I. The practice of virtue generally is most desirable on account of its intrinsic advantages.
1. For its utility. Everything good is profitable in its effects. A life of virtue leads men to the possession of the Supreme Good, i.e. God, and eternal happiness. It secures them the favour and protection of God, antidotes to almost all evils, a peaceable life and a holy death. Virtue is absolutely necessary for the existence and prosperity of the social system; without it a community cannot devise good laws or administer them profitably, or secure to each his rights. "All good things came to me with her, and innumerable riches through her hands" (Wisd. vii. 11).
2. It promotes happiness. The pleasures of a virtuous life are the highest, for their purity, their loftiness, their wholesomeness, their permanence: nothing equals the happiness of a good conscience.
3. Virtue is honourable. Although the following of Christ brings persecution and calumny, it is nevertheless true that "Thy friends, O Lord, are made exceedingly honourable" (Ps. cxxxviii. 17). Virtue, though it be neglected and even persecuted, yet always commands respect. Nought else possesses such advantages. The utilities, the pleasures, the honours that are sought for without regard to virtue are transient, deceptive, unreal, injurious rather than beneficial, they never satisfy expectations, but lead to bitter disappointment and failure. Never allow yourself to be led from the path of rectitude by any promise of advantage however alluring. It is always a bad bargain to sell Christ and one s conscience for thirty pieces of silver.
II. While we are permitted to take account of these advantages, we must not dwell exclusively on the present benefits that accompany virtue. This would be making creatures and self the object of our actions. God should always be our final object, and more especially in those actions which He inspires, and which of their own nature lead us towards Him. The thought of God is the highest and the most efficient of all motives. Nothing less than this will suffice us in the long and arduous struggle after holiness. There are many who restrain themselves and do good actions for the resultant benefits, for the sake of comfort, health, or esteem, out of human respect, or on account of prevailing fashion, or for fear of consequences. Such virtue is highly esteemed in the world; but it is simply the appearance of virtue, it is a more refined form of selfishness, it is a beating of the air, and leaves no results of merit and eternal reward behind. You must endeavour not only to do the actions which God has imposed on you as the law of your well-being, but you should do them for the sake of God, for the advancement of His glory, and because they are His will. Do not turn them into a service of fashion, of the world, of self. "I am not troubled following Thee for my pastor; and I have not desired the day of man, Thou knowest" (Jer. xvii. 16).
III. Even in those actions which are perfectly good in themselves, and which belong to the direct service of God or our neighbour, there is always danger that self may intrude and become at least their partial motive. "Why have we fasted, and Thou hast not regarded? . . . Behold, in the day of your fast your own will is found" (Isa. Iviii. 3). The application of some unexpected test often shows that even in acts of religion, of self-sacrifice, of benevolence to others, we have sought self in reality and not God. Actions started with high aims often descend gradually from that elevation, and return towards the earth instead of mounting to the throne of God. It is necessary to keep a careful watch on the good we do, and analyze our motives occasionally, lest it turn out that we have been following our own will instead of God's, or that our zeal has been a mere ebullition of natural energy, or that vanity and obstinacy have been our sustaining force rather than grace. In all acts of virtue renounce mentally all the pleasure and profit thence arising, and offer all to God.
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