Is infidelity the only sin, for which the world will be punished by the Holy Ghost? St. Augustine gives the following answer to this question: "Certainly, if there was no unbelief, there would be no sin; because, if the just man lives according to this faith, he will abstain from sin. But, we must observe that there are different kinds of belief; and the belief that Christ was the Saviour, is not at all the same thing as to believe in Christ. The devil entertained the first belief, but not the second; for only those believe in Christ who hope in Him and love him. Now, since the majority of so-called Christians, do not love Christ, but, on the contrary, insult him--all sins in a certain sense, may be called sins of unbelief. Let us, then, today, consider, with the light of faith,

I trust that when we have once understood the malice of sin, and its injurious effects, we shall not only fly from it for the future; but also believe in Christ by loving and serving Him.

1. Mortal sin is the greatest insult that can be given. I can not better express its malice, than by saying that as God is the greatest Good, so sin is the greatest evil, and consequently, diametrically opposed to the supreme Good. The malice of sin consists chiefly in this: That the sinner, (as far as in him lies,) would annihilate God. Perhaps you cannot comprehend this, and you say: "I do not wish to injure God; I only desire to follow my own will and inclinations." But, listen to me--the creature must depend upon the Creator: this is such an essential property of the creature, that God would not be God, if there could exist a creature independent of himself. Sinner! Do you wish to be your own master? Then as far as in you lies, you rob God of His divinity; since as the superior is not master when his servants disobey him, so, also, God would not be God, if you could withdraw yourself from His jurisdiction, and follow your own will in opposition to His.

 2. It is easy to understand the malice of this outrage, if we consider who it is that is insulted, and who it is that offers the insult. God and man! the Supreme being, and a worthless worm of the earth! If daily experience did not teach us, we would find it impossible to believe that the outrage could take place. What folly would it not be in a beggar to resist a mighty king with a retinue of ten thousand followers? Dearly beloved, how much more insignificant is man compared to God! And if we add to this, that he whom we insult is our Creator, our Redeemer, our Benefactor--then the malice of the sinner, and the turpitude of sin are infinitely increased. God himself calls upon all creatures as witnesses of His astonishment at the boldness of the sinner: "Be astonished, O ye heavens, at this: and ye gates thereof, be very desolate," saith the Lord. "For my people have done two evils. They have forsaken me, the fountain of living water, and have digged to themselves cisterns, that can hold no water." (Jerem. 2 : 12, 13.) By the mouth of the prophet Micheas the Lord further complains of this ingratitude, saying: "O, my people, what have I done to thee, or in what have I molested thee? Answer thou me, for I brought thee up out of the land of Egypt, and delivered thee out of the house of slaves." (Mich. 6 :3,4.) O, my people, remember the kindness that I have shown thee! Must not our hearts be harder than stones, if they are not touched by these pathetic words?

1. "They that commit sin and iniquity are enemies to their own soul," says Tobias. (Tob. 12: 10.) The sinner injures himself more than the greatest tyrant, even Satan himself, could do. '' He that keepeth the commandment, keepeth his own soul." (Prov. 19: 16.) Tyrants may indeed kill the body, but they have no power over the soul; and are not, therefore, according to the words of our Lord, to be feared. "Fear not those that kill the body, and cannot kill the soul." (Matth. 10 : 28). The sinner commits moral ѕυιcιdє; "for the soul that sinneth, the same shall die." (Ezech. 18: 4.) "The wages of sin is death." (Rom. 6: 23.) "By one man sin entered into this world and by sin, death." (Rom. 5: 12.) This doctrine is easily comprehended: for, St. Augustine says: "As the body is dead when it is separated from the soul, so, also, the soul is dead when it is separated from God. The life of the body is the soul; the life of the soul is God." When we depart from the world, we are not dead, but dissolved, as the Apostle declared when he exclaims: "I desire to be dissolved, and to be with Christ." But, when we commit sin, then, indeed, we are dead. Hence St. Gregory says: "It is real death when the soul is separated from God ; but it is only a shadow of death when the soul is separated from the body."

 2. The sinner deserves hell. Awful sentence! From the severity of the punishment, we may form some idea of the malice of the offense. I will not here speak of the actual tortures of the damned, but I will simply place before the sinner's eyes the anguish he must feel in knowing continually that he deserves hell--an anguish which is a certain most horrible foretaste of the torments of hell. The gnawing worm of conscience, the constant dread of an unprovided death, the melancholy reflection that he is an enemy of God, and that God is his enemy, these are truly the beginning of the everlasting agonies prepared for the reprobate. "I do not represent hell to you," says St. Augustine ; "but see for yourself, if you are not already a hell to yourself." The Psalmist, giving his own experience as a sinner, says mournfully: "The torrent of iniquity troubled me, the sorrows of hell encompassed me," (Ps. 17:5,6.) "Although a sinner may seem happy," says St. Ambrose, " yet he spends his days sorrowfully, and in bitterness of soul." Those who sow the seeds of sin, shall reap the harvest of everlasting sorrow.

 "My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just." (I. John 2 : 1.) This is no other than He who, today, said to His disciples: "I go to Him that sent me." He can do that which we are incapable of doing; if only when we have fallen, we call on Him to help us out of the slough. Woe to you, if after a fall, you still pride yourself that you remain standing! Why are you so set upon your own destruction? You know the malice of sin and its ruinous consequences. It is not possible, unless the light of faith and reason is totally extinguished in you, that you should deliberately resolve to commit sin, and thus become your own enemy and the foe of God!

Today's Gospel contains three reproofs by which, as Christ says, the Holy Ghost, whom He promises unto His Church, will convince the world of sin. We all know what Christ here designates by "the world." He means the geat number of people, who indifferent alike to God and the state of the soul after death, do not think of any thing but to be happy with temporal happiness here below; He means those whose only desire is to possess, and to enjoy as much and as long as possible; He means those; who, like unbelievers, are indifferent to the truths of faith, or who, if they confess the faith with their lips, do not trouble themselves about its precepts, promises, and threats, and thus practically lead the life of infidels.

Let us consider the manner in which the Holy Christ convinces the world of sin, and how inexcusable a crime it is in worldlings not to shun sin, but to think only of satisfying their desires. O Mary, thou purest of the pure, pray for us that we may abhor sin as thou didst abhor it! I speak in the most holy name of Jesus, to the greater glory of God!

 "The Holy Ghost will convince the world of sin." This protestation of Christ reminds us of another declaration made by Him, when in speaking of the hardened Jєωs, He said: " If I had not come they would not have sin, but now they have: no excuse for their sin." Yes, great and inexcusable is the sin of man who, gifted though he is with a rational soul, still prefers to walk the path of iniquity; for how abominable does not sin appear to man if he only looks at it in the light of reason!

The heathen already recognized the truth of this, for, as is well known, it was a doctrine of the philosophical sect of the Stoics, that sin was to be avoided for sin's sake, on account of its inherent abomination, even if otherwise it could be committed with impunity. This will become clear to us according to St. Ignatius, if we think of sin personified; that is, if we imagine a man who in his words, thoughts, wishes, and actions is nothing but the expression of some or other vice. Personified in this way we see sin in its real aspect, in its native horror. I will give you an example: We pass a drug-store, and see in the show window bottles filled with liquids of different colors red, green, yellow. If, however, we take of this liquid but one drop, it will appear almost colorless; one sees the color only in concentration, when a large quantity is together.

Thus also in regard to sin. Men may be: proud, miserly, envious, intemperate, idle, unchaste, and still we frequently perceive nothing of it in our daily intercourse with them. They do not always show their true disposition. On the contrary, they often seem free from all vice, and devoted to the pursuit of virtue. How horrible would that man appear whose entire being expressed nothing but idleness, pride, avarice, anger, envy, intemperance, or impurity! Further, as far as the consequences of sin are concerned, the experience of all past centuries has shown how terrible they are for men in particular and in general.

Holy Writ says very justly: "It is sin that causes the misfortunes of nations." What has caused all the wars that have raged to the horror and unhappiness of nations? Generally, overbearing pride, covetousness, or injustice. And what is the cause of the unhappiness of the people even in times of peace? I say it is the oppression of the poor, the want of brotherly love, and the corrupting influence which sin and vice exercise upon social life.

How happily would men live if in true charity they loved one another as they love themselves, and hence were always ready to assist one another. Were this the case, Paradise would seem to have returned to earth. It is sin also that undermines the happiness of families. If there were no unkindness, no anger, no intemperance, no other vices, how happily families would live! The same may be said in regard to every man taken singly.

What is the source and cause of the discontent of many a man, who has in a worldly way amply provided for his well-being? I answer: It is his uneasy conscience, the remorse that will not let him forget. It is sin that so often embitters life, and drives many a wretched soul, though surrounded by riches, to commit ѕυιcιdє.

Is not the Holy Ghost right to convince the world of sin? But how much more justly since the coming of Christ will He convince the world of sin, and reprove and judge it. As far as the sin of unbelief in general is concerned, how inexcusable is the state of the world! And of this sin man was and is still today guilty; for Christ is not yet recognized as God and Redeemer over the entire earth, and all human souls have not yet joined His holy Church!

Further, the sin of the Jєωs is unpardonable, in not having believed in Christ, and in not believing in Him now, though they witnessed all the miracles He performed, and still have in their hands the prophecies which were fulfilled in Him. Not less inexcusable are the heathens for not recognizing Christ after the Apostles had preached the Gospel over the whole earth, confirming their word with so many signs and miracles. If, as St. Paul said, the heathens seeing God so unmistakably manifested in the marvels of creation were culpable in not recognizing Him, how much more to be blamed are they in not recognizing Christ as God and Redeemer, since the marvels of the Gospel are not inferior to those of nature!

But they, also, who, though recognizing Christ as God and Redeemer, yet do not look upon His Church as the one true, the one saving Church, and so live separated from her, they, also, are not less inexcusable; and by their obstinacy and willful blindness, well deserve the menace of the Holy Ghost: "He will convince the world of sin." Finally, they are especially concerned, who, though they profess with their lips the true faith, and are children of the Church, yet live like heathens! How justly the Holy Ghost reproaches them for their sin, and with them the whole world buried, as it is, in the depths of sin!

How frightful, how horrible sin appears when we consider that God Himself became man, that through His infinite merit He might reconcile us to His Father! If we further consider what Christ taught, that men might learn to know God in His entire perfection and goodness; the example of virtue that Christ gave to the world, and the ingratitude with which He was repaid, if we consider how terrible, according to the teachings of revelation are for all eternity, the consequences to those who die in sin; full well we see that the Holy Ghost has only too much reason to convince the world of sin, especially in regard to those sins committed by children of His holy Church, who often sin more, and lead more shameful lives than Jєωs, Turks, or the heathens.

How many graces has not God given to the children of His Church to keep them free from sin, and to raise them when they are fallen! Add to this all that God has done in order to save each one individually. Yes, yes, the Holy Ghost gave unto us the children of His Church, to recognize by the light of faith the horror and abomination of sin, and He has the right to reprove men, and especially the children of the Church, because of their sins; for though they belong to the true Church, yet year after year they are adding sin upon sin!

Were they to see, as they ought, the entire wickedness and evil, the ingratitude of sin as the Holy Ghost shows it to them by the light of faith, they would understand how St. Catharine of Sienna could declare herself ready rather to be buried in the abyss of hell than to offend God by a single sin. They would if they had had the misfortune to be overcome by temptation, hasten, filled with terror and remorse, to cast off the yoke of sin, to be reconciled in truth with God, and to become a living temple of the Holy Ghost for time and eternity! Amen!

The first reproof which the Holy Ghost shall make to the world, according to this prophecy of Christ, on the great final day of retribution, is particularly addressed to the wicked and impious men with whom this world abounds; to those men who heed not the commandments of God, and spurn the voice of the Church He has established; to those men who are so blinded by their passions that they realize not the abomination of sin, and see not the terrible consequences that must necessarily follow it. For this their fatal blindness shall the Holy Ghost reproach them a blindness which is all the more guilty and inexcusable since; Christ came into the world as a sacrifice for the remission of sin, and that the sins of men might be forgiven, died in unspeakable agony upon the cross!

The second reproof of the Holy Ghost is more particularly addressed to the children of the Church, who have the happiness of knowing and believing what revelation teaches us respecting the value and excellence of Christian perfection and the necessity of striving after it, and who, nevertheless, show very little zeal for the acquisition of that priceless treasure, who make no serious efforts to sanctify their souls. and who, far from hungering and thirsting after justice, content themselves with discharging, in a very indifferent manner, the duties which our holy religion imposes on its children.

Oh, how much reason has the Holy Ghost to convince the lukewarm children of the Church of Justice, that is, to reprove them for their indifference and want of true holiness! Mary, Queen of heaven, pray for us, that, like thee, we may hunger and thirst after Christian perfection! I speak in the most holy name of Jesus, to the greater glory of God!

The Holy Ghost will convince the world of justice. He will convince the careless and imperfect Christian of not having acted up to the spirit of his faith; and what excuse shall he be able to offer in his defense? None, none whatsoever. For as the man who has plunged into every sinful excess shall stand mute and defenseless before this dread accuser, so also shall the careless and lukewarm Christian; for he had just the same reasons and motives as the other for reforming the irregularity of his life and serving God with fervor and fidelity. Human reason might have taught the former that his conduct was wrong, guilty and altogether unjustifiable; but human reason might have taught this same to the latter; for if the heinousness of sin is such that human reason clearly beholds it and stands horrified at the sight, virtue, on the other hand, possesses so many charms, that the natural light of each man's mind reveals to him its surpassing excellence and beauty.

Human reason, I say, unenlightened by faith, is capable of teaching all this to man; and hence it is that many of the heathen philosophers, while they affirmed that moral evil should be avoided on account of its inherent abomination, though no punishment were attached to it, maintained, on the other hand, that if the practise of virtue were attended by no other recompense, its own intrinsic perfection and loveliness should induce and oblige all reasonable beings to love and practise it with all their might, and to shape their whole life ami conduct according to its admirable dictates.

How inexpressibly beautiful, attractive and pleasing will every virtue appear if we consider it as being represented and in some sort embodied in the person of a man, whose whole life and character is a perfect reflex of humility, meekness, purity, kindness, goodness, patience or brotherly-love! How happy would the human race in general be, if every one obeyed the voice of his conscience, even though mankind were not so happy as to possess the enlightenment of faith.

If the children of the Church, at least, endeavored to practise the commandment of brotherly-love as Christ has given it, they would mutually love and assist each other, and paradise would once more bloom upon earth. And yet how little do Christians think of living in conformity with these rules of virtue and justice, although faith and reason combine to show the necessity of doing so.

But what shall we say when we think of those children of the Church who are filled with the spirit of the world and live only for the world! Of those children of the Church who are so little moved by the words and example of their divine Master that they neglect those exercises of Christian perfection which He has pronounced eight times blessed, and care not to follow Him on the road to salvation!

But what must be our sentiments on considering the unworthy life led by so many Christians, when we recall to mind the numberless means of sanctification which Christ purchased for us by His death and daily dispenses to us through the ministry of His Church? There are the seven sacraments, which, like so many streams issuing from an inexhaustible source, produce throughout the Church a constant flow of graces and benedictions. There is the holy sacrifice of the Mass, wherein we see daily renewed upon our altars the immolation of the Son of God, at the cost of whose blood we were ransomed forever from the captivity of Satan. There is, in fine, not to mention many others, the precious gift of prayer, by means of which, offered in His name, we can be safely delivered from all the evils which oppress us and enriched with whatever graces and favors we may think proper to ask for.

To these may be added the inspirations and impulses of the Holy Ghost, the example of those saints whom the Church has raised upon her altars, as also the edifying lives of the many zealous Christians who are still to be found amongst us, and whose example whispers to us the admonition St. Augustine heard, when reflecting upon the lives of the; saints: "Could and can these and those why then not I?"

Happy we, if we faithfully persevere in the love and service of Christ--then will His promise be wholly fulfilled in us: "I give you My peace, a peace which the world neither gives nor is able to give; the sweetness of which it does not know and which it can not imagine." Great, indeed, is the sweetness which this blessed peace infuses into the soul, a hundred-fold more precious, according to the words of Christ Himself, than any thing that this world can offer to its children. It is, in fact, nothing else than a foretaste of heavenly bliss which, as St. John of the Cross says, the saints enjoy already here upon earth.

If such be our recompense during this present life, what happiness and glory must be reserved for us in the world to come! Christ has gone thither before us, and with Him Mary and numberless saints. What would have been our feelings, had we been present on Mount Olivet at the moment that Christ ascended into heaven? We certainly would have cried aloud to the departing Redeemer: "Think of me in Thy kingdom."

Why do we think so little of heaven? and why do we avail ourselves so little of those opportunities that are granted us of gaining daily and hourly, by a truly virtuous life, additional merits for heaven, and thus increasing continually the glory and happiness that are reserved for us herealter? Is it not strange; nay, is it not amazing and quite incomprehensible, that in spite of such considerations as these, and in spite of all the graces and means of sanctification which Christ holds out to us, so many Christians should still be found leading careless and indifferent lives, so many who have neither taste nor relish for the things of God, so many who care not to regulate their conduct according to the maxims of our holy religion?

Good reason, indeed, will the Holy Ghost have to convince the world of justice; good reason to reproach, before assembled mankind, those who during life were deaf to His secret reproaches; good reason, especially, to confound the slothful and tepid Christian for his want of fervor in the service of God. It is, indeed, much easier to understand the wickedness and malice of the enemies of the true faith than the dullness and indifference cf those who call themselves its friends and supporters.

Christians, who have been listening to me, what does your conscience say? Are you of the number of those who do not hunger after righteousness and holiness of life? Pray to the Holy Ghost, that He may inspire and strengthen you, that you may follow, as true children of the Church, in the footsteps of the saints, and that you may merit to hear en the last oreat day not the reproof but rather the approval and commendation of the Holy Ghost! Amen!