Chapter 3. The Labourers in the Vineyard.

THE third parable follows, concerning the " penny a-day," promised by the house holder 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 reveal ed 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. Like wise, 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 king dom 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 possess ed, we shall no more stand in need of any thing 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 deser ving, 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 pre venting 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 ol 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 eaglf 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, c^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

— 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, jlhat is, at the last hour, accoi'ding to the interpretation of St. John,) laboured but for a few years, and immediately after death, having entered the kingdom of hea ven, 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 pro phets 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 re ceived 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 aban doned all temporal things, ever traverse almost the whole earth, and bring so many kingdoms of the Gentiles to the true wor ship 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 spot less 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 Testa ment 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, manyjiave 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 re turned 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 doubt less, 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 dili gently at the last hour ; so also will the last be the first in receiving punishment, who shall neglect diligently to labour at the last hour.