that is past, but a sustained sense as of a thing that cannot pass away—ought to control his whole life through the whole day. The thought that at night he will return, before he lies down to rest, to the Presence of His Master to give account of the hours and actions of the day ought to be a rule and a restraint upon the senses, the heart, and the lips. The love of a human friend, even in his absence, will govern and guide us: how much more the Presence of a Divine Friend ought to control and elevate our life! S. Gregory says, "O, wonderful condescension of the Divine Goodness! We are not worthy to be servants, and we are called friends. What a dignity for men to be friends of God."[1]
3. There is still a third relation which is of divine ordinance, and, when once constituted, will be found again in eternity: that is to say, the relation between a priest and the souls committed to his charge. This relation may be created in two ways: either by the assignment of a flock by which a priest becomes also a pastor, or by the voluntary choice of those who subject themselves to the guidance of any confessor. In either case, a true relation of eternal consequence at once arises. In speaking of the pastoral relation, the other will, in its proportion, be
- ↑ In S. Joan. xv. 14, 15, tom. i. p. 1445.
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