DANGERS TO ETERNAL SALVATION

SERMON IX. FOURTH SUNDAY AFTER THE EPIPHANY. – DANGERS TO ETERNAL
SALVATION.
“And when he entered into the boat, his disciples followed him; and, behold, a great tempest
arose in the sea.” MATT. viii. 23, 24.
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On the greatness of the dangers to which our eternal salvation is exposed, and on the manner
in which we ought to guard against them.
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1. IN this days Gospel we find that, when Jesus Christ entered the boat along with his
disciples, a great tempest arose, so that the boat was agitated by the waves, and was on the
point of being lost. During this storm the Saviour was asleep; but the disciples, terrified by
the storm, ran to awake him, and said: ”Lord, save us: we perish.” (v. 25.) Jesus gave them
courage by saying: “Why are ye fearful, ye of little faith? Then rising up, he commanded the
winds and the sea, and there came a great calm.” Let us examine what is meant by the boat in
the midst of the sea, and by the tempest which agitated the sea.
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2. The boat on the sea represents man in this world. As a vessel on the sea is exposed to a
thousand dangers to pirates, to quicksands, to hidden rocks, and to tempests; so man in this
life is encompassed with perils arising from the temptations of Hell from the occasions of sin,
from the scandals or bad counsels of men, from human respect, and, above all, from the bad
passions of corrupt nature, represented by the winds that agitate the sea and expose the
vessel to great danger of being lost.
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6. Thus, as St. Leo says, our life is full of dangers, of snares, and of enemies: “Plena omnia
periculis, plena laqueis: incitant cupiditates, insidiantur illecebræ; blandiuntur lucra.” (S.Leo, serm. v, de Quad.)

The first enemy of the salvation of every Christian is his own corruption.
“But every man is tempted by his own concupiscence, being drawn away and
allured.” (St. James i. 14.) Along with the corrupt inclinations which live within us, and drag
us to evil, we have many enemies from without that fight against us. We have the devils,
with whom the contest is very difficult, because they are “stronger than we are.” ”Bellum
grave, ” says Cassiodorus, ”qui cum fortiore.” (In Psal. v.) Hence, because we have to contend
with powerful enemies, St. Paul exhorts us to arm ourselves with the divine aid: ”Put you on
the armour of God, that you may be able to stand against the deceits of the Devil. For our
wrestling is not against flesh and blood, but against principalities and powers, against the
rulers of the world of this darkness, against the spirits of wickedness in high places.” (Eph.
vi. 11, 12.) The Devil, according to St. Peter, is a lion who is continually going about roaring,
through the rage and hunger which impel him to devour our souls. ”Your adversary, the
Devil, like a roaring lion, goeth about seeking whom he may devour.” (1 Peter, v. 8,) St.
Cyprian says that Satan is continually lying in wait for us, in order to make us his slaves:
”Circuit demon nos singulos, et tanquam hostis clauses obsidens muros explorat et tenat
num sit pars aliqua minis stabilis, cujus auditu ad interiora penetretur.” (S. Cyp. lib. de zelo,
etc.)
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4. Even the men with whom we must converse endanger our salvation. They persecute or
betray us, or deceive us by their flattery and bad counsels. St. Augustine says that, among the
faithful there are in every profession hollow and deceitful men. “Omnis professio in ecclesia
habet fictos.” (In Ps. xciv.) Now if a fortress were full of rebels within, and encompassed by
enemies from without, who is there that would not regard it as lost? Such is the condition of
each of us as long as we live in this world. Who shall be able to deliver us from so many
powerful enemies? Only God: “Unless the Lord keep the city, he watcheth in vain that
keepeth it.” (Ps. cxxvi. 2.)
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5. What then is the means by which we can save our souls in the midst of so many dangers? It
is to imitate the holy disciples to have recourse to our Divine Master, and say to him: ”Save
us; we perish.” Save us, Lord; if thou do not we are lost. When the tempest is violent, the pilot
never takes his eyes from the light which guides him to the port. In like manner we should
keep our eyes always turned to God, who alone can deliver us from the many dangers to
which we are exposed. It was thus David acted when he found himself assailed by the
dangers of sin. ”I have lifted up my eyes to the mountains, from whence help shall come to
me.” (Ps. cxx. 1.) To teach us to recommend ourselves continually to him who alone can save
us by his grace, the Lord has ordained that, as long as we remain on this earth, we should
live in the midst of a continual tempest, and should be surrounded by enemies. The
temptations of the Devil, the persecutions of men, the adversity which we suffer in this
world, are not evils: they are, on the contrary, advantages, if we know how to make of them
the use which God wishes, who sends or permits them for our welfare. They detach our
affections from this earth, and inspire a disgust for this world, by making us feel bitterness
and thorns even in its honours, its riches, its delights, and amusements. The Lord permits all
these apparent evils, that we may take away our affections from fading goods, in which we
meet with so many dangers of perdition, and that we may seek to unite ourselves with him
who alone can make us happy.
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6. Our error and mistake is, that when we find ourselves harassed by infirmities, by poverty,
by persecutions, and by such tribulations, instead of having recourse to the Lord, we turn to
men, and place our confidence in their assistance, and thus draw upon ourselves the
malediction of God, who says, ”Cursed be the man who trusteth in man.” (Jer. xvii. 5.) The
Lord does not forbid us, in our afflictions and dangers, to have recourse to human means; but
he curses those who place their whole trust in them. He wishes us to have recourse to himself
before all others, and to place our only hope in him, that we may also centre in him all our
love.
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7. As long as we live on this earth, we must, according to St. Paul, work out our salvation
with fear and trembling, in the midst of the dangers by which we are beset. “Cum metu et
tremore vestram salutem opera mini.” (Phil. ii. 12.) Whilst a certain vessel was in the open
sea a great tempest arose, which made the captain tremble. In the hold of the vessel there
was an animal eating with as much tranquillity as if the sea were perfectly calm. The captain
being asked why he was so much afraid, replied: If I had a soul like the soul of this brute, I
too would be tranquil and without fear; but because I have a rational and an immortal soul, I
am afraid of death, after which I must appear before the judgment-seat of God; and therefore
I tremble through fear. Let us also tremble, beloved brethren. The salvation of our immortal
souls is at stake. They who do not tremble are, as St. Paul says, in great danger of being lost;
because they who fear not, seldom recommend themselves to God, and labour but little to
adopt the means of salvation. Let us beware: we are, says St. Cyprian, still in battle array,
and still combat for eternal salvation. “Adhuc in acie constituti de vita nostra imicamus.”
(S. Cypr., lib. 1, cap. i.)
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8. The first means of salvation, then, is to recommend ourselves continually to God, that he
may keep his hands over us, and preserve us from offending him. The next is, to cleanse the
soul from all past sins by making a general confession. A general confession is a powerful
help to a change of life. When the tempest is violent the burden of the vessel is diminished,
and each person on board throws his goods into the sea in order to save his life. folly of
sinners, who, in the midst of such great dangers of eternal perdition, instead of diminishing
the burden of the vessel that is, instead of unburdening the soul of her sins load her with a
greater weight. Instead of flying from the dangers of sin, they fearlessly continue to put
themselves voluntarily into dangerous occasions; and, instead of having recourse to God’s
mercy for the pardon of their offences, they offend him still more, and compel him to
abandon, them.
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9. Another means is, to labour strenuously not to allow ourselves to become the slaves of
irregular passions. ”Give me not over to a shameless and foolish mind.” (Eccl. xxiii. 6.) Do
not, Lord, deliver me up to a mind blinded by passion. He who is blind sees not what he is
doing, and therefore he is in danger of falling into every crime. Thus so many are lost by
submitting to the tyranny of their passions. Some are slaves to the passion of avarice. A
person who is now in the other world said: Alas! I perceive that a desire of riches is
beginning to rule over me. So said the unhappy man; but he applied no remedy. He did not
resist the passion in the beginning, but fomented it till death, and thus at his last moments
left but little reason to hope for his salvation. Others are slaves to sensual pleasures. They are
not content with lawful gratifications, and therefore they pass to the indulgence of those that are forbidden.

Others are subject to anger; and because they are not careful to check the fire
at its commencement, when it is small, it increases and grows into a spirit of revenge.
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10. ”Hi hostes cavendi,” says St. Ambrose, ”hi graviores tyranni. Multi in persecutione
publica coronati, in hac persecutione ceciderunt.” (In Ps. cxviii. serm. 20.) Disorderly
affections, if they are not beaten down in the beginning, become our greatest tyrants. Many,
says St. Ambrose, after having victoriously resisted the persecutions of the enemies of the
faith, were afterwards lost because they did not resist the first assaults of some earthly
passion. Of this, Origen was a miserable example. He fought for, and was prepared to give
his life in defence of the faith; but, by afterwards yielding to human respect, he was led to
deny it. (Natalis Alexander, His. Eccl., tom. 7, dis. xv., q. 2, a. 1.) We have still a more
miserable example in Solomon, who, after having received so many gifts from God, and after
being inspired by the Holy Ghost, was, by indulging a passion for certain pagan, women,
induced to offer incense to idols. The unhappy man who submits to the slavery of his wicked
passions, resembles the ox that is sent to the slaughter after a life of constant labour. During
their whole lives worldlings groan under the weight of their sins, and, at the end of their
days, fall into Hell.
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11. Let us conclude. When the winds are strong and violent, the pilot lowers the sails and
casts anchor. So, when we find ourselves assailed by any bad passion, we .should always
lower the sails; that is, we should avoid all the occasions which may increase the passion and
should cast anchor by uniting ourselves to God, and by begging of him to give us strength
not to offend him.
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12. But some of you will say, What am I to do? I live in the midst of the world, where my
passions continually assail me even against my will. I will answer in the words of Origen:
“Donee quis in tenebris sæculanbus manet et in negotiorum obscuritate versatur, non potest
servire Domino. Exeundum est ergo de Egypto, relmquendus est mundus, non loco sed
ammo.” (Hom. 111. in Exod.) The man who lives in the darkness of the world and in the
midst of secular business, can with difficulty serve God. Whoever then wishes to insure his
eternal salvation, let him retire from the world, and take refuge in one of those exact religious
communities which are the secure harbours in the sea of this world. If he cannot actually
leave the world, let him leave it at least in affection, by detaching his heart from the things of
this world, and from his own evil inclinations: “Go not after thy lusts,” says the Holy Ghost,
“but turn away from thy own will.” (Eccl. xviii. 30.) Follow not your own concupiscence; and
when your will impels you to evil, you must not indulge, but must resist its inclinations.
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13. “The time is short: it remaineth that they also who have wives be as if they had none; and
they that weep, as though they wept not; and they that rejoice, as it they rejoiced not; and
they that buy, as if they possessed not; and they that use this world, as if they used it not; for
the fashion of this world passeth away”(1 Cor. vii. 29, etc.) The time of life is short; we
should then prepare for death, which is rapidly approaching; and to prepare for that awful
moment, let us reflect that everything in this world shall soon end. Hence, the Apostle tells
those who suffer in this life to be as if they suffered not, because the miseries of this life shall
soon pass away, and they who save their souls shall be happy for eternity; and he exhorts
those who enjoy the goods of this earth to be as if they enjoyed them not, because they must
one day leave all things; and if they lose their souls, they shall be miserable for ever.

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