIe says, If t'tOll u"ilt enter An . into lij'e, keep the C0111lllaudnzenls. AUG. And fIe said not, Ser n" r I' l 84, 1. If thou desirest }ife eternal; but, thOll u"ilt enter into ife, calling that sill1ply life, ,vhich shall be everlasting. II ere 'vc should consider how eternal life should be lo,'ed, when this n1Ïserable and finite life is so lO\Tcd. l{El\IIG. These ,yords pro\'e that the La\v ga\'e to such as kept it not only ten1poral pron1Ïses, but also life eternal. And because the \' 11: H. 16- :!. ST. '1 \TTHE\V. f.()j hearing tllesl' things lnadc hilll thoughtful, lIe 'llitlt Ullto ";'11, JJ7,ich I CIlIrn'\o 'fhis he aid not to telnpt ] lilli, Inlt bccau...e he Co\upposed that t)wy were other tlmn tlu\ COJIJ- lnan<1nlellts of the Law, which should be the III cans of life to hiIJI. RF.:\IIG. ",\n<1 .Jcsn , condescending as to a ,\"eak one, Illost graciously set out to hillllhe precepts of the I..a\\; .Jeslls said, 17uJU shalt c/u /10 111111"der; and of all these preccpts folIo,,'s the cxpo itiou, ,Aud Iholl shalt lore Ih!! 11l'ighboll1" a, tltYSLlJ: For the _\ po::.;tle say:;, J r /ioso Lv . Jilt Ilis IIrigltúoul" luts jìtlJi'hJd Provo o . 1 [ d 1 13, 10. flu J liur? ]Jut It !'hould Le cnqlllred, why t IC ....01' la cllu1uerated only the precepts of the Secoud Table? Perhap bccaus' this Joung luan waC) zealous ill the love of God, or bc(:au w lo'"c uf our neighbour is thc step 1)' which \\"c a'-'cclld to the love of (;0<1. ()Inca::\; Or perhaps these prec(;pts arc cnough to introduce one, if I Inay say so, to t)u.\ entrancc of lifc; but neither these, nor an,,. like them, arc enough to conduct one to the Illore inward parts of life. ]Jnt;. whoso transgresses one of thcse cOllllnandulcnts, shall not c'-en cOBle to the entrance in unto life. CIIRY . nut ùecause all the COllllllanduH:l1t,; that the Lord had recounted wen contaiued in th(\ Law, The YOU11g 111a1l saillt unto ltÙll, .A lllltcsc Ita It' I kept .(1"0111 III Y youllt 'Up. ...\.nd did not c\ en rc"t there, but a"ked fiuther, JT 7ult lac/.: 1 yel? which alone is c.1. IHark of his intense desire. RE:\IIG. ßut to thos(\ who ,ronld be perfcct in grace, Ill' she" s how they lUa) COlne to pcrfection, Jeslls saillt unto llÙJl, 1}' thou 'U"ilt be pe rect, go, and sell nil tltill thOll !iasl, and giz-e to llu" poor. rark the wonls; 11 e said not, Go, and consuluc all thou hast; hut ("'0, UJul s ,lli aud 110t SOIlle, as did ...\nanias and Sapphira, hut ..Ill. And \ycll lIe added, tl,at II,VIl hast, for \\hat \'"c ha,.c arc our lawful possessions. 1'ho e therefore Ùlat he justly possess '<1 '\.crc to be sold; ,\"hat had heen gained unjustly were to be restored to those froul whoul they had becn taken. \lld lie ",aid not, Gi,'e to thy llcighbours, nor to the rich, but to lite poor. ...\CG. Xor need it b Jl1ade a Aug. de 1 . 1 " 1 . ) ' L 1 f Op. "0- scrup C 111 W lat IllOllastencs, or to t lC IIll 1gent ret Iren 0 nach.2:>. what place, any one brj'"e those things that hc ha , for there j" hut onc cOlnnlonwea1th of all Chri tialls. 11lCrcfon where- soever any C)n; tian has lai(I out his good , in all places alike he ,hall receÍ\ c what is necessary for hiu1sclf, hall r('cei,"c it of that which i6 Christ's, H.\ll.\ , Hce 1\\'0 ],:inds (}üû GOsPEI ..\.CCORDIXG TO CHAP. XIX, of life "Thich we ha\Te heard set before Inen; the Active, to which pertains, Tholl shalt not kill, and the rest of the Law; and the Contenlplative, to which pertains this, If thOll u'ilt be pel:fect. The actiye pertains to the La\v, the conteulpla- tive to the G-ospel; for as the Old Testa1nent \vent before Aug. the New, so good action goes before contelnplation. A VG. cont. Fau t, Nor are such only partakers in the kingdoln of heaven, "rho, v, 9. to the end they lnay be perfect, sell or part with aU that they haye; but in these Christian ranks are nunlbered by reason of a certain cOInmunication of their charity a multitude of hired troops; those to ,yhom it shall be said in the end, l\Iat.25, I u;as hungry, and ye gal.e llze to eat . wholn be it far from 35. us to consider excluded from life eternal, as they \"ho obey Hieron: not the conllllands of the Gospel. J ERO:l\IE; That Yïgilantius cont, V 1- th h I . h f I . I gilant. asserts at t ey W 10 retaIn tense 0 t lell. property, anc 15, fronl tilne to titHe divide their inc01ues anlong the poor, do better than they ".ho sell their possessions and lavish theln in one act of charity, to hill}, not 1, but God shall Inake ans,,'er, If thou ,,'ilt be perfect, Go and sell. That \vhich you so extol, is but the second or third grade; \rhich we indeed adlnit, only rClllelnbering that what is first is to be enna- set before what is third or second. PSEUDO-.ÅTG. It is good dms, de d ' " b . I d . ... I . . b Ec les. to 1st1'1 ute wIt 1 1SCnUllnatlon to t le poor; It IS etter, D,ogm, with resohTe of following the I ord, to strip one's self of all at 36, once, and freed froln anxiety to suffer want ,,-ith Christ. CHRYS, And because lIe spal{e of riches warning us to strip oursehTes of thenl, He pron1Ïses to repay things greater, by how luuch heaven is greater than earth, and therefore He says, And t/tOlt shalt haee treasure Ùt /te{ll'en. By the word treasure He denotes the abundance and endurance of the reward. ORIGEN; If every conllnandlnent is fulfilled in this one \vord, Tholl shalt loee thy ueighbolll" as tllyselj, and if he is perfect \vho has fulfilled every cOl1lluand, ho\v is it that the Lord said to the young Inan, If thou ,yilt be pelfect, \vhen he had declared, AUtllese llat"e I kept fronl lny youth up. Perhaps that he says, Tholl shalt lore thy neighbour as thyself, was not said by the Lord, but added by SOllIe one, for neither lark nor Luke ha'"c gÏ\Ten it in this place. Or other\yise; It is written in the Go pel a according to th(' a See abon', r" 4, note h, \" E H. I (j':- :,? 1'. l\L\TTIII:\\Oo (;(;7 Ilt:brews, that, whl'll the Lord aic1, (, o, (lJul .\flU all ilia tltOI hast, the rich lIHUl hegan to scratch his head, being displeased with the ::.aying. 111C11 the Lord saitl uuto hill), ] [ow sayest thou, I ha'"c kept the La,,", and thp Prophcts, since it is \\Titt \ll in the La\'", Tlwil shalt lorc thy ueif/hbollr (l. tlt!/s('(f! For ho\\- 1l1any uf thy hrethren sons of Abrahalu, cluthed in filth, perish for hunger? 11l)' house is full of 1nany good thing , and nothing goes thcrcout to thCIU. The Lord theIl, desiring to COIl' ict this rich Inan, ha) s to hinI, ,. iholt lcili b per 'eet, go aud sell all I Itat i hOll lUNd, ((lid !lire to tile poor; for so it will bc seen if thou dost indecd ]O\'C thy lleighhour as thy elf. TInt if IH' i perfect who has all the virtues, how does he bcconlC perfèct who C'llh .111 that he has ..lIul gÏ\-cc; to thc poor? For llppOSC onc to ha,.c llone this, will he therehy becoIllc forthwith free rroln anger, desire, ha\ iug e,-cry \-irtuc, and abandoning aU vice? Perhap wisdollI Jnay suggest, that he that ha gi\.Cll his goods to the poor, is aided by their prayers, recci,"ing of their piritnal abundance to his ,,-ant, and is 1uade in this way pertl'et, though he Inay ha\'(' SOll1P l11unan pa, ion . Or thus; [Ie that thus cxchangcù hi" riches for poverty, in order that h(' lllight becomc perfect, shall ha'9c as,istanc(' to becolue ,,"ise in Christ, ju t, chaste also, and dc\"oid of an passion; but not so as that in thc nlOlllent ,,"hen he ga'"c up all his good , hc should fort11\\Oith bl'colnc perfect; but only that fi.onl that day forward the contc1l1plation of God \\ ill begin to brin l1iln to all \-irtues. Or again, it \viH pass into a l110ral ('xposition, and :-;ay, that the posscssions of a lHan an' the acts of hi, Inind. Christ then bids a luan to sell all his c\"il P{) c ions, and a it were to gi'9c thcln o\"er to the \"irhlC'b ,,"hieh :-;honld work the salllC, wh:'-'h ".cre poor in all that is good. For as the peacc of the \po,-,tle::; returns to thcm again, ,rat.IO, unlc :o, thert' b,. a bon of pcace, so all sins return upon their 13. actors, when onc win no longer iJHll1]gc his C\ ìl propensitie ; and thu there can hc no doubt that he will ::;traightway b,\conl P perfect who in thi !'\cn c sells ùl hi:-- po eb ions. [t is lnanitc t that he that docs these things, has trca nre in hca'-en, and i hilll C]f Leconlc of hea\"cn; and ]ll"' will haxe in hea,'en treasnr(' of Gocl' glory, and riches in all (;od' ".is(lonl. :-:11(' h an onf' will h(' ahl(' to follow Christ, for h ' has no c\ it po!' e ion to (Ira\\ hinl ocr fronl '0 1l,l1owing" 668 GOSPEL ACCOnDI O TO CHAP. XIX. JEROl\IE; For many who lea\'e their I"iches do not therefore folIo\v the Lord; and it is not sufficient for perfection that. they despise Inoney, unless they also follo\v the Sa\'iour, that unless haying forsaken evil, they also do ,,,hat is good. For it is easier to contemn the hoard than quit the propensity b ; therefore it follo\vs, And COlne and follow 'Jne; for he follows the Lord \\.ho is his imitator, and who \\Talks in his steps. It follo\vs, And wlten tlte young 'Jnan llad lleard these w01'ds, lte 'lrent alray SOl"1"OlEful. This is the sorrow that leads to death. And the cause of his SOlTO\V is added, fO'l' lie llad great jJosSeSSiol1s, thon1s, that is, and briars, ,,'hich choked the 110ly lea,"en. CHRYS. For they that llave little, and they that abound, are not in like measure enculnbered. For the acqui- sition of riches raises a greater Halne, and desire is Il10re Aug. violently kindled. ACG. I kno,v not how, but in the love of p. 31, worldly superfluities, it is what we haye already got, rather than w.bat \ve desire to get, that 1110St strictly enthrals us. For ,,'hence \-yent this young Inan a \yay sorrowful, but that he had great possessions? It is one thing to lay aside thoughts of fUI"ther acquisition, and another to strip ourselves of ,,,hat we haye already made our o""n; one is only rejecting ,,-hat is not ours, the other is like parting \vith one of our O\Vn limbs. ORIGEN; But historically, the young man is to be praised for that he did not kill, did not commit adultery; but is to be blalned for that he sorro\\.ed at Christ's ,vords calling him to perfection. He \-vas young indeed in soul, and there- fore leaving Christ, he \vent his "Tay. 23. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 24. And again I say unto you, It is easier for a cainel to go through the eye of a needle, than for a rich Inan to enter into the kingdolll of God. 25. 'Vhen his disciples heard it, they were ex- ceedingly amazed, saying, 'Vho then can be saved '1 26. But Jesus beheld them, and said unto theIn, b Vallarsi reads '\"oluptas,' which 'It is easier to reliLquish avarice_than would seem to make the passage mean, pleasure.' VEIL 23-72ö. sT. \L\TTllE\\". tj(j9 '''"ith nlcn this is ilnpossible; but \vith God all things are possible. GLO :-\. The l.4ord took occasion from this rich Ulan to Gloss. hold di coursc concen1Ïll!! the CO\yctous; Then . aid Je"Hlb" aP I . An- '-" se 111. fl1lio Ilis disciples, l T erily I say Ullto you, .c. CUUYs. "That IT c spoke ".a not condelnning ric lIes in themseh-cs, but those \\"ho \verc eusla\'cetcr and said unto hin1, ] ('hohl, ,,"c ha, c forsaken all, and follo,,"cd thee; ,vhat shall \YC have thcrcfore ! 28. .\nd Jesus said unto them, 'crily I say unto )"Oll, fhat yc ,,,hich have follo,,"cd Ine, in thc rege- neration ,vhcn the Son of rnan hall sit in the throne of his glory, yc also shall sit upon t,velye thrones, judging the twel\"e tribes of IsraeL 29. .L\nd everyone that l1ath forsaken houses, or brethren, or sisters, or father, or 111other, or ,,"ife, or children, or lands, for lUY naInc's sake, shall receive an hundred fold, and shall inherit cvcrlasting life. 30. But Inany that are first shall be last; and the last shall be first. ()HHi E:\; Peter had heard the ""on1 of Christ when I [e said, 1)" tlioll wilt he lJe/fi'ct, 9 (lnd 8)11 all tluLl thou Ilast. 1'hcn he obsen ed that the )"oung Ulan had departed orrowful, and considerc(l the di1Jìeu1ty of ri('he t}ntering into the kiHgdolll of hean:n; and thereupo11 he put tbis (lllestioJ) c o nli(lentlyas on(' \vhu had achic,'ed 110 l asr lnatt('T. ],'or though what he "ith his brother had }('ft bellind thClfl \{"ere hut little thing..., yet. were they not l' :teelllcd a little with God, who consiòereò that out of the tlllncss of thcir love thc\ had o forsaken those lca l things, a:-, they ,,"ould have for ah.l'n the greatc t thing's if th(,y had had theIne o ]>eter, thinking rather of his ,,"in than of the intrinsic, alnc of the acrific(', a,ked I finl confi- {j7 GOSPEL ACCORDI G TO CHAP. XIX. Chr)rs. dent1y, Behold, we have left all. CHRYS. 'Vhat \vas this all, f ' 0 blessed Peter? The reeds, YOlU net, and boat. But this he says, not to can to Inind his o\vn IuagnanÏ1nity, but in order to propose the case of the nlultitude of poor. .L<\ poor Jnan migllt have said, If I have nought, I cannot becolne perfect. l eter therefore puts this question that you, poor Jnan, may lean1 that you are in nothing behind. For he had already received the kingdom of heaven, and therefore secure of \vhat was already there, he no\v asks for the \vhole world. And see how carefully he fralnes his question after Christ's requirements: Christ required t\\"o things of a rich luan, to give what he had to the poor, and to follow Jlinl; \vhereforc he adds, and have ...follo'lced thee. ORIGEN; It n1ay be said, In all things ,, hich the Father re\ ealed to Peter that the Son "'as, righteousness, sanctification, and the like, in all \ve ha\re follo\,red Thee. Therefore as a , ictorious athlete, he no\v asks what are the prizes of his contest. J ERO IE ; Because to forsake is not enough, he adds that which makes pelfection, and have follou'ed tltee. \Ve have done ,vhat thou con1mandedst us, what reward wilt thou then give us? T-JI"ltat shall u.e have? JERO:\IE; He said not only, Ye 'll"ho have left all, for this did the philosopher Crates, and n1any other \vho have despised riches, but added, and have follolDed 1ne, ,, hich is peculiar to the Apostles and belie\7ers. HILARY; 'The disciples had followed Christ in tlte regeneration, that is, in the la\Tcr of baptism, in the sancti- fication of faith, for this is that regeneration \vhich the Apo- stles follo\ved, and which the Law could not bestow. J ERO:\IE; Or it Inay be constructed thus, Ye -which llave follo'loed 'JJle, sltall in tile 'J o egenel'atioll sit, c.; that is, "7hen the dead shall rise froln con'uption incorrupt, you also sllall sit on thrones of judges, condeull1Íng the tweh e tribes of Israel, Aug. de for that they \voldd 110t believe \vhen you belie\"ed. AUG. Civ.Dei, Thus our flesh will be regenerated by inconLlPtion, as our xx. õ. soul also shall be regenerated by faith. PSEUDO-CHRYS. For it \vould come to pass, that in the day of judgnlent the Jews h The later editions of the Catena, named by Origen whom S. Jerome in and nearly all the Mss. of Jerome, this place foHow::;, and as being often read 'Socrates.' but Vallarsi adopts alluded to by S. Jerome. This is fur- the reading of a few Mss., Crates, as ther supported by the ED. PR. of the more agreeable to hi tory, as being Catena. \'EI . 7-8u. ST. 'I.\TTHL". (i 7:j would l1lcg-c, I Jon1 we linc,,- 'I'IICf' 1llJt to be the ::)on of { ; u(1 \\ }WIl Thou wast in the' lIc h. For who can (lisc('rn a tn'asnrt' huric(l ill the g-rouIHl, or th :'llU WhCll oL"curcd hy a cloud? 'rh,. disciple,.., th 'rcforc win thcn ans\\,pr, ".. e also ".cre Illcn, and pca ants, ol)sL'ure H1Hollg the nlu1titl\de lHlt you l'ril'sls alH] scrihcs; but in us a right will 1)CraBle as it were a lalliI' of our ignorance, hut yon1" .,yil will betalue to yon a h1il1din uf) onr cil'n('('. CIIRY:,\. IIp thcref()TC aid not the (Jcnti1t,s and the whoh ,,-orld, but, 111(' t,.ifle!>; (!f Isruel, 1H'cause th.> .\ postlú and th .J cws had been hronght up uncI 'r the a1l1e Jaws I1IHl l'UstOIHS. So that when tlIp .Jews "honhI ple:ul that the)" cunltl not l)('lievc in Chri t, hecause they ""ere hindered hy their La,,-, tht" disciph's ,,-in be hrought f()..ward, ,,"hn had the anH' La,,". J\ut Ollle OIlC Inar say, ""hat gn'at thing is thig, ,,-hell both the ïIlC,"itcs aud tht' (}llCell of the South will ha'"c th<, sanlc? lie had ùeforc and will again pron1Îst' thenl thc highcst rewards; and eYf"H no\\" 1 Ie ta<:itl . con\"cys s01l1ething of the sallH . For of those others lIe ha(l nn]y said, that thcy :::,hall it, and han conc1clllll this gen<,ra- tion; but lip no\\ says to t1h' (lisciplc , If7/('JI lite S(JlI ( r J/flll t hall sit, ye alsu shall sil. It is clear the1l that thcr shall reib'11 with TTiIU, anrl shall harc in that glory; for it is such honour ..\11<1 glory utlspC'akahh' that TIp intcnds 1).v thp t!t ron 's. I [ow is this pron1Ïsc fulfilled? hall J uùas sit t\111ong thcln? By no Inean . For the law W3(.) t11u") nrdainl'd of the Lonl hy J crl'u1Ïah thc Prophet, I will ð}WlIk Jcr. 18, it IIprll 1J1Y peoplt., and UpOIl lltc killgdoJlI, 'hal I IJlfty build, 9. alld plll'" ii, JJul (l it do cril il1 111!1 ..âgltl, tliel lrill l repcnl 1/1(' (J 'l1u' !load Ic!t;ch 1 , lIid [ would d J 10 Ihenl; 3 Innch as to ay, If th 'Y 1llake tl1 'Insch"cc; unworthy of the prolllisl , I ,,"ill no 111orf' pcrfonn that T proluiscl1. But J ndas "hewed hil)l l'1f uuworthy of the prel'IHiIleIH. ('; ,dH'n'- for(' when I I,. ga\ e this prolui')' to 1 Ii;:) discipl'8, Ill' did not protlliH' it ahsulntcly f()r TIe "aiel not, Y'l' han sit, hut, Ye lrhich hall'. ùll()lced I/1C ."lutll sit; ..It ollce l'xclndin Jllda , and :uhnitting Sl1 h ac; should be in afl r tinle; for neither \nlS the proluisp COil tined to thcll1 only, nor yet did it il1C]lldt. J l1tlas ,,-ho ha(l alrea(ly shewn hi U1ScIf nu( lC :l'n'illg, II II..\ HY; 1'hcir following Christ in thus c a1tiIlg the ...\po tle" to tWeh'( thronc to judge t h<, twe h"e trihc of I fLl. '1, :\:':"-tlciatcd thcJn ,or.. I. \. G7-1 Gu:,-PEL ACCORDIXG TO CHAP. XIX. Aug.ubi in the glory of the twelve Patriarchs. ArG. Froln this pas- sup. sage ".e learn that Jesus will judge ,vith His disciples; l\!at.12, whence lIe says in another place to the Jews, Tlterefo'J"e shall 21. they be YOU1" judges. And \yhereas lIe says ther shall sit upon t\velye thrones, we need not think that twelye persons only shall judge with Hilll. For by the nunlber twelve is signified the whole nlunber of those that shall judge; and that because the nUlnber seven which generally represents cOlnpleteness contains the t\yO nUlnbers four and three, which nluhiplied together nlake twelve. For if it were not so, as l\Iatthias was elected into the place of the traitor Judas, the Apostle Paul \yho laboured lnore than they all should not have place to sit to judge; but he shews that he ,vith the l'est of the saints pertains to the nlullber of judges, when he 1 Cor. 6, says, Know ye 120t that u'e shall judge Angels? ID. In the l1g. nunlber of judges therefore are included all that ha\Te left Serm. their all and followed the Lord. GREG. For whosoeyer, r g ' urged by the spur of divine lo,-e, shall forsake ,,,hat he r, x. possesses here, shall ,,"ithout doubt gain there the elninence of judicial authorit.y; and shall appear as judge ,,,ith the Judge, for that he no\v in consideration of the judgulE;nt Aug, de chastens hinlself bv a voluntary poverty. ALG. The saIne Civ,Dei, h d d ol f . . f 1 xx. 5. 01 s goo , by reason 0 thIS ntlln bel" t\velye, 0 those t tat are to be judged. For ,,,hen it is said, Judging the tll"elre tJ ibes, yet is not the tribe of Le\ , \vhich is the thirteenth, to be exelnpt froln being judged by then1; nor shall they judge this nation alone, and not also other nations. PSEUDO- CHRYS. Or, by that, In the 1"egelleralioll, Christ designs the period of Christianitr that should be after I-lis ascension, in which men were regenerated by baptisnl; and that is the tÍ1ne in which Christ sate on the throne of IIis glory. And hereby you Inay see that He spake not of the tÏ1ne of the judgnlent to COlne, but of the calling of the Gentiles, in that He said not, IVhen the Son of 11Ian shall COJlle sitting 'Upon the th rone qf his 71zajesty; but only, In tIle regeneration 'lvhen he shall sit, \,"hich ,vas froln the tilne that the Gentiles Ps.47, began to believe on Christ; according to that, God shall reign t(. orer lite Iteafhen; God sltfetlt upon his holy throne. FroIl) that tilne also the Apostles ha\Te sat upon t\\"clye thrones, that i , oyer aU Chri tian ; for eyer,V Christian" ho recci,"es \ I..H. -27 -30. ST. '1.\rnll'W. (i7., 111" word uf J Jeter, U<"<':OI11 'S Peter's throne, and bo of the rest of thl' A postll' . ()IJ thl'sl' tll1()nc th(,11 thl' Apostles ,-,it, parcelled into t\n.l\-c di, isiolls, after the \'ariet)" of lllinds and hearts, known to G od onl . For as tht: .J 'wi h nation ""as split into t\\ l ln' trihes, () is the wholc Chri tian }H'ople di,-idl'd into tweh-e, so as that SOlllC sOtùs are llUl11bl'r'll with thp trihl of l eubell, and o of th(' rest, according to their sC\-l'ral (Lualities. For all ha\'(' not all graces alike, 011C i", excellent in thi , another in that. _\nel so thp _'\po tle will judge the tweln' triLc of lsra('l, that i , all thc .TC\\ =', by this, that the Gentiles recci,"cd the A {Jostles' word, "fhc whole hody of Christian arc indeed twel ,'e thrones for tll A po:-;tll' , hut one throne? for Christ. For alll ' cen('ncic arc Lut oue throne for Christ, for IJe alone is equal]y pC'lfc('t in an \-irtucs, But of the .\ po tlcs each oUC' is n10rl' perfe<..t 111 So111(' 011(' particular cxce]]l'ncc, as Peter in faith; so PeÍt'r tcstç; npon his faith, John on his innocence. and so of tllf' rl'st. 4\n(1 that Cll1ist spake' of reward to IJP gi'-Cll to th(' _\postll'S in this worl(l, i she"-u hy what fnl1ow:-;, oICIJld (Jl'rry oue Ilull "a'" .(ursa kell hOllses, or brei Ii I'en, or si.'\lcn;, 'c. Vor if these shall rccei,.c an hundred {()hl in thi li1l , without douht to the Apo th's dlso was prolllÍsed a reward in this prescnt life. Clln\:-o. Or; lIe holds out rc\\'ard in the future liff' to the ,,\ p{) tlcs, because they were already looking aho\-C'. and dcsired nothing of thiHg prc'-'cnt; hut to others Ill' pronli c things present. OUIfiEX; Or otherwise; \\9h080- C\Oer shaH ]l'a\"c an and fonow ( hri:-;t, he al o hJIl rCl.'ci, c those things that were proll)i ed to Peter. llut if he has not left all, hut only those things in rccial 11cr" ('nunlC- rat<'d, lit. shaH f('Cl'Ï\ l' l11anif()ld, alHl shall po e l'tl'nlal li!l'. J )'Hfnn:; 11lf'rt, an' that t:\l l' oPca i()n fi'OIH thi:-: pa ag(' to hriut{ forward the' thou'iand years aftcr the rc urrl'ctiou, al1(1 i\ that thC'n Wt O han ha\ e a hUlldn'd told of thL things \\ c ha\ e h.;n'n up, and IHOH'(Wer lit., etcrnal. But though thp prol11ise Le in ()thcr things worthy, iu the Blatter 01 wi\ C it :::'Cl'ln to ha\ e onlC" hat s11anlC'flll, if he who has t )r akl'n one wife (tn' the Lord's sake, shall receive a huudrl'cl in the world to cOlnc. rrh uleauing is therefore, that he that h .... forsaken anlal things tor the Sa\ iour' saie, shan n'c.'ei\'c "pil;tual thing , wllÏe1t ill a olnparison of \ïlIne arc as a '1 \. '2 . 6iö GOSPEL ACCOUDIXG TO CHAP. XIX. hundre(l to a slnall lltunber. ORIGEN; And In this world, because for his brethren after the flesh hc shall findlnany brethrcll in the faith; for parents, all the Bishops and Pres- by tel's; for sons, all that have the age of sons. The Angels also are brethren, and all they are sisters that have offered then1seh-es chaste \-irgins to Christ, as well they that still continue on earth, as they that now li\-c in heaven. 'rhe houses and lands nlanifold Inore suppose in the repose of Paradise, and thc city of God. And besides all these things Aug., ther shall possess eternal life. .\C"G. 'That He says, An :i,C: : !tun dred fold, is explained Ly the J-\.postle, when he says, . Cor. As lta 'iJlg notllillg, and yet possessing all things. For a 6, 10. I1tlnùred is sometill1es put for the wholc uniyersc. J ERO:\IE; .And that, And everyone that Itatlt fòrsaken brethren, agrees l\Iat.IO, with that He had said before, I Gl7l COllie 10 .'Jet a Ulan at 35. 1"ariance 'lciilt his .falher. For they who for the faith of Christ and the preaching of thc Gospel shall despise all the ties, the rit:hes, and plcJ.sures of this "TorId, they shall receive an hundred fold, and shall possess eternal life. CHRYS. But when lIe says, He that hasforsaken u'ife, it is not to he taken of actual se\Tcring of the luarriage tie, but that \\'e should hold the ties of the faith dearer than any other. And here is, [ think, a co\'ert allusion to tillleS of persecution; for because there should be nlany who ,,"oll1d dra\\T a\\9ay their son to heathen- iSl}), \vhen that should happen, they should be held neither as fathers, nor husbands. RAnAs. But because Il1any with \vhat zeal they take up the pursuit of virtue, do not with the saDIe cOlnplete it; but either grow cool, or faU away rapidly; it follows, But l1zany il,at are first shall be last, llnfl the last .first. ORIGEX; By this lIe exhorts those that COlne late to the hea\-enly ,,-orcl, to haste to a cend to perfection before Inany \"hOnl they see to ha\'e grown old in the faith. This sense Inay also o\Terthro\v those that boast to have been educated in Christianity by Christian parents, especially if those parents ha\ e filled the Episcopal see, or the office of Priests or Deacons in the Church; and hinder them fron1 desponding \\'ho ha\Te entertained the Christian doc- trines Inore newly. It has also anothcr llleaning; the fin;t, are the Israelites, \"ho becolne last because of their unbrlief; and the Gentiles who were last beCOll1e first. TIc \"1:' h, -27- :JO, :-\T. I.\TTIIE\L (;77 is careful tu say, JIliJl!!,. for nut all whl) are first shall Le last, nor aU last first. For hefinc this ha\ c utany of Inankind, ,,-ho hr nature an' th(' last, hel'1l 1)Jadt' hy an ang'l'li(' lifl" aLo\"c the _\.ngels; and sonlC Angels \\"ho \\"cre first ha\"c heen nladl' Ii.l t through their in. JlE:\IIG. It HillY abo he rdcn"cd in particular to the rich luan, ,,-ho scelued to ùe first, by hi" fillfihnent of thp precepts of the Law', ùut ""as BJade ]a t b his preferring his \\.orl(l1y ubsta1Jce to God. The hol . A pusHes seellled to be last, but by lca,.illg all they ""cr(' Blade first by tIll' grace uf hUlnility. 'l'herc ar(' Inany ,,-bo ha,-illg entered upon good work , fan thcrefrolH, and ii-OUI ha\"ing becn fìrst, hecolllc last. CHAP. XX. ]. For the kingdolll of heaven is like unto a man that is an housholder, which ,vent out early in the 1110rning to hire labourers into his vineyard. 2. And \vhen he had agreed ,vith the labourers for a penny a day, he sent them into his vineyard. 3. And he ,vent out about the third hour, and sa\v others standing idle in the nlarket-place, 4. And said unto thenl; Go ye also into the vineyard, and \vhatsoever is right I ,viII give you. And they ,vent their way. 5. Again he ,vent out about the sixth and ninth hour, and did like,vise. 6. And a bout the eleventh hour he \vent out, and found others standing idle, and saith unto theIn, "Thy stand ye here all the day idle? 7. They say unto hilll, Because no IliaD hath hired us. He saith unto theIn, Go ye also into the vineyard; and "Thatsoever is right, that shaH ye l"eCel v e. 8. So ,,,hen even was come, the lord of the vine- yard saith unto his ste,vard, Call the labourers, and give theln their hire, beginning from the last unto the first. 9. And ,vhen they came that \vere hired about the eleventh hour, they received every man a penny. 10. But ,vhen the first caIne, they supposed that they should have received n10re; and they like\vise received eycry man a penny. YFIL I-It). GOSPEL .\CCOltDI'Ili TO ST. 11.\1'1'11 E\\", ()i J 11. .c\nd \yhen they had received it, they mUfITIUreÙ against the gooulnan of the house, 12. Saying, These last have "'fought but one hour, and thou hast luade thenl equal unto us, \"hich have borne the burden and heat of the day. ] 3. But he ans\rered one of theln, and said, Friend, I do thee no "Tong: didst not thou agree ,vith me for \ penny? ] 1. Take that thine is, and go thy \vay: I \vill give unto this last, even as unto thee. 15. Is it not la\rful for Ine to do ,,,hat I ,,,ill \vith Inine 0\"11? Is thine eye e\Til, because I al11 good! 1 G. So the last shall he first, and the first Llst : for Inany be called, but fe\v chosen. IlE1\IIG. To establish the truth of this saying, TI/cre are 'J}lflJlyfirsl that shall be last, lIuellas! firsl, the Lord subjoins a sin1Ïlitude. !)SEUDO-CURYS. The :\Iaster of the household is Christ, whose huuse are the hca,'ens and the earth; and the creatures of the hea\TnS, and the ('arth, and bcncath the calih, J Jis f l1nily. I-lis vineyard is righteousncss, in ,,,hich ar set di"crs orts of rightcou nc s as villes, as 11leel 1l(, s, chastity, patience, and the othcr yirtues; aU of \vhich are called hy one COßnnon llaHll righteousness. )1<-'11 are the cu1ti,'ators of this vineyard, ,,-hence it is ::;aid, If710 went out early ill 'lip 11l01.ning to hire labourers lulu Ills rincyarrl. For God placcù I [is righteousness in onr scu:-,es, not for Ilis own hut for our bcnefit. l{now then that we are the hirt'd lahourcrs. nut a no lnall gi\-cs \'"ages to a labourer, to the euù he shoul(l (10 nothing sa\'c only to eat, so li1c\\"ise we "'CI.l' )lut thereto called by Christ, that we should labour such things only as pertain to uur o,,-n good, lnlt to the glory of (;ud. .And like a, the hired labourer looks first to his task, and after to his daily foo(I,:-.u oup:ht we to Ininc1 first t11o,<-, things which concern thc glory of ( ocl, then those ,,'hich concern our own profit. Also as the hired labourer oc- <'upi....s the whoh' llay in hb Lon1':" "(Irk, and takes but a 680 GOSPEL ACCORDIXG TO CHAP. XX. single hour for his O\Y11 Ineal; so ought \\ e to uccupy our ".hole life in the glory of God, taking but a ,?ery anan portion of it for the uses of this world. And as- the hired labourer \vhen he has done no ".ork is ashan1ed that day to enter the house, and ask his food; ho\y should not you be ashan1ecl to enter the church, and stand before t1H' filce of God, when yon ha,.e done nothing good in the sight of Greg, God? GREG. Or; The 3Iaster of t.he household, that is, our , .m i Iaker, has a vineyard, that is, the Church universal, ,vhich ]. has borne so n1any stocks, as Inany saints as it has put forth fron1 righteous -\bcl to the very last saint ,\'ho shall he born in the end of the \,"odd. To instruct this His people as for the dressing of a vineyaTd, the Lord has ne,.er ceased to send out [-lis labourers; fir:;t by the P ltriarchs, next by t11e teachers of the La\y, then by the Prophets, and at the last by the Apostles, lIe has toiled in the culti,.ation of llis vine) ard ; though every 111an, in whatsoe,.er lneasurc or degree be has joined good action with right faith, has been a labourer in the vineyard. ORIGEN; For the whole of this present life luay l)e caned one day, long to us, short cOlnparcd G {'g. to the existence of God. GREG. The morning is that UbI sup. age of the world \vhich 'vas fron1 dan1 and K oab, and therefore it is said, 1f7l0 u'ent out eaTly in the 'lnorning to hire laúourens into his t'ineyard. The tenns of tIleir hiring lIe adds, .Lind wIlen Ile hnd agreed with tIle labourers for a denarius a day. ORIGE ; The denarius I snppose here to mean sah.ation. RE IIG. A denarius was a coin anciently equal to ten sesterces, and bearing the king's image. "Tell therefore does the denarius l.epresent the .re,vard of the keeping of t1le decalogue. And that, Having agreed u'ith tlleln fOT a denarius a day, is well said, to she\v that e,Tery n1an labours in the field of the holy Churcl1 in hope of tbe future Greg. ren.ard. GREG. The third hour is the period fron1 Noah to ubi sup. Abrahalll; of which it is said, And Ize u'ent out about the third huur;andsawothersstanding in the 7narket-place idle. ORIGEX; The Inarket-place is all that is ".itbout the vineyard, that is, ,vithout the Church of Christ. P EUDO-CHRYS. For in this \yodd n1en liye by buying and selling, and gain their support Greg. by defrauding each other. GREG. 1-1e that li,-cs to hinlself, ubi sup. and fecds on the de1ights of the fl('sh, is rightly accused a VElt. 1-1(;. sT. :\L\TTIIE\'. () l idll', foras1nuch as he docs not eek the ii'uit of g()(lly labour. ]):,I,:rIJ()-CIIHYS. Or; 'fhc idle ,U'(,Jlot :,inllcrs,forthcy arc called dealt Bllt he is i(llc who \\'orh 110t tlu' \vork of G 0(1. ])0 Jon df'!-\in to bc not idle? "rake not that which i another's; and gi, c of that which i Jour own, antI you ha,'c lahoured in tIll" 1 Jonl's ,.incyanl, cn1ti"atillg thc yiJle of IlICr\.' y. 1 t 1üllows, 41nrlllc 8f1irlllnlo IluJ}n, Gn ye ((Iso into }uy rinfJ!J"rrl. Obscrn. that it i\o\ with the first alonc that Ill' ab'TCCS upon tllf' stun to he gi,'cn, a llcnarins; the others arc hired on no cxprc s stipulation, but lrhflt is ri!lht I u'ill !Jive you. For thè Lord kno\\'ing that A.ùanl wuul(l fall, and that all should 1lcrcafter perish ill the deluge, l1lade conditions for hilll, that hc I'hould llc,'cr sar that he therefi)re neglected righteousllcss, bccal1 l:\ hl' knc', Hot what re\\'ard he hould ha"c. But \\;th tlH rest 1[(' nlade no contract, secing I I e "ras prepared to gi,'c lnore than th(' labourers could hope. ORIGEX; Or, lIe did not can upon thc labourers of t11(' third hour for a cOinpletc task, hut left to thl'ir own choice, how lunch they houhl \\'ork, For the " might perforn1 in the ,.ineyard ,york equal to that of those who had \\Tonght since t111 Illorning, if they chose to put forth upon their task an operati,-e energy, such as hall not vet hel'n exerted. G REG. The sixth hour Greg. is that ii'oIn \..ùra1;aIu to Jloses, the ninth that froin [oses to ubi sup. thc conting of the Lord. PSFUDO-CURY:-'. These t\VO hours arC' couplcd together, bccause in the 8ixth and ninth it was that lIe cancd the gencration of thp Je\\'s, and 1nuhiplied to publish IIis testanlcnts (uTIong mCH, \\'hereas the appointed tilllC of salvation now drew' High. GREG. The ele\'cnth hour Greg. is that frorn thp con1Ïng of the Lord to the end of the ,,'orId. ubi sup. "rhl lahourer in thl ITIorning, at thp third i th, and llillth hour..., 681 (;OSl)EL ACCOUDIXG TO CHAr. xx, heat 111ay be tbat con lulling tenIptation to error which e,'il spirits contri,'ed for theIn, stirring thenl to imitate the Gentiles; froIH all ,,'hich things the G ntiles ,,-ere exelnpt, belie,'ing on Christ, and by cOInpendiousness of Greg. grace being sa"ed cOIHplctely. GREG. Or; To bear the ubi sup. burden and heat of the day, is to be wcaried through a life of long duration ,,'ith the hcats of the flesh. 13ut it Inay be asked, IIow can they be said to nlunnur, when they are called to the lángdoln of heaven? l or none who InUl1lHUS shan recei,-e the kingdoln, and none ,yho recei,'es that can llllUlnltr. CHRYS. But ,ye ought not to pursue through every particular the circUlllstances of a paraùle; but enter into its general scope, and seek nothing further. This then is not introduced in order to represent sOlne as nlo,.cd ,,'ith en,'y, but to exhibit the honour that shall be givcn us as so great Greg. as that it lnight stir the jealousy of others. GREn. Or ubi sup. because the old fathers do\vn to th(' Lord's cOIning, notwith- standing their righteous li,.es, were not brought to the king- dom, this nlurnlur is theirs. But we \vho haye conle at the ele,'enth hour, do not Illurmur after our labours, foraslnuch as ha,.ing corne into this ,vorld after the coming of the l\Iediator, ,,-e are brought to the kingdonl as soon as eyer ,ye depart out of the body. J ERO)IE; Or, all that \vere alled of old envy the Gentiles, and are pained at the grace of the Gospel. HILARY; And this Illunnur of the labourers cor- responds ,yith the frowardness of this nation, ,vl1Ìch even in the tilne of 310se8 "-ere stiff-necked. RE)IIG. By this one to whonl his answer is given, Inay be understood all the believing Jew's, ,,,holn he calls friends because of their faith. PSEUDO-CHRYS. Their cOlnplaint was not that they were defrauded of their rightful recolnpense, but that the others had recei,.ed Inore than they desen'ed. For the envious ha,-e as ll1uch pain at others' success as "at their on-n loss. Froln \vhich it is clear, that ellYY flo,,-s frol11 ,.aill glory. A Ulan is grie,"ed to be second, because he ,,,ishes to be first. He retnovcs this feeling of enyy by saying, Didst t"OI/, 'Jlot agree u'ith Ille.lor (l dell a rills ? JER01IE; _\. denarius bears the figun of the king. 1. ou l1aye therefore recei,'"ed thl' reward which I pron1Ïsed you, that is, IHY iInagc and likcncss; ,vhat dcsirest thou nlore? An(1 yef, it is not that VEIL I-It), ST. '1.\1''1'11 E'L t: ;j thuu shouhlcst havt' l)lOr(', 1Hlt that another should ha,'c less that thou s 'el,:clooit. I'uk IIUII ;, t!tille, alid !lU thy lcay. n 1.::\1 [(w. That i , ta1.c thy rewarù, and l'uter into glory. 1 u.ill !Jil"e to I !tis la.lit, that is, to the gentile people, acconling tu their deserts, llS 10 thee. OHlfiEN; Perhaps it i to \(tun 11 e a s, Friend, I du t !tee 110 ll'rollg; d id.sl Iholl not lIyree lcit Ii 1J1e jor II delltlriu.f\? Take Ihal l!tille is, aud go thy u'o.'/. Sah'ation is th in(', that is, thc (lenariu . 1 Irill !lire 111110 l!t ;.f) '((sf also ((.f; Ullto thee. 4\ person Inight not ilnproLabIy suppose, that tbi last ,vas t]1(" .A postle Panl, \vItu wrought hut one hour, and was n1ade equal with all \\'ho had hecn hefi)l'c hill!. .\.CG. necaH c that lite ëternal hall he equal Aug. de 11 I . 1 ... 11 l f . I Sane. to a t Ie saInts, a <. enanu l given to a ; Hlt OraS1l1U(' I as Virgo ill that life l't('rnal the light of Inerits shall shine divcrs<:Iy,26. there are with the Fath(:r 1113.ny nlansion ; so that under this salllC d('uarius Lestowcd unequaJ1y one haJl not li,'e 10nger than another, hut in th(" nlan Inansions onc shaH shiue with lllorc Rplcndour than anuther. GREh. And because Greg. th(' attaininent of this kingdolll i'5 of the goodncss of II is will, ubi sup. it is ad(led, Is it nut lau}i" ./'01' lIie 10 do li!tal 1 lrill wi I It. ..E.. \.... !. nlille OU'1l I For it is a foolif'h CUlllphünt of IHan to lllunllur t agaiIJ t the goodne s of God. For c01l1plaint is not when a - L RAR'a nUll I giyC'1ooi not what he is uot bound to gin.', but if 11(" gives 110t what he is bound to gi,'c; ,,-hencc it is added, Is thille eye l'flï !Jl)C((U (' I (011 good? IlE:\IlG. TIy the l'Je is uuder- stood his pnrpose. The Jews had an evil cyc, that is, an evil purposc, seeing the ,,"ere grie,'ed at thc ::;ah'ation of the Gcntiles. '\ hcrcto tllis parable pointed, I [c hcws by adding, So the first ,çltall he last, and the last }irst; and so the J C\\.s of the head arc become thl. tail, and 'YC uf the tail are bccoille the head. P I.:rDI}-CIlnY:,. ()r; lIe a}s the first han bl' la...t, and the last lirst, not that the last are to he exalted before thp first, hut that they hould be pnt on an cquality, o that thc dint'renee of tilHC should male no diflcrcllce in their statioll. 'I'hat I Ie ay:-., I-vr l11allY are ctllled, !Jill jelt: cllosen is not to Le ta1.ell of the elder saints, lnlt of the Gentiles; for of the Gentiles who ""ere caned being Iuany, but few werc chosen. G ItEG. 'I'here be ycry Greg. IUan) COlne to the faith, yC't but fc,v aITin-"" at the hea"enIy ubi sup. kingdolll; lnany foHo\\ Gnd in words, hut shun IIilTI in their fJ+ 6f;ö GOSPEL ACCORDING TO CHAP. XX. 1 'Y ':' " 1i \yes. \Vhereof spring t\\,.o things to be thought upon. 1 hc first, that none should presume ought concerning hilnself; for though he ùe caned to the faith, he kno\ys not \vhether he. shan be chosen to the kiugdoln. Secondly, that none should despair of his neighbour, e,"en though he see hÏ1n lying in , ices; because he kno,,"s not the riches of the Di,"ine mercy. Or otherwise. The 1l10rning is our childhood; the third hour 111ay be understood as our youth, the sun a it were n10unting to his height is the a(h'ance of the heat of age; the sixth hour is 111allhood, when the sun is steady in his 111eridian height, representing as it ,,"ere the maturity of strength; by the ninth is understood old age, in \vhich the sun descends froln his vertical height, as our age falls a,yay froln t})e fer,"our of youth; the eleventh hour is that age ,,-hich is called decrepit, and doting. CURYS. That He called not all of theIl1 at once, but SOlne in the nlorning, son1C at the third hour, and so forth, proceeded frOlH the difference of their n1inds 1. He then caned them \"hen ther ,vould obey; as lIe also called the thief when he would obey. "Thereas ther say, Bpcllllse '110 Ulan hatlt hired US, "e ought not to force a sense out of e\Tery particular in a parable. Further, it is the labourers and not the Lord \\"ho speak thus; for that lIe, as far as it pertains to :ailn, calls all n1en from their earliest years, is She\\"l1 in this, He u'cnl Oltt early in tlte 1Jlo1"nil1g to !tire labourers. GREG. The.r then ,,,ho ha'''e neglected till extren1e old age to live unto God, have stood idle to the eleyenth hour, yet eyen these the Ina ter of the household cans, and oftentilnes gi,"es then1 their re,vard before other, inasn1uch as they depart out of the body into the kingdol11 before those that seelued to be called in their childhood. ORIGEX; But this, TVhy stand ye here all tlte day idle? is not said to such as ha\'ing begun in tlte spirit, have been 7Jlade pelfect by the.flesh, as inviting thel11 to return again, and to li,.e in the Spirit. This \\Te speak 110t to dissuade prodigal sons, ,,"110 have consulned their substance of e,"angelic doctrine in riotous li,.ing, fr01l1 returning to their father's house; but because they are not like those \vho sinned in their youth, before they had learnt the things of the faith, CHRYS. 'Vhen J Ie says, The .first G a1. 3, 3. '"LI:.17-1t). ST. L\TTHE' ., H87 s},oll be IllSI, alld lite iali!. jil's!, lIe alludes secretl) to f'uch as ,,-ere at the first clnillcnt, i.uicl aftcr\\'ard set at nought \ irtuc; and to others who havp bcen reclaitlled frotH wickeclllc s, and ha\'P surpasscd luany. So that this parahlc ,vas luade to (llliLI cn the cal of those who are cOl1,.crtcd in cxtrclne old agc, that they should not suppose that they hall ha,'c leb than othcrs. 17. ...\nd Jesus going up to Jerusalem took the t,vcl\"c disciplcs apart in the \vay, and said unto then}, 13. Behold,,, e go up to J erusalen1; and the Son of n1an shall be betrayed unto the Chief Priests and unto the Scribes, and they shall condell111 hill1 to death, 19. ...\nd shall deliver him to the Gentiles to Inock, and to scourge, and to crucify him: and the third day he shaH rise again. Cnuys. The' Lordlcaying Galilee, did not go np straight- Chf)"s. "'"ay to Jerusalen1, Lut first ,,"rought Iniracles, refuted the . pharisecs, and taught the di:-;ciples concerning perfection of life, and its reward; no\\" ,,"hen about to go up to ,J eru:,aleln, lIe again speal s to thClTI of Ilis passion. ORIGE ; Judas ""as yet an10ng the tweh.c; for he was perhaps still ,,"orthy to hear in private along with the rest the things which his :\Iaster should suffer. PSJ'PDu-CURYS. For thp salvation of lllCH elltircly re ts upon Christ's dcath; nor is there any thing for which \\'c arc l110rc bound tú render thanks to (;od, tlU1I1 for JIi death. IIp il11partcd the 111ystery of Iris death to IIis disciples for this reason, nalliely, because thp 1110ro precious treasure i c'ocr cOlllluiUcd to the 1110re \yorthv vessels. TIaù the rest beanl uf the passiol1 of Christ, the 111cn IHight ha,'e Lt.'él1 troubled Lecause of the \\"eal lless of their faith, and the ".0111el1 becau t.' of t]H tencl(,1J.ll'ss of their nature, \rhich such 111atters do COlll1l1011ly l110\'e to tcar:-;. CURl'S. lIe had inùeed told it, and to n1an)9, but obst:urely, as in that, Des/ro,l} this temple; and again, There slutll no Jphn 2, si!J1I IJt> gil"l n it !Jul llie ,si!Jn qf Jonas the Propllet. But ntH'" ;i;t,12 I I {' iUlpartt'd it clearJy to 1 Ii (lisciplrs, V F.(TDO-C II RY . 39. ' 688 GOSPEL .:\.CCüHDI!\G TO CHAP. XX. That word Behold, is a \vord of stress, to bid theln lay up in their hearts the lnelllory of this present. He says, IT/e go up; as lnnch as to say, \ e see that I go of l\Iy free-\rill to death. "....hen then ye shall see l\Ie hang upon the cross, deern not that I alu no ll101'e than luan; for though to be able to die is hUlnan; .ret to be \\Tilling to die is 1110re than hunlan, ÛRIGEX; l\leditating then of this, \ve ought to kno\v that often eyen \v hen there is certain trial to be undergone, "ye ought to offer ourseh-es to it. But forasllluch as it \vas J\Iat.lO, said above, TT7/ len tbey persecute !JOlt in oue cily,jlee ye to 23. auother, it belongs to the wise in Christ io judge \vhen the season requires that he shun, and "'hen that he go to meet dangers. J ER03IE; lIe had often told His disciples of IIis pas- sion, but because it luight haye slipped out of their recol- lection by reason of the luany things they had heard in the Inean ,,"hile, no\\" \vhen He is going to Jerusaleln, and going to take I-lis disciples \vith IIiln, He fortifies then1 against the trial, that they should not be scandaliz-ed when the persecution and shalne of the Cross should COlne. PSEUDO- CHRYS. For when son"o\v conIes at a tinle ,,'c are looking for it, it is found lighter than it \,,"ould have been, had it taken us by surprise. CHRYS. lIe fore\varns then1 also in order that they should learn that lIe COUles to IIis passion witting1y, and \villingly. .lnd at the first lIe had foretold only IIis death, but no\v that they are luore disciplined, lIe brings forth yet lnore, as, They shall deZil,'er Jilin to tlte Gentiles. R_-\.BAX. For Judas deli,'ered the Lord to the Je\ys, and they deli,rered Hill) to the Gentiles, that is to Pilate, and the ROlnan power. To thi::, end the Lord refused to be pro:s- perous in this \,"orId, but rather chose to suffer affliction, that lie lnight :she\v us, who ha\Te yielded to delights, through ho\v great bitterness we lnust needs return; whence it follows, Aug, To 'Illock, all(l to scourge, and to crllc fy. A.L"G. In IIis de iv. Passion ,ve see what \ye ought to suffer for the truth, and in Del," " I I I ' . xviii.49. I-IIS reSUrrf'ctIon \V lat \ye oug It to lOpe In eternIty; "rhence it is said, And shall/rise again tlte third day. CHRY . This ""as added, that ,,"hen they should see the sufferings, they Aug. de should look for the resurrection. ...-\CG. For one death, that Jrin. iv, nanlely of the Saviour according to the body, \vas to us a salvation froin two deaths, both of sOld and body, and Jlis VI.:U. 2u-23. sT. l\I\TTIIE\". H H one resuITPction g-ained for us two rcsurrections. 'Ihis ratio of two to oue prings out of tlH' nUllJhcr tIncl'; tor o11e and t".o arc three. ()nIGE ; rrhel" , i 110 l11(."11tio11 that thf' disciple eithcr said or did any thing npon hearing of thesc uncrillgs that should thus COlnc Up011 Chri"-t; rClllcluberiug what the Lord had aid to Petlr, they 'Yfre atraid they should hayc had the like or ,vor ' addressed to thClllsch.c:-;. Auel vct there he scribe:-t who u1'P() C that they kno"r the divine writings, who condclll11 Jesus to death, sconrge Ilinl with their t()llgue , and crucifY lliln herein, that they seck to take away llis doc- trine; l)ut lIe, \.ani hing fe)}. a season, again rise to appear to tho c who rccci,"cd })is word that it could be so. 20. Then c une to hinl the nlother of Zebedee's children \vith her sons, \\"ofshipping hinl, and desiring a certain thing of hinl. 21. And he said un to her, \ Vha t \vil t thou? She saith unto him, Grant that these my t\'"O sons Inay sit, the one on thy right hand, and the other on the left, in thy kingdo1l1. 22. But J esu ans\vercd and said, Ye kno\v not \,"hat ye ask. ...\re ye able to drink of the cup that I shall drink of, and to be baptized \rith the baptisnl that I an1 baptized \vith 'fhey say unto 111n1, '" e are able. 23. .L\nd he saith unto thenl, )7 e shall drink indeed of lllY cup, and be baptized \vith the baptisn1 that I anl baptized \vith: but to it 011 nlY right hand, and on my left, is not n1Íne to give, but it shall be given to them for \vhom it is prepared of tny Father. J ERO E; rrhc Lord h t\ ing concluded b} saying, And shl II ris oguin th ) tldrd d !/; the WOl11an thought that after } J is re nrrectiol1 lIt' honld forthwith reih'1.1, and ,çith WOlnan- ish cagen1ess grasps at what is present, forgeÛul of the future. PSEC DO-CHRYS. 'rhi nlother of the OIlS ùf Zebedee is Iark Salome, as her nallH is gi'-en by another f:,-angelist, herse]f : : ; \"01.. I. 2 \ ()!)U GOSPEL ACCORDING TO CRA P. XX. truly peaceful, and the IHother of sons of peace. Fron1 this place ,ve learn the eminent Inerit of this woman; not only had her sons left their father, but she had left her husband, and had foHowed Christ; for He could live without her, but she could not he saved \vithont Christ. Except any will say that behveen the tin1e of the Apostle's caning, and the suffer- ing of Christ, Zebedee 'was dead, and that thus her sex helpless, her age advanced, she "Tas following Christ's steps; for faith ne'-er grows old, and religion feels ne,-er weary. lIer Inatcrnal affection luade her bold to ask, \vhence it is said, She u;orshi}Jped Hi1n, and desired a certain t!ting if Hhn; i. e. she did Hill1 reverence, requesting that what she should ask, should be granted her. It follo\vs, He said 'unto her, 1Vhal u'ouldest thou.2 He asks not because He knows not, but that by its '"ery statement, the unreasonable- ness of her petition Illight be shewn; She saith unto him, Aug. de Grant tllat these lny tu'o sons 'Inay sit. AUG. 'Vhat l\Iatthew i, has here represented as being said by the mother, l\Iark relates . k that the two sons of Zebedee spake thenlselves, \vhen she had lO r35. presented their wish before the Lord; so that fron1l\Iark's brief notice it should rather seen1, that they, and not she, had said that \vhich \vas said. CHRYS. 'They sa\\" the disciples honoured l\lat, 1 9, before others, and had heard that ye shall sit 'll}Jon twelve 28. thrones, ,,,hereupon they sought to have the prin1acy of that seat. And that others \vere in greater honour with Christ they kne\v, and they feared that Peter was preferred before then} ; wherefore (as is luentioned by another Evangelist) because they \vere no\v near to J erusalen1, they thought that the kingdolll of God \vas at the door, that is, \vas something to be percei,yed by sense. "Thence it is clear that they sought nothing spiritual, and had no conception of a kingdoln abo\Te. ORIGEN; For if in an earthly kingdolu they are thought to be in honour who sit with the king, no wonder if a 'YOlllan with \vomanish sinlplici ty or ".ant of experience concei\Tcd that she n1Ïgh t ask such things, and that the brethren thenlseh T es being not perfect, and having no more lofty thoughts concerning Christ's kingdon1, conceived such things concerning those who shall sit with Jesus. PSEUDO- CHRYS. Or otherwise. 'Ve affinn not that this ,,'oman's reqnest \vas a lawful one; but this \ve affirm, that it was YEn. 20-23. ST. r:\TTHE".. ()Ul not t.arthly thiuf!s, but hea' ellly things that I'hc asl,,('(l for her SOIlS. !i'or she felt Hut as ordinary luothers, whose afli'c- tion is to thl' hodies of their children, while th y neglect their lllinds; they desire that they I-'ho1l1<1 prosper in thi:-. n orld, uot caring wbat they f'hal1 sulIer in the next, thereh) she\ving- theillsel n; to ùe lllother of their hodies (lllI y, lUll not of their souls. ...\na I inlagiup that these hrcthrcn, ha,-illg heard the Lord prophe 'ing of IIis passion and resurrection, l)l'g LIl to say aJlIOlJg themschres, seeing they helic\'ed; Behold, the lung of hean'n is going down to the reahns of Tartanls, that lie Inay destroy the king of death. J3ut when thp \"icto1 8hall be c01llpll'ted, ,,-hat remains hut that the glory of the kingdolll shaH fuUow? ORU.EX; For wlu\n sin is destroyed, \\'hich reigned in l11en's Inortal boùics, with the el1tire dyna ty of lualignant pO\\9crs, Christ shan recci, c exaltation of lIi kingdoll1 al110ug lllcn; that is, II is sitting on the throne of II is J.{lnr .. That God disposes aU thilJg- both on IIis right hand and on Ilis left, this is that there shan be then n() more e,-ïl in llis presence. rrhey that are the Inorc excellent alllong :-ouch as dn.H\9 Hear to Christ, are they on llis right hand; they that are inferior, arc tlh\Y on IT is left }land. Or by Christ's right hand look if you Inay understand the invisihle creatioll; l}J I Tis lcit hand the visible and ho(liIy. For of those who are bl'Ol1ght nigh to Christ, SOlllt' obtain .1 place on [} is right hand, a:- the intellig('nt, sonIC on [I is left hallù, as the sentient creation. P El7UU-CHnYs. I[c that ga\.c 1 Iinlself to Inan, how hall II è not gi,-c then] the fellowship of Iris kingdo111? 1'hp npineness of the petitioner is in fault, ,,-here the graciousne s of the gi,-er i undoubted. But if we oursph e ask onr Inastcr, perchance "-e "DUlld th.. hcart of tlll rest of our brethren, \\"ho thoug-h they can no long{'r h(' overCOllle by dIP flesh, s eing they are no\V spiritual, Inay y t 'be wounded as carnal. Let us therefore pnt fOl'ward onr u10ther, that hc may l1lakc her petition f(.)r ns in her 0""11 p rson. For though llf' he to ht' bhlllled therein, yet ht" ,,;11 readily ohtain ft)}'gin'l1(, s, her se-x pleadin {tH' h{'r. For the Lord II Í1nself, who has filled the ouls of 111other!'; with affection t() their on;;prillg, will 1llorp readily listen to their desin's. Then the Lord, ,,-ho knows ('cr('t , Jlwke answer not to the \yonl of the mother' petition, but to 21'2 Luke 9, 33. ön:! GOSPEL ACCORDING TO CHAP. XX. the design of the H0118 who suggested it. Their wish \vas cOilllnendable, but their request inconsiderate; therefol'e, though it was not fight that it F-hould be granted to them, yet the silllplicity of their petition did not deserve a harsh rebuke, forasHluch as it proceeded of love of the Lord. Where- fore it is their ignorance that the Lord finds fault with; Jesus ansu'ered and said unto them, Ye know not v.:hat ye ask. J ERO::\lE; AJld no ,yonder, if she is convicted of inexperi- ence, seeing it is said of Peter, f.rot knou'ing u:/zat Ile aid. PSEfTDO-CIIRYS. For ofttÏ1nes the Lord suffers IIis disciples either to do or to think sonlewhat amiss, that froln their en'or He may take occasion to set forth a nIle of piety; knowing that their fault harnu; not \yhen the Master is present, while IIis doctrine edifies them not for the present only, but for the future. CHRYS. This }f e says to s11ew either that they sought nothing spiritual, or that had they known for what tIler a ked, they would not have asked that which was so far beyond their faculties, HILARY; They knoW' not what they ask, beca.use there was no doubt of the future glory of the _J\.postles; His fonuer discourse had assured them that they should judge the world. PSEUDO-CHRYS. Or, JTe know not 'u.:hat ye ask: as rnuch as to say, I have called you to IVly right hand a\vay from ::\ly left, and no\v you wilfully desire to be on .àfy Ipft. Hence perhaps they did this through the nlother. For the devil betook him to his well-known tool the WOlnan, that as he made prey of ,A_danl by his \vife, so he sholùd sever these by their Inother. But now that the sahTation of all had proceeded from a \voman, destruction could no longer enter in alllong the saints by a. WOlnan. Or lIe says, Ye knou' not 'u,'hat ye ask, seeing we ought not only to consider the glory to \vhich we mar attain, but hon" ,ve may escape the ruin of sin. For 80 in secular war, he who is e\Ter thinking of the plunder, hardly "ins the fight; they should have asked, Gh"e us the aid of Thy grace, that we may overconle an e,'il. RABAX. They knew not what they asked, for they \vere asking of the Lord a seat in glory, \yhich they had not yet meli.ted. The honourable en1Ïnence lil{ed theln "Tell, but they had first to practise the laborious path thereto; Gan ye drink if the Clip that I shall drÜ k if.! JERO'IE; By the cup in the "'FR. 2U-23. s 1'. :\1 \TTHE\\. f)f}3 eli, iJ}(1 Hcriptl1rf':o-. \\pe under::;tand snOering, as in the P5ahu, I will tllk( tIt) ('up qf salvation; ;111(1 :-;tr..light" a, JIc P:-I. 116, 1 ] I ' } P "I" . 1 13. 15. procece s to I' IC,," W I,ll IS t IC cup, r('('IfJ1f,"( ,,, fliP SI9"1 if tI,(' Lurd is tIle d Jath llf llis saints. P=,I:.CDO-CUllYS. 1')w Lord knl'\v tllal they \Ven able to follow lIis passiou, but lIe puts the question to thell1 thaL \\"C lllay all hear, that no Juan can rl'i b'l 1 ,,"ith Christ, unless llc i con- formed to Christ in IIis passiou; for that which is pre- cious is only to be purchased at a costly price. I'he l,ord's passiou n'e lllay call not onl) the persecution of the Gentiles, but all the hardships we go through iu strug- gling against our sins. CIIRYS. J Ie says therefore, Can y drillk it? as uluch as to say, ' on ask HI(") of honours and crowns, hut [ speak to you of labour and travai1, for this is no tiulO for re\yards. lIe dra""s their attention by the Blan- )leI' of lIis question, for lIe says not, ...\re yc ahle to hed your blood? ùut, ...lre ye able 10 drillk 0/ the Clip I then lie aùds, '1l'ldcli I ,f li(/ll drilll.. o.f? RE)[JG. That by nch partaking they Inay blUïl with the 11101"0 zeal towards lIillL Uut they, already sharing the readiness and constancy of luartvrdolu, proulisc that they \\""ould drink of it; \\ h('nc it follo\\"s, They ,WIY unto hÙIl, Jf 7 e are able. !>....Erno-CnRYs. ()r, they ay this not so lunch ont of reliance on their o""n fortitude, as out of ignoraIH'C'; for to the inexperienced the trial of suffering and death appears slight. CllllYS. ()r they otll r this ill the eagerne S of their desir(.', expecting that for their thus pcak- iug they should have \,"hat they desired. JJnt fIe forete1s great blessings for then1, to wit, that they should be nlade ,,9ort]lY of Inartvnlo111. FIe ,wlil], unto '''('111, J-(' shall indrrd . . drillk {!f" lilY Clip. ORIGEX; Chri t dot's not ay, \-c are able to ùrink of ly cup, but looláng to tlu>ir future perfection 11(' said, Je ,r;;"all indeed driuk f!.flUY ("up. .JEllO'IE; It is madí' a question ho,," tJle sons of Zeùedce, Jal11e , and John, did drink tho cnp of luartyrdoln, sel'ing Scripture relates that Acts 12, JaUles onl) was heheaded hy Ilcrod, whilt> John euded his 2. 1ifc by ..l peaccful death. But when we read in ecclesiastical history that J ohn hiTll l>1f was thro"ì1 into a can1dron of boiling oil with intent to Inartyr hilU, anel that he was baui...hed to the i">le of PatInos, ".C hall see that he lackc(l not th(' win for InartyrdollJ, and that .TO]Ul had (11 nnk the 694 GOSPEL ACCORDIXG 1'0 CHAP. XX. cup of confession, the which also the Three Children in the fiery furnace did drink of, albeit the pel'secutor did not shed their blood. IIILARY; r.rhe Lord therefore comlllends their faith, in that He says that they are able to suffer martyrdom together with Him; but, To sit on 11lY -right hand and 011, 'Iny left is not mine to gire, but for 'lVllOlll it is pl.epa-red qf 'IllY Father. Though indeed, as far as we can judge, that honour is so set apart for others, as that the Apostles shaU not be strangers to it, who shall sit on the throne of the Twelve Patriarchs to judge Israel; also, as lllay be collected out of the Gospels thelllsel ves, l\foses and Elias shaH sit with them in the kingdom of heaven, seeing that it ,vas in their company that lIe appeared on the lllOlUlt in His apparel of splendour. J EROl\IE; But to U1C this seeIllS not so. Rather the names of thelll that shall sit in the kingdolll of heayeu are not llalned, lest that, if SOllle few ",,-ere nauled, the rest sholùd think them- schres shut out; for the killgdolll of heaven is not of him that gives it, but of hin1 that recei \yes it. Not that there is respect of persons ,vith God, but whosoever shall shew him- self such as to be "rorthy of the kingdolll of heaven, shall receive it, for it is prepared not for condition, but for conduct. Therefore if you shall be found to be such as to be fit for that kingdonl of heaven which Iy Father has made ready for the conquerors, ye shall receive the saIne. He said not, Ye shall not sit there, that He might not discourage the two brethren; while He said not, 1:- e shall sit there, that He någht not stir the others to envy. CHRYS. Or otherwise. That seat scenIS to be unapproachable to all, not only men, but .Angels also; for so Paul assigns it peculiarly to the eb. 1, Only-Begotten, saying, To 'icldeli qf tlie Angels said lie at .13. any thue, Sit t/tOli on l1lY rigId haud? The Lord therefore makes an wer, not a:-; though in verity there \,yere any that should sit therc, but as condescending to the "apprehensions , of the petitioners. They asked but this one grant, to be before others near HÜn; but the Lord ans\vers, Ye shall die for Iy sake, yet is 110t that sufficient to 11lake you obtain the first rank. For if thcre hall conle another with luartyrdom, and haying virtue greater than yours, I will not, because ] love you, put hitn out, and gi\re yon precedence. But that they should not suppose that hl' laclicd power, He said not VEU. 2-J-;'?ts. ST. 'L\TTH E\\. t H Þ;) absolut 'ly, It i not )Iille to give, but, 1l is nol JJliJle to girL to you, hilt to tlUJS '..for ,.!tOlll ï ic: pTl'pared j that i , tu those who are luade illustrious by their dcc{l . HE,rHi. Or other- wi e; It is not nlÍne It gi oe to YOll, that is, to proud Incn such a" yon arc, but to the lowly in lll"art,.for 1('hUl/l it is prepared of IJl.lJ J?atlLer. \rG. Or otherwise; I'he Lord Au " . k I I ' ]' . 1 . II ' 1 f de Trm. ma -e ans" er to IS OISClp es In IS C laracter 0 sen-ant; i. 12. though ,,-hate\ cr is prepared by the Father is also prepared by the 80n, for I Ip and the Father are one. 2.1. \nd \\ hen the ten heard it, they "'ere moved \vith indignation againt the t\'"O brethren. 25. But Jesus called thel11 unto hill1, and said, \-e kno\y that the princes of the Gentiles exercisc dominion over thcln, and they that are great exer- cise authority Up ll them. 26. But it shall not be so anlong you: but ,vho- soever ,,'ill be great among you, let him be your minister; 27. .L'-\nd \\.hosoever ,,,ill be chief among you, let him be your ser\"'ant : 28. Even as the Son of Ulan calllC not to be ll1in- istered unto, but to luinister, and to give his life a ransonl for Inany. Cn RYS, Ho long as the judgment of Christ upou this request \\'as in snspensl', the other disciplc!'\ were not illÙig'- nant. Lut when they heard I riln rebukc thell1 thev were '.. , .. ::>OITO\\ fid; whcnce it is said, .l.111d lrJlen 'Ii" fen hell r l it, t /iry 11(/(1 indi.fJJlfll;oJl against lite twu lJrclltJ"()Il. JEIltßIE; l'he) do not la.y it npon the forwarc1nc of the luother who poke the Tl'tpll'st, hut upon T1l'r SOIlS, who, Hot kno\\;ng their 11ll'i.\SUrC, hunled with '-'0 imlHoùeratc ùc...in's. CUH\S. 1.'01 0 when the Lord r 'bul\:(\d tIt 'In, then they percei,"cd that thi rl'que t wa fnHu thl' disl'iples, For thon h tlu.')" \' {'rc gri{',-ed in their hearts when ther aw thenl so especially honour('(l in the transfiguration, they J l't dar('d not o l'Xprl'S thelllseh.cs, ont of respect to their teacher, PSFT'f)O-CHln s. But as the 696 GOSPE L ACCOUDIXG TO CHAP. XX. two had asked can1ally, o now the ten are grieved carnally. For as to seek to be above all is blame-worthy, so to have another above us is mortifying to our vanity. JEROl\IE; But the Ineek and lowly 1\1aster neither charges the two with alnbition, nor rebukes the ten for their spleen and jealousy; but, Jeslls called t!tent unto ItÙn. CHRYS. By thus calling them to Him, and speaking to them face to face, he sooths them in their discolnposure; for the two had been speaking with the Lord apart by thel11selves. But not now as before does He it by bringing forward a cl1ild, but He pro' es it to them by reasoning :&0111 contraries; Ye know that tlte princes of the Gentiles e:t'ercise d01JlÍnion over t!lem. ORIGEN; That is, not contf'nt lnerely to rule over their subjects, they are se\.ere and oppressi,"e. But al110ng "ou who are l\Iine these things shaH not be so; for as all carnal things are done by cOlnpulsion, but spiritual things by free-,viII, so those rulers ,vho aloe spiritual ought to rest their power in the love of their subjects, not in their fears. CHRY8. He shews here that it is of the Gentiles to desire preeminence; and by this com- parison of the Gentiles He calms their troubled souls. PSEUDO-CHRYS. Indeed, to desire a good 'work is good, for it is within our ,viII, and ours is the re,,"ard; but to de ire a prilnacy of honour is yanity. For when ,ve attain this 'we are judged of God, because ,ve know' not 'whether ill our precedence of honour we deser\pe tIle re- ward of righteousness. For not even an Apostle will have praise with God, because he is an Apostle, but if he has well fulfilled tl1e duties of his Apostleship; nor was an Apostle placed in }10nonr as an Apostle, for any previous merit of his; but 'was judged meet for that ministry, on account of the disposition of his Inind. For higll place courts hitn who flies fronl it, and shuns him ".ho courts it. A better life then, and not a more \vorthy degree, should be om" y s!tuuld livId Il,eil" peace. IJsEcDo-CHUYs. For they t-'aw how Inean their clothl' , and considered 110t ho" pure their consciences. ee the foolish wisdoIll of luen! The} think great Blcn are hurt ".hCll they receive the homag' of the poor. ""'hat poor man dare alute a lich Jnan in pub1ic? IT ILAHY; Or, 'l'hcy bid them hold thcir peace, not fTOID rc\'crcnce tor Christ, but because they were gri('vcd to hear froIn the hlind what they denied, nalnely, that the Lord \vas th(\ Son of Da\-id. ORIGEX; Or; Those that believed rebuked thenl thai they should not di honour IIiln Ly styling IIiul Inerch Son of Daviù, but should rathcr say, Son of God, . . ha' e Inercy on us. PSEt7"DO-CUHYS. 'rhey ,,"cre rather ("n- cow'aged than repelled hy this l"ehul,:c. For f'O filith i quickcned by being prohibited; aud hence is ccure in dan- gers, and in security is cndangered; ,,-heuce it follows, IJut they cried out the luore, saying, Hare 1/lercy upon U8, Sou- of ]Jarid. They crierl out at the first because they \vere blind, no\\' they rather cried out because they \vere forLidden to C01UP to tllC Light. CURY". Christ suffered thenl to be iorbiddcn, Cbryt'. tl1.1t their desire tHight Le the nlore evidenced. ITellcl' learI1 1 Ho . xn. that though \no' ht ì rl'pul ed, ) ct ;f we COllll to (;0(1 with l'arne tn('s , of ourseh.e , we hall obtain that \'"(' ask. It follows, Anti .J,, 'US 8100 sl ii, 11 d .alled Iii 11/, lInd .wlld, II !tal n"ill .lIP fhal I s!tould do ,,"10 you I JERO'IE; Jesus stood still, becaus ' they bcing- hlillù could not see their way. .\hunt Jelil'ho WPl"C Inan pit crags, and abrupt precipices; thl'rl'forc thl' Lonl stallds still that they 1lli ht COllIe to IIinl. ÛHhÏE:\; ()r; J 'su:, docs not pa s n, but tands súll, that h.\ I [i') standing II i:-. b()()dul' " tn l) not pa. by, but as fron} an ahi(ling fount nU'l"CY Inn} tIn" fortI. upon them. J ERO:\IE; 700 GOSPEl. -\CCOHDIXG TO (' lL\P. XX tIe comlnanrls that they be called to Him that the Illultituùe 1nay not withhold thel11; and He asks them \"hat they \vould, that by their answer, their necessity may be made apparent, and IIis power be she\\"n in their healing. PSEUDO-CHRYS. Or; lIe asks them on account of their faith, that \vhcreas they who were blind confess Christ to be the Son of God, t110se who had their sight might be put to shalne for their esteeming Hill1 only man. They had indeed caned Christ Lord, and they had spoken true; but by calling Hirn the Son of David, they obliterated this their good confession. F or indeed by a Inisuse of words men are called Lords, but none is truly Lord, but God only. ""'hen therefore they say, o Lord, tltO'll SOil of DarÙl, they thus n1Ïsapply the tenn to Christ, as esteelning Hitn nlan; had they only called IIin1 Lord, they would have confessed His Godhead. ""'hen then lIe asks them, rr/zat would ye? they no longer style Hinl Son of David, but only Lord; They say unto HÙJl, Lord, that Oll'J" eyes '1nay be opened. For the Son of David cannot open the eyes of the blind, but the Son of God can. So long then as they cried, 0 Lord, thou Son qf Da.vid, their cure ,vas delayed; as soon as they said, Lord, only, healing was shed upon then1; for it follows, And Jeslls had C01JlpaS- sion'Upon Ilte1Jl, and touched their eyes, and stl'a(qlthray they sa-.w. fIe touched thelll canlally as luan, He healed then1 as God. J ERO:l\IE; The Creator bestows \vhat nature had not given; or at least Inercy accords what weakness had withheld. CHRYS. But as before this bounty they had been pel'severing, so after the recei\Ting it they 'v ere not ungrateful. PSEUDO-CHRYS. On bcing healed they rendered a high service to Christ; for it follows, And f hey jòllouied II ÙIl. For this the Lord requires of thee, according to the Prophet, that :rv1ic.6, t!tOlt be Cfl1'e.ful to 1l'alk u.itlt tile Lord thy God. JEROME; 8. They then \vho had sat shut up in Jericho, and kne,v only to cry \vith their voice, afterwards follo,v Jesus, not so lTIuch with their feet as in their virtues. RABAN. But Jericho, which is interpreted 'the moon,' denotes the infinnity of our changefulness. ORI6EN; Fign- rath-ely , .Jericho is taken to be the ,,"orId, into which Christ can1e c1o\vn. They \\"ho are in Jericho, know not ho\v to escape frotn the wisdom of the n 9 orld, unless thf'Y \ï.:H 2H-;3.t. sl'. 'l.\rTllf \'. 7uI :-.ee not Jesus only COlllillg out of Jericho, hut also TI is discipl('s. This when tIleY aw, great luultitudc,; followed llilu, de....pisillg thc world ana all worldly things, that under I (is guidance' they lllay go up to the hea,"enly J crusalcln. TIll' two blind tIlen n g e nlay call Judah and Israel, who before the eouting of Christ were hlil1d, not secing the true \yonl ".ì1Ích \\.a in the La\\r and the l>rophcts, Yl't sitting by the wayside of the J aw aud dlt. Prophets, and understanding llilll only as after tllt' flesh, they cried to IIiul who \\'as lUafl,. of the s cd of Da\'id according to the flesh. J EH(ßfE; By the two blind 11len afe gencrally understood the l>hari ces and Sadducees. AUG. Otherwise; 1'he t\VO Aug. LI ' 1 .. 1 1 . d d ' f b I Quæ t. Ill( Hwn lttlIl )y t IC n aysl c, enotl' certaIn 0 ot 1 E\',i,2S. nations alrca(ly by faith cOll1Íng in to that tClnporal dis- pensation, according to which Christ is the war, and seek- ing to he enlightened, that is, to know son1cthing con- cerning the eternity of the "r ord. This they desired to obtain froln the Lord as He passed by, for the merit of that faith hy which II is be1ip,"C'ù Ít) be the Son of God, to ha\'e becn born luau, and to have suffered for 11:-.; for in this dispensation, Jesus, as it ""cre, p scs by, fur all action i of this world. .Also it belu)Yl'd that they shoulll CfY out so loud as to o'"crpowcr the din of the lllUlti- tude tlJat withstoud thcln; that is, o to forti \T tht>ir tninds by perseverance and prayer, and InortitYing continually the usage of fie hly lusts, (whie h as a crowd c\'er ùeset one that is endea.Yourin to COllle to the sight of etl'fIlal truth,) and by the straitest paiuflÙness to get the better of the lllultitude of carnal Incn who hinder spiritual aspirations. ID. For bad Aug. 1 k CI ' , 1 . d d ( 1 } .. Serm. or u -('wann 111. tIaIlS are au 1111 rance to goo Insnans,88, 13. who seck to pl'rfol"ln the cOlll1l1andlllèuts of God. Notwith- I'\tanding thesf' cry and faint 11ut; for every Christian at his first sctting about to live ,,,ell and to de:-;pise the \vorId, has tù endure at the first the ccnsures uf cold Christians; hut if he pcr en_'re, they win soon cc)]uply, who but now with tood hÍ1n. ID. Jesu:o' theref()l"c, tht' same who said, To him Allg. thai ',"/lo('Á( th it shall be ope/lpd, hearillg them, stands still, i . touches theIn, and gi,.cs thenl light. Faith in I [is tClnporal2 . incarnation preparc::> u!'\ for the understandiug of things cternaL By tIt(' passing h of .Je.",u they arc admonished that they 702 GOSPEL ACCORDI G TO ST. )IATTHE'V. CHAI). XX. should be enlightened, and when He stands still they U'C enlightened; fOI" things temporal pass hy, but things eternal stand still. PSEUDO-CHRYS. Some interpret that the t\VO blind men are the Gentiles; one sprung from Cham, the other froin Japhet; they sat by the ,yay-side, that is, they ,valked hard by the tnlth, but they could not find it out; or they were placed in reason, not having yet received kno\\'ledge of the 'V ord. RABAN. But recognizing the l'U1nour of Christ, they desired to be made partakers of IIiln. l\Iany spake against then1; first the Jews, as \ve read in the Acts; then the Gentiles harassed thelu by pel'secution; but yet they might not deprive those \vho were preordained to life of sah-ation. PSEUDO-CHRYS. Accordingly Jesus touched the eyes of the Gentile mind, giving them the grace of the Holy Spirit;-alld when enlightened they followed Him with good works. ORIGEN; 'Ve also now sitting by the w'ayside of the Scriptures, and understanding \vhereil1 we are blind, if \ve ask ,vith desire, lIe will touch the eyes of OlU' souls, and tbe gloom of ignorance shall depart froln our minds, that in the light of knowledge we 1nay folIo,," Hil11, who gave us power to see to no other end than that \ye should follow Rinl. CII P. XXI. 1. .c\nd \\"hen they ùre\v nigh unto J erusalenl, and \, ere COIne to Bethphage, unto the l110unt of Olives, then sent J psus t\\"o disciples, 2. Saying unto thcln, Go into the village over against you, and straight\vay ye shall find an ass tied, and a colt \yith her: loose them, anù bring them unto mc. 3. Ând if any lnan say ought unto you, ye shall say, The I.Jord hath need of them; and stra.ight,vay he \vill send thcm. 4. ...\.nd this \vas done, that it Inight be fulfilled ,vlrich \vas spoken by the prophet, saying, 5. Tcll ye the daughter of Sion, Behold, thy King cODleth unto thee, lueei, and sitting upon an ass, and a colt the foal of an ass. 6. \nd the disciples ,vent, and did as Jesus com- manded theIn, 7. And brought the ass, and the colt, and put on theln their clothes, and they set hiln thereon. 8. l\.nd a very great multitude ðpread their gar- ments in the "ray; others cut t1o\\.n branches from the trees, and stra".cd thcln in the ,yay. 9. And the multitudes that \rent before, and that follo,ved, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; l-Iosanna in the highest. 70J GO:'\PET.. ACCORDING TO CHAP. XXI. REMIG. The Evangelist related above that the Lord departed from Galilee, and began to go up to J erusalenl. Being no\v occupied with telling what He did by the way, he proceeds in his purpose, saying, And 'when tliey dreu' nig!t to Jerusalem, and were COlne to Bethphage. Bethphage ,vas a slnall village of the priests, situated on the declivity of l\Iount Olivet, one 111Ïle distant ii"om Jerusaleln. For the priests \yho ministered in the temple their apportioned time, \vhen their office of lninistration was discharged, \"ithdrew to this village to abide; as also did they "Tho "Ten to take their place. Because it was eOlnmanded by their La\v that none should travel on the Sabùath nlore than a n1Ïle. ORIGEN; 'Vhence Bethphage is interpl"eted, The house of the Shoulder; for the shoulder was the priest's portion in the La\v. It follows, Then Jesus sent t'lÐO oj. !tis disciples., PSEUDO- CHRYS. He said not to His disciples, Say, Thy Lord, or Your Lord, hath need of theln; that they 111ay understand, that He is Lord alone, not of the beasts only, but of all men; for even sinners are by the law of nature His, though by their own will they are the Devil's. CHRYS. And thinl\: not this a little thing "Thich was now done, for who was it that \vrought with the o,,'ners of the beasts that they refused not, but yielded them? By this also He instructs His disciples that He could have restrained the Jews, but would not; and further teaches them that they should grant \vhatever is asked of thetTI; for if they \vho knew not Christ, no\\r granted this, much more it becomes His disciples to give unto all. For that \\Thich is said, But u'ill straightway let thelJt go, PSEUDO-CHRYS. it is to be understood, that after He had entered into Jerusalem, the beast was returned by Christ Gloss. to its o\vner. GLOSS. Or, The o"rner of the beasts will a P I . An- straight\vay send them to be engaged for Christ's service. se ua. . Hereto is added the testimony of the Prophet, that It may be shewn that the Lord fulfilled all things which were \Vrittel of Him, but that the Scribes and Pharisees, blinded by envy, would not understand the things that they read; All lhis was done, that it rnight be fulfilled 'll'lt.iclt was spoken by Zech. the Prophet; to wit, Zacharias. PSEUDO-CHRYS. For the 9, 9. Prophet kno\\,ing the malice of the Jews, that they would speak against Christ when He went up to the Tenlple, gave YI,'H. 1-9. T. lATTII E\\ , , U,) thell. Lhi.., sign bet(H"challd, whereby thc) uJight kno\\" their King, Say ye to ,,,(' dailY" Ie,' (!f J,,'i()lI. H.\B \ , r 11 history, Uaughtf'r of Sian is the naBIC gi,'en tu the cit.\r of .JcrnsalC1u, which stands on Blount Rion. But lllysticaHy, it is tI)(O Church of the fi1Ïth fnI pertaining to the J crnSc.llelll \\yhic h i aho\"e. PSErno-CHRl s. lJ(Jhold, is a \vonl used in point- ing out any thing; look, that is, not \vith the Loùily cye, but with the piritual understanding, at the works of II is power. Also af()retiules ] I e oft said, Bpllolrl, that I If> l11ight shew that I I c of whol11 lie pakc bcforc ICc \Vas Lorn ,va c"eu thcn thy Kiug. "rICU then ye 11aH Cf" IliIn, sa) not, n'-a John nlll:e n() Kill!} but Cæsar. lie cUJJleth to thee, if thou wilt 19, 15. apprchcnd IIiuI, that lIe Inar save thee; if thou wilt not apprehend IIÏ1n, ] Ie cOlneth against thee; .J.1Ieek, so that lIe i:- not to be feared for IIis po\\ er, but lo,.cd for IIis 11lcekl1css; whcrefore He sitìeth Dot on a golùen car, refulgcnt in coSÙy pUl1)le, 1101' is Inounted on a luettled steed, rejoicing in strife and battle, but upon a she-ass, that 10\ es peace and quiet. AI.JG. In thi quotation froin the Prophet, thcre is 80111C Aug. de . , I d ' fl ' G I "" I I .. f I Cons VarIcty 111 t It' I erent ospe S. ,aU lew quotes It as 1 t Je Ev. ii. Prophet had expressly 111l'utioncd the she-ass; but it is 110t G6. so quoted by Jo11n, nor in thc Church-copies of the trans- John lation in COIHnlun uSC. 111is SCCIllS to Ine tu ht, accounted 12, lõ. for by the account, t11at 1\Iatthc\v wrote his Gospel in the IIcLrc\\" language. And it is clear that the translation called the T-IXX, has SOUle t1Úngs different frol11 what are found ill tIIC Hcbrew, by those \vho kno\v that tongue, and who ha' c rendercd the alne books out of thc Hebrcw. If the reason of this di crepancy be asked, I consider nothing Ulore likely thau that the LXX intcrprcted \\.ith the selfsanlc pirit with ".hich the original was written, which i confirmed hy that wonderful agreelllcn t tll1l0ng thenl ['If ,v}Üe h ,v(' are told. ny thus varying the l':x.pressiou, wIllie tl1(.') did not dcpart from thc Ineaning of that God ,,-hose \\yords they \\ycrc, t11CY conveJ to U th(' ,.cry salHe thing as we gather frolll this agreenlent, with slight yariety, among the E, '-lngelists. 1]1Ìs 8be".s us that it is no lie, when 011C relatcs anr thing ,,-ith such di\'en..itic in detail, a that he dues not dl'part fronl 1lÌs intention \\ ith whonl he ought to agrec. 1'0 know this is useful in luoré.Ùs in avoiding lies; and for troth itSlolf that VOL. I. 2 z 706 GO!'PEI. ACCOHDING TO CIIAl'. XXI we hould not suppose that 1.h(' truth is ('curcd in sacred sounds, as though God illlpartcd to us not the Inatter only, but the ,vords in ,vhich the lnatter is conv'cyed. TIatllcr the nlatter is in such sort conveyed in words, that \ve ought not to ,vant ,vords at all, if it \vere possible that the nlatter could be known by us without ,vords, as God and IIis Angels kno\\" it. It follows, But tlte disciJÛes u'ent and did as Jesus c01n1J anded the1n, and bro1lgltl the ass, and the ('olt. The other E, angelists say nothing of the ass. And if l\Iatthew hac1not Inentioned the colt, as they do not nlention the ass, the reader ought not to have been surprised. How llluch less then should it nlove hiln, \vhen one has so lnentioned the ass ,,,bich the others have on1Ïtted, as not to forget the colt \vhich they have lncntioned. For there is no discre- pancy where both cirClunstances nlay have occurred, though one only related one, and another another; ho\\' much less then \vhere one mentions both, though another lncntions only one? It follo\vs, And tlley put on theln their clothes, and set hÍ1n thereon. J EllO::\IE; But it seems that the Lord could not in so short a distance have sate npon both aninlals; seeing then that the history has either an Ï1npossibility or a meanness, \ve are sent to higher things, that is, to tbe :figurati,'e sense. l1E:\lIG. Notwithstanding, it was possible that the Lord lllight have sate upon both aniluals. CHRYS. To lnc it seeIllS that He was mounted upon the ass, not only because of the mystery, but to give us a lesson of \visdom, teaching us therein that it needs not to be 1110unted on 110rses, but that it is sutIiciel1t to eluploy an ass, and be content \vith that \vhich is necessary. But enquire of the Je\vs, what I{ing has entered Jerusalenl 11lounted upon an ass? 'rhey can nanle none other, but this one only. JEUO)lE; The lllultitudes that came out of Jericho, and followed the Saviour, cast down their gannents, and stre\ved the \\?ay with branches of trees; and therefore it follows, But the 1nultitudes spread tlleir gannents in tIle U'(lY; that is, beneath the feet of the ass, that it should not stumble against a stone, nor tread upon a thorn, nor fall into a ditch. Others cut down branches ji'01Jl the trees, and slrelccd theHt in tlte ll'ay; froln the fruit-trees, that is, with \vhich lllount Olivet was clothed. And w'hen all that could be done \vas done, they added also .... \I.n.l-H, sr. \1 \TTII ("'V. 70i tht' trilHlh. of the tongue, as it f )now , 'lid Ilu' 1111Ii/ill/dt>., lluil 1,"111 !Jr:,(o,.(', (lnd Iltal,/,fJllol('('d, (T'f'd, , f1yiJl!I, l/(J.I\(IIIJI' Iv IIIl .. { 11 (!( j)arid. 1 shall shortly e" 11Hillt' \\ hat j... th(" lI1l'allillg' of this upon 1 Ilosalllla, I H the hlludrcel aneI se\"t'Il- tcellth l)\oìuhll, which is clearly writ1('U of the Sa\"iour't s ceHuiul-{, Ps. ll , "e read this arnong other things; ..'.fa' t ( 1I0lr, () I (}r j 2,.. U J (J,.d, s(Jnd I/VI{ prosperil y. IJIt',';s(,d ilr! ! hUI/ I hat art 10 (XiI/Ie ill I he IIn IJI (y' 'he Lord. For that which thc L X gixe 'f,!2, KÚgH UW(J'OJI G , Sa ' /lOll", U Lo,'d; 'Yè read in thl. II ebre\\, ' ,A Hna, rHlollai osianllu,' \\' hich S) Illlnachlls fl'IHll'rs luore plainly, 1 pray lit >e, 0 Iord, sare, 1 pray '"C('. Let nOIl(' think that it is a \\.ord Inade up of two words, aile Grl'ek auel one Jfehrew, for it is pun' TTehrew. ItE'IH;. \nel it is confounded of onc pcrfect and one iUlperfcct ".0reI. For 'IIosi' ignifies 'save;' 'anna' is an intcljcction used in cntreating. JEHO IE; For it signifies that the cOluing of Christ is the salnttion of the ".odd, whence it follows, Illl'ssed is he 'hat cOlJlclh ill 'he llalne ql the Lord. 'Yhich saIne thing the ayiour in the Go pel coufinlls, Ill", COllie ill 111!/ John 5) Fal/Ii)"'''; 1l(lIlle. IlE nG. Becau e, n ullely, in all I Tis gooe1 43 . actions, lIe ought not Ilis own but ] lis Father'::; glory. G r.o:--:-.. .A nd the ulcaning' i:-., flle.'i.w-,Li, that is, Glorious, is GllJ:;; . II 1 1 I . . . '1 r 1 ap. A H- e I"a/ ('UJJIC"I, t lilt IS, I l1H:arllute; III ",e nfl/II(> (! lue t'lm. Lord; that i , of the Father, hy glorif)"ing 1] iUl. Again thc.'y repcat, ll(jsall /Ill, that is, Sa fe, I pra!/ i !tee, and define whither they would he a\'ed,;/I lite hi!/lles!, that is in the hea\-enly, not in the c" i.f}ltesf, it i clearl) hewn that the conlÏng of Chri t is not the ah'ation of Blan only, Lut 01 the whole \\.orld, joining earthly thing-s to things hea\"l'nl . ÛnIGE ; Or when tlJ r sa , f/o.WIlI/1ft /0 I Ill') SfJIl (!f nlll'id; IJltwsetl is lI( IIIat {'OIlIl,lIi ill /1,(> n(l/lle '!( 11u' fIord, it is the eli:-;pcnsatioll of Christ' hnrnanit) that the') set f(n.th; but TTi:-- restoration to the 11(1) placf's when thl' sa), 1losllllJlff ';11 Ill( Ili!l!te, f. )1:-.ECDO-CIITIYc;.., Ilo,Wll/llfl, SOlllC intcrpr<'t 'glory,' SOlllC 'rc(lclnption;' alHI glory is Ilis due, an(l rC1leHlption bl'lollg's to II inl who has re<1l'CIHt'd all men. III L.\UY; l hc worcl of their son of prai (', express Hi powèr of l"èc.ll'lllptioll; ill calling lTim tht' Son of T)a\ ie1. tlH' . :U:hHO\\]Cage IIi" hcrcc1itar.\ title' to tIle 1..ingcloHI :! 7 708 GOSPEl., ACCORDING TO CIL\P. xxi. PSEUDO-CHRYS. N e\rer before had the Lord clnployed the ser\rices of beasts, nor surrounded Himself with the onla- nlents of green boughs, till no,,," when He is going up to Jerusalem to suffer. lIe moved them that beheld to do that which they had before desired to do; so it \vas opportunity that ,vas nO"T given then1, not their purpose that was changed. J EROl\IR ; l\;f ysticall y; The Lord draws near to .J erusalenl departing fronl .Jericho, and taking great Inultitudes with II iIn, because great and laden with great \vares, that is, the salvation of believers that has been entrusted to Hiln, lIe seeks to enter the city of peace, the place of the beholding of God. And lIe comes to Bethphage, that is, to The house of the jawbones; lIe bare also the type of confessioll; and halted on l\iount Olivet, where is the light of knowledge, and the repo e fron) toils and pains. By the village over against the Apostles is denoted this ,vorld; for that was against the Apostles, and was not willing to receive the light of their teaching. RE nu. The Lord therefore sent His disciples fronl mount Olivet to the vil1age, ,,'hen lIe guided the preachers forth from the priIniti,re Church into the world. lIe sent t"ro, because there \vere hvo orders of preachers, as Ga1.2,8. the Apostle shews, saying, He that u;rougJd ill Pete'r to fhe Apostleship of Ci1'Cil1JlCision, tile Sal71e u"as 'JJligltly in 'Ule lowa'rds the Gentiles; or, because the precept of cllarity are t\VO; or, because there are two testaments; or, because there is Jetter and spirit. .JEROl\IE; Or, because there is dleory and practice, that is, knowledge and \yorks. By the ass which had been under the yoke, and was broken, the synagogue is understood. By the ass's colt wild and unbroken, the Gentile people; for the Jewish nation is to\vards God the mother of the Gentiles. RABAN. 'Vhence l\latthew, who wrote his Gospel to the Jews, is the only one who mentions that the ass was brought to the Lord, to shew that this same IIebrew nation, if it repent, need not despair of salvation. PSEUDO-CHRYS. Men are likened to animals, froln some l"esemblance they bear in their not recognising the Son of God. And this anÏ1nal is unclean, and beyond all other brutes incapable of reasoning, a stupid, helpless, ignoble drudge. Such ,vere men before the coming of Christ, unclean with divers passions; unreasoning, that is, \'... H. 1-0. T. '1-\1' 1'11}' \\. 70H lacking the rC&l"iOll of the \V ord; stupi(l, in thpir disregard of God; \\"cak in O\ll; ignohle, bt'callsP forgetting thcir hea\'c})] birth tlH'Y heeél1lw I"la\"cs of thcir pas...ion;o;, anù uf the da.:1l10I1S; ùrudges, Lt'causc they toiled undcr t11t> load of CITor laid UPo)} thenl by the da 11101l , (,r the Pharist'cs. '1'1lP ass \\ as tiC'd, that i , hound ill the chaiu of diabolic crror, so that it had llol liben . to go whither it woulù; for heforc \\ c do any ::,in we ha,'c fi'cP will to follow', or nnt, the win of tht.' l)e\'il; l>>ut if once hy sinning \\ c have hound our eh'es to do hi works, \,"e are no longer able to c...capc by our OWl} trl'llgth hut, 1i1.e a , e::':--cl that has lo:-,t it ntdder is tossed at the lllcrcy of the storIn, so Ulan, when by sill he has for- fcited the aid of Di,'ille grace, no longer acts as he "ins, but as tht> l)evil wins. \nd if God, by tht, nìighty ann uf I [is lllcrcy, ùo not loose hilll, he will abide till dcaÙl in thc chain of his sins. 'fhcrcfore lIe saith to llis clisciples, Loose 'hem, that is, by your teaching and 111iracle , for all the Jews and Gcntiles \\'ere loos d by the ,Apostles; and bring lllelll. 10 file, that is, convert thel11 to 'Iy glory. OUIGEX; 'Yhence also, ,,-hen TIe a cended into hea,.cn, I[e gave cOlllfiland to IIis di...ciples that they should loos<:, sinners, for which al'\o lIe ga\ c theln the Lloly pirit. But being loosed, and Inaking progre s, and bcing nourished by the Divinity of the " 01'<1, they arc held n orthy to 1,e ('nt bach to the place whcnce they \\'cre taken, but no luorc to their fonncr labours, hut to preach to thcnl the on ùf God, and this is ,,9hat Ill' signifies wh('n I Ie ays, ,,Jnt! 8/I'a ighlil'fl y He ,("ill send tlte1Jl. IIIL.\RY; Or Ly the ass and the colt i shewn th(\ twofold caning fro111 anlon thc Gentiles. For tIle alnaritans did scr\'p aftf>r a certain fashion of obctlience, antI they are sib'11Ï- iÌl'd by the as ; Lut tilC other Gcntiles ,,'ild and unbrokcn arc signified by the colt. 1'hcrctorc tn 0 ar{\ scnt to loose them that. are bOU1H} by th(' chail1 of error; S:,ullaria helie,'ed through Philip, antI Cornelius as the first-fruits of the Gentilcs \\'a : hrought 11) Peter to Chri t. l E lIG. But L it was thcn saitl to tllt' \post]es, (I' an!l mall ' (/!I o/lght to !I()II, sa !I !Ie, FILe lord ltul It lle ll ql" ilt >lIl; so now it is coullllandeù to the preae hers, that though any oppo ition he luade to thcIu, thcy shoultlllot slac1. to preach. J ERO IF; TIll' \pu tll's' clothl' \\.hich arc laitl upon the beasts Ilia)" he nllder tood either as th{' t('a('hin of \ irtllcs, or discenl1ncnt of Scriptures, or 710 GO rEL ACCORIHS& Tv f'H_\P. XXI. verities of ecclesiastical dogmas, with whicll, unle s the soul be furnished and instructed, it dcselTcs not to have the Lord take 11 is scat there. I E:\nG. The IJord :-;itting upon the ass goes towards J erusalelu, because presiding o"cr the IloIy Church, or the faithful soul, l-Ie both guides it in this life, and after this life leads it to the "ien" of the heaxenly country. But tIle Apostles and other teachers set their gannents upon the ass, ,,,hen they gave to the Gentiles the glory \vhich they had received fron1 Christ. The nHIHitudes spread their gannents in the ,va}", ,,,hen they of the circluncision ,vho belie,yed, dcspised the glory ,vhich they had by the Law. Is. 11,1. They cut down branches frOIn the trces, because out of the ;,er. 23, l)rophets they had heard of the green Bra Nell as an elnblenl of Christ. Or, the 1l1ultitndes \vho spread their garnlents in the ,yay, are the lnartyrs ,,,,ho gave to 111artyrdolll for Christ their bodies, ,vhich are the clothing of their 111inds. Or, they are signified, who subdue their bodies by abstinence. They who cut down the branches of the trees, are they \vho seek out the sayings and exalnplcs of the holy fathers for their o"Tn or their children's salvation. J EROl\1E; 'Vhen lIe says, The '}}utltitudes that u'ent úçfore a.nd thrttfollou.:ed, lIe shews that both people, those W]10 before the Gospel, and those \V}10 after the Gospel, believed on the Lord, praise Jesus with the hannollious \yoicc of confession. PSErDO-CHRYS. Those prophesying spoke of Christ \vho was to cOlne; these speak in praise of the con1Ïng of Christ already fulfilled. 10. And \vhen he was con1e into Jerusalem, all the city ,vas moved, saying, 'Vho is this? 11. And the nlultitude said, This is J eSllS the prophet of Nazareth of Galilee. 12. And Jesus \vent into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money- changers, and the seats of theln that sold doves, 13. And said unto them, It is ,vritten, l\Iy house shall be called the house of prayer; but ye have Blade it a den of thieves. 14. .L\nd thc blind and th hllne Cê111lC to him in the tenlple; and he healed thcin. \.' H. lO-l(). ST. )[\TrIlE\\. 711 I fi. A I III \vhen the Chief Priests and cribes sa\v the ,vonclcrful things that he did, and the children crying in the tClnp]e, and saying, IIosanna to the Son of J)avid; they \vere ;:,ore displeascd, 1 G. \nd said unto hin1, IIearc t thou ,,,hat these say? .A.lld Jesus saith unto them, Y Ca; ha,-e ye never read, Out of the lllouth of babes and sucklilJgð thou hast perfected praise? J ERo:\n;; "?hen J l' US èntcr d with the l)}ultitl1de:" the whole it of J eru al(,ln ,vas ]lH)\. d, wootll'ring at the cr()\vd , and not ] llowing the power. l)SE('Do-CllHY . \\ iÙl guuù rC(l on were thc n10\ ed at ight ()f a thing ::;0 to be wonder d at. Ian was prai e(l a God, but it \\?LlS the Go<1 that was praiscd in the luau. 13ut, I suppo"c, that ncithpr they \\'ho praised knew what thcy praisèd, Lut the pÎl.it that suddenly Í1lspirc(l then) poured forth the "90nls of truth. ÜnIGF.X; )loreo\"cr, when Je us entcred the true Jerusalclu, thcy cried out, ,,'olHlcring at II is heavcnly ,-inues, and :--ai(1, 117'(1 is this KiJl!} (If glory I J EHO)IE; \\l1ile othcr Were in dunlJt or ellq uiring, the ,,'orthlcss ul1lltitude cOllfc::;::;cdlliul; Eut the PI. 24, ]J ()l)le s if!, 1ïtis is JesllS tIle j)r Jlhet frum .LYà=flrellt in 8. (,alilee. They hl'gin with the lc::;sl'r that they HILlr COlllC to thc greater. They hail llilll as that 1>ro1'11ct ,,"hOlll :\loses Deut. had aid should conIC lile to hi1I1 elf which is rightly writtcn 15, 18. ill G reek with the t(' tilnoll of the article, F'.VJJl i\''''Ú=o relIt ; ftcf) I- (If Galilee, for there lie haù Lcen brought up, that the ".", tlo"'cr of the field lllÏght be nouri hed with t1lt lIu\\ <.'r of an e),.t'l'lll'1lcil's. n \B.\ . l llt it i to Le Hotl'(l, that thi t'1ltry of llis into J rusaJt'1l1 "'as li\ C tlays befure the pa o' cr. For .Jphn rclat ' , that six. days l,cforc the Pa"ðo"l'r lie caUl' to John Bethan5, llltl on tlH' luUrrow :.,ittillg on the Ll enterc(l Jeru- 12, I. all'lll. III this oLsen c th(' corre s polHlcllt'c hctwl'L'n the lHd ..llul :\ '\\'1\' talllellt::>, not only in thillg but in ca f)Il:--. For on th(' tl'lIth tlay of the first l11onth, the hunb that wa to he l xoJ. acriticl't1 f,)r tht' pa O\.l'r was 10 he taken into the hou,t', 12,3. 1.ccau..e on the :"aUIP day ùf the :-.<11l1C 111011tl1, that i::" ii\ · da)" hef\)}.c the pa u\.l'r, the Lor( I as to l'lIter the cit.\ ill whi h ll( \\a to :--nllt'l". P r:t nt)-CJlH\ . ...Illd JU'l'U8 (JlIl.J"t'd into tlu' b..'lIiple '1. (joll, 'I'his \\ as the part of a guod ou to 712 GOSPEL ACCORDING TO CHAP. X I. haste to IIis Father's house, and do HiIn hGllOUr; so you then becoming an in1Ïtator of Christ as soon as you enter into any city, first run to the Church. Further, it ,vas the part of a good physician, that having entered to heal the sick city, he should first apply hÍ1nself to the source of the sickness; for as eyery thing good cometh out of the temple, so also doth every eyil. For \vhen the priesthood is sound, the whole Church flourishes, but if it is corrupt, faith is itnpaired; and as \rhen you see a tree whose leaves are pale-coloured you kno\v that it is diseased at its root, so when you see an undisciplined people conclude without hesitation that their priesthood is unsound. J EROI\IE; And he cast out all theln fllat sold and bought. It should be kno\vn that in obedience to the Law, in the Telnple of the Lord \renerated throughout the whole world, and resorted to by Jews out of e\yel") quarter, innumerable victin1s \\-ere sacrificed, especially on festival days, bulls, raIllS, goats; the poor offering young pigeons and turtle-doves, that they might not onÜt all sacrifice. But it would happen that those who can1e froIn a distance \vonld have no victiln. The Priests therefore contrived a plan for Inaking a gain out of the people, selling to such as had no victim the aniInals which they had need of fOI' sacrifice, and thelnselves receiving then1 hack again as soon as sold. But this fraudulent practice \vas often defeated by the poverty of the visitors, who lacking Ineans had neither victims, nor whence to purchase the In. They therefore appointed bankers who Il1ight lend to them under a bond. But because the Law forbade usury, and money lent without interest was pro- fitless, besides sOInetÍ1nes a loss of the principal, they be- thought then1seh r es of another scheme; instead of bankers they appointed' collybistæ 8 ,' a word for \vhich the I atin has no equivalent. Sweetmeats and other trifling presents ther called' collyba,' such, for exalnple, as parcl1ed pulse, raisins, and apples of di\?ers sorts. As then they could not take a "St. Jerome here gives a different pretation, so far as to make the word Bense ofthe word, from what is commonly stand for a small coin. Hence Colly- received among ancient writers. Hesy- bists were those who gave change in chius, as far as I know, is the only one small coin. Origen too, to whom St. who agrees with him, and he interprets Jerome is indebted for a great part of collyba "sweetmeats," At the same his exposition, understands by Collybists time Hesychil1s himself makes it proper tho e who change good coin for bad, to sense to be " a kind of coin, with an ox the injury of those who employ them," stamped on the brass," Pollu"X. and "traUm'S. in loco Snidas and. others agree with thi:-: intcr- \"Eft, lU-IH. ST, \fATTll E\V. 71 ;J nsury, tJw)" ac('{"ptc(l the ,-" in ind, takiug thin s tha1 ar > Lought with 111ont'), as if this was not \\ hat E ekiel preached of, saying, }"'e shall Il I Tee 'ive llsury nor Ùu:r as . EZt>k... 1'hi kind of tralJic, or cheating rather, thl. Lord sc('in!{ in 1 , 1,. II is Father's hOUSl', and IHo\-ed thf'reat with piritllal . eal cast out of the rclllple this great lunltitude of UIcn. 0 lUG ES ; For in that they ought neithcr to eU nor to buy, hut to gi\ e thcir tilHe to prayer, heing assCluhlc(1 in a 110use of prayer, whence it folIo\\ s, _1/ d IL sill ullio l/1(Il11, It's "rill>ll, Y. .66, i. lily I,Oll.,'e .'ilulll b called a IIlJluW vi prayer. ,.ltG. IJct no Aug. one therefore do ought in the oratory, Lut tl1'\t for which it e . ""as luaùc and whenc(' it got it n l1ue. It f()Uows, lJul I e Dei 3. I,al l/lflde it a dell olllli'PH"'. J ERO)U:; For he is indeed a thief and turns the temple of God into a den of thieves, who Inakes a gain of his religion. \mong all the miracles "Tought bJ our Lord, this ecnl to fne the Ulost" ouderful, that one luan, tlIld lIe at that tiUIC mean to such a degree that J [e wa afi.erward crucificd, and "" hile th(; Scribes and l)hari ce "ere L' aspcratl'd against II in1 cl'ing their gaill thus cut on; was able by the Llo\\' of one f'courge to cast out so great a Inu1titudc. Surely a flame and starr)" ray darted fTonl hi eyes, and thr' Inajcsty of the Godhead was radiant in his countenance. ArG, It i::; manifc::;t that the Lord (lid Aug.de this thing not onc(' hut twicp; tl1c first tinlc i told bv John, i i, thi second occasion by tl1c other tllrec. Cnuys, '\11i('h (j C " h ' , rys. aggra\-ates the fault of the Jews, who after I [e had done thc Horn. I .. . 1 . } ' 1 I Ixvii. l'aln t nug: tWll:e, ,yet pers1 te( In t leu 13r( ness, ORIGF.X; 'Iystieally; The 1'enJple of God is the Church of Chri'4, whcrein arc luany, who li\ e not, as thcy ought, piri- tually, hut aft 'r the flesh; and that housp of pra) ef \vhich is huilt of living tone they IlJakf' by tl 1 cir actions to be a. den of t11ie,-es. nut if we lliill't cxpre' more closel)" the due' kinds of IHen cast out of th(' TClnplc, w' Inay ay thu . 'Yho oev('r alllon a Cll1; tiall people "'pl'nd their ti1He in nothing el e bIlt bu) iJl and selling, continuing bllt little in praJ'cr or in ûthl'r ri ht action ) the c are the hu) ers and l'ncr in the Tel)}p]" of (;od. }Jl'aCOl1S who do not layout \, ell the tÌ1uds of their Chllrehc", but grow rich out of the poor luan's portion, these ar tht" 1noneY-l'1)angcr who e tal)ll' rhrist 0\ el"tllni . But that th(' (l al'()n:, preside O'"l'r th(' table:" of Church InOnC\, . , . . Acts 6, ""(' learn frol11 the .\ct 01 the .Apo tlps. Ihshops" ho COU1- 2. 714 GOSPEL ACCOHDING TO CHAP. x..XI. ulÏt Churches to those tllCY ought not, are they that sell the do,'cs, that is, the grace of the Holy Spirit, \vhose scats Christ overturns. .JEROME; But, according to the plain sense, tIlC doves were not in seats, but in cages; unless indecd the sellers of the doves wero sitting in seats; but that \vere absurd, for the scat denotes the dignity of the teacher, which is brought do\\'n to nothing when it is mixed with covetous- ness. l\Iark also, that through the aval'ice of the Priests, the altars of God are called tables of n10ney-changers. 'V hat we have spoken of Churches let each nlan understand of 2 Cor. 6, hinlsclf, for the Apostle says, Ye are the feulple oj. God. 16. Lot thore not be therefore in the abode of your breast the spirit of bargaining, nor the desire of gifts, lcst Jesus, entering in anger and sternness, should purify llis ten1ple not \vithout scourging, that from a den of thieves lIe should nlake it a house of prayers. ORIG EN; Or, in IIis second coming lIe shall cast forth and overturn those whonl He shall find un- ,vorthy in God's tC1nple. PSEUDO-CHRYS. For this reason also lIe overturns the tables of the money-changcrs, to signify that in the temple of God ough t to be no coin save spiritual, such as bClli'S the iluage of God, not an earthly Ï111age. He overturns the seats of those that sold do\'es, saying by that deed, 'Vhat lnal\:e in l\ly te1nple so Inany doves for sale, since that one Doye descended of free gift upon the temple of l\ly Body? 'Vhat the nnlltitude had proclaiIned by their shouts, the Lord shevtrs in deeds; whence it follo\ys, .And tlie blÙlll and the faille ca1ne to hÙn in the telnple, and he llealed tlleln. ORIGEN; For in the teInple of Goò, that is in the Church, all ha\Te not eyesight, nor do an ,valli uprightly, but only tlley ,vho understand that there is need of Christ and of none other to heal them; they cOIning to the 'V ord of God are healed. ItEl\uG. That they are healed in the Tenlple signifies, that Inen cannot be healf'd but in the Church, to which is givcn thc po,,'er of binding and loosing. J ERO:\IE; For had lIe not oyerthrown thc tables of the Inoney-challgers and the scats of thcln that sold doycs, thc blind and the lanle would not havc desen"cd that their \\'onteò sight and POWCl' of Illotion houlcl bc restorcd to thCIU in the tcn1ple. CHltYS. llut not c\'cn thus \vere the Chief Priests cOllvinccd, but at IIis 111iraclcs and thc shouts of the childrcn they had indigna- tion. J ERo.l\IE; For, not daring to lay hands on Ilhn, the \'EIL IO-I(), T. ;\I.\TTIIE". 715 Priests (ll'f:\1IlP his works, a11d tlu' tt'stilIl011 of tllc ehih1rl'1I who crif'(I, 1/ sauna tv llle .f.,'f VJI {!/' Ðllrid, hl.ss.r/ is he thai C01/l ,/1, in tIlt' IIfl111C (!f'Ii fIord, as though this Inight he' said to 1101U' hut to the S011 of (;0<1 ouly. I.let then Bishops :lIHl a11 holy JlICU tal c heed ho\\ they ufl'er these nlillgs to be said to thcln, if thi is chargc(l ah a fault in IIilH who i:) truly Lord to ,,"hcn)} this \'"as said, hecan c the faith uf the hclie\'ers was 110t yet confinueù. l) El.no-CnHYs. For as a pillar a little out ,,1' the perpcndicular, if luorc ,,'eight ùe lai(lllpoll it, is (Irh"l'll to ll'all stin Inore to one ide; so also t110 heart of luan whcn once tlUllC(l aside, is only stirred the tHOn' with jealoll Y hy secing- or hearing deeds of sOlne righteous Inan. In this way the 1)riests werc stilTCd up against ( 1n;:-;t, and said, IltJflresl t!LOlt l("IUll t"e. e say I J EUO'lE; But th(' answer of Chri t w'as cantions. I Ic spa.1...c not what the Rl'rihc would fain ha\'c heard, l'he ehih1ren do wen that they ùear witncss to HIC; nor on the other hand, 'They do ,\'hat ib "Tong, they arp hut chilùrC'll, you ought to be iudtùgcnt to their tender :years. ] ut I [e hrings a quotation froll1 the eighth Psahn, that though the Lord "'ere silent, the testinlony I' . , , of Scripture n1ight defend thc words ùf the children, as it fl)UOWS, 1]11 t .JeslIs .Wl id 1(11 to t hell1, Jell, llfH'c ye l1('rer read, .c. PSEt:DO-CUHY:S. J.s though I [c haù aid, Be it _ so, it is ::\fy fault that these cry thus. llnt is it j)Iy fault that o luany thousa1Hl :years hcforc the Prophet forl'tol(1 that so it shoul(l he? But babes and sucklings cannot kuo\v or prai c any 01}<,. 1'herefore they are called haùc , Bot in age, lnlt in guih'lessncss of heart; sucklings, l)l'caus(' th{' ' cri('(} out h{'ing 1l10"cd hy their joy at the wonderful things they Leheh1, as by the sweetIH.:SS of util1\:" :\Iiracnlous WOTh aTc caned lllilk, l)ecatl w th(' beholding of IHirac1es is no toil, hut rather cxcites wOllùer, and gently ill\ ites to the faiÙI. Bread is the (loctrill' of perfect ri hteonsnc , which none can recei, e hut they who ha'"c their seHses e t'rcist'd ahont pilitual things. Cn HY:,. 'l'his wa at once a type of the Geuti] '''", aud no slnall cOlufort to the ...\ }Jostlcs; for that they luight ])ot 1)(' perpll'''(('(1, l'ontriving how ha,"ing no ef 110 fr/l if groll' on flu' lteJlce.fol'l "ai'll jor er'r. J ERO'lE; Fur erer, (in c1npitcmlln),) or, To the end ,. tlip u'orld, (in sæculnm,) for the Greek ,yonl txiwlI f'ignifi(.s both. Cnuys. 'I11is was only a f'upposition of the disciples that it was curscd because it ha(1 not fruit; for another E\"augclist says that it " as not Jet the season. 'Vhy then was it curs 'd ? For the disciples' ake, that th{'y 1uight ]{'arn that lIe had po"er to wither up thOSl' who crucifÌed Ilinl. t\.nd lIe \,orkcd this nJÏracle ill that which of all plants is the nlost juicJ, that the grcatll{, of the nlÎraclc nlight be' more apparput. Aud whcn augh.t of thi kind is done to brutes or YCJ!l.tahll's, ask 110t ,\-heth('r the fig "ere with justice with.'red up, seeiug it was not the "" 'aSOll for its fruit; for to enquire thus ""cre cxtrC1l1è InadnL' , tor in such creclturcs 718 GOSPEL ACCORDIKG TO CIL\P. XXI. t11erc can he neithC'l" Ü\ult nor puni .lnl1ent; hut consider the Glm: . miracle, and adlnirc the 'V orker of it. GLOSS. The Creator ord. does no ""rong to the owner, hut l-lis creature at IIis will is converted to the profit of others. CHRYS. And that you Inay lean 1 that this ""as don for their sakes, to the en a, nall1ely, that they should be stirred up to confidence, hear ,vhat is said further. .leslls auswered and said 'Unto the1Jl, JTerily I say unto YOlt, f ye s!tallhave faith. J EROl\IE; The G-entile dogs bark against us, affinning that the Apostles had not faith, because they were not able to relnove nlountains. To WhOlll \ve answer, that l11any wonders were done by the Lord "rhich are not written; and therefore \yo bc1ic\"e tho A postles to have done S0111C not written; and that thcy wcre therefore not written, that the unbelie\"ing Inight not haye in then1 larger roon1 for cavilling. For let us ask thenl, dd they believe the llliracles which are \'Titten, or do they not? .And when they look incredulous, we can then establish that they who believe not the lesser would not have bclic\red the greater. CURYS. This that the Lord spea1\:s of He ascribc to praycr and faith; whence 110 continues, .Lind all things u;llltfsoerer ye shall ask in prayer believing ye shall receive. ORIGE ; For Christ's disciples pray for nothing that they ought not, and as confiding in their l\Iaster they pray only for things great and heayenly. RAn.-\ . nut whenever ""0 are not heard \\'hen ,ve pray, it is either bccause \ve ask s0111ething adverse to the nleans of our sahration; or because the pefyerSencss of those for whom woe ask hinders its being- granted to theln; or because the perfonnance of OlU" request is put off to a future tÏ1ne, that our desires llla} wax stronger, and so lnay have lnore perfect capacity for the joys they seek after, Aug. de AUG. It must be considered that Iark relates the wonder of E Con : the disci J )les at the \vithering of the tre , and the ans\vcr of v. 11. 68. the l ord concerning faith, to haye been not on the day fol- lowing the cursing of the tree, but on the third day after; and that on the second day l\lark relates the casting of the merchants out of the Telnple, which he had olnitted on the first day. On the second day then he says that lIe went fOlih out of the city in the cvening, and that as they passed by in the 1110rning, the disciples then saw that the fig tree wa \\ritherc(l. TInt latthew speaks as though a11 this had ],('('11 VJ:Il. 17-2:2, ST. '1,\T1'IIE\\'. 719 (lone on the (la following. 'rhj HUlst 1>0 so taken as that when laTth(\w, ha,-ing relat{'(l th:lt the fig tree was (lri,>(l up, a<1l1:, inlnH.diate} , oluitting' all the c' cnt of the secoud day, And '1rlu!1I III ' dis'iples Slur ii, t lu)y 1//(lITcl ' )d, he yet Incant that it \\ as 011 .lliother day that thcy ulan dIed. For the tn>(> HIll"t Le snpposl'cl to havc wit1H'l"l'll at the tilDC it was cursed, not at the tilHc thcy saw it. For tht'y dill Hot see it \"it1H'nng-, hut wllCn it was witht'recl, an(l hy that thl'Y unlIl'r- stoollthat it hall \\ it11('rell 11l1111cdiately upon the I Jonl" word . OIUGE:\"; ::\Iystically; the Lord ICíu ing the Chicf Priests anlI crihes withdrew \\-ithout the ea11hl Jl'11.ISale1l1, \\ hie]. thereforc 1(,11. I [e canlC to Bethany to ' 'rhe hnl1"c of obedi- ence,' that i , to the Church, ,,'here ,,'hen lIe had taken rcst aftcr the first erecting of the Church, ] Ie reÌlu11cd to thl> city which lie ha(lleft a little while hefore, and retnrning, Ill' ".a.s an hungreù. !>SEl" DO-C U ltYSo For had Ilj hunger been as nlal1 lor carnal foud, lIe would not ha\"e hnnb'1ocd in thl' Juol-niu cr . he trllh" hnl1(r('rs in the ulornin cT who }n1l10"er h' LbO . after the ah-ation of othcrs. JEHO)IR; The tree whit:ll lIe sa\v h the ,vayside We' understand as the' f\ na- gogue, which wa nigh to the way illaS1l1Uch a it had Ùle I.Ja\\r, but yet believcd not. on the way, that is, on Christ. Iln..\TIY; ...\nd that is conlp.lred to a fig tree, bccall:'c the A po tle'" ÙCillg the first belie"l'l"s out of I nlel, like green figs shall iu the glorr, and the tilne, of their resurrection, Le before the rest. I):-.E{;DO-CIIRY . ...\lso the fig in respect of the lllultitudc of seeds unùer one skin is as it were an aSSC1l1- blr of the l lÍthfÜL But lIe find:-, nothing on it but lea'.c only, that i , phari aical traditions, an outward sll1'w of the Law \vithont tI1f> ii"nits of truth. OHIGF ; And Lecau"e this plaut was figuratin.'l) a li,'ing creature, ha,'iug a soul, lIe f\pea.ks to it though it heard. I {'I 1I0.fruil groll' (JJ1 thee Itencl'..(orlcflrll.lòr e 'er. Therefore is the J c,,;:,h ynagoguc harren, an(I han continue o until the end of the world, when the 1l1ultitude of the Gentiles shall COllie in; and tIll> fig tree withered while Christ wa ) ct ojourning in this life; and the di ('iples seeing by thcir piritllal c1isccnlllleut tho Inystery of thc withered 1itith, wondered; and having 1 tÏth, and 110t clOllhtiug, they bare it, lnll so it withc1:" when their lifegi,-ing virtue passes to the Gentiles; and hy each one Aug. Quæst. Ev. i. 29. Acts 8, 21. 7 O GOSP L A(,COHDI G 1'0 CHAP. XXI. \vho is hrought to the fi"Üth, that rnountain Satan is lifted up and cast into the sea, that is, into the abyss. PSEUDO-CHRYS. Or; Into the sea, that is, into the world where the waters are salt, i. e. the people are wicked. RABAN. And he avcnges his exclusion froln tllt elect by lnore cruel treatInent of thp reprobate. AUG. Or, this is to be said by each sernult of God in his oW'n case respecting the mountain of pride, to cast it froln him. Or, be('anse by Jews the Gospel was preached, the Lord Himself, who is called the Inount, is by the Jews cast among the Gentiles as into a sea. ORIGE ; For every lnan ,, ho is obedient to the word of God is Bethany, and Christ abides in hill1; but the wicked and the sinners He leaves. And when He has been with the righ- teous, He goes to other righteous after theIn, and accolllpanied by the In ; for it is not said that He left Bethany and went into the city. The Lord ever is an hungred a1110ng the righteous, desiring to eat among theln the fruit of the I-Ioly Spirit, which are love, joy, peace. But this fig tree ,,'hich hall leaves only \vithout fruit, grew by the wayside. PSEUDO-CHRYS. That is, nigh to the \vol'ld; for if a luan lives nigh to the \vorld, he cannot preserve in hilnself the fruit of righteousness. ORIGEN; But if the Lord COll1e seeking fruit ,vith temptations, and one be found having nought of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing e\pen his seen1Ìng faith; and every disciple luakes this fig tree to wither, by lnalång it be seen that he is void of Christ, as Peter said to SinIon, Thy heart is not frigllt in tile sight of God. For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be \vithered up at the ,vord of Christ's disciples, than that by an in1posture it sholùd steal aawy innocent hearts. Also there :is in every unbeliever a mountain great in proportion to his unbelief, which is remo\ ed by the words of Christ's disciples. 23. And when he ,vas come into the temple, the Chief Priests and the elders of the people came unto him as he was teaching, and said, By what authority YEn. 23-27. T. :\I.\TTIIF'V. 721 eloest thou these things '? and ,vho gave thee this authority? 21. And Jesus ans\vered and said unto them, ) also ,viII ask you one thing, \vhich if ye tell ITIe, r in like ,vise ,rill tell you by ,vhat authority I do these things. 25. The baptism of John, ".hence "ras it? frolU hea Yen, or of Inen? And they reasoned ,vith theul- selves, saying, If ,ve bha}} say, From heaven; he ,viII say unto us, "Thy did ye not then believe him? 26. But if \VC shall say, Of men; \ve fear the people; for all hold John as a prophet. 27. And they ans\vered Jesus, and said, "r c cannot tell. ..And he said unto thein, Neither tell I you by \"hat authority I do these things. !>SEUDO-CHHYS. The Priests wcrc torn1cntcd with jealousy, because th{\ had scen Christ entering the Teluple in glcat glory. Anù not bcing ablc to Ina"ter the fire of jea1on r ,vhieh burnt in their breasts, they lJreak forth in speech. CURYS. ForaslHuch as they could not detract fronl His núracl( s, they bring Inatter of blanle tronl IIis forbidding to sell in thp TClnplc. ...\s though thc had aid, IIast Thou ass1.uHed the s('at of authority? IIast 1'hou been iUlointed l>ricst, that Thou exertest this power? PSEUDO-CHRYð. By that they add, Or u'llo ga 'e t!tee lItis authorily? they :-\lJen that then be lnany persons who gi\ e po\ver to 1uen, whether corporal or spiritual! as though the ' had said, Thou art not COIn' of a prie tly fan1Ïly; the enatc has not conferred on Thel' this po" cr, neither has Cê.csar gran ted it. But had they Lelic'-ed that all power is ii'om Go(l, ther,volIld ne,er ha,.c asked, lVltO ga ' tl,ee 'his flutltority? For every IHan judges of oth('rs by hiIHSc1f. 1'ne fon1Ïcator thinkc;; that none arc chaste; the cha'jt doe not readily suspect an of fonli- cation; he who is not a I J riest of God, thinks no ulan's Priesthood to he of Gnd. JERO:\LE; Or in the e \vords they urge the aUlC cayil as above, whcn they said, He casteth out VOL. I. 3 .\ 722 GOSPEL ACCORDI G TO CHAP. XXI. Mat,12' de17lous tllJ'ough Beelzebub tlte Prince 0/ the delll011 S. Fot" 24 \vhen they say, By u./iat authority doest t!lOll these things? they doubt concerning the power of God, and ,vouId have it undf'rstood that the things lIe does are of the De, iL But when they add, lT 7 lto gal:e t!tee tltis authority? they most clearly deny the Son of God, whom they suppose to work Iniracles, not by His own, but by others' strength. The Lord could have confuted the calunlny of His tempters by a sin1ple ans"?er, but lIe put a question to them of such skilful con- trivance, that they must be condelnned either by their silence or their knowledge; Jesus anslcel'ed and said unto tltem, I also will ask you one question. PSEUDO-CHRYS. Not that they should answer it, and thereupon hear of Christ the answer to their question, but that being puzzled they should ask Him no farther; according to that precept He had given Mat.7, above, Give not that wltic/t is holy to tlte dogs. For even if 6. He had told thel11, it \\?ould have profited nothing, because the darkened \vill cannot perceive the things that are of the light. For hÏ1n that enquires we ought to instruct, but him that tempts, to overthrow by a stroke of reasoning, but not to publish to hiln the power of the mystery. The Lord thus ets before them in His question a dilemma; and that they might not escape Hiln, says, lVlzich if ye tell me, I in like u."ise l('ill tell you by 'iL'ltat aztllto1"ity I do these things. His question is this; The baptisrn if Jolin wlience u'as it? from Aug. in IzeaL'en, or of' '1nen? AUG. John received his authority to : 4. baptize from Hitn, \vhom he afterwards baptized; and that \ baptism which \vas comlnitted to him is here called the baptisln of John. He alone received such a gift; no righ- teous Inan before or after him was entrusted with a baptism to be called from himself. For John caIne to baptize in the \\Tater of repentance, to prepare the way for the Lord, not to ghTe in\vard cleansing, which 111ere man cannot do. JEROME; "That the Priests revohTed in their malice is she\vn when he adds, But Ihe!1 reasoned with tlte1nselves. For had they replied that it was from heaven, the question \vas inevitable, "Thy then were ye not baptized by John? But should they reply that it \vas an inyention of human de'Tice, and had in it nothing divine, they feared a tumult among the people. For all the asselnbled l11tlltitudes had received John's baptism, \'EJL :?3 - 7 f. 'I \1' rIlE" . ï ;J \1HI hl'l(l hiln accof(lillgly f()r a Prophet. 'l'his godless party th('rl'forl' )Ilal t' answer, and h) a ecJlling hnrni1ity of peech confessing that thcy kl1o'\ Hot, tunlCÙ to hiùe their insidious designs. IItlllu'y lllls/cered Jeslo:, nlltl s(lit!, 1J Te knnll' nol. J n saying that they kne'v 110t, they lied; and it }uight ha' e fc)llo\,.cc111pOll thcir all wcring thus, that the Lord also should say, I kn()\\ not; hnt truth cannot lic, and therefore it fo11ows, And he said Ullto liUJIN, .J.Veiflu>/" fell I YOIl by what authority I do these Ihill.fJ.f\. This she\\'s that they 1.ne"., l)ut would not answer, and that lit" also kne\v, hut would not answer, lu'canse thl' \\ ould not speak \dla.t they l lle\\ . URIGEX; But SOllle one win say in opposition to thi ., that it was ahsurcl to ask by what authority Jcsu (lid thc:'c things. For that it coul(lnot he that T r c would answer, that lIe (lid these hy the De,"i]'s authority; and] Ie would not ten then) as it truly ".as, that I fe did lhcln by IIi!' o,vn powcr. If it huuld bc said, that the rulers put this qnl'stion to Ilil}} in order to deter lliul fi'01l1 llis proceedings; as when \ve say to onc who is dealing with what is onr in a \vay which we do not likl', \n:\ say to hilu, 'Yho badt' thee do this? Ineauillg to deter hinl frolu what he is so doing ;-if it is to he taken 80, what Inean"t (.}u;st's alls\Vcr, Do you tell )[e thi , and I ,,"ill tcll yûu hy what authority I do these" thill s, l)erhap:-, tlH r('fi)r(', flu"' place should Le understood as follows. 'There are in the general t\VO opposite po\vers, one on the side of Goò, the otJ}('r on the side of the Dc,'il; hut of particular powcr:-; thcre are Iuan)'; tor it was nut one and the :')aUlC po\ver that \,"rought in all the Prophets to enahle then} to do Il}iracle , hut one in thest', auoth(.r in those; tUH1, it lllay he, lor le"ser things a les::)cr power, for greatcr things a grC'ater power. The Chief Pricsts had ccn J esus '\.orkin nlany ll1Ïraclcs, ,\'hen'llpon tnp.v desirf'd to know tht' sppcial dc ree and properties of that power which wrought in I (iu). ],"or others who ha\'c "rought Inlracles wronght thcln at first in OIll) power, and afterwards when H1ort' a(h-anct.cì in another and greater po" er; but the Sa\-iour wrought aB in onc po".er, that whie h I h. recei,"cd of the Father. lJut hpcause tlu.y wcrt' not \yorthy to hear ...nc h III y teric , t hf'reforp 11 e gi'-es theIl1 no all...wer, hut on the contrary put a que...tion to theIne R.\B:\ . 1-'here are two reasons why the knowledgc of truth 3 _\ 2 724 GOSPEL ACCORDINu TO CHAP. XXI. should be kept back froln those who ask; either when he who asks is unfit to receive, or from his hatred or contenlpt of the truth is un\vorthy to have that \vhich he asks opened to him. 28. But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29. He ans\vered and said, I will not: but after- ward he repented, and went. 30. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 3]. 'Vhether of them twain did the win of his fa- ther? 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. 32. For John came unto you in the way of righ- teousness, and ye believed him not: but the Publicans and the harlots believed hitn: and ye, \vhen ye had seen it, repented not afterward, that ye might believe him. J ERO:l\'IE; Thus much prefaced, the Lord brings forward a parable, to convict thelu of their irreligion, and shew them that the kingdom of God should be transferred to the G-entiles. PSEUDO-CHRYS. Those \vho are to be judged in this cause, lIe applies to as judges, that condenlning themselves they n1Îght be shewn to be nn\vorthy to be acquitted by any other. It is high confidence of the justness of a cause, that \vill entrust it to the decision of an adversary. TIut lIe \Teils the allusion to thelll in a parable, that they might not perceive that they were passing sentence upon themselves; A certain man had two sons. 'Vho is he but God, \vho created all Iuen, \vho being by nature Lord of an, yet \vou1d rather be loved as a father, than feared as a Lord. The elder son was the Gentile people, the younger the Jews, since from the time of Noah thelc had becn Gentiles. And lie calne to tlte VEIL -32, :-\T. 'fA TTHE'V. 7tJ first, and said, Son, yo 'ii' rk t(j dig III }Jty l"i1lt yard. Fo day, Ì. e. during t11Ís agc. lIe spoke with hiul, not face to facc as Ulall, hut to his heart as God, instilling understanding through thc senses. To \\ ork in the vineyard is to do righ- t(>Oll"l1C S; t()r to clI1ti, atû tlH' \,'hole tlH.'rt'of, I kuow 110t that anyone lllan is sufficient. J EIlO)IE; lIc speaks to the Ge11tilc people first, through their 1.no\vlcdge of the la\\ of nature; Go alld work in }JI Y 'rine g ll I'd j i. e. 1f lUll !l Oif 'ii'Quld Tobit 4-, 16 1l0L !tat' done 0 you, lliat do 1101 you Lo olltel'. . lIe answers . 11aughtil , I 'lrill not. PSEFUO-CHRYS. For thl Gentiles fronI the heginning ll'a\'ing (:0<1 and his righteousness, and going over to idols and sins, seClll to Inakc answer in their tlloughts, "T e will 110t do the righteousne s of Gud. J EHO IF:; nut ,,"hcn, at the ('ouÜng of the Rayionr, the Gelltile people, having done penitence, labourcd in God's vineyard, and atoned b) thcir 1abour for th obstinacy of their refusal, this is what is fo'ai(1, /Jilt fl.f erlL"flrd lu: repel/fed, (lud lrent. Th(1 second son is the.J ewish people \vho made answer to lost's, All that fl,p Lord /If/th said unto liS U'P ?l"ill do. E>..od. ])SEUDO-CURYS. But afterwards tUl1.1ing their backs, thcy 24,3, lied unto God, according to that in thc Psahll , 17,e S01lS Ps. IS, l!f Ill( st }'(fI/!Jer.4\ hare lied II uto '!/le. This is what is sai(1,44. But lie u'e1l1 /lot. The Lord accordingly asks it'liiell of Iltenl f11"ain dill lite u'l'll f!f Ids .fallter I Tltey say unto ltim, The Jirst. See ho\v th('y ha,'e first sentence upon thclllsel\'es, aying, that the elder son, that is, the Gcntile people, did dIP \vill of his father. For it is bctter not to promisc righteous- llCSS before (;0(1, and to do it, t]lan to proll1Íse, and to fail. OUlljE ; "Thcnce we nlay gather, that in this parablc the Lonl pukc tv such as proTnise little or nothing, but in thcir " orks shinc forth; and against those who proluisc great thil1g but do none of these things that they h.\\.c pnHllised. J ERO.llE; It hould h(; known that in the correct copies it is read not The last, hut Tl,p first, that thc) nlight bl' conde-HIned L.r ùH:ir O\\ ll clltellce. But should \\ e I )rl't 'r to read, a SOlllC havc it, The 11M!, the explanation i:" ob\'ious, to a'y that thl" .J C\\ S 1nulerstood the truth, but di M'lllblcd, and ".onld Hot say what thc) thought; just as though thl'.\T k11l'W tllat the ùaptislu of John \Vab frOIH heaven, they would not say so. PSEUDo-Cn R\ . The Lon1 ahnudantly \.'ollfinll thcir decision, 72{j GOSPEL ACCORDING TO CHAP. XXI. whence it follo\\Ts, Jeslls said 'ltnto tlieln, Verily I say u/Jlfo YOlt, that tlie pltblicans and harlots shall go before YO'lt in tI,e kiugdolJl qf God; as 111uch as to say, Not only the Gentiles are "before you, but even the publicans and the harlots. RABAN. ì- et the kingdoIll of God may be understood of the Gentiles, or of the present Church, in which the Gentiles go before the J e\vs, because they \vere lllore ready to believe. ORIGEN; Notwithstanding, the Je\ys are not shut out that Rom.II, they should never enter into the kingdom of God; but, 'If'hen 25. tile fitlness qf tile Gentiles shall have entered -in, then nll IS1'ael shall be sa red. PSECDO-CRRYS. I suppose that lite pub- licans here are to }'epresent all sinful men, and the llarlots all sinful WOHlen; because a\rarice is found the I1l0St prevailing vice alnong Inen, and fornication anlong \VOUlen, For a WOlnan's life is passed in idleness and seclusion, \vhich are great telnptations to that sin, while a Juan, constantly occupied in various active duties, falls readily into the snare of covetous- ness, and not so comlnonly into fornication, as the anxieties of Inallly cares preclude thoughts of pleasure, which engage rather the young and idle. Then follows the I'eason of what He had said, Fo'l" Jult 11 carne unto you in the way if'riglde- Ollsness, and ye believed ltÙn not. RABAN. John caIne preaching the way of righteousness, because he pointed to Christ, ,vho is the fulfilling of the Law. P EUDO-CHRYS. Or, because his venerable conversation Slnote the hearts of sinners, as it follo,vs, But tlte Publicans alld IUll'lots beliet'ed on kiln. l\:Iark how the good life of the preacher gives its force to his preaching, so as to subdue unsubdued hearts. And ye, 1rltell ye had seen it, 1'epented not (!/ler'll'ard, that ?/e 1nigltt believe hint; as much as to say, They have done that which is more by believing on Hitn, ye have not even repented, which is less. But in this exposition which we have set forth according to the n1Ïnd of many interpreteI's, theI'e seems to lTIe something inconsistent, For if by the two sons are to be understood the Jews and Gentiles, as soon as the Priests had answered that it was the first son that clid his father's \vi)], then Christ should have concluded His parable with these ,vords, Verily I say unto you, that the Gentiles shaH go into the kingdoITI of God before you. But tIe says, Tlte Publicans llnd ltarlot, , a class rather of Jewf'. VEH. 3:3-..J L "'T. )1.\TTI1I-:\\. 7"27 thau of Gentiles. {r nle:o, thi:o, i to Lè takcn harisecs who luadp a hc\\ of righteousness, and ùoa tecl that they did the la\v of God, despising John's oHptisln, did l10t follo\v his precepts. l) ;) UDO-CIIRYS. l-'his J Ie hrings in bf'CaUSl' the Priests had asked not in order to learn, but to tClupt TIiHl. Rut of the COlnmon folk lllany had believed; and for that reason [Ie bring:-.. for\vard the parable of the t".o sons, shewing thenl therein that the COnlHH)]} sort, who ii'onl the first professed secular li\ es, \yere better than the Priests who frolll the first prote sed the crvice (.f God, inasDluch as the people at length turned repenhult to God, but the Priesls ilnpenitent, nc\-er left off to sin against God. A.nd the elder son represents tht people; lJccause the people is not for the f-iakc of the Priests, but the l>riests are for tl1p sake of the people. 33. Ilear another parable.: There \vas a. certain housholder, \vhich planted a vineyard, aud hedged it round about, and digged a \vinepress in it, and built a tower, and let it out to husbandmen, and ,vent into a far country: 34. .L\nd ,,,hen the time of the fruit drew ncar, he sent his servants to the husbandmen, that they Inight receive the fruits of it. 35. ..\nd the hu bandmcn took his servants, anù beat one, and killed another, and stoned another. 3G. Again, he sent other servants n10re than the first: and they did unto thcln like\'áse. 37. ßut last of all he sent unto thenl his son, aying, They will reverence my SOI1. 38. But ,vhcn the hllsbandlncn sa" the on, they 728 GOSPEL ACCORDING TO CHAP. XXI. said among themselves, This is the heir; come, let us kin him, and let us seize on his inheritance. 39. And they caught him, and cast him out of the vineyard, and slew him. 40. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41. They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandnlen, which shall render him the fruits in their seasons. 42. Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is beconle the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43. Therefore say I unto you, The kingdom of God shall be taken from yon, and given to a nation bringing forth the fruits thereof. 44. And ,vhosoevcr shall faU on this stone shall be broken: but on ,vhomsoever it shan fall, it will grind him to powder. Chrys. CHRYS. The design of this fluiher parable is to shew that i. their guilt was heinous, and un\vortby to be forgiven. ORIGEN; The householder is God, who in SOll1e parables is represented as a Inan. As it were a father condescending to the infant lisp of his little child, in order to instruct him. PSEUDO-CHRYS. He is caned Inan, by title, not by nature; in a kind of likeness, not in verity. For tbe Son kno\ving that by occasion of IIis hlunan nalne He himself sholùd be blasphemed as though he were Inere 11lan, spoke therefore of the Invisible God the Father as D1an; He \vho by natlu.e is Lord of Angels and Inen, but by goodness their Father. J EROl\IE; He hath planted a rine of which Isaiah speaks, Isa.5,7. The t.ille qftlle Lord qf Hosts is tlte house 0/ Israel. ,And hedged it 'round abQut; i. e. either the wall of tbe city, or the guardianship of Angels. PSEUDO-CHRYS. Or, by the hedge understand the protection of tIle holy fathel's, who were set '"EH. :J: 4-t. 81'. :\1.\ TTH E"-. 72!J as a \vall round the people of Israel. ORIGE'l; Or, the hedg-c nrhich God s"'t round hie:; people \vas IIis o\vn Provi- dence; and the \yineprcss was the place of offerings. JEROJfE; 11rhu'JJI'ess, that is to sa), An altar; or those willeprcs...es after \vhich the three Psahlls, thc 8th, the 8Uth, anù the 8 d are entitled-, that is to say, the Juartyrs. IIILARY; Or, lIe set forth the l>rophcts as it "-ere winepresses, into which an abundant Ineë.L Ure of the lloly Spirit, as oìnewwine, might flow in a tceln- ing stream. PSEUDO-CHRYS. Or, the winepress is tho ".ord of God, which tonures Juan WhCll it contradicts his fleshly nature. J ERO:\IE; .dull built a iou'er t/ierein, that is, the TenIple, of \yhich it is said hy '[icah, lJld thou, 0 cloudy lic. 4, tOll' 'r oj' 'lie d lug/tier OJ'SiOll. lIILARY; Or, The tower is the 8. eminence of the La\v, which a (:t'n(led irom earth to heaven, antI froul which, as fronl a watch-tower, the coming of Christ might be spied. Iud let it out to ltusballdllZell. PSEUDO- CHRYS. 'Yllen, that is, Priest and Le,'itcs ,vere constituted by the Law, anù undertook the direction of the people. And as an hnsban(hnan, though he offer to his Lord of his own toc k, does 110t please. hin1 so Dluch as by brÏving him the iruit of hi own vineyard; so the l ricst doe not so Hluch please God by his own riglltcousness, as by teaching the people uf God holiJle s; for his own righteousness i:s but one, but that of the people Inanifold. And zeellt into a flir country. JERO:\IE; Not a change of place, for God, by WhUIll all things arl' filled, cannot b( aùseut fron1 any place; but lIe SCl'lUS to be absent ii'Oill tIll' vincyard, that lIe may lca'9c the vine-dressers a frecdolu of acting. CHRYS. Or, it applies to I lis long-suffering, in that lIe did not ah\ ays hrill down iUllucdiate Pllnislnul'ut on their sins. OUIGEX; Or, hccau e Go(l who had been with theul in the clond by day, Exod. and in the pillar of fire hy night, never after "hc" ed I-IÌ1n elf)3, '21. to then1 in likl' lnanner. In Isaiah the people of tl11 Jew's i" Is. 0, 7. called th.. yineyard, c.UHl the threats of the hOlllicholùer are again::;t the, ÏIu.'yard; but in the Gospel 110t the vineyard but a .aÎ'f..'1 Ps. 8, 81, b4, Hebr. from 11 the wine pre , and so the Vulgate TorcuIaria,38 f:.t. Jerome read:.-. Others consider it a mu ical instrument u:o:ed at the villt l.'. St. Augustine take it for an oil prbs, Enarr. in Ps. O. init. in Ps. b3. init. of vines or olives. "ïth St. Jerome he interprets it of martyr- doms in Pt!. 8. n. 3. just before he intcr- prds it of Christian Churches, as does Athanasius in loco 730 tiOSPEL ACCORDING TO CHAP. X.XI. the husballdulen are blalIled. For perchance in the Gospel the vineyard is the kingdom of God, that is, the doctrine which is contained in holy Scripture; and a man's blan1cless life is the fruit of the vineyard. .And the letter of Scripture is the hedge set round the vineyard, that the fruits which arc hid in it should not be seen bv those who are without. The depth of the oracles of God is" the \vinepress of the vineyard, into \vhich such as haye profited in the oracles of God pour out their studies like fruit. The to\ver built therein is the word conccrning God IlÏInself, and concerning Christ's dis- pensations. This vineyard He comlnitted to husbandlnen, that is, to the people that was before us, both priests and laity, and went into a far country, by His departure giving opportunity to the husbandmen. The tÎIne of the vintage drawing near may be taken of indiyiduals, and of nations. The fil'st season of life is in infancy, ,, hen the vineyard has nought to she,v, but that it has in it the vital po\ver. As soon as it COlnes to be able to speak, then is the tinle of putting forth buds. And as the child's soul prof,rresses, so also does the vineyard, that is, the \vord of God; and after such progress the vineyard brings forth the ripe fruit of love, joy, peace, and the like. foreover to the nation v.ho received the Law by Moses, the tilne of fruit draweth near. RABAN. Tlte season Qf j1'u it, He says, not of rent-paying, because this stiff-necked nation brings forth no fruit. CHRYS. lIe calls non Dee. the Prophets servants, who as the Lord's Priests offer the hrys. fruits of the people, and the proofs of their obedience in their \vorks. But they shewed their wickedness not only in refusing the fruits, but in having indignation against those that come to theIn, as it follows, And tile ltllsbandJneJl took Ids servants, and beat one, and killed llnother, and stoned another. JEROME; Beat theIn, as Jeremiah, killed theIn, as T saiah, stoned theIn, as N aboth and Zacharias, whom they slew between the ten1ple and the altar. PSEUDO-CHRYS. At each step of their \vickedness the Inercr of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife bet\\reen hlunan \vickcdness and Divine goodness. IIILARY; These '1Jlore tltall tlie first who \vcre scnt, denot(' that tinIc, \vhen, after t.he preaching of singlc Prophets, a great nUlnber \vas sent "EH. 3;J- 1 t. :-;r. )L\T1'III-:\\'. i:3 I forth together. H.\H.\N. ()r, the 1irst en'ants who were sent "('fl' thc Lawgi\-cr \lu"es hiInsclf, and ,Aaron the first l}ricst of God; w]}())n, ]u\\-ing heatcn theln with tht, scourge of thcir tungtH', tJH' r s('nt awa CHlpty; by th(' other ('l\ ants ullder- tand th(' ('olHpany of thc l>rophets. 11 Il...\RY; By the Son sent at last, is <1('not('(1 the advcnt of our Lord. CURl'S. "YhcT('forl' th(,11 did TIe Hot send IIiul iU1lIlcdiateJy? 1'hat frol11 what th(')" had donc to the uthers thc} u1ight accnse thclllseh.e , anti pntting il"ray their luadness they Inight rc\-crenc(" 11 is on wh(,11 lIe ClUne, P EfT])()-CHR\ s. Ill' sent T [i III not as the ùcarer of a scntence of punis]lIl1Cllt against the guilty, but of an oHer of repentancc; 1 [(' sent II iln to put thcn} to Shal11l', not to punish thelu. .T EHO\[E; But when I Ie "'il.r , FIIl'Y will 'j'()l:erellc(, lilY SOli, ] Ie does not "} )(,ilk as in ignorance. For \v hat is there that this hou L'h()ldl'r (by \,-holl1 in this place (;od is intcJl(led) know )lot? lint God is thus poken of as bcing uncertain, ill order that fÌ'ce-will Inay ùc n'ser,yed for Inan. CHRYS. Or He peaks as (leclarillg what ought to bp; they ought to rc" e- rencc IIÍ111; thus shewing that thcir sin was great, and yoid of all eXCUSl'. ORIG E ; Or we lnay upposc thi:, fulfilled in th,. case of thos(' Jews who, knowing Chri:,t, helie,ycd in lIiIll. But what folh)\vs, lJut 1 .!telt lite ltusballdJJlen WIU' tIlt! ,'Jon, they ,4\(/ ill fl111fJIlg / hel11.'oielres, Tltis is lltr heir, l'OJ/I( let liS kill 1,;'11, (Iud let liS 8ciz{' on flu' illheritance, \\Ta5 fi1ltillcd in those who saw Christ, and knc\v 11 illl to be th,. Son of C;'od, yet crucificd IIinl. JERO)[E; Ll't us enquire of ,Arrius and Eunou1Ïus. Sce here th(' Fathcr is said not to know SOluc\vhat. 'Vhate,"cr anS\Ver they 1llake for the Father, let thcn1 nnderstand the anH' of the on, \vlu'n 11l' sav that I Ie l ll()ws Hut the da,- of tll(' con unnlla- '\lat.22, . l ' II " 1 . I > C ß . h . 3G. hOll t) a t nngs. :SEt" DO- HRY', ut SOllIe say, t at 1t \\"a aÜcr ITi incarnation, that Christ \\-a caned a :-;011 in right of 11 is haptis1l1 likp the other aints, wlunn the ] Aonl l'efutt's hy this plac(', saying, 11l"ill S'lld lilY .S'OJI. Thcrefore when IIp thus n1pditated ending IIi Sun aftl'l" tht, Prophets, Ill' )1l11sl lla.n' heen a1r(, Hl., ITis Oll. Vurthl'r, if TIp had h('cn (lis Oll ill the Sau} \\'ay as all the "aillts to wholl} thp wurd of God \\ a Ilt, IlL' ought to ha,ye caneù tllf Proph('t .\l n IIis ons, a II,. can Chri t, or to c lll Christ 732 GOSPEL ACCORDING TO CHAP. XXI. His ser\"ant, as He cans the Prophets. RABAN. By what they say, Tlli,s is the Son, He Iuanifestly proves that the rulers of the J e".s crucified the Son of God, not through ignorance, but through jealousy. For they understood that Ps. 2,8. it was He to \vholn the Father speaks by the Prophet, Ask lý"'Jne, and I shall give thee the heathen for t/tine inheritance. The inheritance given to the Son is the holy Church; an inhelitance not left Him by His Father when dying, but wonderfully purchased by His o\Vll death. PSEUDO-CHRYS. After His entry into the Ten1ple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill HÏ1n, CO'lne, let 'liS killlâl1z" For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteous- ness, which pertains to the glory of G-od; and so the nation shall no more be our possession, but shall become God's. But if we shall kill HiIn, then there being none to seek the fruit of righteousness froln the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, And tlie inheritance ,,,!tall he ours. These are the usual thoughts of all woddly Priests, who take no thought ho\v the people shall liye without sin, but look to how luuch is offered in the Church, and esteelu that the profit of their luinistry. RABAN. Or, The Jews endeavoured by putting Him to death to seize upon the inheritance, \vhen they strove to o,"erthrow the faith which is through Hbn, and to substitute their own righteousness \vhich is by the Law, and therewith to imbue the Gentiles. It follows, And they caught 'IÙn, and cast ldl1l out of tlte vineyard, and slew hÏ1Jl. HILARY; Christ ".as cast out of Jerusalem, as out of the vineyard, to His sentence of punishlnent. ORIGE ; Or, what He says, And cast hiJn out of lhe vineyard, seems to 1He to be this; As far as they were concerned they judged HÏ1n a stt"anger both to the vineyard, and the husbandmen. When therefore the Lord of the villeya1-d c01netlz, u,hal will he do unto those husband?Jlen? JERO: IE; The Lord asks theln not as though He did not know what they \yould answer, but that they might be condenu1ed by their own answer. PSEUDO-CHRYS. That their allS\Ver is true, comes YER. 3;3-4 J. ST. .M \TTHF\\". 73:J not of any righteou juclglnent in thcln, but froIll tl1' case it'\clf; trllth constrained th('I)). ORInE ; Like Caiaphas so .John 11, did they, not froui tht'lns('l\"e , prophesy against t]1Clnseh'es,49. that the oracles of God \vere to hc taken fr01l1 then1, and gÏ\-en to thl' Gentiles, ,vho could lHing forth fruit in clul' season. GLO......... Or, the L9rd ,,,honl they killed, c une inllllc- Glosf'. diately rising froln the dead, and brought to an c,"il end thosc ord. wicked hn....hau(huell, and ga\ e up IIis vineyard to other husLau(hllCn, that is, to the '\.postles. ArG. l\Iark does not Aog'. de gi,'c this as their cUIS\YCr, but relates that th. Lord after C E on : ..v. 11. Ilis qne tion put to thenl, Blade this answer to IIilHself. But 70. it nla}' be easily cxplaincd, that their words are subj oined in such a "ay as to she\\" that they spoke theIn, without putting in ' \nd they answered.' Or this ans,,'cr is attri- buted to the Lord, because, what they said being truc, Inight n"ell be said to ha'"e been "poken by IJ il}} who is truth. C HUYS. Or there is no contradiction, because both are right; they first nlad(' answer in these ".ords, and then the Lord repeated thenl. .AeG. This trouble:-' us more, ho,," Aug. it is that Luke not onlr does not relate this to ha\pe been ubi sup. thcir answer, but attributes to thel11 a contrar . ans" ere IIis \vords are, And ii'lien tlley h llrcl it they s ill, God forbid. Luke20, The only n"ay that relnains for understanding this i , thcrcfore, 16. that of the listf'ning luultitudes S(HUe alls\\"cred as latthe\\ relates, and SOine as Luke. And let it PCIl)lcx no one that l\Iatthew says that the Chief Páests and cIders of the people came to the Lord, and that he connects thc "9hole of this discourse in one down to this parable of the vineyard, without intcrposing any other speaker. For it Inay Le suppo....cù that lle spoke all thl' e things with the Chief Priests, hut that !\lalt11ew for hreyitr' sake omitted ,,,hat Lnk.. Inclltions, ualuely, that this parahle "as pokcn not to dIose only who asked Ilinl con- cerrnng I [is authority, but to the poplÙace, aUlong whonl were some ,,"ho "aid, lie shall destroy theIn, ilnd brlve thl' ,incyard to others. And at thl' smne titHt' this saying is lightly thought to haxe been the Lord's, either for its trnth, or for the unity of Ilis lncInbers with their head. ...\.nd there 'Yl're also tho:-.c who said, Gotl.lòrùid, those Halnely, ,r!to perceit'ed that 1/ 8po .e Ihi,,, parable against III ln. !>SEUDO-CURYS. Otherwise: Luke h gi\"cn th(' answer uf their lips, Iatthe\\. 7:3.j HOSPEL \CCUH1H:\'li TO CI-L\.P. XXI. that of their hearts. For SOlne lnade anSWCl' OpCll1y con- tradicting IliIn, anù saying, God jorbid, but their consciences took it up with He shall1Jziserably destroy these u:icked 'Jnen. For so ,vhen a IHan is detected in any wickedness, he eXCUSCR hilnself in ,yords, but his conscience within pleads guilty. CHR1"S, Or otherwise: the Lord proposed this parable to then1 with this intent, that not understanding it they should give scntence against theIll eIves; as was done by Nathan to David. Again, when they perceiyed the meaning of the things that had been said against theIn, they said, God .forbid. RABAX. :\IoralIy; a vineyard has heen let out to each of us to dress, when the luystery of baptisin was given us, to he culti\yated by action. SelTantR one, two, and three are sent us when La\v, Psahn, and Prophecy are read, after whose instructions \\re are to work "Tell. He that is sent is beaten and cast out when the \yord is contelnned, or, which is worse, is blasphelned. lIe kills (as far as in hÎ1n lies) the heir, "rho traluples under foot the Son, and docs despite to the Spirit of grace. The wicked hU8bandnlan is destroyed, and the vineyard is given to another, when the gift of grace which the proud has conteluncd is gi\Ten to the lo\vly. PSEUDO-CHRYS. 'Vl)en they seelned discontent, lIe brings fOl"\\rard Scripture testinlony; as lunch as to say, If ye under- stood not :\Iy parable, at least acknowledge this Scripture. J ERO: IE; The saIne things are treated under various :figures; whonl ahove lIe called labourers and husbandll1en, lIe now calls builders. CHRYS. Christ is the stone, the builders are tbe John 9, J e\vish teachers who rejected Christ, saying, This nUl1l is l10t 16. oj' God. RABAX. But despite of their displeasure, the sallIe stone furnished the head stone of the corner, for out of both nations lIe has joined by faith in IIiln as 111any as He would. J-IILARY; lIe i becolne the head of the corner, because He is the union of both sides bet,,"een the La\\T and the Gentiles. CHRYS. And that they Blight kno\v that nothing that had been done was against God's will, He adds, Ii is 'lie Lord's doing, ORIGEX; That is, the stone is the gift of God to the whole building, and is "Tonderflù in our eyes, ,,,ho can discern it ,vith the eyes of the mind. PSEUDO-CHRYS. As Innch as to say, Ilow do ye not understand in what building that stone is to be set, not in yonrs, seeing it is rejected, but ,...:n, S: -4 L T. 1\I.\TrIIE\\. 73:> in allotJ)(..'r; hut if th(' ùllil(ling is to he ot]1('1", ) onr huildin:! ,,'ill be rt.:jccte,l. OIUGEX; lly thc kingù01l1 of C;od, lIe 111l anS t1)( }Jlystcric of the kingdoJn of Gl)d, that is, the di,.jJll Seliplnres, ,\.hich t1l(. Lord cOllllniUc(l, lin t to that rOn11Cr pc(\plc who had the oracles of (;0<1, hut sccondly to the Gcntiles who brought fi)rth fnlÍt. "For the word of God is gi\"Cll to nOlle hut IO ]tÏIl1 who hring" fruit thereo and the kingdolll of God is given to nonc in WhOlll in reign . "ThCl1C{' CaIne it then that it was gi,'cn to thcnl frOlll \\PhOlll it was afterwara taken away? ItelllCIU1H'r that "hate\ er is gÍ\'en is gi\'cll of free gift. To wholH thcn Ill' let out thp vineyard, I Ie let it out not a to elect already and believing; but to ,,"holn Ill' ga\'l' it, lIe gave it ".ith a scntencp of elt'ction, PSEL"'DO-CUR\ g, Chri t is cal1cd _\ Stonc, not onlr becan (' of IIis strength, hut bccause lIe mightily crushes IIis eneluie ; whence it fono\vs, ... tnd 'I 'l,osoerer shall .fall OJ tltis slone shall be broken, and Oil 'll.ll011l- soet'er it , hllll fall, it shall grilld "l1n to pOll:der. J ERO)IE ; '\ h()so inllcth, 'yet belie\.{'th on I I iJll, falls indeed npon a stone and is brokpn, yet is not altogether cru')hed, but i prcst'T\"cd to ah'ation through endurancc. But ull whomso- cver it shall fall, that i:s, whomsoever t]tis stone shall it"clf \.::)"au1t, and whosoc\'cr shall utterly dcny Christ, it hall so crush hinl, that not a bunC' of hiu) shall ht' lcft in which a ùrop of water could be taken up. 1) ErDo-CHRYs. [t i" one thing to be brokcn, and another to Le ground tu powder. Of what is hroken there reulains SOI11cthing; hul ".]lat is groluHI to powder is as it \\.ere converted into dust. _\nd what falls upon a :::;tonc is not broken hy any PO\\ er of the stone, lHlt hecau (' it f('11 hC'a\"ily, either 1,.v rC'ason of its \,"C'ight, or of its faB froln a great h{'ighl. So a Christian in sinning, l'erishc , but not to the ubnost that Christ can destro); but only so far a he destroys hilns('lf, (.ithcr hy the grcatnes of his in, or by his exalted rank. 13ut the unbelicvcr\::) perish to the utnlo t that Christ can destroy them. CHI{\ . ()r, lIe llcre points out thcir twofold de- tructi()n; first in their hl111bling and L(.iug oflendl'(l at IIilll, signifif'd in that, JJ7,osoel.' 'I" . ltall fall upon tltis sioll"; the other in the captivity that hould conll upon then., ignificd hv that, lJllf npon Wllollisoerer if ,f\11Ctll fitll. .A rn. Or, Those A Q u . . . uæs(. LV. i.30. 736 GOSPEl. ACCORDIXG TO CHAP. XXI. that fall upon Him, are those that despise and afflict HÏ1n. These do not perish utterly, but are broken so that they walk not upright. But upon these He shall fall ,vhen He shall COlne from aboye in judgment with a punishment of destruction, and thence lIe says, Shall griud theul to pou'der, because Ps. 1,4. tile zcicked are like tlte dust '1Ðltich the wind 8catte1.etlt abroad 011 the ..face if t he earth. 45. And when the Chief Priests and Pharisees had heard his parables, they perceived that he spake of them. 46. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. JEROME; Hard as were the hearts of the Jenrs in unbelief, they yet perceived that the Lord's sentence "ras directed Pseudo- against themselves. PSEUDO-CHRYS. Here is the difference h . between good and bad lnen. The good lnan "rhen taken in Ho . a sin has sorrow because he has sinned, the bad luan is XXXIX. grieyed not because he has sinned, but because he is found out in his sin; and he not only does not }"epent, but is indign3:nt ,vith him that repro\red hÏ1n. Thus they being taken in their sins were stirred up to still greater wickedness; And they sought to lay Ilands 011 hÙn, but feared tIle multitude, because t!ley took lthJl for a Prophet. OUIGEN; One thing they kno\v ,vhich is true concerning IIim; they esteemed Him a Prophet, though 110t undel"standing His greatness in respect of His being the Son of God. But the rulers feared the multitude ,,'ho thought thus of Hiln, and ""ere ready to fight for Hiln; for they could not attain to the underf"tanding which the 1l1ultitude had, seeing they thought nothing ,vorthy concerning HÏ1n. Further, know that there are two different kinds of desires to lay hands on Jesus. The desire of the I"ulers and Pharisees was one kind; another Song of that of the Bride, I held ldrn, and would not let ltÙn go; }::: intending to try Hitn still ul"Ìher, as she saith, 1 'lvill get IJU! up into the pahn tree, I 'll"illiay /told 0/ its /teigltt. 4t\1l ,vho think not rightly concerning His divinity, seek to lay hands vEn.15 46. T. "\IATTHl-.\V. 13 on J csus ill ordcr to put llim to deatll. Othcr \vords indeed excepting the word of Christ it is po sible to seize and to }lold, but the word of truth none can seize, that is, under- stand; none can hold it, that is, convict; Dor separate it from the conviction of those that believe; llór do it to death, that is, destroy it. PSEUDO-CHRYS. Every wicked Inan also, as far as his will is concerned, lays hauds on God, and puts IIim to death. For whoso tramples upon God's command- ments, or munnurs against God, or raises a sullen look to heaven, \vould not he, if he had the power, lay hands on God, and kill HiD1, that he might sin without restraint? RABA . This, that they are afraid to lay hands on Jesus because of the multitudes, is daily acted in the Church, when any \vho is a brother only in nanle, is ashalned or afraid to assail the unity of faith and peace \vhich he docs not love, because of the good mcn with whom he Ii\ es. . )" ,,") (I X _1J'I'A "nf.. t 3 ß tII C?t La' I t t O ti 0 oJ\ t! 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"lie uU tll\ a .101<1)", it i!J a fe,ll benefit to I Ul'dl"l'r t\\l'nt) tbdn ten ';J'1Ilu 1 ,{", anù uttef 11 public sCllOo.boys to be aBle to JlUI"CluL...e auy \\..'" noth1l1K ne.n.-o u lulll\lbe..e. neat httle lil"t.l' 1'1.iY tlley \\ 3.11. lor One ll1lhllg, \\ lie.. COplt' .it One h11l1nþ c.\cb, ' - Lducatlc.,,,al "e wefe lI1U'oùuceù to Gl ed.. Plup., .lllout furt) l',,,,el. 16 P ERIOJJICALS. Puh1ished 1\1011t111y, Fl'ap. 8'"0" in wrapper, price Is. TR..-\. CTS FOIt THE CHRISTL\. SEA SOXS: bping Readings for ever,\"SlIndél)' alld !lol.relay ill the Year. Third Series. COtlduc'ed hv ,he Rev. JA:\lES RUSSELL WOODFORD, I.A" Vicar of Kempsford, G:ou ester hire. Among the TVloiters the follo'lL"Ïng lta've promised their assi, 'tan('e:- ThE> night Fev.the Lorù Bishop of Oxford; Hight Rt'\', the Bishop Coadjt:tor of Edillbur h i Ven, Archdt>acllu Bickersteth; Hev. Dr, Goulhllrn; Hev. Dr. )loherly j Rev, Dr. He s(;'y, (Iale Bè\lnpton Lecturer); Re,'. T. L, Clanghton: Hev. Prebt'udary Free- man j Rev. \Yalsham How j Hev. C. E. Kenuaway, &c., &c. THE GE1\TLE)IAX.S )IAGAZIKE,-. . . . ""'hile 1fngazine after 1\Iagazllle has been set 011 fOOl, 1I01lt' has ever clearly marked out for it elftlw grm:l1d which lias ever held the most prominent place in the G ENTLEMAl"'S )lA(,AZI E, né\llIei,'" Histor)' alld Archæolo y. The GENTLE!\IA 'S l\L-\GAZl E has done more théll1 any periodical to SUppol't and promute archæological tasies and studies. In former )'e:Hs it is true Inuch of its space was oceupit'd with general Jiterature, hut of late, as its ground h.c;&l1Ie lIJore cil"l'umscriLed, the :\Iagazine was able to give a more complete 7'ésumé of archæological progress and labours. . . . . Published Monthly, with numerous Illustrations, 8vo, , 28, 6d, .All ConznzunicatiO'JlS to úe addressed to .J.1Ir. URBA}' 377, Sl'RA.;..Y.D, W.O. THE PEXNY POST. A Church of England Illustrated l\Iagazine, hsued lol1thly. Price One Penny. El"LARGF.'IE T OF TnT-: PENI"Y POST. Each number consist of Thirty-two Pages, containing Tales, Storje , AlJe- gories, with numerous Illu!'tratilJlls j Notes on Religions Events of the Da.,' j E:;. ays, Doctrinal and Prartlca1. The ohject is to combine amusemellt with inst! uction; to provide heah hy and iulenstmg reading acapted for the Village as "ell as t he To" u. A })art of each llUluber is devot d to the "Children's Comer':' The Editor's Box is con\inuen. l\10NTHLY-ONE PENNY. Subscriùers' names receiveù by all Booksellers and Newsmen. P.\RKER'S CHURCH CALEXDAR FOR 1864, prIce 6d" being tht> inth Year of ]s ue. COXTEXT :-THE CALE='DAR, with the Daily Leggons.-TuE CULRCH: Statistics of the Church in Eng-Iand, II ('land, cotl:lnrl, the c()l()itÏ(' , &c, CO YOCAl JOS: Proyince of Cantt 1'- b1ir '; Plo,"jnce of Y 01 k, fhe Arch bi!'ho)ls a' d Bishops of E GL"\='D; ne ns; Archdp:lcoJl!'; Proctor of Con\ ocation; Benenc(>8; Church and oth(>r Sitt!ngs, .xc. The Ar<:hbi!'hops and Fist'o)ls in In J.A='JI. :0;1 OTJ,A ]), ann thp COI 0='11'8; anl\ other infoT11Ia i. n. The Bishops in A \JERICA, with St:lti...ti('s of the I>.oce e,., Extf:'Jlt, Population, ('}prg- ', &c" &c. ; Fin-1 Bishops of the Am. rkan ehun 11; tati-tj('al un:nlaI h S,-TI'E r I\TI\ ITIFS, &e,: The LJlht r,.ity of OXJ--ORII; theLJlÌ\f'r!'ity OiC.A)lBRlnGI--; imd ot. er Cniqr-ities. ThcI,]og-ical CI/l.Pp"' !'; Irainirg ]nstitut1On,.; Publ;c (:hcols. oci{' i(' ;111<1 In titutii ns; Chmch l"ni<.ns; CollI g'n.- liE TATE. &e,: The Slate ami non,1 Family, 1\1 1111 er,., f 1Iw House of Pel'r!' and C0111l1lon!', The I-\i Jr ,,1111 QU(>I'ns of England: tath;lÏts of the Population. l)lo tal }{egulaÚOl.s, anti a variety of other infunnation, Crown 8\'0.. prif'e 1 s,; 140 pages of close t "pe, in wrarrer, THE OX:FOHD DI{}CE AK CAI.l XIL\H, AXD CLEHGY LIST for 1864. l::;sued uIlder tLe sanction of tile Lorù Bi hop of the Diocl.se. A Iso, THE LOXDO DIOCES.AX CALE D.AR, AXD CLERGY LIST fur 1864. A. JJiar!J i. also printed. uniform 'ldill the Calendar. l'he two tosether, bound in 1'oan, 3s. Oxford and London: J. H. and J. P .umER. p 51 0 1. 2- ,'Lcf1 v. ( pt. 2. Thomas Aquinas, St. AUTHOR TITLE .C3 1:-1:- part 2. Caten Aurea. DATE DUE BORROWER'S NAME J _ ThOT:'as Aquinas, St. Catena ur ea. EQ 6856 .C3 vol. 1. part 2. , \ 1. . f - L ". _ "1 '\ n "':'1 1 ,i 't' , r' . 1'\ i;" \ !'\ '" II q, If' \l, J, ' " P'h \r ; . Ili4V:r jj1 +t ( . 11 II' i t 1 ,\ \1 I \1 !1\ P fj "'rt;i .I; "} \\'d! . I; ;I ,\ ! IJ fl 1 1 j l ( 11 w t h" l}t.j11 ftn :ll'-' I '/À' Ji 1m)\ I )' Il \(: n ,."l'I W 1ri J . "1,\ :'!N!. .:)11 $ifJ1 J "ú: V 1!1i!!, I f " !lìì: · ,'!1 IW A\\ ! " f i t f.R :' @ 1 t 4 ' I : !J!:> I \ I 'o;l)., ": f\ '1 . Ili ' ;" '1n:;11ff1 '1'ii1..IJ,I'lW ',,,,. fi'..IJ li:fl i 1U) I' !?{ i 11Mi ' Ijjt 'J1\ Þ iwJJ; l1t ìÌ\ 4!\ pïí I ,'m { 1tt '" Ìîif 1 . f' 1\1 \":nl' r I 1\' tt 111 . li\J;;Y,. j; w..JIï' .flf;. PI' .. 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