Cardinal Cajetan, from whose famous Commentary on the _Summa_ we have occasionally quoted, is unfortunately too little known. Born in 1469, and dying in 1534, he was the contemporary of Luther and the Reformers, and, as was to be expected, their most formidable opponent. A great student, a man of prayer as well as a man of action, his was the striking figure of the early portion of the sixteenth century. But his was a bold and independent mind, and he was not afraid to advance views which, though now commonly accepted, brought his works into a certain disfavour. This is especially to be regretted in the case of his Commentaries on the Bible. A thorough Greek scholar, possessing no mean acquaintance with Hebrew, he deserves, by reason of the clearness and precision of his thought, the title of "Prince of Commentators." Here, however, we are concerned with the devotional rather than with the critical aspect of his writings, and the reader will gain from some of Cajetan's terse and pithy comments a very great deal of instruction. In conclusion, a few words may be desirable regarding the method of S. Thomas. S. Thomas divides his _Summa Theologica_ into three main parts. The _First Part_ treats of _God, the Exemplar_.[22] The _Second_, of _man made to the image of God_;[23] the _Third_, of _God Incarnate_, of His _Sacraments_ by which we attain to union with Him in this life, and of _Eternal Life_ to which we attain ultimately by our resurrection. Here we are solely concerned with the _Second part_.[24] It is subdivided into two portions, known as the _Prima Secundae_ and the _Secunda Secundae_ respectively, or as the _First_ and _Second_ portions of the _Second part_. In the _Prima Secundae_ the Saint treats of the _principles of Morals_--namely, of man's ultimate end and of the habits, acts, and principles by which he attains it. In the _Secunda Secundae_, after having laid in the _Prima Secundae_ the foundations of Moral Theology, he proceeds to treat of the _individual virtues_, firstly of the Theological Virtues, Faith, Hope, and Charity; then of the Cardinal Virtues, Prudence, Justice, Fortitude, and Temperance. Under each of these heads he treats of the _Gifts_ corresponding to each Virtue, of the _vices_ opposed to them, and of the _Precepts_ regarding them.[25] Apropos of the Cardinal Virtue of Justice, he treats of the Moral Virtue of _Religion_, which is comprised under Justice, since Religion may be defined as the offering to God the worship which is His due, _Question_ LXXXI. He then treats of _Devotion_, _Question_ LXXXII., and then of _Prayer_, _Question_ LXXXIII. These three _Questions_ we here present in an English dress.