just, nay, cruel? But no more of those blasphemous thoughts! “Which of you shall convince Me of sin?” asks the Lord. True, my dear brethren, it seems incomprehensible; and yet it is in reality right and just; it seems to contradict the infinite love and mercy of God, and yet even therein He shows His love and mercy, as I shall now prove in this sermon.
Plan of Discourse.
In sentencing the sinner to eternal fire, God shows His equity and justice towards the dead: how great must be the malice of it in! This we shall see in the first part. He shows thereby His goodness and mercy, love and kindness towards the living: how foolish for men not to love a God who means so well with them! This we shall see in the second part.
Just and at the same time merciful God! impress this truth deeply on the hearts of us all, that we may never forget it, and that we may order our lives according to the lesson it teaches. This we ask through the Mother of mercy and the intercession of the holy angels.
It must be right and just to punish mortal sin with eternal fire, because it is a most just God who inflicts that punishment.
But, you will ask again, is it right for one sin, yes, often for one solitary sin, to punish a poor mortal in such a terrible manner? For one sin that may have lasted but a moment to inflict an everlasting punishment in eternal fire? For a false oath, for instance, or a curse uttered in earnest from which a person derives no profit whatever? for a scandal given, although there may not have been the least intention of leading others into sin, nay, although no one may have taken scandal, if the word, or act, or manner of dress, or conduct was in itself scandalous? for the unjust gain of a few shillings that may have been lost immediately after? for a sin wilfully concealed in confession, and what is still more incomprehensible, for a mere thought of vindictiveness or impurity deliberately indulged in, although no act follows it?—how, I ask, can it be right or just to punish such sins with eternal fire? Every law says that the chastisement should, as far as possible, be in proportion to the crime, and not be greater than the criminal deserves. Now if the pleasure of the sin be so short-lived, how can the punishment be terribly and almost infinitely severe? If the sin is momentary, how can the punishment be eternal and incessant? If the sin is committed with the will alone, how can the punishment, and that too an eternal one,
