obligation of aspiring to perfection; and because he who strives not to become perfect, and who does not apply himself in good earnest to it, cannot be said to be a true religious,, as he does not do the only thing for which he should have embraced that profession. I will not here discuss the question, whether a religious would sin mortally who should say, "I content myself with being faithful to the commandments of God and to my essential vows; but as for other rules not binding under pain of sin, I design not to observe them." My intention, I say, is not to decide this point, as it is a disputed question. Some divines maintain that he would sin mortally; others say he would not. unless he acts through some kind of contempt on the occasion. But what is certain, and what they all agree in, is, that a religious in such a disposition of mind, and who would make such a resolution, would give very bad example, and, morally speaking, would be in great danger of falling into mortal sin. " For he that despiseth small things will by little and little fall into great." (Ecclus. xix. 1.)
To explain this the more clearly, St. Chrysostom gives several familiar examples: If a servant, says he, were not a thief nor drunkard, nor gamester, but trusty, sober, and without vice; yet, if he should idle his time, sit down all day, without performing the duties of his state, there is no doubt, but he would deserve to be severely punished; for though he did no positive harm, yet it is fault enough to neglect what he ought to do. Again, if a husbandman, though exceedingly well conducted in every other respect, should nevertheless stand with his arms across, and neither plough nor sow, it is certain, though he did no other harm, he would, on this account alone, be culpable; for it is fault enough to neglect one's duty. In fine, if one of our hands gave us no pain, but were paralytic, and absolutely of no use to us, should we not consider that circumstance alone to be of great detriment? It is just so in spiritual matters. If a religious remains idle — if he makes no effort to advance in virtue, he is much to be blamed, because he fulfils not the obligations of his profession. To conclude, what greater fault can we find with land, than that it is barren and bears no crop, though it had been well tilled? In the same manner, if land, like your soul continually cultivated by so many good instructions, watered by frequent showers of heavenly graces, and warmed by the rays of the sun of justice, produces no fruit, but remains dry and barren, will you not think that dryness and barrenness a great
