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As virtue is entirely conformable to reason, there is
nothing in its own nature which renders it
burdensome. The difficulty, therefore, which is here
objected arises not from virtue, but from the evil
inclinations and appetites implanted in us by sin.
Thus the Apostle tells us, "The flesh opposes the
spirit, and the spirit opposes the flesh; for these
are contrary one to another. For I am delighted with
the law of God, according to the inward man; but I
see another law in my members, fighting against the
law of my mind, and captivating me in the law of sin,
that is in my members." (Gal. 5:17 and Rom. 7:22-23).
By these words we are taught that the law of God is
acceptable to the superior part of the soul, the seat
of the will and understanding, but that we are
opposed, in obeying it, by the corruption of our
appetites and passions, which reside in the inferior
part of the soul. When man rebelled against God,
the passions rebelled against reason � and from this
arose all the difficulties which we encounter in the
practice of virtue. Thus we see that many who
appreciate virtue refuse to practice it, just as sick
men earnestly desire health, but refuse the
unpalatable remedies which alone would restore it. As
this repugnance is the principal barrier to virtue,
which, when known, is always valued and loved, if we
succeed in proving that there is little foundation
for such repugnance we shall have accomplished a good
work. The principal cause of this illusion is that
we only regard the obstacles to virtue, and do not
consider the grace which God gives us to overcome
these obstacles. The servant of Eliseus was
frightened at the numbers who were coming armed
against his master, until God, at the prayer of the
prophet, opened his eyes and caused him to see that
Eliseus was surrounded by a still greater number of
defenders. A like fear leads men to reject virtue,
when they know not the succors which God reserves for
it. But if the way of virtue is so difficult, how
could David express himself as he does? "I have been
delighted in the way of thy testimonies, as in all
riches. Thy commandments are more to be desired than
gold and many precious stones, and sweeter than honey
and the honeycomb." (Ps. 118:14 and 18:11). Not only
does he award to virtue the excellence which all
ascribe to it, but praises it for that pleasure and
sweetness which the world denies it. Whoever,
therefore, speaks of virtue as a heavy yoke shows
that he has not yet penetrated this mystery. Tell
me, you who claim to be a Christian, why did Christ
come into the world? Why did He shed His Blood? Why
did He institute the sacraments? Why did He send down
the Holy Ghost? What is the meaning of the Gospel, of
grace, of the name of Jesus, whom you adore? If you
know not, hear the angel who says, "Thou shalt call
his name Jesus, for he shall save his people from
their sins." (Matt. 1:21).
Now, what is saving from sin, if not obtaining the
pardon of past faults and the grace to avoid others
in the future? What was the end of Our Saviour's
coming, if not to help you in the work of your
salvation? Did He not die on the cross to destroy
sin? Did He not rise from the dead to enable you to
rise to a life of grace? Why did He shed His Blood,
if not to heal the wounds of your soul? Why did He
institute the sacraments, if not to strengthen you
against sin? Did not His coming render the way to
Heaven smooth and straight, according to that of
Isaias, who said, in prophesying of Him, "The crooked
shall become straight, and the rough ways plain"?
(Is. 40:4). Why did He send the Holy Spirit, if not
to change you from flesh into spirit? Why did He send
Him under the form of fire but to enlighten you, to
inflame you, and to transform you into Himself, that
thus your soul might be fitted for His own divine
kingdom? What, in fine, is the object of grace,
with the infused virtues which flow from it, but to
sweeten the yoke of Christ, to facilitate the
practice of virtue, to make you joyful in
tribulations, hopeful in danger, and victorious in
temptation? This comprises the teaching of the
Gospel. Adam, an earthly and sinful man, made us
earthly and sinful. Jesus Christ, a heavenly and just
Man, makes us spiritual and just. This is the sum of
the doctrine proclaimed by the evangelists, preached
by the Apostles, and promised by the prophets.
But, to study the subject more in detail, what is the
cause of the difficulty you find in practicing
virtue? You say it is the evil inclinations of your
heart, as well as the perpetual conflict between the
spirit and the flesh, which has been conceived in
sin. But why should you be dismayed, when you have
the infallible promise of God that He will take away
these corrupt sources of sin, and, giving you a new
heart, will establish you in strength and courage to
conquer all your enemies? "I will give them," He
says, "a new heart, and I will put a new spirit in
their bowels; and I will take away the stony heart
out of their flesh, and I will give them a heart of
flesh, that they may walk in my commandments, and
keep my judgments and do them, and that they may be
my people, and I may be their God." (Ezech.
11:19-20). What, then, can arrest you in the path of
virtue? Do you fear that the promise will not be
fulfilled, or that with the assistance of God's grace
you will not be able to keep His law? Your doubts are
blasphemous; for, in the first instance, you question
the truth of God's words, and, in the second, you
respect Him as unable to fulfill what He promises,
since you think Him capable of offering you succor
insufficient for your needs. No, doubt not, but be
assured that in addition to all this He will give you
the necessary strength to overcome the passions which
torment you. This is one of the principal benefits
purchased for us by the Blood of Our Saviour, one of
the most precious fruits of the tree of life. "Our
old man is crucified with Jesus Christ, that the body
of sin may be destroyed, and that we may serve sin no
longer." (Rom, 6:6). By the "old man" and the "the
body of sin" the Apostle designates our sensual
appetite with its evil inclinations. He tells us that
it was crucified with Jesus Christ, because the
sacrifice of the cross obtained for us grace and
strength to overcome it. This is the victory which
God promises us by Isaias who says, "Fear not, for I
am with thee; turn not aside, for I am thy God; I
have strengthened thee, and have helped thee, and the
right hand of my just one � Jesus Christ � hath
upheld thee. Behold all that fight against thee shall
be confounded and ashamed; they shall be as nothing,
and the men shall perish that strive against thee.
Thou shalt seek them, and shalt not find the men that
resist thee. They shall be as nothing, and the men
that war against thee shall be as a thing consumed.
For I am the Lord thy God, who take thee by the hand
and say to thee: Fear not, for I have helped thee."
(Is. 41:10-13). With such assistance who will yield
to discouragement? Who will be daunted by fear of his
evil inclinations, over which grace obtains such a
glorious victory? You will urge, perhaps, that the
just are not without their secret failings, which, as
Job says (Cf. Job 16:9), bear witness against them.
To this I reply, in the words of Isaias, that "they
shall be as if they never had been." (Is. 41:12). If
they remain, it is only to exercise our virtue, not
to overcome us; to stimulate us, not to master us; to
serve as an occasion of merit, not of sin; for our
triumph, not for our downfall; in a word, to try us,
to humble us, to make us acknowledge our own weakness
and render to God the glory and thanksgiving which
are due Him. They are a source of real profit to us.
For as wild animals, when domesticated, can be made
most serviceable to man, so our passions, when
moderated and controlled, aid us in the practice of
virtue. "If God be for us, who is against us?"
(Rom. 8:31 ). "The Lord is my light and my salvation;
whom shall I fear? The Lord is the protector of my
life; of whom shall I be afraid? If armies in camp
should stand together against me, my heart shall not
fear. If a battle should rise up against me, in this
will I be confident." (Ps. 26:1-4). Surely, my dear
Christian, if such promises do not encourage you to
serve God, your cowardice is very great. If you have
no confidence in them your faith is very weak. God
assures you that He will give you a new spirit, that
He will change your heart of stone into a heart of
flesh, that He will mortify your passions to such a
degree that you will not know yourself. You will seek
in vain for the evil inclinations which warred
against you; they will be as a thing consumed, for He
will weaken all their forces. What more can you
desire? Have, then, a lively faith and firm hope, and
cast yourself into the arms of God. But, perhaps,
you will still object that your sins are so numerous
that God must refuse you His grace. Away with such a
thought! It is one of the greatest insults you could
offer to God. By it you virtually say either that God
cannot or will not assist His creatures when they
implore His aid. Do not yield to such a blasphemy.
Rather let your prayer be, with St. Augustine, "Give
me grace, Lord, to do what Thou commandest, and
command what Thou pleasest." (Conf. L.10,31). This
prayer will always be answered, for God is ever ready
to cooperate with man in doing good. God is the
principal cause, man is the secondary. God aids man,
as a painter aids a pupil whose hand he guides, that
he may produce a perfect work. Both concur in the
labor, but equal honor is not due to both. Thus does
God deal with man, without prejudice to his free
will. When the work, therefore, is accomplished, he
glorifies God, and not himself, saying with the
prophet, "Thou, Lord, hast wrought all our works for
us." (Is. 26:12). Lean, then, on the power of God, and you will ever
fulfill His will. Be mindful of the words He
addresses to you through Moses: "This commandment
that I command thee this day is not above thee nor
far off from thee. Nor is it in heaven, that thou
shouldst say: Which of us can go up to heaven to
bring it to us, that we may hear and fulfill it in
work? Nor is it beyond the sea, that thou mayest
excuse thyself, saying: Which of us can cross the sea
and bring it unto us, that we may hear and do that
which is commanded? But the word is very nigh unto
thee, in thy mouth and in thy heart, that thou mayest
do it." (Deut. 30:11-14). Let these words assure
you that however difficult God's commandments may
appear, His grace will render their observance very
easy, and if faithful to them, you will soon
experience that His yoke is sweet and His burden
light. Moreover, call to mind the assistance which
charity affords us in the pursuit of virtue. Charity,
or the love of God, renders the law sweet and
delightful; for, as St. Augustine says, love knows no
fatigue. How willingly men fond of hunting, riding,
or fishing bear the labor of these sports! What makes
a mother insensible to the fatigue she endures for
her child? What keeps a devoted wife day and night at
the bedside of her sick husband? What excites even in
animals the solicitude, the self-denial, with which
they care for their young, and the courage with which
they defend them? I answer that it is the great power
of love. Strong by this power was St. Paul when he
exclaimed, "Who, then, shall separate us from the
love of Christ? Shall tribulation, or distress, or
famine, or nakedness, or danger, or persecution, or
the sword?" (Rom. 8:35). It was love which caused
St. Dominic and so many other saints to sigh for
martyrdom. It was love which raised the martyrs above
their sufferings and gave them refreshments in the
midst of the most cruel torments. "True love of God",
says St. Peter Chrysologus, "finds nothing hard,
nothing bitter, nothing difficult. What weapon, what
wounds, what pains, what death, can conquer true
love? As an impenetrable armor it defies all attacks,
and fears not even death, but triumphs over all
things." (Serm. 147, "De Incarnat."). But perfect
love is not content with these victories. It longs to
combat for the Beloved. Hence the thirst of the just
for martyrdom; hence their desire to shed their blood
for Him who shed His precious Blood for them. And
when this desire is not satisfied, they become their
own executioners and martyr their bodies with hunger,
thirst, cold, and every kind of mortification. Thus
they find their happiness in suffering for Christ.
Doubtless this language is not understood by
worldlings. They cannot conceive that one should love
what they abhor, or abhor what they love. Yet so it
is. Holy Scripture tells us that the Egyptians
worshipped certain animals as gods. The Israelites
justly called these false gods abominations, and
sacrificed them to the honor of the true God. In like
manner the virtuous regard as abominations the idols
which the world adores � pleasures, riches, and
honors � and sacrifice them to the glory of God. Let
him, therefore, who would offer a pleasing sacrifice
to God observe what the world adores, and let him
offer that as a victim to the Lord. It was thus that
the Apostles acted when they came forth from the
council, rejoicing that they had received the honor
of suffering for Christ. Can you, then, believe that
the power which rendered the prison, the scourge, the
stake, welcome to God's servants, will not be able to
lighten the yoke of His commandments for you? Will
not that power which supported the just under fasts,
vigils, austerities, and sufferings of every kind
enable you to bear the burden of the commandments?
Alas! How feebly you comprehend the force of charity
and divine grace! But let us suppose that the path
of virtue is sown with difficulties and hardships.
Will this prove that you ought not to walk in it? Oh,
no! Are you not expected to do something for the
salvation of your soul? Will you not do at least as
much for this grand purpose, for eternity, as you do
for your body and for time, which for you is rapidly
passing away and will soon leave you at the tomb?
What is a little suffering in this life, if you are
spared everlasting torments? Think of the rich
glutton, now burning in Hell. What would he not do to
expiate his sins, could he return to this world?
There is no reason why you should not now do as much,
if you feel that you have ever offended God. Consider, moreover, what God has done for you and
what He has promised you. Reflect on the many sins
you have committed. Think of the sufferings endured
by the saints, particularly the Saint of saints. If
such thoughts will not make you blush for your past
life of ease, and incite you to suffer something for
the love of God, I know not what will move you to
abandon the things in which you formerly delighted
and by which you formerly sinned. Thus St. Bernard
tells us that the tribulations of this life bear no
proportion to the glory we hope for, to the torments
we fear, to the sins we have committed, or to the
benefits we have received from our Creator. Any of
these considerations ought to suffice to make us
embrace a life of virtue, however hard and laborious.
Though we acknowledge that in every condition of life
there are trials and difficulties, yet the path of
the wicked is far more thickly strewn with hardships
than is that of the just. One necessarily grows weary
on a long journey, but a blind man who stumbles at
every step will certainly tire sooner than the
traveler who clearly sees and guards against the
obstacles in his way. In the journey of life we must
expect to feel fatigue and experience hardships until
we reach our destination. The sinner, guided by
passion, walks blindly, and therefore often falls.
The just man, guided by reason, sees and avoids the
rocks and precipices, and thus travels with less
fatigue and more safety. "The path of the just,"
says Solomon, "as a shining light, goeth forward and
increaseth even to perfect day; but the way of the
wicked is darksome, and they know not where they
fall." (Prov. 4: 18,19). And not only is it dark, but
also slippery, as holy David tells us. (Cf. Ps.
34:6). Judge, then, what a difference there is
between these two paths. Behold how excessive are the
difficulties which beset the wicked. Reflect,
moreover, that the just find a thousand means of
alleviating their trials which the sinner does not
experience. They have God's fatherly providence to
guide them; the grace of the Holy Spirit to enlighten
and encourage them; the sacraments to sanctify them;
the divine consolations to refresh them; the example
of the pious to animate them; the writings of the
saints to instruct them; the testimony of a good
conscience to comfort them; the hope of future glory
to sustain them, besides the numerous other favors
which the virtuous enjoy. Hence they are ever ready
to sing to the Lord with the prophet, "How sweet are
thy words to my palate, more than honey to my mouth."
(Ps. 118:103). Reflect on these truths, and you
will soon understand the Scriptures where they seem
to speak in contradictory terms of the ease or
difficulty of practicing virtue. At one time David
says, "For the sake of the words of thy lips I have
kept hard ways." (Ps. 16:4). At another: "I have been
delighted in the way of thy testimonies, as in all
riches." (Ps. 118:14). Both declarations are true,
for the path of virtue is difficult to nature, easy
to grace. Our Saviour Himself tells us this when
He says, "My yoke is sweet and my burden light."
(Matt. 11:30). By the word yoke He expresses the
difficulty which nature experiences. By calling it
sweet, He shows us the power of grace to enable us to
carry it. This He accomplishes by sharing our burden,
according to the prophet: "I will be to them as one
that taketh off the yoke from their jaws." (Osee
11:4). Is it, then, astonishing that the yoke is
light which God Himself bears? The Apostle
experienced this when he said, "In all things we
suffer tribulation, but are not distressed; we are
straitened, but are not destitute; we suffer
persecution, but are not forsaken; we are cast down,
but we perish not." (2Cor. 4:8-9). Behold on one side
the weight of tribulation and on the other the
sweetness which God communicates to it. Isaias
expressed this even more clearly: "They that hope in
the Lord shall renew their strength; they shall take
wings as eagles; they shall run and not be weary;
they shall walk and not faint." (Is. 40:31). Learn
from this that the yoke is removed by grace, and the
strength of the flesh is changed into that of the
spirit, or rather the strength of God replaces that
of man. Remember also that the prophet says the just
will run, though taking no pains; they will walk, and
not faint. Be not dismayed, therefore, by the
roughness of a road on which you find so many aids to
render your journey smooth and pleasant. If, like
the Apostle St. Thomas, you are still incredulous and
ask for further proof, I will not deny it. Take, for
example, a man who has led a wicked life, but who has
finally turned to God by the power of grace. Such a
man will be an excellent judge in this matter, for he
has not only heard of these two lives, but he has
experienced them. Ask him which he found the sweeter.
He will tell you of the marvels effected in the
depths of his soul by grace. There is nothing in
the world more astonishing, no more interesting
spectacle, than that afforded by the action of grace
upon the soul of a just man. How it transforms him,
sustains him, strengthens him and comforts him! How
it subdues and governs him exteriorly and interiorly!
How it altars his affections, making him love what he
formerly abhorred, and abhor what he formerly loved!
How strong it makes him in combat! What peace it
gives him! What light it pours into his soul to
enable him to learn God's will, to realize the vanity
of the world, and to set a true value on the
spiritual blessings which he formerly despised! And
still more wonderful is the short space of time in
which these great changes are made. It is not
necessary to spend long years in study, or to wait
until old age helps us by experience. Men in the fire
of youth are sometimes so changed in the space of a
few days that they hardly seem the same beings. Hence
St. Cyprian says that the sinner finds himself
converted even before he has learned how to bring
about such a change, for it is the work of grace,
which needs neither study nor time, but which acts in
an instant, like a spiritual charm. St. Cyprian;
already mentioned, who was for a time a prey to the
illusions of the world, gives, while writing to his
friend Donatus, some beautiful and forcible thoughts
on this subject: "When I walked in darkness, when I
was tossed about by the tempests of this world, I
knew not what my life was, because I was deprived of
light and truth. I regarded as impossible all that
God's grace promised to do for my conversion and
salvation. I would not believe that man could be born
again (Cf. Sn. 3:5), and by virtue of Baptism receive
a new life and spirit, which, while leaving his
exterior untouched, would entirely reform him within.
I urged that it was impossible to uproot vices
implanted in us by our corrupt nature and confirmed
by the habits of years. Is temperance possible, I
asked, to one long accustomed to a sumptuous table?
Will he who has been clothed in purple willingly put
on a plain and modest dress? Will he who found all
his happiness in honors and dignities willingly
forego them and be content to lead a quiet and
obscure life? Will he who was accustomed to travel
with a grand retinue now be content to travel
unattended? Former habits will cling to him and
struggle for mastery. Intemperance will solicit him,
pride will inflate him, honors will allure him, anger
will inflame him, and sensuality will blind and
overpower him. These were the reflections in which I
frequently indulged. I was bound by numerous, habits
of vice from which I felt I never could be freed, and
which I encouraged and strengthened by this very
distrust. "But my sins were no sooner washed away
in the waters of Baptism than a new light shone upon
my soul, now purified from all stains. By the
reception of the Holy Spirit I was born to a new
life. Suddenly, as if by a miracle, doubt gave place
to certainty; my darkness was dissipated; what
heretofore appeared difficult had now become easy;
the insurmountable obstacles I feared had vanished
completely. I clearly saw that the life of the flesh
with all its failings was of man, and that the new
life to which I had come was of God. You know, dear
Donatus, from what the Holy Spirit has delivered me,
and what He has bestowed upon me. He has delivered me
from the slavery of vice and has restored me to the
true liberty of virtue. You know all this, and that,
so far from boasting, I am only publishing the glory
of God, It is not pride but a sentiment of gratitude
which prompts me to speak of this wonderful
transformation, which is due only to God. For it is
evident that the power to abandon sin is no less the
effect of the divine grace than the will to commit it
is the effect of human frailty." (L. 2, Ep. 2).
These words of St. Cyprian perfectly describe the
illusion which paralyzes the efforts of many
Christians. They measure the difficulties of virtue
according to their own strength, and thus deem its
acquisition impossible. They do not consider that if
they firmly resolve to abandon sin, and cast
themselves into the strong arms of God's mercy, His
grace will smooth the roughness of their way and
remove all the obstacles which formerly alarmed them.
The example of St. Cyprian proves this, for the truth
of what he relates is incontestable. If you imitate
his sincere return to God, the grace which was given
him will not be denied you. Another no less
remarkable example is that of St. Augustine, who, in
his Confessions, tells us that when he began to think
seriously of leaving the world a thousand
difficulties presented themselves to his mind. On one
side appeared the past pleasures of his life, saying,
"Will you part from us forever? Shall we no longer be
your companions?" On the other, he beheld virtue with
a radiant countenance, accompanied by a multitude of
persons of every state in life who had led pure
lives, and a voice said to him, "Can you not do what
so many others have done? Was their strength in
themselves? Was it not God who enabled them to do
what they did? While you continue to rely upon
yourself you must necessarily fall. Cast yourself
without fear upon God; He will not abandon you." In
the midst of this struggle the saint tells us that he
began to weep bitterly, and, throwing himself upon
the ground, he cried from the depth of his heart,
"How long, Lord, how long wilt Thou be angry?
Remember not my past iniquities. How long shall I
continue to repeat, 'tomorrow, tomorrow'? Why not
now? Why should not this very hour witness the end of
my disorders?" (Confess., L. 8, c. 11). No sooner
had Augustine taken this resolution than his heart
was changed, so that he ceased to feel the stings of
the flesh or any affection for the pleasures of the
world. He was entirely freed from all the irregular
desires which formerly tormented him, and broke forth
into thanksgiving for the liberty which had been
restored to him: "O Lord! I am Thy servant; I am Thy
servant and the son of Thy handmaid, Thou hast broken
my bonds. I will sacrifice to Thee a sacrifice of
praise. (Cf. Ps. 115). "Let my heart and my tongue
praise Thee. Let all my bones say: Who is like unto
Thee, O Lord? Where was my free will all these years,
O Jesus, my Redeemer and Helper, that it did not
return to Thee? From what an abyss hast Thou suddenly
drawn it, causing me to bend my neck to' Thy sweet
yoke and to take upon me the easy burden of Thy law?
How delighted I am with the absence of those
pleasures which I formerly sought with so much
eagerness! How I rejoice no longer to possess those
follies which I formerly trembled to lose! O Thou
true and sovereign Good! Thou hast driven all false
pleasures from my soul; Thou hast banished them and
hast Thyself taken their place, O Joy exceeding all
joy! O Beauty exceeding all beauty!" (Conf. L.9). Behold the efficacy of grace! What, then, prevents
you from imitating the example of these great saints?
If you believe what I have related, and that the
grace which wrought such a change in St. Augustine is
at the disposal of all who earnestly seek it, what is
there to prevent you from breaking your sinful bonds
and embracing this Sovereign Good who so solicitously
calls you? Why do you prefer, by a hell on earth, to
gain another Hell hereafter, rather than by a
paradise here to gain Heaven hereafter? Be not
discouraged. Put your trust in God, and resolutely
enter the path of virtue. Have an unshaken confidence
that you will meet Him there with open arms, to
receive you as the father received his prodigal son.
(Cf. Lk. 15). Were a charlatan to assert that he
could teach the art of changing copper into gold, how
many would be eager to test his suggestion! God
offers to teach us that art of changing earth into
Heaven for our welfare, of converting us from flesh
into spirit, from men into angels, and how many there
are who refuse to hear Him! Be not of their unhappy
number. Sooner or later you must acknowledge this
truth, if not in this life, surely in the next.
Think, therefore, of the confusion and anguish which
on the day of judgment will overwhelm all those who
will then have been condemned for abandoning the path
of virtue. Too late they will recognize how excellent
is this path, and how far it exceeds that of sin, not
only for the happiness it affords in this life, but
for the security with which it leads us to eternal
joy.
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