Chapter 39. Shorter Remedies against Sins, particularly the Seven Deadly Sins

The means we have already suggested will suffice to engthen you in virtue and arm you against vice. The ae short considerations, however, you can use with vantage at the moment of temptation. They were found long the writings of a man of great sanctity, who had himi artenced their efficacy. im temptations to pride he would say: When I reflect ion the depth of humility to which the Son of God, the pond Person of the Blessed Trinity, descended for love of , 1 feel that, however profound a contempt men may ve for me, I yet deserve to be still more humbled and ppised. en attacked by covetousness he would think: Having ce understood that nothing but God can satisfy the heart, m convinced of the folly of seeking anything but this reme Good. n assaults against purity he would reflect: To what a dighas my body been raised by the reception of the Holy charist! I tremble, therefore, at the sacrilege I would mit by profaning with carnal pleasures this temple in . God has chosen to dwell. Against anger he would defend himself by saying: No in- 'y should be capable of moving me to anger when I reflect on the outrages I have offered my God.

When assailed by temptations to hatred he would answ the enemy: Knowing the mercy with which God h received me and pardoned my sins, I cannot refuse — forgive my greatest enemy.

When attacked by gluttony he would say: I call to mir the vinegar and gall which were offered to Our Saviour « the cross, and shall I not blush if I do not deny my appeti or endure something for the expiation of my sins?

In temptations to sloth he would arouse himself by tl thought: Eternal heppiness can be purchased by a few yea of labor here below; shall I, then, shrink from any toil for: great a reward?

In a word which some attribute to St. Augustine, ar others to St. Leo, we find similar remedies which a equally efficacious. The author shows us on one side tl allurements with which each vice solicits us, and on th other the arguments with which we must resist it.

Pride is the first to address us, in the following deceitf language: You certainly excel others in learning, el quence, wealth, rank, and many other things. Being : superior, therefore, you have every reason to look dov upon them. Humility answers: Remember that you are b dust and ashes, destined, as rottenness and corruption, » become the food of worms; and were you all that you in agine, the greater your digitity the greater should be yo humility if you would escape a miserable fall. Does yo power equal that of the angels who fell? Do you shine up¢ earth as Lucifer shone in Heaven? If pride thrust him fro such a height of glory to such an abyss of misery, how cé you, a slave to the same pride, expect to rise from yo wretchedness to the honor from which he fell?

Vainglory speaks thus: Yes, do all the good you can, b publish it, so that the world may regard you as a man. great virtue and treat you with consideration and respec Fear of God answers: It is great folly to devote to the a Shorter Remedies against Sins B15 sition of temporal renown that which can obtain for you nal glory. Endeavor to hide your good actions, and if ~ appear in spite of your efforts to conceal them it will de accounted vanity in you when you have no desire to siay them.

fypocrisy counsels: Assume the good qualities you do possess, and make men think you better than you are, 1 you may not excite their contempt. Sincerity answers: s better to be virtuous than to try to appear so. By athpting to deceive others you will only cause your own ebellion and Disobedience argue: Why should you be ject to those who are your inferiors? It is your place to “mand and theirs to obey, for they are inferior to you in i\dom and virtue. It suffices to obey the laws of God; you ye no need to be bound by the commands of man. Suben and Obedience answer: The law of God obliges you submit to the authority of man. For has not God said, e that heareth you heareth me, and he that despiseth you spiseth me” (Lk. 10:16)? Nor can you urge that this iniction is only to be observed when he who commands is pe and virtuous, for the Apostle says, “There is no Dawes - from God; and those that are, are ordained of God.” om. 13:1). Therefore, your duty is not to criticize those authority, but to obey them.

nvy whispers: In what are you inferior to such men om others extol? Why should you not enjoy the same and n greater consideration, for you excel them in many ngs? It is unjust that they should be ranked as your als; with much less reason should they be placed above [ Brotherly Love answers: If your virtue exceeds that of ers it is safer in obscurity, for the greater the elevation to ich a man is raised, the greater is the danger of his fall. If : possessions of others equal or exceed yours, in what es it prejudice you? Remember that by envying others you only liken yourself to him of whom it is written: “By tk envy of the devil death came into the world; and they follo him that are of his side.” (Wis. 2:24-25).

Hatred says: God cannot oblige you to love one who coi tradicts and opposes you, who continually speaks ill of yo ridicules you, reproaches you with your past failings, ar thwarts you in everything, for he would not thus persecu you if he did not hate you. True Charity answers: We mu not, because of these deplorable faults, cease to love the in age of God in our fellow creatures.

Did not Jesus Christ love His enemies who nailed Him 1 the cross? And did not this Divine Master, before leavir the world, exhort us to imitate His example? Drive, thei from your heart the bitterness of hatred and yield to tk Sweetness of fraternal charity. Independently of your ete nal interests, which impose this duty upon you, there nothing sweeter than love, and nothing more bitter the hatred, which preys like a cancer on the heart of its victin where it was first engendered.

Detraction exclaims: It is impossible to be silent ar longer about the faults of such a one. Is not concealmer condoning them and rendering ourselves partakers of then Charity, which appreciates the duty of fraternal correctioi answers: You must neither publish your neighbor’s sins n be accessory to them; but reprove him with mildness ar patiently bear with him. Moreover, it is the part of wisdo sometimes to ignore the faults of another until a favorab opportunity occurs for warning him against them.

Anger cries out: How can you bear such affronts? It do not become you to submit calmly to such injuries. If you ¢ not resent them you will be insulted with impunity. Patien answers: Reflect upon the ignominy Our Saviour endure for you, and there is no wrong which you will not bear wi meekness. Remember also these words of St. Peter: “Chri suffered for us, leaving you an example that you shou Shorter Remedies against Sins Bile/ tow his steps. Who, when he was reviled, did not revile; ken he suffered, he threatened not.” (J Pet. 2:21,23). bonsider also how trifling are our sufferings compared to > torments He endured for us. He was buffeted, scourged, i upon, crowned with thorns, covered with ignominy, 2 nailed to a cross. And, though all these were borne for _ yet how quickly we are enraged by a trifling word or a zht incivility!

“ardness-of-heart urges: It profits nothing to speak idly to stupid, ignorant men who will probably presume on your kindness and become insolent. Meekness swers: Do not hearken to such thoughts, but heed the prds of the Apostle: “The servant of the Lord must not jangle, but be mild towards all men.” (2 Tim. 2:24). Intiors should endeavor with no less care to bear themselves th meekness and respect towards their superiors, and ware of presuming, as many do, upon the kindness and ntleness of those in authority.

Presumption and Imprudence argue thus: God witnesses jur actions; what do you care, then, how they affect ers? Prudence answers: You owe a duty of edification to ur neighbor, and your actions should furnish him no son to suspect evil. Beware, therefore, of scandalizing other, even in acts that are good but misunderstood. If > reproofs of your neighbor are well-founded, humbly nowledge your fault; if you are guiltless, avow your incence with no less sincere humility.

Sloth and Indolence suggest: If you apply yourself to dy, prayer, meditation, and tears you will injure your s. If you prolong your vigils and fasts you will weaken ur body and unfit yourself for spiritual exercises. Indusand Zeal answer: Who has assured you many years for : performance of these good works? Are you sure of morrow, or even of the present moment? Have you rgotten these words of Our Saviour: “Watch ye, therefore, because you know not the day nor the hour” (Matt. 25:13)? _ Arise, then, and cast aside this indolence which has seized you, for the kingdom of Heaven, which suffers violence, is not for the slothful, but for the violent who will bear it away. (Cf. Matt. 11:12).

Covetousness insinuates: Do not give any of your possessions to strangers, but keep them for yourself and your own. Mercy answers: Remember the lesson of the covetous rich man of the Gospel who was clothed in purple and fine linen; he was not condemned for taking what did not belong to him, but for not giving from his abundance. (Cf. Lk. 16:22). From the depth of Hell he begged for a drop of water to quench his thirst; but it was denied him, because he had refused to the poor man at his gate even the crumbs which fell from his table.

Gluttony urges: God created all these things for us, and he who refuses them despises the benefits of God. Temperance answers: True, God created these things for our maintenance, but He willed that we should use them with moderation, for He has also imposed upon us the duty of sobriety and temperance. It was principally a disregard of these virtues which brought destruction upon the city of Sodom. (Cf. Ezech. 16:49). Therefore, a man, even when enjoying good health, should consult necessity rather than pleasure in the choice of his food. He has perfectly triumphed over this vice who not only limits the quantity of his food, but who denies himself delicacies except when necessity, charity, or politeness prompts him to accept them.

Loquacity tells us: It is no sin to talk much if you say no evil, as, on the contrary, it does not free you from fault to allege that your words are few if what you have said is bad. Discreet Reserve answers: That is true; but great talkers seldom fail to offend with the tongue. Hence the Wise Man says, “In the multitude of words there shall not want sin.”

‘Prov. 10:19). And if you are so fortunate as to avoid injurious words against your neighbor, you will hardly avoid idle words, for which, however, you must render an account on the last day. Be reserved and moderate, therefore, in your speech, that a multiplicity of words may not entangle you in sin. | Impurity counsels thus: Profit now by the pleasures life offers you, for you know not what may happen tomorrow; it is unreasonable to restrict the pleasures of youth, which passes like a dream. If God had not willed us the enjoyment of these pleasures, He never would have created us as we are. Chastity answers: Be not deceived by such illusions. _ Consider what is prepared for you. If you live pure lives on earth you will be rewarded hereafter with ineffable and eternal joys. But if you abandon yourself to your impure desires you will be punished by torments equally unspeakable and eternal. The more sensible you are of the fleeting nature of these pleasures, the more earnestly you should en- _deavor to live chastely; for wretched indeed is that hour of gratification which is purchased at the expense of endless suffering. _ All that we have said in the preceding pages will furnish you with spiritual arms to triumph over your enemies. If _you follow these counsels you will take the first step in virtue; that is, you will extirpate your vices. Thus will you de- | fend your soul, the citadel which God has confided to your care, and in which He wills to take up His abode. If you de- | fend it resolutely and faithfully you will enjoy the presence of this heavenly Guest, for the Apostle tells us that “God is charity, and he that abideth in charity abideth in God, and God in him.” (J Jn. 4:16). Now, he abides in charity who ‘does nothing to destroy this virtue, which perishes only by ‘mortal sin, against which the preceding considerations may be applied as a preventive or remedy.