Of the Small Number of those that are Saved

Of the Small Number of those that are Saved

First Point: Our Faith teacheth us that but few shall be saved
Second Point: Our Reason convinces us that but few shall be saved

First Point

Consider that the number of those who shall be saved is very small not only in comparison of above two thirds of mankind who live in infidelity, but even in comparison of that vast multitude who are lost in the true Religion. There are few doctrines of our Faith more clearly revealed that this.

Strive to enter in at the straight Gate (saith our Saviour) for wide is the Gate and broad is the way that leadeth to destruction and many there be that go in thereat, but straight is the Gate and narrow is the way that leadeth to Life, and few there be that find it.

And in another place He tells us that many are called but few are chosen even of thos that are called; which he repeats in the same terms on another occasion: And the Apostle speaking by the spirit of Christ compares the Body of Christians to those who run a race where many run but one only gains the prize, to whom he likens those those that are saved; And to let us see that speaks of Believers he cites the example of the Israelites, you know my Brethren (say's he) that our Fathers were all under and cloud, and all passed through the Red Sea with Moses, that they did all eat the same spiritual meat: all these miracles were wrought only for their safe passage to the promised Land, yet how few of them arrived in it? Of eighteen hundred thousand souls that came out of Egypt, none but Joshua and Caleb entered into Canaan.

Isaiah compares the Elect to those few Olives that are left here and there upon the trees after the gathering; and to that small number of grapes that remain after the diligent gleaning of the vineyard.

Besides these examples and comparison which the Scripture uses to convince us of this terrible Truth, we have examples of all the world: there was but one family preserved from the Deluge; of five great cities only four persons were saved from destruction,and we find but one sick man cured of the palsy among the crowd of Paralytics that flocked to the pool of Bethesda: This dreadful truth which our Lord repeated so often to His disciples gave occasion to that question, Lord are there few that shall be saved? To which our Saviour waving the Question least he should terrify them, answers, strive to enter in at the straight Gate.

This is certainly the most awakening and terrible Doctrine of our Religion, and yet how little are we affected with it?

Were I sure that but one of ten thousand should be damned, I ought to fear and tremble least it should be my case; but alas! among ten thousand perhaps there will hardly be one saved, and yet I am unconcerned and fear nothing. Is not my security a sufficient cause to fear? Does it not proceed from the blindness and hardness of my heart? which renders me insensible of my danger, and thereby less capable of preventing or avoiding it?

The news of one ship lost among ten thousands affrights many, everyone that has concerns at sea apprehends for himself; ut though we know that the greatest part of mankind shall be lost, that very few will arrive at the Port of eternal happiness, how little are we solicitous for ourselves? and who has told us that we shall arrive there?

If Jesus Christ had promised heaven to all Christians as positively as He has declared that His Elect are but few, we could not be more unconcerned then we are. But does this security lessen our danger? And will this insensibility render us less miserable? Alas! if we had no other, this very tranquility is a sufficient cause to make us doubt of our Salvation.

We don't think of it; what is it employs our thoughts if Eternity does not? Do we believe it; can we believe it and not fear it? and how can we fear it without thinking of it?

How can we be unconcerned at the sight of so great a danger? the greatest Saints were always afraid; Saint Paul himself was never exempt from this saving fear, yet we are free from it; for it is impossible to fear truly and not mend our lives.

We sacrifice our goods to preserve ourselves from shipwreck; a merchant makes no difficulty to throw his most precious wares, the fruit of many years labour, overboard, to save himself; but we will rather hazard all than part with anything to secure us from damnation.

If the infection be in the city, everybody is afraid; with what earnestness do we seek preservatives? with what care do we shun the best companies and condemn ourselves to solitude? and all this because we are afraid to die. Are we not afraid of being damned? We believe that the greatest part of the world will be lost, and yet we are unwilling to spare one day for retreat, we will do nothing to make sure of Heaven.

Do we rely upon our vocation, upon the sanctity of our condition, upon the talnets God hath given us, or upon the means of Salvation which He affords us? Alas! remember Saul had a true vocation to the Kingdom, Judas to the dignity of an Apostle, yet Saul was rejected and Judas lost even in Christ's family. Solomon, the wisest of all men, hath with all his knowledge left us in doubt of his salvation; and an infinite number of Christian heroes, who were exemplary for their Piety during the greatest part of their lives, have fallen at last. Their too much securityhath ruined them in the end of their lives, and they are damned with all their pretended merits.

And yet O my God, can I be without fear? This want of saving fear should make me fear all things; I am certainly lost if I be not afraid of being lost, and can I fear anything so much as eternal perdition?

O my Dear Saviour who hast redeemed me with Thy precious blood, and who art graciously pleased to make me sensible of my danger, suffer me not to be lost forever. My God! let me not be found among the Reprobates. I confess that I have hitherto walked in the broad way, but behold O Lord, I will now go into the narrow way and will strive with all my might to enter into the Straight Gate.

Let others run in crowds to Hell, were there to be but one saved in this place, I am resolved to be he; and I depend on Thy Grace; I know it is my own fault if I be not one of Thy Elect. I have abused Thy former graces, but I have ground to hope that this shall be effectual: for I am resolved let the number of the Elect be never so small I will be one of that little flock whatever it cost me; And I am persuaded it is Thy Will as well as mine since I could not form this resolution if Thou hadst not inspired it.

Second Point

Consider that if our Faith did not teach us this terrible truth, our own Reason would convince us of it; we need only reflect on what is required of us, and on our manner of performing it, and we shall presently conclude that there will be but few saved.

If we would be saved we must live up to the Rules of the Gospel; are there many that observe them? We must profess ourselves openly to be followers of Christ; is not the greatest part of mankind ashamed of that profession? If we would be saved, we must either actually or in affection renounce the world and all we have in it, and bear our Saviour's Cross daily.

The Pharisees had all the appearances of Piety, they were extremely mortified, and their lives were blameless in the sight of men; and yet if our virtue be not more solid and more perfect than theirs, we shall never enter into the Kingdom of Heaven.

'Tis a great matter to stifle our revenge, it is yet greater to forgive injuries, but this is not sufficient to obtain Salvation; if we would be saved, we must love even those who persecute us. It is not enough to abhor all wicked actions, we must abhor the least ill thought; we are not only obliged not to covet our neighbour's goods, we must bestow our own on those who are in want. True humility, which is the essential character of a Christian, will not admit ambition or vanity; though you labour ever so much, if God be not indeed the end of your labour, you will have no thanks for all your pains to all Eternity. Be as regular as your please, God is not content with an outward show; He requires the heart and that you should serve him in spirit and in Truth; that is, sincerely and uprightly. One mortal sin effaces in a moment all the merits of the longest and best Life; and one hundred thousand millions of years in Hell will not be sufficient punishment for the sin of one moment.

It is an article of Faith that neither the proud, the covetous, the deceiver, the slanderer, nor the unchaste shall ever enter into the Kingdom of Heaven; he that enters there must either have always preserved his Innocence, or recovered it by a sincere repentance; and do we find many who offer continual violence to their inclination, without which we can never come there? where is that exact purity? Where is that continual penance? that hatred of sin? and that ardent chairty which is the character of the Elect? what is become of the Primitive simplicity? does not interest govern? and is not Religion itself made subservient to it? Is not the general example of the Rule of most men's actions? who look upon it as a maxim that we must act like men while we live among men; but we must act like Christians if we will be saved: we must lead a Christian life in the midst of those who have only the name.

'Tis likewise certain that the work of salvation is our greatest business; that we are sent into the world for this end alone; that we must employ our whole Lives in it, and that after all we cannot be sure of it; yet how few Christians do indeed make this their great and only business?

We can never be saved without signal Grace, 'tis an article of our Faith that we can never merit that Grace, that God might without injustice refuse to the most perfect Saints; what reason then have we to expect it, who are so imperfect and so lukewarm in the service of God?

These are not counsels only, they are the maxims of Jesus Christ; the irrevocable laws and indispensable conditions of salvation, which is not promised to the knowledge but to the observation of them; to so exact an observation, that the neglect of any one damns us to Eternity: Let us now call to mind at what a rate men live, and then judge whether many can be saved. Let us examine ourselves and see whether we have any reason to hope to be of that little number.

Here what St. Chrysostom says to the great City of Constantinople: How many (says he) do you think will be saved out of this vast city (one of the greatest and most populous in the world). I shall terrify you by my answer, and yet I am bound to tell you that of so many thousands of inhabitants, there will hardly be one hundred saved, nay I doubt even of the salvation of these.

And yet this imperial city was then as well regulated as any of those wherein we live, full of those we call honest men; its inhabitants we reputed devout, frequented the Sacraments, and lived as we generally do: Let this great Saint's decision, who would never have spoken so positively without an extraordinary light, give us an idea of the small number of the Elect.

Is it possible that we can cheat ourselves so grossly as not to see that we are running headlong to damnation? and that if we continue to live at our usual rate, our Religion obliges us to believe we shall be damned? And certainly we could not believe our Religion true, if after having laid down such strict rules, it allowed us to hope to be saved in the violation of them; this would be to impose upon the world: but blessed be God our Religion condemns most severely such an irregular conduct, and careless loose Christians will not be excused because of their great number.

It is an article of Faith that unless we be like our Redeemer, we cannot be saved; to be like HIm, we must conform our wills, we must hate what He hates, and love what He loves: Are there many who resemble this great pattern? How little do we ourselves resemble Him? And what will become of us if we continue so unlike Him?

Nowadays, men content themselves with some outward appearances of Religion, with a show of virtue; every man makes to himself a false system of conscience, with which he rests satisfied as to what concerns his Salvation; yet we believe that heretics are lost who have their systems too and who are as exact observers of the external part of Religion as we and have very often all the qualities of mere honest men: what ground have we for this imaginary assurance? Have we any new Revelation or particular Gospel? Do we build our hopes upon the profession of the true Faith which heretics have not? Surely, unless we take pleasure to deceive ourselves we must own that he who believes little of what he ought to do, is in a much better condition, than the man who does little or nothing of what he believes.

If believing were sufficient the number of the Predesinated would not be small, if we have liberty to live as we pleased we should make no difficulty of believing anything; but Faith without works is dead; though you believe ever so well, you can never hope Salvation if you neglect to practise what you believe. The Devils believe more than we, but their Faith is only speculative, and woe be to us if ours be no more than speculative.

Are the sublime sanctity of our Holy Religion, the admirable example of the Son of God, the shedding of His Blood, the efficacy of the Sacraments, the communications of his grace, designed only to make us keep some measures, which serve only to encourage us to sin more boldly by disguising those faults which are common to us with the Pagans? Were the Saints men of another condition than we are? Were they excepted in the universal redemption of mankind? Was not the way to Heaven discovered in their Time? did they expect any other recompense? How comes it that we are so very unlike them? They resolved to be Saints, what do we resolve to be? And can we hope to be Saints without following their example? what grounds have we to rely on the mercy of God, when we make use of that mercy to hinder our conversion? Jesus Christ has expressly condemned lukewarm souls, yet does not this tepidity reign among Christians?

Am I convinced that the number of the Elect is so small? and shall I do nothing to be of that number? Yes, my God! were there to be but one soul saved, since it depends on my will to be that soul, I am resolved to be saved.

I acknowledge that I have done nothing for Thy service which can make me hope, but my confidence is founded on what thou art doing now for me.

Thy design in giving me this opportunity, and in exciting me to this resolution, was not to increase my guilt: I have no need of any other argument to convince me that Thou desirest my Salvation than this very fear which Thou hast imprinted in my soul least I should not be of the number of Thy chosen.

I have often rendered my best thoughts useless, but my God, I have reason to hope that this resolution which I now make to work out my salvation with all the earnestness in the world shall be effectual. And because I have had too much experience that these pious designs are easily forgotten, I will being this moment to turn to Thee, and to devote myself entirely to Thy service, and I rely upon thy goodness for strength to persevere.

from A Spiritual Retreat for One Day Every Month by Fr. Jean Croiset

Of the Importance of Salvation

"Of the Importance of Salvation

First Point. The Business of our Salvation is the most Important of all Business.

Second Point. The Business of our Salvation is our only Business.


First Point.

Consider that no business is of so great importance to us as the business of our salvation; an eternity of happiness or misery depends on the success of this. All other affairs are only permitted as they are subservient to this great work: If we do lose this, we lose all; for we lose God, who is all Good, and without whom there can be no Good; if we fail in this he is lost to us, and lost forever, without recovery.

Salvation is our own business, everything else is foreign to us; in other things we do the business of our children, our friends, our family, our country, or of the community to which we belong, and not precisely our own business; everything else is a business of time, this of eternity.

If we lose other business, though of the highest importance, we may find a remedy; or if we do not we shall be no losers, provided we succeed in this. The loss of our souls is the only irreparable loss, eternity itself will not be sufficient to deplore it.

Shall we be able to comfort ourselves with the thoughts that we have been successful in all our other business of no consequence, and have only neglected this, which is the only business of eternity? It is no matter though we live obscurely and forgotten, without friends or support, and die poor, provided we secure our salvation. But what will all our riches and power, all our knowledge and wisdom avail us if we lose our souls? Though all the world should conspire together, they will never be able to deprive a man of heaven, and make him miserable to all eternity: Neither will they be able to make one damned soul happy, or so much as mitigate his torments. What will it profit a man to gain the whole world, and lose his soul? Or what can he give in exchange for his soul?

Is it possible that this business of eternity is the only business of consequence we have to do, and that yet we should neglect this the most, and lay it least to heart?

We fancy that our studies, our trade, our diversions, our visits and conversation, are of great importance to us, they take up all our time, we can never find leisure enough for them, we are unwilling to defer them; but when we should think seriously of our souls, we make no difficulty of deferring; we imagine it is too soon, and that we shall have time enough, and yet (which is still more surprising) we are never at leisure to set about it.

Certainly we must have odd notions of eternal happiness, since we are so careless of securing it; would we be content to take no more pains, and spend no more time in our studies and in temporal affairs, than we do in what concerns our eternal salvation?

If our salvation depended on another, could he have so little zeal or charity as to neglect it more than we do ourselves? Though we know it depends wholly on our own care. What pains does every man take in his calling? If we have a child to provide for, if we have a design to join in partnership with a merchant, how careful are we to inform ourselves, to examine, to advise with our friends? What measures do we not observe? What precautions do we not take? We think we can never be too sure. But when we are to spend a little time for salvation, we think a very little too much.

Salvation is the business of eternity, but it must be done in time; and we have need of all our time for it; God gives us our whole life to think of it; he judged it was all little enough, but we imagine it may be done in less.

If we spend in working out our salvation the hundredth part of the time and pains we throw away in worldly business, we should soon be great saints. This is the only necessary business we can have, and yet we hardly allot a little time for it, nay, we grudge it even that little.

By our proceedings one would think that we believe God our debtor, and obliged to us for saved.

If a man of business or letters pass one whole day in acquitting himself of the duties of a Christian, he looks upon that day is lost; but we spend whole months in vain studies, or in worldly business, and call this spending the time well.

Salvation is our great and chief business; now a man's chief business takes up all his thoughts, and hardly gives him time to think of any other; and if this succeeds he comforts himself for the miscarriage of the rest.

We commonly put off the care of our salvation to our last sickness; that is, we put off the business of eternity, the most important business we have, and which requires all our lives, to a time when we are incapable of following the slightest business in the world, when we are indeed incapable of anything.

Is God mistaken, who tells us, this only is of consequence? Is he deceived in the disposition of his Providence, and in all his care, which tends only to this? Is he, in whom are all good things, and who is all himself, so little to be valued, that we can be indifferent whether we lose him or no? Whence is all that Weeping, that cruel despair of the damned souls, if what they have lost be not worth our seeking? If everlasting misery be so slight a business, why do we tremble at the thoughts of eternity? and if we believe it so terrible, how can we be at rest while we are so careless about it, and in so much danger?

My God! How many days of grace have I abused? How many precious hours have I let pass unprofitably? Wretch that I am, to spend so much time in doing nothing: But how much more wretched shall I be if I do not now at length begin seriously to work out my salvation?

What do I stay for? For a proper time. Alas! That time perhaps is already past for me. Do I stay till thou callest me? Thou hast never ceased to do it. Oh! How long hast thou solicited me to no purpose? Shall this reiterated grace thou givest me now be in vain?

How long shall I spend the best part of my life in vain amusements, which I myself condemn; and do I condemn them only to aggravate my guilt, by losing that time in the pursuit of them which I ought to employ for heaven?

How long shall I fancy those things necessary which are of no use for the next life, while I neglect only the business of eternity?

My God, how great will my despair and confusion be upon a deathbed if I continue to live as I have done hitherto, when all the means and opportunities I have had of securing my salvation, when this present opportunity, and the thoughts I now have of doing it, present themselves to my memory?

O my God, since thou hast not yet punished me, though I deserved punishment, I trust thou wilt not refuse me the assistance of Thy grace, though I am unworthy of it. Since this is the day designed for my conversion, the present resolution shall not be like the rest. I believe, I am fully persuaded, I am sensible, that there is but One Thing Necessary, that Eternal Salvation is the only business that concerns me, and I am determined to begin this day to apply myself seriously to it.

Second Point.

Consider that our eternal salvation is not only the greatest, but the only business we have, to which we ought to apply ourselves entirely lest we should do it ill. Whatever else we call great business is not properly business, at least not ours; they concern others more than us, and we labor more for our posterity than for ourselves.

We may get others to do them for us, and we may let them along, without being everlastingly unhappy, but we must work out our salvation ourselves, and we are lost without recovery if we neglect it . This is that One Thing of which our Saviour speaks so often; this is our only business: Only, becasue this alone is of such mighty consequence, the success whereof depends on us; only, because no other deserves all our care; only, because it requires all our care, (and because we may do it if we will.)

It is equally the only business of all the world, of the king in the government of his kingdom, of the prelate in the administration of his diocese, of the learned in their studies, of the soldier in the war, of the merchant in his trade, of the artisan in his calling. 'Tis not necessary for a man to be a king, a prelate, soldier, a merchant, or a tradesman, a scholar, or a man of business, but 'tis absolutely necessary for him to be saved.

In other matters we have always some recourse in this life, or in the next, but there is none in this; he who has done this, has done nothing, and will never be in a condition to do it again: He who is damned, is damned forever.

What reception would an ambassador deserve from his master, who at his return from his embassy should give an account of the great things he had done during his absence, of the friends he had made, the reputation he had gained, the riches he had acquired, and how well he had diverted himself; in fine, that he had done everything but the business he was sent to do?

God has sent us into the world only to work out our salvation; this was his sole design in creating us, this is his sole design in preserving us; will he be satisfied with our telling him when we come to die, Lord, we have done great things, we have been in great repute in the world, we have got large estates, we have been in instrumental in the salvation of our neighbors, we have neglected nothing but our own salvation, we have done everything, but that One Thing for which Thou hast sent us into the world? And yet this is all the account the greatest part of mankind is able to give, because 'tis at this rate the greatest part of mankind live. And if we were now to appear before God could we give any other account?

Is all this true? Is there such an eternity? Is life given us only to prepare for it? If I lose my soul can I ever recover it? And shall I certainly lose it if I live as the greatest part of the world do, and as I have done hitherto? Shall I wish at my last hour that I had lived otherwise? That I had done what I could, and what I ought to have done? And will all those things that take me up now, seem vain and trifling then?

My God! Do we indeed believe this our great business? The devils and the damned have as good or stronger speculative belief than we, but do we reduce our faith to practice, which is the science of the saints?

Is it possible that other men's business should take me up, that worldly things, recreations and compliments, should have all our time, while the business of our salvation is the least minded, as if it did not concern us?

What are we the better for being endued with reason, if we make no use of it in the business of our salvation, for which alone God bestowed it on us? Alas! we in a manner wear it out in prosecuting trivial designs, we are proud of it in matters of no moment, we value ourselves upon our prudential conduct, and wise counsels in business; but we neglect the real use of it and we act the matters of eternity as if we wanted common-sense.

And (which is yet more surprising) we are all agreed in the importance of salvation, and the vanity of everything else; yet we apply ourselves only to seek those vanities, and are negligent in nothing but the business of salvation.

We are all conceited of our wisdom and capacity in business; every man pretends to understand it; we think ignorance in business, or neglect of it, shows want of sense and breeding, and that our reputation depends upon it; but if we neglect nothing but our salvation, if we live as unconcernedly as if we had no soul to lose, we are so far from blushing or hiding our carelessness, that we glory in it; and though we are never so indevout and irregular, we pass for very honest men; and if we understand the world, and know how to be successful in it, we are accounted wise.

'Tis an affront to tell a man that he does not understand his business; but 'tis no disgrace to be accused of negligence in the business of salvation; surely we do not look upon it as our business: My God! When did this one thing necessary cease to be so?

We can lose our souls with all the tranquility in the world, and we are reasonable creatures in everything that does not concern us; we do not deny that the saints were truly wise, yet all their wisdom consists in preferring their salvation to everything else, in esteeming it their only business.

Are we wiser than they, that our actions are so contrary to theirs? They spent their whole lives in preparing for eternity; to what end did they take so much pains, and spend so much time, for what we pretend to do with so much ease? Miserable, unthinking, wretches that we are, to allow so little time for what requires it all.

Have we found a new way to heaven, whereof the Son of God was ignorant? Or is the price of heaven fallen? And is that happiness, which cost the blood of Christ to purchase, became of less value?

What are now the sentiments of those famous statesmen whom we esteem the greatest politicians? Of those extraordinary men who were always busy in pacifying or troubling the world, which their heads were always full of. Those men of riches, as the scripture calls them, who lived without thinking on eternity, and who after an uninterrupted success in all their other business, have miscarried only in this great business of salvation? They are not damned for laziness and sloth; on the contrary, they owe their ruin to too much useless business; they were so busy that their very sleeps were broken by their cares, and they have lost themselves by labouring in what did not concern them, by taking too much pains about nothing, while they neglected their only real business; and 'tis by this that the greatest part of mankind are lost.

And shall not I increase the number of the lost if I continued to live as I have done? What have I done for Heaven? What have I not done to deprive myself of it? I have been careful of everything but my soul, and I act as if its ruin were nothing to me. But I trust in thy mercy, o my God, that the change of my life shall manifest that my heart is changed; I will save my soul; the care of my salvation requires all my diligence, and it shall have it all; I humbly beseech thee to give me thy grace to recover what I have lost, as thou hast given me time for it; I am sensible that this is my only business; I am resolved to do it, let thy grace make me successful."

from A Spiritual Retreat for One Day in Every Month by Fr. Jean Croiset

damned as numerous as snowflakes

"The greater number of Christians today are damned. The destiny of those dying on one day is that very few - not as many as ten - went strait to Heaven; many remained in Purgatory; and those cast into Hell were as numerous as snowflakes in mid-winter."

from The Life of Blessed Anna Maria Taigi

most adult men damned

"Among adults there are few saved because of sins of the flesh. [...] With the exception of those who die in childhood, most men will be damned."

from the writings of St. Regimius of Rheims

Inordinate Affections

"Whensoever a man desires any thing inordinately, he is presently disquieted within himself. The proud and covetous are nevery easy. The poor and humble of spirit live in much peace. The man that is not yet perfectly dead to himself, is soon tempted and overcome with small and trifling things.

He that is weak in spirit, and in a manner yet carnal and inclined to sensible things, can hardly withdraw himself wholly from earthly desires.

And therefore he is often sad, when he withdraws himself from them, and is easily moved to anger if anyone thwarts him.

2. And if he has pursued his inclination, he is immediately tormented with the guilty of his conscience, because he has followed his passion, which helps him not at all toward the peace he sought for.

It is then by resisting our passions, that we are to find true peace of heart, and not by being slaves to them. There is no peace, therefore, in the heart of a carnal man, no in a man that is addicted to outward things; but only in a fervent spiritual man."

from The Imitation of Christ by Thomas a Kempis

fear of the Lord

"'How great is he that findeth wisdom and knowledge! but there is none above him that feareth the Lord.' And the reason is that learning makes thee great in the sight of men, and virtue in the sight of God; so that if thou leadest a good life, though wilt soar even to Heaven, although thou mayest be exceedingly ignorant, whereas if thou dost not lead a good life thou wilt not go there, although thou shouldst be a perfect Solomon, but wilt be cast down to Hell with all thy grand speculations. And what will all thy learning then avail thee, if thou hast no been able to reach thy last end?"

from The Manna of the Soul by Fr. Paul Segneri

value of time

"...time is the most precious...to be far preferred before any, whatsoever is or can be conceived, yet not withstanding it of all things is least valued, yea and indeed to say more, despised, for it is reckoned as a thing of nothing, of no worth at all. There is not any who esteemeth it when he hath it....the blessed St. Laurence Justinian considering what time is, and of what value, breaketh forth into these words: Ah! who is there, who is capable? who is he, who can with full extent of spirit and understanding apprehend of what price, of what worth is time? Oh! what grace of delivery, what eloquence, what sweetly spun, or flowing speech of man can declare it....they who want time, and have it not...know it. Then would they truck all the possessions of the world, honors, dignities....corporal delights, and all that is under the sun, wherewith they are...pleased with, for one, one sole hours time, if possibly they might regain it, acquire it, possess it. For in this brief time, in this most short space, they might appease the divine Justice...they might escape the terrible, dreadful, and most direful doom of eternal loss, everlasting damnation, and hence might they merit...eternal bliss."

"The careless, unhappy, ah! unfortunate are those to whom the sun of mercy is set. And they are passed...without hope of any recovery, they are descended into the lake of misery, where is nothing but confusion and everlasting horror. And not without reason pardon is denied them...for when it was offered unto them, nay they did not once desire either to meditate, to consider, or know what time its worth was...what is there more precious than time? what is more excellent? what more dear? what of greater benefit? oh! what is there more beautiful, more beloved than time?"

from The Ransom of Time Being Captive by Andres de Soto

mortal sin

"For a single mortal sin, inasmuch as it is an offense against God, and because thereby the sinner implicitly places his chief good and end in the creature, which he loves so as to prefer it to God, and so takes away the honour of the Deity, such a sin is therefore as it were Deicide and Christicide, and so contains within it an infinity of wickedness. For it is an offense and an injury against God, who is immense and infinite. Wherefore by no punishment or penance of any creature whatsoever can just and adequate satisfaction be made to God."

"Yea, even if all men and all angels were, of their own accord, to endure all the torments of hell for eternity, they could never offer worthy penance and satisfaction to God for a single mortal sin. Christ alone can do this, inasmuch as He is the Son of God, and very God. His penance, therefore, and satisfaction, as regards to His Person, which is of infinite dignity, and are likewise of infinite value, and are equal and adequate to the infinite offense committed against an infinite God. Such is the sinfulness of sin, which if men thoroughly perceived, surely they would sin no more."

from The Great Commentary by Cornelius a Lapide

whether all who believe in Christ will be saved

"...it is a very gross error of certain simple people, that think it to be enough to their salvation, if they believe in Christ, and that he died for their sins, although they believe not many other things; for example's sake, those which belong to Sacraments, Sacrifice of the Church, and other such like points of faith. For so should almost all sects of heretics be saved, for that all...do embrace Christ...and believe that he died for their sins. And so by this means shall be saved the Montanists and Novations...the Arians, Macedonians...Moneothelites, and such like pests of the Church. Wherefore then, hath the Church in all ages vehemently opposed herself against heresies? Wherefore doth the Apostle command us to avoid a heretical man after one or two reprehensions? Wherefore should we beware of their very speechs, as a certain infectious canker?"

"In vain then are all these things spoken and done, if salvation may be obtained together with heresy...let us imagine (saith St. Augstine) a man to be chaste, continent, not covetous, not a server of idols, liberal to the poor, no man's enemy, not contentious, patient, quiet...somber, frugal...but yet a heretic: let there be no doubt at all to any, but that such a one, for this only thing, in that he is a heretic, shall not possess the Kingdom of God."

"For as that man who offendeth in one commandment is made guilty of all, and looseth his whole justice, although he keep the rest of the commandments, because he contempteth the lawmaker himself who made the whole law...so he that denieth obstinately but one article of the faith, though he retain the rest, is made guilty of his whole Religion, and looseth all his Faith and Religion..."

from A Consultation what Faith and Religion is best to be Imbraced by Leonardus Lessius

Catholic Church is only true church

"The Catholic Church is the only fortress impregnable; the wise man to her will have his recourse, and shall be saved. She is the strong fort of the city of God, founded upon the rock, which cannot be undermined: fortified by the invincible force of the Holy Ghost, guarded by heavenly armies, which are camped round about compassed all sides with the favour of the Almighty. She is the earthly Paradise, where the tree of life is planted, which all of her house may freely use, and thereby receive nourishment of life everlasting. She is the true house of God, where He doth dispose His graces, and all His goodness and the sovereign felicity. And whoever can taste of the fruit of the name Catholic: he shall find himself happy, and shall perceive that he is a Catholic, he is, as it were, weeded out of himself to be transplanted in God: and being lost in himself, he shall find himself grafted, and rooted in God, in whom he shall stand more surely, more lively, more happily, and be more his own man, than standing in himself: where upon his shoul shall be filled with true...divine and everlasting joy."

from The Firme Foundation of the Catholic Religion by Jean de Caumont

interpretation of heretics

"...the heretic is not stirred but of his own particular spirit, hath not any tradition but of his own proper making, taketh the Scripture in a sense by himself invented, handling the same as if himself were the authour, making himself a prophet to himself, and the judge of God, and sometimes letteth himself above that which is God, in so much that he doth judge by his own private sense, the eternal word of God...a heretic maketh a new paradox, and putteth a new sense...not of the Holy Ghost, but invented of Satan..."

from The Firme Foundation of the Catholic Religion by Jean de Caumont

no one pleasing to God outside the Church

"Search where you will: out of this Church, you shall find nothing but death. To be short, he which is not in the Church hath no God: he hath his own proper judgement, his fantasy, and his own presumption for his God: he maketh himself an Idol, and doth worship only his own imagination in place of God. If such a man calleth himself a Christian, that is as the Devil often sayeth he is Christ, and if if he be killed for his heresy, that is no martydom, but the reward of his heresy...dying he goeth...eternally to the darkness, which he hath worshiped, and to his head, which is the Devil. There is no martyrdom nor death precious before God but in the Catholic Church..."

from The Firme Foundation of the Catholic Religion by Jean de Caumont