In this day's Gospel we read that having gone into the desert, Jesus Christ
permitted the Devil to set Him on the pinnacle of the temple and say to Him: "If
Thou be the Son of God, cast thyself down"; for the angels shall preserve Thee
from all injury. But the Lord answered that in the Sacred Scriptures it is
written: Thou shalt not tempt the Lord thy God. The sinner who abandons himself
to sin without striving to resist temptations, or without at least asking God's
help to conquer them, and hopes that the Lord will one day draw him from the
precipice, tempts God to work miracles, or rather to show to him an
extraordinary mercy not extended to the generality of Christians.
God, as the Apostle says, "will have all men to be saved" — I Tim. 2:4; but He
also wishes us all to labor for our own salvation, at least by adopting the
means of overcoming our enemies, and of obeying Him when He calls us to
repentance. Sinners hear the calls of God, but they forget them, and continue to
offend Him. But God does not forget them. He numbers the graces which He
dispenses, as well as the sins which we commit. Hence, when the time which He
has fixed arrives, God deprives us of His graces, and begins to inflict
chastisement. I intend to show in this discourse that when sins reach a certain
number, God pardons no more. Be attentive.
1. St. Basil, St. Jerome, St. John Chrysostom, St. Augustine and other fathers,
teach, that as God according to the words of Scripture, "Thou hast ordered all
things in measure, and number, and weight" — Wis. 11:21 has fixed for each
person the number of the days of his life, and the degrees of health and talent
which He will give him, so He has also determined for each the number of sins
which He will pardon; and when this number is completed, He will pardon no
2. "The Lord hath sent me to heal the contrite of heart" — Isa. 61:1 God is
ready to heal those who sincerely wish to amend their lives, but cannot take
pity on the obstinate sinner. The Lord pardons sins, but He cannot pardon those
who are determined to offend Him. Nor can we demand from God a reason why He
pardons one a hundred sins, and takes others out of life and sends them to Hell,
after three or four sins. By His Prophet Amos, God has said: "For three crimes
of Damascus, and for four, I will not convert it" — 1:3. In this we must adore
the judgments of God, and say with the Apostle: "O the depth of the riches, of
the wisdom, and of the knowledge of God! How incomprehensible are His judgments"
— Rom. 11:33. He who receives pardon, says St. Augustine, is pardoned through
the pure mercy of God; and they who are chastised, are justly punished. How many
has God sent to Hell for the first offense? St. Gregory relates, that a child of
five years, who had arrived at the use of reason, for having uttered a
blasphemy, was seized by the Devil and carried to Hell. The divine Mother
revealed to that great servant of God, Benedicta of Florence, that a boy of
twelve years was damned after the first sin. Another boy of eight years died
after his first sin, and was lost. You say: I am young; there are many who have
committed more sins than I have. But is God on that account obliged to wait for
your repentance if you offend Him? In the Gospel of St. Matthew (21:19), we read
that the Savior cursed a fig tree the first time He saw it without fruit. "May
no fruit grow on thee henceforward forever. An immediately the fig tree withered
away." You must, then tremble at the thought of committing a single mortal sin,
particularly if you have already been guilty of mortal sins.
3. "Be not without fear about sin forgiven, and add not sin to sin" — Eccl. 5:5.
Say not then, O sinner: "As God has forgiven me other sins, so He will pardon me
this one if I commit it." Say not this; for, if to the sin which has been
forgiven you add another, you have reason to fear that this new sin shall be
united to your former guilt, and that thus the number will be completed, and
that you shall be abandoned. Behold how the Scripture unfolds this truth more
clearly in another place. "The Lord patiently expecteth, that when the day of
judgment shall come, He may punish them in the fullness of sins" — II. Mac.
6:14. God waits with patience until a certain number of sins is committed but,
when the measure of guilt is filled up, He waits no longer, but chastises the
sinner. "Thou hast sealed up my offenses as it were in a bag" — Job 14:17.
Sinners multiply their sins without keeping any account of them; but God numbers
them, that, when the harvest is ripe, that is, when the number of sins is
completed, He may take vengeance on them. "Put ye in the sickles, for the
harvest is ripe" Joel 3:13.
4. Of this there are many examples in the Scriptures. Speaking of the Hebrews,
the Lord in one place says: "All the men that have tempted Me now ten times. . .
.shall not see the land" — Num. 14:22, 23. In another place, He says, that He
restrained His vengeance against the Amorrhites, because the number of their
sins was not completed. "For as yet the iniquities of the Amorrhites are not at
the full" — Gen. 15:16. We have again the example of Saul who, after having
disobeyed God a second time, was abandoned. He entreated Samuel to interpose
before the Lord in his behalf. "Bear, I beseech thee, my sin, and return with
me, that I may adore the Lord" — I Kings 15:25. But, knowing that God had
abandoned Saul, Samuel answered: "I will not return with thee, because thou hast
rejected the word of the Lord, and the Lord hath rejected thee," etc. — 5:26.
Saul, you have abandoned God, and He has abandoned you. We have another example
in Balthassar, who, after having profaned the vessels of the Temple, saw a hand
writing on the wall, Mane, Thecel, Phares. Daniel was requested to expound the
meaning of these words. In explaining the word Thecel, he said to the king:
"Thou art weighed in the balance, and art found wanting" — Dan. 5:27. By this
explanation, he gave the king to understand that the weight of his sins in the
balance of divine justice, had made the scale descend." The same night
Balthassar, the Chaldean king, was killed" — Dan. 5:30. Oh! how many sinners
have met with a similar fate! Continuing to offend God till their sins amounted
to a certain number, they have been struck dead and sent to Hell! "They spend
their days in wealth, and in a moment they go down to Hell" — Job 21:13.
Tremble, brethren, lest if you commit another mortal sin, God should cast you
5. If God chastised sinners the moment they insult Him, we should not see Him so
much despised. But, because He does not instantly punish their transgressions,
and because through mercy He restrains His anger and waits for their return,
they are encouraged to continue to offend Him. "For, because sentence is not
speedily pronounced against the evil, the children of men commit evil without
any fear" — Eccles. 8:11. But it is necessary to be persuaded, that though God
bears with us, He does not wait, nor bear with us forever. Expecting, as on
former occasions, to escape from the snares of the Philistines, Samson continued
to allow himself to be deluded by Delilah. "I will go out as I did before, and
shake myself" — Judges 16:20. But "the Lord departed from him." Samson was at
length taken by his enemies, and lost his life. The Lord warns you not to say: "I
have committed so many sins, and God has not chastised me." Say not: I have
sinned, and what harm hath befallen me; for the Most High is a patient rewarder"
— Eccl. 5:4. God has patience for a certain term, after which He punishes the
first and last sins. And the greater has been His patience, the more severe His
6. Hence, according to St. Chrysostom, God is more to be feared when He bears
with sinners, than when He instantly punishes their sin. And why? Because, says
St. Gregory, they to whom God has shown most mercy shall, if they do not cease
to offend Him, be chastised with the greatest rigor. The saint adds that God
often punishes such sinners with a sudden death, and does not allow them time
for repentance. And the greater the light which God gives to certain sinners for
their correction, the greater is their blindness and obstinacy in sin. "For it
had been better for them not to have known the way of justice, than, after they
had known it, to turn back" — II Pet. 2:21. Miserable the sinners, who, after
having been enlightened, return to the vomit. St. Paul says, that it is morally
impossible for them to be again converted. "For it is impossible for those who
were once illuminated-have tasted also the Heavenly gifts. . . and are fallen
away, to be renewed again to penance" — Heb. 6:4, 6.
7. Listen, then, O sinner, to the admonition of the Lord: "My son, hast thou
sinned? Do so no more, but for thy former sins pray that they may be forgiven
thee" — Eccl. 21:1. Son, add not sins to those which you have already committed,
but be careful to pray for the pardon of your past transgressions; otherwise, if
you commit another mortal sin, the gates of divine mercy may be closed against
you, and your soul may be lost forever. When then, beloved brethren, the devil
tempts you again to yield to sin, say to yourself: If God pardons me no more,
what shall become of me for all eternity? Should the Devil in reply, say: fear
not, God is merciful; answer him by saying: What certainty or what probability
have I that, if I return again to sin, God will show me mercy or grant me
pardon? Behold the threat of the Lord against all who despise His calls:
"Because I have called and you refused,...I also will laugh in your destruction,
and will mock when that shall come to you which you feared" — Prov. 1:24, 26.
Mark the words "I also"; they mean that, as you have mocked the Lord by
betraying Him again after your confession and promises of amendment, so He will
mock you at the hour of death. I will laugh and will mock. But, "God is not
mocked" — Gal. 6:7. "As a dog," says the Wise Man, "that returneth to his vomit,
so is the fool that repeateth his folly" — Prov. 26:11. Bl. Denis the Carthusian
gives an excellent exposition of this text. He says that, as a dog that eats
what he has just vomited, is an object of disgust and abomination, so the sinner
who returns to the sins which he has detested and confessed, becomes hateful in
the sight of God.
8. O folly of sinners! If you purchase a house, you spare no pains to get all
the securities necessary to guard against the loss of your money; if you take
medicine, you are careful to assure yourself that it cannot injure you; if you
pass over a river, you cautiously avoid all danger of falling into it: and for a
transitory enjoyment, for the gratification of revenge, for a beastly pleasure,
which lasts but a moment, you risk your eternal salvation, saying: I will go to
confession after I commit this sin. And when, I ask, are you to go to
confession? You say: On tomorrow. But who promises you tomorrow? Who assures you
that you shall have time for confession, and that God will not deprive you of
life as He has deprived so many others, in the act of sin? "Diem tenes" says St.
Augustine, "qui horam non tenes." You cannot be certain of living for another
hour, and you say: I will go to confession tomorrow. Listen to the words of St.
Gregory: "He who has promised pardon to penitents, has not promised tomorrow to
sinners" — Hom. 12 in Evan. God has promised pardon to all who repent; but He
has not promised to wait until tomorrow for those who insult Him. Perhaps God
will give you time for repentance, perhaps He will not. But, should He not give
it, what shall become of your soul? In the meantime, for the sake of a miserable
pleasure, you lose the grace of God and expose yourself to the danger of being
9. Would you, for such transient enjoyments, risk your money, your honor, your
possessions, your liberty, and your life? No, you would not. How then does it
happen that, for a miserable gratification, you lose your soul, Heaven, and God?
Tell me: do you believe that Heaven, Hell, eternity, are truths of faith? Do you
believe that, if you die in sin, you are lost forever? Oh! what temerity, what
folly is it, to condemn yourself voluntarily to an eternity of torments with the
hope of afterwards reversing the sentence of your condemnation! "Nemo," says St.
Augustine, "sub spe salutis vult aegrotare." No one can be found so foolish as
to take poison with the hope of preventing its deadly effects by adopting the
ordinary remedies. And you will condemn yourself to Hell, saying that you expect
to be afterwards preserved from it. O folly! which, in conformity with the
divine threats, has brought, and brings every day, so many to Hell. "Thou hast
trusted in thy wickedness, and evil shall come upon thee, and thou shalt not
know the rising thereof" — Isa. 47:10, 11. You have sinned, trusting rashly in
the divine mercy: the punishment of your guilt shall fall suddenly upon you, and
you shall not know from whence it comes. What do you say? What resolution do you
make? If, after this sermon, you do not firmly resolve to give yourself to God,
I weep over you and regard you as lost.
For the greater honor and glory of God and the salvation of souls, you are
encouraged to distribute this sermon on as large a scale as God's graces permit.
Go to the churches and hand them out or place them on vehicles parked for church
services. You may reproduce this paper if the text is not changed.
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