16th Sunday in Ordinary Time

Hope. Under a God of such clemency, none should despair.

(ver. 5)....Even prayers are often hindered by vain thoughts, so that the heart scarcely remains fixed on God: and it would hold itself so as to be fixed, and somehow flees from itself, and finds no frames in which it can enclose itself, no bars by which it may keep in its flights and wandering movements, and stand still to be made glad by its God. Scarcely does one such prayer occur amongst many. Each one might say that this happened to him, but that it happened not to others, if we did not find in the holy Scripture David praying in a certain place, and saying, "Since I have found my heart, O Lord, so that I might pray unto Thee." He said that he had found his heart, as if it were wont to flee from him, and he to follow it like a fugitive, and not be able to catch it, and to cry to God, "For my heart hath deserted me." Therefore, my brethren, thinking over what he saith here, I think I see what he meaneth by "gracious." I seem to feel that for this reason he calls God gracious, because He bears with those failings of ours, and yet expects prayer from us, in order to make us perfect: and when we have given it to Him, He receives it gratefully, and listens to it, and remembers not those many prayers which we pour out unthinkingly, and accepts the one which we can scarcely find. For what man is there, my brethren, who, on being addressed by his friend, when he wishes to answer his address, sees his friend turn away from him and speak to another, who is there who would bear this? Or if you appeal to a judge, and set him up to hear you, and all at once, while you are speaking to him, pass from him, and begin to converse with your friend, who would endure this? Yet God endures the hearts of so many persons who pray and think of different things....What then? Must we despair of mankind, and say that every man is already condemned into whose prayers any wandering thoughts have crept and interrupted them? If we say this, my brethren, I know not what hope remains. Therefore because there is some hope before God, because His mercy is great, let us say unto Him, "For unto Thee, O Lord, have I lifted up my soul." And how have I lifted it up? As I could, as Thou gavest me strength, as I could catch it when it fled away....From infirmity I sink: heal Thou me, and I shall stand: strengthen Thou me, and I shall be strong. But until Thou do this, Thou bearest with me: "For Thou, Lord, art good and gracious, and of great mercy." That is, not only "of mercy," but "of great mercy:" for as our iniquity abounds, so also aboundeth Thy mercy. "Unto all that call upon Thee." What is it then which Scripture saith in many places: "They shall call, and I will not hear them"? Yet surely Thou art merciful to all that call upon Thee; but that some call, yet call not upon Him, of whom it is said, "They have not called upon God." They call, but not on God. Thou callest upon whatever thou lovest: thou callest upon whatever thou callest unto thyself, whatever thou wishest to come unto thee. Therefore if thou callest upon God for this reason, in order that money may come unto thee, that an inheritance may come unto thee, that worldly rank may come unto thee, thou callest upon those things which thou desirest may come unto thee: but thou makest God the helper of thy desires, not the listener to thy needs. God is good, if He gives what thou wishest. What if thou wishest ill, will He not then be more merciful by not giving? Then, if He gives not, then is God nothing to thee; and thou sayest, How much I have prayed, how often I have prayed, and have not been heard! Why, what didst thou ask? Perhaps that thy enemy might die. What if he at the same time were praying for thy death? He who created thee, created him also: thou art a man, he too is a man; but God is the Judge: He hears both, and He grants their prayer to neither. Thou art sad, because thou wast not heard when praying against him; be glad, because his prayer was not heard against thee. But thou sayest, I did not ask for this; I asked not for the death of my enemy, but for the life of my child; what ill did I ask? Thou askedst no ill, as thou didst think. What if "he was taken away, lest wickedness should alter his understanding." But he was a sinner, thou sayest, and therefore I wished him to live, that he might be corrected. Thou wishedst him to live, that he might become better; what if God knew, that if he lived he would become worse?...If, therefore, thou callest on God as God, be confident thou shalt be heard: thou hast part in that verse: "And of great mercy unto all that call upon Thee."...

8. Think, brethren, and reflect what good things God giveth unto sinners: and learn hence what He keepeth for His own servants. To sinners who blaspheme Him every day He giveth the sky and the earth, He giveth springs, fruits, health, children, wealth, abundance: all these good things none giveth but God. He who giveth such things to sinners, what thinkest thou He keeps for His faithful ones? Is this to be believed of Him, that He who giveth such things to the bad, keepeth nothing for the good? Nay verily He doth keep, not earth, but heaven for them. Too common a thing perhaps I say when I say heaven; Himself rather, who made the heaven. Fair is heaven, but fairer is the Maker of heaven. But I see the heavens, Him I see not. Because thou hast eyes to see the heavens: a heart thou hast not yet to see the Maker of heaven: therefore came He from heaven to earth, to cleanse the heart, that He may be seen who made heaven and earth. But wait thou with full patience for salvation. By what treatment to cure thee, He knoweth: by what cutting, what burning, He knoweth. Thou hast brought sickness on thyself by sinning: He comes not only to nurse, but also to cut and to burn. Seest thou not how much men suffer under the hands of physicians, when a man promises them an uncertain hope? Thou wilt be cured, says the physician: thou wilt be cured, if I cut. It is a man who speaks, and to a man that he speaks: neither is he sure who speaks, nor he who hears, for he who is speaking to the man hath not made man, and knows not perfectly what is passing in man: yet at the words of a man who knows not what is passing in man, man sooner believeth, submits his limbs, suffers himself to be bound, often without being bound is cut or burned; and receives perhaps health for a few days, even when just healed not knowing when he may die: perhaps, while being healed, dies; perhaps cannot be healed. But to whom hath God promised anything, and deceived him?

9. "Fix my prayer in Thy ears, O Lord"

(ver. 6). Great earnestness of him who prays! That is, let not my prayer go out of Thine ears, fix it then in Thine ears. How did he travail that he might fix his prayer in the ears of God? Let God answer and say to us; Wouldest thou that I fix thy prayer in My ears? Fix My law in thy heart; "and attend to the voice of my prayer."

10. "In the day of my trouble I have cried unto Thee, for Thou hast heard me"

(ver. 9). He has announced the Church: "All nations." If there is any nation which God hath not made, it will not worship Him: but there is no nation which God hath not made; because God made Adam and Eve, the source of all nations, thence all nations sprang. All nations therefore hath God made. When was this said? When before Him there worshipped none but a few holy men in one people of the Hebrews, then this was said: and see now what it is which was said: "All nations that Thou hast made," etc. When these things were spoken, they were not seen, and they were believed: now that they are seen, why are they denied? "All nations that Thou hast made shall come and worship before Thee, O Lord, and shall glorify Thy Name."

13. "For Thou art great, and doing wondrous things: Thou alone art the great God"

(ver. 10). Let no man call himself great. Some were to be who would call themselves great: against these it is said, "Thou alone art the great God." For what great thing is ascribed to God, when it is said that He alone is the great God? Who knows not that He is the great God? But because there were to be some who would call themselves great and make God little, against these it is said, "Thou alone art the great God." For what Thou sayest is fulfilled, not what those say who call themselves great. What hath God said by His Spirit? "All nations." What saith he, whoever he is, who calleth himself great? "Far from it: God is not worshipped in all nations: all nations have perished, Africa alone remains." This thou sayest, who callest thyself great: another thing He saith who alone is the great God. What saith He, who alone is the great God? "All nations." I see what the only great God hath said: let man be silent, who is falsely great; great only in appearance, because he disdains to be small. Who disdains to be small? He who saith this. Whoever will be great among you, said the Lord, shall be your servant. If that man had wished to be the servant of his brethren, he would not have separated them from their mother: but when he wishes to be great, and wishes not to be small, as would be for his welfare, God, who resisteth the proud, and giveth grace to the humble, because He alone is great, fulfilleth all things which He predicted, and contradicteth those who blaspheme. For such persons blaspheme against Christ, who say that the Church has perished from the whole world, and is left only in Africa. If thou wert to say to him, Thou wilt lose thy villa, he would perhaps scarcely keep from laying his hand upon thee: and yet he says, that Christ has lost His inheritance, redeemed by His own Blood! See now what a wrong he does, my brethren. The Scripture says, "In a wide nation is the king's honour; but in the domination of the people is the affliction of a prince." This wrong then thou dost unto Christ, to say that His people is diminished to that small number. Was it for this thou wast born, for this thou callest thyself a Christian, that thou mayest grudge Christ His glory, whose sign thou sayest that thou bearest on thy forehead, and hast lost out of thy heart? In a wide nation is the king's honour: acknowledge thy King: give Him glory, give Him a wide nation. What wide nation shall I give Him, dost thou say? Choose not to give Him from thy own heart, and thou wilt give aright. Whence am I to give? thou wilt say. Lo, give from hence: "All nations that Thou hast made shall come and worship before Thee, O Lord." Say this, confess this, and thou hast given a wide nation: for all nations in One are one: this is very oneness. For as there is a Church and Churches, and those are Churches which also are a Church, so that is a nation which was nations: formerly nations, many nations, now one nation. Why one nation? Because one faith, one hope, one charity, one expectation. Lastly, why not one nation, if one country? Our country is heavenly, our country is Jerusalem: whoever is not a citizen of it, belongs not to that nation: but whoever is a citizen of it is in that one nation of God. And this nation, from the east to the west, from the north and the sea, is extended through the four quarters of the whole world. This God saith: From the east and west, from the north and the sea, give glory to God. This He foretold, this He fulfilled, who alone is great. Let him therefore who would not be little cease from saying this against Him who alone is great: for there cannot be two great, God and Donatus.

14. "Lead me, O Lord, in Thy way, and I will walk in Thy truth" (ver. 11). Thy way, Thy truth, Thy life, is Christ. Therefore belongeth the Body to Him, and the Body is of Him. I am the Way, and the Truth, and the Life. "Lead me, O Lord, in Thy way." In what way? "And I will walk in Thy truth." It is one thing to lead to the way, another to guide in the way. Behold man everywhere poor, everywhere in need of help. Those who are beside the way are not Christians, or not yet Catholics: let them be guided to the way: but when they have been brought to the way and made Catholics in Christ, they must be guided by Him in the way itself, lest they fall. Now assuredly they walk in the way. "Lead me, O Lord, in Thy way:" surely I am now in Thy way, lead me there. "And I will walk in Thy truth:" while Thou leadest I shall not err: if Thou let me go, I shall err. Pray then that He let thee not go, but lead thee even to the end. How doth He lead thee? By always admonishing, always giving thee His hand. And the arm of the Lord, to whom is it revealed? For in giving His Christ He giveth His hand: in giving His hand, He giveth His Christ. He leadeth to the way, in leading to His Christ: He leadeth in the way, by leading in His Christ, and Christ is truth. "Lead me," therefore, "O Lord, in Thy way, and I will walk in Thy truth:" in Him verily who said, "I am the Way, and the Truth, and the Life." For Thou who leadest in the way and the truth, whither leadest Thou, but unto life? In Him then, unto Him Thou leadest.

15. "Let my heart be made glad, so that it may fear Thy name." There is then fear in gladness. How can there be gladness, if fear? Is not fear wont to be painful? There will hereafter be gladness without fear, now gladness with fear; for not yet is there perfect security, nor perfect gladness. If there is no gladness, we faint: if full security, we rejoice wrongly. Therefore may He both sprinkle on us gladness, and strike fear into us, that by the sweetness of gladness He may lead us to the abode of security; by giving us fear, may cause us not to rejoice wrongly, and to withdraw from the way. Therefore saith the Psalm: "Serve the Lord in fear, and rejoice unto Him with trembling:" so also saith the Apostle Paul; "Work out your own salvation with fear and trembling; for it is God that worketh in you." Whatever prosperity comes then, my brethren, is rather to be feared: those things which ye think to be prosperous, are rather temptations. An inheritance cometh, there cometh wealth, there is an abundant overflow of some happiness: these are temptations: take care that they corrupt you not. Whatever prosperity also there is according to Christ, and the true love of Christ: if perhaps thou hast gained thy wife, who was of the party of Donatus: if thy sons have been made believers who were Pagans: if perhaps thou hast gained thy friend who wished to draw thee away to the theatres, and thou hast drawn him to the church: if some hostile opponent of thine who was furiously mad against thee, laying aside his fury, has become gentle, and owned God, and now barks at thee no more, but cries with thee against wickedness: these things are pleasant. For what do we rejoice for, if we do not rejoice for these things? Or what other are our joys, but these? But because tribulations also abound, and temptations, and dissensions, and schisms, and other evils, without which this world cannot be, until iniquity pass away: let not that rejoicing make us secure, but let our heart be so made glad, as to fear the name of the Lord, lest it be made glad on one side, be stricken on another. Expect not security in journeying: if ever we wish for it here, it will be the birdlime of the body, not the safety of the man. "Let my heart be made glad, so that it may fear Thy name."

16. "I will confess unto Thee, O Lord my God, in my whole heart, and I will glorify Thy name for ever"

(ver. 15). Wherefore longsuffering and very pitiful, and One who hast compassion? Because hanging on the Cross He said: "Father, forgive them, for they know not what they do." Whom prayeth He to? for whom doth He pray? Who prayeth? Where prayeth He? The Son prays to the Father, crucified for the ungodly, in the midst of very insults, not of words but of death inflicted, hanging on the Cross; as if for this He had His hands stretched out, that thus He might pray for them, that His "prayer might be directed like incense in the sight of the Father, and the lifting up of His hands like an evening sacrifice."

20. If therefore Thou art "true," "Look upon me, and have mercy upon me: give power unto Thy servant." Because Thou art "true," "give power unto Thy servant"

(ver. 16). Let the time of patience pass away, the time of judgment come. How, "give power"? The Father judgeth no man, but hath committed all judgment unto the Son. He rising again will come even to earth Himself to judge: He will appear terrible who appeared despicable. He will show His power, who showed His patience; on the Cross was patience; in the judgment will be power. For He will appear as Man judging, but in glory: because "as ye saw Him go," said the Angels, "so He will come." His very form shall come to judgment; therefore the ungodly also shall see Him: for they shall not see the form of God. For blessed are the pure in heart, for they shall see God. ...In the vision of the Father there is also the vision of the Son: and in the vision of the Son there is also the vision of the Father. Therefore He adds a consequence, and says: "Know ye not that I am in the Father, and the Father in Me?" that is, both in Me seen the Father is seen, and in the Father seen the Son too is seen. The vision of the Father and the Son cannot be separated: where nature and substance is not separated, there vision cannot be separated. For that ye may know that the heart ought to be made ready for that place, to see the Divinity of the Father and Son and Holy Spirit, in which though not seen we believe, and by believing cleanse the heart that there may be able to be sight: the Lord Himself saith in another place, "He that hath My commands and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved by My Father: and I will love him, and will manifest Myself unto him." Did they not see Him, with whom He was talking? They both saw Him, and did not see Him? they saw something, they believed something: they saw Man, they believed in God. But in the Judgment they shall see the same Lord Jesus Christ as Man, together with the wicked: after the Judgment, they shall see God, apart from the wicked.

21. "And save the Son of Thine handmaid." The Lord is the Son of the handmaid. Of what handmaid? Her who when He was announced as about to be born of her, answered and said, "Behold the handmaid of the Lord: be it unto me according to Thy word." He saved the Son of His handmaid, and His own Son: His own Son, in the Form of God; the Son of His handmaid in the form of a servant. Of the handmaid of God, therefore, the Lord was born in the form of a servant; and He said, "Save the Son of Thine handmaid." And He was saved from death, as ye know, His flesh, which was dead, being raised again....And each several Christian placed in the Body of Christ may say, "Save the Son of Thine handmaid." Perhaps he cannot say, "Give power unto Thy servant:" because it was He, the Son, who received power. Yet wherefore saith He not this also? Was it not said to servants, "Ye shall sit upon twelve thrones, judging the twelve tribes of Israel"? and the servants say, "Know ye not that we shall judge Angels?" Each one therefore of the saints receiveth also power, and each several saint is the son of His handmaid. What if he is born of a pagan mother, and has become a Christian? How can the son of a pagan be the son of His handmaid: He is indeed the son of a pagan mother after the flesh, but the son of the Church after the Spirit.

22. "Show me a sign for good"

Name. This was partly verified after the captivity, and fully when the gospel was preached. (Calmet) --- The Gentiles came by faith, and glorified God by good works, Matthew v. 17. (Worthington)

Alone. Vatican Septuagint, Arabic, &c., add, "the great." (Calmet) (Acts xvii. 24.

True. This title is also applied to Christ, who, of course, is God:; since every man is liable to mistake, Romans iii. 4., and Apocalypse xix. 1. God authorized Moses and the prophets to address Him, as the psalmist does, Exodus xxxiv. 6., and Joel ii. 13. (Berthier)

Command. Hebrew, "strength," (Haydock) to resist the enemy. (Menochius) --- Order me as thou pleasest: I am entirely devoted to thee from my very birth, Psalm cxv. 16. Restore the throne of David. (Calmet) --- The prophets frequently thus turn to the Church, the kingdom of the Messias, who was born of the handmaid of the Lord. (Worthington)

1 Bow down thine ear, O Lord , hear me: for I am poor and needy. 2 Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee. 3 Be merciful unto me, O Lord: for I cry unto thee daily. 4 Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul. 5 For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee. 6 Give ear, O Lord , unto my prayer; and attend to the voice of my supplications. 7 In the day of my trouble I will call upon thee: for thou wilt answer me.

This psalm was published under the title of a prayer of David; not as if David sung all his prayers, but into some of his songs he inserted prayers; for a psalm will admit the expressions of any pious and devout affections. But it is observable how very plain the language of this psalm is, and how little there is in it of poetic flights or figures, in comparison with some other psalms; for the flourishes of wit are not the proper ornaments of prayer. Now here we may observe,

I. The petitions he puts up to God. It is true, prayer accidentally may preach, but it is most fit that (as it is in this prayer) every passage should be directed to God, for such is the nature of prayer as it is here described ( v. 4 ): Unto thee, O Lord! do I lift up my soul, as he had said Ps. xxv. 1 . In all the parts of prayer the soul must ascend upon the wings of faith and holy desire, and be lifted up to God, to meet the communications of his grace, and in an expectation raised very high of great things from him. 1. He begs that God would give a gracious audience to his prayers ( v. 1 ): Bow down thy ear, O Lord! hear me. When God hears our prayers it is fitly said that he bows down his ear to them, for it is admirable condescension in God that he is pleased to take notice of such mean creatures as we are and such defective prayers as ours are. He repeats this again ( v. 6 ): " Give ear, O Lord! unto my prayer, a favourable ear, though it be whispered, though it be stammered; attend to the voice of my supplications. " Not that God needs to have his affection stirred up by any thing that we can say; but thus we must express our desire of his favour. The Son of David spoke it with assurance and pleasure ( John xi. 41, 42 ), Father, I thank thee that thou hast heard me; and I know that thou hearest me always. 2. He begs that God would take him under his special protection, and so be the author of his salvation ( v. 2 ): Preserve my soul; save thy servant. It was David's soul that was God's servant; for those only serve God acceptably that serve him with their spirits. David's concern is about his soul; if we understand it of his natural life, it teaches us that the best self-preservation is to commit ourselves to God's keeping and by faith and prayer to make our Creator our preserver. But it may be understood of his spiritual life, the life of the soul as distinct from the body: "Preserve my soul from that one evil and dangerous thing to souls, even from sin; preserve my soul, and so save me." All those whom God will save he preserves, and will preserve them to his heavenly kingdom. 3. He begs that God would look upon him with an eye of pity and compassion ( v. 3 ): Be merciful to me, O Lord! It is mercy in God to pardon our sins and to help us out of our distresses; both these are included in this prayer, God be merciful to me. "Men show no mercy; we ourselves deserve no mercy, but, Lord, for mercy-sake, be merciful unto me. " 4. He begs that God would fill him with inward comfort ( v. 4 ): Rejoice the soul of thy servant. It is God only that can put gladness into the heart and make the soul to rejoice, and then, and not till then, the joy is full; and, as it is the duty of those who are God's servants to serve him with gladness, so it is their privilege to be filled with joy and peace in believing, and they may in faith pray, not only that God will preserve their souls, but that he will rejoice their souls, and the joy of the Lord will be their strength. Observe, When he prays, Rejoice my soul, he adds, For unto thee do I lift up my soul. Then we may expect comfort from God when we take care to keep up our communion with God: prayer is the nurse of spiritual joy.

8 Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works. 9 All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name. 10 For thou art great, and doest wondrous things: thou art God alone. 11 Teach me thy way, O Lord ; I will walk in thy truth: unite my heart to fear thy name. 12 I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore. 13 For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell. 14 O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them. 15 But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth. 16 O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid. 17 show me a token for good; that they which hate me may see it, and be ashamed: because thou, Lord , hast holpen me, and comforted me.

David is here going on in his prayer.

I. He gives glory to God; for we ought in our prayers to praise him, ascribing kingdom, power, and glory, to him, with the most humble and reverent adorations. 1. As a being of unparalleled perfection, such a one that there is none like him nor any to be compared with him, v. 8 . Among the gods, the false gods, whom the heathens worshipped, the angels, the kings of the earth, among them all, there is none like unto thee, O Lord! none so wise, so mighty, so good; neither are there any works like unto thy works, which is an undeniable proof that there is none like him; his own works praise him, and the best way we have of praising him is by acknowledging that there is none like him. 2. As the fountain of all being and the centre of all praise ( v. 9 ): " Thou hast made all nations, made them all of one blood; they all derive their being from thee, and have a constant dependence on thee, and therefore they shall come and worship before thee and glorify thy name. " This was in part fulfilled in the multitude of proselytes to the Jewish religion in the days of David and Solomon, but was to have its full accomplishment in the days of the Messiah, when some out of every kingdom and nation should be effectually brought in to praise God, Rev. vii. 9 . It was by Christ that God made all nations, for without him was not any thing made that was made, and therefore through Christ, and by the power of his gospel and grace, all nations shall be brought to worship before God, Isa. lxvi. 23 . 3. As a being infinitely great ( v. 10 ): "Therefore all nations shall worship before thee, because as King of nations thou art great, thy sovereignty absolute and incontestable, thy majesty terrible and insupportable, thy power universal and irresistible, thy riches vast and inexhaustible, thy dominion boundless and unquestionable; and, for the proof of this, thou doest wondrous things, which all nations admire, and whence they might easily infer that thou art God alone, not only none like thee, but none besides thee." Let us always entertain great thoughts of this great God, and be filled with holy admiration of this God who doeth wonders; and let him alone have our hearts who is God alone. 4. As a being infinitely good. Man is bad, very wicked and vile ( v. 14 ); no mercy is to be expected from him; but thou, O Lord! art a God full of compassion, and gracious, v. 15 . This is that attribute by which he proclaims his name, and by which we are therefore to proclaim it, Exod. xxxiv. 6, 7 . It is his goodness that is over all his works, and therefore should fill all our praises; and this is our comfort, in reference to the wickedness of the world we live in, that, however it be, God is good. Men are barbarous, but God is gracious; men are false, but God is faithful. God is not only compassionate, but full of compassion, and in him mercy rejoiceth against judgment. He is long-suffering towards us, though we forfeit his favour and provoke him to anger, and he is plenteous in mercy and truth, as faithful in performing as he was free in promising. 5. As a kind friend and bountiful benefactor to him. We ought to praise God as good in himself, but we do it most feelingly when we observe how good he has been to us. This therefore the psalmist dwells upon with most pleasure, v. 12, 13 . He had said ( v. 9 ), All nations shall praise thee, O Lord! and glorify thy name. It is some satisfaction to a good man to think that others shall praise and glorify God, but it is his greatest care and pleasure to do it himself. "Whatever others do" (says David), " I will praise thee, O Lord my God! not only as the Lord, but as my God; and I will do it with all my heart; I will be ready to do it and cordial in it; I will do it with cheerfulness and liveliness, with a sincere regard to thy honour; for I will glorify thy name, not for a time, but for evermore. I will do it as long as I live, and hope to be doing it to eternity." With good reason does he resolve to be thus particular in praising God, because God had shown him particular favours: For great is thy mercy towards me. The fountain of mercy is inexhaustibly full; the streams of mercy are inestimably rich. When we speak of God's mercy to us, it becomes us thus to magnify it: Great is thy mercy towards me. Of the greatness of God's mercy he gives this instance, Thou hast delivered my soul from the lowest hell, from death, from so great a death, as St. Paul ( 2 Cor. i. 10 ), from eternal death, so even some of the Jewish writers understand it. David knew he deserved to be cast off for ever into the lowest hell for his sin in the matter of Uriah; but Nathan assured him that the Lord had taken away his sin, and by that word he was delivered from the lowest hell, and herein God's mercy was great towards him. Even the best saints owe it, not to their own merit, but to the mercy of God, that they are saved from the lowest hell; and the consideration of that should greatly enlarge their hearts in praising the mercy of God, which they are obliged to glorify for evermore. So glorious; so gracious, a rescue from everlasting misery, justly requires the return of everlasting praise.

II. He prays earnestly for mercy and grace from God. He complains of the restless and implacable malice of his enemies against him ( v. 14 ): "Lord, be thou for me; for there are many against me." He then takes notice of their character; they were proud men that looked with disdain upon poor David. (Many are made persecutors by their pride.) They were violent men, that would carry all before them by force, right or wrong. They were terrible formidable men (so some), that did what they could to frighten all about them. He notices their number: There were assemblies of them; they were men in authority and met in councils and courts, or men for conversation, and met in clubs; but, being assembled, they were the more capable of doing mischief. He notices their enmity to him: "They rise up against me in open rebellion; they not only plot, but they put their plots in execution as far as they can; and the design is not only to depose me, but to destroy me: they seek after my life, to slay me; after my soul, to damn me, if it lay in their power." And, lastly, He notices their distance and estrangement from God, which were at the bottom of their enmity to David: " They have not set thee before them; and what good can be expected from those that have no fear of God before their eyes? Lord, appear against them, for they are thy enemies as well as mine." His petitions are,

1. For the operations of God's grace in him, v. 11 . He prays that God would give him, (1.) An understanding heart, that he would inform and instruct him concerning his duty: " Teach me thy way, O Lord! the way that thou hast appointed me to walk in; when I am in doubt concerning it, make it plain to me what I should do; let me hear the voice saying, This is the way, " Isa. xxx. 21 . David was well taught in the things of God, and yet was sensible he needed further instruction, and many a time could not trust his own judgment: Teach me thy way; I will walk in thy truth. One would think it should be, Teach me thy truth, and I will walk in thy way; but it comes all to one; it is the way of truth that God teaches and that we must choose to walk in, Ps. cxix. 30 . Christ is the way and the truth, and we must both learn Christ and walk in him. We cannot walk in God's way and truth unless he teach us; and, if we expect he should teach us, we must resolve to be governed by his teachings, Isa. ii. 3 . (2.) An upright heart: " Unite my heart to fear thy name. Make me sincere in religion. A hypocrite has a double heart; let mine be single and entire for God, not divided between him and the world, not straggling from him." Our hearts are apt to wander and hang loose; their powers and faculties wander after a thousand foreign things; we have therefore need of God's grace to unite them, that we may serve God with all that is within us, and all little enough to be employed in his service. "Let my heart be fixed for God, and firm and faithful to him, and fervent in serving him; that is a united heart."

2. For the tokens of God's favour to him, v. 16, 17 . Three things he here prays for:—(1.) That God would speak peace and comfort to him: " O turn unto me, as to one thou lovest and hast a kind and tender concern for. My enemies turn against me, my friends turn from me; Lord, do thou turn to me and have mercy upon me; it will be a comfort to me to know that thou pitiest me." (2.) That God would work deliverance for him, and set him in safety: "Give me thy strength; put strength into me, that I may help myself, and put forth thy strength for me, that I may be saved out of the hands of those that seek my ruin." He pleads relation: "I am thy servant; I am so by birth, as the son of thy handmaid, born in thy house, and therefore thou art my rightful owner and proprietor, from whom I may expect protection. I am thine; save me. " The children of godly parents, who were betimes dedicated to the Lord, may plead it with him; if they come under the discipline of his family, they are entitled to the privileges of it. (3.) That God would put a reputation on him: " Show me a token for good; make it to appear to others as well as to myself that thou art doing me good, and designing further good for me. Let me have some unquestionable illustrious instances of thy favour to me, that those who hate me may see it, and be ashamed of their enmity to me, as they will have reason to be when they perceive that thou, Lord, hast helped me and comforted me, and that therefore they have been striving against God, opposing one whom he owns, and that they have been striving in vain to ruin and vex one whom God himself has undertaken to help and comfort." The joy of the saints shall be the shame of their persecutors.

5-7. unto all ... that call upon thee-- or, "worship Thee" ( Psa 50:15 ; 91:15 ) however undeserving ( Ex 34:6 ; Le 11:9-13 ).

9-10. The pious Jews believed that God's common relation to all would be ultimately acknowledged by all men (Psa 45:12-16; 47: 9 ).

15. Contrasts God with his enemies (compare Psa 86:5 ).

16. son ... handmaid-- homeborn servant (compare Lu 15:17 ).

Postulat pro nobis, i.e. says St. Augustine, interpellare nos facit...nobisque interpellandi et gemendi inspirat affectum.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

The apostle here suggests two privileges more to which true Christians are entitled:—

I. The help of the Spirit in prayer. While we are in this world, hoping and waiting for what we see not, we must be praying. Hope supposes desire, and that desire offered up to God is prayer; we groan. Now observe,

1. Our weakness in prayer: We know not what we should pray for as we ought. (1.) As to the matter of our requests, we know not what to ask. We are not competent judges of our own condition. Who knows what is good for a man in this life? Eccl. vi. 12 . We are short-sighted, and very much biassed in favour of the flesh, and apt to separate the end from the way. You know not what you ask, Matt. xx. 22 . We are like foolish children, that are ready to cry for fruit before it is ripe and fit for them; see Luke ix. 54, 55 . (2.) As to the manner, we know not how to pray as we ought. It is not enough that we do that which is good, but we must do it well, seek in a due order; and here we are often at a loss—graces are weak, affections cold, thoughts wandering, and it is not always easy to find the heart to pray, 2 Sam. vii. 27 . The apostle speaks of this in the first person: We know not. He puts himself among the rest. Folly, and weakness, and distraction in prayer, are what all the saints are complaining of. If so great a saint as Paul knew not what to pray for, what little reason have we to go forth about that duty in our own strength!

2. The assistances which the Spirit gives us in that duty. He helps our infirmities, meant especially of our praying infirmities, which most easily beset us in that duty, against which the Spirit helps. The Spirit in the world helps; many rules and promises there are in the word for our help. The Spirit in the heart helps, dwelling in us, working in us, as a Spirit of grace and supplication, especially with respect to the infirmities we are under when we are in a suffering state, when our faith is most apt to fail; for this end the Holy Ghost was poured out. Helpeth, synantilambanetai — heaves with us, over against us, helps as we help one that would lift up a burden, by lifting over against him at the other end—helps with us, that is, with us doing our endeavour, putting forth the strength we have. We must not sit still, and expect that the Spirit should do all; when the Spirit goes before us we must bestir ourselves. We cannot without God, and he will not without us. What help? Why, the Spirit itself makes intercession for us, dictates our requests, indites our petitions, draws up our plea for us. Christ intercedes for us in heaven, the Spirit intercedes for us in our hearts; so graciously has God provided for the encouragement of the praying remnant. The Spirit, as an enlightening Spirit, teaches us what to pray for, as a sanctifying Spirit works and excites praying graces, as a comforting Spirit silences our fears, and helps us over all our discouragements. The Holy Spirit is the spring of all our desires and breathings towards God. Now this intercession which the Spirit makes is, (1.) With groanings that cannot be uttered. The strength and fervency of those desires which the Holy Spirit works are hereby intimated. There may be praying in the Spirit where there is not a word spoken; as Moses prayed ( Exod. xiv. 15 ), and Hannah, 1 Sam. i. 13 . It is not the rhetoric and eloquence, but the faith and fervency, of our prayers, that the Spirit works, as an intercessor, in us. Cannot be uttered; they are so confused, the soul is in such a hurry with temptations and troubles, we know not what to say, nor how to express ourselves. Here is the Spirit interceding with groans that cannot be uttered. When we can but cry, Abba, Father, and refer ourselves to him with a holy humble boldness, this is the work of the Spirit. (2.) According to the will of God, v. 27 . The Spirit in the heart never contradicts the Spirit in the word. Those desires that are contrary to the will of God do not come from the Spirit. The Spirit interceding in us evermore melts our wills into the will of God. Not as I will, but as thou wilt.

3. The sure success of these intercessions: He that searches the heart knoweth what is the mind of the Spirit, v. 27 . To a hypocrite, all whose religion lies in his tongue, nothing is more dreadful than that God searches the heart and sees through all his disguises. To a sincere Christian, who makes heart-work of his duty, nothing is more comfortable than that God searches the heart, for then he will hear and answer those desires which we want words to express. He knows what we have need of before we ask, Matt. vi. 8 . He knows what is the mind of his own Spirit in us. And, as he always hears the Son interceding for us, so he always hears the Spirit interceding in us, because his intercession is according to the will of God. What could have been done more for the comfort of the Lord's people, in all their addresses to God? Christ had said, "Whatever you ask the Father according to his will he will give it you." But how shall we learn to ask according to his will? Why, the Spirit will teach us that. Therefore it is that the seed of Jacob never seek in vain.

II. The concurrence of all providences for the good of those that are Christ's, v. 28 . It might be objected that, notwithstanding all these privileges, we see believers compassed about with manifold afflictions; though the Spirit makes intercession for them, yet their troubles are continued. It is very true; but in this the Spirit's intercession is always effectual, that, however it goes with them, all this is working together for their good. Observe here.

1. The character of the saints, who are interested in this privilege; they are here described by such properties as are common to all that are truly sanctified. (1.) They love God. This includes all the out-goings of the soul's affections towards God as the chief good and highest end. It is our love to God that makes every providence sweet, and therefore profitable. Those that love God make the best of all he does, and take all in good part. (2.) They are the called according to his purpose, effectually called according to the eternal purpose. The call is effectual, not according to any merit or desert of ours, but according to God's own gracious purpose.

26-27. Likewise the Spirit also, &c.-- or, "But after the like manner doth the Spirit also help.

our infirmities-- rather (according to the true reading), "our infirmity"; not merely the one infirmity here specified, but the general weakness of the spiritual life in its present state, of which one example is here given.

for we know not what we should pray for as we ought-- It is not the proper matter of prayer that believers are at so much loss about, for the fullest directions are given them on this head: but to ask for the right things "as they ought" is the difficulty. This arises partly from the dimness of our spiritual vision in the present veiled state, while we have to "walk by faith, not by sight" (see on 1Co 13:9 and 2Co 5:7 ), and the large admixture of the ideas and feelings which spring from the fleeting objects of sense that there is in the very best views and affections of our renewed nature; partly also from the necessary imperfection of all human language as a vehicle for expressing the subtle spiritual feelings of the heart. In these circumstances, how can it be but that much uncertainty should surround all our spiritual exercises, and that in our nearest approaches and in the freest outpourings of our hearts to our Father in heaven, doubts should spring up within us whether our frame of mind in such exercises is altogether befitting and well pleasing to God? Nor do these anxieties subside, but rather deepen, with the depth and ripeness of our spiritual experience.

but the Spirit itself-- rather, "Himself." (See end of Ro 8:27 ).

maketh intercession for us with groanings which cannot be uttered-- that is, which cannot be expressed in articulate language. Sublime and affecting ideas, for which we are indebted to this passage alone! "As we struggle to express in articulate language the desires of our hearts and find that our deepest emotions are the most inexpressible, we 'groan' under this felt inability. But not in vain are these groanings. For 'the Spirit Himself' is in them, giving to the emotions which He Himself has kindled the only language of which they are capable; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time the intercession of the Spirit Himself in our behalf."

verse 31.

The kingdom of Heaven is like to a grain of mustard seed, &c. Instead of the birds of the heaven lodge in the branches of it the Arabic has they are overshadowed by its branches. This is Christ's third parable, the occasion and cause of which S. Chrysostom gives as follows: "Because the Lord had said that of the seed three parts perish, and one is preserved, and again of that which is preserved, there is great loss on account of the tares which are sown above it, lest people should say, who then and how many will believe? he removes this fear by the parable of the grain of mustard seed, and therefore it is said, Another parable put He forth unto them, the kingdom of Heaven is like unto a grain of mustard seed, &c."

You will enquire in the first place, what it is which is here compared to the kingdom of Heaven, and likened to a grain of mustard seed? 1. S. Hilary understands it of Christ Himself. He says, "The Lord compares Himself to a grain of mustard seed, which is very sharp and the least of all seeds, and whose virtue and power are increased by bruising and pressure. After this grain had been sown in the field, when it was taken by the people and delivered to death, as though in a field by a sort of sowing, there was the burial of its body, it grew above the measure of all herbs, and exceeded the glory of all the prophets. For like a herb the preaching of the prophets was given to Israel as being sick: but now in the branches of the tree, raised from the ground on high, the birds of the air dwell: by these we understand the Apostles, lifted up by the power of Christ, and they overshadow the world with their branches. To them the Gentiles flew for the hope of life; and when they are vexed with whirlwinds, that is by the blasts of the devil, they rest as in the branches of a tree." In like manner S. Gregory (lib. 19 Moral. c. 11.) expounds this whole parable, "Christ Himself is the grain of mustard seed, who was planted in the sepulchre of the garden, and rose again a mighty tree. He was but a grain when He died; a tree when He rose again. A grain through lowliness of the flesh; a tree by the power of His majesty. A grain, because we saw Him, and there was no comeliness; but a tree because He was fairer than the children of men. The branches of this tree are sacred preachers. And let us see how widely they are spread. For what is spoken concerning them? Their sound is gone out into all the earth, and their words unto the end of the world. The birds rest in their branches, because holy souls who lift up themselves from earthly thoughts by the wings, as it were, of virtues are refreshed after the fatigue of this life by their words and their consolations." You will say, how can Christ be called the kingdom of Heaven, when He is not the kingdom, but its King? It is replied: as a king is as it were the head in a kingdom, so a kingdom is as the body of a king. Wherefore a king represents the whole state or kingdom. Hence according to the rule of Ticonius, often in Scripture what belongs to the Church, which is the kingdom of Christ, is attributed to Christ, and vice versa.

2. More plainly and aptly, the kingdom of Heaven and the grain of mustard seed are the Church, especially the Primitive Church.

You will enquire, (2). Why the Gospel is compared to a grain of mustard seed, and what are the resemblances between the two things? I answer, the first is that Christ by this parable intends to signify the immense power and fruitfulness of Evangelical preaching, insomuch that what had a very small beginning with Christ, and by a few Apostles, diffused itself over the whole world. For a grain of mustard seed is less than all seeds, i.e., the least of all seeds; as the Syriac and Arabic have it. The Greek is μικρότερον πάντων σπερμάτων, i.e., less than all seeds, meaning very little. This must be understood according to the common usage of speech, by which we call what is very little, or one of very small things, the least; for otherwise to speak precisely, poppy seed, and the seed of rue, and of some other herbs, is less than mustard seed. Thus the preaching of the Gospel by Christ and the Apostles was at first very circumscribed.

2. A grain of mustard seed, especially in Syria, grows into a tree, so that birds dwellSyriac, build their nestsin its branches. Thus the Gospel grew, and filled the whole world, so that the birds of Heaven, i.e., men lofty in knowledge and understanding as well as kings and princes dwelt in its branches. (See Dan_4:9 and Dan_4:19). Some understand by the birds, the angels, because they have wings, and are very swift. Hear S. Augustine (Serm. 33 de Sanc.). "Peter is a branch; Paul is a branch; blessed Laurence, whose festal day we are celebrating, is a branch. All the Apostles and martyrs of the Saviour are branches; and if anyone will bravely lay hold of them, they will escape being drowned in the waves of the world. He who dwells under their shadow shall not feel the fire of hell, and shall be secure from the storm of the tempest of the devil, and from being burnt up in the day of judgment."

3. And chiefly by mustard is denoted the igneous force and efficacy of the Gospel. "Pythagoras," says Pliny (l. 20, c. 22), "considered that mustard holds the chief place amongst those things whose force is borne upward; since there is nothing which more thoroughly penetrates the nose and the brain." A grain of mustard refers to the fervour of faith, says S. Augustine.

4. Mustard seed must be bruised; for when it is bruised it emits its igneous force and flavour. Thus the preaching of the Gospel was as it were, bruised by a thousand oppressions and persecutions, which the Apostles suffered; and then it breathed forth its igneous force and strength.

5. Mustard seed, as Pliny says, is sharp and biting. It draws tears, purges away phlegm and cerebral secretions; it is masticated for toothache; when bruised and mixed with vinegar it is applied to the stings of scorpions and the bites of snakes; it is an antidote to the poison of fungi; it is beneficial for the breast and lungs; it is useful against epilepsy, dropsy, asthma, lethargy, and many other diseases. Thus the Gospel expels poisons, that is sins, by the emetic of confession; it is sharp and biting, because it teaches penance and the cross; it excites the tears of compunction; it is medicine for all the faculties of the soul, and especially it dries up concupiscence, and animates to virtue. "The bitterness of its words is the medicine of souls," says S. Augustine.

6. Mustard seed by its sharpness seasons food, and renders it palatable. So also the Gospel renders palatable everything which is hard and difficult by means of the example of Christ, and by the hope of future glory which it promises.

S. Augustine says, "A grain of mustard seed is great, not in appearance, but in virtue. At first appearance it seems small, worthless, despised, not possessing savour, nor odour, nor sweetness; but when it is bruised, it sheds abroad its odour and exhales nourishment of a fiery taste. It is so inflamed with the fervour of heat that there might be enclosed in it so much fire, by which men could (especially in the winter-time) drive away cold, and warm themselves inwardly." After this he applies the qualities of mustard to the Gospel and the Christian faith, thus: "Thus too the Christian faith, at first sight, appears small and worthless, not manifesting its power, not carrying any semblance of pride, neither furnishing grace. But as soon as it begins to be bruised by divers temptations, immediately it manifests its vigour, it indicates its sharpness, it breathes the warmth of belief in the Lord, and is possessed with so great ardour of divine fire, that both itself is hot and it compels those who participate to be fervent also. As the two disciples said in the Gospel, when the Lord spoke with them after His Passion, "Did not our hearts burn within us by the way, while the Lord Jesus opened to us the Scriptures?" A grain of mustard, then, warms the inward members of our body, but the power of faith burns up the sins of our heart. The one indeed takes away piercing cold; the other expels the devil's frost of transgressions. A grain of mustard, I say, purges away corporeal humours, but faith puts an end to the flux of lusts. By the one, medicine is gained for the head; but by faith our spiritual Head, Christ the Lord, is often refreshed. Moreover, we enjoy the sacred odour of faith, according to the analogy of mustard seed, as the blessed Apostle saith, "We are a sweet savour of Christ unto God."

Tropologically; All these things may be applied to a faithful soul, and especially to an Apostle, and to a suffering Christian, or to a martyr. Wherefore the Church adapts this parable to S. Laurence, as the Gospel for his festival. As S. Augustine says, in the work already cited, "We may compare the holy martyr Laurence to a grain of mustard seed; for he, being bruised by various sufferings, deserved to become fragrant throughout the whole world by the grace of his martyrdom. He, when he was in the body, was humble, unknown, and held in low estimation; but after he had been bruised, torn, and burnt he diffused the odour of his nobleness in the churches in all the world. Rightly, therefore, is the comparison applied to him. For Laurence, when he suffers, is inflamed. The fervour of its attrition moves the one; Laurence breathes forth fire in his manifold tribulations. Mustard, I say, is cooked in a small vessel; Laurence is roasted on the gridiron by the fiery flame. Blessed Laurence the martyr was burnt outwardly by the flames of the raging tyrant, but he was inflamed inwardly by the far greater fire of the love of Christ." The Arabians have a proverb"A grain of pepper is more powerful than many large gourds;" because if it be bruised it emits a fiery force, and makes itself felt in everyone's nostrils. You may say the same of a grain of mustard. A believer, therefore, should be a grain of pepper or mustard, and breathe everywhere, and upon all, a divine fire, and so pepper all men, and make them like himself, zealous that is, and ardent in the love of God.

Another parable, &c. This is Christ's fourth parable, of leaven, by which (as by the former parable) He shows the power and efficacy of the preaching of the Gospel. As S. Chrysostom says, "Like as leaven communicates its own virtue to a great quantity of meal, so shall ye, 0 ye Apostles, transforn the whole world." S. Chrysostom observes, with regard to the word hid: "Thus also ye, when ye shall be subjected to your persecutors, shall overcome them. And as leaven indeed is buried but not destroyed, but by degrees transforms everything to its own state; so shall it happen with your preaching. Do not ye, therefore, fear because I said, Many troubles shall happen unto you; for by this means shall ye shine, and shall overcome all." You will ask why Christ compares the Gospel to leaven? I reply, because leaven is a portion of the meal that has become a little sour, which takes place through fermentation. Hear how Pliny describes the manner in which leaven is made (l 18, c. 11): "Now" (because formerly it was made in another way, as he had related a little before) "leaven is made of the meal itself, which is first kneaded before salt is added, after the manner of pottage, and left until it becomes a little sour. Commonly, indeed, they do not warm it, but only make use of what has been kept from the day before. And evidently it is the nature of heat to cause fermentation; as of bodies that are nourished with fermented bread to become stronger. Thus it was, that among our ancestors the greatest healthiness was attributed to the heaviest wheat."

Again, leaven, although it be small in bulk, with its heat moistens the whole mass of dough; and as it were effects a change in its entire substance. It makes it palatable and digestible, so that it becomes wholesome bread for nourishing, sustaining and strengthening man. In like manner the Gospel by means of a few Apostles, who suffered many tribulations, converts the whole world to itself and makes the heart of each to be warmed with the love of God. The woman who kneads is the Church, or the power and wisdom of God says S. Augustine.

Tropologically: S. Augustine says, "Christ calls love leaven, because it excites to warmth. The woman he calls wisdom. By the three measures of meal we may understand either these three things in manthe whole heart, the whole soul, and the whole mind; or the three degrees of fruit-bearing, an hundred, sixty, and thirty fold; or the three sorts of men, represented by Noah, Daniel and Job." (l 1. q. q. Evang. q. 12.) Rabanus adds, "He says until the whole was leavened: because charity being hid in our minds ought to grow there until it transmutes the whole mind into its own perfection: that which is begun here, is perfected hereafter."

S. Ambrose says, that like as leaven is disseminated through the whole mass of the meal, being as it were broken up; "so Christ was broken, torn and dissolved by His various sufferings: and His moisture, that is His precious Blood was poured out for our salvation, that it might by mingling itself with the whole human race, consolidate that race, which lay scattered abroad." See also S. Chrysostom, who says among other things, "If twelve men leavened nearly all the meal of the world, consider diligently in your minds, how great must be our wickedness and sloth, who, although we are so many, are not able to convert the remnant of the Gentiles, when we ought to be sufficient for a thousand worlds." S. Boniface, the Apostle of Germany, was wont to weep over the same thing. His was the saying, "That formerly priests of gold celebrated in chalices of wood, but now wooden priests celebrate in golden chalices."

Three measures: a measure was equal in quality to a bath which is a liquid measure, containing an Italian bushel, or as S. Jerome and Josephus say, a bushel and a half. The measure contained three Attic bushels.

These three measures are the quarters of the world, Asia, Africa, Europe. These were designated by the three sons of Noah. For the posterity of Shem inhabited Asia; the posterity of Ham, Africa; and of Japhet, Europe. So Cæsarius, brother of S. Gregory Nazianzen. (Dial. 4.)

Symbolically; S. Hilary says, the grace of the Gospel was hid in the Law, the Psalms and the Prophets; now it hath appeared in the faith, hope and love of the Holy Trinity, that what the Law constituted, and the Prophets announced, the same might be fulfilled by the advent of the Gospels. Or as others say, that it might be confirmed by the threefold work of God, viz. of creation, redemption and glorification.

Allegorically: S. Bernard, (l. 5. de Consider.) says the Blessed Virgin joined and united in her womb the three natures of Christ, namely soul, body and divinity to the one Hypostasis of the Word.

All these things spake Jesus in parables, meaning in a parabolical manner: things kept secret, Heb. הידות chidoth, i.e. enigmas, as the Chaldee trans. and S. Jerome (Psa_78:2.). The Arabic has, I will speak things hidden before the foundation of the world. Christ cites the psalm of David, Psa_78:2  (lxxviii. 2), who, according to the letter, through the whole psalm, celebrates God's benefits to the Synagogue, i.e., the people of Israel, from the beginning, i.e. from their going forth out of Egypt under Moses their leader, until David's own time, in order that he might stir up the people to be grateful to God, and to love and worship Him. But mystically, says S. Jerome, David was there a type of Christ, who celebrates the benefits granted by God through Himself to His Church, and before-time hid. These things were concerning the promised land in heaven, mysteries declared by parables. Observe that the Hebrew word for parables is mashal, which signifies any weighty and famous saying, such a one as predominates over others. For mashal means to rule: thus it came to signify what was obscure and recondite, whether it were an enigma, an allegory, a parable, or a sentence properly so called. Therefore the sentences in that seventy-eighth Psalm are not properly parables, but only weighty sentences. But here there are like weighty sentences and parables properly so called. Thus this verse of the Psalm applies to Christ in both its meanings, but to David only one of them. For in Scripture many things are spoken which are more suitable to the things signified by the allegory, than to the allegory itself and its literal meaning.

When the multitudes were sent away, &c., . . . declare unto us the parable of the tares. For this seemed more obscure than the others, and to contain severer threats.

The field is the world, &c. The field is the world, not the Church; for by the tares of this field many understand heretics, who are not in the Church, especially when they are public and manifest.

Children of the kingdom: These are faithful, righteous, and persevering in justice, and therefore elected by God to be heirs of the kingdom of Heaven. Whence, in

verse 43, they are called the righteous. These are the sons of the Heavenly Father, "which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Joh_1:13).

Observe: the righteous are here called seed, because although the seed which Christ sows is the Word of God, spoken as well outwardly by the lips, as inwardly in the heart by grace; nevertheless, because the fruit of this seed is the conversion of the faithful, and their justification, therefore the righteous also are called seed, i.e., the fruit of the seed, and the harvest.

But the tares, &c. Gr. υίοὶ του̃ πονηρου̃, i.e., the says of that wicked, namely the devil: thus the Syriac and Arabic. Therefore they themselves are evil, for the offspring follow their father. As the sons of God are good and divine, so are the sons of the devil wicked and diabolical.

Observe: by tares and children of the wicked one, some understand heretics, because they are the most injurious kind of tares, inasmuch as they choke and destroy the faithful and faith from their foundation. So S. Chrysostom, Euthymius, and S. Augustine (4 quest. in Matth. q. 11) who, however, retracts (l. 2 Retract. c. 27) and teaches from S. Cyprian, that tares denote all the wicked in the Church. SS. Gregory, Ambrose, and Theophylact teach the same. For all wicked persons, by their evil life, hurt the faithful and the Church, as tares injure wheat, and choke it. Falsely then from this passage (

verse 29), where Christ forbids these tares to be plucked up, and subjoins, Let both grow together, the Innovators infer that heretics are not to be punished and extirpated. For by parity of reasoning they might conclude that murderers and thieves must not be punished; for they too are tares. And I say that Christ does not here absolutely forbid these tares to be plucked up, but says that no one must attempt to root them all up together; nor at a time when they came to be distinguished from the wheat; or when there is danger of pulling up the wheat at the same time with them. But all this does not apply when anyone is a manifest heretic, especially if he teaches and infects others with his heresy. For such a one does more harm to the Church than a murderer, for the one only kills the body, but the other the soul. See 1 Cor. v. 13, Gal. v. 12, where the Apostle commands impious persons, especially false teachers, to be taken away and extirpated. Thus Origen and S. Augustinethe latter indeed was at first of opinion that heretics ought not to be put to death, yea, that they ought not even to be compelled to resume the faith, which they have professed in baptism. But afterwards, which he had been taught by experience how perverse and obstinate heretics are, he changed his opinion and taught the contrary. He says, "I had not yet learnt either what

he field is the world, &c. The field is the world, not the Church; for by the tares of this field many understand heretics, who are not in the Church, especially when they are public and manifest.

Children of the kingdom: These are faithful, righteous, and persevering in justice, and therefore elected by God to be heirs of the kingdom of Heaven. Whence, in

verse 43, they are called the righteous. These are the sons of the Heavenly Father, "which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Joh_1:13).

Observe: the righteous are here called seed, because although the seed which Christ sows is the Word of God, spoken as well outwardly by the lips, as inwardly in the heart by grace; nevertheless, because the fruit of this seed is the conversion of the faithful, and their justification, therefore the righteous also are called seed, i.e., the fruit of the seed, and the harvest.

But the tares, &c. Gr. υίοὶ του̃ πονηρου̃, i.e., the says of that wicked, namely the devil: thus the Syriac and Arabic. Therefore they themselves are evil, for the offspring follow their father. As the sons of God are good and divine, so are the sons of the devil wicked and diabolical.

Observe: by tares and children of the wicked one, some understand heretics, because they are the most injurious kind of tares, inasmuch as they choke and destroy the faithful and faith from their foundation. So S. Chrysostom, Euthymius, and S. Augustine (4 quest. in Matth. q. 11) who, however, retracts (l. 2 Retract. c. 27) and teaches from S. Cyprian, that tares denote all the wicked in the Church. SS. Gregory, Ambrose, and Theophylact teach the same. For all wicked persons, by their evil life, hurt the faithful and the Church, as tares injure wheat, and choke it. Falsely then from this passage (

verse 29), where Christ forbids these tares to be plucked up, and subjoins, Let both grow together, the Innovators infer that heretics are not to be punished and extirpated. For by parity of reasoning they might conclude that murderers and thieves must not be punished; for they too are tares. And I say that Christ does not here absolutely forbid these tares to be plucked up, but says that no one must attempt to root them all up together; nor at a time when they came to be distinguished from the wheat; or when there is danger of pulling up the wheat at the same time with them. But all this does not apply when anyone is a manifest heretic, especially if he teaches and infects others with his heresy. For such a one does more harm to the Church than a murderer, for the one only kills the body, but the other the soul. See 1 Cor. v. 13, Gal. v. 12, where the Apostle commands impious persons, especially false teachers, to be taken away and extirpated. Thus Origen and S. Augustinethe latter indeed was at first of opinion that heretics ought not to be put to death, yea, that they ought not even to be compelled to resume the faith, which they have professed in baptism. But afterwards, which he had been taught by experience how perverse and obstinate heretics are, he changed his opinion and taught the contrary. He says, "I had not yet learnt either what great wickedness they would venture upon, if they could do it with impunity; or how much careful discipline could effect to make a change in them for the better." (l. 2, cont. Parmen. c. 2, and 2 Retract. c. 5).

The harvest, &c. For then shall God by the angels reap the harvest of all men, bad as well as good; and shall sever them in the day of judgment, gathering the good into the heavenly barn, and delivering the evil to the fire of hell. Whence it follows that separation shall be effected by the ministry of the angels. Therefore it is said below, that the Son of Man shall come to judgment with the angels.

And shall gather out of His kingdom all things that offend; Gr. scandals, stumbling-blocks. The wicked, whom Christ previously called tares, and children of the devil, He here calls scandals; because they are, by their wickednesses, a cause of offence and ruin both to themselves and others. S. Chrysostom observes, that the twofold punishment of the wicked is here signifiedthe pain of loss (in that it is said, they shall collect out of His kingdom), because they shall be shut out of Heaven; and of sense, in that it is said, and shall cast them into the furnace of fire. S. Chrysostom adds: "See the unspeakable love of God to man! He is prompt to bless them, slow to punish. When He soweth, He soweth by Himself; but when He punishes, He punishes by others: for this latter work He sends His angels." Christ adds, in

verse 30, bind them together in bundles, which S. Gregory explains thus: "The angel-reapers bind the tares in bundles for burning, when they join like with like in similar tormentsas the proud with the proud, the luxurious with the luxurious, liars with liars, unbelievers with unbelieversthat they may burn together."

And shall cast them, &c. The furnace denotes that the damned shall be confined in hell as in a furnace, as wood and straw are confined in a furnace.

Then shall the righteous, &c. Then, because now, says Remigius the just shine for an example to others; but then they shall shine as the sun for the praise of God. He alludes to Daniel xii 3: "They that are learned (Heb. mascilim, i.e., wise and prudentsuch, namely, as shall live wisely and prudently) shall shine as the splendour of the firmament; and they that shall instruct many to justice, as the stars for everlasting eternities." See what I have there said. From this passage some heretics were of opinion, that in the resurrection our bodies will be transformed into globes, so as to be like the solar orb. The emperor Justinian ascribes this heresy to Origen, and condemns it. (See Baronius, tom. 7, A. C. 538, pp. 289 and 293.)

The kingdom of Heaven is like, &c. For he who knows that a treasure is lying hid in any place, and buys the place, becomes the master of the treasure, and is not bound to point it out to the former owner, but may use his knowledge for his own advantage by buying the field for as much as it is worth by common estimation; with which the hid treasure has nothing to do.

Which when a man has found. The Greek has the Aorist, εύρὼν.

Observe: Christ, in the preceding four parables (namely, of the Sower, of the Seed, of the Grain of Mustard, and of Leaven) has declared the nature, power, and efficacy of the Gospel; now, in the two following parables, of the Treasure, and of the Pearl, He declares its price, how great it is, that all things are deservedly counted as loss in comparison of it. So SS. Chrysostom, Hilary, and others. In a similar way, Wisdom is spoken of by Solomon in the Proverbs (viii. 11, 19): "For wisdom is better than rubies; and all the things that may be desired are not to be compared to it . . . My fruit is better than gold, yea, than fine gold; and my revenue than choice silver."

Literally. By this treasure S. Jerome understands Christ Himself; and S. Augustine, Holy Scripture. (Quest. in Matt. q. 13). "For when anyone has attained partly to the understanding of it, he feels great mysteries lie hid in it, and he sells all he has, and buys it; that is, by despising things temporal, he procures rest for himself, that he may be rich in the knowledge of God."

Tropologically. S. Gregory, by the treasure, understands heavenly desire. He says: "The treasure being found is hid that it may be preserved, because it is not enough for a man to guard the zeal of his heavenly desire from the wicked spirits, who does not hide the same from the praise of men. In this present life we are, as it were, in a road, by which we are going to our country. Wicked spirits, like robbers, beset our path. He, therefore, who openly carries his treasure in the way desires to be robbed of it."

Again the kingdom of Heaven, &c.goodly; Syriac, the best; Arabic, a good gem. He means the faithful ought with as great zeal to provide themselves with the doctrine and life of the Gospel (which is the way and the price of the kingdom of Heaven) as a merchant seeks for pearls, and buys the one of them which is most precious: for otherwise the kingdom, or the Gospel itself, is properly compared to a pearl rather than to a merchant man.

And when he had found, &c. For as this pearl was beyond all price, so is the Gospel. See Pliny on the price of pearls (l. 9, 35), where he says, among other things, that pearls have greater affinity with the sky than with the sea. See what I have said on the Apocalypse xxi. 21 (Rev_21:21), where I have enumerated thirteen properties of pearls.

Symbolically. The precious pearl is Christ, also the Blessed Virgin, also the religious state, also charity: "for charity is a precious pearl, without which nothing can profit thee, whatsoever thou mayst have," says S. Augustine. For charity is the necklace of Christ. Also a precious pearl is the contemplative life, concerning which Christ said of the Magdalene, "Mary hath chosen the good part." A pearl is, also, the soul of every man. It is also eternal felicity, as our Salmeron appositely shows (tom. vii. tract. 11); for all these are principal parts of the kingdom of Heaven, i.e., of the doctrine of the Gospel. Such, likewise, is humility, even as our Thomas teaches, being taught of God himself (Imitat. Christi. l. 1, c. 2): "If thou wishest profitably to know and to learn anything, love to be unknown, and to be counted as nothing. This is the loftiest and most useful knowledgetruly to know and despise thy self." This is the most precious Gospel pearl, but its worth is unknown to the proud children of Adam. Such also is the Cross of Christ, and to suffer for Christ. See Hab_3:4: "There were horns in His hands; there was His strength hid." (Vulg.)

The chief and most precious pearl of all, from which all virtues and all the Saints, like pearls are sprung, and from which they derive their beauty and their value, is Christ Himself. For His Deity in His Humanity is as a pearl hid in a shell. It issued forth of the substance of the Virgin, and the dew of the Spirit, most white, through innocence of life. It was exceeding bright through wisdom; round through the possession of all perfection; having the weight of conscience, the smoothness of meekness, the price of blessedness. For says Pliny, "The value of pearls consists in whiteness, size, rotundity, smoothness and weight." Hear what S. Augustine says, "In the beginning was the Word and the Word was with God: for the Word of the Lord shines with the brightness of truth, and is solid with the firmness of eternity, and is every where alike with the beauty of Divinity: when the shell of the flesh is pierced through, God may be perceived." This pearl of Christ, says our Salmeron, is small by humility, but precious in value. Let us bear it on the head of our mind by way of ornament; on our forehead by confessing the faith; in our ears by obedience to the Law, obedience rendered to God in Himself, and our Superiors; on our necks and breasts by love; on our arms by the exercise of good works; in rings on our hands by the gift of discerning spirits; in our girdles by chastity; on our garments by modesty and holy devotion to eternal life; but we ourselves also may become precious pearls, and by this means may induce others to imitate the most holy life of our Lord Jesus Christ.

Finally Christ is not only a very precious pearl, but He is also the gem of gems. He is a carbuncle, because He is the light of the world. He is an emerald because He delights the angels by the verdure of His grace. He is strong and invincible as a diamond. He produces joy as a sardius. He heals the leprosy of sin as a chrysoprasus. He assists the bringing forth of good works as a spiritual jasper; He sharpens the intellect as a beryl; He has celestial colour and life, as a sapphire; He resists sleep and drunkenness, as an amethyst; and all the infirmities of the mind, as a hyacinth; He sustained the worry of the passions, as a topaz: He is a sardonyx in brightness and splendour; He is a chrysolite in His golden charity. Whence the foundations of the heavenly Jerusalem are laid with these twelve precious stones, which signify the twelve Apostles of Christ.

Again the kingdom of Heaven is like to a drag-net, &c. The two preceding parables, those viz. of the Treasure and the Pearl denoted the value and dignity of the Gospel. This parable shows its capaciousness, viz. that it embraces all nations and people of the world, bad as well as good. Christ propounded the parable with this object, that the Apostles and Saints should not wonder, if among the faithful they beheld some living wickedly, just as in a great kingdom no one is surprised that murderers, thieves and adulterers are found. Again it was spoken in order that no one should flatter himself, simply on account of being a believing Christian since there are in the Church many who are wicked; but that he should give diligence to be just and holy in the Church.

A drag-net: Gr. σαγήνη, signifying the kind of net commonly called a drag or trawling-net, because of its sweeping the water or the sea in order to catch the fishes. Properly this sagene or drag-net is the bosom of the net. In like manner all the faithful are, as it were, received into the maternal bosom of the Church, and there are cherished, nourished and preserved.

Of every kind: for thus the Gospel is preached to all nations, and of them the Church is formed. The fishes are believers, the fisher-men are the Apostles, and the drag-net is the Church and the Gospel.

Which, when it was full, &c., cast the bad away. They cast them into the sea, or upon the shore. The Arabic is, They colleted the select fish in their vessels. The vessels denote the various mansions in the house of our Father, as Christ says, (Joh_14:2), or the various abodes of Heaven, which, in another place are called the eternal tabernacles. The bad, Gr. σαπρὰ, i.e., putrid, decaying, noisome. From this passage S. Augustine rightly proves against the Donatists that in the Church there are not only good people, or as Calvin says, the elect, but bad and reprobate people.

So shall it be in the end of the world, &c. Arabic, in the end of this time, that is to say, in the day of judgment.

He saith unto them, therefore every Scribe, &c. It is as though He said, Forasmuch as ye, 0 ye Apostles, have understood by these My parables, how great a treasure the kingdom of Heaven is, ye ought to draw forth all things from this treasury, that ye may communicate them to others; yea, to the whole world. Again: because ye have understood my method of teaching the things of Heaven, and things which are new to men, by means of parables borrowed from things in common use; ye too ought to teach and preach the same things in the same manner, that from the old things, which they do understand, they may receive and learn those new things which ye preach.

A Scribe; Arabic, a Scribe, who teathes for the kingdom of heaven, i.e., an Evangelical doctor well instructed to announce the Gospel, and lead believers to the kingdom of Heaven; such as ye are, and shall be, 0 ye Apostles, who are fully taught by Me and the Holy Spirit. He opposes His own Scribes, i.e., Doctors and Preachers, His Apostles in fact, to the Scribes of the Jews, which last only preached the law of Moses, and the earthly advantages flowing from it.

Things new and old. This is a proverb, signifying every kind of food, substance, or goods necessary or useful for sustaining a family. Some of these things are best when new, others when old. Hence the proverb, "New honey, old wine;" i.e., honey is best when fresh, but the oldest wine is the best. Hence too the verse in Pindar's ninth Olympic Hymn, "Praise old wine, but the flowers of new Hymns." The meaning isAs the father of a family provides for his household things new and old, i.e., everything necessary and useful, so ought a Gospel teacher to bring forth, at suitable times, according to the capacity of his hearers, various discourses, knowledge of every kind; and especially to take care to teach them the new and unknown mysteries of the Gospel, by means of old examples, such as parables and similitudes, which his hearers can take in. Moreover, some of the ancients, as SS. Chrysostom, Augustine, Jerome, Hilary, and Bede apply old and new to the Old and New Testaments. For that is the best preaching when the New Testament is confirmed and illustrated from the Old, and proved to be in all points typically agreeable to it. For the Old Testament was the type of the New; the New Testament is the antetype of the Old.

Abul. objects that when Christ said this, the New Testament was not written. I reply that it was already spoken and taught by Christ, and was shortly about to be written by the four Evangelists; and that Christ knew this. Wherefore He bids the Apostles that they should preach themselves what they had heard, but that their successors should preach the same things as written by the Evangelists.

Jesus passed on from thence, i.e., from His house which He had at Capernaum.

And came unto his own country, &c. This country was not Bethlehem where He was born, but Nazareth, where he was brought up.

Is not this the son of the carpenter, &c. The Gr. is, the son of the workman, the Arab. adds, in wood. S. Mark (Mar_6:3.) Is not this she workman? "Nor is it to be wondered at," says S. Augustine, "since both might be said, for they believed Him to be a workman, in that he was the son of a workman." This was because they were accustomed to see Him working with Joseph. It seems therefore that Christ wrought with His father Joseph until He was thirty years of age, when He began to teach and to preach. SS. Hilary and Ambrose think that Christ was a blacksmith; Hugo, a mason, or a goldsmith. The general opinion is that Christ was a carpenter, as S. Thomas, teaches out of S. Chrysostom. S. Justin (Dial. c. Tryph.) says, "He was accustomed to make ploughs and yokes for oxen." Hence Christ in His preaching often takes His similitudes from those objects, as, "Take my yoke upon you," and, "No man putting his hand to the plough and looking back, is fit for the kingdom of God." Hence too when a Christian was asked in derision by Julian the Apostate, "what the Son of the Carpenter was doing;" answered wittily, "He is making a bier for Julian." This was shortly before Julian was slain, (See Sozomen. l. 6. c. 2.) Some however say that Christ did not exercise a workman's craft. But I have said more on this subject on S. Luk_2:51.

Mystically: "God is the workman who is the Father of Christ, who framed the works of the whole world, who built the ark of Noah, who set in order the Tabernacle of Moses, who instituted the ark of the Covenant. You might call Him a carpenter, who planes down a rigid mind, and cuts away proud thoughts." (Serm. de Nat.) Moreover, says S. Chrysologus (Serm. 48.) "Christ was the son of a workman; but of Him, who made the frame of the universe, not by a hammer, but by His command; who disposed the composition of the elements, not by skill but by His command; who kindled the sun not by earthly fire, but by His supreme heat; who made all things out of nothing, and made them, 0 man, for thee, that thou mightest reflect upon the artificer by considering His work."

And His brethren, James, &c. Brethren, i.e., cousins, as I have said Chap. xii. 45.

James: This is James the less, called the son of Alphæus, an Apostle, and first Bishop of Jerusalem. I have spoken more at length concerning him in the preface to his Canonical Epistle.

And Joseph: The Greek and Syriac have Joses. He was one of the seventy disciples. See what I have said about him on Acts i. 23.

And Simon: Many think from Abdia, Sophronius, Isidore. and Bede, that this was Simon the Canaanite, the Apostle. As though this last had been the brother of James the less and Jude. But Simon the Apostle came from Cana of Galilee; but these brethren, that is, cousins of Christ, were sprung from Nazareth, together with Christ Himself. Wherefore the inhabitants of Nazareth wondered from whence there was in Jesus, their fellow citizen, such great wisdom, since they knew his brethren and relations to be simple and unlearned persons, as is plain from Mark vi. 1., &c. It seems therefore more probable that this Simon is the S. Simeon who succeeded S. James as Bishop of Jerusalem. For Simeon was the son of Cleophas and his wife Mary, as Hegesippus testifies (Eus. H.E. 3. 11.), whom SS. Chrysostom and Theophylact teach to have been the brother of S. James the less. Although Hegesippus and Epiphanius (Hæres. 66.) are of opinion that he was not the brother, but the cousin of James. He was that Simeon, who was crucified in the tenth year of Trajan, when he was 120 years old, A.D. 109; and astonished everyone by his constancy and fortitude. From this it follows that those writers who thought him to be the same person as Simon the Canaanite are mistaken.

And Jude. He was a brother of James the less. I have spoken of him in the preface to his Epistle.

You will ask whether these four were brethren, strictly so called, born of the same father and mother? In the first place, it is plain that James and Joses were brothers. This appears from Matt. xxvii. 56. As to the other two, Simon and Jude, some think they were brothers of James and Joses, but on the mother's side only. They say that their mother was the Mary who was first married to Alphæus, to whom she bore James and Joses, and that therefore James is called of Alphæus, that is, his son; and after Alphæus was dead, she married Cleophas, to whom she bore Simon and Jude. Thus S. Thomas (c. 1, ad. Galat. Lect 5).

2. Baronius (apparat. Annal. c. 46) considers there were three sistersi.e., cousins of the Blessed Virginof the name of Mary. The first, Mary, the wife of Alphæus, and the mother of James and Jude (the Apostles), and Joses. 2. Mary, the wife of Cleophas, the mother of that S. Simeon who succeeded S. James in the Bishopric of Jerusalem. The third was Mary Salome, the wife of Zebedee and the mother of the Apostles James and John.

But it is clear that Mary, the wife of Alphæus is the same as Mary the wife pf Cleophas, if we compare S. John xix. 25 with Matt. xxvii. 56, and Mar_15:40. For John says. "Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene." But Matthew says: "Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children." And Mark: "There were also women looking on afar off; among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome."

We see here plainly, that she who is called by John Mary of Cleophas is called by Matthew and Mark, Mary the mother of James and Joses; James, I say, who is called (Acts i. and Matt. x.) not the son of Zebedee, but of Alphæus. Therefore, Mary of Cleophas and Mary of Alphæus are one and the same person. Cleophas and Alphæus are really one and the same Hebrew word, by a common interchange of letters. Unless you prefer to consider that one of them was the husband, the other the father, of this Mary.

Again, you may see, that she who is called Salome by Mark, is called by Matthew the mother of Zebedee's children; this, therefore, was Salome. It seems, then, that the same Mary of Cleophas, or Alphæus, was the mother of these fourviz., James, Joseph, Simon, and Jude. For Matthew and Mark (in the places already cited) call her the mother of James and Joses. But Jude was the brother of James, as he says himself in the beginning of his Epistle. Simon also, or Simeon, who succeeded his brother James at Jerusalem, was also a brother, for he was the son of Cleophas and Mary his wife. Moreover, Hegesippus, S. Chrysostom, and several other Fathers assert that this Mary was not the daughter, but the wife of Cleophas. And the same Hegesippus says this Cleophas was the brother of Joseph, the spouse of the Blessed Virgin. He is the same Cleophas to whom, with his companion, Christ made himself known on the way to Emmaus in the breaking of bread. He was slain by the Jews, in that very house of Emmaus, on account of His confession of Christ. He died a martyr, on the 25th of Sept., as the Roman Martyrology has it.

You will ask, why then do Matthew and Mark call this Mary the mother of James and Joses, but not of Simon and Jude? I reply, for the sake of brevity, and because the two first, viz., James and Joses were accounted at that time more celebrated than the other two. This Mary, the mother of so many saintly sons and daughters, died in sanctity, in Judea, on the 9th April.

And his sisters, &c. The sisters of James, Joses, &c., are called by Hippolytus (Ap. Niceph. l. 2. c. 3.), Esther, and Tama; but by S, Epiphanius (Hæres 78.) and Theophylact they are called Mary, Salome who was the wife of Zebedee, and the mother of S. John and S. James the great, the Apostles, who were therefore nephews, through their sister, of James the less, Joses, &c. (See Christophor. a Castro de Deipaz. c. 1), where he shows that Salome was older than her brothers James and Jude. For she was the mother of John and James who were chosen by Christ, together with their uncles, James and Jude, to be Apostles. For John seems to have been only three years younger than Christ. Hence too, only James, Joses, Simon and Jude, the sons of Cleophas, are called brothers, i.e., cousins of Christ, on the father's side. But John and James the sons of Zebedee, are not called brethren of Christ, because they were not first cousins of Christ, but children of His cousin Salome. Again Christophor. gathers from hence, that James the less, who was the brother of Salome, was senior to James the greater, the son of Salome and Zebedee, by nine or ten years at the least. James the less was the uncle of James the great. For they were not so called, in respect of age but of their vocation, by Christ. It is not doubtful that Christ had many other relations and connections, but these are specially mentioned, both because they were nearer in blood; and because they at length believed on Hirn, and became His Apostles.

They were offended, &c. This is, they were indignant that Christ, who was but a workman, should set himself up for a prophet and teacher; just as men would be offended and indignant now, if they saw any one jump out of a workshop into a Cathedral, and act the Doctor; and would accuse him of the utmost arrogance and folly. But the inhabitants of Nazareth were ignorant that Christ was the Son of God, who, out of His immense love, had not disdained to be born among workmen, and to act as one, that He might redeem us, and teach us humility by His example. Therefore this charity and humility of Christ, which ought to have made them admire and venerate Him, was a stumbling-block to them, because they would not believe that God would be willing to stoop so low.

But Jesus said unto them, &c. This is a common proverb, and generally, but not universally true; for John the Baptist, as well as Isaiah, Elias, Elisha, Daniel, Hosea, &c., were held in great honour by the Jews their countrymen.

Now the first cause why a prophet, that is a teacher, is frequently without honour among his own people, is what S. Jerome gives, "It is almost natural for citizens to have an invidious feeling towards their fellow citizens. For they do not consider a man's present works, but call to mind his frail infancy, as though they themselves had not arrived by the same gradations of age at mature years." Listen to S. Ambrose, (c. 4. Luc.). "No slight envy is that which betrays itself, which forgetful of the charity belonging to citizenship, turns the causes of love into bitter hatred. This is declared both by example and the oracle, that, in vain, do you look for the assistance of heavenly mercy, if you envy the progress of another's virtue. For the Lord despises the envious, and turns away the miracles of His power from those who disparage the divine blessings in others."

2. Because too great familiarity breeds contempt as S. Chrysostom says. And Theophylact says, "We are wont to despise those things which are very common, always paying greater regard to foreign and unaccustomed things. We admire what comes from abroad; we despise what we have at homeeven when what we have at home is better. Thus, we turn up our nose at our own physicians, however learned they may be; and we purchase herbs and flowers brought from India, when we have the very same, or better, in our own woods. Of a truth 'novelty is charming.'"

3. Because by daily conversation with people, their faults, or natural infirmities, are readily disclosed; and this is apt to lessen our veneration for them. But it is otherwise in conversing with God, because the greater converse we have with Him, the more does it conduce to reverence. The inhabitants of Nazareth seeing Christ eat, drink, sleep, work like other men, despised Him, especially when they beheld His relations mean and poor: Nor, indeed, could they believe that He was born of a Virgin Mother, and had God for His Father. Let, therefore, a teacher and preacher avoid familiarity with men, lest he be despised; for, as S. Cyril says. "Preaching is not able to bring forth fruit where the preacher is despised."

And He did not many mighty works there, &c. (Arab.), on account of the paucity of their faith. This caused them to be unworthy of miracles. S. Jerome gives another reason, "That He might not condemn their unbelief by working many miracles." For he who beholds many miracles, and does not believe, sins more gravely than he who has beheld but few, and will be, therefore, more heavily condemned, and punished in hell This was the cause why Christ wrought but few miracles among the Jews, says S. Jerome, "He works greater miracles among the Gentiles, day by day, by His apostles, not so much in healing men's bodies as in saving their souls"

Another parable put he forth unto them, saying, "The kingdom of heaven is likened unto a man which sowed good seed in his field:25. But while men slept, his enemy came and sowed tares among the wheat, and went his way.26. But when the blade was 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 sow 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, Wilt thou then that we go and gather them up?29. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.30. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."

In the foregoing parable the Lord spoke to such as do not receive the word of God; here of those who receive a corrupting seed. This is the contrivance of the Devil, ever to mix error with truth.

He set forth also this other parable, as it were a rich householder refreshing his guests with various meats, that each one according to the nature of his stomach might find some food adapted to him. He said not ’a second parable,’ but "another;" for had He said ’a second,’ we could not have looked for a third; but another prepares us for many more.

Here He calls the Son of God Himself the kingdom of heaven; for He saith, "The kingdom of heaven is like unto a man that sowed good seed in his field."

He then points out the manner of the Devil’s snares, saying, "While men slept, his enemy came and sowed tares in the midst of he wheat, and departed." He here shews that error arose after truth, as indeed the course of events testifies; for the false prophets came after the Prophets, the false apostles after the Apostles, and Antichrist after Christ. For unless the Devil sees somewhat to imitate, and some to lay in wait against, he does not attempt any thing. Therefore because he saw that this man bears fruit an hundred, this sixty, and this thirtyfold, and that he was not able to carry off or to choke that which had taken root, he turns to other insidious practices, mixing up his own seed, which is a counterfeit of the true, and thereby imposes upon such as are prone to be deceived.

So the parable speaks, not of another seed, but of tares which bear a great likeness to wheat corn. Further, the malignity of the Devil is shewn in this, that he sowed when all else was completed, that he might do the greater hurt to the husbandman.

He says, "While men slept," for while the heads of the Church were abiding in supineness, and after the Apostles had received the sleep of death, then came the Devil and sowed upon the rest those whom the Lord in His interpretation calls evil children. But we do well to enquire whether by such are meant heretics, or Catholics who lead evil lives. That He says, that they were sown among the wheat, seems to point out that they were all of one communion.

But forasmuch as He interprets the field to mean not the Church, but the world, we may well understand it of the heretics, who in this world are mingled with the good; for they who live amiss 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 common with the grain. While schismatics again may move fitly be likened to ears that have rotted, or to straws that are broken, crushed down, and cast forth of the field.

Indeed it is not necessary that every heretic or schismatic should be corporally severed from the Church; for the Church bears many who do not so publicly defend their false opinions as to attract the attention of the multitude, which when they do, then are they expelled. When then the Devil had sown upon the true Church divers evil errors and false opinions; that is to say, where Christ’s name had gone before, there he scattered errors, himself was the rather hidden and unknown; for He says, "And went his way." Though indeed in this parable, as we learn from His own interpretation, the Lord may be understood to have signified under the name of tares all stumbling-blocks and such as work iniquity.

In what follows He more particularly draws the picture of an heretic, in the words, "When the blade grew, and put forth fruit, then appeared the tares also." For heretics at first keep themselves in the shade; but when they have had long license, and when men have held communication with them in discourse, then they pour forth their venom.

Or otherwise; When a man begins to be spiritual, discerning between things, then he begins to see errors; for he judges concerning whatsoever he hears or reads, whether it departs from the rule of truth; but until he is perfected in the same spiritual things, he might be disturbed at so many false heresies having existed under the Christian name, whence it follows, "And the servants of the householder coming to him said unto him, Didst thou not sow good seed in thy field? whence then hath it tares?

Are these servants then the same as those whom He afterwards calls reapers? Because in His exposition of the parable, He expounds the reapers to be the Angels, and none would dare to say that the Angels were ignorant who had sowed tares, we should the rather understand that the faithful are here intended by the servants.

And no wonder if they are also signified by the good seed; for the same thing admits of different likenesses according to its different significations; as speaking of Himself He says that He is the door, He is the shepherd.

They came to the Lord not with the body, but with the heart and desire of the soul; and from Him they gather that this was done by the craft of the Devil, whence it follows, "And he saith unto them, An enemy hath done this."

The Devil is called a man that is an enemy because he has ceased to be God; and in the ninth Psalm it is written of him, "Up, Lord, and Let not man have the upper hand." [ Psa 9:19 ] Wherefore let not him sleep that is set over the Church, lest through his carelessness the enemy should sow therein tares, that is, the dogmas of the heretics.

He is called the enemy on account of the losses he inflicts on men; for the assaults of the Devil are made upon us, though their origin is not in his enmity towards us, but in his enmity towards God.

And when the servants of God knew that it was the Devil who had contrived this fraud, whereby when he found that he had no power in open warfare against a Master of such great name, he had introduced his fallacies under cover of that name itself, the desire might readily arise in them to remove such men from out of human affairs if opportunity should be given them; but they first appeal to God’s justice whether they should so do; "The servants said, Wilt thou we go and gather them out?"

Wherein observe the thoughtfulness and affection of the servants; they hasten to root up the tares, thus shewing their anxiety about the good seed; for this is all to which they look, not that any should be punished, but that which is sown should not perish. The Lord’s answer follows, "And he saith unto them, Nay."

For room for repentance is left, and we are warned that we should not hastily cut off a brother, since one who is today corrupted with an erroneous dogma, may grow wiser tomorrow, and begin to defend the truth; wherefore it is added, "Lest in gathering together the tares ye root out the wheat also.

Wherein He renders them more patient and tranquil. For this He says, because good while yet weak, have need in some things of being mixed up with bad, either that they may be proved by their means, or that by comparison with them they may be greatly stimulated and drawn to a better course. Or perhaps the wheat is declared to be rooted up if the tares should be gathered out of it, on account of many who though at first tares would after become wheat; yet they would never attain to this commendable change were they not patiently endured while they were evil. Thus were they rooted up, that wheat which they would become in time if spared, would be rooted up in them.

It is then therefore He forbids that such should be taken away out of this life, lest in the endeavour to destroy the wicked, those of them should be destroyed among the rest who would turn out good; and lest also that benefit should be lost to the good which would accrue to them even against their will from mixing with the wicked. But this may be done seasonably when, in the end of all, there remains no more time for a change of life, or of advancing to the truth by taking opportunity and comparison of others’ faults; therefore He adds, "Let both grow together until the harvest," that is, until the judgment.

But this seems to contradict that command, "Put away the evil from among you." [ 1Co 5:5 ] For if the rooting up be forbidden, and we are to abide in patience till the harvest-time, how are we to cast forth any from among us? But between wheat and tares (which in Latin we call, ’lolium’) so long as it is only in blade, before the stalk has put forth an ear, there is very great resemblance, and none or little difference to distinguish them by.

The Lord then warns us not to pass a hasty sentence on an ambiguous word, but to reserve it for His judgment, that when the day of judgment shall come, He may cast forth from the assembly of the saints no longer on suspicion but on manifest guilt.

For when any one of the number of Christians included in the Church is found in such sin as to incur an anathema, this is done, where danger of schism is not apprehended, with tenderness, not for his rooting out, but for his correction. But if he be not conscious of his sin, nor correct it by penitence, he will of his own choice go forth of the Church and be separated from her communion; whence when the Lord commanded, "Suffer both to grow together till the harvest," He added the reason, saying, "Lest when ye would gather out the tares ye root up the wheat also." This sufficiently shews, that when that fear has ceased, and when the safety of the crop is certain, that is, when the crime is known to all, and is acknowledged as so execrable as to have no defenders, or not such as might cause any fear of a schism, then severity of discipline does not sleep, and its correction of error is so much the more efficacious as the observance of love had been more careful.

But when the same infection has spread to a large number at once, nothing remains but sorrow and groans. Therefore let a man gently reprove whatever is in his power; what is not in let him bear with patience, and mourn over with affection, until He from above shall correct and heal, and let him defer till harvest-time to root out the tares and winnow the chaff. But the multitude of the unrighteous is to be struck at with a general reproof, whenever there is opportunity of saying aught among the people; and above all when any scourge of the Lord from above gives opportunity, when they feel that they are scourged for their deserts; for then the calamity of the hearers opens their ears submissively to the words of their reprover, seeing the heart in affliction is ever more prone to the groans of confession than to the murmurs of resistance.

And even when no tribulation lays upon them, should occasion serve, a word of reproof is usefully spent upon the multitude; for when separated it is wont to be fierce, when in a body it is wont to mourn.

This the Lord spake to forbid any putting to death. For we ought not to kill an heretic, seeing that so a neverending war would be introduced into the world; and therefore He says, "Lest ye root out with them the wheat also;" that is, if you draw the sword and put the heretic to death, it must needs be that many of the saints will fall with them.

This indeed was at first my own opinion, that no man was to be driven by force into the unity of Christ; but he was to be led by discourse, contended with in controversy, and overcome by argument, that we might not have men feigning themselves to be Catholics whom we knew to be declared heretics.

But this opinion of mine was overcome not by the authority of those who contradicted me, but by the examples of those that shewed it in fact; for the tenor of those laws in enacting which Princes serve the Lord in fear, has had such good effect, that already some say, This we desired long ago; but now thanks be to God who has made the occasion for us, and has cut off our pleas of delay.

Others say, This we have long known to be the truth; but we were held by a kind of old habit, thanks be to God who has broken our chains.

Others again; We knew not that this was true, and had no desire to learn it, but fear has driven us to give our attention to it, thanks be to the Lord who has banished our carelessness by the spur of terror.

Others, We were deterred from entering in by false rumours, which we should not have known to be false had we not entered in, and we should not have entered in had we not been compelled; thanks be to God who has broken up our preaching by the scourge of persecution, and has taught us by experience how empty and false things lying fame had reported concerning His Church.

Others say, We thought indeed that it was of no importance in what place we held the faith of Christ; but thanks be to the Lord who has gathered us together out of our division, and has shewn us that it is consonant to the unity of God that He should be worshipped in unity.

Let then the Kings of the earth shew themselves the servants of Christ by publishing laws in Christ’s behalf.

But who is there Of you who has any wish that a heretic should perish, nay, that he should so much as lose aught? Yet could the house of David have had peace in no other way, but by the death of Absalom in that war which he waged against his father; notwithstanding his father gave strict commands to his servants that they should save him alive and unhurt, that on his repentance there might be room for fatherly affection to pardon; what then remained for him but to mourn over him when lost, and to console his domestic affliction by the peace which it had brought to his kingdom.

Thus our Catholic mother the Church, when by the loss of a few she gains many, soothes the sorrow of her motherly heart, healing it by the deliverance of so many people. Where then is that which those are accustomed to cry out, That it is free to all to believe? Whom hath Christ done violence to? Whom hath He compelled? Let them take the Apostle Paul; let them acknowledge in him Christ first compelling and afterwards teaching; first smiting and afterwards comforting. And it is wonderful to see him who entered into the Gospel by the force of a bodily infliction labouring therein more than all those who are called by word only. [ 1Co 15:15 ]

Why then should not the Church constrain her lost sons to return to her, when her lost sons constrained others to perish?

It follows, "And in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them." The harvest is the season of reaping which here designates the day of judgment, in which the good are to be separated from the bad.

But why does He say, Gather first the tares? That the good should have no fears lest the wheat should be rooted up with them.

In that He says that the bundles of tares are to be cast into the fire, and the wheat gathered into barns, it is clear that heretics also and hypocrites are to be consumed in the fires of hell, while the saints who are here represented by the wheat are received into the barns, that is into heavenly mansions.

It may be asked why He commands more than one bundle or heap of tares to be formed? Perhaps because of the variety of heretics differing not only from the wheat, but also among themselves, each several heresy, separated from communion with all the others, is designated as a bundle; and perhaps they may even then begin to be bound together for burning, when they first sever themselves from the Catholic communion, and begin to have their independent church; so that it is the burning and not the binding into bundles that will take place at the end of the world.

But were this so, there would not be so many who would become wise again, and return from error into the Catholic Church. Wherefore we must understand the binding into bundles to be what shall come to pass in the end, that punishment should fall on them not promiscuously, but in due proportion to the obstinacy and wilfulness of each separate error.

And it should be noted that, when He says, "Sowed good seed," He intends that good will which is in the elect; when He adds, "An enemy came," He intimates that watch should be kept against him; when as the tares grow up, He suffers it patiently, saying, "An enemy hath done" this, He recommends to us patience; when He says, "Lest haply in gathering the tares, etc." He sets us an example of discretion; when He says, "Suffer both to grow together till the harvest," He teaches us long-suffering; and, lastly, He inculcates justice, when He says, "Bind them into bundles to burn."

l. Another parable put he forth unto them, saying, "The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:32, Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof."

Seeing the Lord had said above that three parts of the seed perish, and one only is preserved, and of that one part there is much loss by reason of the tares that are sown upon it; that none might say, Who then and how many shall they be that believe; He removes this cause of fear by the parable of the mustard seed.

Therefore it is said, "Another parable put he forth unto them, saying, The kingdom of heaven is like unto a grain of mustard seed."

The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life, concerning which it is said to the Jews, "The kingdom of God shall be taken from you." [ Mat 21:43 ] It is the kingdom of heaven thus understood which is likened to a grain of mustard seed.

A grain of mustard seed may allude to the warmth of faith, or to its property as antidote to poison. It follows; "Which a man took and sowed in his field."

The man who sows is by most understood to be the Saviour, who sows the seed in the minds of believers; by others the man himself who sows in his field, that is, in his own heart. Who indeed is he that soweth, but our own mind and understanding, which receiving the grain of preaching, and nurturing it by the dew of faith, makes it to spring up in the field of our own breast?

"Which is the least of all seeds." The Gospel preaching is the least of all the systems of the schools; at first view it has not even the appearance of truth, announcing a man as God, God put to death, and proclaiming the offence of the cross. Compare this teaching with the dogmas of the Philosophers, with their books, the splendour of their eloquence, the polish of their style, and you will see how the seed of the Gospel is the least of all seeds.

Or; The seed of the Gospel is the least of seeds, because the disciples were weaker than the whole of mankind; yet forasmuch as there was great might in them, their preaching spread throughout the whole world.

And therefore it follows, "But when it is grown it is the greatest among herbs," that is among dogmas.

Dogmas are the decisions of sects (margin note: placita sectarum), the points, that is, that they have determined.

For the dogmas of Philosophers when they have grown up, shew nothing of life or strength, but watery and insipid they grow into grasses and other greens, which quickly dry up and wither away. But the Gospel preaching, though it seem small in its beginning, when sown in the mind of the hearer, or upon the world, comes up not a garden herb, but a tree, so that the birds of the air (which we must suppose to be either the souls of believers or the Powers of God set free from slavery) come and abide in its branches. The branches of the Gospel tree which have grown of the grain of mustard seed, I suppose to signify the various dogmas in which each of the birds (as explained above) takes his rest. [ Psa 55:6 ]

Let us then take the wings of the dove, that flying aloft we may dwell in the branches of this tree, and may make ourselves nests of doctrines, and soaring above earthly things may hasten towards heavenly.

Or; The Lord compares Himself to a grain of mustard seed, sharp to the taste, and the least of all seeds, whose strength is extracted by bruising.

Christ Himself is the grain of mustard seed, who, planted in the garden of the sepulchre, grew up a great tree; He was a grain of seed when He died, and a tree when He rose again; a grain of seed in the humiliation of the flesh, a tree in the power of His majesty.

This grain then when sown in the field, that is, when seized by the people and delivered to death, and as it were buried in the ground by a sowing of the body, grew up beyond the size of all herbs, and exceeded all the glory of the Prophets. For the preaching of the Prophets was allowed as it were herbs to a sick man; but now the birds of the air lodge in the branches of the tree. By which we understand the Apostles, who put forth of Christ’s might, and overshadowing the world with their boughs, are a tree to which the Gentiles flee in hope of life, and having been long tossed by the winds, that is by the spirits of the Devil, may have rest in its branches.

"The birds lodge in its branches," when holy souls that raise themselves aloft from thoughts of earth on the wings of the virtues, breathe again from the troubles of this life in their words and comfortings.

Another parable spake he unto them; "The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."

The same 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 much wheat-flour, so shall ye change the whole world. Note here the wisdom of the Saviour; He first brings instances from nature, proving that as the one is possible so is the other. And He says not simply ’put,’ but "hid;" as much as to say, So ye, when ye shall be cast down by your enemies, then ye shall overcome them. And so leaven is kneaded in, without being destroyed, but gradually changes all things into its own nature; so shall it come to pass with your preaching. Fear ye not then because I said that many tribulations shall come upon you, for so shall ye shine forth, and shall overcome them all.

He says, "three measures," to signify a great abundance; that definite number standing for an indefinite quantity.

The ’saturn’ is a kind of measure in use in Palestine containing one modius and a half.

Or, The leaven signifies love, because it causes activity and fermentation; by the woman He means wisdom. By the three measures He intends either those three things in man, with the whole heart, with the whole soul, with the whole mind; or the three degrees of fruitfulness, the hundred-fold, the sixty-fold, the thirty-fold; or those three kinds of men, Noe, Daniel, and Job.

He says, "Until the whole was leavened," because that love implanted in our mind ought to grow until it changes the whole soul into its own perfection; which is begun here, but is completed hereafter.

Or otherwise; The woman who takes the leaven and hides it, seems to me to be the Apostolic preaching, or the Church gathered out of divers nations. She takes the leaven, that is, the understanding of the Scriptures, and hides it in three measures of meal, that the three, spirit, soul, and body, may be brought into one, and may not differ among themselves.

Or otherwise; We read in Plato that there are three parts in the soul, reason, anger, and desire; so we also if we have received the evangelic leaven of Holy Scripture, may possess in our reason prudence, in our anger hatred against vice, in our desire love of the virtues, and this will all come to pass by the Evangelic teaching which our mother Church has held out to us.

I will further mention an interpretation of some; that the woman is the Church, who has mingled the faith of man in three measures of meal, namely, belief in the Father, the Son, and the Holy Spirit; which when it has fermented into one lump, brings us not to a threefold God, but to the knowledge of one Divinity. This is a pious interpretation; but parables and doubtful solutions of dark things, can never bestow authority on dogmas.

Or otherwise; The Lord compares Himself to leaven; for leaven is produced from meal, and communicates the power that it has received to a heap of its own kind. The woman, that is the Synagogue, taking this leaven hides it, that is by the sentence of death; but it working in the three measures of meal, that is equally in the Law, the Prophets, and the Gospels, makes all one; so that what the Law ordains, that the Prophets announce, that is fulfilled in the developments of the Gospels.

But many, as I remember, have thought that the three measures refer to the calling of the three nations, out of Shem, Ham, and Japhet. But 1 hardly think that the reason of the thing will allow this interpretation; for though these three nations have indeed been called, yet in them Christ is shewn and not hidden, and in so great a multitude of unbelievers the whole cannot be said to be leavened.

All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them.35. That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

After the foregoing parables, that none might think that Christ was bringing forward any thing new, the Evangelist quotes the Prophet, foretelling even this His manner of preaching: Mark’s words are, "And with many such parables spake he the word unto them, as they were able to hear it." [ Mar 4:33 ]

So marvel not that, in speaking of the kingdom, He uses the similitudes of a seed, and of leaven; for He was discoursing to common men, and who needed to be led forward by such aids.

The Greek word ’Parable,’ is rendered in Latin ’Similitude,’ by which truth is explained; and an image or representation of the reality is set forth.

Yet He spoke not in parables to the disciples, but to the multitude; and even to this day the multitude hears in parables; and therefore it is said, "And without a parable spake he not unto them."

For though He had spoken many things not in parables, when not speaking before the multitudes, yet at this time spake He nothing without a parable.

Or, this is said, not in Matt that He uttered nothing in plain words but that He concluded no one discourse without introducing a parable in the course of it, though the chief part of the discourse might consist of matter not figurative. And we may indeed find discourses of His parabolical throughout, but none direct throughout. And by a complete discourse, I mean, the whole of what He says on any topic that may be brought before Him by circumstances, before He leaves it, and passes to a new subject.

For sometimes one Evangelist connects what another gives as spoken at different times; the writer having in such a case followed not the order of events, but the order of connexion in his own memory. The reason why He spake in parables the Evangelist subjoins, saying, "That it might be fulfilled that was spoken by the Prophet, saying, I will open my mouth. in parables, I will utter things kept secret from the foundation of the world." [ Psa 78:2 ]

This passage is taken from the seventy-seventh Psalm. I have seen copies which read, ’by Esaias the Prophet,’ instead of what we have adopted, and what the common text has by the Prophet.

From which reading Porphyry took an objection to the believers; Such was your Evangelist’s ignorance, that he imputed to Isaiah what is indeed found in the Psalms.

But because the text was not found in Isaiah, his name was, I suppose, therefore erased by such as had observed that. But it seems to me that it was first written thus, ’As was written by Asaph the Prophet, saying,’ for the seventy-seventh Psalm out of which this text is taken is ascribed to Asaph the Prophet; and that the copyist not understanding Asaph, and imputing it to error in the transcription, substituted the better known name Isaiah.

For it should be known that not David only, but those others also whose names are set before the Psalms, and hymns, and songs of God, are to be considered prophets, namely, Asaph, Idithum, and Heman the Esraite, and the rest who are named in Scripture. And so that which is spoken in the Lord’s person, "I will open my mouth in parables," if considered attentively, will be found to be a description of the departure of Israel out of Egypt, and a relation of all the wonders contained in the history of Exodus.

By which we learn, that all that is there written may be taken in a figurative way, and contains hidden sacraments; for this is what the Saviour is there made to preface by the words, "I will open my mouth in parables."

As though He had said, I who spoke before by the Prophets, now in My own person will open My mouth in parables, and will bring forth out of My secret store mysteries which have been hidden ever since the foundation of the world.

Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, "Declare unto us the parable of the tares of the field."37. He answered and said unto them, "He that soweth the good seed is the Son of man;38. The field is the world; the good seed are the children of the kingdom; but the tares are the children 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 world.41. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which 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. Who hath ears to hear, let him hear."

The Lord had spoken to the multitude in parables, that He might induce them to ask Him of their meaning; yet, though He had spoken so many things in parables, no man had yet asked Him aught, and therefore He sends them away; "Then Jesus sent the multitude away, and went into the house." None of the Scribes followed Him here, from is which it is clear that they followed Him for no other purpose than that they might catch Him in His discourse.

The Lord sends away the multitude, and enters the house that His disciples might come to Him and ask Him privately of those things which the people neither deserved to hear, nor were able.

Figuratively; Having sent away the multitude of unquiet Jews, He enters the Church of the Gentiles, and there expounds to believers heavenly sacraments, whence it follows, "And his disciples came to him, saying, Explain to us the parable of the tares of the field."

Before, though desirous to learn, they had feared to ask; but now they ask freely and confidently because they had heard, "To you it is given to know the mystery of the kingdom of heaven;" and therefore they ask when alone, not envying the multitude to whom it was not so given. They pass over the parables of the leaven and the mustard-seed as plain; and ask concerning the parable of the tares, which has some agreement with the foregoing parable concerning the seed, and shews somewhat more than that.

And accordingly the Lord expounds it to them, as it follows, "He answered and said unto them, He that sows the good seed is the Son of man."

The Lord styles Himself the Son of Man, that in that title He might set an example of humility; or perhaps because it was to come to pass that certain heretics would deny Him to be really man; or that through belief in His Humanity we might ascend to knowledge of His Divinity.

"The field is the world." Seeing it is He that sows His own field, it is plain that this present world is His. It follows, "The good seed are the children of the kingdom."

That is, the saints, and elect men, who are counted as sons.

The tares the Lord expounds to mean, not as Manichaeus interprets, certain spurious parts inserted among the true Scriptures, but all the children of the Evil one, that is, the imitators of the fraud of the Devil.

As it follows, "The tares are the children of the evil one," by whom He would have us understand all the wicked and impious.

For all weeds among corn are called tares.

It follows, "The enemy who sowed this is the Devil."

For this is part of the wiles of the Devil, to be ever mixing up truth with error. "The harvest is the end of the world."

In another place He says, speaking of the Samaritans, "Lift up your eyes, and consider the fields that they are already white for the harvest;" [ Joh 4:35 ] and again, "The harvest truly is great, but the labourers are few," [ Luk 10:2 ] in which words He speaks of the harvest as being already present.

How 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 He says there that it is one that soweth, and another that reapeth; but here it is the same who both sows and reaps; indeed there He brings forward the Prophets, not to distinguish them from Himself, but from the Apostles, for Christ Himself by His Prophets sowed among the Jews and Samaritans.

The figure of harvest is thus applied to two different things. Speaking of first conviction and turning to the faith, He calls that the harvest, as that in which the whole is accomplished; but when He enquires into the fruits ensuing upon the hearing the word of God, then He calls the end of the world the harvest, as here.

By the harvest is denoted the day of judgment, in which the good are to be separated from the evil; which will be done by the ministry of Angels, as it is said below, that the Son of Man shall come to judgment with His Angels.

"As then the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all offences, and them which do iniquity."

Out of that kingdom in which are no offences? The kingdom then is His kingdom which is here, namely, the Church.

That the tares are first separated, signifies that by tribulation the wicked shall be separated from the righteous; and this is understood to be performed by good Angels, because the good can discharge duties of punishment with a good spirit, as a judge, or as the Law, but the wicked cannot fulfil offices of mercy.

Or we may understand it of the kingdom of the heavenly Church; and then there will be held out here a two-fold punishment; first that they fall from glory as that is said, "And they shall gather out of his kingdom all offences," to the end, that no offences should be seen in His kingdom; and then that they are burned. "And they shall cast them into a furnace of fire."

The offences are to be referred to the tares.

"The offences", and, "them that do iniquity," are to be distinguished as heretics and schismatics; the "offences" referring to heretics; while by "them that do iniquity" are to be understood schismatics.

Otherwise; By "offences" may be understood those that give their neighbour an occasion of falling, by "those that do iniquity" all other sinners. Rabanus: Observe, He says, "Those that do iniquity," not, those who have done; because not they who have turned to penitence, but they only that abide in their sins are to be delivered to eternal torments.

Behold the unspeakable love of God towards men! He is ready to shew mercy, slow to punish; when He sows, He sows Himself; when He punishes, He punishes by others, sending His Angels to that.It follows, "There shall be weeping and gnashing of teeth."

In these words is shewn the reality of the resurrection of the body; and further, the twofold pains of hell, extreme heat, and extreme cold. And as the offences are referred to the tares, so the righteous are reckoned among the children of the kingdom; concerning whom it follows, "Then the righteous shall shine as the sun in the kingdom of their Father." For in the present world the light of the saints shines before men, but after the consummation of all things, the righteous themselves shall shine as the sun in the kingdom of their Father.

That He says, "Then shall they shine," implies that they now shine for an example to others, but they shall then shine as the sun to the praise of God. "He that hath ears to hear, let him hear."

That is, Let him understand who has understanding, because all these things are to be understood mystically, and not literally.

Another parable he proposed. As in the preceding parable our Lord spoke of those who did not receive the word, so in this he speaks of those who receive the corrupted word; for it is a diabolical machination to confound error with truth. (St. John Chrysostom in St. Thomas Aquinas) --- There are three things worthy of observation in this parable. 1st. That the Church of God on earth consists of both good and bad; the 2d. that God is not the author of evil; the 3d. that God does not always punish the wicked on the spot, but patiently bears with them. (Menochius)

Were asleep. When the superiors or pastors of the Church were lulled asleep or negligent, or, when the apostles were dead, as St. Augustine expounds it, the devil spread the tares or error and sin amongst a great number of Christians. These falling from the state of grace, or becoming heretics, are yet mingled with the rest of the faithful in the same outward profession of Christianity, not unlike the good corn and cockle in the same field.

Then the servants. St. John Chrysostom observes, there are many circumstances in the parables that have no connexion with the instruction designed to be conveyed in the parables, and which are merely added to connect the different parts together.

No, lest, &c. The prayers of repenting sinners are never despised. We are taught also by this example not to cut off too hastily a fallen brother; for, whatever he may be to-day, to-morrow perhaps he may see his error and embrace the truth. (St. Jerome). --- Jesus Christ exhorts us to bear with infidels and heretics, not on our own account only, as wicked men are frequently of use to the virtuous, but also on their account; for sometimes the persons who have been corrupted and perverted, will return to the paths of virtue and truth. Let, therefore, both grow until the harvest, i.e. to the day of judgment, when the power of rectifying another's error shall be no more. (St. Augustine in St. Thomas Aquinas) --- When many are implicated in one misfortune, what remains but to bewail their condition. Let us then be willing to correct our brethren to the utmost of our power, but let it be always with mercy, charity and compassion; what we cannot correct, let us bear with patience, permitting what God permits, and interceding with him to move and convert their hearts. But when an opportunity offers, let us publicly advocate the truth, and condemn error. (St. Jerome) --- St. Augustine affirms, that no one should be compelled by force to an unity of religious tenets: such as dissent for us must be persuaded by words, overcome by argumentation, and convinced by reason. (St. Thomas Aquinas)

The least of all seeds. That is, it is one of the least seeds; but in hot countries it is observed to grow to a considerable height, and to become a bush or a little tree. (Witham) --- The gospel of Christ, compared in this verse to the grain of mustard seed, has indeed little show of grandeur and human greatness. St. Paul calls it a scandal to the Jew, and a stumbling block to the Gentile. But Jesus Christ here assures us, that when it has been spread and promulgated by his ambassadors, viz. the apostles, it shall surpass every other mode of instruction both in fame and extent. (St. Ambrose, St. Jerome, St. Augustine)

In three measures. Sata, the word here used, was a particular Hebrew measure, which corresponds not to any particular measure that we make use of, and therefore I have put measures, as it is in other English translations. See Walton de Ponderibus & mensuris, before his first tome. p. 42. (Witham) --- It was the Seah of the Jews, the third part of the Epha, and contained about ten pints, and appears to be the ordinary quantity they baked at a time. (Bible de Vence) --- By the woman here mentioned, St. Jerome understands the Church gathered from all nations; or the power and wisdom of God, according to St. Augustine.

By the prophet. It is taken from Psalm lxxvii. 2. St. Jerome remarks that many copies have, Isaias, the prophet, but supposes that the evangelist wrote, Asaph, the prophet, to whom the title of this psalm seems to attribute it; but it was probably chanted by Asaph, and composed by David, who is simply characterized under the name of prophet, because he prophesied in composing his canticles. (Bible de Vence)

24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was 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 sow 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, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. 33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. 36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children 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 world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which 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. Who hath ears to hear, let him hear.

In these verses, we have, I. Another reason given why Christ preached by parables, v. 34, 35 . All these things he spoke in parables, because the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom. Christ, to keep the people attending and expecting, preached in parables, and without a parable spake he not unto them; namely, at this time and in this sermon. Note, Christ tries all ways and methods to do good to the souls of men, and to make impressions upon them; if men will not be instructed and influenced by plain preaching, he will try them with parables; and the reason here given is, That the scripture might be fulfilled. The passage here quoted for it, is part of the preface to that historical Psalm, lxxviii. 2 , I will open my mouth in a parable. What the Psalmist David, or Asaph, says there of his narrative, is accommodated to Christ's sermons; and that great precedent would serve to vindicate this way of preaching from the offence which some took at it. Here is, 1. The matter of Christ's preaching; he preached things which had been kept secret from the foundation of the world. The mystery of the gospel had been hid in God, in his councils and decrees, from the beginning of the world. Eph. iii. 9 . Compare Rom. xvi. 25 ; 1 Cor. ii. 7 ; Col. i. 26 . If we delight in the records of ancient things, and in the revelation of secret things, how welcome should the gospel be to us, which has in it such antiquity and such mystery! It was from the foundation of the world wrapt up in types and shadows, which are now done away; and those secret things are now become such things revealed as belong to us and to our children, Deut. xxix. 29 . 2. The manner of Christ's preaching; he preached by parables; wise sayings, but figurative, and which help to engage attention and a diligent search. Solomon's sententious dictates, which are full of similitudes, are called proverbs, or parables; it is the same word; but in this, as in other things, Behold a greater than Solomon is here, in whom are hid treasures of wisdom.

II. The parable of the tares, and the exposition of it; they must be taken together, for the exposition explains the parable and the parable illustrates the exposition.

Observe, 1. The disciples' request to their Master to have this parable expounded to them ( v. 36 ); Jesus sent the multitude away; and it is to be feared many of them went away no wiser than they came; they had heard a sound of words, and that was all. It is sad to think how many go away from sermons without the word of grace in their hearts. Christ went into the house, not so much for his own repose, as for particular converse with his disciples, whose instruction he chiefly intended in all his preaching. He was ready to do good in all places; the disciples laid hold on the opportunity, and they came to him. Note, Those who would be wise for every thing else, must be wise to discern and improve their opportunities, especially of converse with Christ, of converse with him alone, in secret meditation and prayer. It is very good, when we return from the solemn assembly, to talk over what we have heard there, and by familiar discourse to help one another to understand and remember it, and to be affected with it; for we lose the benefit of many a sermon by vain and unprofitable discourse after it. See Luke xxiv. 32 ; Deut. vi. 6, 7 . It is especially good, if it may be, to ask of the ministers of the word the meaning of the word, for their lips should keep knowledge, Mal. ii. 7 . Private conference would contribute much to our profiting by public preaching. Nathan's Thou art the man, was that which touched David to the heart.

The disciples' request to their Master was, Declare unto us the parable of the tares. This implied an acknowledgement of their ignorance, which they were not ashamed to make. It is probable they apprehended the general scope of the parable, but they desired to understand it more particularly, and to be assured that they took it right. Note, Those are rightly disposed for Christ's teaching, that are sensible of their ignorance, and sincerely desirous to be taught. He will teach the humble ( Ps. xxv. 8, 9 ), but will for this be enquired of. If any man lack instruction, let him ask it of God. Christ had expounded the foregoing parable unasked, but for the exposition of this they ask him. Note, The mercies we have received must be improved, both for direction what to pray for, and for our encouragement in prayer. The first light and the first grace are given in a preventing way, further degrees of both which must be daily prayed for.

2. The exposition Christ gave of the parable, in answer to their request; so ready is Christ to answer such desires of his disciples. Now the drift of the parable is, to represent to us the present and future state of the kingdom of heaven, the gospel church: Christ's care of it, the devil's enmity against it, the mixture that there is in it of good and bad in the other world. Note, The visible church is the kingdom of heaven; though there be many hypocrites in it, Christ rules in it as a King; and there is a remnant in it, that are the subjects and heirs of heaven, from whom, as the better part, it is denominated: the church is the kingdom of heaven upon earth.

Let us go over the particulars of the exposition of the parable.

(1.) He that sows the good seed is the Son of man. Jesus Christ is the Lord of the field, the Lord of the harvest, the Sower of good seed. When he ascended on high, he gave gifts to the world; not only good ministers, but other good men. Note, Whatever good seed there is in the world, it all comes from the hand of Christ, and is of his sowing: truths preached, graces planted, souls sanctified, are good seed, and all owing to Christ. Ministers are instruments in Christ's hand to sow good seed; are employed by him and under him, and the success of their labours depends purely upon his blessing; so that it may well be said, It is Christ, and no other, that sows the good seed; he is the Son of man, one of us, that his terror might not make us afraid; the Son of man, the Mediator, and that has authority.

(2.) The field is the world; the world of mankind, a large field, capable of bringing forth good fruit; the more is it to be lamented that it brings forth so much bad fruit: the world here is the visible church, scattered all the world over, not confined to one nation. Observe, In the parable it is called his field; the world is Christ's field, for all things are delivered unto him of the Father: whatever power and interest the devil has in the world, it is usurped and unjust; when Christ comes to take possession, he comes whose right it is; it is his field, and because it is his he took care to sow it with good seed.

(3.) The good seed are the children of the kingdom, true saints. They are, [1.] The children of the kingdom; not in profession only, as the Jews were ( ch. viii. 12 ), but in sincerity; Jews inwardly, Israelites indeed, incorporated in faith and obedience to Jesus Christ the great King of the church. [2.] They are the good seed, precious as seed, Ps. cxxvi. 6 . The seed is the substance of the field; so the holy seed, Isa. vi. 13 . The seed is scattered, so are the saints; dispersed, here one and there another, though in some places thicker sown than in others. The seed is that from which fruit is expected; what fruit of honour and service God has from this world he has from the saints, whom he has sown unto himself in the earth, Hos. ii. 23 .

(4.) The tares are the children of the wicked one. Here is the character of sinners, hypocrites, and all profane and wicked people. [1.] They are the children of the devil, as a wicked one. Though they do not own his name, yet they bear his image, do his lusts, and from him they have their education; he rules over them, he works in them, Eph. ii. 2 ; John viii. 44 . [2.] They are tares in the field of this world; they do no good, they do hurt; unprofitable in themselves, and hurtful to the good seed, both by temptation and persecution: they are weeds in the garden, have the same rain, and sunshine, and soil, with the good plants, but are good for nothing: the tares are among the wheat. Note, God has so ordered it, that good and bad should be mixed together in this world, that the good may be exercised, the bad left inexcusable, and a difference made between earth and heaven.

(5.) The enemy that sowed the tares is the devil; a sworn enemy to Christ and all that is good, to the glory of the good God, and the comfort and happiness of all good men. He is an enemy to the field of the world, which he endeavours to make his own, by sowing his tares in it. Ever since he became a wicked spirit himself, he has been industrious to promote wickedness, and has made it his business, aiming therein to counterwork Christ.

Now concerning the sowing of the tares, observe in the parable,

[1.] That they were sown while men slept. Magistrates slept, who by their power, ministers slept, who by their preaching, should have prevented this mischief. Note, Satan watches all opportunities, and lays hold of all advantages, to propagate vice and profaneness. The prejudice he does to particular persons is when reason and conscience sleep, when they are off their guard; we have therefore need to be sober, and vigilant. It was in the night, for that is the sleeping time. Note, Satan rules in the darkness of this world; that gives him an opportunity to sow tares, Ps. civ. 20 . It was while men slept; and there is no remedy but men must have some sleeping time. Note, It is as impossible for us to prevent hypocrites being in the church, as it is for the husbandman, when he is asleep, to hinder an enemy from spoiling his field.

[2.] The enemy, when he had sown the tares, went his way ( v. 25 ), that it might not be known who did it. Note, When Satan is doing the greatest mischief, he studies most to conceal himself; for his design is in danger of being spoiled if he be seen in it; and therefore, when he comes to sow tares, he transforms himself into an angel of light, 2 Cor. xi. 13, 14 . He went his way, as if he had done no harm; such is the way of the adulterous woman, Prov. xxx. 20 . Observe, Such is the proneness of fallen man to sin, that if the enemy sow the tares, he may even go his way, they will spring up of themselves and do hurt; whereas, when good seed is sown, it must be tended, watered, and fenced, or it will come to nothing.

[3.] The tares appeared not till the blade sprung up, and brought forth fruit, v. 26 . There is a great deal of secret wickedness in the hearts of men, which is long hid under the cloak of a plausible profession, but breaks out at last. As the good seed, so the tares, lie a great while under the clods, and at first springing up, it is hard to distinguish them; but when a trying time comes, when fruit is to be brought forth, when good is to be done that has difficulty and hazard attending it, then you will return and discern between the sincere and the hypocrite: then you may say, This is wheat, and that is tares.

[4.] The servants, when they were aware of it, complained to their master ( v. 27 ); Sir, didst thou not sow good seed in thy field? No doubt he did; whatever is amiss in the church, we are sure it is not of Christ: considering the seed which Christ sows, we may well ask, with wonder, Whence should these tares come? Note, The rise of errors, the breaking out of scandals, and the growth of profaneness, are matter of great grief to all the servants of Christ; especially to his faithful ministers, who are directed to complain of it to him whose the field is. It is sad to see such tares, such weeds, in the garden of the Lord; to see the good soil wasted, the good seed choked, and such a reflection cast on the name and honour of Christ, as if his field were no better than the field of the slothful, all grown over with thorns.

[5.] The Master was soon aware whence it was ( v. 28 ); An enemy has done this. He does not lay the blame upon the servants; they could not help it, but had done what was in their power to prevent it. Note, The ministers of Christ, that are faithful and diligent, shall not be judged of Christ, and therefore should not be reproached by men, for the mixtures of bad with good, hypocrites with the sincere, in the field of the church. It must needs be that such offences will come; and they shall not be laid to our charge, if we do our duty, though it have not the desired success. Though they sleep, if they do not love sleep; though tares be sown, if they do not sow them nor water them, nor allow of them, the blame shall not lie at their door.

[6.] The servants were very forward to have these tares rooted up. " Wilt thou that we go and do it presently?" Note, The over-hasty and inconsiderate zeal of Christ's servants, before they have consulted with their Master, is sometimes ready, with the hazard of the church, to root out all that they presume to be tares: Lord, wilt thou that we call for fire from heaven?

[7.] The Master very wisely prevented this ( v. 29 ); Nay, lest while ye gather up the tares, ye root up also the wheat with them. Note, It is not possible for any man infallibly to distinguish between tares and wheat, but he may be mistaken; and therefore such is the wisdom and grace of Christ, that he will rather permit the tares, than any way endanger the wheat. It is certain, scandalous offenders are to be censured, and we are to withdraw from them; those who are openly the children of the wicked one, are not to be admitted to special ordinances; yet it is possible there may be a discipline, either so mistaken in its rules, or so over-nice in the application of them, as may prove vexatious to many that are truly godly and conscientious. Great caution and moderation must be used in inflicting and continuing church censures, lest the wheat be trodden down, if not plucked up. The wisdom from above, as it is pure, so it is peaceable, and those who oppose themselves must not be cut off, but instructed, and with meekness, 2 Tim. ii. 25 . The tares, if continued under the means of grace, may become good corn; therefore have patience with them.

(6.) The harvest is the end of the world, v. 39 . This world will have an end; though it continue long, it will not continue always; time will shortly be swallowed up in eternity. At the end of the world, there will be a great harvest-day, a day of judgment; at harvest all is ripe and ready to be cut down: both good and bad are ripe at the great-day, Rev. vi. 11 . It is the harvest of the earth, Rev. xiv. 15 . At harvest the reapers cut down all before them; not a field, not a corner, is left behind; so at the great day all must be judged ( Rev. xx. 12, 13 ); God has set a harvest ( Hos. vi. 11 ), and it shall not fail, Gen. viii. 22 . At harvest every man reaps as he sowed; every man's ground, and seed, and skill, and industry, will be manifested: see Gal. vi. 7, 8 . Then they who sowed precious seed, will come again with rejoicing ( Ps. cxxvi. 5, 6 ), with the joy of harvest ( Isa. ix. 3 ); when the sluggard, who would not plough by reason of cold, shall beg, and have nothing ( Prov. xx. 4 ); shall cry, Lord, Lord, but in vain; when the harvest of those who sowed to the flesh, shall be a day of grief, and of desperate sorrow, Isa. xvii. 11 .

(7.) The reapers are the angels: they shall be employed, in the great day, in executing Christ's righteous sentences, both of approbation and condemnation, as ministers of his justice, ch. xxv. 31 . The angels are skilful, strong, and swift, obedient servants to Christ, holy enemies to the wicked, and faithful friends to all the saints, and therefore fit to be thus employed. He that reapeth receiveth wages, and the angels will not be unpaid for their attendance; for he that soweth, and he that reapeth, shall rejoice together ( John iv. 36 ); that is joy in heaven in the presence of the angels of God.

(8.) Hell-torments are the fire, into which the tares shall then be cast, and in which they shall be burned. At the great day a distinction will be made, and with it a vast difference; it will be a notable day indeed.

[1.] The tares will then be gathered out: The reapers (whose primary work it is to gather in the corn) shall be charged first to gather out the tares. Note, Though good and bad are together in this world undistinguished, yet at the great day they shall be parted; no tares shall then be among the wheat; no sinners among the saints: then you shall plainly discern between the righteous and the wicked, which here sometimes it is hard to do, Mal. iii. 18 ; iv. 1 . Christ will not bear always, Ps. l. 1 , &c. They shall gather out of his kingdom all wicked things that offend, and all wicked persons that do iniquity: when he begins, he will make a full end. All those corrupt doctrines, worships, and practices, which have offended, have been scandals to the church, and stumbling-blocks to men's consciences, shall be condemned by the righteous Judge in that day, and consumed by the brightness of his coming; all the wood, hay, and stubble ( 1 Cor. iii. 12 ); and then woe to them that do iniquity, that make a trade of it, and persist in it; not only those in the last age of Christ's kingdom upon earth, but those in every age. Perhaps here is an allusion to Zeph. i. 3 , I will consume the stumbling-blocks with the wicked.

[2.] They will then be bound in bundles, v. 30 . Sinners of the same sort will be bundled together in the great day: a bundle of atheists, a bundle of epicures, a bundle of persecutors, and a great bundle of hypocrites. Those who have been associates in sin, will be so in shame and sorrow; and it will be an aggravation of their misery, as the society of glorified saints will add to their bliss. Let us pray, as David, Lord, gather not my soul with sinners ( Ps. xxvi. 9 ), but let it be bound in the bundle of life, with the Lord our God, 1 Sam. xxv. 29 . [3.] They will be cast into a furnace of fire; such will be the end of wicked, mischievous people, that are in the church as tares in the field; they are fit for nothing but fire; to it they shall go, it is the fittest place for them. Note, Hell is a furnace of fire, kindled by the wrath of God, and kept burning by the bundles of tares cast into it, who will be ever in the consuming, but never consumed. But he slides out of the metaphor into a description of those torments that are designed to be set forth by it: There shall be weeping, and gnashing of teeth; comfortless sorrow, and an incurable indignation at God, themselves, and one another, will be the endless torture of damned souls. Let us therefore, knowing these terrors of the Lord, be persuaded not to do iniquity.

(9.) Heaven is the barn into which all God's wheat shall be gathered in that harvest-day. But gather the wheat into my barn: so it is in the parable, v. 30 . Note, [1.] In the field of this world good people are the wheat, the most precious grain, and the valuable part of the field. [2.] This wheat shall shortly be gathered, gathered from among the tares and weeds: all gathered together in a general assembly, all the Old-Testament saints, all the New-Testament saints, not one missing. Gather my saints together unto me, Ps. l. 5 . [3.] All God's wheat shall be lodged together in God's barn: particular souls are housed at death as a shock of corn ( Job v. 26 ), but the general in-gathering will be at the end of time: God's wheat will then be put together, and no longer scattered; there will be sheaves of corn, as well as bundles of tares: they will then be secured, and no longer exposed to wind and weather, sin and sorrow: no longer afar off, and at a great distance, in the field, but near, in the barn. Nay, heaven is a garner ( ch. iii. 12 ), in which the wheat will not only be separated from the tares of ill companions, but sifted from the chaff of their own corruptions.

In the explanation of the parable, this is gloriously represented ( v. 43 ); Then shall the righteous shine forth as the sun in the kingdom of their Father. First, It is their present honour, that God is their Father. Now are we the sons of God ( 1 John iii. 2 ); our Father in heaven is King there. Christ, when he went to heaven, went to his Father, and our Father, John xx. 17 . It is our Father's house, nay, it is our Father's palace, his throne, Rev. iii. 21 . Secondly, The honour in reserve for them is, that they shall shine forth as the sun in that kingdom. Here they are obscure and hidden ( Col. iii. 3 ), their beauty is eclipsed by their poverty, and the meanness of their outward condition; their own weaknesses and infirmities, and the reproach and disgrace cast upon them, cloud them; but then they shall shine forth as the sun from behind a dark cloud; at death they shall shine forth to themselves; at the great day they will shine forth publicly before all the world, their bodies will be made like Christ's glorious body: they shall shine by reflection, with a light borrowed from the Fountain of light; their sanctification will be perfected, and their justification published; God will own them for his children, and will produce the record of all their services and sufferings for his name: they shall shine as the sun, the most glorious of all visible beings. The glory of the saints is in the Old Testament compared to that of the firmament and the stars, but here to that of the sun; for life and immortality are brought to a much clearer light by the gospel, than under the law. Those who shine as lights in this world, that God may be glorified, shall shine as the sun in the other world, that they may be glorified. Our Saviour concludes, as before, with a demand of attention; Who hath ears to hear, let him hear. These are things which it is our happiness to hear of, and our duty to hearken to.

III. Here is the parable of the grain of mustard-seed, v. 31, 32 . The scope of this parable is to show, that the beginnings of the gospel would be small, but that its latter end would greatly increase. In this way the gospel church, the kingdom of God among us, would be set up in the world; in this way the work of grace in the heart, the kingdom of God within us, would be carried on in particular persons.

Now concerning the work of the gospel, observe,

1. That it is commonly very weak and small at first, like a grain of mustard-seed, which is one of the least of all seeds. The kingdom of the Messiah, which was now in the setting up, made but a small figure; Christ and the apostles, compared with the grandees of the world, appeared like a grain of mustard-seed, the weak things of the world. In particular places, the first breaking out of the gospel light is but as the dawning of the day; and in particular souls, it is at first the day of small things, like a bruised reed. Young converts are like lambs that must be carried in his arms, Isa. xl. 11 . There is a little faith, but there is much lacking in it ( 1 Thess. iii. 10 ), and the groanings such as cannot be uttered, they are so small; a principle of spiritual life, and some motion, but scarcely discernible.

2. That yet it is growing and coming on. Christ's kingdom strangely got ground; great accessions were made to it; nations were born at once, in spite of all the oppositions it met with from hell and earth. In the soul where grace is true it will grow really, though perhaps insensibly. A grain of mustard-seed is small, but however it is seed, and has in it a disposition to grow. Grace will be getting ground, shining more and more, Prov. iv. 18 . Gracious habits confirmed, actings quickened, and knowledge more clear, faith more confirmed, love more inflamed; here is the seed growing.

3. That it will at last come to a great degree of strength and usefulness; when it is grown to some maturity, it becomes a tree, much larger in those countries than in ours. The church, like the vine brought out of Egypt, has taken root, and filled the earth, Ps. lxxx. 9-11 . The church is like a great tree, in which the fowls of the air do lodge; God's people have recourse to it for food and rest, shade and shelter. In particular persons, the principle of grace, if true, will persevere and be perfected at last: growing grace will be strong grace, and will bring much to pass. Grown Christians must covet to be useful to others, as the mustard-seed when grown is to the birds; that those who dwell near or under their shadow may be the better for them, Hos. xiv. 7 .

IV. Here is the parable of the leaven, v. 33 . The scope of this is much the same with that of the foregoing parable, to show that the gospel should prevail and be successful by degrees, but silently and insensibly; the preaching of the gospel is like leaven, and works like leaven in the hearts of those who receive it.

1. A woman took this leaven; it was her work. Ministers are employed in leavening places, in leavening souls, with the gospel. The woman is the weaker vessel, and we have this treasure in such vessels.

2. The leaven was hid in three measures of meal. The heart is, as the meal, soft and pliable; it is the tender heart that is likely to profit by the word: leaven among corn unground does not work, nor does the gospel in souls unhumbled and unbroken for sin: the law grinds the heart, and then the gospel leavens it. It is three measures of meal, a great quantity, for a little leaven leaveneth the whole lump. The meal must be kneaded, before it receive the leaven; our hearts, as they must be broken, so they must be moistened, and pains taken with them to prepare them for the word, that they may receive the impressions of it. The leaven must be hid in the heart ( Ps. cxix. 11 ), not so much for secrecy (for it will show itself) as for safety; our inward thought must be upon it, we must lay it up, as Mary laid up the sayings of Christ, Luke ii. 51 . When the woman hides the leaven in the meal, it is with an intention that it should communicate its taste and relish to it; so we must treasure up the word in our souls, that we may be sanctified by it, John xvii. 17 .

3. The leaven thus hid in the dough, works there, it ferments; the word is quick and powerful, Heb. iv. 12 . The leaven works speedily, so does the word, and yet gradually. What a sudden change did Elijah's mantle make upon Elisha! 1 Kings xix. 20 . It works silently and insensibly ( Mark iv. 26 ), yet strongly and irresistibly: it does its work without noise, for so is the way of the Spirit, but does it without fail. Hide but the leaven in the dough, and all the world cannot hinder it from communicating its taste and relish to it, and yet none sees how it is done, but by degrees the whole is leavened.

(1.) Thus it was in the world. The apostles, by their preaching, hid a handful of leaven in the great mass of mankind, and it had a strange effect; it put the world into a ferment, and in a sense turned it upside down ( Acts xvii. 6 ), and by degrees made a wonderful change in the taste and relish of it: the savour of the gospel was manifested in every place, 2 Cor. ii. 14 ; Rom. xv. 19 . It was thus effectual, not by outward force, and therefore not by any such force resistible and conquerable, but by the Spirit of the Lord of hosts, who works, and none can hinder.

26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also-- the growth in both cases running parallel, as antagonistic principles are seen to do.

27. So the servants of the householder came-- that is, Christ's ministers.

and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?-- This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.

28. He said unto them, An enemy hath done this-- Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.

The servants said unto him, Wilt thou then that we go and gather them up?-- Compare with this the question of James and John ( Lu 9:54 ), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See Jas 1:20 ).

29. But he said, Nay-- "It will be done in due time, but not now, nor is it your business."

lest, while ye gather up the tares, ye root up also the wheat with them-- Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.

30-39. Let both grow together-- that is, in the visible Church.

until the harvest-- till the one have ripened for full salvation, the other for destruction. (See on Mt 13:39 ).

and in the time of harvest I will say to the reapers-- (See on Mt 13:39 ).

Gather ye together first the tares, and bind them in bundles to burn them-- "in the fire" ( Mt 13:40 ).

but gather the wheat into my barn-- Christ, as the Judge, will separate the two classes (as in Mt 25:32 ). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable ( Mt 13:41 , 43 ) the same order is observed: and the same in Mt 25:46 --as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" ( Psa 91:8 ).

Third and Fourth Parables or Second Pair:

The Mustard Seed and The Leaven ( Mt 13:31-33 ).

The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely--

The GROWTH OF THE KINGDOM FROM THE Smallest Beginnings to Ultimate Universality.

The Mustard Seed ( Mt 13:31 , 32 ).

41. The Son of man shall send forth his angels, and they shall gather out of his kingdom-- to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" ( Psa 1:5 ).

all things that offend-- all those who have proved a stumbling-block to others

and them which do iniquity-- The former class, as the worst, are mentioned first.

42. And shall cast them into a furnace of fire-- rather, "the furnace of fire":

there shall be wailing and gnashing of teeth-- What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Psa 9:17 ; Da 12:2 ): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see Mt 8:12 )!

43. Then shall the righteous shine forth as the sun in the kingdom of their Father-- as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.

Who hath ears to hear, let him hear-- (See Mr 4:9 ).

Fifth and Sixth Parables or Third Pair: The Hidden Treasure and The Pearl of Great Price ( Mt 13:44-46 ).

The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely--

The Priceless Value of the Blessings of the Kingdom. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."

The Hidden Treasure ( Mt 13:44 ).