The object of the virtue is more extensive than that of the vows, because the nature of the virtue is different from that of the vow . For the vow, is the promise of a determined thing, action or renunciation. Thus , the object of the vow is necessarily contained within well-defined limits . The virtue , on the other hand, tends to properly regulate the will and direct it toward God and in this sense it cannot be held within limits.
He who observes the vow accurately and carefully , will easily attain the height of the virtue.
The virtue can be injured without injury of the vow: e.g he who being bound by the vow of poverty cherishes voluntary affections for superfluities or for worldly riches, fails against the vow of poverty. He does not, however , commit a sin against the vow of poverty so long as he does not retain such riches or dispose of anything of pecuniary value without permission. But we should know that the vow of perfect chastity is co-extensive with the virtue of chastity; for thoughts and desires are also forbidden by the vow since the precept of chastity already forbids these. Therefore , whoever in any way sins against the virtue or precept of chastity, also sin against his vows and so commits two sins.
Although the vow is a means toward obtaining the virtue , yet it is also true, that unless we also strive after the virtue we shall not long persevere in fulfilling the vow.
Therefore, if you wish to safeguard the vows , expend the greatest care possible upon the virtues . It is for the virtue that you will make the vows if you have not already made them.
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