in frightening their tempters by the terrible image of the immortal worm and the eternal fire; he wishes that they should be fostered with as much respect as fear, and likewise with the love which is due to those whom he himself has loved so tenderly. They are confided to the care of angels: who is there that respects not such powerful protectors? He has descended from heaven to save them, by incredible toils and sufferings: who is there that will not shrink with horror from procuring the loss of those who have cost him so much? (a)" "See [he said to them] that you despise not one of these little ones; for I say to you that their angels (10) in heaven always see the face of my Father who is in heaven (11). For," continues he, and this is the second reason, and a more affecting one than the first; "for the Son of man is come to save that which was lost."

They were lost in reality, and must become the prey of the infernal wolf. But "what think you: If a man have a hundred sheep, and one of them should go astray, doth he not leave the ninety-nine (a) St. Matthew, xviii. 10-14.

(10) Their guardian angels; for the words have been so understood at all times, and this text alone would suffice to prove it. We learn from Scripture, 1st. That kingdoms and empires have each their tutelar angel; 2d. That each particular church hath also its own; 3d. That each of the faithful hath an angel, who watches over him from his birth until his death. The manner in which Jesus Christ speaks in this passage seems to suppose that the Jews were not ignorant of it, and they still believe it at the present day. When the damsel to whom Peter spoke on his coming out of prison had said that Peter stood before the gate, they who were in the house say to her: Thou art mad; but she affirmed that it was so. Then said they: It is his ANGEL. The Calvinists acknowledge that the angels are charged with the administration of the world; but they do not wish to believe that each angel hath his department: their incredulity arises from an apprehension lest they should chance to believe the same truth as the Catholic Church, The latter has settled, as regards this point, the belief of her true children, by instituting the feast of the holy guardian angels.

Although it be not a matter of equal certainty that all men, without excepting the heathens, have each their guardian angel, still it is the most common and the most authorized sentiment. It has been also thought that each man has his demon, who tempts him, and that Saint Paul speaks of his, when he said that the angel of Satan had been given to him in order to buffet him. This opinion has been followed by the majority of the ancients, although it does not appear to have sufficient foundation in Scripture, which, however, contains nothing contradictory to it.

(11) In whatever place they may be, they always retain the intuitive vision of God, in which the essence of beatitude consists: they carry their paradise everywhere about them, in the same way as the devils carry their hell.

in the mountains, and goeth to seek that which is gone astray? And if it so be that he find it, Amen, I say to you, he rejoiceth more for that than for the ninety-nine that went not astray (12). [This pastor is the image of the great pastor of all, and] Even so it is not the will of your Father who is in heaven that one of these little ones should perish."

CHAPTER XXXIII.

FRATERNAL CORRECTION.-POWER OF BINDING AND LOOSING.-WE ARE TO PARDON SEVENTY-SEVEN TIMES.-PARABLE OF THE WICKED SERVANT.-SECRET JOURNEY TO JERUSALEM, FOR THE FEAST OF TABERNACLES.—THE TEN LEPERS.

AFTER having commenced by humility, the Saviour had imperceptibly proceeded to speak of charity. This subject was too dear to his heart to be lightly changed for another. Having treated, therefore, of the charity which we should exercise towards those whom we are most inclined to despise, viz., the weak and lowly, he gives rules for what we are to do with regard to those whom we are chiefly tempted to hate, viz., those from whom we have received any offence. If thy brother, said he (he gives him this name, so well calculated to disarm hatred and to awaken tenderness)-(a) "If thy brother sin against thee, reprove him (1); [this solace is granted to

(a) St. Luke, xvii. 3, 4.

(12) This sheep is not dearer to him than the others, since he is disposed to do for the others, if they happened to stray, the same that he did for this one; but this causes him, at the moment, a sensible joy, which the others do not impart to him, viz., the joy of having found it.

(1) An explanation is often sufficient to unite two divided hearts; sometimes it might have only the effect of making the breach still wider. There are some resentments which give way of their own accord; there are others which require applications to the wounds. Some minds easily forget injuries-the best course is not to recall them to their recollection; there are other persons in whose hearts the shaft remains until they are soothed-it is desirable to furnish them with an occasion for this alleviation, by speaking to them. We are always wrong when we only meet parties in order to taunt them with

your weakness; but] if he do penance, forgive him. And if he sin against thee seven times in a day, and seven times in a day be converted unto thee, saying: I repent, forgive him. [I have said to you]: Go, go, and rebuke him;" but remark with what caution you must proceed here. In the first place, the matter must be negotiated "between thee and him alone." Seeing you so careful to avoid injuring his reputation, perhaps he will hear thee; and (a) "if he shall hear thee, thou shalt gain thy brother (2). If he will not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every word may stand (3). If he will not hear them, tell the Church; and if he will not hear the Church (4), let him be to thee as the heathen (5) and the Publican (6)." He shall become (a) St. Matthew, xviii. 15–35.

bitter reproaches; or when, whilst we cease our intercourse, we do not cease making the world ring with slanderous complaints and defamatory insinuations. We always act right, in the sight of God, when we only act from the motive of charity, and with a sincere desire of peace.

(2) You shall have gained him to God and to yourself. To you, by reconciling him. with yourself; and to God, by leading him mildly to the point of making you the reparation which God prescribes to him in your regard, and which God makes an indispensable duty to him. See what has been said of the necessity of reparation, Part I., chapter xvi., page 123 of this volume.

(3) In order to represent to him the injustice of his proceedings, and the justice of the reparation which is demanded from him. He might very probably decline allowing you to be the judge in your own cause; but he cannot reasonably mistrust those who must be presumed to have no other interest in the affair than that of equity and reason. The witnesses may also be otherwise useful. If he does not yield to their remonstrances, they will certify to the Church that you have not proceeded so far as the denunciation, until after all the means of meekness and charity have been vainly employed.

(4) That is to say, the Republic, said the heretic Castalion. This explanation is absurd. These first Protestants neither relished Church nor Monarchy. If we were to credit them, the entire universe, as well sacred as profane, should be governed by civil magistrates. Tell it to the Church, that is to say, to the head and the ancients of each church, who are the bishop and the priests. This is the way in which the rule was practised in the primitive ages. Saint Paul imposes it as a duty upon all Christians, and to deviate therefrom was reckoned a grievous irregularity. The cause of this regulation no longer exists; it was that in those days all the secular judges were heathens.

(5) These words do not authorize us to hate him; they only signify that, after the judgment of the Church, we should deal with him as with an excommunicated person. (6) That is to say, treat him as you, who are Jews, treat Publicans, and not as Publicans deserve to be treated. The Jews exclude them from their religious assemblies, just as they exclude Pagans. The exclusion of the latter was just; but that of the Publicans

such, in point of fact, when the Church shall have cut off from her bosom this incorrigible sinner; I say he shall become such in the eyes of God and his angels. For, "Amen, I say to you [and in your it to all those who shall succeed to your ministry]: person I say Whatsoever you shall bind upon earth, shall be bound also in heaven, and whatsoever you shall loose upon earth shall be loosed also in heaven."

But, in order that you may better understand how agreeable to God is the union of hearts, and the power which it has over his heart, "Again I say to you, that if two of you shall consent upon earth concerning any thing whatsoever they shall ask, it shall be done to them by my Father who is in heaven (7); for where there are two or three gathered together in my name, there am I in the midst of them,” praying with them and for them.

The Saviour had previously said that if our brother sin against us seven times in the day, we must pardon him just as often. This number seven might require explanation; for if it usually signifies the precise number which it expresses, it is likewise employed sometimes to signify an indeterminate number. Jesus Christ has not specified in which of these two meanings he used the word. "Peter [who desired to be enlightened on this point] then came unto Jesus, and said: How often shall my brother offend against me, and I forgive him? Till seven times?" This mode of interrogation shows clearly that he thought the acts of forgiveness should fall short of, rather than exceed, that number. He must have been highly surprised when Jesus saith to him: "I say not to thee seven times, but till seventy times seven times;" which undoubtedly signifies that we must pardon injuries without end, and as often as we have been offended. Therefore, added he, to make them feel how justly God requires this

was not. Their profession, which was necessary for the State, was not condemned by religion. John the Baptist does not oblige them to renounce it; he is satisfied with saying to them: Do nothing more than that which is appointed you.—(St. Luke, iii. 13.)

(7) When prayer has the qualities which it ought to have, it is of faith that God listens to it. He either confers what is petitioned for, or he confers some favor more desirable. This something more desirable is sometimes the contrary of what we petition for: You know not what you ask.-(St. Matthew, xx. 22.) But God well knows what is necessary for you. Ever pray, and leave him to act.

pardon from us, and with what injustice and inhumanity we refuse it-"Therefore is the kingdom of heaven likened to a king who would take an account of his servants (8). And when he had begun to take the account, one was brought to him that owed him ten thousand talents. As he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment to be made. That servant, falling down, besought him, saying: Have patience with me, and I will pay thee all. Then the lord of that servant, being moved with pity, let him go and forgave him the debt. But when that servant was gone out, he found one of his fellow-servants, that owed him an hundred pence; and laying hold of him, he throttled him, saying: Pay what thou owest. His fellow-servant, falling down, besought him, saying: Have patience with me, and I will pay thee all. He would not, but went and cast him into prison till he paid his debt. Now his fellow-servants, seeing what was done, were very much grieved, and they came and told their lord all that was done. Then his lord called him, and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me; shouldst not thou, then, have had compassion on thy fellow-servant, even as I had compassion on thee? And his lord, being angry, delivered him to the torturers (9), until he paid all the debt. So also shall my heavenly Father do to you if you forgive not every one his brother from your hearts."

(a) "Now the Jews' feast (10) of tabernacles was at hand. The

(a) St. John, vii. 2-11, 25, 26.

(8) The reference, properly speaking, is neither to the Church nor to Heaven. By the kingdom of heaven is understood the conduct which God pursues in the administration of the world; it is as if the proposition were: Behold in what manner God, who is the king of the universe, conducts himself with regard to men, who are his creatures and his subjects.

(9) Creditors at that period were not satisfied with thrusting their debtors into prison; they made them there endure buffets and tortures until they satisfied their creditors—a cruel policy, which the meekness of the Gospel seems to have abolished everywhere.

(10) It was one of the principal feasts of the Jews. It had been instituted in remembrance of the tents under which the Israelites had encamped in the desert during forty years. It lasted eight days, and commenced the fifteenth day of the seventh month of the Jewish year. The Jews at the present day record the memory thereof on the 15th of September, raising in an open space a hut embellished and covered with foliage.