must have given sufficient proofs to make himself known, inasmuch as they had already recognized him without any other motive than the conviction of what he was. The minds of the people were disposed towards this demonstration, not by emissaries sent to canvass the masses, and to solicit their suffrages; Jesus did not employ a single one of those means, all of which were employed against him: his virtues, his doctrine, and still more, his miracles, spoke alone in his favor; above all, the resurrection of Lazarus, a recent occurrence, which they had actually before their eyes. Such were his credentials, and the proximate causes of his triumph. But let no one expect to find here the pomp which is usual in princely triumphs. All here is suitable to the character of him who said of himself that he was meek and humble of heart. His enemies could not reasonably conclude from thence that he aspired to royalty, for kings are seldom seen entering a city in such a way as he entered. Jerusalem. We must observe, notwithstanding, that, according to the customs of the time and the country, this equipage was not, as it might seem to us, odd and ridiculous; it was merely simple and modest: Its simplicity added new lustre to the Saviour's glory, by showing that the extraordinary honors which he received were not extorted, and, as it were, forced by the awe-inspiring brilliancy which surrounds the kings of the earth, but that they were tendered solely by the high esteem and the profound veneration which his works and his doctrines had inspired.

The repose of the Sabbath had obliged Jesus to spend the whole day in Bethania. (a) "The next day," which was the first day of the week, he proceeded on his journey with the whole of his retinue. (b) "When they drew nigh to Jerusalem, and were come to Bethphage, unto Mount Olivet, Jesus sent two of his disciples, saying to them: Go ye into the village that is over against you, and immediately at your coming in thither you shall find an ass tied, and a colt with her, upon which no man yet hath sat. Loose him, and bring him to me. And if any man shall ask you: Why do you loose him? you shall say thus unto him: Because the Lord hath need of his service; and immediately he will let him come hither."

(a) St. John, xii. 12.

(b) St. Matthew, xxi. 1-5; St. Mark, xi. 2, 3; St. Luke, xix. 31.

He spoke as a prophet and commanded as a master. By this trait, and some others which seemed to escape from him, we see that his divinity disclosed itself even in the smallest actions. The accomplishment of the prophecies was a still more certain proof of this; "for all this was done that (9) it might be fulfilled which was spoken by the prophet (10), saying: Tell ye the daughter of Zion: behold,

(9) The prophecy was not the cause of the action, but the action was the cause of the prophecy that is to say, that Jesus Christ did not perform the act, because the performance thereof had been foretold, but the act had been foretold, because he was to perform it. However, inasmuch as it had been foretold, Jesus Christ could not fail to perform it, and in this manner the prediction became in its turn the cause of the action. But we see that it was merely the cause of an action already resolved and decided upon, which could scarcely, with any propriety, be termed a cause. But if the action is the cause of the prophecy, it is not the action, but the prophecy which, by its accomplishment, becomes a proof of religion. What here proves, therefore, that Jesus Christ is the true Messiah, is not the fact of his having entered Jerusalem mounted upon an ass, but his having accomplished the prophecy which announced that the Messiah should so enter into Jerusalem.

The Jews themselves acknowledge that this prophecy regards the Messiah. But could it not be said that a false Messiah might easily appropriate this designation to himself, and that, consequently, it proves nothing in favor of Jesus Christ? Here are solutions which may be given to this objection: 1st. Although several false Messiahs may have appeared, still it never did occur that any one of them entered Jerusalem in the manner which had been foretold, and in which Jesus Christ entered there. It is, therefore, evident, from the event, that this prophecy applies to Jesus Christ, to the exclusion of all others. It proves, therefore, for him, and for him alone, concludes Saint Chrysostom, whose reasoning this is. 2d. It is not each prophecy taken separately, but the concurrence of all the prophecies, which demonstrates that Jesus Christ is truly the Messiah. Thus, even although each in particular should prove nothing, still they all prove, be; cause the whole contribute to the proof of the whole, as weights which, taken separately, might not incline the balance, if united must turn the scale. 3d. Besides the proof which results from the aggregate, there are prophecies which prove by themselves, inasmuch as imposition could never adapt itself to them. Such are, for example, the principal cir cumstances of the Saviour's passion, described as exactly by the prophets as by the evangelists-his flagellation, his crucifixion, his thirst quenched with vinegar and gall, his clothes being divided, and the casting lots for his tunic; his side pierced; his bones being entirely preserved, whilst they broke those of his fellow-sufferers. It never occurs to any one's mind that Jesus Christ could have entered into an understanding with his executioners respecting what they were to make him undergo.

(10) We read these words in the ninth chapter of the prophet Zachary: "Rejoice greatly, O daughter of Zion: shout for joy, O daughter of Jerusalem. Behold, thy king will come to thee, the just and Saviour. He is poor, and riding upon an ass, and upon a colt the foal of an ass." This version is that of the Vulgate. Saint Matthew has followed that of the Septuagint; he has omitted some words which make no difference in

The disciples went their They found the colt, as he

thy king cometh to thee, meek, and sitting upon an ass, and a colt, the foal of her that is used to the yoke. way, and did as Jesus commanded them. had said unto them, tied before the gate without, in the meeting of the two ways, and they loose him. As they were loosing the colt, the owners thereof said unto them: Why loose you the colt? They said as Jesus had commanded them: Because the Lord hath need of him; and they let him go with them. colt to Jesus, and laid their garments upon them, and made him sit thereon (11). And Jesus sat upon it, as it is written: Fear not, daughter of Sion; behold thy king cometh, sitting on an ass's colt. These things the disciples did not know at the first; but when Jesus was glorified, then they remembered that these things were written of him, and that they had done these things to him.”

They brought the ass and the

In proportion as Jesus approached the capitol, he diffused there a secret virtue, which moved all hearts, and attracted them

the sense, and the mansuetus, full of meekness, instead of pauper, is taken from the Septuagint. The two Hebrew words having these meanings do highly resemble each other, and they have the same origin. We remark in reference to this, that humble meekness usually accompanies poverty. If the remark be just, those whom riches would have rendered haughty and insolent, gain more than they lose by not having them.

(11) We read in the Greek: laid their garments upon them, and made him sit thereon that is to say, upon both animals, although that may also signify on the garments with which they had covered them. Saint Matthew is the only one of the four evangelists who speaks of the ass having the colt; which is the cause why the majority of interpreters believe that he only rode upon the colt. However, when the Saviour sends to get them, he makes the two disciples say that the Lord hath need of them; the disciples spread their garments upon both; and, what is still more decisive, the prophet Zachary said, in formal terms, that he comes riding upon an ass, and upon a colt the foal of an ass. Thus the letter seems to signify clearly that, in point of fact, he sat upon both, not at the same time and conjointly (this absurd notion has never occurred to any one), but successively-that is to say, that he made a part of the journey upon the ass, and that when approaching towards Jerusalem he ascended the colt, upon which he made his entry; and thus we have the reason why three evangelists have spoken of the colt only. There is nothing in this either impossible or absurd, and the literal sense should always be preserved, when we can retain it without wounding either reason or piety.

The fathers have found here a mystical sense. The ass who carries the yoke represents, according to them, the Jewish nation; and the colt yet unbroken is figurative of the Gentile people. The figure would be even more just if Jesus Christ, who announced the Gospel to the Jews before announcing it to the Gentiles, had been seated first upon the ass, and then upon the colt.

towards him. (a)" A great multitude that was come to the festival-day, when they had heard that Jesus was come to Jerusalem, took branches of palm-trees, and went forth to meet him, and cried, Hosanna (12), blessed be he who cometh in the name of the Lord, the king of Israel. As he went, many spread their garments underneath in the way; others cut down boughs from the trees, and strewed them in the way. When he was now coming near the descent of Mount Olivet, the whole multitude of his disciples began with joy to praise God with a loud voice, for all the mighty works they had seen, saying: Blessed be the king who cometh in the name of the Lord. Peace in heaven, and glory on high. And the multitudes that went before and that followed cried, saying: Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; blessed be the kingdom of our father (13) David that cometh. Hosanna in the highest." It is further stated, as the principal. cause of such lively and universal joy, that (b) "the multitude, therefore, gave testimony which was with him when he called Lazarus out of the and raised him from the dead; for which reason, also, grave, the people came to meet him, because they heard that he had done this miracle."

His enemies also spoke, but for the purpose of expressing the vexation which this spectacle caused them, and the despair to which they were reduced. "The Pharisees, therefore, said amongst themselves: Do you see that we prevail nothing? Behold, the whole world is gone after him." Doubtless they had never so earnestly desired to lay their hands upon him, and immolate him to their furious jealousy; but they felt how very dangerous it would be to execute this

(a) St. John, xii. 12, 13; St. Matthew, xxi. 8, 9; St. Luke, xix. 37; St. Mark, xi. 10. (b) St. John, xii. 17-19.

(12) This Hebrew word signifies, save him, or preserve him: it is sung immediately before the canon of the mass. It there conveys the expression of the joy we feel in the near approach of the Saviour to our altars, and is a fervent profession of our faith in the real presence.

(13) It is clear, from these words, that they then recognized him for the Messiah. Five days after, they cried out: Do not release him; but release to us Barabbas. As to him, crucify him. Such is the multitude. Are those who depend upon its favor, or who fear its censure, more rational than they?

project in the midst of that vast multitude, transported with admiration and joy. Wherefore, whilst awaiting a more favorable occasion, (a)" some of the Pharisees from amongst the multitude said to him," in a tone where contempt mingled with vexation: "Master, rebuke thy disciples." He alone, in point of fact, had the power to do so; but this was the moment wherein he wished to be glorified; and when the Creator wishes that his creatures should render testimony to his greatness, no created power is able to stifle their voice, as Jesus informed them in this short and energetic answer: "I say to you, that if they shall hold their peace, the stones will cry out (14)."

CHAPTER LII.

CHRIST WEEPS OVER JERUSALEM.-THE ACCURSED FIG-TREE.-SELLERS DRIVEN OUT OF THE TEMPLE.-FAITH OMNIPOTENT. THE GRAIN OF WHEAT.-JESUS IS TROUBLED. A VOICE FROM HEAVEN.

In the midst of the acclamations of his disciples, and the maledictions of his envious foes, more flattering still than the felicitations of his friends, if Jesus at first felt a sensible joy, it soon gave way to sadness. The conqueror blended his sighs with the public acclamations, and bedewed with his tears the branches which they had strewed beneath his feet. (b) "When he drew near, seeing the city, he wept over it." The cause of this was well worthy of such a heart as his. Jerusalem must perish, and perish on account of its crimes, which it was now going to consummate by the most atrocious of all deeds. After having stained itself with the blood of its Messiah, the queen of cities was henceforward to be no more than a heap of ashes, soaked with the blood of its citizens. The foul deed was (a) St. Luke, xix. 39, 40.

(b) St. Luke, xix. 41-44.

(14) They held their peace five days after, when at the time of his passion and death they abandoned him, and fled. But the stones then spoke out, and, by splitting asunder, they published, in their own language, the divinity of the Saviour.