31. Aliam parabolam proposuit eis dicens: "Simile est regnum cœlorum grano sinapis, quod accipiens homo seminavit in agro suo :

32. "Quod minimum quidem est omnibus seminibus; cùm autem creverit, majus est omnibus oleribus et fit arbor, ità ut volucres cœli veniant et habitent in ramis ejus."

33. Aliam parabolam locutus est eis: "Simile est regnum cœlorum fermento quod acceptum mulier abscondit in farinæ satis tribus, donec fermentatum est totum."

34. Hæc omnia locutus est JESUS in parabolis ad turbas. Et sine parabolis non loquebatur

eis.

35. Ut impleretur quod dictum erat erat per prophetam dicentem: Aperiam in parabolis os meum, eructabo abscondita à constitutione mundi.

31. Another parable he proposed to 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 up, it is greater than any herbs, and becometh a tree; so that the birds of the air come, and dwell in the branches thereof.

33. Another parable he spoke to them: The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened.

34. All these things Jesus spoke in parables to the multitudes: and without parables he did not speak to them.

35. That the word "might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables: I will utter things hidden from the foundation of the world.

A gradation of parables may be observed in this chapter. The seed is the foundation. Ist. It is sown, and various effects follow. 2nd. Bad seed is sown through it, and the reason is partly given, but the result is stated further on. 3rd. The rapid growth is observed. 4th. The inter-penetrating power of the Gospel verities.

The two parables above are the themes of discourses continually. The mustard seed is small for a garden seed, and, in the East, the shrub which grows from it overtops all other herbs. The simile is beautiful in betokening the small and mean beginning of Christianity which spread its branches over the whole world in less than twenty-five years after Our Lord's Ascension.

M

The leaven is chosen to typify the Church's power of interpenetrating the morality of the world. All the moral systems of the old philosophers were immediately brought before a higher tribunal, and those who did not adopt Christianity purified their systems by its new and powerful light. S. Paul in the Areopagus, and S. Peter in Imperial Rome show how this was done.

1Mustard seed.-This little seed is very powerful whether sown or consumed.

2The birds of the air, either perch upon its branches, or build their nests therein. In either case it affords them shelter and saves them from the storms.

3Leaven. This fermentating process, which bakers use to make bread, was carried on in the East by women, as it is in private families in the West. It is set to show how the gospel goes through the inside of the world's morality..

4Without parables.—At page 154 there is an observation which shows why this was the case.

"Might be fulfilled.-S. Matthew's usual custom of quoting from the Old Testament when he remembered some phrase which suited his Hebrew

36. Tunc, dimissis turbis, venit in domum. Et accesserunt ad eum discipuli ejus, dicentes: "Edissere nobis parabolam zizaniorum agri."

37. Qui respondens ait illis: "Qui seminat bonum semen est Filius Hominis;

38. "Ager autem est mundus; bonum verò semen hi sunt filii regni; zizania autem filii sunt nequam;

39. "Inimicus autem, qui seminavit ea, est ea, est diabolus; messis verò consummatio sæculi est; messores autem angeli sunt.

40. "Sicut ergò colliguntur zizania et igni comburuntur, sic erit in consummatione sæculi:

41. "Mittet Filius Hominis angelos suos, et colligent de regno ejus omnia scandala et eos qui faciunt iniquitatem,

42. Et mittent eos in caminum ignis: ibi erit fletus et stridor dentium.

43. "Tunc justi fulgebunt sicut sol in regno Patris eorum. Qui habet aures audiendi audiat.

36. Then having sent away the multitudes, he 'came into the house; and his disciples came to him, saying: Explain to us the parable of the cockle of the field.

37. He made answer, and said to them: He that soweth good seed, is the 'Son of man.

38. And the field is the world. And the good seed are the children of the kingdom. And the cockle are the children of the wicked one.

39. And the enemy that sowed them is the devil. But the harvest is the end of the world. And the reapers are the Angels.

40. Even as cockle, therefore is gathered up, and burnt with fire, so shall it be at the end of

the world.

41. The Son of man shall send 'his Angels: and they shall gather out of his kingdom all scandals, and them that work iniquity;

42. And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.

43. Then shall "the just shine as the sun, in the kingdom of their Father. He that hath ears to hear, let him hear. Lord Himself, and He is also in

The sower of the seed is Our other parables the husbandman. The figure of the seed changes with its growth. It is the word of God when cast into the earth, and the people who believe in it and follow it when it has grown

out of it. We must not run similes or parables too far, but a question arises: does the devil sow the seeds of the bad people? The parable answers this. Truth must come first, and error afterwards; otherwise we could not know what error was, for want of a standard wherewith to compare it. This second sowing of the Evil One is the subject of the parable which Our Lord deigns to explain to us here. He leaves some portions of the parable out, and only explains what is necessary to convey its drift to the minds of His disciples.

1Came into the house. This was the house in Capharnaum where He generally lodged, or slept, when He was not praying all night on the mountain. The disciples were puzzled with the cockle, although they understood those which followed.

2Son of Man.-The Hebrew title is again used by Our Lord, and is appropriate as it is in His human capacity that he lectures and teaches.

3The children of the wicked one.-As before explained, this is a Hebraism to denote those who belong to anyone as his tools, or who have a handicraft from which they may be designated.

His Angels.-This has reference to the Last Day, or the judgment after death even. Then shall come the separation. It may be interpreted of a visitation of providence; like a persecution also.

"The just. They who instruct others unto justice especially.

44. The kingdom of heaven is like unto a 'treasure hidden in a field: which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

45. Again the kingdom of heaven is like to a merchant seeking good pearls:

46. Who, when he had found one pearl of great price, went his way, and sold all that he had, and bought it.

47. Again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes:

48. Which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels: but the bad they cast forth.

49. So shall it be at the end of the world. "The Angels shall go out, and shall separate the wicked from among the just.

50. And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.

The three parables written together here are somewhat different from those which regarded the sowing and its consequences. They differ even from the leaven, which finishes the sown wheat by making it into bread, and branch off into another line of similitudes. The Jews have had always a keen eye for business and trade; and Our Divine Lord makes parables even from this mean pursuit of man preying upon the necessities of his brother man, for their benefit. Treasure trove, fishing for pearls, and