Chapter XXXV. Of the Means by which Virtues are acquired, and of the Way we should Use them, allowing some space of Time to one Virtue only

FOR the pursuit of virtues, besides all that has been said above, we need a large and generous mind; a will, neither unstable nor remiss, but resolute and strong, with the certain persuasion that many hindrances and trials have to be overcome.

There are, moreover, particular inclinations and affections which we may gain, by frequently considering how pleasing they are to God, how noble and excellent in themselves, and how profitable and necessary for us, for from them all perfection has its origin and end.

Each morning, then, make a stedfast resolve to exercise yourself in them during the day, according to the events which are likely to happen during the day; and often, as it passes, examine yourself in order to see whether you have kept your resolution or not; and renew it with fresh earnestness. And this should be done especially with regard to the particular virtue which we are endeavouring to acquire.

Let the examples of the Saints, and our meditations and prayers on the Life and Passion of Christ (so needful in every spiritual exercise), be all applied principally to the virtue which we have made it our task to practise.

Let the same be done on all occasions (as we shall presently explain more particularly), however different they may be from one another.

Let us take pains to accustom ourselves to interior and exterior acts of virtue, that we may be enabled to perform them with the same facility and readiness, as we did those which accorded with our natural will. And (as we have said elsewhere) the more these acts are contrary to the natural will, the more quickly will they produce the good habit in the soul.

The sacred words of the Divine Scriptures, uttered by the voice, or at least with the mind, and selected according to the occasion, have a wonderful power to aid us in this exercise.

We ought therefore to keep such texts in readiness as bear upon the virtue we are practising, and let them be repeated during the day, especially whenever the opposite passion begins to assert itself.

Thus, for example, if we are trying to gain patience, we can use the following words, or others like them:—

"My children, suffer patiently the wrath that is come upon you from God." Baruch x. 25.

"The expectation of the poor shall not perish for ever." Psalm ix. 18.

"He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city." Proverbs xvi. 32.

"In your patience possess ye your souls." St. Luke xxi. 19.

"Let us run with patience the race that is set before us." Hebrews xii. 1.

For the same purpose we may say the following, or some similar short prayers:—

"When, O my God, shall this heart of mine be armed with the shield of patience?"

"When, to content my Lord, shall I be able to endure every trial with an undisturbed mind?"

"Oh! sufferings most precious, which make me like my Lord Jesus, enduring the Passion for me!"

"Oh! Only Life of my soul, will it ever come to pass that I could live in contentment amidst a thousand torments for Thy Glory!"

"Happy should I be, if in the midst of the furnace of affliction, I could still burn with the desire of enduring greater things!"

We should use these short prayers, or others like them, which help towards the attainment of virtues, and are calculated to cherish the spirit of devotion.

These short prayers are called ejaculations, because they are shot like darts or arrows towards Heaven.

They have a great effect upon us, stirring us to virtue, and penetrate even to the heart of God, if they have, so to speak, these two wings:—one, a true knowledge that God is pleased with such spiritual exercises; the other, a true and ardent desire after holiness with the sole end of pleasing His Divine Majesty.