The Eternal Happiness of the SaintsBook V. The treasure, the pearl, the penny, the talents, the supper, the wedding, the prize and the crown

Hitherto I have spoken what God hath suggested to me in my meditations, concerning the happiness of the saints, under the names of those places wherein they who are truly happy and blessed dwell; that is, concerning the Kingdom of Heaven, the City of God, the House of the Lord, and the Paradise of delights. I will now add a few remarks on the same subject, under the name of those things by which our Lord hath described the happiness of the Saints, in the parables. But we must first be informed, that these words of our Lord, “The Kingdom of Heaven is like,” &c., which He continually makes use of in the Parables, do not always refer to the words immediately following: as if when our Lord saith, “The kingdom of heaven is like unto a merchant,” He meant that it was like to this man: the words relate to the whole narration, in which by a similitude the way to the kingdom of heaven is pointed out. And sometimes the happiness of this heavenly kingdom is described obscurely; sometimes clearly, and at other times it can in no way be comprehended. I will explain each part of this division.

When our Lord, in St. Matthew, proposes the parable of the Sower, He describes the fruit which the preaching of the Gospel produces according to the various dispositions of the land, and this is called the “Mystery of the Kingdom of God:” but He mentions nothing of the happiness of the saints. But when in the same place, He adds the parable of the cockle, He alludes briefly to the happiness of the saints, when He saith, “‘The wheat gather ye into my barn, but bind the cockle into bundles to burn.” But when in the same chapter He speaks of’a merchant seeking good pearls, and of one that found a treasure hidden in a field, He then clearly compares the kingdom of heaven to the pearl and the treasure. I find only six parables of this kind: the first being of the treasure hidden in a field; the second of the precious pearl; the third of the labourers in the vineyard; the fourth of the talents; the fifth of the supper; the sixth of the marriage-feast. To which I shall add two similitudes from the Apostle Paul; one concerning those that run for the prize, the other concerning those that content in the race. Thus there will be eight “Considerations’? in the blessed life of the saints, taken from the parables.

The first parable, therefore, (which is found in St. Matthew,) makes “the kingdom of heaven like unto a treasure hidden in field;” and it briefly teaches us how it may be acquired, in these words: “Which a man having found, hid it, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” (St. Matthew, xiii. 44.) A treasure signifies an immense sum of gold, silver, and precious stones; and it ought to be so old, that no memory of it exists, and therefore not having a proper owner, it belongs of right to him that finds it. Now this “treasure” is the Divinity itself, which is hidden in the field of the humanity of Christ, according to the Explanations of St. Hilary, and of St. Jerome in his Commentary on the 13th chapter of St. Matthew; for in Christ, as the Apostle saith, “are hid all the treasures of wisdom and knowledge.” But the Divinity is the truest treasure of all good, and so ancient is it, that no memory remaineth of it, because it is eternal and before all ages: nor had this great treasure ever any owner, since He is himself the Lord of all things. But it is said to belong to those that find it, because He willingly gives it to them, who having sold all their goods, hasten to purchase it. But it is said to be “hidden” in the humanity of Christ, as if buried in a field; because although the Divinity be every where present, yet nowhere is it more so, than in the humanity of Christ, with which it is so united, as to make God and man but one person. Wherefore the Apostle saith: “God was in Christ, reconciling the world to himself.”’ And although he was nowhere more than in the humanity of Christ, yet he appeared to be so hidden, that a “Light” was necessary to show God was in Christ. This Light was St. John the Baptist, who, as St. John the Apostle writes, “Was a burning and shining light,’ and of whom David spoke in the person of God the Father, “I have prepared a lamp for my anointed.” (Psalm cxxxi. 17.) St. John made Christ manifest, and truly proved Him to be the only-Begotten Son of God, where he says: “No man hath seen God at any time; the only-begotten Son who is in the bosom of the Father, he hath declared Him.” (chap. i. 18.) And again: “He that cometh from heaven, is above all;” and a little lower, “The Father loveth the Son; and He hath given all things into his hands. He that believeth in the Son, hath life everlasting; but he that believeth not the Son, shall not see life; but the wrath of God abideth on him.” (chap. ili. 35,36.) But although this “‘burning and shining light’ so clearly proved Christ to be the Son of God; yet the blind Jews could not, or would not, acknowledge the Divinity hidden in Christ; . for, as the Apostle saith: ‘If they had known it, they would never have crucified the Lord of glory.”

He therefore, who, being divinely enlightened, findeth the treasure, “hides it, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” To hide the found treasure, is nothing more than under the veil of humility, to conceal the grace we have received; not to be elated by the light given to us from above, nor to boast of our divine consolations and revelations, lest vain glory corrupt our true glory. Wherefore, the Prophet Isaias was accustomed to say, “My secret to myself;” and the Apostle Paul, “If I must glory (it is not expedient indeed): but I will come to the visions and revelations of the Lord. I know a man in Christ above fourteen years ago,’ ,'&c. (2 Epist. to Corinth. xii.) The wonderful revelations he received when rapt into paradise, he passed over in silence for fourteen years; and for ever would he have concealed them, had he not been obliged to reveal them. He plainly says, “it is not expedient’? to make known such gifts; and under a feigned name he reveals them, to show how greatly it was against his inclination. Something like this happened to St. Francis, when the sacred “Stigmata’? were miraculously impressed upon him, as St. Bonaventure relates in his life:¹ he was always accustomed to * conceal his divine revelations, and to exclaim with Isaias, “My secret to myself:” but yet when he perceived it could not be concealed, he related the whole case with great fear to his inquiring brethren.

With joy to sell all that we possess, and to purchase the field where the treasure was concealed, means—that he who wisheth to enjoy God and Christ in the kingdom of heaven, must be entirely free from all affection to temporal things, and deliver himself and all that he possesseth, to the disposal of God; and this he should do, not in sadness or through necessity, but with great joy, for “God loveth a cheerful giver.” But he that truly understandeth how great will be the treasure to enjoy Christ in His eternal country; to see with the eyes of the mind His divinity, and with those of the body His humanity, and to be made a partaker of all the good things of God and of Christ, and to possess these securely for ever, to him it will not appear a great sacrifice to despise all temporal goods, and life itself, for the love of God and of eternal happiness. Of this St. Ignatius the martyr is witness, who in his Epistle to the Romans, thus writes: “Let fire and the cross; let the companies of wild beasts; let breaking of bones and tearing of members; let the shattering in pieces of the whole body, and all the wicked torments of the devil come upon me; only let me enjoy Jesus Christ.”² He that could speak thus, would much less fear want, ignominy, exile, and the prison, in order that he might not lose that prison-parable treasure. He therefore who truly desireth to possess the treasure of eternal life, should seriously consider again and again, whether he be prepared to despise all other goods; otherwise he will never obtain, either living or dead, that treasure without which he will be eternally poor and miserable.

But whence is it, that so many anxiously seek after treasures of gold and silver; and not content with human diligence, employ the aid of evil spirits, to the great danger of their life and character? But why do so few seek after Thy treasure, O Lord, my God, who alone canst make men rich, and which can be found without labour, without cost, or danger? I find no other cause, except either the slender faith of Thy people, or their being too occupied in temporal things, which leave them not any time for considering Thy divine promises to men. Wherefore, dear Lord! increase our faith in Thy promises, and extinguish the thirst of acquiring temporal riches: thus we shall be enabled with greater ardour to seek after Thy treasure; and when found, with Thy especial assistance to purchase it, by selling all our goods.

The next parable, on the precious pearl, is like to the preceding one: this also comes in St. Matthew, (chap. xiii.) In the former was a treasure, and in this is a pearl which may be considered like a treasure. In the former parable, it was necessary by the sale of all our goods, to purchase the hidden treasure; in this one likewise, the merchant sold all his goods, in order to buy it. Wherefore, it will only be necessary to explain in what point this parable differs from the other. It differs in two things; for in the one a treasure is mentioned, in the other a pearl: and whilst the treasure is accidently found, the pearl is diligently sought for by the merchant. In this parable, the heavenly beatitude, or Christ himself, is named a “pearl,” as the holy fathers St. Ambrose and St. Gregory Nazianzen teach. But that which in the preceding parable is called a “treasure,” in this is named a “pearl,” that we may understand how the divinity of Christ is indeed a treasure, but not divided into many parts of gold, silver, and precious stones, for it is one containing within itself the value of an infinite treasure. <A pearl is one substance: but according to Pliny, it contains the essence of all precious things. Besides, a treasure consists in money alone, in immense sums; and it tends not to pleasure and beauty, but to utility only. Wherefore, lest from the preceding parable any one might suppose, that heavenly beatitude was only useful, and not beautiful nor glorious, our Lord added this other parable; in which He teacheth us, that the divinity of Christ and our happiness are like unto the precious pearl, which, beside the utility of it as a treasure, possesses also the beauty and splendour that adorn and delight us.

I will also remark, that a pearl is a symbol of Christ, both as the Son of God, and as the Son of the Blessed Virgin. For as a pearl is produced by the light of the sun, and from the dew of heaven, as Pliny and others remark; so the Son of God also, as regards His divinity, is begotten of the Father of Light, the uncreated Sun; and therefore we say in the creed, “Light of Light, true God of true God.”’ Again, Christ according to His humanity, was born of the dew of heaven, that is, conceived of the Holy Ghost, not by man. In fine, a pearl is white, shining, solid, pure, light and round. Now, the humanity of Christ, and much more His divinity without any comparison, is white by innocence; shining by wisdom; solid by constancy; pure, because without spot; light, because meek and mild; and round, because perfect in every part. But the pearl is not found by “chance,” but is diligently sought after by the prudent merchant. And yet, this parable is not contrary to the preceding one, in which the treasure is said to be found by chance: both are true, but the persons are different: and therefore our Lord, in His divine Providence, joined this parable to the former one, lest we should think all men may find the treasure as it were by chance. Some there are, whom God, by a particular grace, suddenly enlightens, so that neither seeking, nor desiring, nor thinking, they arrive at the true faith and a most ardent charity, and therefore have a certain hope of obtaining eternal life. These find indeed, as regard themselves, the treasure by chance: but God pre-ordained them to this grace and to future glory, not by chance, but by His eternal Providence. Others there are whom God prevents by His grace, but not suddenly doth He show them the treasure, for He inspires them with a desire of seeking the truth: He makes them careful merchants, and then aids and directs them till they find the precious pearl. St. Paul and St. Augustine are examples in this respect. St. Paul sought not the true treasure—which is Christ, but persecuted Him as a seducer, and the Christians as men deluded. And when he was on his journey, “breathing out threatenings and slaughter against the disciples of the Lord,” our Lord appeared unto him; and at the same time that He blinded the eyes of his body, He illuminated those of the soul with such great light, that immediately he became a preacher, from being a persecutor. And although this was a fortunate event to him, yet what appeared chance, was in God —Providence. For thus he speaks in his Epistle to the Galatians: “For you have heard of my conversation in time past in the Jews’ religion; how that beyond measure I persecuted the Church of God, and wasted it. And I made progress in the Jews’ religion above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers. And when it pleased him who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles, immediately I condescended not to flesh and blood.” (chap. i.) Wherefore, St. Paul was separated from the womb of his mother by Divine providence, that he might preach the Gospel of Christ; yet he did not seek this precious pearl himself, nor the treasure in the field; but the treasure was offered to him, and he became so much in love with it, that he spared no labours; yea, he endured every danger, and “counted all things as dung, that he might gain Christ.”’ On the other hand, St. Augustine began from his youth to burn with a desire of finding the “precious pearl,” that is, true wisdom and eternal happiness. But when he fell into the sect of the Manichees, long and greatly did he labour, complaining to himself and disputing with others, that he might discover the truth of the Christian religion. But when he had discovered in that sect nothing but fabulous and lying accounts, he then almost despaired of finding the truth—having spent many years in seeking it. Thus he speaks in his ‘Confessions :’¹ “I had come into the depth of the sea, and despaired of finding truth.’ But yet it pleased God that he should at length discover the “precious pearl:” and then without any delay, having sold all things—that is, having rejected carnal desires by which he was strongly bound, and despising honours and emoluments, to which he ardently aspired, (as he himself tells us,) he gave himself up for ever to the service of God alone. This therefore, is the reason, why in the first parable our Lord compared the kingdom of heaven to a treasure found without labour, and by chance; but in the other likened it to a pearl, sought after by a merchant, with great labour and diligence.

It now only remains that the Christian soul, removing aside for a time all other occupations, should seriously consider within herself, and before God, what is the nature of this business—how useful, and how easy it is at the present time; but how difficult, or rather how impossible it will become, if worldly things occupy the attention. Truly, the children of this world would not omit the opportunity of purchasing a pearl which could be sold for many thousands of pounds. And shall the children of light be so imprudent as to refuse to purchase the pearl’? which will make them eternally rich and happy, and when they will neither be compelled to receive money in usury, nor to travel here and there to seek a purchaser, but it will be quite sufficient willingly to give what they possess, even if they had but two farthings. Wherefore, O Lord my God, let Thy light shine in my heart: grant that I may know the worth of Thy invaluable pearl, and at the same time the littleness of the price which is required of me to purchase it. Add, O Lord, to thy mercies, that thou mayest not in vain show unto me so precious a pearl; and Thou who hast said, “Cast ye not your pearls before swine,’ grant by Thy grace that if at any time [I have been like unto swine, ignorant of the value of Thy pearl, and preferring the husks before it, I may now, enlightened and instructed by Thee, discover the pearl, and selling all my goods, purchase it with joy.

The third parable follows, concerning the “penny a-day,’ promised by the householder to those labouring in the vineyard. This parable comes in St. Matthew (c. xx.) and, at first sight, the reward of eternal life appears to be greatly lessened in it, since what before was likened to a treasure and a precious pearl, is now compared to “a penny a-day.” But this comparison is used that the reward may agree with the toil and labour: for the similitude would be inappropriate if a great treasure, or a pearl, or sceptre, or royal diadem were promised to those labouring in the vineyard but for one day. But it can easily be proved, that the “penny” does not consist in the value of a few brass coins, but that it is a heavenly coin, abundantly sufficient for food and raiment during a whole eternity. The reward ought to correspond with the labour; but the toil of those labouring in the vineyard of Christ must not be estimated by the work alone; (for we should all say with the Apostle: ‘I reckon that the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us;”) but we must estimate the labour from the grace of God dwelling in the hearts of the just, which is a “fountain of living water,” springing up into eternal life. And likewise from the virtue of charity, which is infused into us by the Holy Spirit that is given to us; but a crown of eternal life is prepared by God for them that love Him, as St. James writes. Likewise, from our union with Christ, who being the true vine, gives the greatest value to the fruit of living branches, and to the works of living members of His mystical body, of whom He is the head, and to whom He hath said: “Be glad and rejoice, for your reward is very great in heaven.” In fine, will not our Lord say at the last day, when the reward will be given to those that labour in the vineyard: “Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world: For I was hungry, and ye gave me to eat?’ &c. Thus, works of charity especially relate to the labour by which we toil in the vineyard of the Lord.

Behold, then, how precious this “penny” is, which is called by our Lord Himself a kingdom! Nor without reason is it called so, since it represents Christ no less than the treasure or pearl does. For on the coin is impressed the image of a prince, and words are inscribed on it, and the figure is round. Now, Christ is “the image of the invisible God,” and the “Word” of the eternal Father, “having neither beginning of days nor end of life,” which is signified by the round figure. And in fine, “All things obey money,” as Solomon saith: now, Christ is the “Lord of all,” as St. Peter testifieth in the Acts of the Apostles. Wherefore, the “penny” given to those labouring in the vineyard is Christ, true God, and by Him eternal life, according to St. John in his First Epistle: “And He hath given us understanding, that we may know the true God, and may be in his true Son. This is the true God, and life eternal.” (chap. v.)

But let us consider to whom this precious reward is given, which, when once possessed, we shall no more stand in need of anything else. “Call the labourers, and pay them their hire,’ saith the Lord. The reward, therefore, will be given to those who labour without intermission, without negligence. But it will not be given to those standing in the market-place, idle, or engaged in fowling, hunting, or gambling: the reward will be bestowed on the deserving, not given gratis, and much less will it be given to the undeserving. When the Apostle saith, “The wages of sin is death; but the grace of God life everlasting,” he therefore speaks, because, without the preventing grace of God, no one can do good so as to merit the reward of eternal life; but when grace is received, which is given “gratis,” and not from our works, then the reward of good works will be eternal life. » Thus St. Augustine speaks in his Epistle to Sixtus, a priest at Rome: ‘As death is the merited reward as it were of sin, so eternal life is the reward of virtue.”* But because the same reward is given to all, we must not suppose that, in the kingdom of heaven, all the rewards are alike. The coin signifies eternal life, whether God or Christ; now eternal life, that is, God and Christ, are common to all the saints. But, as the same sun is seen more clearly by the eagle than by other birds, and as the same fire gives more warmth to those that are near it than to those at a distance, so in eternal life one will see and enjoy God more clearly and sweetly than another; for, since there is a diversity of merit, so also will there be a diversity of reward. This may have been the reason why our Lord changed the order in the distribution of his payments, saying, “Call the labourers, and pay them their hire, beginning from the last even to the first. So shall the last be first, and the first last. For many are called, but few chosen.” But these words relate to the grace of the New Testament, informing us that we are more happy than our fathers under the Old law, and therefore we should be grateful to God, and labour with more cheerfulness and diligence in his vineyard. The holy men that cultivated the vineyard of our Lord before the Ascension of Christ 14

* Epist. 105.

—such as Adam, Noah, Abraham, Moses, and other patriarchs and prophets, who were called at the first, third, sixth, and ninth hour—laboured not only for a long time because they lived longer, but, even after death, they were expecting their reward for many centuries, and some for many thousands of years. The apostles, martyrs, and other labourers, who came to cultivate the vineyard at the eleventh hour, that is, at the last hour, according to the interpretation of St. John,) laboured but for a few years, and immediately. after death, having entered the kingdom of heaven, they received their reward. How great is this grace, by which, if a Christian wish, after enduring but very short labours, he can immediately ascend to that place, for which the most holy patriarchs and prophets sighed for so long a period! Not without cause did these ancient saints murmur as it were (though this seems to signify admiration rather than complaint) when they said: “These last have worked but one hour, and thou hast made them equal to us that have borne the burden of the day and the heats.” But our Lord answered for us: “Friend, I do thee no wrong: didst thou not agree with me for a penny? Take what is thine, and go thy way: I will also give to this last, even as to thee.”? This answer does not mean that men under the new law receive by grace, and not by their justice, a reward equal to those under the Old law; but that they received a more abundant grace, by which they have no less laboured in the vineyard for a short time than the others did during a long period, and therefore they have justly received an equal, and even greater reward. The Apostles certainly laboured for a short time: but they brought forth the greatest fruit in the vineyard of the Lord. When did the patriarchs or prophets, having abandoned all temporal things, ever traverse almost the whole earth, and bring so many kingdoms of the Gentiles to the true worship of God? When, in those ancient times, did so numerous an army of martyrs endure every torment and the most cruel deaths for the true faith? When, in the Old Testament, were so many choirs of holy virgins found, who followed the spotless Lamb, and vowed and gave unto God their soul and body? Where were then so many pastors and doctors, who, watching over their flocks, fought against the wolves, that is, against heretics and pagans, by their most learned writings? Where, in fine, was so great a number of hermits and monks, and other religious men, who, emulating the life of angels, spent the day and night in the praise of God alone and in prayer? These and other examples of the most eminent virtue belong to the New Testament and its blessings, on account of which our Lord justly concludes the parable in these words: “Thus the last shall be first, and the first last. For many are called, but few are chosen;” that is, many have been called to cultivate the vineyard in all ages of the world, but few have been chosen to the grace of the New Testament, by which they have produced great fruit, and have in a short time received the greatest rewards.

But we must not suppose that all who have been called at the eleventh hour, will receive a reward; but those only who have laboured, with their whole strength and for a short period, in the vineyard of the Lord. For many there are, who, knowing that this hour is the last, and that time is short, say not as they ought to do: ‘Our life is short, therefore let us diligently labour that, in so short a period, we may bring forth much fruit.” But they speak as the foolish do in the Book of Wisdom: “They have said, reasoning with themselves, but not right: The time of our life is short and tedious, and in the end of a man there is no remedy, and no man hath been known to have returned from hell.........Come, therefore, let us enjoy the good things that are present, and let us speedily use the creatures as in youth. Let us fill ourselves with costly wine and ointments; and let not the flower of the time pass by us. Let us crown ourselves with roses, before they be withered: let no meadow escape our riot: let us every where leave tokens of joy, for this is our portion, and this our lot.” (chap. ii.) Such is the language of those, who either know not God, or, acknowledging Him, deny Him by their works. And these are indeed so numerous, that to them may be referred the concluding words of the parable: “Many are called, but few are chosen.” Many are called at the last hour, but few chosen, because few so labour as to be deserving of the reward.

Woe therefore to us, who, being called at the last hour, spend the greater part of it in play and sleep, whilst we ought to be so careful of every moment as not to suffer one single portion of it to pass by unprofitably; for on these moments dependeth an eternity of happiness or of misery. And doubtless, in proportion as the grace granted to Christians under the New Law is greater, so much more grievously will they be punished who receive this grace in vain. And as the last shall be first in receiving the reward, because they laboured diligently at the last hour; so also will the last be the first in receiving punishment, who do neglect diligently to labour at the last hour.

The fourth parable is that in which our Lord thus speaks of the reward of beatitude: “Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy Lord.” (St. Matthew, chap. xxv. 21.) In these words two things are promised to faithful servants, the most ample power and the greatest joy: “I will place thee over many things; and what these “many things” are, He explains in another place where it is said: “Blessed is that servant, whom, when his Lord shall come, he shall find so doing. Amen, I say to you, he shall place him over all his goods.” (chap. xxiv. 46.) But what means being placed “over all the goods” of the Lord, except to receive power over all inferior things, and to be made a partaker of that sovereignty which God possesses over the whole universe? Who can comprehend the greatness of this power? What king or emperor upon earth can be compared with the least of the saints?

But since man cannot possess such great power without having great care and trouble, therefore our ‘Lord adds: “‘Enter into the joy of thy Lord.” As if he wished to say, ‘As I make thee a partaker of the greatest power, so also do I make thee enjoy rest and pleasure, which no cares can destroy or diminish.” How great this “joy” will be, which is promised to the just in heaven, is quite explicable, nor shall we know it before we have experienced it. But yet, from the consideration of three words in the sentence, we may in some measure conceive how great will be the “joy.” The first word is “enter;” for as it is not said, May the joy of thy Lord enter into thee, but enter thou into the joy of thy Lord, this is a proof that the joy will be greater than we can conceive. Wherefore, we shall enter into a great sea of divine and eternal joy, which will fill us within and without, and surround us on all sides. In this abundance of joy, what room will there be for sorrow? Another word is “into the joy,’ by which an indefinite joy concerning this or that good is not promised, but a joy absolutely pleasure itself, sweetness itself, delight itself. And doth not our whole soul dissolve as it were, being surrounded with such sweetness? But the third word, “of thy Lord,” greatly increases this joy; for we shall enter, not into the joy which men or angels possess, but into that which God possesses, in whom are all infinite riches. Who can conceive what this joy of the Lord will be, but He who perfectly knoweth His own infinite goodness, and enjoys it in an infinite degree? And yet, O Christian soul! what thou canst not now conceive, thou wilt experience, and taste, and eternally enjoy, if thou be a good and faithful servant.

Let us now consider to whom these promises relate. They relate, without doubt, to those who have faithfully endeavoured to multiply the talents entrusted to them by God. The parable is drawn from a rich man, who went into a far country, and delivered his goods to his servants. And to one he gave five talents, and to another two, and to another one, commanding them all to multiply their talents by careful and prudent business. Various are the opinions of interpreters concerning the signification of these “talents.” Some understand by them “blessings” given gratis; others the Holy Scriptures; others the knowledge of external things acquired by the senses, is meant by the five talents; that the two talents signify understanding and action, and the one talent understanding alone: others, in fine, consider them to refer to natural gifts, such as genius and judgment, or to the spiritual ones of faith, hope, and charity. But all agree in this, that the multiplication of the talents consists in labouring diligently for our own salvation as well as that of others. But another explanation occurs to me, not repugnant to the others, and which altogether appears to agree with what our Lord says concerning the talents. And first, the talents are called “the goods of the Lord ;” “He delivered to them his goods ;” then the servants are commanded to multiply the talents: “Lord, thou didst deliver to me five talents, behold I have gained other five over and above.” Thirdly, it is said, “He gave to every one according to his proper ability.” Lastly, the talent is taken away from the wicked and slothful servant. I therefore understand by the talents the souls of faithful and pious men, entrusted to the care and fidelity of bishops. These are truly the “goods” of the Lord, which are not given to us, but only committed to our care to be multiplied. Our Lord did not say to Peter, “Feed thy sheep,” but “Feed my sheep.” Other things are our own goods, although bestowed by God, as genius, Judgment, the Holy Scriptures, blessings given gratis, &c. But faithful and pious souls He calls His “goods,” His vineyard, His family, His spouse: for these He came into the world, for their redemption He poured out His blood, to gain these He sent His apostles, to whom He said, ‘I will make you to be fishers of men.”

Now faithful souls are multiplied, when bishops convert sinners by word and by example. This St. Peter did when, after our Saviour had entrusted to him one hundred and twenty christians, saying, ‘Feed my sheep,’ he converted on the day of Pentecost, by his first sermon, three thousand people, then five thousand, and afterwards many thousands. And St. Gregory Thaumaturgus, when made bishop of Neocesarea, found only seventeen christians: but he so multiplied them, that when he was on the point of death only seventeen infidels were left in so large a city: this circumstance St. Gregory of Nyssa relates, in his Life of St. Gregory ‘Thaumaturgus. But these talents are given to each one “according to his proper ability.” For God who knoweth the strength—that is, the prudence, knowledge, charity, and strength of all men, commits souls to those only who He thinks are fit to bear such a burden. And, therefore, no one ought to undertake the care of souls, and especially accept of the episcopacy, unless called by Him who gives the talents, according to the ability of each one. But if otherwise, we cannot wonder that many fall under the burden: neither will it be an excuse before God to say, that their shoulders were not equal to such a burden: He will answer, Who forced thee to bear a burden beyond thy strength? Didst thou not wish, and ask, and endeavour to obtain it? Now therefore thou shalt be cast out into the exterior darkness.

In fine, the talent given to the slothful servant is taken away from him. And if we say, that the talents are the souls of the faithful, this will perfectly agree with the parable, For he who received only one talent, that is, the care of his own soul alone, will lose it if he neglect to take proper care of it: the devil will make it his property. And as the blessed possess the liberty of the sons of God, by which they freely remain where they wish, and do whatever they desire; so on the contrary also, the wicked lose all liberty, and their hands and feet being bound, they can neither walk where they wish, nor do whatever they desire; but they are compelled to remain where they wish not, being unable to do what they wish: this is, to lose their soul. Wherefore this interpretation, in which by the talents faithful souls are understood, is quite consistent with the parable. But how the other opinions can be reconciled, it is no easy matter to teach: they are not, however, false on this account, or to be rejected, because it is not necessary to accommodate every explanation to the parable, as St. Chrysostom wisely remarks.¹ We shall still continue our exposition, not rejecting, as we have said, the exposition of others.

Wherefore, our Lord has committed his talents to three sorts of men; to those who are perfect, such as bishops ought to be, He has given five talents, that is, a great number of people to take care of; to others less perfect, such as priests generally are, He has given two talents, that is, the fewer souls which are contained in a parish: but to others more rude and infirm, such as the common people, to each of them He has given one, that is, the care of his own soul. These also ought, as far as they can, by words of private exhortation and good example, to lead others from sin to the path of virtue, and in this way multiply the talent entrusted to them. And what is said of bishops and priests, ought also to be understood as relating to princes and magistrates, and fathers of families. Thus writes St. Augustine: “Every head of a family should be by his name, the paternal love of his family. For the sake of Christ and of eternal life, he should admonish, instruct, exhort, and connect all his dependants: he should manifest love to them, and likewise exercise discipline: thus in his own house he will fulfil in a certain degree, the spiritual office of a bishop.”² In this sense, Constantine the Great used to say, that he was a bishop out of the church, because he was solicitous that the church should be protected and extended: but yet, he did not usurp the ecclesiastical office.

But lest any one should suppose that one man alone, or one class of men only is comprehended in this parable, because he alone who received the one talent was punished, we must know, that our Lord wishes us to understand the dangers to which superiors are exposed. For as at the last day he will reward those who do corporal works of mercy, and punish those who do them not; from which we know that greater will be the rewards of those who perform spiritual works of mercy, especially of the holy apostles and martyrs, and virgins of heroic virtue; and on the other hand, that greater will be the punishment of thieves, robbers, perjurers, and the sacrilegious, than those who give not alms to the poor: so also in this passage, because he who received the one talent which he might easily have multiplied, and yet did not, was most grievously punished, we must understand, that in proportion as bishops, pastors, and princes fail in this point, so will they be punished the more grievously, as the loss of many souls is greater than that of one. Let us hear what St. Augustine says on the danger of the ecclesiastical state: “Above all things, I beseech you piously and diligently to reflect, that in this life and especially at this time, nothing is more easy, pleasing, and acceptable to men, than the office of a bishop, priest, or deacon, if it be discharged in a careless or fawning manner; but before God nothing is more afflicting and offensive. Again, nothing in this life and especially at this time, is more difficult, laborious, and dangerous, than the office of a bishop, priest, or deacon; but before God nothing is more blessed, if it be fulfilled in the manner our great king commands.”³ In the remaining part of this epistle he treats the subject in such a manner that I wish all ecclesiastics would attentively read it, and especially those who rashly aspire to the episcopacy or priesthood. For many when they have obtained what they asked for, and found what they sought after, either desert their flock, or being intent on other things, care little about attending to their flock and increasing the number of faithful and pious souls. On the night of the birth of our Saviour, the shepherds were keeping watch over their flocks: and if this was done for senseless sheep, by those who were a figure of the shepherds of the church, how much more ought it to be done by the shepherds of that flock, for which our Saviour when on earth, watched whole nights in prayer, not for Himself certainly, but for His sheep? And if the patriarch Jacob laboured so much for the flocks of his father-in-law, Laban, that he should say, ‘Day and night was I parched with heat, and with frost, and sleep departed from my eyes,” what ought the shepherd of the flock of Christ to do, for which He shed His blood? And if the devil goeth about as a roaring lion seeking whom he may devour, is it not proper that the good shepherd should also go about, seeking whom to save?

But it may be said, business connected with the Church often compels one to leave his flock. I admit this, when the business is important, and only a short time is spent in attending to it: otherwise great things are to be preferred before less, and the former should be performed by ourselves, the latter by others. For if business compels us to leave our flock, more important business, even dreadful wars, compel us not to leave our flock defenceless. The trumpet of St. Paul sounds forth: “Our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.” (Ephesians vi. 12.) And if the general be absent, who shall teach the soldiers to extinguish the fiery darts of the most wicked one? Our Lord said to Peter, and through him to all pastors, "Feed my sheep:" He was silent on other things, to teach us that this duty was the chief duty. And in the consecration of a bishop it is said, “Go, preach unto the people committed to thee;” but on temporal matters nothing is added, that the bishop may be admonished, not to make temporal things equal to spiritual, much less to prefer the first before the latter. In fine, in the fourth council of Carthage, bishops are seriously commanded not to undertake by themselves the care of widows, minors, and strangers, but to entrust them to their arch-priest or deacon; not to undertake the settling of wills, not to engage in law-suits for transitory things, not to be occupied with domestic cares; but to attend only to reading, prayer, and preaching. Wherefore this council, composed of two hundred and fourteen bishops, at which St. Augustine was also present, wished that bishops should commit all temporal matters to others, that they might more freely attend to the care and increase of their flock.

As this parable therefore shows us, that eternal happiness is an object especially to be desired, since it contains the highest power united with the greatest delight; so also it proves, that the means of arriving at this happiness, consists in labouring assiduously for the salvation of our own soul, and in seeking and procuring that of others. And they who refuse to endure this labour, are deprived not only of this happiness and pleasure, but are condemned to eternal torments in hell, for thus our Lord speaks: “The unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.” Here we should particularly notice, that the servant who is so severely punished, is not said to be wicked or impious, but only “unprofitable.” Thus although a bishop, or priest, a prince, or magistrate, or head of a family, were free from other crimes, yet should he be unprofitable, that is, neglectful of his salvation and that of his subjects, he will be cast out into “the exterior darkness,’ &c. But if the unprofitable servant shall suffer this punishment, what will be done to the covetous, proud, luxurious servant, addicted to various vices? If the unprofitable servant be condemned, what an account will the impious prevaricator have to give to God, of the talents entrusted to him? Truly they that consider these things, will not seek after high places; and if they should be compelled to receive them, they will ever watch with fear and trembling, as having to give a most strict account of the souls entrusted to them.

The fifth parable, which is found in St.° Luke, makes the happiness of the saints like to a great supper: and truly, not without reason. For in a nuptial or royal supper, every thing is found that can delight the human sense, and exhibit the power, riches, and glory of this world. Wherefore, when king Assuerus ruled over a hundred and twenty-seven provinces, and wished to display the riches of the glory of his kingdom, and the greatness of his power, he found nothing more adapted for his purpose, than to prepare a most magnificent banquet. First, in a great banquet the eyes are delighted with the costly ornaments of the palace, with the numerous servants clad in beautiful and precious robes, with the gold and silver vases in which the viands are carried; the ears are delighted with various musical instruments, and the songs of many voices; the sense of smell is delighted with the odour of flowers, precious ointment, and scented water, &c. ; the sense of taste with viands of every description, and precious wines from every land; in fine, the sense of touch is charmed by the softest and most elegant couches. Wherefore, as in a royal or nuptial banquet, nearly every corporal good is found that can be procured on earth, not without reason did our Lord, wishing to represent that “happiness” which in itself includes all good things, compare it to a great supper: of this we read in the Apocalypse: ‘Blessed are they who are called to the nuptial supper of the Lamb.”? We may learn how great the supper of the Lord will be, from this circumstance, that the beauty of all the glorified bodies will be, the table on which the last service is placed. But so great is the sweetness of the ‘last course,’ that when St. Peter once saw the body of the Lord resplendent as the sun, he said, “It is good for us to be here.” And if these things be such, what will the supper itself be, which consists in the enjoyment of the divinity! In fine, all the good things of this world are nothing else than the rind and shell as it were, of the fruits of paradise. And if these 'parings' be such, that men are enchanted with a love and desire for them, what will the fruit itself of paradise be! And if the fruit be such, what will the more solid and excellent food be! ‘Truly it will be such, as always to be eaten without satiety, always to be desired. But we must not suppose, that the supper in heaven will be such as great princes give here on earth at their espousals; in heaven we shall be as the angels of God; ‘we shall neither marry, nor be married,” nor shall we stand in need of food to support life. The supper therefore will consist of spiritual riches, and delights, and glory, and ornament, suitable to the state of the blessed. Riches and delights are mentioned in this life, because we see not things more excellent. But from these we may learn, that the spiritual 'supper' will be so superior to our most splendid banquets, as heaven is to earth, and as God who will prepare it, is above all mortals in power and majesty.

But some one will say, Why is the happiness of the saints compared to a supper, rather than to a dinner? ‘The reason is this; because dinner is taken at mid-day and after it business is attended to till evening: but supper is taken towards evening, when all business is finished, and afterwards come rest and sleep. Wherefore in another parable which is found in St. Matthew, respecting the Incarnation of our Lord, dinner is introduced on account of the marriage which the king made for his son. The reason is, because our Lord’s Incarnation, and the marriage with His spouse the Church, were commenced at mid-day, that is, a long while before the end of the world. After dinner, the redemption of the world, and the reconciliation of man with God, were celebrated. But when the bride shall be conducted to the palace of the bridegroom, and to the nuptial supper, all business will cease, and the sweetest sleep shall follow, that is, there will be eternal rest. This therefore is the reason, why the perfect glory of the blessed is compared to a supper, rather than to a dinner.

But it will be useful to consider what we must do, in order to be admitted to the supper. This our Lord plainly teaches us in the parable, for He saith: “A certain man made a great supper and invited many.....And they began all at once to make excuse. The first said to him: I have bought a farm, and I must needs go out and see it: I pray thee, hold me excused. And another said: I have bought five yoke of oxen, and I go to try them: I pray thee hold me excused. And another said: | have married a wife, and therefore I cannot come.” (St. Luke xiv.) How wonderful! Men are invited by God to the nuptial supper, and they refuse! What would they do if they were called to military service, or to undertake a long and dangerous journey? Such is the blindness of men, that they can scarcely be induced to believe what they do not see. But what is that which mortals prefer before the nuptial supper, that is, before their greatest, eternal good? Our Lord mentions three impediments to salvation, which of their own nature are not evil; but yet, too great an affection for them hinders our eternal salvation. ‘To buy a farm, to try oxen, to marry a wife, are not sinful: but to prefer them before the kingdom of heaven, is an incredible blindness. And yet, there are many christians who pursue temporal goods with such ardour; and honours, dignity, and power, signified in the purchase of the farm; and riches, signified by the oxen; and pleasure, by the marriage; that they spend days and nights in seeking and enjoying them, entirely forgetting those eternal rewards which God hath promised to them that love Him. And many are not content with purchasing farms, trying yokes of oxen, and marrying; but in order as it were, more completely to neglect their salvation, they seize the farms of other men, steal their oxen, and support concubines: nor do they ever consider what a misfortune it will be, for such husks of swine to be deprived of the supper of the Lord. ‘Truly, if our Lord had promised to us worms of the earth, not a supper of infinite sweetness, but crumbs falling from that table; even then it would be advantageous for us to despise all temporal goods, that so we might possess those crumbs. What madness therefore is it, to prefer insignificant and fleeting pleasures, before this divine supper, which abounds with every eternal delight, and in which we shall sit down with the holy angels, and even with the King of Angels in heaven!

After our Lord hath shown us what are the impediments to our being present at the great supper, He also added the means by which they may be removed: He continues in the parable: “Then the master of the house being angry, said to his servant: Go out quickly into the streets and lanes of the city, and bring in hither the poor and the feeble, and the blind and the lame.” Because the rich were occupied in buying farms, and oxen, and marrying, they refused to attend the supper of their great Master. He therefore calls the poor, who have neither money to purchase farms and oxen, nor are able to support their wives, if they can find any. He calls the feeble, who cannot visit farms, nor buy oxen, nor marry wives: He calls the blind, who cannot see farms, nor manage oxen, nor easily find a wife: He calls the lame, who cannot without the greatest difficulty, walk to a farm, manage oxen, or dance at a marriage. These therefore being free from every impediment by which the others are bound, and being admitted to the supper, ought justly to rejoice that God made them feeble, and blind, and lame. Many in this life complain, that they were born poor, or that they are often infirm, or blind, or lame, and they appear to be most unhappy thereat. But they know not what good things God hath prepared for them hereafter, on account of that very affliction which men call “misfortune:” but if they did know, they would certainly be glad and rejoice. No one ought to complain of the providence of God, but in all things give thanks to God the best of Fathers, who taketh care of us: to His will we should always resign ourselves.

But although we must thus act, yet in this place those are properly considered poor, who are poor in spirit, not in riches; who are infirm, not in strength, but in confidence in themselves; who are blind, not in sight, but to craftiness; who are lame, not in their feet, but in their affections. I will explain my meaning more plainly. The poor who are admitted to the supper of the Lord, are those who hearing the words of the Apostle, do not wish to become rich: and if they possess money, do not hoard it up, nor spend it in vanity, but in doing what the Holy Spirit speaks by the mouth of David: “‘He hath distributed, he hath given to the poor; his justice remaineth for ever and ever.” The infirm are those who confide not in their virtue, nor glory in their strength. The blind are they who truly believe what they do not see, especially as regards the rewards of the just, and the torments of the wicked. For he who is truly persuaded, that the rewards of the blessed are indeed most glorious and eternal, and the torments of the wicked most dreadful and everlasting, will not certainly be attached to the earth nor to its goods, but will fix his heart there, where alone is true joy. In fine, the lame are those—and they can justly aspire to the supper of the Lord—whose right foot is much longer than the left; that is, whose love of God and affection for eternal goods, are greater than the love of themselves and foot of temporal things, signified by the left foot.

But let us consider the sentence of our great Master, against those who blindly and most foolishly despised His Supper: “But I say unto you, that none of those men that were invited shall taste of my supper.' Our Lord knew well, that they who had been invited, and who through love for present goods despised the future ones as useless, would hunger after that supper with an incredible ardour when the senses of the flesh were extinct in death, and all earthly things had been removed: for the prophet David saith: “They shall return at evening, and shall suffer hunger like dogs; and shall go round about the city.” (Psalm lvii.) At evening, when the day of this present life is finished, they will return and repent, but their sorrow will be useless, and they will be hungry like mad dogs, and go round about the City of God, seeking to obtain, if they can, a few crumbs from that supper. But the sentence of the Lord is fixed—“None of them shall taste of my supper.”

O! if thou didst know, my soul, the meaning of these words, ‘None of them shall taste of my supper ;” if thou couldst comprehend how great will be the hunger of those miserable men, and of what sweet food they will for ever be deprived! And what would they then give, if they could but taste of that for which they so ardently long? But nought will they obtain, even if the whole world were at their disposal, and they were willing to renounce it. Since then this is the case, let us be converted whilst we have time, whilst it is our day, whilst penance is profitable. Let us now hunger after that most delicious supper, not as mad and unclean dogs, who think of nothing but of their food, but as men endowed with reason; let us hunger after the food of eternal life, and the bread of angels, even that hidden manna “which no one knoweth but he that receiveth,” and which God Himself enjoyeth from eternity unto eternity. And let®us so live in this our exile, as not to be in love with it, but to sigh after our true country. When we shall have arrived there, we shall not be obliged to “go round about” the city, but we shall enter the open gate; and being admitted to the supper of the Lord, we shall be filled with the bread of life and the food. water of wisdom, a most sweet and pleasant food.

The last parable is that which makes the happiness of the saints like to a royal marriage, to which ten virgins were invited, five being wise and five foolish. We shall first briefly explain who is the bride, and who the bridegroom; then how excellent a good is signified by the word “marriage;” and lastly, what is required for our attaining so great an object.

First then, no one can doubt but that Christ is the bridegroom. This is expressed by St. John the Baptist, where speaking of Christ he says: “He that hath the bride, is the bridegroom; but the friend of the bridegroom, who standeth and heareth him, rejoiceth with joy because of the bridegroom’s voice.” Our Lord Himself also intimates the same in the parable of the king who made a marriage for his son. The Apostle confirms the same, in his Epistle to the Corinthians: “‘I have espoused you to one husband, that I may present you as a chaste virgin to Christ.’ So also does St. John in the Apocalypse: “Let us be glad and rejoice, and give glory to him; for the marriage of the Lamb is come, and his wife hath prepared herself:” and again, “Blessed are they that are called to the marriage supper of the Lamb.” It is equally certain, that the Church is the bride. This the Apostle clearly asserts in his Epistle to the Ephesians: “Therefore as the Church is subject to Christ, so also let the wives be to their husbands in all things. Husbands, love your wives, as Christ also loved the Church, and might deliver himself up for it, that he might sanctify it......For this cause shall a man leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh. This is a great sacrament; but I speak in Christ and in the Church.” (chap. v. 24, &c.)

But although the Church be the spouse of Christ, and the faithful be called the Sons of the Church, because by baptism she has brought them forth, as it were, for Christ; yet, because the Church is nothing more than an assembly of the faithful, therefore all pious souls are individual spouses, as the Church is an universal spouse. For not falsely doth the Church sing of holy virgins, “Come,’ spouse of Christ, and receive .the crown which the Lord hath prepared for thee for ever.” But although holy virgins are, in a special manner, called spouses of Christ, because they have rejected a carnal marriage, in order to be spiritually married to Christ alone; yet other Christian souls are also “spouses” of Christ, for they are espoused to Him by faith, united to Him by charity, and aspire to a consummation of the spiritual marriage in the kingdom of heaven.

But if we could sufficiently conceive what a good it will be for the human soul to be united with marriage in Christ, we should find nothing more honourable, nothing more useful, nothing more sweet, either in this world or in the next. Great is the glory, advantage, and sweetness in serving the King of kings; greater to be numbered amongst his friends and domestics; the greatest to be called a son of God and the brother of Christ. But to become the “spouse’ of God, a partner of His throne, of His crown, and of all His titles, appears to me to be more than the greatest, if | may so speak. This it is of which our Lord speaks in Isaias concerning spiritual eunuchs: ““I will give to them in my house, and within my walls, a name better than sons and daughters ;” that is, I will give to them the name of a spouse. Who can comprehend, how noble, how honourable and sweet it will be, not only to behold God and to converse with him, but to become one spirit with Him, and to be transformed into Him? “These are the words of the Apostle: “He who is joined to a harlot, is¹ made one body...... But he who is joined to the Lord, is one spirit :” and again, “But we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.” (2 Epist. to the Corinth. iii. 18.) How great will be the pleasure, when being united to God and irradiated by the brightness of His countenance, we shall be transformed into His brightness, and made most like unto Him! “We shall be like to him,” saith St. John, “because we shall see him as he is.” We shall be like to Him, not only as images created according to His likeness; but like in glory, in beatitude, in happiness. St. Paul the apostle, in that wonderful rapture he had when “he was caught up into paradise,” heard secret words which it was not in the power of man to utter; and yet he was so absorbed in God, that he knew not whether he was in the body or out of the body. How great, therefore, will be that most happy union of the soul with God, when absorbed and immersed in the sea of His sweetness, she will be “one spirit’? with God! So great will be the joy, that as St. Bernard says, “All other joy compared with it will be sorrow all sweetness will be bitterness; all honour, dishonour; whatever else, in fine, can delight us, will be troublesome.”* But since this union of the most beautiful spouse with a blessed soul be ineffable, let us rather inquire from the present parable—what are the conditions on which we can be admitted to this most happy marriage? These we shall learn from the qualities of the wise virgins, for they alone entered into the nuptials of the heavenly spouse. “The qualities or conditions are five; first, that we be virgins; secondly, that we be prudent: thirdly, that we have our lamp lighted; fourthly, that we have oil in it; and lastly, that we watch, and by watching diligently await the coming of the bridegroom.

As far as regards the first condition, the spouses of Christ ought all to be virgins, not necessarily in the flesh, but in faith and morals, as St. Augustine justly explains in his Sermon on these words of the Apostle: “I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” By a chaste virgin he understands the whole Church of Corinth, in which it is evident that all were not virgins in the flesh, since the Apostle in his First Epistle admonishes married people of their duties. In this parable, therefore, all those are virgins who are not corrupted in their faith and morals, and who, declining from evil, do not defile their souls. But, «because it is not sufficient for perfect justice to decline from evil, but also to do good, therefore the second condition is added, that we be prudent, not foolish, Nor must we think it sufficient, if we injure no one, nor kill any one, nor steal, nor bear false testimony; but we must consider our last end, and adopt the means to attain it. And because this end is eternal life, and the means the merit of good works, therefore the third condition is added, that our lamp be lighted, which signifies “good works. This St. Augustine teaches in the above-mentioned place, and our Lord Himself, where He says: “So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.”

But since good works spring from charity as from a root, and cannot be preserved unless nourished by the same charity, as a lamp necessarily goes out if oil be wanting; therefore, a fourth condition is required, that the prudent virgin always have oil in her lamp. St. Augustine teaches that charity is signified by oil, because, as oil is superior to all liquids, so charity is superior to all virtues, according to the Apostle: “And I show unto you yet a more excellent way; and again: “And now there remain faith, hope, charity, these three; but the greater of these is charity.” If, therefore, we should prefer anything in our heart, or make it equal with charity, immediately she departs; for she ought either to have, the first place, and reign in our heart, or she will leave us. And because oil is a most subtile liquid, which easily ascends above other things, the power of the oil of charity is so great in ascending, that if it be poured out on the soul of a public sinner, immediately it draws that soul up, and of a sinner makes a saint, of a carnal man makes a spiritual man. I will even venture to say, that if this oil were poured on the souls of the damned, or could drop on the devils themselves, we should immediately behold them all ascend on high. And if, on the contrary, this oil were to desert the souls of the holy angels, apostles, martyrs, and virgins, they would quickly descend down into hell. Behold, then, the excellence of this oil, and how justly those virgins are called foolish who have not this oil. But there is also another reason why charity is signified by oil, because it maketh things that are hard and rough soft and pliable. This oil renders the yoke sweet, of which our Lord speaks, “My yoke is sweet.” What made the yoke of obedience sweet to the Apostles, of going into the whole world and preaching the Gospel to every creature, but the oil of charity? What made the yoke of patience sweet to the martyrs, to endure so great and unheard of torments, but the oil of charity? What made the yoke of poverty, of chastity, and of obedience, so sweet to many thousands of religious men and women, but the yoke of charity? Nothing is more sweet to a lover than to show his love for his Beloved by doing or enduring great and difficult things for his sake.

There now remaineth a fifth condition, which is the most important of all, being especially commanded by our Lord in this parable, viz., watchfulness: “Watch ye therefore, because you know not the day nor the hour.” And in order that these words may be deeply impressed upon the hearts of the faithful, He constantly repeats “Watch ;” and again, in St. Matthew: “Wherefore, be you also ready, because at what hour you know not the Son of man will come ;” and in St. Mark: “Watch ye therefore, for you know not when the Lord of the house cometh: at even, or at midnight, or at the cock-crowing, or in the morning; lest coming on a sudden, he find you sleeping. And what I say to you I say to all: Watch.” And in St. Luke: “Blessed are those servants whom the Lord when he cometh shall find watching.” And by the apostle Peter He speaketh: “Be prudent therefore, and watch in prayer ;” and by St. Paul also: “Therefore let us not sleep, as others do; but let us watch and be sober; and by St. John: “Behold I come as a thief: blessed is he that watcheth.’ All these passages signify, that the coming of the Lord to judgment, whether at the end of the world, or at each “one’s death in particular, is uncertain; and

therefore God requires of us that we should always watch, waiting in expectation of His coming, that so He may find us prepared, and may not be compelled to exclude us, with the foolish virgins, from the marriage-feast. Wherefore, to “sleep” meaneth nothing more than to be careless of death and judgment, or so to live as never to care or think of so important a matter, on which dependeth eternal salvation. But corporal sleep is not forbidden the faithful, otherwise it would not be said in the parable, “They all slumbered and slept: only forgetfulness and want of consideration are forbidden.

Every Christian therefore, to whom the salvation of his soul is dear, ought every day, morning and evening, shutting the door of his heart against all other business, attentively consider that this day or night may possibly be his last: and therefore he should seriously watch, lest he be found unprepared. All men dislike the thought of death, and gladly turn their mind to the consideration of something else; but the sick man dislikes the bitter physic, and yet through love of life he willingly takes it. So also it behoves a prudent man to esteem the loss of his soul more than the fear of death; and therefore, again and again, he should think that there is no hour in which he may not die. For when this thought, deeply descends into the bottom of our heart, it will soon change the whole man, and from carnal make him spiritual, from a sinner a saint: so that he will no more fear, but love the coming of the Lord. Not without reason, then, does our Lord so frequently exhort us to watch, nor Ecclesiasticus to admonish us: “In all thy works remember thy last end, and thou shalt never sin.” (chap. vii.) For who, remembering that he is hastening to judgment, and that quickly he will have to stand before the divine tribunal, can dare to sin before his Judge? We are all hastening every moment to judgment; but yet, so great is human blindness, that even on the journey itself we offend our Judge, and most justly provoke His anger against us. Who is there, when condemned to suffer death, and being led out to execution, would laugh and joke, and speak of his former crimes, or of attaining dignities, and gaining money by traffic, unless he were mad? Now, we are all certainly condemned to death, nor can any son of Adam escape the sentence: our mortal life is nothing but a journey towards death: but yet, on this journey, which cannot be a long one, how do the generality of Christians act? What do they think of, what do they speak of, what are they busy about, but honours, riches, pleasures, and even wickedness, as if they would never die! And what is this but to sleep over serious things, and to watch over foolish things?

Justly, then, doth our Lord cry out; “Watch, watch;” blessed are those who, excited by these words, reflect where they are, and whither they are going, and so endeavour to have their lamp burning and filled with oil, that when the cry shall be heard, “Behold the spouse cometh, go ye forth to meet him,” they may with joy run forth to meet the Bridegroom, and enter with him into the marriage. But woe to them who, forgetful of this, and deaf to the voice of God, shall be found sleeping with their lamps extinguished: being excluded from the delights of the marriage-feast, they will in vain exclaim, “Lord, Lord, open unto us,”

Having explained a few of the parables which are to be found in the gospel, there now only remains the explanation of those names which are used in St. Paul’s First Epistle to the Corinthians; these are the “Prize’ and “Crown.” Of the former the Apostle thus speaks: “Know you not that they that run in the race, all run indeed, but one receiveth the prize; so run that you may obtain.” (chap. ix. 24.) The same Apostle in his Epistle to the Corinthians teaches, that by the “prize” eternal happiness is signified; he says, “But one thing I do, forgetting the things that are behind, and stretching forth myself to those that are before, I press towards the mark, to the prize of the supernal vocation of God in Christ Jesus.” (chap. 11. 13,14. Wherefore the prize is in heaven, and to it the Almighty invites us by His Son Christ Jesus. The prize which the kings of this world offer us, is no very valuable object; but our “heavenly prize’ is in every way most glorious, whether we consider God who promises it, a Prince of infinite power and glory, of whom the prophet sings, “Thy magnificence is elevated above the heavens ;” or whether we remember, that the combatants are His children and the brethren of Christ, whom the King their Father, would not certainly invite to run in the race, unless the prize was so great that it might justly be desired, even by the sons of God.

But it is more important for us to know, what is the meaning of running for the prize, and by what art we may so run as to be able to gain it. To run for the prize means nothing more, than faithfully to observe all the commandments of the Lord our God. That the “race” signifies the law of the Lord, David testifies where he says, “Blessed are the undefiled in the way, who walk in the law of the Lord...... I have run the way of thy commandments, when thou didst enlarge my heart.’ (Psalm cxviii.) Wherefore, they who run “the way” of the commandments, run in the race for the prize. Now the art of so running that we may gain the prize, includes three points: First, we must not go out of the course, for they who do so, however quickly they may run, will never reach the goal, because they run not for the prize, but “‘at an uncertainty.” ‘This the Apostle tells us he carefully avoided; “I therefore so run, not as at an uncertainty.”? What is it to run out of the race, except not to run in the way of the commandments, and to turn aside to the right or to the left? For example: the law says, “Thou shalt love thy neighbour as thyself ;” he that does this, runs in the race and for the prize. But he who loves his neighbour with so great a love as not to fear offending God for his sake, he turns aside to the right and runs out of the race; he runs not for the prize, but at an uncertainty. And the more benefits he bestows upon that individual who becomes an “idol” to him, the more does he wander, and the farther does he depart from the prize. But on the other hand, he that loves not his neighbour as much as he ought to do, and when he sees him in want, and “shuts up his bowels from him,” as St. John expresses it, then he turns aside to the left, and neither runs in the race nor for the prize, even though he should appear to perform many good works. We must, therefore, love our neighbours as ourselves, neither more nor less; that is, we ought so to act towards our neighbour, as to do to him, what we should wish to be done to ourselves. This is the explanation given by Christ our teacher, who gave the commandment. What I have said concerning the love of our neighbour, which is the positive command, may also be said of the negative commands. For he that steals, declines to the right of the commandment, ‘Thou shalt not steal,” and thus turns aside from the course; he however that steals not, but squanders away his own substance, declines to the left, and in like manner turns aside from the course. But the just man, who alone remains in the course, would no less depart from it if he stole, than if he squandered his goods, because liberality, which relates to justice, has two opposite vices, avarice and prodigality. The conclusion is, that he who wishes to remain in the race, must be entirely free from mortal sin.

The second condition is, that he who wishes to gain the prize, must run quickly and with perseverance. He runs quickly, who observes the “commandments” with a fervent will, according to the words of the Psalmist, “Blessed is the man that feareth the Lord, in His commands he delights exceedingly ;” and the Apostle says, “Fervent in spirit serving the Lord.” He runs with perseverance, who is never fatigued nor ceases running, knowing what is written, “He only that perseveres to the end shall be saved.’? But to run quickly, not to be fatigued, nor to interrupt our course— these seem almost contrary to one another, or at least very difficult; for he that runs quickly, is soon fatigued and ceases running; whilst he that wishes not to be tired, | goes slowly and perseveres on his course at a moderate pace. These remarks are true, and therefore few arrive at the prize. It is, however, absolutely necessary for him that wishes to gain the prize, to run both quickly and with perseverance, because the time is short and the way is long. But if Christians wish to imitate those that run for a corruptible crown, they can easily run— quickly and without intermission—for “an incorruptible crown.” What do those do who content for the corruptible prize? They carry nothing burthensome, they cast off their garments, that so they may run free and unencumbered. This, therefore, should Christians do; they should cast off the burthens of worldly cares, and the garments of carnal desires, or at least every inordinate affection to earthly goods. And when this is done, they must glory not in their own strength, but place all their hope in God; then they will not be fatigued by ‘running quickly in the race. This is not my doctrine, but that of Isaias and St. Paul; the former thus speaks: “But they that hope in the Lord shall renew their strength...... They shall run and not be weary, they shall walk and not faint.” (chap. xl. 31.) And the Apostle writes: “* This therefore I say brethren, the time is short; it remaineth, that they also who have wives, be as if they had none. And they that weep, as though they wept not; and they that rejoice, as if they rejoiced not; and they that buy, as though they possessed not. And they that used this world, as if they used it not; for the fashion of this world passeth away.” (1 Epist. to Corinth. vii. 29, &c.) By these words, the Apostle does not forbid Christians from marrying, nor from weeping in adversity, nor rejoicing in, prosperity, nor purchasing necessary things, or sing the goods of this world; but he admonishes us, in all these things to use that moderation, and to be as little attached to them, as if they did not belong to us.

The devout Melania is an example for us in this respect; she was a noble Roman lady, of whom St. Jerome thus speaks in his Epitaph on Blosilla: “St. Melania is a pattern of true nobility among the Christians of our time; for whilst the corpse of her husband was still warm, not yet being buried, she lost her two sons together. I am about to relate a thing almost incredible, but Christ is my witness it is not false. Who would not suppose that she would tear her hair, her garments, and strike her breast, like one mad? but not one tear did she shed, she stood unmoved, and throwing herself at the feet of Christ, as if she actually embraced Him, she smiled saying, “More freely shall I now serve thee, O Lord, because thou hast delivered me from so great a burthen.” Thus St. Jerome, who by this example shows us who those are that have wives, and children, and other goods of this world, as if they had them not, in order that they might run for the prize more freely. But we have a still more moving example in holy Job, who in one day lost all his sons and daughters, as well as his whole substance; and thus he lay full of ulcers on a dunghill, who a little while before, was esteemed most happy among all the Orientals. And yet, as if all these misfortunes did not concern him, he uttered these words so full of wisdom: “Naked came I out of my mother’s womb, and naked shall I return thither; the Lord gave and the Lord hath taken away; as it hath pleased the Lord, so is it done; blessed be the name of the Lord.” (chap. i. 21.) In fine, St. Peter and the other Apostles who first followed Christ in running for the prize, that they might teach us what is required in the same race, thus speak: i Behold we have left all things, and have followed thee; what therefore shall we have ?” our Lord approving what they had done, thus answers, clearly promising them the prize: “Amen, I say to you, that you who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats, Judging the twelve tribes of Israel.” (St. Matthew xix. 28.)

The third condition is, that he who wishes for the prize, must be united with Christ. For as the Apostle saith, “All run indeed, but one receiveth the prize;’? now this * one”’ is doubtless our Saviour, who “hath rejoiced as a giant to run the way ;” and of Him St. John speaks: “And no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven.’ (chap. iii. 13.) But Christ hath not ascended alone, but with all those who were “one” with Him; that is, who were true and living members of His body, of which He is the head. Wherefore all who * run labour in vain, even though they should give all their goods to the poor, and deliver their body to be burned, unless they are joined to Christ by faith and charity, and become one with Him, as He says in St. John, “That they may be one, as we also are one, I in them, and thou in me, that they may be made perfect in one.” (chap. xVII. 22.)

But there is also another way of being united with Christ, which in a wonderful manner helps us to run quickly and with perseverance. Christ as man ran for the prize, although as God He is the “prize” itself; He is “true God and life eternal,” as St. John testifies; and this also our Saviour himself tells us, “‘I am the way, and the truth, and the life.” As the truth, He guides us; as the way, He leads us after Him; as the life, He brings us to Himself. In order to obtain the prize then, nothing is more useful than for us never to turn away our eyes from Him, but to exclaim with the prophet: “My eyes are ever towards the Lord.” He that keeps the eye of his soul united with his prize, neither sees nor hears what his neighbours say or do, whether they smile or mock at him; he heeds not the opinions of others, whether they praise or dispraise him; but he says with David, “‘And I became as a man that heareth not;” and with the Apostle, “But to me it is a very small thing to be judged by you, or by man’s day.” The nearer he approaches the prize, the more does he see the greatness of it; and this greatness gives him additional strength, and induces him though wearied and fainting, not to interrupt his course. Wherefore, whoever aspires after this heavenly prize, must not turn aside from the course of the divine commands, he must run quickly and with perseverance; and being joined to Christ with true faith and charity, he must never turn away his eyes from the prize.

The last name given to eternal happiness, is “a crown of justice,” of which St. Paul thus speaks in the same chapter that he mentions the prize: “‘And every one that striveth for the mastery, refraineth himself from all things: and they indeed that they may receive a corruptible crown; but we an incorruptible one.” (1 Corinth. ix. 25.) In this passage by the word “mastery,” is not meant the race in the course, but rather a contest or battle; and that this comparison is different from the former, the words following prove: “I therefore so run, not as at an uncertainty: I so fight, not as one beating the air:’? and so also do these words addressed to Timothy: “I have fought a good fight, I have finished my course, I have kept my faith. As to the rest, there is laid up for me a crown of justice,’ &c. (2 to Timothy, iv. 7.) In both these passage St. Paul distinguishes the course from the fight; and in one of the comparisons he uses the word “prize,” and in the other the word “‘crown,” which names are evidently distinct.

Now by the “crown” is meant eternal happiness, and this is called by St. Paul “a crown of justice,’ because it is given as a reward for good works. In St. James’s Epistle it is called “the crown of life,” because it comprehends life eternal. By St. Peter it is named “a never-fading crown of glory.” In fine, the prophet Isaias says: “In that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people.”(xxviii. 5.) From this passage we may conclude, that the crown of which St. Paul speaks, and which is given to the victorious in battle, is a prize most high and noble, since God Himself will be the crown encircling and adorning the heads of the residue of His people— that is, of those few among His people who shall gain the victory, by having been valiant in war. And as “many are called, but few are chosen”—a truth evident from the testimony of Scripture; so the crown of the Saints will be the more glorious in the day of judgment, because so few will obtain it.

Let us now consider—what is the nature of the contest we are engaged in, and what we must do to gain the victory. ‘The contest indeed is most terrible, and the struggle most dangerous, especially if it be compared with that contest in which men on earth engage, for a corruptible crown. The Apostle alludes to the games of the circus, which took place in the presence of the people. But the combatants fought with men like themselves, and used the same weapons, and were equally exposed to the danger of popular derision or ignominy. But Christians have to fight with enemies whom they see not, and by whom they themselves are observed: they are most numerous, strong, and crafty; their arms are not alike; the contest is carried on before God and his angels, and for a crown of life eternal, and at the risk of incurring ‘everlasting death: in fine, the contest is not easy or imaginary, but real and most dreadful. Our antagonists are demons, whom the Scripture at one time names lions—and at another, dragons and basilisks. And we also have traitors in our own houses—that is, in our bodies, the concupiscence of the flesh which wars against the spirit, as St. Peter saith: “Dearly beloved, I beseech you as strangers and pilgrims, to refrain yourselves from carnal desires which war’ against the soul.” (1 Epist. xi.) Moreover, what is still most miserable, this contest takes place at the same time that we run in the race: and therefore the Apostle joins these two together that we may know how, whilst running for the prize, we are impeded throughout our whole course by these enemies, and hence that we must both run and fight at the same time. O! if Christians did but consider these truths and know their true condition, truly they would not so easily squander away their time in temporal trifles, in jokes, plays, and banquets; in accumulating money and seeking after honours, as if their chief happiness consisted in these things: but they would listen to the Apostle crying out to them: “Therefore take unto you the armour of God, that you may be able to resist in the evil day, and to stand in all things perfect. Stand therefore, having your loins girt about with truth, and having on the breastplate of justice. And in all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. And take unto you the helmet of salvation, and the sword of the Spirit, (which is the word of God.) By all prayer and supplication praying at all times in the Spirit,’ &c. (Epist. to Ephesians, vi. 13, &c.) O! what an exhortation is this; how full of terror—how earnest! especially if we ponder on the words, “By all prayer and supplication, praying at all times.” And yet, how many of us so act as if we neither had to run in the race, nor fight in the battle!

And now, I ask, what is to be done, that we prove victorious in such a dreadful contest? St. Paul tells us when he says: “And every one that striveth for the mastery, refraineth himself from all things: and they indeed that they may receive a corruptible crown; but we an incorruptible one.” The meaning of these words is this: those combatants, that they might obtain a corruptible crown, abstain from all those things which might weaken their body, and render them unfit to engage in such a ludicrous contest, viz., from excessive eating and drinking, from carnal delights, from domestic cares, and from all other things, however pleasant or useful, which might retard or prevent the victory. We therefore who labour for “an incorruptible crown,” ought much more to refrain from every thing that may weaken our soul, and render it unfit for that terrible fight, and for running the race in the course. And what things weaken the soul? Excessive eating, indulgence in sleep, too frequent visiting, hunting, boisterous laughter and singing; not reading good books, not praying, not meditating, not bewailing our sins, nor bringing forth worthy fruits of penance. From these ought we to abstain, if we wish our soul to be strong and fit to run in the race and fight in battle. “Take heed,’ saith our Saviour, “lest your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly.’? But on the other hand, the food of the soul which makes it strong, is fasting; the refreshment of the soul is prayer; the sleep of the soul—holy contemplation; the purgation from noxious humours—an humble confession of our sins; the joy and delight of the soul—tears of compunction; and the triumph of the soul, the crucifixion of the flesh and the concupiscence thereof. “They that are Christ’s,” saith St. Paul, “have crucified their flesh, with the vices and concupiscences:” and again, “I so fight, not as one beating the air: but I chastise my body, and bring it into subjection, lest perhaps when I have preached to others, I myself should become a cast-away.” Behold the true explanation of these words, “Every one that striveth for the mastery, refraineth himself from all things.” I so fight, he says, in the contest that I abstain from all those things, which can please the body and which wage war against me; these are my carnal concupiscences. But by chastising my body by fastings and watchings, and other mortifications of the flesh, I reduce it into subjection that it may not rebel against the soul, nor serve my enemies.

But who does not fear and tremble with his whole heart, when he remembers these words:.......° Lest perhaps when I have preached to others, I myself should become a cast-away?” If this vessel of election— called by God Himself to be an Apostle, and who was rapt up into the third heaven, feared lest he should become a “cast-away,” if he did not chastise his body and bring it into subjection, who amongst us will not also fear to be condemned, unless we crucify our flesh with its vices and concupiscences? This example of the Apostle ought truly to admonish all men, that they must not venture to hope for the crown, unless they be seriously converted; unless they bring forth worthy fruits of penance, and endeavour by every possible means to bring the flesh into subjection to the spirit. But how deplorable are the blindness and foolishness of the many, who mind not these things, nor abstain from what is unlawful, but live so securely as if they had received a most assured promise from God, that their salvation was certain! But this is only another proof, as we have already said, that few are saved, and “that many are called but few are chosen.”

Unto Thee then do I fly, O good Lord! I am thy servant, and the son of thy handmaid: I desire with my whole soul that heavenly prize and most glorious crown, which Thou hast prepared and promised to those that love Thee. I know the greatness of the contest and the length of the course; I know my weakness, and I confess before Thee who searchest the reins and the heart, that I possess little or no virtue: neither am I ignorant of the great power and cruel hatred of my invisible enemies, who lament that we so insignificant are destined for that immense glory, from which they fell by pride. “Enlighten my eyes that I never sleep in death ;” increase my strength, lest I faint on the way: may Thy grace defend me, “lest at any time my enemy say: I have prevailed against him.” But what I ask for myself, I ask for all my Brethren also; and especially for those placed by Thee in high dignities, whether ecclesiastical or secular: their danger is so much the -greater, as their functions are more excellent. But the more glorious will be their crown, if they perform their duties properly; and on the other hand, the more, terrible the punishment if through their fault those souls perish, whom Thou hast redeemed by Thy precious blood.