Monday, 31 May 2010

Preparation for Death - Consideration XIX

The State of Grace and of Disgrace with God.
“Man knoweth not the price thereof.” – Job, xxviii. 13.
Dignity to which the Grace of God raises us.
If, says the Lord, thou wilt separate the precious from the vile, thou shalt be as my mouth.1 They who know how to distinguish what is precious from what is vile, are like God, “who knows how to refuse the evil and to choose the good.” Let us examine how great a good it is to be in the grace of God, and how great an evil to be in enmity with God. Men do not understand the value of divine grace. Man knoweth not the price thereof.2 Hence, they exchange it for vanity, for a little earth, or for a beastly pleasure; but it is an infinite treasure, which makes us worthy of the friendship of God. For, says the Wise Man, she is an infinite treasure to men, which they that use become the friends of God.3 Hence, a soul in grace is the friend of God. The Gentiles, who were deprived of the light of faith, deemed it impossible for a creature to attain to the friendship of God; and they, who were guided only by the light of nature, could scarcely think otherwise; for, as St. Jerome says, Friendship either finds or makes equals.”4 But God has declared in several places in the holy Scriptures, that by means of this grace we become his friends if we observe his law. You are my friends I f you do the things which I command. I will not now call you servants, . . but I have called you friends.5 Hence, St. Gregory exclaims: “O goodness of God! We do not deserve to be called even servants, and he condescends to call us friends.”6
How fortunate would the man esteem himself, who should have the king for his friend! In a vassal, it would be temerity to presume to seek the friendship of his sovereign; but it is not temerity in a soul to aspire to the friendship of its God. St. Augustine7 relates that two courtiers entered into a monastery of hermits, and that one of them began to read the life of St. Antony the Abbot. He read, and in reading his heart became gradually divested of worldly affections. Turning to his companion, he said: “What do we seek? We can hope for nothing more than the friendship of the emperor. And through how many perils do we reach this greater danger? And how long will this last?” Friend, fools that we are, what do we seek? The most we can expect to gain in the service of the emperor is, to become his friends: and should we succeed in gaining his friendship, we shall expose our eternal salvation to greater risk.. It is with difficulty we can ever become the friends of Caesar: “but, if I wish, I am this moment the friend of God.”
Whosoever, then, is in the state of grace is the friend of God. He also becomes the son of God: You are gods, and the sons of the Most High.8 This is the great gift which we have received from the divine love through Jesus Christ. Behold, says St. John, what manner of charity the Father hath bestowed upon us—that we should be called, and should be, the sons of God.9 Moreover, the soul in the state of grace is the spouse of God. I will espouse thee to me in faith.10 Hence the father of the prodigal, when his son returned, ordered a ring to be put on his finger, in token of his espousal. Lastly, the soul becomes the temple of the Holy Ghost. Sister Mary d’Oignies saw a devil go out from an infant who was receiving baptism, and the Holy Ghost enter with a multitude of angels.
Affections and Prayers.
Therefore my God! when my soul had the happiness of being in Thy grace, it was Thy friend, Thy child, Thy spouse, and Thy temple; but, by committing sin, it lost all, and became Thy enemy and the slave of hell. But I thank Thee, O my God, for giving me time to recover Thy grace. I am sorry above all things for having offended Thee, O infinite Goodness! and I love Thee above all things. Ah! receive me again into Thy friendship. For Thy mercy’s sake do not reject me. I know that I deserve to be banished from Thy face; but, by the sacrifice which He offered on Calvary, Jesus Christ has merited for me mercy and pardon. Thy kingdom come. My Father (it is thus Thy Son has taught me to call Thee),—My Father, come with Thy grace to reign in my heart; grant that I may serve Thee alone, that I may live for Thee alone, and that I may love Thee alone. And lead us not into temptation. Ah! do not permit my enemies to tempt me so that I may be conquered. But deliver us from evil. Deliver me from hell; but deliver me first from sin, which alone can lead me to hell. O Mary pray for me, and preserve me from the great misfortune of ever seeing myself in sin and deprived of the grace of thy and my God.
Advantages that the Grace of God Procures for us,
St. Thomas of Aquino says that the gift of grace surpasses every gift that a creature can receive, since it is a participation of the divine nature.11 And before him, St. Peter said the same: that by these ye may be made partakers of the divine nature.12 So great things Jesus Christ has merited for us by his Passion: he has communicated to us the same splendor that he received from the Father: And the glory which Thou hast given to Me, I have given to them.13 In fine, a soul in the state of grace is one thing with God. He, says St. Paul, that is joined to the Lord is one spirit.14 The Redeemer has said that in a soul that loves God, the Three Persons of the Most Holy Trinity dwell. If any one love Me, my Father will love him, and we will come to him, and we will make our abode with him.15
So great is the beauty of a soul in the state of grace, that God himself extols it. How beautiful art thou! how beautiful art thou!16 The Lord appears never to take eyes off the soul, that loves, him, nor,to close his ears to its petitions. The eyes of the Lord are upon the just: and His ears unto their prayers.17 St. Bridget used to say that a man could not behold the beauty of a soul in the grace of God, without dying through joy. And St. Catharine of Sienna, seeing a soul in the state of grace, said that she would willingly have given her life to prevent that soul from losing such beauty. Hence she kissed the ground on which priests walked, because through them souls recover the grace of God.
How many treasures of merits can a soul in the state of grace acquire? Each moment it can merit an eternity of glory. St. Thomas teaches that every act of love merits for the soul eternal life.18 Why then should we envy the great ones of the earth? If we are in the grace of God, we can constantly acquire far more greatness in heaven. A certain lay-brother of the Society of Jesus, as Father Patrignani relates in his Menologies, appeared after death, and said that he and Philip the Second, King of Spain, were in the enjoyment of glory; but that his glory in heaven was as far superior to that of Philip, as that monarch was raised above him on this earth. Moreover, he alone who has experienced it, can conceive the peace which a soul in the grace of God enjoys in this life. O taste and see that the Lord is sweet.19 The words of the Lord cannot fail. Much peace have they that love thy law.20 The peace of a soul that is united with God, surpasses all the pleasures that the senses and the world can give. The peace of God which surpasseth all understanding.21
Affections and Prayers.
O my Jesus! Thou art the good pastor, who allowed Thyself to be slaughtered in order to give life to Thy sheep. When I fled away from Thee, Thou didst not cease to follow and seek after me; Thou receivest me now that I seek Thee, and cast myself with a penitent heart at Thy feet. Give me again Thy grace, which I have miserably lost through my own fault. I am sorry for it with my whole heart; I would wish to die of sorrow at the thought of having so often turned my back on Thee. Pardon me through the merits of the painful death which Thou didst suffer for me on the cross. Bind me with the sweet chains of Thy love, and do not permit me ever more to fly away from Thee. Since I have merited the eternal torments of hell, give me strength to bear with patience all the crosses which Thou sendest me. Since I have deserved to be for eternity under the feet of the devils, make me embrace with love all the contempt and insults which I shall receive from men. Finally, make me obedient to all Thy holy inspirations, and give me grace to conquer all human respect for the love of Thee. I am resolved henceforward to serve Thee only: let others say what they please, I will serve Thee alone, O my most amiable God! Thee only do I wish to please. But give me Thy aid, without which I can do nothing. I love Thee, O my Jesus! with my whole heart, and I trust in Thy blood. Mary, my hope! assist me by thy prayers. I glory in being thy servant, and thou dost glory in saving sinners who have recourse to thee. Come to my relief and save me.
Enmity with God.
Let us now see the misery of a soul that is in enmity with God. It is separated from God, his sovereign good. Your iniquities, says the prophet Isaias, have divided between you and your God.22 Hence the soul is no longer his, and he is no longer its God: You are not my people and I will not be yours.23 The soul not only belongs no longer to God, but God even hates it and condemns it to hell. God does not hate any of his creatures; he does not hate the wild beast, the viper, or the toad. Thou lovest all things that are, and hatest none of the things which Thou hast made.24 But he cannot refrain from hating sinners. Thou hatest all the workers of iniquity.25 Yes; God cannot but hate sin, which is diametrically opposed to his will; and in hating sin he must necessarily hate the sinner who is united to his sin. But to God the wicked and his wickedness are hateful alike.26
O God! if a man has for his enemy a monarch of the earth, he cannot sleep, he is every moment in dread of death. And how can he who is the enemy of God enjoy peace? He may escape the vengeance of his sovereign by concealing himself in a wood, or by taking refuge in a distant country. But who can fly from the hands of God? Lord, says David, if I shall ascend into heaven, if I shall hide myself in hell, wheresoever I go, Thy hand can reach me. If I ascend into heaven, Thou art there; if I descend into hell, Thou art present. . . Even there also shall Thy hand lead me.27
Poor sinners! they are cursed by God, cursed by the angels, cursed by the saints, cursed also every day on earth by all priests and religious, who, in reciting the divine office, proclaim them accursed. They are cursed who decline from thy commandments.28 Moreover, the soul that is at enmity with God has lost all its merits. Should a man be equal in merit to St. Paul the Hermit, who lived forty-eight years in a cave; to St. Francis Xavier, who gained ten millions of souls to God; or to St. Paul the Apostle, who, according to St. Jerome, surpassed in merit all the other apostles—that man if he commit a single mortal sin, loses all. All his justices which he hath done shall not be remembered.29 Behold the ruin which the enmity of God produces: it transforms the child of God into the slave of Lucifer; his beloved friend into an enemy whom he sovereignly hates; and the heir of heaven into one condemned to hell: St, Francis de Sales used to say that, were the angels capable of weeping they should shed tears of pity at the sight of a soul that commits mortal sin and loses the divine grace.
But the greatest misery is that the angels would, if it were in their power, weep; and the sinner weeps not. “A Christian,” says St. Augustine, ‘if he loses a sheep or any other valuable animal, weeps over the loss, and neither eats nor sleeps; but when he loses the grace of God, he eats and sleeps, and sheds not a single tear.”
Affections and Prayers.
Behold, O my Redeemer! the miserable state to which I have brought myself. To make me worthy of Thy grace, Thou didst spend thirty-three years in toil and pains; and I, for the poisoned pleasure of a moment, have despised and lost it. I thank Thy mercy, which still gives me time to recover it if I wish. Yes, I wish to do everything in my power to regain. it. Tell me what I must do in order to obtain Thy pardon. Dost Thou wish me to repent? O my Jesus! I am sorry with my whole heart for having offended Thy infinite Goodness. Dost Thou wish me to love Thee? I love Thee above all things. Hitherto I have unfortunately employed my heart in loving creatures and vanities. From this day forward I will live only for Thee; I will love only Thee my God, my treasure, my hope, my strength. I will love Thee, O Lord, my strength.30 Thy merits, Thy wounds, O my Jesus! shall be my hope and my strength; from Thee I hope for strength to be faithful to Thee. Give me then, O my Redeemer! the gift of Thy grace, and do not permit me ever again to depart from Thee. Divest my soul of all worldly affections, and inflame my heart with Thy holy love. Kindle in it the fire of Thy love. Mary, my Mother! who wert always on fire with divine love, make me burn like thee with the love of God.

1“Si separaveris pretiosum a vili quasi os meum eris.” – Jer. xv. 19.
2“Nescit homo pretium ejus.” – Job, xxviii. 13.
3“Infinitus enim thesaurus est hominibus: quo qui usi sunt, participes facti sunt amicitiæ Dei.” – Wisd. vii. 14.
4“Amicitia pares aut accipit, aut facit.” – In Mich. 7.
5“Vos amici mei estis, si feceritis quæ ego precipio vobis. Jam non dicam vos servos . . . vos autem dixi amicos.” – John, xv. 14.
6“O mira divinæ bonitatis dignatio! Servi non sumus digni nominari, et amici vocamur.” – In Evang. hom. 27.
7Conf. l. 8. c. 6.
8“Ecce dii estis, et filii Excelsi omnes.” – Ps. lxxxi. 6.
9“Videte qualem charitatem dedit nobis Pater, ut filii Dei nominemur, et simus.” – 1 John, iii. 1.
10“Sponsabo te mihi in fide.” – Osee, ii. 20.
11“Donum gratiæ excedit omnem facultatem naturæ creatæ, cum sit participatio divinæ naturæ. – 1, 2, q. 112, a. 1.
12“Ut per hæc efficiamini divinæ consortes naturæ.” 2 Pet. i. 4.
13“Et ego claritatem, quam dedisti mihi, dedi eis.” – John, xvii. 22.
14“Qui adhæret Domino, unus spiritus est.” – 1 Cor. vi. 17.
15“Si quis diligit me, . . . Pater meui diliget eum. et ad eum veniemus, et mansionem apud eum faciemus.” – John, xiv. 23.
16“Quam pulchra es, amica mea. quam pulchra es!” – Cant. iv. 1.
17“Oculi Domini super justos, et aures ejus ad preces eorum.” – Ps. xxxiii. 16.
18“Quilibet actus charitatis meretur vitam æternam.” – 1, 2, q. 114, a. 7.
19“Gustate, et videte quoniam suavis est Dominus.” – Ps. xxxiii. 9.
20“Pax multa diligentibus legem tuam.” – Ps. cxviii. 165.
21“Pax Dei, quæ exsuperat omnem sensum.” – Phil. iv. 7.
22“Iniquitates vestræ diviserunt inter vos et Deum vestrum.” – Isa. lix. 2.
23“Vos non populus meus, et ego non ero vester.” – Os. i. 9.
24“Diligis omnia quæ sunt, et nihil odisti eorum quæ fecisti.” – Wis. xi. 25.
25“Odisti omnes qui operantur iniquitatem.” – Ps. v. 7.
26“Similiter autem odio sunt Deo impius et impietas ejus.” – Wis. xiv. 9.
27“Si ascendero in cœlum. tu illic es; Si descendero in infernum, ades . . .; etenim illuc manus tua deducet me.” – Ps. cxxxviii. 8, 10.
28“Maledicti, qui declinant a mandatis tuis.” – Ps. cxviii. 21.
29“Omnes justitia ejus, quas fecerat, non recordabuntur.” – Ezek. xviii. 24.
30“Diligam te, Deus, fortitudo mea.” – Ps. XVii. 2.


Thursday, 13 May 2010

Preparation for Death - Consideration XVIII

The Number of Sins.
“Because sentence is not speedily pronounced against the evil, the children of men commit evil without fear.” – Eccles. viii. 11.
The Measure is Determined for Each One.
If God instantly chastises the man who insults him, we certainly should not see him so much outraged as we do at present. But because the Lord does not instantly punish sinners, but waits for them, they are encouraged to offend him the more. It is necessary to understand that, though God waits and bears, he does not wait and bear forever. It is the opinion of many holy Fathers—of St. Basil, St. Jerome, St. Ambrose, St. Cyril of Alexandria, St. John Chrysostom, St. Augustine, and others—that as God (according to the words of Scripture, Wis. xi. 21, Thou hast ordered all things in measure, and number and weight)1 has fixed for each the number of his days, the degrees of health and talent which he will give to him, so he has also determined the number of sins that he will pardon; and when this number is completed, he will pardon no more. Eusebius of Cæsarea says the same thing: “God waits up to a certain number, and afterwards abandons;” and so speak also the above-mentioned Fathers.
And these Fathers have not spoken at random, but according to the sacred Scriptures. In one place the Lord says that he restrained his vengeance against the Amorrithes, because the number of their sins was not as yet filled up: For as yet the iniquities of the Amorrithes are not at the full.2 In another place he says: I will not add any more to have mercy on the house of Israel.3 Again he says: All the men who have tempted Me ten times shall not see the land.4 Thou hast, says Job, sealed up my offences as it were in a bag.5 Sinners keep no account of their sins; but God keeps an account of 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.6 In another place he says: Be not without fear about sin forgiven, and add not sin to sin.7 As if he said: O sinner! you must tremble even on account of the sins which I have forgiven you; for if you add another, it may happen that this new sin, along with those which have been pardoned, may complete the number, and then there will be no more mercy for you. The Lord waiteth patiently, that when the day of judgment shall come, he may punish them in the fulness of their sins.8 God waits till the measure of iniquities is filled up, and then he chastises the sinner.
Of such chastisements there are many examples in the Scriptures. Saul disobeyed God a second time, and was abandoned. When he entreated Samuel to intercede for him, saying: Bear, I beseech thee, my sin, and return with me that I may adore the Lord.9 Samuel answered: I will not return with thee, because thou hast rejected the word of the Lord, and the Lord hath rejected thee.10 We have also the example of Balthasar, who, after having profaned the vessels of the temple at table, saw a handwriting on the wall—Mene, Thecel, Phares. Daniel came, and in explaining these words, among other things, said: Thou art weighed in the balance, and art found wanting.11 By these words he gave the king to understand that in the balance of divine justice the weight of his sins had made the scale descend. The same night Balthasar, the Chaldean king, was killed.12 Oh! how many miserable sinners meet with a similar fate! They live many years, multiplying sins; but when the number is filled up, they are struck dead, and cast into hell! They spend their days in wealth, and in a moment they go down to hell.13 There are some who spend their time in investigating the number of the stars,the number of the angels, or the number of years which each one will live. But who can discover the number of sins which God will pardon each individual? We should, therefore, tremble. My brother, it may be that God will pardon you no more after the first criminal pleasure which you indulge, after the first thought to which you consent, or after the first sin which you commit.
Affections and Prayers.
Ah! my God! I thank Thee. How many for fewer sins than I have committed are now in hell! For them there is no pardon—no hope. And I am still living: I am not in hell: but, if I wish, I can hope for pardon and for Paradise. I am sorry above all things for all my sins, because by them I have offended Thee, who art infinite goodness. Eternal Father, look on the face of Thy Christ;14 behold Thy Son dead on the cross for my sake; and through his merits have mercy on me. I wish to die rather than offend Thee any more. When I consider the sins I have committed, and the graces Thou hast bestowed upon me, I have just reason to fear that, if I commit another sin, the measure will be completed, and I shall be damned. Ah! assist me by Thy grace; from Thee I hope for light and strength to be faithful to Thee. And if Thou seest that I should again offend Thee, take me out of my life, now that I hope to be in a state of grace. My God! I love Thee above all things, and I feel a greater fear of incurring Thy enmity than of death. For Thy mercy’s sake do not permit me any more to become Thy, enemy. Mary, my Mother! have pity on me; assist me; obtain for me holy perseverance.
The Measure is not the Same for All.
Some sinners say: But God is merciful. Who, I ask, denies it? The mercy of God is infinite; but though his mercy is infinite, how many are cast into hell every day? The Lord hath sent Me to heal the contrite of heart.15 God heals those who have a good will. He pardons sins, but he cannot pardon the determination to commit sin. These sinners will also say: I am young. You are young; but God counts not years, but sins. The number of sins which God pardons is not the same for all: some he pardons a hundred; others a thousand sins; others he sends to hell after the second sin. How many has the Lord condemned to eternal misery after the first sin? St. Gregory16 relates that a child of five years, for uttering a blasphemy; was condemned to hell. The Most Holy Virgin revealed to that great servant of God, Benedicta of Florence, that a girl twelve years old was damned after her first sin. A boy of eight years died after his first sin, and was lost. In the Gospel of St. Matthew we find that the Lord instantly cursed the fig-tree the first time he saw it without fruit. May no fruit grow on thee forever. And immediately the fig-tree withered away.17 Another time God said: For three crimes of Damascus, and for four, I will not convert it.18 Perhaps some daring sinner may have the temerity to demand an account of God why he pardons some three sins, but not four. 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 and unsearchable His ways!19 “The Lord,” says St. Augustine, “knows whom he spares and whom he does not spare. To those who receive mercy he gives it gratuitously; from those who do not receive mercy, it is justly withheld.”20
The obstinate sinner may say: But I have so often offended God, and he has pardoned me; I also hope he will pardon me the sin which I intend to commit. But, I ask, must God spare you forever, because he has not hitherto chastised you? The measure shall be filled up, and vengeance shall come. Samson continued to allow himself to be deluded by Dalila, hoping that, as on former occasions, he would escape from the Philistines. I will go out as I did before, and shake myself.21 But at last he was taken, and lost his life. Say not, I have sinned, and what harm hath befallen me? Say not, says the Lord, I have committed so many sins, and God has not chastised me; for the Most High is a patient rewarder,22 that is, he will one day come and punish all; and the greater the mercy which he will have shown, the more severe shalt be the chastisement which he will inflict. St. Chrysostom says, that God should be dreaded more when he bears with the obstinate sinner, than when he punishes him suddenly.23 Because, according to St. Gregory, if they remain ungrateful, God punishes with the greatest rigor those whom he waits for with the greatest patience.24 And it often happens, adds the saint, that they whom God has borne with for a long time, die unexpectedly, and without time for repentance.25 And the greater the light which God will have given, the greater will be your blindness and obstinacy in sin. For it had been better for them not to have known the way of justice, than, after they have known it, to turn back.26 And St. Paul says, that it is morally impossible for a soul that sins after being enlightened, to be again converted. For it is impossible for those who were once enlightened, and have tasted of the heavenly gifts, . . . and are fallen away, to he renewed to penance.27
The threats of the Lord against those who are deaf to his calls, are truly alarming, Because I have called, and you have refused, . . . I also will laugh at your destruction, and will mock when that shall come to you which you feared.28 Mark the words—I also: they mean that as the sinner has mocked God by his confessions, by promising fidelity, and afterward betraying him; so the Lord will mock him at the hour of death. The wise man says: As a dog that returned to the vomit, so is the fool that repeateth his folly.29 In explaining this text, Denis the Carthusian says, that as a dog that eats what he has just vomited is an object of disgust and abomination, so the sinner who relapses into sins which he has detested in the tribunal of penance, renders himself hateful in the sight of God.
Affections and Prayers.
Behold me, O my God! at Thy feet. I am that disgusting dog that has so often eaten the forbidden apples, which I before detested. I do not deserve mercy: but, O my Redeemer! the blood which Thou hast shed for me encourages and obliges me to hope for it. How often have I offended Thee and Thou hast pardoned me! I promised never more to offend Thee, and I have afterward returned to the vomit: and Thou hast again pardoned me! What do I wait for? Is it that Thou mayest send me to hell, or that Thou mayest abandon me into the hand of My sins, which would be a greater punishment than hell? No, my God! I wish to amend; and in order to be faithful to Thee, I will put. all my confidence in Thee. I will, whenever I am tempted, always and instantly have recourse to Thee. Hitherto I have trusted in my promises and resolutions, and have neglected to recommend myself to Thee in my temptations: this has been the cause of my ruin. Henceforth Thou shalt be my hope and my strength, and thus I shall be able to do all things. I can do all things in Him that strengtheneth me.30 Give me grace then, O my Jesus, through Thy merits, to recommend myself to Thee, and to ask Thy aid in my wants. I love Thee, O Sovereign Good, amiable above every good: I wish to love Thee alone; but it is from Thee I must receive aid to love Thee. O Mary, my Mother! do thou also assist me by thy intercession; keep me under thy protection, and make me always invoke thee when I am tempted. Thy name shall be my defence.
We Must Always Fear.
My son, hast thou sinned? do so no more; but, for thy former sins, pay that they may be forgiven thee.31 Behold, dear Christian, the advice which your good Lord gives you because he desires your salvation. Son, offend me no more: but from this day forward be careful to ask pardon for your past transgressions. My brother, the more you have offended God, the more you should tremble at the thought of offending him again; for the next sin which you commit will make the balance of divine justice descend, and you will be lost. I do not say absolutely that after another sin there will be no more forgiveness for you; for this I do not know: but I say that it may happen. Hence, when you are tempted, say within yourself: Perhaps God will pardon me no more, and I shall be lost. Tell me; were it probable that certain food contained poison, would you eat it? If you had reason to think that on a certain road your enemies lay in wait to take away your life, would you pass that way as long as you could find another more free from danger? And what security, or even what probability, have you that if you relapse into sin, you will afterward repent sincerely of it; and that you will not return again to the vomit? What just reason have you to believe that God will not strike you dead in the very act of sin, or that, after your sin, he will not abandon you?
If you purchase a house, you spare no pains to obtain 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 torrent, you cautiously avoid all danger of falling into it; and for a miserable gratification, for a beastly pleasure, you will risk your eternal salvation, saying: I expect to go to confession after this sin. But when, I ask, will you go to confession? Perhaps on Sunday. And who has promised that you will live till Sunday? Perhaps you intend to go to confession to-morrow? But who promised you to-morrow? “Do you cling,” says St. Augustine, “to a day, who are not sure of an hour?”32 How can you promise yourself that you will go to confession to-morrow, when you know not whether you will be among the living in another hour? “He,” continues the saint, “who has promised pardon to penitents, has not promised tomorrow to sinners; perhaps he will give it, and perhaps he will not.”33 If you now commit sin, God, perhaps, will give you time for repentance, and perhaps he will not; and should he not give it, what will become of you for all eternity? In the mean time, by consenting to sin, you lose your soul for the sake of a miserable pleasure, and expose yourself, to the risk of being lost forever. Would you, for that vile gratification, risk a sum of one thousand ducats? Would you, for that momentary pleasure, expose to danger your all—your money, your houses, your possessions, your liberty and life? Surely you would not. Will you then, for that wretched delight, lose all—your, soul, heaven, and God? Do you believe that heaven, hell, and eternity are truths of faith, or that they are fables? Do you believe that if death overtake you in sin, you will be lost forever? Oh, what temerity! what folly! to condemn yourself by your own free act to an eternity of torments with the hope of afterward reversing the sentence of your condemnation. No one is so foolish as to take poison with the hope of being preserved from death; and will you condemn yourself to eternal death, saying, I will, perhaps, be hereafter delivered from it? O folly, which has brought, and brings, so many souls to hell! Thou hast, says the Lord, trusted in thy wickedness. . . . Evil shall come upon thee, and thou shalt not know the rising thereof.34 You have sinned through a rash confidence in the divine mercy: vengeance will unexpectedly fall upon you, and you will not know whence it comes.
Affections and Prayers.
Behold, O Lord! one of those fools who have so often lost their soul and Thy grace with the hope of afterward recovering them. And hadst Thou struck me dead in those nights in which I was in sin, what would have become of me? I thank Thy mercy, which has waited for me, and which now makes me sensible of my folly. I see that Thou desirest my salvation; and I too wish to save my soul. I am sorry, O infinite Goodness for having so often turned my back upon Thee. I love Thee with my whole heart. And I hope in the merits of Thy Passion, O my Jesus! that I will never again be one of those fools. Pardon me at this moment, and give me the gift of Thy grace. I will never leave Thee again. In Thee, O Lord, have I hoped, let me never be confounded.35 Ah no; I hope, O my Redeemer! never more to suffer the misfortune and confusion of seeing myself deprived of Thy grace and love. Grant me holy perseverance, and give me the grace always to ask it of Thee by invoking Thy holy name and the name of Thy Mother, and by saying: Jesus assist me; most holy Mary! pray for me. Yes, my Queen, if I have recourse to thee, I shall never be conquered. And when the temptation continues, obtain for me the grace not to cease to invoke thy aid.

1“Omnia in mensura, et numero, et pondere, disposuisti.” – Wis. xi. 21.
2“Necdum enim completæ sunt iniquitates Amorrhaorum.” – Gen. xv. 16.
3“Non addam ultra misereri domui Israel.” – Os. i. 6.
4“Tentaverunt me jam per decem vices . . .; non videbunt terram.” – Num. xiv. 22.
5“Gressus meos dinumerasti. . . . Signasti quasi in sacculo delicta mea.” – Job, xiv. 16.
6“Mittite falces, quoniam maturavit messis.” – Joel, iii. 13.
7“De propitiato peccato noli esse sine metu; neque adjicias peccatum super peccatum.” – Ecclus. v. 5.
8“Dominus patienter expectat, ut eas (nationes), cum judicii dies advenerit in plenitudine peccatorum puniat.” – 2 Mac. vi. 14.
9Porta, quæso, peccatum meum, et revertere mecum, ut adorem Dominum.
10“Non revertar tecum, quia projecisti sermonem Domini, et projecit te Dominus.” – 1 Kings, xv. 25.
11“Appensus es in statera, et inventus es minus habens.’ – Dan. v. 27.
12Eadem nocte interfectus est Baltassar, rex chaldæus.
13“Ducunt in bonis dies suos, et in puncto ad inferna descendunt.” – Job, xxi. 13.
14“Respice in faciem Christi tui.” – Ps. lxxxiii. 10.
15“Misit me, ut mederer contritis corde.” – Isa. lxi. 1.
16Dial. l. 4, c. 18.
17“Nunquam ex te fructus nascatur.” – Matt. xxi. 19.
18“Super tribus sceleribus Damasci, et super quatuor non convertam eum.” – Amos, i. 3.
19“O altitudo divitiarum sapientim et scientim Dei! Quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!” – Rom. xi. 33.
20“Quibus datur misericordia, gratuita datur; quibus non datur, justo Dei judicio non datur.” – Ep. 217, c. 5, E. B.
21“Egrediar sicut ante feci, et me excutiam.” – Judges, xvi. 20.
22“Ne dicas: Peccavi, et quid accidit mihi triste? Altissimus enim est patiens redditor.” – Ecelus. v. 4.
23Plus timendum est cum tolerat, quam cum festinanter punit.
24“Quos diu tolerat, durius damnat.” – In Evang. hom. 13.
25“Sæpe, qui diu tolerati sunt, subita morte rapiuntur, ut nec fiere ante mortem liceat.” – Mor. l. 15. c. 19.
26“Mellus enim erat illis non cognoscere viam justitiæ, quam post agnitionem retrorsum converti.” – 2 Pet. ii. 21.
27“Impossibile est enim eos, qui semel sunt illuminati, gustaverunt etiam donum cœleste . . . et prolapsi sunt, rursus renovari ad pœnitentiam.” – Heb. vi. 4.
28“Quia vocavi, et renuistis . . . ego quoque, in interitu vestro, ridebo et subsannabo.” – Prov. i. 24.
29“Sicut canis qui revertitur ad vomitum suum, sic imprudens qui iterat stultitiam suam.” – Prov. xxvi. 11.
30“Omnia possum in eo qui me confortat.” – Phil. iv. 13.
31“Fili, peccasti? non adjicias iterum; sed et de pristinis deprecare, ut tibi dimittantur.” – Ecclus. xxi. 1.
32Diem tenes, qui horam non tenes?
33Qui pœnitenti veniam spopondit, peccanti diem crastinum non promisit; fortasse dabit, fortasse non dabit.
34“Fiduciam habuisti in malitia tua . . .; veniet super te malum, et nescies ortum ejus.” – Isa. xlvii. 10, 11.
35“In te, Domine, speravi; non confundar in æternum.” – Ps. xxx. 2.


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