pardonable if committed by a woman. Moses tried to bring them back to the antediluvian customs but they would not. Our Lord does now.

Except it be for fornication, or adultery. The Greek and Anglican Churches cause this phrase to qualify marry another. The Catholic Church, put away and not marry another. The first interpretation is farfetched, and seems against the mind of Our Lord.

Another state of social existence comes to be considered nowthe single state, or that of those who neither marry, nor are given in marriage. This was to be a celebrated state during the future

history of the Church. The calling of the Apostles was the foundation of the life of celibacy. The Lord and His Apostles were celibates. This became the state of the clergy in the Church, and of so many monks and nuns in all ages. Nay, several kept themselves free from impurity in the world itself, and many suffered martyrdom rather than lose their virginity. It has always been considered one of the noblest and brightest virtues which can adorn a soul. It is specially dear to Our Lord, and has a special reward in heaven. It is blamed by nearly all heretics.

Our Lord begins to teach the Counsels under a new form.

1It is not good to marry.-Our Lord does not agree with this proposition, neither does he deny it.

2All receive not this word.-If the objection came that so many people preserving virginity would stop the growth of the human race—there is no danger of all taking this view. They to whom it is given, either as an accident, like the two first kind, or as a grace, like the last.

Eunuch is taken in two senses, those who cannot be qualified for marriage, and those who are, but will not. Some remain single and sin; those who remain single and refrain, belong to the third class. For the kingdom of heaven.-For the service of God, and not to save money, or avoid the cares of a family, etc.

He that can receive it, let him receive it.-This is a counsel where Our Lord commends the thing, but makes no rule concerning it.

13. Tunc oblati sunt ei parvuli ut manus eis imponeret et oraret. Discipuli autem increpabant eos.

14. JESUS verò ait eis: "Sinite parvulos, et nolite eos prohibere ad me venire: talium est enim regnum cœlorum."

15. Et cùm imposuisset eis manus, abiit indè.

13. Then were 'little children presented to him, that he should lay his hands upon them, and pray. And the disciples rebuked them.

14. But Jesus said to them: Suffer the little children, and forbid them not, to come to me: for the kingdom of heaven is for such.

15. And when he had laid his hands upon them, he departed thence.

To show that, far from condemning matrimony, Our Lord sanctions it, and he now plainly shows that by blessing the fruits of wedlock.

His love for children has been shown before, and it is singular that children can tell by instinct who is, and who is not kindly disposed towards them. The children clearly wished to come near Our Lord, and their nurses and companions wished to second their wishes. The Apostles thought it beneath Him to trouble Himself with them. They would allow the blind, and the lame, and the dumb near Him, but these were not able to understand. His beautiful answer, and His kind blessing, has formed the model for all instructors of children ever since. A singular thing, the vast majority of teachers in the Catholic Church (and those whom the children like best) are celibates-monks or nuns.

1Little children.-Infants, and those who were under eight years of age, are so called. They had not yet come to the use of reason, and were innocent. The Patriarchs blessed by the laying on of hands. It became a sacramental ceremony further on.

"The disciples rebuked.-For the reasons just given, and perhaps they did not know Our Lord's mind on the subject.

3Of such is the kingdom of heaven.—He told them this before, when they were contending for places. "Unless you become as little children."

4Laid his hands.-Others have embraced them and blessed them. Some say that S. Ignatius of Antioch was one of those children.

Children are to be cared:

Ist. To preserve them inno

cent.

The good education of children has its reward, just as the scandalising of them has its

2nd. To sow the seeds of dreadful punishment. virtue. Bring up a child.

3rd. Youth, like the softened wax, etc.

Again, children are to be: Ist. The future members of society.

2nd. The fathers and mothers of the next generation.

3rd. Vocations are then for God.

One ought to :

Ist. Study their dispositions.

2nd. Make learning and piety pleasant for them.

3rd. Help them means of life.

to their

16. Et ecce unus, accedens, ait illi: "Magister bone, quid boni faciam ut habeam vitam æternam ?"

17. Qui dixit ei: "Quid me interrogas de bono? Unus est bonus, DEUS. Si autem vis ad vitam ingredi, serva mandata."

18. Dicit illi: "Quæ ?" JESUS autem dixit: "Non homicidium facies; non adulterabis; non facies furtum; non falsum testimonium dices;

19. "Honora patrem tuum et matrem tuam, et diliges proximum tuum sicut teipsum."

20. Dicit illi adolescens: "Omnia hæc custodivi à juven tute meâ: quid adhuc mihi deest?"

16. And, behold, one came, and said to him: 'Good master, what good shall I do, that I may have life everlasting?

17. And he said to him: "Why askest thou me concerning good? One is good, God. But if thou wilt enter into life, keep the commandments.

18. He saith to him: Which? And Jesus said: "Thou shalt do no murder: Thou shalt not commit adultery: Thou shalt not steal: Thou shalt not bear false witness.

19. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

20. The young man saith to him: "All these have I kept from my youth: what is yet wanting to me?

21. Ait illi JESUS: "Si vis perfectus esse, vade, vende quæ habes et da pauperibus, et habebis thesaurum in cœlo, et veni, sequere me."

22. Cùm audîsset autem adolescens verbum, abiit tristis: erat enim habens multas possessiones.

21. Jesus saith to him: "If thou wilt be perfect, go, sell what thou hast, and give to the poor; and thou shalt have treasure in heaven: and come, follow me.

22. And when the young man had heard this word, he 'went away sorrowful: for he had great possessions.

Occasions present themselves to Our Lord (evidently by His own providential arrangement) for bringing His doctrines of perfection before His followers. The instances would be sure to impress themselves on their memories. The Apostles were keeping the Counsels, and Our Lord would show them that it requires a grace or a vocation to keep each. They had no difficulty in continuing poor, as they were all poor before being called-except, perhaps, Matthew. Now a case comes before them where they see the difference between the Precepts and the Counsels clearly brought out; and also how difficult it is to make a vow of poverty, unless there be a special grace. This young man received a vocation, but declined to follow it. The Apostles left all, at once.

1Good master. Some copies omit good here; but the more approved retain it.

2Why askest thou me?-Some have "Why callest thou me?" Both come very much to the same thing. One is essentially good, God. All others are good by His grace. Some say Our Lord conveyed to him a knowledge of His own Divinity.

3If thou wilt enter into life, keep the commandments.-This is the ordinary duty of the commonest Christian.

4Our Lord enumerates the commandments of the second table only. He had alluded to the first Good.

All these have I kept.-There is no reason to doubt his word, for we are told that Jesus looked on him, and loved him.

If thou wilt be perfect. This is something more than barely entering into life. Poverty, and obedience ("Come follow me") are here put as conditions with chastity.

"Went away sorrowful.-He was rich and felt it hard to part with his possessions. He need not be in a bad state after all; yet what a fine chance he lost!