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1.2. On virtue. All virtues come with God and are solidly and deeply implanted in the soul in this degree of the prayer of the heart.

3. This takes place without difficulty.

It is thus that we acquire virtue with facility and certainty; for as God is the principle of all virtues, we inherit all in the possession of Himself; and in proportion as we approach toward his possession, in like proportion do we receive the most eminent virtues. For all virtue is but as a mask, an outside appearance mutable as our garments, if it be not bestowed from within; then, indeed, it is genuine, essential, and permanent: “The King’s daughter is all glorious within,” says David. (Psalm xlv. 13.) These souls, above all others, practice virtue in the most eminent degree, though they advert not to any particular virtue. God, to whom they are united, leads them to the most extensive practice of it; He is exceedingly jealous over them, and permits them not the least pleasure.

2. What a hungering for sufferings have those souls, who thus glow with divine love! How would they precipitate themselves into excessive austerities, where they permitted to pursue their own inclinations! They think of nought save how they may please their Beloved; and they begin to neglect and forget themselves; and as their love to God increases, so do self-detestation and disregard of the creature.

3. O were this simple method once acquired, a way so suited to all, to the dull and ignorant as well as to the most learned, how easily would the whole church of God be reformed! Love only is required: “Love,” says St. Augustine, “and then do what you please.” For when we truly love, we cannot have so much as a will to do anything that might offend the object of our affections.48

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