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 is His name; as though it would say, His Justice is terrible because His Sanctity is infinite.

The Justice of God is terrible, and it punishes with extreme rigour even the most trivial faults. The reason is, that these faults, light in our eyes, are in nowise so before God. The least sin displeases Him infinitely, and, on account of the infinite Sanctity which is offended, the slightest transgression assumes enormous proportions, and demands enormous atonement. This explains the terrible severity of the pains of the other life, and should penetrate us with a holy fear.

This fear of Purgatory is a salutary fear; its effect is, not only to animate us with a charitable compassion towards the poor suffering souls, but also with a vigilant zeal for our own spiritual welfare. Think of the fire of Purgatory, and you will endeavour to avoid the least faults; think of the fire of Purgatory, and you will practise penance, that you may satisfy Divine Justice in this world rather than in the next.

Let us, however, guard against excessive fear, and not lose confidence. Let us not forget the Mercy of God, which is not less infinite than His Justice. Thy mercy, Lord, is great above the Heavens, says the prophet; and elsewhere, The Lord is gracious and merciful: patient, and plenteous in mercy. This ineffable mercy should calm the most lively apprehensions, and fill us with a holy confidence, according to the words, In te, Domine, speravi, non confundar in æternum — " In Thee, O Lord, I have hoped; let me never be put to confusion."

If we are animated with this double sentiment, if our confidence in God's Mercy is equal to the fear with which His Justice inspires us, we shall have the true spirit of devotion to the souls in Purgatory.

This double sentiment springs naturally from the dogma of Purgatory rightly understood — a dogma which contains