Part II, The Commandments: The Fourth Commandment of God

In the Fourth Commandment God enjoins upon us to honor His representatives upon earth, that is to say, our parents, and both the ecclesiastical and secular authorities.

1. Our Duty Towards Our Parents

1. Our parents are to be honored, because they are God's representatives and our greatest benefactors.

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We are all children of Our Father in heaven, and He causes us to be fed and brought up by our earthly parents. Thus parents take the place of God in regard to the education of their children; they are His representatives, and as such, the honor due to Him must be paid to them, for the viceroy can claim the same respect as the monarch who has delegated his authority to him. Those who despise their parents, despise God Himself. St. Augustine, after his conversion, bitterly regretted the disrespect he had shown the mother God had given to him, knowing that thereby he had shown disrespect to God. Our parents are moreover our greatest benefactors. " How much," exclaims St. Ambrose, " has not thy mother suffered on thy account ! How many sleepless nights, how many privations, how much anxiety has she not borne for thee ! How hard thy father has worked, to provide thee with food and raiment ! And canst thou be ungrateful to those who have done and suffered so much for thee? " The Son of God Himself honored His Mother and His foster-father; it is said of Him that He was subject to them. Learn of Him to obey your parents; He honored them, though they were His servants; He loved and respected His Mother, whose Creator He was; He never forgot that as an infant He had lain on Mary's bosom, and had been carried in Joseph's arms.

2. We ought to honor our parents by respectful behavior, love, and obedience.

When God bids us honor our parents. He commands us to love and obey them, for this is included in the reverence we owe them. Love is due to them as our greatest benefactors. It is the first duty of a Christian to compensate his parents for the trouble and the sacrifices his education has entailed on them. The obligation to obey them ceases when there is no longer occasion for it; the duty of loving and respecting them only ends with their life.

Respect towards our parents consists in esteeming them from our heart as God's representatives, and manifesting this esteem outwardly by word and deed.

Esteem for our parents must be heartfelt, otherwise outward manifestations of esteem would be mere dissembling. Christ showed great respect for His Mother at the marriage feast of Cana; for although He told her His hour for working miracles was not yet come, He complied with her request. We must honor our parents even if they are poor and in a humble class of life. Joseph, when Governor of Egypt showed great respect for his aged father. Although he was only a shepherd, he brought him to the king and presented him before him (Gen. xlvii. 7). King Solomon rose from his throne to meet his mother, although she was not of royal lineage ; he bowed to her, and made her sit on his right hand (3 Kings ii. 19). Pope Benedict XI. received his mother, who was a poor washer woman, in the kindest manner when she went to him in the mean apparel of her class. Even if parents do not lead a virtuous life, they still have a claim upon the respect of their children, because of the position they hold in regard to them as God's representatives. The Wise Man says : " Honor thy father in word and work and in all patience" (Ecclus. iii. 9).

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Love of our parents consists in kind feelings and kind actions towards them.

We are bound to love our parents, as we are bound to love all men, because they are our neighbor, made in God's image. But this is not enough : They have a right to a special affection on our part, because we are their children, because they love us so tenderly, and confer so many benefits upon us. Are not his parents a child's best friends? Love consists in kind sentiments and kind actions. Joseph showed his affection for his old father; he fell on his neck and embracing him, wept (Gen. xlvi. 29). But kind feelings are not enough. Let us not love in word nor in tongue, but in deed and in truth (1 John iii. 18). Therefore we ought to help our parents in destitution or sickness, and pray for them. The Prussian General Ziethen when a page, was once on guard at night in the king's antechamber. The king, Frederick I., finding he did not answer his summons, went out and found him asleep over a letter which he was writing to his mother, to send her his first earnings (thirty shillings) in the royal service. The king read the letter and was so touched that he put a roll of money in each of the young man's pockets, and the next morning appointed him to the army. When Blessed Thomas More had been put to death for the faith by order of Henry VIII., no one ventured to bury his remains; his daughter Margaret alone braved the tyrant's wrath, and he, respecting her filial devotion, allowed no one to interfere with her. Even among the lower animals we find examples of affection towards parents. The young lions share their prey with the old, and the storks warm those who have lost their plumage through age; they bring them food and assist them to fly. The Wise Man says : " Son, support the old age of thy father " (Ecclus. iii. 18). Remember how Our Lord on the cross provided for His Mother by commending her to the care of St. John (John xix. 26).

Obedience towards our parents consists in fulfilling all their lawful commands, as long as we are under their authority.

"Children, obey your parents in all things" (Col. iii. 20). Just as parents are bound to provide for the education of their children, so it is the duty of children to obey their parents. As in the State some rule and others obey, so it must be in the family; otherwise there can be no domestic order and concord. Virtue is expected of the old; submission of the young. Yet children are only bound to obey when the command is just; if their parents order them to do what is contrary to God's law, and consequently unjust, they must act on the Apostle's words : " We ought to obey God rather than men " (Acts v. 29). St. Hermengild, son of Leovigild, King of the Goths, was imprisoned by his father in a tower in Sevilla, because he would not embrace the Arian heresy. The king promised to restore him to his favor if only he complied with his desire. But the saint re plied that he would renounce the crown, his father's affection, life itself, rather than deny his faith. He was accordingly martyred. Several other saints chose rather to disobey the command of their earthly than of their heavenly Father, and thus lost their lives. Parents who require their children to do what is forbidden by the law

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of God, undermine their own authority; they saw off the bough on which they are sitting. A man ordered his son to work in the fields on Sunday ; the lad refused, saying it was forbidden by the law of God. The father rejoined angrily : " You are not a child now, and the commandments are only for children." " In that case," the son replied, " I need not keep the Fourth Commandment which bids me obey you." Children are only bound to obey their parents as long as they are under their control, and they are only bound to obey in matters which come within the sphere of the parental authority, such as their manners and behavior at home and abroad, their companions, etc. Parents have no right to dictate to their children in regard to the calling they shall embrace, for a vocation comes from God. Parents cannot dispose of their children's future, when they are no longer subject to them. St. Francis of Assisi would not let his father make a merchant of him; St. Rose of Lima refused to marry. Yet the advice of parents should always be asked; age gives them greater discernment and experience of life, and they are the best and wisest counsellors a man can have. Holy Scripture exhorts us thus: " My son, hear the instruction of thy father" (Prov. i. 8).

3. Our duty is the same in regard to those who are in authority over us, as it is to our parents; our teachers and governors, masters and employers, and our elders in general.

The old are to be respected by the young. " Honor the person of the aged man, and rise up before the hoary head" (Lev. xix. 32). It becomes the elder to speak first (Ecclus. xxxii. 4). The Spartans entertained great respect for the aged; when an old man could not find a place at the Olympian games, they all rose up to give him a seat. Alexander the Great was one day sitting by a warm fire, when he saw an aged soldier shivering in the cold; he called him in and gave him a place on his own regal couch. Young people ought to heed the counsels of the old, " for of them they shall learn wisdom and instruction" (Ecclus. viii. 9). The old act less on impulse, and consequently more prudently. God appointed a council of seventy ancients for the guidance of the Jews (Exod. iv. 29), and the Roman Senate was composed of old men. Above all, the aged should never be despised, for we too shall become old in our turn (Ecclus. viii. 9). Their infirmities must be borne with : " An ancient man rebuke not, but entreat him as a father " (1 Tim. v. 1).

Transgressions of the Fourth Commandment.

1. He transgresses the Fourth Commandment of God who is disrespectful towards his parents; who behaves rudely to them, is ashamed of them, etc.

Cham mocked at his father, when he lay naked and drunk in his tent (Gen. ix.). For this his father cursed him; his descendants are the negro inhabitants of Africa, and know not the true God.

1. He who is unkind to his parents, who, for instance, hates them, refuses to help them, steals from them, etc.

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The sons of Jacob, after they had sold their brother Joseph, deceived and grieved their father (Gen. xxxvii). Absalom spoke against his father at the palace gates, lied to him, and rebelled against him (2 Kings xv.).

2. He who disobeys his parents, and will not be corrected by them, transgresses this commandment.

The two sons of the high priest Heli disobeyed their father's commands and admonitions (1 Kings ii.).

How Does God Reward the Observance of the Fourth Command ment?

1. God promises long life, happiness, and blessings upon earth to children who honor their parents.

At the giving of the law on Sinai God promised long life as the reward for keeping the Fourth Commandment (Exod. xx. 12). St. Paul holds out the same inducement to the fulfilment of filial duty (Eph. vi. 3). Joseph was obedient to his father; the old man loved him for it but his brethren hated him. Joseph was made Governor of Egypt, and attained the age of a hundred and ten years (Gen. 1.). Those who honor their parents honor old age; and as in the providence of God there is generally some connection between the work and the reward, dutiful children usually reach an advanced age. A long life is a great boon to a man; the longer he lives, the more merits he can amass for eternity. Under the Old Dispensation a long life shortened the sojourn of the soul in limbo, consequently it was a greater privilege than under the New Dispensation, when a good death is an immediate transition to eternal life. Certainly many good children die young, but even in this case God fulfils His promise, for instead of life on earth He gives them life eternal, which is far more to be desired. Besides an innocent life is in itself a long life; "a spotless life is old age" (Wisd. iv. 9). God takes many a one out of this world that he may escape contamination: "lest wickedness should alter his understanding" (Wisd. iv. 11). Moreover the blessings which parents invoke upon their children are very powerful. Witness the blessing which the aged Tobias gave to his son when he set out on his journey; the blessings which N"oe pronounced upon Sem and Japheth. Honor your parents that their blessing may rest upon you. " The father's blessing establisheth the houses of the children" (Ecclus. iii. 11). "He that honoreth his mother is as one that layeth up a treasure " (v. 5) ; " The relieving of thy father shall never be forgotten" (v. 15). Hence it comes that dutiful children are generally prosperous, or at least have real contentment. The enjoyment of happiness and peace is more to be desired than wealth. Those who behave well to their parents are blessed in their turn with dutiful children, who are a comfort to them. " He that honoreth his father shall have joy in his own children " (v. 6). Happiness in this world and in the next is the reward God bestows upon children who honor their parents.

2. God threatens to send upon those who do not honor their parents shame upon earth, a miserable end, everlasting damnation.

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It is unquestionably a great sin to treat one's greatest earthly benefactor with ingratitude, and because of the magnitude of the sin the punishment is proportionately heavy. Those who forget their father and mother God will forget, and allow them to suffer reproach (Ecclus. xxiii. 18, 19). As a tree on which there were 110 blossoms can produce no fruit, so the man who was disobedient in his youth will not be honored in his old age. Bad children frequently come to a miserable end; witness the death of the two sons of Heli, who perished in battle (1 Kings iv. 11), also the fate that overtook the treacherous Absalom, who, having rebelled against his father David, and defeated him, was caught by his long hair in the branches of an oak, and hung there, pierced by three lances (2 Kings xviii.). Bad children are in great danger of losing their souls. If God deals so severely in the Day of Judgment with those who have failed to perform works of mercy towards their neighbor, how much the more rigorously will He judge those who have been unkind to their own parents. The Apostle says that those who are disobedient to parents are worthy of death (Kom. i. 30). The Jewish law pronounced a curse upon him who honoreth not his father and mother (Deut. xxvii. 16). Again, " He that striketh his father or mother shall be put to death " (Exod. xxi. 15). " The eye that mocketh at his mother, let the ravens pick it out and the young eagles eat it " (Prov. xxx. 17). God laid this strict command upon the Jews : " A stubborn and unruly son, who will not hear the commandments of his father and mother, and slighteth obedience ; the people of the city shall stone him and he shall die, that all Israel hearing it may be afraid " (Deut. xxi. 18, 21). Those who have not honored their parents, by divine retribution often have unruly children of their own, as experience frequently shows. " By what things a man sinneth, by the same he is tormented " (Wisd. xi. 17). Cham despised his father, and his descend ants were the degraded nations whom God caused to be cast out of Chanaan.

2. Our Duty Towards Those in Authority

1. God has appointed two powers, the spiritual and the secular, for the direction of human society. To the spiritual power He has committed the guidance of souls, to the secular the maintenance of peace and order.

Throughout the whole of creation we observe the existence of a certain mutual dependence ; the moon is a satellite of the earth, the earth and the other planets of our solar system revolve round the sun ; the mineral kingdom supplies nourishment to the vegetable kingdom, the vegetable to the animal, while each and all are for the service of man. Among animals we find the same subordination of some to others; the bees are governed by a queen; the birds, the wild beasts of the forest, the fish in the seas have their leaders, and obey a kind of military rule. In our own bodies we see how one member commands, the others obey. In the spiritual world the same law of dependence exists as in the natural order; there are angels of higher and lowlier rank. In like manner it is the will of God that some men should rule and others be subject, In consequence of

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original sin, without rulers human society would soon resemble an army without commanders, a disorderly rabble. Governors are to the State what beams are to a wall; without beams the building would collapse; so society would without rulers. When, after the Fall, men began to rage against each other like wild beasts, and the son of the first man slew his brother, God set rulers over men, to restrain them. Our rulers ought in some measure to reflect as in a mirror the divine power and providence watching over mankind. Just as there are two lights in the firmament of heaven, the sun to shine by day, and the moon by night, so two powers are instituted to govern mankind. The spiritual, like the sun, is the superior because it guides man to his eternal goal; whereas the secular authority is primarily concerned with the temporal welfare of its subjects. The earthly interests of the people are entrusted to the ruler, their spiritual interests to the priest. Although the two powers have separate aims, they mutually complete each other. They are like the two golden cherubim, shadowing the Ark of the Covenant with their wings.

2. The highest spiritual authority was given by God to the Pope, the highest secular authority to the monarch of the land; in most countries the people have a share in the secular govern ment.

Both Pope and king receive their power from God. Our Lord said to St. Peter: "Feed My lambs, feed My sheep" (John xxi. 17). Thus the Apostle Peter was constituted Prince of the Apostles, and visible Head of the Church Militant by Christ Himself. The chief rank and spiritual supremacy conferred on St. Peter, is vested, by Christ's appointment, in the person of the Bishop of Rome for the time being. That the head or governor of the State also derives his power from God we learn from the words Our Lord addressed to Pilate : " Thou shouldest not have any power against Me, unless it were given thee from above" (John xix. 11). "By God kings reign and lawgivers decree just things" (Prov. viii. 15). "Hear, ye kings, for power is given you by the Lord" (Wisd. vi. 4). "There is no power but from God" (Rom. xiii. 1). Monarchs usually add the words " By the grace of God " to their title. In all European coun tries except Russia and Turkey the sovereign consults the will of the Parliament, or representatives of the people.

3. Our duties towards Pope and king are similar to our duties towards God, for they are both His representatives.

The vicegerents of God, both spiritual and temporal, are often called ministers of God (Wisd. vi. 5), or the Lord's anointed (1 Kings xxiv. 7) ; they are even spoken of as " gods " (Exod. xxii. 28), just as one who fills the place of the king is called the viceroy. The Pope terms himself the servant of the servants of God. We owe to almighty God : Worship and fidelity (First Commandment) ; reverence (Second Commandment); and service (Third Commandment). We owe to His vicegerents obedience and loyalty, respect and service.

Our duties towards the Supreme Pontiff are these: We are

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bound to obey him in spiritual matters, to be loyal to him, to respect his authority, and by prayers and offerings assist him in the arduous duties of his office.

We are under the obligation to obey the Pope in all spiritual matters. All the pastors of the Church and the faithful of every rank and rite are subject to the Pope, and bound to yield him perfect obedience. What the head is to the other members of the human body, that the Pope is to the body of Christ; i.e., the Church (1 Cor. xii. 27). As he is the representative of Christ (2 Cor. v. 20), he declares to us the will of God ; he can say : " We are ambassadors for Christ, God, as it were, exhorting by us." The words Christ addressed to the apostles : " He that heareth you, heareth Me " (Luke x. 16), unquestionably apply above all els© to St. Peter and his successors. He, therefore, who disobeys the Pope, or turns a deaf ear to his admonitions, cannot please God. Leo XIII. has repeatedly urged upon the faithful the frequent recitation of the Rosary; what is our duty in this respect ? We ought, furthermore, to be true and faithful to the Holy Father, for he is not only the Head of the visible Church, but the rock whereon it rests. Those who cast off their allegiance to the See of Rome, as the Greeks did (1053), fall away from God. To them (whom we call schismatics) the words God spoke to Samuel are applicable : " They have not rejected thee, but Me, that I should not reign over them" (1 Kings viii. 7). We must also reverence the Pope We know that it is Christ's will that we should revere His ministers as Himself; now as the Holy Father is the chief of Christ's ministers, the greatest respect is due to him. On this account the title ; " His Holiness " is given to him. It is moreover our duty to assist the Pope by our prayers and oblations; the early Christians prayed for St. Peter when he was in prison (Acts xii. 5), and in the present day his successors are not free from persecution. Let us therefore follow the example of the early Christians. The Pope has, besides, to provide for the many needs of the Church, for the propagation of the Gospel in heathen lands, for the maintenance of ecclesiastical institutions, etc. Thus he requires our pecuniary assistance, and requires it all the more since his temporary possessions have been wrested from him. The alms collected for the Holy Father are called Peter's pence. Catholics are too apt to underrate or overlook the importance of contributing to this object. The enemies of the Church are wont to apply the epithet ultra montane to Catholics who are firm adherents of the Holy See, to imply that they are wanting in patriotism, because they recognize as their spiritual sovereign one who is " beyond the mountains " (ultra monies) ; but as a matter of fact good Catholics are good patriots. Origen says : " The more a Christian fears God, the more loyal he is to the emperor." Our duties towards our pastors are the same as towards the Holy Father; we are bound to contribute towards their support. " The Lord ordained that they who preach the Gospel should live by the Gospel " (1 Cor. ix. 14) ; " The laborer is worthy of his reward " (1 Tim. v. 18).

Our duty towards the ruler of our country requires us to obey all just laws which are issued in his name, to be loyal to

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him, to hold him in respect, and to support him by our prayers, by the payment of taxes, and by military service if required of us.

We are not only bound to obey the laws of the State because of the penalty incurred by disobedience, but also for conscience' sake, because the commands of the secular authority are the commands of God (Rom. xiii. 2, 5). Remember how willingly Joseph and Mary conformed to the decree of Augustus, and journeyed to Bethlehem to be enrolled (Luke ii.). But if the temporal power commands something which God forbids, we must recall to mind the apostles' words : " We ought to obey God rather than men " (Acts v. 29). The three Hebrew youths in the fiery furnace and the seven Machabees obeyed this precept, likewise St. Maurice and the Theban legion. We are however seldom called upon to do this in the present day. It is our bounden duty to be loyal to our ruler, especially in time of war. Soldiers are required to take the military oath. It is never allowable to rebel against the sovereign authority in the land, for whoso resists the higher powers, resists the ordinance of God (Rom. xiii. 1). We are to be "subject not only to the good and gentle, but also to the f reward " (1 Pet. ii. 18). Bad rulers are generally sent by God as a chastisement for the sins of the nation. If the monarch should be tyrannical, we must implore the help of God, and His help will be granted when the people forsake their evil doings. We are also to honor the ruler of our country. " Fear God. Honor the king" (1 Pet. ii. 17). A king is spoken of as " Hia Majesty," and a royal reception is prepared for him wherever he goes. We ought, moreover, to pray for our rulers. It is acceptable to God that prayers and supplications be made for all that are in a high station (1 Tim. ii.). Besides prayer for our rulers brings a blessing on ourselves, for by it we obtain the passing of decrees beneficial to their people. At High Mass the priest prays for the sovereign ruler. Christ sanctioned the payment of taxes, when He said: "Render to Cassar the things that are Caesar's" (Matt. xxii. 21). He paid for Himself and St. Peter the tax levied on every head for the service of the Temple ; and in order to do so, He bade St. Peter go to the sea and cast a hook, and in the mouth of the first fish he caught he would find the piece of silver required for the tax (Matt. xvii. 26). It is only just that those who enjoy the peace and welfare which it is the object of the Government to secure, should contribute towards defraying the expenses thus incurred. Besides, the money obtained by taxation is laid out for the good of the nation on public works, the erection of schools and hospitals, the maintenance of the army, of government officials, etc. Thus the members of the body supply food to the digestive organs, whence nourishment is afforded to the whole. It is not right to defraud the State in the matter of taxation. Military service, as required in some lands, is for the maintenance of domestic peace and for the protection of the country from foreign foes. Those who in time of war offer their lives for their fellow-coun trymen, receive a great reward from God. Our duty towards the representatives of the sovereign are similar to those towards himself. " Be subject to the king as excelling, or to governors as sent by him; for so is the will of God " (1 Pet. ii. 14).

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In addition to all this, the citizens ought to assist their ruler in the government of the country, by choosing as their representatives men of experience and Christian principles.

Not only the representatives of the people, but the electors of those representatives, have a weighty responsibility in God's sight. The former are responsible for the laws they make, the latter for the men they choose to make the laws. In the exercise of his civil rights, it is incumbent on the citizen to obey the will of his Lord and God, for he will one day have to answer for the manner in which he exercised that right. In all human affairs the truths of Christianity must be our guiding light. Let no one therefore assert that religion has nothing to do with politics. Statesmen, public functionaries, senators, members of Congress, Cabinet officers, will all have to give an account of every word they have spoken, every vote they have given. And electors will be responsible for the men they have returned to Congress or the Senate ; consequently they should elect men of experience, acquainted with the law, and above all, possessed of Christian principle ; for those who are destitute of all religious beliefs cannot be expected to act conscientiously, or adhere to their promises. And since matters closely connected with the essentials of religion are often the subject of debate, it is the duty of Catholics to vote for such candidates as will act justly in dealing with ecclesiastical questions, and have the interests of the Church at heart.

If a Catholic, by giving his vote to a candidate who is hostile to the Church, or by abstaining from voting, makes himself in part responsible for the success of that candidate, he has much to answer for.

Catholic electors ought not to return as their representative one who is only a nominal, not a practical Catholic, who regards with indifference or contempt the teaching and ministers of the Church. Before going to the ballot they should ascertain the views of the candidate upon education, marriage, the observance of Sunday, etc.; better not to vote at all than vote for one who is hostile to religion. It is, however, a duty to vote if thereby one can avert evil and promote what is good. Let no man say: My vote is of no consequence; it might turn the scale, and if not, at any rate it lessens the defeat of the non-successful candidate. Those who are not entitled to vote ought to pray that the result of the election may be favorable to the cause of religion and of the country in general.

4. He who grossly offends against either the ecclesiastical or secular authorities has to expect the severe chastisement of God on earth, and punishment in the world to come.

Core and his companions, who rose up against the Jewish priest hood, were swallowed up by the earth, as an example to the people (Numb. xvi.). Remember the deplorable fate of Absalom, who re belled against the king his father (2 Kings xviii.). Also that of Semei, who not only insulted King David, but disobeyed the mandate forbidding him to cross the brook Cedron (3 Kings ii. 46). High treason is now punished with a long term of imprisonment.

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* They that resist the power resist the ordinance of God and purchase to themselves damnation" (Rom. xiii. 2).

3. The Duties of Those Who Are in Authority

1. The Christian ought not to strive after a position of authority which he is not competent to fill (Eccles. vii. 6).

In this respect every one may well take example by Moses. He did not aspire to the post of leader of the Hebrew people, but only as sumed it when called by God to do so. In fact, at first he would not accept it, deeming himself too weak for its duties. And later on, weary of the office, he desired to be relieved of it. Pope Gregory ,the Great fled to the forests when he heard that he would probably be elected Pope. Many eminent saints, such as St. Ambrose and St. Augustine, accepted the episcopal dignity most reluctantly. Yet all these men were unquestionably well qualified to fill their respective offices. How great is the presumption of those who strive to obtain some high post for which they lack the necessary strength and talents, and to which they are not called by God ! Those who aspire to dignities, to the duties of which they are unequal, are like men who take the helm without knowing anything of navigation; or like those who load their shoulders with burdens heavier than they can carry. Our Lord compares such persons to thieves, who force their way into a sheepfold (John x.). But it is not wrong for one who feels himself competent to fulfil the duties of a post, and knows that he may effect much good if he hold it, to endeavor to obtain it. A Catholic may aspire to the priesthood if he has a vocation, or to a place among the governing powers of the land if he possesses the necessary qualifications.

2. He who is called by God to fill some post of authority, must not on that account think much of himself, but rather consider the responsibility laid on him.

A man may be certain that he is called by God, if an appointment is given him without any effort on his own part to obtain it. When St. Gregory the Great was sought for, and his hiding-place in the forest discovered by the populace, he no longer hesitated to accept the tiara, for he saw it to be God's will that he should do so. St. Alphonsus did not refuse the See of St. Agatha, when Pope Clement XIII. strongly urged him to accept it. Dignities are apparently con ferred by the hand of man, but in reality it is God Who bestows them (Matt. xxv. 15). As a gardener guides the water of the spring whithersoever he will, so God influences kings and princes to bestow their favors on those whom He has chosen to be their recipients. " The heart of the king is in the hand of the Lord ; as the divisions of waters, whithersoever He will He shall turn it" (Prov. xxi. 1). He is foolish who thinks more of himself on account of the dignity con ferred on him, for it makes him no better in God's sight ; virtue alone gives a man true worth and distinction. " Earthly greatness," says St. Thomas Aquinas " is fleeting and short-lived ; like smoke, it quickly comes and quickly vanishes; it passes away like a dream."

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Virtue, on the contrary, brings everlasting glory. Many that are first here shall be last hereafter, and the last shall be first (Matt. xix. 30). Herod was a king, Mary and Joseph were ordinary people ; but he was a bad man, whereas they were just and beloved of God. Mary and Joseph now fill glorious thrones in heaven ; and where is Herod ? Many who now in the gloom of this life appear estimable and great, will in the light of eternity, when the secrets of all hearts are disclosed, be seen to be evil and corrupt. " A most severe judgment will be for those who bear rule" (Wisd. vi. 6). The higher the post, the greater the responsibility. This truth should make the great ones of the earth humble, conscientious, thoughtful. God requires those who are in high places to hold their office as if they had it not ; that is, they should regard it as only committed to their keeping for a brief period, and should be ready at any moment to give it up.

3. Those who rule others ought to promote as far as possible the welfare of their subjects, and treat them with impartiality and justice.

As those who are set in authority over others reflect in their person the power of God, they should take Him as their model ; besides, they are His vicegerents. The plenipotentiary of the emperor is bound in word and deed to conform to the instructions given him by his imperial master; if he acts on his own judgment, he is reprimanded. Governors ought above all to study the welfare of their subjects; since this is the purpose of their appointment. The princes of the earth are God's ministers for the good of mankind (Rom. xiii. 4). The common weal, not the benefit of a single individual, or of a few, ought to be their object, and they should be ready generously to sacrifice their own interests for the good of their subjects. Christ, the Good Shepherd, laid down His life for His sheep (John x. 11). If a shepherd exposes himself to hardships and dangers for the sake of animals destined for slaughter, what ought not to be done for immortal souls, whom Christ redeemed with His blood, and for whom account must be given? Rulers ought moreover to be impartial, and treat all without distinction, whether rich or poor, with equal kindness, remembering " there is no respect of persons with God " (Rom. ii. 11; 2 Par. xix. 7). " God made the little and the great, and hath equal care of all" (Wisd. vi. 8). He frequently declares Himself to be the helper of the needy and oppressed (Ps. xlv. 2). "The Lord is nigh unto them that are of a contrite heart " (Ps. xxxiii. 19). The more destitute we are of human succor, the more God regards us with His mercy. Consequently rulers ought to befriend the poor and lowly (Is. i. 17). Unfortunately superiors are apt to think themselves justified in going to all lengths, so long as they do not overstep their powers. Some proud men imagine it to be below their dignity to treat their fellow-men as brethren ; they think they would thereby forget what was due to them. This is by no means the case. Those who are in authority must beware of acting unjustly, or of allowing themselves to be corrupted by bribes (Exod. xxiii. 8). They must not favor the rich and powerful, and be induced to give unjust judgment, as was the unhappy Pilate. Fearful lest the Jews should accuse him to the emperor, he sentenced Our Lord to death, though he knew Him to be innocent. What he dreaded happened; he was

380 The Commandments.

accused and condemned and banished to France. The curse of God rests upon unjust judges (Deut. xxvii. 19). Blessed Thomas More used to say that if his father, whom he dearly loved, came to him with a grievance, and on the other side was the devil whom he hated more than words could say, provided the latter was in the right, he should have justice at his hands. No man should ever be condemned unheard. If any one went to Alexander the Great with a charge against another, he used to close one ear, saying: "I give one ear to the accuser, the other to the accused." Even God, Who is omniscient, did not condemn Adam until He had heard his defence and proved to him his guilt.

4. Those who are in high places ought to set a good example.

The reason why superiors are bound to set a good example is twofold. On the one hand they occupy a conspicuous position, all eyes are on them; like a city seated on a mountain, they cannot be hid (Matt. v. 14). Others imitate them; as is the judge, so also are his ministers (Ecclus. x. 2). Woe betide them if they lead an evil life! On the other hand, superiors can effect much more by example than by precept. Deeds are more eloquent than words. Rulers ought to pray for their subjects; like the husbandman in the Gospel, they should entreat the Lord of the vineyard to spare the barren fig-tree and leave it a year, in the hope that with careful cultivation it may bear fruit. Pastors are specially bound to pray for their flock, and to offer the holy sacrifice on Sundays and holydays for the living and the dead.