Lord sees that we are so madly bent on judging and condemning others for the very sins we have committed and are committing ourselves, that He solemnly pledges Himself to this covenant, that if we judge not we shall not be judged. What can be more stupidly wicked and insane than while asking for mercy for myself which I badly want, to condemn others whose case is not at all worse than my own, if as bad?

C. Again and again let us read over and ponder on St. Paul's words to the Romans: Wherefore thou art inexcusable, O man, whoever thou art, that judgest. For wherein thou judgest another, thou condemnest thyself. For thou doest the same things which thou judgest. And thinkest thou this, O man, that judgest them that do these things, and doest the same, that thou shalt escape the judgment of God? (ii. 1, 3).

D. Thou doest the same things which thou judgest. A proud man is very indignant at the pride of another. A strong-willed tyrannical man inveighs loudly against the despotic tyranny of another. Immoral men outside the Church are quite sure that convents and monasteries are full of immorality.

E. I am a sinner, and if I wish our Lord to look with mercy on me, and come to me, I must of necessity wish Him to look with mercy also on all other sinners and to visit them likewise.

If from anger or resentment I except even one sinner, or one neighbour who, I think, has wronged me, I by that exception exclude myself from all chance of mercy, For, if you will not forgive men, neither will your Father forgive you your offences (St. Matt. vi.).

STATION VII

But Zacheus, standing, said to the Lord: Behold, Lord, the half of my goods I give to the poor: and if I have wronged any man, I restore him four-fold (v. 8).

In certain cases the Jew who stole was required to give back four-fold, or even more. If any man steal an ox or a sheep and kill

or sell it, he shall restore five oxen for one ox, and four sheep for one sheep (Exodus xxii.). In most cases only double (Exodus xxii.). Sometimes only one-fifth over and above the sum defrauded (Levit. vi. 5).

A. Did our Lord speak any words to Zacheus to work this great conversion? It is possible. To the Scribes and Pharisees He had said: Give alms, and behold all things are clean to you (St. Luke xi.). As a publican's danger would be covetousness and hard-heartedness, our Saviour may with some words have taught the contrite collector on this point: we are quite sure that He spoke inwardly at least to his heart.

However this may be, we have a great lesson to learn from this admirable penitent. For we confess our sins and are absolved and say the short penance enjoined, and sometimes go away content as if we had fulfilled all justice. We forget two lessons which Zacheus teaches forcibly.

1. First, that there is commonly a reparation still due. We know that oftentimes there will be a long Purgatory in the next world for sins absolved in this. Why so? Are they not forgiven? Yes, they are forgiven; but there are two degrees in forgiveness. A criminal condemned to death is sometimes pardoned and set absolutely free. Sometimes he is so far forgiven that he shall not die, but there is a commutation annexed; he is to have penal servitude for a term of years. God also forgives in these two ways. Sometimes, as in Baptism, He forgives absolutely and entirely, so that the forgiven sinner, if he died immediately after the Baptism, would enter Heaven at If an adult who has sinned has even the sorrow of attrition for all his sins and receives Baptism, all the sins are forgiven and all the punishment remitted. If the adult at the time of his Baptism was not sorry for some mortal sin but still attached to it, the sacrament could have no good effect till he becomes sorry, at least with the sorrow of attrition; then the effects would be produced.

once.

With regard to sins committed after Baptism and consequently with more light, the absolution has not necessarily as full an effect as Baptism has. The guilt is forgiven, but often with a commutation; that is to say, the grievous sin is forgiven and the penitent will never be cast away for that sin; but a debt of punishment remains of which the last farthing must, in one way or another, be paid.

The sanctity and the justice and the charity of God require that a reparation be made. I say the charity of God, because His very love for us compels Him to wish that we should be so contrite for sin, and love so much as to wish ourselves to make abundant reparation. He said when defending Magdalen, Many sins are forgiven her because she loves much; and He added: But to whom less is forgiven he loveth less. That is to say, when there is very abundant contrition the forgiveness is very full and may be equal to a Baptism. But if for want of this abundant contrition, as, for instance, when the absolved penitent has only the sorrow of attrition, the forgiveness is not so ample, then he loves less, because the effects of his past sins leave a cloud between his soul and God. This cloud can only be removed by reparation and atonement made in a suitable way. Blessed they who delay not to make this reparation here.

Let one or two instances show what need there often is of reparation. St. James compares a word let fall from the tongue to a spark of fire, and adds concerning this spark, What a great wood it kindles (c. iii.), that is, what a great conflagration may grow out of this spark. A penitent, therefore, may have spoken in presence of several persons a word of serious detraction or calumny which fills their minds with very uncharitable judgments, and that uncharitable impression may before long spread from them to others. If in such a case he merely makes his accusation in confession, "I spoke a very uncharitable word," and then receives absolution and says the prayer

given to him as a penance, has he thereby entirely undone all the bad effects of his sin?

So, too, if one speaks an angry word to another; such a word, we know, often rankles a long time and gives very great pain, and occasions much sin. In a case like this does the short penance given at confession make good all the damage done?

It is clear that our Blessed Saviour did not think so. For He requires that if when we are coming to the altar we remember that our neighbour has anything against us, we lay down our gift and go first to be reconciled with our neighbour and then come back to make our offering to God. By many of our sins we injure not only our God, but also God's image, man. As therefore God tells us plainly that he who touches any of us touches Him in the apple of His eye, it is quite evident that He cannot be properly reconciled to us unless, besides confessing our guilt to Him, we also make satisfaction to our injured neighbour.

Surely then, at our confession, we greatly need a share of this wonderful grace given to Zacheus on the day of his first conversion: If I have wronged any man of anything, I will restore four-fold.

If I have wronged any man. I must go back and examine carefully and find out all whom I have wronged, and make a good reparation to each.

I have wronged God my Father by not giving Him praise, reverence, and service which I owed Him.

I have wronged my crucified Lord Jesus, and His most loving Heart, by not giving Him the gratitude and love He deserves.

I have wronged the Holy Spirit by grieving Him Who asketh for us with unspeakable groanings (Romans viii.).

I have wronged our Blessed Lady, who has suffered so much for me, and been so true a Mother to me.

I have wronged my good Angel, who has taken so much care of me.

I have wronged the holy and patient souls in Purgatory by forgetting and neglecting them in their sore distress, when I could so easily have given them unspeakable relief.

I have wronged my benefactors here on earth, who have been most good to me and had no return.

I have wronged many others by making salvation more difficult for them, by bad example given, by bad advice, or by occasioning sin in them, or hindering good.

In all these cases, what reparation shall I make? Many leave this great debt to accumulate and all through life it weighs them down, and acts as a barrier between their souls and God, compelling Him to stand aloof and not draw near in prayer as He desires to do.

2. The second great lesson taught us by Zacheus is contained in those other words of his: Half of my goods I give to the poor.

For, as we learn from very many passages in Holy Writ, abundant almsgiving will not only wipe out the debt left by past sins, but will also obtain for us grace to rise out of present sins, and grace too to resist future temptations to sin. The Holy Spirit dictated the word of Ecclesiasticus: Water quencheth a flaming fire, and alms resisteth sins (c. iii.). Alms has then against sin the same power that water has against fire. That is to say, if we are as merciful as we can be and ought to be, our alms will certainly obtain for us grace to conquer sin.

STATION VIII.

Jesus said to him: This day is salvation come to this house: because he also is a son of Abraham. For the Son of Man is come to seek and to save that which is lost (vv. 9, 10). If early on

A. This day is salvation come to this house. that morning we had been asked to pray for this Chief of the publicans, we might have shaken our heads and said, What can prayer do for such a case? What is the use,