XXXIII. The difference between the just and the unjust man, is not less, when fortune in disgust sheds its reverses, or heaven is severe by visiting him with tribulations. The sinner loses his property, his beloved woman dies, he receives an injury from somebody, which it is out of his power to revenge. What relief does he find? None: he raves, he storms, he burns; he neither eats, drinks, nor rests; his symptoms are worse than the disease, and sometimes so violent, as to oblige him to take to his bed, and deprive him of life; and his passions often rise to such a degree of ferocity, as to excite him to lay violent hands on himself. On the contrary, the first thing the just man does, under similar circumstances, is to lift his eyes to Heaven; and whether he considers the tribulation as a just punishment for some crime he has been guilty of, or as a visitation for the exercise of his patience, he trusts, it will all turn out for his benefit; he knows the stroke comes from a friendly hand, and he knows also, that for his own good he is wounded; he not only is reconciled, but kisses the rod. Thus you see, by an admirable metamorphose, his heaviness is converted to satisfaction; and that what is poison to a wicked man, becomes balsam to a just one: for, _Diligentibus Deum omnia co-operantur in bonum._ XXXIV. Who, upon a view of what we have enumerated and urged on this head, will not be convinced, that even in this life, the lot of the just man is incomparably better than that of the vicious one; that tranquillity and temporal convenience, are only to be met with in the paths of virtue, and that the field of vice, under the delusive appearance of flowers, produces nothing but thorns? XXXV. There now remains but one argument for me to solve, and that is taken from the words of Christ in St. Matthew, where our great Master assures us, the road is broad, that is, easy, which leads to perdition; and that the path is narrow, that is, toilsome, which leads to life immortal. XXXVI. I say then, that before we proceed further, it will be proper to reconcile this text with the one before quoted, where our Saviour invites sinners to pursue the paths of virtue, and propounds to them relief and ease, upon a supposition, that they are crippled and borne down by the weight of sin: _Venite ad me, omnes qui laboratis_, &c. and it is also necessary, to compound this with that sweet expression, used in another place, when he intimates to us, that his yoke is easy, and his burden light; and we should likewise harmonize with it, what David teaches us also, which is, that the road of the divine precepts is broad, and that the precepts themselves are so likewise: _Latum mandatum tuum nimis._ In fine, this text should be understood in a sense, that is not repugnant to reason, or experience.