THE INSTRUCTION OF YOUTH IN Christian Piety, Taken out of the Sacred Scriptures, and Holy Fathers; Divided into Five Parts. WITH A very profitable Instruction for Meditation, or Mental Prayer. By CHARLES GOBINET Doctor of Divinity, of the House and Society of SORBON, Principal of the College of PLESSIS-SORBON. The last Edition in French, now rendered into English. Ut detur Parvulis astutia; Adolescenti scientia & intellectus. Prov. 1. LONDON, Printed by Henry Hills, Printer to the King's Most Excellent Majesty, for His Household and Chapel; And are sold at his Printing-house on the Ditch-side in Blackfriars. 1687. A DEDICATORY PRAYER TO THE SON of GOD. TO Thee, O Saviour of Souls, according to my Duty and Desire, do I Consecrate this Work. It came from Thee, and it ought to return to Thee. And in Offering it to Thee, Paral. 29. I restore a thing which by all manner of Titles appertains to Thee. They are Thy Divine Words which are here used, and those with which Thou wast pleased to inspire one of Thy greatest Servants. Thy Grace hath assisted me to Compose them by particular Aids which I have received from Thee in this small Labour. That fervent Zeal which Thou wast pleased so frequently to manifest for the Salvation of young Souls, when Thou wast upon Earth, hath given Birth to this Design; and the Hope I had of Thy Succour, hath given me the Confidence to undertake it. Let not my Misery stop the Effects of Thy Bounty, nor hinder Thy pious Instructions from producing in Souls the Fruit they ought to bring forth. Divine JESUS! Animate with Thy Holy Spirit the Words of this Book. Cause them for whom it is made, in Reading it, to acknowledge the strict Obligations they have to Serve Thee, and the earnest Desire thou hast of their Salvation. Speak to their Hearts at the same time that these Letters inform their Eyes, and inspire them by the Motions of Thy Grace, with the Documents they shall here find for their Salvation. It behoveth Thee now rather than at any other time, to make the Effects of Thy Mercy appear upon young Souls. Tempus faciendi Domine, Psal. 118. dissipaverunt legem tuam. The greatest part abandon Thee, when they should begin to Serve Thee. They forget that solemn Promise they made Thee at Baptism, and the inestimable Favours they have received from Thy infinite Goodness. O Divine Saviour! Let not the Souls be lost which thou hast Redeemed with Thy precious Blood, and for the Salvation of whom Thou hast testified so great Love. Reserve them for Thy Service; Hinder them from bending their Knees before Baal, and from being destroyed by the Infection of this perverse Age. Make that Zeal which Thou hadst for the Salvation of Youth, revive in Thy Priests; and grant me the Grace, which I most humbly beg, to be able to employ faithfully therein, my Pains and Labours for Thy Glory. The PREFACE to the READER. THIS Book, dear Reader, hath no great need of a Preface; and if I give you one here, it is only to tell you that I had no Design to make it. Prefaces are necessary to advertise the Reader, either of the Design of the Author, or of the Occasion which gave beginning to the Work, or of the Order and Method that is observed therein, or of the Profit that may be reaped, or of some such like thing. As for my Design, it is no other than what the Title of the Book doth bear, viz. To instruct Youth in Piety. This is all my Aim and Pretence. The Occasion which made me undertake it was, because being called to the Conduct of Youth, I endeavoured to make myself capable of so important an Employment, and correspond with the pious Intentions of that Company which gave me the Honour of that Charge. Now in labouring to Instruct myself, I found that what I had prepared for myself, might serve for the Instruction of Youth, if it were reduced into Method: And this also might be most useful to me, because it is most certain, that the best way to Learn, is to Teach. I have therefore disposed of it into the Method you see, wherein I treat of Five things, which seemed to me necessary to give young People an entire Instruction in Piety, viz. 1. The Motives which oblige them thereto. 2. The Means they ought to employ to obtain it. 3. The Obstacles and Difficulties which occur therein. 4. The Virtues which are proper for it. 5. The Importance of making a good Choice of a State of Life, and the Means to perform it as one ought. Which is a Subject little known amongst young People, and less practised. As to the Profitableness of this Book, dear Reader, it is not my Part, but yours to judge of it. The End for which it is Composed, which is the Instruction of Youth, will make you esteem it useful. The Matter of it, which is chief taken out of the Sacred Scripture and Fathers, will cause you to make the same Judgement. If the Method I have observed seem easy to you, it will give the final Decision. In fine, I Writ for young People: For them have I Composed this Work, and particularly for them whom God hath pleased to commit to my Conduct. If others more advanced in Age take the pains to Read it, I desire they would peruse it with the Spirit of Charity, excusing what they find defective in it, and receiving kindly what they shall find good. But you, dear Reader, for whom I Writ, I exhort you to advantage yourself by this small Labour which I have given you, for your Salvation. I call you in this Instruction by the Name of Theotime, which signifies Honour of God; because I consider you in that State, or at least in the Will to arrive there. Read it then with this Spirit and Desire. Read it to be instructed therein concerning your Salvation, and to learn therein betimes what you are to do during the whole course of your Life, that is, to Serve him to whom you owe all. And lastly, that you may receive a certain and assured Profit, I demand of you Two things. First, That you Read it with three Conditions; With a desire to Learn, With Attention, And in Order, that is, one Part after another. Secondly, That you would consider, that it is not I who speak to you, but God, by the Divine Instructions he hath given us in the Sacred Scripture, and in the Writings of the holy Fathers. Read it therefore with all the Respect which is due to that adorable Master; and in these Sacred Fountains search for true Wisdom, without which all the rest is but Folly. Happy are you if you search it as you ought, and if you can one-day say with one of the wisest of Mortals, That you have searched for Wisdom during your Youth, Eccl. 5. and that having seriously applied yourself to the Enquiry, have found it, and made progress therein, you will, as he did, give all the Glory to God, who is the Author thereof. Danti mihi sapientiam dabo gloriam; And you will receive the Advantage, which will continue with you for all Eternity. The Approbation. WE underwritten Doctors of Divinity of the Faculty of Paris, do Testify, That we have Read a Book Entitled, The Instruction of Youth in Christian Piety, Composed by M. Charles Gobinet, also Doctor, and Principal of the College of Plessis-Sorbon; wherein the Author hath Collected all the necessary Maxims for the Education of Youth in the Science of Salvation. The Devotion which it inspires is Solid, the Sentiments Catholic, and the Morality very Pious and Profitable. Paris June 12. 1655. Charmolûe. Le Blond. Minindre. The Division of the Book. PART I. OF the Reasons and Motives which oblige Men to apply themselves to Virtue in their Youth. PART II. Of the necessary Means to acquire Virtue during Youth. PART. III. Of the Obstacles which divert young People from Virtue. PART IU. Of the Virtue's necessary for young People. PART V. Of the Choice of a State of Life. The Table. PART. I. OF the Reasons and Motives which oblige Men to apply themselves to Virtue in their Youth. Pag. 1. Chap. 1. Of the End for which Man is created. ibid. Chap. 2. Of our Vocation to the Grace of Baptism. Pag. 8. Article 1. Of the Excellence of the State of a Christian, and of the Favour God hath bestowed on him whom he hath called to this State. Pag. 9 Artic. 2. Of the great Obligations of a Christian. Pag. 12. Chap. 3. That God requires, and singularly accepts the Service of young People. Pag. 16. Chap. 4. That God particularly loves young People, and takes a delight to bestow upon them many Favours. Pag. 19 Chap. 5. That they who Consecrate not themselves to God in their Youth, offer him a most heinous Injury. Pag. 25. Chap. 6. How God hath an Aversion for wicked young People. Considerable Examples upon this Subject. Pag. 29. Chap. 7. That Salvation ordinarily depends on the time of Youth. Pag. 36. Chap. 8. That those who have followed Virtue in their Youth, conserve it easily all the remainder of their Life. Pag. 39 Chap. 9 Proofs concerning the same Subject, by notable Examples taken out of Sacred Scripture, of those who having been Virtuous in their Youth, have continued so all their Life; and chief of those who have resisted in great Occasions. Pag. 44. Chap. 10. That those who have been addicted to Vice in their Youth, are very difficultly corrected, and it often happens that they never amend, but miserably Damn themselves. Pag. 52. Chap. 11. Examples upon the precedent Subject. And first of those who have corrected the Vices of their Youth, but yet with very great Difficulties. Pag. 57 Chap. 12. Examples of those who have never amended the Vices of their Youth. Pag. 66 Chap. 13. Of the great Evils. which spring from the wicked Life of Youth. Pag. 72. Artic. 1. The First Evil, viz. Death, which the Sins of Youth hasten to very many. ibid. Artic. 2. The Second Evil which springs from Sins committed in Youth, Blindness of Mind, and Obdurateness in Vice. Pag. 76. Artic. 3. The Third Evil, The loss of many fair Hopes. Pag. 78. Art 4. The Fourth Evil springing from the Sins of Youth, The Excess of Vice amongst Men. Pag. 82 Chap. 14. That the Devil uses all his Endeavours to move young People to Vice. Pag. 84. Chap. 15. The Conclusion of all that hath been said above. Pag. 88 PART II. OF the necessary Means to acquire Virtue during Youth. Pag. 94. Chap. 1. Wherein true Virtue consists. Pag. 95. Chap. 2. That to acquire Virtue, we must desire it. Pag. 98. Chap. 3. Of Prayer, the Third Means to acquire Virtue. Pag. 100 Chap. 4. That they must love and seek after Instructions. Pag. 103. Chap. 5. Of the necessity of a Guide in the Way of Virtue, and particularly during Youth. Pag. 105. Chap. 6. Of Confession, and first of a General Confession. Pag. 110. Chap. 7. Of ordinary Confession. Pag. 115. Important Advices concerning Confession Pag. 118. Chap. 9 Of Holy Communion. Pag. 122. Chap. 10. An Advice for Communicating well. Pag. 124. Chap. 11. Of Morning Prayer. Pag. 127. Chap. 12. Of Evening Prayer. Pag. 131. Chap. 13. Of Assisting devoutly at the Holy Sacrifice of the Altar. Pag. 134 Chap. 14. Of Labour and Employment of Time. Pag. 136. Chap. 15. Of the Knowledge of ones self, very necessary for young People. Pag. 138. Chap. 16. Of the Reading of pious Books. Pag. 143. Chap. 17. An Advertisement concerning bad Books. Pag. 147. Chap. 18. Of pious Conversation. Pag. 150. Chap. 19 Of Devotion to the Blessed Virgin and S. Joseph. Pag. 153. Chap. 20. Of Devotion to the Angel-Guardian, and to the Saint of ones Name. Pag. 159. Chap. 21. Of keeping of Feasts, and particularly of Sundays. Pag. 163. Chap. 22. Of being present at Divine Service. Pag. 170. PART III. OF the Obstacles which divert young Persons from Virtue. Pag. 181. Chap. 1. The First Obstacle of the Salvation of Youth, the want of Instruction. Pag. 182. Chap. 2. The Second Obstacle, the too much Indulgence of Parents, their ill Example, and the bad Instruction they give their Children. Pag. 185. Chap. 3. The Third Obstacle of the Salvation of Youth, the Untractableness of young Persons. Pag. 189. Chap. 4. The Fourth Obstacle, Inconstancy. Pag. 194. Chap. 5. The Fifth Obstacle, A Shame to do Good. Pag. 197. Chap. 6. The Sixth Obstacle, wicked Company. Pag. 200. Artic. 1. How hurtful it is. ib. Artic 2. How there are two things hurtful in wicked Company, Discourse and Example. Pag. 204. Artic. 3. Of four sorts of wicked Companions which must be avoided. Pag. 206. Chap. 7. The Seventh Obstacle of the Salvation of Youth, Idleness. Pag. 209. Chap. 8. The Eighth Obstacle, Impurity. Pag. 215. Artic. 1. That the Sin of Impurity is the greatest Enemy of Youth, and Damns more than all other Vices together. Pag. 216. Artic. 2. Of the sad Effects of the Sin of Impurity. Pag. 218. Artic. 3. Examples of the miserable Death of those who were addicted to the Sin of Impurity. Pag. 225. Artic. 4. Remedies against Impurity; And first, that this Sin must be resisted at the beginning. Pag. 230. Artic. 5. That we must avoid the Causes of Impurity. Pag. 233. Artic. 6. Other particular Remedies against Impurity. Pag. 239. Chap. 9 Of Temptations. Pag. 242. Artic. 1. What Temptation is, and of the Means to know whether one hath sinned in a Temptation. Pag. 243. Artic. 2. That one cannot avoid being tempted, and that we must be provided betimes to resist Temptations. Pag. 245. Artic. 3. Considerations to fortify the Mind in Temptations. Pag. 247. Artic. 4. How we must behave ourselves in Temptations. Pag. 252. Artic. 5. Of some Artifices by which the Devil deceives Men in Temptations, and principally young Men. Pag. 255. Artic. 6. Of two considerable Faults which ordinarily happen to young Persons in Temptations. Pag. 259. Artic. 7. What is to be done after the Temptation is conquered. Pag. 263. Artic. 8. Considerable Examples to teach us how we must encounter with Temptations. Pag. 264. Chap. 10. Particular Obstacles to rich young Persons. Pag. 269. Chap. 11. Particular Obstacles to Noble Persons. Pag. 274. Chap. 12. Particular Obstacles of young Incumbents, or such as have Benefices without Cure. Pag. 279. Chap. 13. Advice to Parents upon the same Subject. Pag. 284. PART IU. OF the Virtue's necessary for young Persons. Pag. 289. Chap. 1. That young People ought to propose to themselves the Imitation of our Lord Jesus in his Youth. Pag. 290. Chap. 2. Of the Fear of God. Pag. 294. Chap. 3. Of the Love of God. Pag. 296. Chap. 4. Of the Love of Parents. Pag. 300. Chap. 5. Of other Persons whom young Men ought to honour. Pag. 305. Chap. 6. Of Tractableness. Pag. 307. Cap. 7. Of Obedience. Pag. 308. Chap. 8. Of Chastity. Pag. 309. Chap. 9 Of shamefacedness. Pag. 312. Chap. 10. Of Modesty. Pag. 315. Chap. 11. Of Modesty in Words. Pag. 320. Chap. 12. Of other Vices of the Tongue, and particularly of Swearing. Pag. 322. Of Detraction. Pag. 326. Of Injuries and Reproaches. Pag. 327. Of Sowers of Discord. Pag. 329. Of Lying. Pag. 330. Chap. 13. Of Sobriety. Pag. 333 Chap. 14. Of Meekness and Anger. Pag. 337. Remedies against Anger. Pag. 341. Chap. 15. Of Peace with our Neighbour, against Quarrels and Enmities. Pag. 344. Chap. 16. Of Pardon of Injuries, against Revenge. Pag. 348. Chap. 17. Of the Love of our Neighbour. Pag. 353. Chap. 18. Of Fraternal Correction, or of the Obligation of hindering the Ill of another, when one can. Pag. 357. Chap. 19 Of Friendships. Pag. 365. Chap. 20. Of Sports and Recreations. Pag. 369. Chap. 21. Of Liberality, against Covetousness. Pag. 372. Chap. 22. Of Humility. Pag. 377. PART V. OF the Choice of a State of Life. Pag. 384. Chap. 1. How important it is to make a good Choice of a State of Life. Pag. 385. Chap. 2. Of the Faults that are ordinarily committed in this Choice. Pag. 388. Chap. 3. Of the Means to choose well a State of Life. And First, That a good Life during Youth, is a Means highly necessary to succeed in this Choice. Pag. 392. Chap. 4. That to succeed well in the Choice of a State of Life, it is most important to think of it before one be in the Time of Choosing. Pag. 397. Chap. 5. Of the Means which must be employed, when one deliberates on the Choice of a State of Life. Pag. 399. Chap. 6. What is to be done when a Man is upon the point of choosing his State. Pag. 401. Chap. 7. Of the Qualities those aught to have of whom Counsel is to be taken for the Choice of a State of Life. Pag. 406. Chap. 8. Whether Parents are to be harkened to in this Choice. Pag. 408. Chap. 9 Of the different States of Life, and first of the Ecclesiastical State. Pag. 411. Artic. 1. Of the greatness of the Obligations and Dangers of an Ecclesiastical State. Pag. 412. Artic. 2. Of the Vocation to an Ecclesiastical State. Pag. 417. Artic. 3. Of the Preparation necessary for an Ecclesiastical State. Pag. 420. Artic. 4. The Conclusion of the precedent Chapter. Pag. 424. Chap. 10. Of a Religious State. Pag. 429. Artic. 1. What a Religious State is; What its Obligations, its Advantages, and Dangers are. Pag. 430. Artic. 2. What is to be done to know whether one be called to Religion. Pag. 433. Artic. 3. That a Man must take time to know whether he be called to Religion. Pag. 437. Chap. 11. Of the divers States of a Secular Life. Pag. 440. Artic. 1. Of the Condition of the Great, and of those who Govern others. Pag. 441. Artic. 2. Of the Offices of Justice, and Magistracy. Pag. 451. Artic. 3. Of a Court Life. Pag. 456. Artic. 4. Of the Profession of Arms. Pag. 459. Artic. 5. Of other Conditions of a Secular Life. Pag. 467. Chap. 12. Of the State of Marriage. Pag. 470. Artic. 1. What we must know of a Married Life. Pag. 471. Artic. 2. The necessary Dispositions for a Married State. Pag. 474. Artic. 3. The Conclusion of the foregoing Chapter. Pag. 483. Chap. 13. Of a Single Life. Pag. 486. Chap. 14. Most important Advices for young Persons, who begin to enter into the World. Pag. 492. Advice 1. That the time of issuing out of Youth, and entering into the World, is the most dangerous of all the Life, and many are shipwreckt therein. Pag. 494. Adu. 2. That the chief care of young Men, who enter into the World, aught to be to conserve the Sentiments and Practices of Piety which they have observed in their Youth. Pag. 497. Adu. 3. That young Men must fly carefully wicked Company, and particularly that of young vicious Persons of their Profession. Pag. 499. Adu. 4. That they must apply themselves quickly to some Labour, which may employ their Time, and make them avoid Idleness, which is then most dangerous, and more than at any other time. Pag. 500 Adu. 5. That young People ought to have a care of avoiding three ordinary Causes of their Ruin at that time, Play, Wine, and Impurity. Pag. 502. Adu. 6. That they must avoid at that time, Irresolution concerning the State they ought to choose, and after the Choice, not easily, nor without great reason, change. Pag. 503. Adu. 7. That young Men ought to foresee the Dangers and Obligations of their Profession, and firmly purpose to avoid those Dangers, and acquit themselves of their Obligations, and live in their Profession like virtuous Men, and according to God. Pag. 505. Adu. 8. That they must accustom themselves betimes not to be ashamed of Virtue, nor of performing the Actions thereof. Pag. 506. Adu. 9 That they must have a care to embrace a solid and real Virtue, and not an apparent and deceitful Piety. Pag. 507. Adu. 10. That young Persons ought to fix themselves more and more in the solid Sentiments of Faith and Religion. Pag. 511. Adu. 11. That they must be strongly settled in the Christian Maxims, opposite to those of the World. Pag. 514. Chap. 15. Christian Maxims. Pag. 516. Maxim 1. That we are not created for this present Life, but for Heaven. ibid. Max. 2. That the most important Affair which we have in this Life, is our Salvation. ib. Max. 3. That Salvation is not obtained without Pains and Labour. Pag. 517. Max. 4. That our chiefest care in this Life must be to please God, and live in his Grace. ib. Max. 5. That we cannot be in the Grace of God, without having a constant Resolution never to offend him upon any score. Pag. 518. Max. 6. That Sin is the greatest Evil which can befall a Man. ib. Max. 7. That the worst of all Misfortunes, is to die in Mortal Sin. Pag. 519. Max. 8. That this Misfortune happens to many, and to those who think not of it. ib. Max. 9 That we must think frequently on Death, Judgement, and Eternity. Pag. 520. Max. 10. That we must serve God for himself, & by Love. ib. Max. 11. That we must have a Rule of our Actions, and that this Rule ought to be the Law of God, the Example and Doctrine of Jesus Christ, and not the World, nor the Example of others, nor Custom. Pag. 521. Max. 12. That the World is deceived in all its Judgements and Maxims. Pag. 522. Max. 13. That to be united only to God, we must contemn Earthly things. Pag. 523. Chap. 16. Of Perseverance. Pag. 524. The Table of the Treatise of Meditation, or Mental Prayer. ARTICLE 1. WHat is it to Meditate? Pag. 533. Artic. 2. That without Meditating it is hard to effect our Salvation. Pag. 534. Artic. 3. That Meditation is not an Invention of Man, but of God. Pag. 535. Artic. 4. That Meditation is not so difficult as many conceive it. Pag. 537. Artic. 5. That Meditation may be rendered facile. Pag. 538. Artic. 6. That young Persons may Meditate, and that they have need of it. Pag. 539. Artic. 7. A Confirmation of the two former Truths out of the Sacred Scripture. Pag. 541. Artic. 8. Of the great Benefit of Meditation. Pag. 544. Artic. 9 The Method of Meditation. Pag. 547. Artic. 10. The Subject on which we must Meditate. Pag. 553. Artic. 11. Another easy and profitable Subject of Meditation. Pag. 557. Artic. 12. The Practice of Meditation. Pag. 561. Artic. 13. Some Advices concerning Meditation. Pag. 566. Advice 1. ibid. Advice 2. Pag. 567. Advice 3. Pag. 571. Advice 4. Pag. 573. Conclusion. Pag. 574. THE INSTRUCTION OF YOUTH IN Christian Piety. PART I. Of the Reasons and Motives which oblige Men to apply themselves to Virtue in their Youth. CHAP. I. Of the End for which Man is Created. MOTIVE I. AMongst all the things whose Knowledge is necessary for Man, The End for which Man is Created, is his first necessary Knowledge. that which first and before all he ought to understand, is the End for which he is placed in this World. Because, being a Reasonable Creature, he ought to act for a final End, in the Enjoyment whereof he seeks his Happiness and Felicity. Now he cannot act for this End, without a Knowledge of it, which raises in him a Desire, makes him search and employ Means to arrive there. A Man who knows not his last End, is scarce distinct from a Beast, because he regards only things present, things material, and sensible, after the manner of Bruits, and in this is more miserable than they; inasmuch as they find in these material things the Felicity they are capable of: And he, instead of finding his Repose, encounters with nothing but Disgusts, and the Source of a vast number of Misfortunes. From the ignorance of this last End spring all the Disorders and Corruption of men's Lives; because forgetting their heavenly Beginning, and the noble and divine End for which their Creator had destined them, they absolutely stop at the enjoyment of the Pleasures of this mortal Life, without raising their thoughts or desires higher, living upon Earth as if they were made for the Earth. And as it would be a thing which would move compassion, to see a Child born of Royal Blood, ordained by his Birth one day to wear a Crown and Sceptre, being bred up amongst Peasants, ignorant of his Extraction, to apply himself wholly to Till the Earth, to bond all his Pretensions within the Limits of getting a miserable Livelihood with the Sweat of his Brow, without having the least thought of the high Fortune for which he was born: So it is a thing much to be deplored, to see Men who are the Children of Heaven, destinated by God to reign there eternally with him, live in an entire forgetfulness of that End, for which they are Created, and setting all their Affection upon Earthly things, miserably deprive themselves of that Beatitude which the Bounty of their Creator hath prepared for them. For this Reason, dear Theotime, resolving to exhort you to embrace Virtue in your Youth, I propose unto you first, and before all things, what you are, and the End for which you are Created, to banish that so common and dreadful a forgetfulness amongst Men, that knowing your last End, you may ardently aspire to it, and begin betimes to perform what lies in you to make you worthy, and arrive there. Recollect your thoughts then, Reflection upon Three things. dear Child, and reflect upon Three things: Who you are, Who made you what you are, And for what End. First, I. What Man is. You are a Man, that is a Creature endowed with Understanding and Reason, composed of a Body, whose Structure is admirable, and of a Reasonable and Intellectual Soul, made to the Image of God. You are the most perfect of all visible Creatures. Secondly, II. Who made Man. You were not made by yourself, for that is impossible; You have received from another all that you have, and from whom have you received it, but from him who hath Created Heaven and Earth, and who is the Author of all things? It is he who hath formed your Body in your Mother's Womb, and who hath created your Soul. You are the Work of a God; and besides the Father you have upon Earth, you have another in Heaven, to whom you own all that you have. Thirdly; III. Why God made Man. For what End did God make you? Be attentive, Theotime; For what End think you did God place you in this World? Was it to enjoy the Pleasures and Contentments of this Life, and of the Senses? To heap up Riches? To acquire Glory and Reputation amongst Men? Nothing less. You have a Soul too noble to be destined to such wretched and perishable things: Pleasures are changed into Pain, Riches perish, and Glory vanisheth away. Is it to continue a long time upon Earth, to find there your Happiness, and to look for nothing after this Life? If it be so, there is no difference betwixt you and Beasts. Doth not this so noble a Soul which God hath bestowed on you, endowed with Understanding, Will, and Memory, capable to know all things, clearly manifest that you were created for a higher and more honourable End? Doth not this Figure of the Body you bear, the Stature erect, the Head on high, and Eyes raised towards Heaven, (a Figure opposite to that of Beasts, which looks only upon the Earth) teach you that you are not made for the Earth? Pronaque cum spectent Animalia caetera Ovid Metaph. terram Os Homini sublime dedit, coelumque tueri Jussit, & erectos ad Sidera tollere Vultus. And whereas others see with downcast Eyes, He with a lofty Look did Man endue, And bad hi● Heavens transcendent Glories view. Beasts are made for the Earth, they there find their Happiness, and for that reason they regard nothing but the Earth: But you, dear Theotime, you are Created for Heaven; that is the Place of your Habitation, as it is that of your Origin; your Soul came from Heaven, and it ought to return thither. But what find you in Heaven, that can render you happy? Will it be the sight of the Firmament, with all those beauteous Stars? Of the Sun, Vas admirabile opus excelsi. Eccles. 43. that admirable Vessel, that excellent Work of God? And of all that is Wonderful and Great in Heaven? Not at all. All these things are not capable to effect your Felicity, God has esteemed them too mean for you; he made them for your Service, not to be the Object and Cause of your Happiness. In a word, Consider all that is in the Universe, and all those vast and wonderful things which God hath Created, all this is not able to accomplish your Beatitude, and God hath not made you for any of these things. For what then? For nothing less than himself, to possess and enjoy him in Heaven. He hath not judged the most beauteous of his Creatures worthy of you; he hath given himself to be the Object of your Happiness. Nimirum ad imaginem Dei facta anima rationalis, caeteris omnibus occupari potest, repleri omnino non potest; capacem Dei quicquid Deo minus est non implebit. S. Beru. in Declama. For this reason he communicated to you a Soul, formed to his Image, capable to possess him, and which by reason of this Capacity is never content nor satisfied with the Possessions and Delights of this Life, as every one sensibly finds by Experience. You were not then made for Creatures, dear Theotime, but for the Creator. Your last End is not the enjoyment of Created things, but of God himself. You were Created to be Happy by the possession of a God in Heaven, Oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus iis qui diligunt illum. 1 Cor. 2. and to reign with him in a Felicity incomprehensible to Human Understanding: And this for all Eternity, that is, for a Time which shall never end, and shall continue as long as God himself. This is the most noble End for which you are designed; This is the Inheritance which your Celestial Father hath prepared for you; This is the End for which he hath Created you, and at which the Creation of all this visible World, which was framed for your sake, doth aim. This being so, convert your thoughts now upon yourself, to make reflection upon Two things. First, What have you done hitherto in order to that blessed End for which God hath designed you? Two important Reflections upon the last End. Have you aspired thither with all your Heart? Have you endeavoured to make yourself worthy? Alas, perhaps as yet you have not had a serious thought of it; perhaps you are far removed from it by a Life full of Sins, imitating the generality of Men, who turn their Backs to that happy Country to which their Heavenly Father calls them. O Blindness of Men, how great art thou! O my dear Child, how do I deplore your Misfortune, if you be of that number! Wherefore consider in the Second place what you have to do from henceforth, in order to obtain that happy End for which you are Created. How long will it be, that you will think so little of your dear Country! How long will you forget Heaven, O you Child of Heaven! O Man, S. Pet. Chrysol. Serm. 71. O homo, quid tibi commune cum terris, qui confiteris tibi genus esse de coelis? ergo coelestem vitam monstra in habitatione terrena: quia si quid in te gesserit terrena cogitatio, coelo maculam, coelesti generi injurium intulisti. (saith S. Peter Chrysologus) what have you common with the Earth, you who acknowledge yourself of a Heavenly Extraction, when you say, Our Father which art in Heaven? Manifest therefore a Celestial Life in an Earthly Habitation; If you live otherwise, you slain your noble Stock, and offer a great Injury to your Heavenly Origin. Conclude then, dear Theotime, and make here a holy Resolution to aspire to that happy End for which you were Created, and to labour carefully to make yourself worthy, by a Life not degenerating from that of the Child of God, designed to possess Heaven, and God himself, entirely flying Sin, the only Obstacle which can divert you from it, and destroy you for ever. CHAP. II. Of our Vocation to the Grace of Baptism, and the Obligations thereof. MOTIVE II. AFTER you have known the End for which God hath Created you, Means to come to the last End or necessary Knowledge. you must understand the Means he hath appointed to obtain it, which consists in the Favour he hath done you, in making you a Christian, and withdrawing you by the Grace of Baptism, from the universal Destruction of Mankind caused by Sin. Here, Theotime, you ought to apply a serious Attention, to comprehend the greatness of this inestimable Benefit, which is a Business of vast Importance to be known in your Youth, to avoid the ordinary Misfortune of Christians, the greatest part of whom are absolutely ignorant of what it is to be a Christian, and of what that Name and State obliges them to. This is the cause why they are so undeserving, leading a Life altogether contrary to the Sanctity of their State, and why they are misfortunately lost in the Vocation wherein alone they might be Saved. For this reason I beseech you in the Name of God, to read attentively this Chapter, which I shall divide into two Articles. ARTICLE I. Of the Excellence of the State of a Christian, and of the Favour God hath bestowed on him whom he hath called to this State. YOU are a Christian, Theotime, What it is to be a Christian. by the Grace of God; but do you understand what this is, and what you are in this Quality? Take notice of it, and learn to know the great Favour God bestowed on you, upon the Day of your Baptism. By the Baptism which you have received, you are washed from Original Sin, by the Merits of the a Qui dilexit nos & lavit nos à peccatis nostris in sanguine suo. Apoc. 1. Blood of Jesus Christ; withdrawn from the universal Curse of Mankind incurred by Sin, b Eramus naturâ filii irae sicut & caeteri. Deus autem qui dives est in misericor dia propter nimiam charitatem suam qua dilexit nos, convivificavit nos in Christo. Eph. 2. delivered from the Power of the Devil. You have been made the c Omnes filii Dei estis per fidem in Christo Jesus. Gal. 2. Son of God, the Disciple of Jesus Christ your Saviour. You have acquired God for your Father, Jesus Christ for your d Magister vester unus est Christus. Matt. 23. Master, your Instructor, your Example, and for the Rule of your Life; The Holy Church for your Mother, and Tutoress; The Angels for your Guardians, the Saints for your Intercessors. You have been made the e Templum Dei estis, & Spiritus Dei habitat in vobis. 1 Cor. 3. Temple of God, who dwells in you by Grace, the f Haeredes regni quod promisit Deus diligentibus se. Jacob. 2. Inheritor of his Eternal Kingdom, from the right and hope whereof you were fallen for ever, and you are reduced into the secure way to arrive there, being made a Member of Jesus Christ, and of his Church, out of which there is no Salvation, and wherein you are now Illuminated with the Light of the Faith of Jesus Christ, Instructed with his Doctrine, Nourished with his precious Body and Blood, assisted with his Grace, Furnished with all the necessary Means for your Salvation. O God, how Noble, and how Honourable is the State of a Christian! What Acknowledgements, Theotime, ought you to render to Almighty God, who hath heaped upon you such vast Benefits! To comprehend better the greatness thereof, consider yet that which follows. 1. Three important Considerations. God was not at all obliged to show you that Kindness, but it is a pure Effect of his Mercy, and of the Immense Love he hath born you. It g Non ex operibus justitiae quae fecimus nos; sed secundum misericordiam suam salvos nos secit per lavacrum regenerationis Spiritus Sancti, quem effudit in nos abunde per Jesum Christum Salvatorem nostrum. Ad Tit. 3.5. was not (saith the Apostle S. Paul) for our good Works, but by his Mercy that God hath saved us, by the washing of the new birth, and renewing of the Holy Ghost, which he shed on us abundantly by Jesus Christ our Saviour. 2. Without this Grace which God hath given you, you could never have been Saved: For there is no Salvation without Faith, and without the Profession of the Christian Catholic Religion. Where would you have been, if God had not showed you this Mercy? 3. He hath not done this Favour to thousands of Men who live in Pagan Countries, in the Darkness of lgnorance and Sin: Nor to so many Heretics, who altho' they be Baptised as you, yet live in Error separated from the true Faith of the Catholic Church, Columna & firmamentum veritatis. 1 Tim. 3. which is the Pillar and Prop of Truth. Why were not you of that number? Why hath God made you to be born in a Christian Country rather than others, and in the Bosom of the Catholic Church, where you are Instructed in the Divine Mysteries, and things necessary for your Salvation? Where have you merited this Favour? What Happiness is it for you, dear Theotime, to have had a Trial of so great Bounty of our God? Beati sumus, O Israel, Baruc. 4. quia quae Deo placent manifesta sunt nobis. O how Fortunate are we by the Mercy of God, which hath called us to the knowledge of his Divine Mysteries, and Adorable Will! He hath not showed this Kindness to all the World: Non fecit taliter omni nationi, & judicia sua non manifestavit eyes. Ps. 147. And why hath he done it to us rather than others? O dear Theotime, how is it possible that we should not fix our Affection upon a God who hath loved us so much? Learn here from a Christian King the Esteem you ought to have for your Vocation. St. Lewis King of France, had such a Value for the Favour God showed him in making him a Christian, that he not only preferred it before his Kingdom, as in effect it is infinitely above, but having been Baptised in the Cast of Poissy, he would bear that Name, and be called Lewis of Poissy, and in that manner Signed his Letters and Dispatches, esteeming that Title more glorious than that of the King of France. Magis se membrum esse Ecclesiae quam in terris regnare gaudebat. Aug. l. 5. de Civ. Dei c. 20. And S. Augustin speaking of the Emperor Theodosius, says, That he accounted himself more happy for being a Member of the Church, than for being Emperor of the World. These Great Men, Theotime, knew how to value the Grace of Christianity, according to its real worth. ARTICLE II. Of the great Obligations of a Christian. IF the Vocation to Christianity be so high a Favour, Three great Christian Obligations. what are the Obligations of it? Doubtless very great, and far others than what the generality of Christians imagine. Be attentive, Theotime, and learn what your Profession obliges you to. It obliges you to believe firmly, First Obligation of Christians. all that God hath revealed to us by his Son Jesus Christ, which is comprised in Four Heads; viz. The Mysteries of Faith, The Maxims of Virtue which he Preached, The Recompense of the Good, And the Punishment of the Wicked. You received Baptism only upon this Condition. The Priest, before he Baptised, demanded of you, Do you Believe the Father, the Son our Saviour and Redeemer, and the Holy Ghost? And you have answered by the Mouth of your Godfather, Credo, I Believe. But remember that this Faith ought to be Firm, Generous, and Efficacious. Firm, Three Conditions of Faith. not doubting of any thing that ought to be assented unto. Generous, not being ashamed to make Profession of it before Men. Efficacious, living according to the Verities you believe, as we are about to say, and not by your Actions giving the Lie unto your Faith; Qui confitentur se nosce Deum, factis autem negant. Tit. 1. imitating many Christians, who, as the Apostle says, Confess Jesus Christ with their Mouth, and deny him by their Works. The Profession of Christianity obliges you to renounce the Devil, Second Christian Obligation. and all his Works. This is also a Condition with which you were received to Baptism. The Priest ask you, Abrenuntias Satanae & omnibus pompis ejus, & omnibus operibus ejus? Do you Renounce the Devil, and all his Pomps, and all his Works? And you have answered, Abrenuntio, I Renounce. O Theotime, have you ever reflected upon this Renunciation, and do you understand well what it is? It is a solemn Profession which you have made, not to Serve any more the Devil, nor follow his Pomp's, that is, the false Appearances of Earthly Goods and Pleasures, by the love of which he endeavours to seduce and destroy Men; and to fly from all his Works, which are the Works of Darkness and Sin. It is a Profession which you have made in the Hands of the Church, in the sight of Angels, and wherein, In qua professione non hominibus, sed Deo & angelis ejus conscribentibus, dixistis renuntio, renuntiate non solum vocibus sed etiam moribus, non tantum sono linguae sed actu vitae. S. Aug. l. 4. de Symbolo ad Catechum. c. 4. as S. Augustin says, you have made a Renunciation, not speaking to Man, but to God, and the Angels, who are Witnesses and Depositaries of your Word, and who carefully keep it in Heaven. You are obliged to observe this Renunciation which you have made; you have abjured the Devil by your Words, you must also abandon him by your Life and Actions, if you will not be accounted a perfidious Person, and a Fugitive. Alas, Theotime, have you done so? But at least, Will you do it for the future? Is it possible that you should return to that Enemy, which you have so solemnly renounced. Aug. ibid. Quid tibi cum pompis Diaboli, quibus renuntiasti? Quid tibi cum pompis Diaboli, amator Christi? The Profession of a Christian obliges you to live in Virtue, Third Obligation of a Christian. and Innocence, flying Sin more than Death. To admonish you of this Obligation, the Priest, after he had Baptised you, Clothed you with a white Garment, speaking these Words; Receive this white Garment, Accipe vestem candidam, quam immaculatam perferas ante thronum Dei. which you shall carry without Spot or Slain before the Judgment-Seat of God: To make you remember by that exterior Whiteness, and by those Words, to conserve diligently the Beauty, and interior Purity which your Soul had then received by the Grace of Baptism. O Theotime, meditate well upon these Words, and call to mind what will befall you at the Judgement of God, if you defile that Innocence by a Life full of Sin. This white Robe with which you have been Clothed, will condemn you in that dreadful Day; The Priest who hath Baptised you, will rise up against you, and demand of God, Vengeance for the Abuse you have offered to the Grace of your Baptism. I shall recount to you for this purpose a memorable Action of a Deacon of Carthage called Murita, towards the Judge Elpidophorus an Arian, who having been received by him at the Font of Baptism, had renounced afterwards the Catholic Faith. This holy Deacon being Cited before that wicked Judge, to give an Account of his Faith, carried with him the white Garment with which he had Clothed him in his Baptism, and exposing it to the view of all, spoke to him these Words, with which he drew Tears from all that were present; * Victor Vticensis lib. 3. persecut. Vandalorum. Haec sunt linteamenta, Elpidophore, Minister Erroris, quae te accusabunt, dum majestas venerit Judicantis, custodiente diligentia mea ad testimonium tuae perditionis, ad demergendum te in abyssum putei sulphurantis, haec te immaculatam cinxerant de Fonte surgentem, haec te acrius persequentur, flammantem gehennam cum caeperis possidere. Behold, O Elpiphodorus, Minister of Error, the white Garment, which will accuse you before the Divine Majesty, at the Day of Judgement. I have carefully preserved it to be the Proof of your Apostasy, and to precipitate you into the abyss of Hell: It served you as an Ornament when you came from Baptism, washed and cleansed from your Sins; and it shall serve to make you suffer more sensibly the Eternal Flames. CHAP. III. That God requires, and singularly accepts the Service of young People. MOTIVE III. AFTER the precedent Considerations, Three Considerations to oblige Men to Serve God in their Youth. I pass to others yet more particular, to convince you of the most strict Obligation you have to Consecrate yourself to God in your Youth. The first which I advance is, That God earnestly desires to be Served by you in that Age, and that the Service of young People is particularly agreeable to him. I shall make clear this Truth by Three Reasons. First, First Reason. Because the Time of Youth is the Beginning of Life. Now it is certain, that amongst all things God demands particularly the First and Beginnings. He ordained for this reason in the ancient Law, that the First-fruits of all things that grew should be Offered to him: He would have amongst the Fruits, the First that was gathered to be Presented to him; Amongst Beasts, the First to be Offered in Sacrifice to him; And amongst Men, the Eldest Sons to be Presented in his Temple to Serve there, permitting them afterwards to be Redeemed; showing by this Institution, that altho' all things did equally appertain unto him, yet he had a special Esteem for the First, as those which above all others were due unto him, and which he required in Title of Acknowledgement. Whence it evidently follows, That the Time of Youth being the beginning and first part of our Life, God demands it particularly, and would have it Presented unto him, to be faithfully Employed in his Service. Secondly, Second Reason. The Time of Youth is most pleasing to God, because properly speaking, according to the natural Order of things, it is the most innocent part of Life, and least corrupted by Sin: Because in that Time one has not so full a knowledge of Evil, nor so much ability, and occasion to perform it: Ones Judgement is not prejudicated by the false Maxims of the World, nor his Manners, nor Inclinations depraved by the Infection of the Wicked. Besides, the Grace received in Baptism being yet fresh, renders that Age more agreeable to God, at least in the Person of those, who by a Life full of Sin, trample not under their Feet that Grace, and Robe of Innocence. But take notice, Theotime, I have said, That that Age is less corrupted, commonly speaking, and according to the natural Order of things; yet it is but too true, that many times much Corruption is found therein; but this against the Order Nature hath established, which hath given to that Age for its Portion, a Simplicity of Mind, and Innocence of Manners; and those are so much more culpable, who by their Malice and Depravation, corrupt what Nature had rendered as it were consonant to it, learning Wickedness, and running after it, in an Age where Nature herself taught nothing but Simplicity and Innocence. The Third Reason which declares that God particularly desires to be Served by you in your Youth, Third Reason. dear Theotime, is, That it is the Time where you have the most occasion to make appear that you love God sincerely: For it is the Time of the first Temptations, wherein you begin to be moved to renounce his Love, and Service. You are tempted by your own Passions, which are then in their prime violence: Invited by those of your Age, who often solicit you to Wickedness, either by their Example or by their Discourse: Provoked by the Enemy of your Salvation, who uses all his Endeavours to withdraw you from the Service of God, and secure himself quickly of your Person. So that this Time may properly be called the Time of Combat, and Trial; wherein you show you love God with a constant and real Affection, if you courageously resist those first Assaults. * Gubernator in tempestate dignoscitur, in acie miles probatur. Delicata jactatio est cum periculum non est: conflictatio in adversis probatio est veritatis. S. Cypr. lib. de Mortalitate. It is but a small thing to be Generous in Time of Peace, to have Courage when one is not Attacked, not to commit Wickedness when one is not Tempted; But to resist Evil, and fly from Sin in the Time of Temptation, and in the Age where one finds the greatest danger of being ruined, is a real Proof of true Virtue, and an assured Mark that one loves God above all things. These Reasons, Theotime, make appear, that God hath a special Affection for the Service of young Persons, which being employed in the flight of Sin, and Service of God, are the most agreeable that can be Offered unto him. And, as a Learned Author says excellently well, * Qui hac aetate se domant, & Deo se sociant, offerunt Deo Hostiam viventem, Deo placentem, immaculatam. Hugo à Sanct. Vict. those who in this Time of Youth overcome themselves, resisting courageously the Temptation of Sin, to Consecrate themselves entirely to the Service of God, Offer in their Youth a continual Sacrifice, wherein they Present to God a living Victim, and a most agreeable Offering to God without Spot, since they have a horror for the uncleanness of Sin, and make a perfect Oblation in all Points. O Theotime, retain well this Truth in your Mind, and never forget it. CHAP. IU. That God particularly loves young People, and takes a delight to bestow upon them many Favours. I SAY moreover, Theotime, Fourth Consideration to Serve God in Youth. that God not only earnestly desires to be Served by you in your Youth, but loves you in that Age with a particular Kindness, and takes a delight to bestow upon you more Favours at that Time than in any other, to assist you to Serve him, and to attract you to it more powerfully. This Verity is no less certain than the former; See how I Prove it. God is pleased with his Favours particularly to assist Three sorts of Persons; The Weak, The Simple, that is, those who have least knowledge of Evil; And the Humble. The Weak, because there the force of his Grace doth most appear. a Deus non projiciet Simplicem, nec porriget manum Malignis. Job 8. The Simple, because having less knowledge of Evil, they ordinarily put the least Impediments to the Grace of God, who, as the Sacred Scripture says, b Cum Simplicibus Sermocinatio ejus. Prov. 3. Rejects not the Simple, as he stretcheth not out his Hand to assist the Wicked. The Humble, because as the chief Obstacle of the Grace of God is Pride, so the best Disposition to obtain it, is Humility, according to that Saying of Scripture, c Deus superbis resistit, humilibus autem dat gratiam. Jacob. 4. God resists the Proud, and gives Grace to the Humble. Now these Three Qualities ordinarily occur in Youth; There is found in Youth the most Weakness, not only of Body but Mind, the Judgement not being as yet well formed by Knowledge and Experience, nor the Will sufficiently fixed against Impressions contrary to its Good. There is in Youth more Simplicity, having less knowledge of Evil, and less discernment than in a more advanced Age. There is also in Youth more Humility, which is as it were natural to that Age, which is framed to be Subject and Obey; and if Pride be found, as it happens but too often, in young Minds, it is by an extreme Corruption, which subverts the Order of things, and destroys Nature herself. Hence it manifestly follows, That God, who is delighted to make his Bounty appear towards those who have most need of it, and render not themselves undeserving, is pleased to communicate many Favours to young People, and to cherish them with good Thoughts and Desires, and all other Assistances of his Grace, when they oppose not him by their wicked Life, and make not themselves unworthy, by corrupting the Innocence of their Age with the malice of their Mind, and by the multitude of their Sins. For Confirmation of this Truth, there needs no other Testimony than Experience, which makes it appear most manifestly. Alas! Theotime, how many are there, who advancing forward out of Youth, find in themselves a great Change, not being partakers any more of so many Favours as they received in their Youth? Then holy Inspirations were frequent, good Desires, and pious Resolutions were familiar to them; they had an aversion and apprehension of Evil, Goodness was agreeable to them, Virtue was sweet and facile to them. But now they find that all these things are changed; Inspirations more rare, Sin causes in them a less horror; Devotion becomes cold, and sometimes totally extinct, by a sad alteration, which makes them with much reason regret the Time past, and Favours lost, which those Words of Job, * Quis mihi tribuat ut sim juxta menses pristinos, secundum dies quibus Deus custodiebat me, sicut sui in diebus adolescentiae meae quando erat omnipotens mecum. Job 29. Who will show me the kindness that I may see again the Time past, and the State wherein I was in my Youth, when God was with me by the assistance of his Grace? S. Augustin did very notably Experience this Change in his own Person, as he himself acknowledges in his Confessions; for he saith, That being a Vidisti Deus meus! quo motu animi & quâ fide baptismum Christi tui, Dei & Domini mei flagitavi a pietate matris meae & matris omnium Ecclesiae tuae. Aug. l. 1. Confess. c. 19 fallen into a Sickness when he was yet a young Youth, he demanded Baptism with very great Earnestness and Devotion, which was deferred him for some particular Reasons. b Neque desiderabam in illo tanto periculo baptismum tuum, & melior eram puer, quando illum de materna pietate flagitavi, sicut jam recordatus & confessus sum. Ibid. lib. 5. cap. 9 And that in another great Distemper which he had about Thirty Years of Age, he never thought of ask for it. O Theotime, I beseech God that this Change and Sorrow never befall you: But it happens to many, and shows clearly the Love God bears to young Persons, and the Favours he bestows upon them, which he doth not withdraw from them, but when they contemn them, and make themselves unworthy. But if you will yet have a convincing and demonstrative Proof of the particular Love God bears young People, consider what the Son of God did upon this Occasion whilst he was in the World. Besides that he would become himself a Child, and pass through all the Degrees of Age, of Infancy, of Childhood, of Youth, he being able to dispense with himself, and become a perfect Man from his first Entrance into the World, how often did he during his Life, testify his Love and Tenderness for that Age? Matth. 19 Marc. 10. Luc. 18. The Gospel recounts in many places, how he frequently called to him little Children, and commanded they should be permitted to approach to him; He was displeased when they were never so little hindered from drawing near him, saying that it was to them that the Kingdom of Heaven did appertain; Sinite parvulos venire ad me, talium est enim regnum coelorum. Et complectens eos, & imponens manus super eos, benedicebat eyes. Marc. 20. He embraced them with an admirable Tenderness, and sent them not back till he had imposed his Hands upon them, and given them his holy Benediction. The most notable Cures he wrought were of young People; Amat Christus Infantiam, quam & animo suscepit & corpore: amat Christus Infantiam, humilitatis magistram, innocentiae regulam, mansuetudinis formam. Aug. Scrm. 8. de Epiph. Such was the Son of the King, who was ready to expire, in John Chap. 4. Another who was tormented with the Devil, Mat. 17. The Servant of the Centurion, and the Daughter of the Cananean. Of the three Dead which he raised to Life, two were very young, viz. the Daughter of Jairus, and the Son of the Widow of Naim; and the third, who was Lazarus, was not in Years. Of the twelve Apostles, he loved particularly the youngest, which was S. John. Lastly, What greater Proofs can we bring of the Love Jesus Christ bears young People, than the Two which I shall speak of? The First is the Assurance he hath given, Qui susceperit parvulum talem in nomine meo, me suscipit. Mat. 18. that all the Favours which shall be bestowed upon them, shall be accounted as done to himself. He (says he) that receives a Little One in my Name, receives Me. The Second is that dreadful Menace which he afterwards uttered against those that Scandalise the Little Ones, that is, who make them fall into any Sin. Qui autem scandalizaverit unum de pusillis istis qui in me credunt, expedit ei ut suspendatur mola asinaria in collo ejus, & demergatur in profundum maris. Mat. 18. If any one (says he) Scandalise the Little Ones who believe in Me, it were better a Millstone were tied about his Neck, and he cast into the bottom of the Sea. Was not this a great Token of the singular Affection Jesus Christ bore to young Souls, since he speaks with so much Zeal and Indignation against those who contribute the withdrawing them from his Service? These, dear Theotime, are convincing Proofs of the Love God has for you in your Youth. After these Assurances you have had thereof, can you refuse the Love and Service he demands of you in this Age? Doubtless you cannot without an extreme Ingratitude, and without offering him a most enormous Affront, as we are about to see. CHAP. V. That they who Consecrate not themselves to God in their Youth, offer him a most heinous Injury. THIS Truth evidently follows out of the Two former; Fifth Consideration to Serve God in Youth. for if it be true as we have manifested, That God desires and demands particularly the Service of young People, and hath an extreme Love for that Age, on which he bestows very singular Favours to assist it, and invite it to his Service; It follows, The Injury that is done to God by not Serving him in that Age That to refuse him the Service he desires, and requires with so much Justice, and not to answer the Love he testifies to Youth by so many Favours and Benefits, is to offer him a most heinous and enormous Affront. But because this Verity is of such Consequence, that it can never be sufficiently inculcated, I shall make you see it more distinctly by the Three following Considerations, which I beseech you to Examine well. First, First Reason of this Injury. Not to Consecrate the Time of Youth to the Service of God, is to take away a certain and assured Time, which you may give him, to reserve him an uncertain, which you are not sure to have, and which is not in your power, viz. the Time to come. This is the First Degree of the Injury you offer to God. You promise God to Serve him when you are older. Who hath told you that you shall live a long time? If you are not certain to be alive to Morrow, how are you sure to live Ten Years hence? There are more who die before Twenty or Twenty five Years of Age, than after. Now if you have no assurance to live a long time, is it not a great Injury you do to God, to promise him the Time to come, which you have not, nor is in your power, and refuse him the Time present, which you enjoy? What think you, Theotime, does not he deride God, who acts in this manner? and doth he not evidently manifest that he hath no true Will to Serve him, deferring to Consecrate himself to him in a Time which perhaps may never come? Secondly, Second Reason. You not only reserve an uncertain Time for God, but take away the better to give him the worse. For refusing to Serve God, and apply yourself to Virtue in your Youth, which is, as we said before, ordinarily less depraved by Vice, and most favoured by Kindnesses from God, you reserve to yourself a Time wherein all things conspire to hinder you, and render you unfit for Good, and the Exercise of Virtue. The Inconveniences of the Body which daily are caused, the Inveterate Vicious Habits wherein you will be Engaged, the Perplexity of Worldly Affairs, the Solicitude of Temporal Things, the Spirit and Maxims of the World, which you have Embraced. Totus mundus in maligno positus. 1 Joh. 5. The World, which (as S. John says) is entirely plunged in Vice and Corruption, which breathes after nothing but Pleasures, Covetousness, Pride, and has no more thought of Salvation and Eternity, than if there were no such thing at all. All these things will bring an incredible Impediment to your Salvation, and will absolutely divert you from the Service of God, if you prevent not them in good time, by applying yourself in your Youth to the Flight of Sin, and to the Practice of Virtue. Judge then of the Injury you do to God, deferring to Serve him in a Time where you shall have so many Hindrances, and not resolving to Serve him another where you have so many Means and Advantages. Doubtless this is a grievous Injury; Yet this is not all, take notice of that which follows. That which fully concludes the Enormity of the Injury offered to God, is, Third Reason. That not intending to Serve him in your Youth, you will give him nothing but the remainder of Sin, delaying to Serve him till after you have passed your Time merrily in your Youth, satisfied all your Passions, and followed the wicked Inclinations of your Age; So that the Time you reserve, is but the remnant of what you have employed in Sin, and Service of the Devil. Do you comprehend, Theotime, the heinousness of this Injury, and the Indignity with which you treat your God, and your Creator? * Nescitis, quia Templum Dei estis, & Spiritus Dei habitat in vobis. 1 Cor. 3. Your Soul is made to be the Temple and Dwelling of God, and you will not allow it him, till after you have a long time prostituted it to the Devil for his Retiring-place, and after you have defiled it with a vast number of Crimes. All your Life ought to be Consecrated to the Service of God, and you will Employ the first and better Part in the Service of the Devil, reserving to God only that which would be no more useful to Sin. Can there be an Indignity equal to this? What would you say of a Man that would Serve up to the Table of a Prince, nothing but the Remainders and Scraps of Dogs, and Swines-meat? This you would say were horrible; and have not you a horror for the same thing, which you perform far more criminally towards God, keeping for his Service only the Remainders of your Passions, which you have brutishly satisfied during your Youth? Is not this a horrible Affront you offer to God? Offertis super altari meo panem pollutum. Mal. 1. If God complained so much of those of the Old Law, because they Offered upon his Altar profane and unclean Bread; what Complaints will he not make of you, who shall Offer unto him only the Remnant of your Life, defiled with all sort of Impurity? If he lays a Curse upon him who retains the better Part for himself, and Presents the worst to him in Sacrifice; Maledictus dolosus qui habet in grege suo masculum, & votum faciens immolat debile Domino. Ibid. Cursed (says he) is the Deceiver, who chooseth the Lame to make an Offering of it to God; What Maledictions ought not you to stand in dread of, you who not only Sacrifice to him the worst, but make it your Design to give him nothing but the remainder of what hath served to the Pleasure and Disorder of your Youth? I would to God we had not seen so many Effects of this Curse of God upon many young People, as we take notice of every Day, by dreadful Accidents, sudden Deaths, rejecting of God, obdurateness in Vice, and many other Misfortunes, which are the Effects of Thy just Choler, O Almighty God by which Thou daily Punishest those who offer Thee this Injury, who forget Thee in their Youth to follow their wicked Inclinations, and who would not Serve Thee but after they had Served Sin, their Passions, and the Devil. CHAP. VI How God hath an Aversion for wicked young People. Considerable Examples upon this Subject. AFTER what we have said, Sixth Consideration, the Anger of God against vicious young Persons. there is no need of Proving this Proposition, which is a necessary Consequence from the Three former: For how can it be but that God should have an extreme Aversion for those, who contemn the Honour he does them, in particularly desiring their Service; who are not moved with the Love he bears them, and who on the contrary treat him with so much Indignity and Contempt as we have shown? God hath an Aversion for all Sinners, as he himself hath said; Odio sunt Deo impius & impietas ejus. Sap. 14. Aversor Impium, I detest the Wicked. But this Aversion is greatest against those, to whom he hath testified most Love and Benevolence, and who unworthily abuse it. Love offended is changed into Indignation, and Bounty contemned and ill treated, becomes a merciless Fury. That this is so, besides these Reasons which clearly demonstrate it, Experience makes it appear with undoubted Certainty, by the Effects which God frequently shows, of that Aversion he hath for vicious young People. I shall recount here Four very notable Examples, all taken out of the Sacred Scripture, that no one may doubt of them, and that from these one may give a Judgement of others. The First Example is of the Two Children of Judas the Son of the Patriarch Jacob. This Man had Seven Children, the Two elder whereof were Wicked and Vicious. Behold what the Scripture saith of the First, Gen. 38. whose Name was Her; Fuit quoque Her nequam in conspectu Domini & ab eo occisus est. Her, the eldest Son of Judas, was wicked in the sight of God, and his Life was taken away by him. And immediately after it is said of the Second, named Onan, that God struck him with Death, for a Sin of Impurity which he had committed, which the Scripture in that place calls Detestable. Idcirco percussit eum Dominus eo quod rem detestabilem faceret; God struck him with Death, because he had done a detestable Action. This Sin, altho' detested by God himself, and chastised with so Exemplary a Punishment, by a deplorable Misfortune, is but too common amongst Youth, upon which it draws the Divine Indignation either visibly or invisibly. The Second Example is of the Two Children of the High Priest Heli, 1 Reg. 3. & 4. called Ophni and Phinees. These Two young Men were Employed by their Father in the Ministry of the Temple and Sacrifices, wherein they behaved themselves very ill, committing great Irreurences in the Temple, and high Injustices towards the Faithful, who came to Offer their Sacrifices to God, requiring from them, by an insatiable Avarice, more than justly was their due: Insomuch that the Sacred Scripture says that they were the a Porro filii Heli filii Belial, nescientes Dominum. Children of Belial; so it calls those whom it would signify to be very wicked, and absolutely ruined: For Belial is as much as to say, Absque jugo, having lost the Fear of God, and the remembrance of their Duty; and it adds that their b Erat ergo peccatum puerorum grande nimis coram Domino. Sin was very enormous in the sight of God. Their Iniquity drew upon them so great an Indignation of God, that he sent by a c Videbis aemulum tuum in Templo, in universis prosperis Israel, & non erit senex in domo tua omnibus diebus, pars magna domus tuae morietur cum ad virilem aetatem venerit. Prophet to tell the Father, too negligent in Correcting his Children, That he would take a Revenge which should serve as an Example to all Posterity; That he would exclude his Family from the High Priesthood to give to another; That the greatest part of his Offspring should die in the Flower of their Youth, and should not arrive at a perfect Age; And that his two Sons, Ophni and Phinees should die both in one Day, and that all their Race should d Juravi domui Heli quod non expietur iniquitas domus ejus, victimis & muneribus usque in aeternum. bear for ever the Marks of their Iniquity, which should never be Expiated by Victims and Sacrifices. All this happened as he had foretold. A little while after Ophni and Phinees were killed in a Defeat of the Philistians. On the same Day the Father hearing the News of their Death, fell down backward, broke his Head, and died upon the Place. Many other Misfortunes happened that Day, and amongst others, the Ark of the Testament was taken by the Enemies; And all the rest of the Prediction was fulfilled a little after. The Third Example is of Amnon, 2 Reg. 13. the eldest Son of David. The Scripture recounts but one wicked Action of his, yet one so black and detestable, that it necessarily supposes many others; it being certain, that a Man never ascends on a sudden to the height of Impiety, and that great Crimes are the Effect of a Soul abandoned by God for her precedent Sins. This young Prince having permitted his Heart to be overcome with unchaste Love, lets himself be carried away in such a manner, that this brutish Passion, which ordinarily moves to heinous Extremities, and enormous Crimes, making him lose the most inviolable Laws of Nature, excited him to love unchastly his own Sister; whereupon, when he could not obtain her Consent to such an abominable Proposal, he adds Force to Passion, committing in one only Action two most enormous Crimes, Violence and Incest. But the Divine Justice did not wait long, before it made appear what a Horror it had for the Crimes and wicked Life of this young Prince: For, two Years after he was killed by his own Brother Absolom, who had concealed this Revenge in his Heart all that time. O God, how terrible are thy Judgements! The Fourth, which is of Absolom, 2 Reg. 13 & 14. the Third Son of David, who was no better than his Brother Amnon. He had a proud, dissembling, revengeful, and highly ambitious Mind, having a mighty Esteem for himself, and his own Beauty, which by report of Scripture was extraordinary. The first wicked Action which the Scripture relates of him, but which must needs have been preceded by many others, is the Murder of his Brother Amnon, which was an abominable Crime. For this Action he was cast out of his Father's Favour, and banished from him for the space of five Years, after which he was recalled, and admitted to his Favour again. He was scarce returned to his Father's Court, when he gins to devise a famous Rebellion against him: And having by his Addresses gained the Affection of the People, he departs to a little Village, where he causes himself to be Proclaimed King. After this he takes up Arms against his Father, constrains him to fly from the City of Jerusalem, and pursues him with a strong Army, which he had raised to deprive him of his Crown. What will the Divine Justice do here? Will it be insensible of the Wrongs of such a degenerate Child? Harken, Theotime, to what the Sacred Scripture relates. David seeing himself brought to such Straits by his Son, was obliged to make Head against him, and oppose him. He sets in order the small Forces he had with him, sends them to Fight, giveth him Battle. Absolom's Men, tho' far more in number, are Defeated. In this Discomfiture (O the Divine Judgements!) it happens that Absolom endeavouring to save himself by Flight, was carried under a great Oak, and as he wore his Locks very long, his Hair by a strange Accident, and particular Permission of God, was so strongly entangled in the Branches of the Tree, that the Mule he road on could not carry him away, but continuing his Course, left him hanging by the Head, without being able to disengage himself. David's Soldiers seeing him in this Condition, came and ran him through with a Lance, and killed him immediately, altho' David by an incredible Bounty, sending them to the Battle, had expressly forbidden them to offer any hurt to his Person. O Divine Justice! Thou showest most clearly that Thou dost not wink at the Iniquities of wicked Children; and altho' Thou deferrest for a time the Chastisement they deserve, to give them leisure to Repent, Thou afterwards punishest most severely their Obstinacy in Sin, and the Affront they offer to Thy Goodness, with which Thou expectest their Repentance. Behold, Four Examples out of the Sacred Scripture, which evidently manifest how God hath an Aversion for vicious young People; The same Scripture might furnish us with many others. Ancient Histories are all full, and daily Experience produces but too many Examples in these Times. Take notice of one thing worthy of Consideration; An important Remark. That in the Four precedent Examples are contained Three forts of Sins, which render young People particularly odious to God, and which are the most ordinary Causes of their Ruin. In the First and Third, the Sin of Impurity. In the Second, the Contempt of Religion and Holy Things; to which may be referred the Abuse of Ecclesiastical Benefices by young Incumbents, who many times draw upon themselves and their Families, the Divine Malediction. In the Fourth, the Contempt of Parents, and Rebellion against Fatherly Authority. CHAP. VII. That Salvation ordinarily depends on the Time of Youth. WHAT we have said in the Four last Chapters, Seventh most important Motive which obliges young People to Virtue. hath discovered unto you the Obligation you have to Serve God in your Youth, by the Respect you own to the Desire he hath thereof, and for the Love he bears you. A Respect which you cannot resist, without offering him a most heinous Injury, and incurring his Aversion and Displeasure. Now I would make you know the same Obligation by the Interest of your Salvation, and show you clearly, that your Salvation hath an extreme, and almost entire dependence on the Life you lead during your Youth. I would to God, Theotime, you, and all those of your Age, would comprehend well, and never forget this Truth, which is unknown to the greatest part of Men, the ignorance whereof causes the Ruin and Damnation of many. I wish all Men understood, that the immense Eternity of Happiness or Misery, which expects them after this Life, depends upon this first Time, which all the World despises, and which the most part employs wickedly. To convince you of this Verity, I shall produce the Sentiment of the Sacred Scripture, that is, of the Holy Ghost himself, who brings such express Testimonies, that it is impossible to doubt of it. For why doth it in so many places advertise young People to think of their Salvation betimes, and to apply themselves to Virtue in their Youth, except it were to show, that that Time is a Time of great Importance for their Salvation? Why doth it say in Ecclesiastes a Memento Creatoris tui in diebus juventutis tuae, antequam veniat tempus afflictionis. Eccles. 12. Remember your Creator in the days of your Youth, before the Time of Afflictions com●, and the sad and uncomfortable Years approach? From whence comes it, that it assures us in the Proverbs, That the b Adolescens juxta viam suam etiam senuerit, non recedet ab ea. Prov. 12. young Man shall continue even until his old Age in the Way he has once entered; that is, the manner of Life which he has begun? Wherefore doth it say by the Prophet Jeremy, That it is c Bonum est homini cum portaverit jugum ab adolescentia sua. Thren. 3. good for a Man to carry his Yoke from his Youth; that is, to addict himself to Virtue, and to bear the pleasing Yoke of God's Commandments? Why in Ecclesiasticus doth it exhort young People so powerfully to Virtue, by those excellent Words, able to win the most insensible Hearts? Son, d Fili, à juventute tua accipe doctrinam, & usque ad canos invenies sapientiam, quasi is qui arat & seminat, accede ad eam, & sustine bonos fructus illius: in opere enim illius paululum laborabis, & cito edes de generationibus illius. Quam aspera est nimium sapientiae indoctis hominibus, & non permanebit in illa excors. Quibus autem cognita est, permanet usque ad conspectum Dei. Eccl. 6. receive Instructions from your Youth, and you shall find Wisdom even to the end of your Life: Approach unto it as he who would Cultivate the Earth, that is, with Care and Labour, and expect the pleasing Fruit which it will bring you. You will labour a little to obtain it, but soon after you will taste of its admirable Fruits. 'Tis true, Virtue is hard and difficult, but it is only to those who are insensible and vicious. But those who have once known it well, find it pleasing, and never part with it any more, and it will continue with them even to the last accomplishment of their Salvation in Eternal Glory. And all the rest of that Chapter is but a continual Exhortation to young People to become Virtuous. Wherefore in the Twenty fifth Chapter doth it say, Quae in juventute tua non congregasti quomodo in senectute tua invenies? Eccl. 25. That it is impossible to find in old Age, what was not laid up in Youth? And Lastly, Amongst the Books of Sacred Scripture, why was there one expressly made for the Instruction of Youth, which is that of Proverbs? Doth not all this manifestly discover that the Holy Ghost would give Men to understand, that the Time of Youth is of extreme Consequence, and the greatest Part esteem it not: And that all Happiness and Misfortune of Men, whether in this Life or in the next, depends ordinarily on that Time well or ill bestowed; It being commonly most certain, that those obtain their Salvation, who in their Youth are bred up in the Fear of God, and Observation of his Commandments; And that those who have not been Educated in that Fear of God, or who cast it from before their Eyes, to follow Sin with more Liberty, do misfortunately Perish. All this Truth is raised from those Two Foundations, whereof the First is, That those who have followed Virtue in their Youth, continue easily therein all the remainder of their Life. And the Second, That on the contrary, those who have given themselves over to Sin, at that time do very hardly correct themselves, and most frequently are never withdrawn. We shall discover these two Truths more amply in the following Chapters. CHAP. VIII. That those who have followed Virtue in their Youth, conserve it easily all the remainder of their Life. EXperience makes this Proposition so evident, Eighth Motive. that it is accounted a thing most certain in the Sentiment of the Sacred Scripture and understanding Men. To make you more sensible of it, I shall discover unto you the Reasons thereof, relying upon both those Authorities. The First is, That Habits gotten in Youth, are conserved a long time, and are not easily lost. This is clear in the Holy Scripture. Prov. 22. The young Man will not leave in his old Age, the manner of Living he hath once begun, that is, very rarely. It is incredible how powerful the first Impressions are, and how deeply the first Habits are rooted in young Souls. The first Impressions of young Minds (saith S. Jerom) are very hardly defaced; S. Jero. Epist. ad Laet. Difficulter eraditur quod rudes animi perbiberunt: lanarum conchylia quis in pristinum candorem revocet? recens testa diu & saporem retinet & odorem quo primum imbuta est. Wool which hath once taken its first Tincture, doth not easily lose it to return to its former Candour; And an Earthen Vessel keeps long the Smell and Taste of that Liquor wherewith it was first Seasoned. For this Reason the Scripture says, a Thren. 3. That it is good, that is to say, very important, for a Man to addict himself to Virtue in his Youth; Because having acquired it in that Time, it is easily conserved the remainder of ones Life: As it says in that other place, b Eccl. 6. Receive Instruction in your Youth, and you shall find Wisdom even unto the end of your Life. S. Bernard says, S. Bern. lib. De ordi. vitae. Multi senes diu viventes, & nihil proficientes, quia nullas sibi in opportuno tempore divitias congregarunt. That we need not seek any other Causes why we see so many old Men full of Vices, and destitute of all sorts of Virtues, but because they acquired them not in their Youth, which is the proper Time for it. * Senectus eorum qui adolescentiam suam honestis artibus instrukerunt, & in lege Domini meditati sunt, aetate fit doctior, usu certior, processu temporis sapientior, & veterum studiorum dul●issimos fructus metit. Jerom. Epist. ad Nepot. And S. Jerom describing the excellent Qualities of the old Age of those who applied themselves to Virtue in their Youth, saith, That they become more Knowing by their Age, more Assured by Experience, more Discreet by the Process of Time, and gather the agreeable Fruits of the ancient Labours of their Youth. The Second Reason is, because Youth is the Time of most violent Temptations, which being overcome, we easily surmount all others. The Temptations of Pleasure are without question the most violent; Inter omnia Christianorum certamina, duriora sunt praelia castitatis, ubi quotidiana pugna, & rara victoria. S. Aug. Serm. 250. the temp. Quem tormenta non vicerant, superabat voluptas. Jer. in vit. Paulin. they sometimes conquer those whom Torments could not overcome. Now altho' these Temptations are common to all Ages, yet nevertheless it is most certain, that they are ordinarily more strong and frequent in Youth, which, as * Adolescentia multa corporis bella sustinet, & inter incentiva vitiorum, & carnis titillationes quasi ignis in lignis viridibus suffocatur. S. Jerom. Epist. ad Nepot. S. Jerom says, is a continual Combat of Chastity; and being environed with the Occasions of Sin, and urged by the Provocations of the Flesh, it suffers very much to conserve its Purity, like Fire that is almost choked with green Wood heaped upon it. But when by the Succours of Divine Grace, which, as we have shown above, are greater and more abundant in Youth, as the Temptations are more frequent and impetuous, one has gained the Victory in these first Encounters, it happens soon after, that with less difficulty he surmounts all the others which are to be undergone the whole Course of his Life, Militia est vita hominis super terram. Job 7. which according to Sacred Scripture, is a perpetual Combat. The Reason is, Because Temptations diminish according to the proportion that they are overcome; Divine Grace increases, Habenti dabitur & abunddabit. Mat. 25. by how much better use is made of it; and a Heart accustomed to conquer, yields not easily, since it daily acquires new Forces by its Victories. Samson being Exercised by Fight with a Lion, became unconquerable by his Enemies; And David having in his Youth surmounted Lions and Bears, he afterwards, tho' but yet young, overthrew the Giant Goliath, the Terror of the Host of Israel, and was never overcome after in all the Battles he was Engaged in. O dear Theotime, if you knew the Repose, and Tranquillity they enjoy, who have behaved themselves gallantly in the Combats of their Youth, the desire of partaking of that Sweetness would powerfully encourage you to resist them with all your vigour! Learn it from the Holy Ghost by the Mouth of the Wiseman: Son, Investiga illam & manifestabitur tibi: & continens factus ne derelinquas eam: in novissimis enim invenies requiem in ea, & convertetur tibi in oblectationem, & erunt tibi compedes ejus in protectionem fortitudinis, & bases virtutis. Eccl. 6. says he, seek Wisdom, and you shall find her; and when you have found her, never part with her; you will find in her the Repose of your whole Life; And after some Trouble she may have given you, she will be changed into Contentment and Joy; Her Chains by which she will bind you to the Service of God, will serve as a powerful Protection, and a solid Groundwork to raise Virtue on. I adjoin the Third Reason, which is, That God augments his Graces, and multiplies his Benedictions upon those who have happily conquered in their Youths, to conserve them in the good Path they were entered into by his Grace. I cannot manifest this Truth unto you better, than by producing the Assurance which God himself gives you in the Sacred Scripture. Our Lord, says the Wiseman, Dominus dat sapientiam, & ex ore ejus scientia & prudentia, custodit rectorum salutem, & protegit gradientes simpliciter. servans semitas justitiae & vias sanctorum custodiens. Ibid. gives Wisdom, and from his Mouth issues Prudence and Science. And he not only giveth her, but takes care to conserve her; for it is he who guards the Salvation of the Just, and protects those who walk in Virtue. He adds afterwards, * Si intraverit sapientia cor tuum, & scientia animae tuae placuerit, consilium custodiet te, & prudentia servabit te, ut eruaris à via mala, & ab homine qui perversa loquitur, etc. ut eruaris à muliere extranea, quae mollit sermones suos, etc. ut ambules in via bona & calls justorum custodias. Son, if Wisdom enter into your Heart, and Science please you, he speaks of the Science of Virtue, Counsel and Prudence will preserve you, delivering you from the Road of Vice, from the Company of the Wicked, and from the Enticements of immodest Women, maintaining you in the Path of Virtue, and in the Way of the Just. There are a great number of like Passages in Sacred Scripture, which assure us of that singular Protection and Assistance of God towards those who follow Virtue in their Youth, and it is easy to confirm them by Examples of the same Scripture. CHAP. IX. Proofs concerning the same Subject by notable Examples, taken out of Sacred Scripture, of those who having been Virtuous in their Youth, have continued so all their Life; and chief of those who have resisted in great Occasions. THE First Example I shall produce, First Example, of Joseph. Gen. 37. is that of Joseph, who was the Model of Virtue in his Youth. He being but Six Years of Age, hated Vice in such a manner, that the wicked Example of his Brothers could never corrupt his Innocence; and on the contrary, not being able to endure their bad Deportment, he gave notice thereof to his Father Jacob. The greatness of his Virtue, for which he was singularly favoured by God, and tenderly loved by his Father, procured him the Enmity of his Brothers, even to such a height, that they sought nothing less than totally to destroy him. Having been one Day wand'ring in the Fields, they conspired together to murder him; but having a horror to dip their Hands in his Blood, they resolved to let him down into an old Cistern, with intent to permit him there to die. This poor Child not being able to overcome the Cruelty of his Brothers by his Prayers and Tears, was constrained to suffer it, putting all his Confidence in God, who never deserts those who love him. In this he was not deceived; for his inhuman Brothers moved with the horror of so barbarous a Crime, changed their first Resolution, and drawing their Brother out of the Cistern, resolved to sell him to Merchants, who then passed by; these carried him into Egypt, where he was sold to a Lord of that Country. Joseph being with his Lord, continued in his first Virtue, living in a perfect Innocence, by which he brought with him the Blessing of God upon the House of his Master, who soon understood his Merit, and took a great Affection to him. Behold how Joseph spent the first part of his Youth, that is, until the Age of Twenty or Two and twenty years; and see what follows after that, and how he passes the rest of his Life; wherein I take notice of Three remarkable Occasions, where his Virtue was powerfully tried. The First was about that Age where he received the most violent Attack that Chastity was ever able to undergo, Gen. 39 being solicited by by his Master's Wise, to consent to a detestable Adultery; but the Fear of God wherein he had been bred up, gave him such a horror of that Crime, that all the Prosecution and Violence of that unchaste Woman, could never stagger his Chastity, who since has served as an Example to all Ages. From this Temptation he fell into another greater: For this wicked Woman not being able to compass her impious Design, accuseth him for having attempted her Chastity, imposing falsely upon him the Crime which she herself was guilty of. The Master provoked with this Report, caused him to be bound and cast into Prison, where he continued until he was of the Age of Thirty years. This was a rude Temptation, and a Shock that might easily have overturned a Virtue of no long standing; to be accused and counted guilty of a Crime which he abominated, and to suffer Punishment for it as if he had committed it. But Joseph continues in his first Virtue; and as he had learned Patience in his Youth by the Persecution of his Brothers, he suffered this with an admirable Meekness, comforting himself in the satisfaction of his Innocence, of which he had God for Witness and Protector: And God, who had always been with him, leaves him not on this Occasion; but as the Sacred Scripture says, * Descenditque cum illo in foveam & in vinculis non dereliquit eum, donec afferret illi Sceptrum regni. Sap. 15. he descended with him into the Cistern, assisting him with his Grace, and wonderfully delivering him as he did presently after. To these two Trials succeeds the Third, yet greater. This was the high Prosperity to which he was raised: For having Interpreted Pharaoh's Dream by the Knowledge God gave him of Things to come, Gen. 41. this King not only delivers him out of Prison, but makes him the Chiefest of all his Kingdom, over which he gave him a general Charge, with an absolute Power to dispose of all things according to his Will, and with a Command to all his Subjects to Obey him as himself. In this high Degree of Fortune, which ordinarily dazzles men's Eyes, and where mean Virtues are lost and quickly ruined, Joseph remains firm in his former Virtue always like himself. The forgetfulness of God, Pride, Covetousness, Revenge, which are accustomed to attend upon high Fortunes, could never prevail upon his Mind. Having occasion to revenge himself of his Brothers, who came into Egypt to make their Provision during a severe Famine, he not only refuses to do it, but receives them with such Tenderness, and Testimonies of Affection as draw Tears from those who read the Account the Scripture gives of it. He governs himself in his Charge with so much Justice, Gen. 45. that never any made Complaint of his Conduct; And on the contrary, the Egyptians did Honourably acknowledge him for their Deliverer being freed from Want during a Sevenyears Famine, by his eminent Prudence, which purchased for him in those Countries, the Name of The Saviour of the World. He persevered thus in Virtue and Fear of God, in the midst of his Grandeurs, from the Age of Thirty, when he was raised to that Fortune, even to the Age of an Hundred and ten, wherein he died. O Theotime, reflect well upon this Example, and learn from it, what, a Virtue acquired in Youth is able to do. I should content myself with this Example, if that which follows were not also admirable to discover the same Verity. It is of Toby, the Father of young Toby, of whom the Scripture reports things full of Admiration, which he performed first in his Youth, and afterwards in the remainder of his Life. See what it says. Toby was a young Man of the Tribe, and City of Nephthali; Second Example, of Toby, Tob. 2. Cumque esset Junior omnibus in tribu Nephthali: nihil tamen Puerile gessit in opere. Denique cum irent omnes ad vitulos aureos. quos Jeroboam fecerat Rex Israel, Hic solus fugiebat consortium omnium & pergebat in Jerusalem ad Templum Domini, & ibi adorabat Dominum Deum Israel, omnia primitiva sua, & decimas suas fideliter offerens. Haec & his similia secundum legem Dei puerilus observabat. and altho' he were the youngest of all those of his Tribe, yet nothing of Youth or Childishness appeared in his Actions. And when all others went to Sacrifice to the Golden Calf of Jeroboam King of Israel, he alone flying the Company of them, went to Jerusalem to the Temple of God, and there Adored the God of Israel, Offering to him faithfully all his First-fruits and Tenths. He performed these things, adds the Scripture, and many other such like, according to the Law of God, being yet very young. O the admirable Life, Theotime, of a young Man, who acted nothing Childish, that is, nothing contrary to Virtue; who permitted not himself to be carried away by the Torrent of ill Example, continuing in the Service of God, when all others withdrew themselves from it. A Youth spent so virtuously, could not but be followed by a perfect and a Saintly Life, as you shall see. Toby being come to Man's Age, In captivitate positus viam veritatis non deseruit. was sent into Captivity by the Assyrians, with all his Countrymen, to the City of Ninive: Being there, he departed not from the Path of Virtue which he had so happily entered in his Youth. For First, Et cum ederent ex cibis Gentilium, Ipse custodivit animam suam & nunquam contaminatus est in escis eorum. As he had learned in his Youth to resist the wicked Examples of others, he permitted not himself to be corrupted in his Captivity by the Example of his Countrymen, who eat licentiously the Meat of Gentiles, which the Law of God forbade them. Secondly, Having received from the King of the Assyrians, whose special Favour he had gained by the reputation of his Virtue, Permission to go freely through all his Kingdom, he went to Visit all those who were in Captivity, Pergebat ergò ad omnes qui erant in captivitate & monita Salutis dabat eyes. and gave them Admonishments concerning their Salvation, Exhorting them to continue faithfully in the Service of God. Thirdly, The Affliction of the Captived Israelites being become more severe, he daily went to Visit and Comfort them, Distributed amongst them what he was able to give them, Fed the Hungry, Clothed the Naked, and had a particular Care, with an unparallelled Charity to Bury all the Dead he found, notwithstanding the Displeasure of the King, which he had incurred by that Action, even to the danger of his Life. But what is yet more admirable, is the Patience with which he endured the most sensible Affliction of Blindness, which befell him by an unexpected Accident in the Fifty sixth Year of his Age. One Day as he returned to his House, wearied with the Burial of many Dead, he chanced to fall asleep under a Wall, from the top whereof the Dung out of a Swallows Nest fell upon his Eyes, and took away his Sight. This was doubtless a very great Affliction, and a most rigorous Trial; but he supported it with so admirable a Patience, that the Sacred Scripture compares it to that of Job: And that which is most considerable is, that it attributed the Cause thereof to the Piety and Fear of God wherein he had lived in his Youth. Behold what it says; a Hanc autem tentationem ideo permisit Deus evenire illi, ut posteris daretur exemplum patientiae ejus sicut & sancti Job: Nam cum ab insantia sua semper Deum timuerit, & mandata ejus custodierit, non est contristatus contra Deum, quod plaga caecitatis evenerit ei; sed immobilis in Dei timore permansit, agens gratias Deo omnibus diebus vitae suae. Now God permitted that this Temptation should befall him, to give to Posterity an Example of his Patience, as of that of holy Job: For whereas he always feared God from his Youth, and kept his Commandments, he complained not against God for the Affliction of Blindness which he sent him, but continued in the Fear of God, giving him Thanks all the Days of his Life. O how admirable is the Effect of a Virtue which hath always increased with Age! b Sexagenarius lumen recepit; reliquum vero vitae in gaudio fuit; & come bono profactu timoris Dei porrexit in pace. Tob. 14. He was delivered from that Affliction Four Years after, and lived to the Age of 110, when he died in peace, after he had made, as the Scripture takes notice, a continual Progress in the Fear and Service of God. Thus, Theotime, do they Live, thus do they Die, who have spent their Life virtuously in their Youth. I cannot finish this Chapter, Third Example, of Eleazar. which is already too long, without bringing a Third Example in the Person of that great Martyr of the Old Testament, Eleazar, 2 Machab. 6. He was an ancient Man, very Venerable for the number of his Years, but yet more for his Virtue wherein he had lived from his Infancy. When King Antiochus Persecuted the Jews, to make them Renounce their Religion, and the Adoration of the true God, this holy Man was Apprehended to be constrained thereto by force of Torments, which could never make his ancient Piety to stagger. And when some of the Standards by exhorted him to obey the Persecutor, at least in exterior show and appearance to free himself from the Torture; The Scripture saith, that he took into Consideration the Dignity of his Age, At ille cogitare caepit aetatis ac senectutis suae eminentiam dignam & ingenitae nobilitatis canitiem, atque à puero optimae conversationis actus. which was grown grey in Virtue, not having committed any thing yet unworthy of his Extraction, and of a true Son of Abraham, and the Religious Life he had led from his Infancy; and having reflected on these things, he immediately Answered with an invincible Courage, That he would rather Die, than consent to such a criminal Action: And presently his Torments were redoubled, and he suffered Death with an incredible Patience. Learn, dear Theotime, from this Example and the precedent, what a Virtue acquired in Youth is able to do, when settled by a continual Exercise of good Actions; and labour to be such now, as you would wish to be all the remainder of your Life. CHAP. X. That those who have been addicted to Vice in their Youth, are very difficultly Corrected, and it often happens that they never Amend, but miserably Damn themselves. O Theotime, Ninth Motive, the great Importance of Living well during Youth. that I had a Pen that were able to Engrave this important Truth more deeply in your Heart than in Brass or Marble, and make you perfectly comprehend the great and dreadful Difficulty with which he Corrects himself who hath led a wicked Life in his Youth. A Difficulty so great, that it is almost impossible sufficiently to express it; and on the other side so general, that we cannot consider it attentively, without being touched with a lively Sorrow, seeing so vast a number of Christians, and principally of young People, who groan under the tyranny of a vicious Habit, which being contracted in their Youth, and increased with Age, leads them to Perdition; from whence if it chance they recover, it is with incredible Pains and Combats, and by a manifest Miracle of Divine Grace. Learn, O dear Theotime, to avoid this Danger, and endeavour to comprehend the greatness, either entirely to prevent it, or quickly to withdraw yourself, if you be already engaged therein. This so great a Difficulty springs from three Causes. The First is the incredible Power and Force of a wicked Habit, which being once rooted in the Soul, cannot be plucked up but with great trouble. All Habits have commonly this Quality, that they continue a long time, and are very hardly destroyed. But amongst others, wicked Habits are such as adhere more strongly, and are not so easily changed: Because it is far more difficult to corrupt Nature to raise itself to Good, than to do Evil. Hence it comes that the Scripture says, Perversi 〈◊〉 cilè corrige●tur, & 〈◊〉 rum infinitus est numerus. Eccles. 1. That the Wicked are hardly Corrected, which makes the number of Fools, that is, of Sinners, to be infinite. But amongst wicked Habits, those which are contracted in Youth are the strongest, and with most difficulty overcome: For the Passions, which are the Instruments of Vice, not being moderated in that Time by Virtue, increase with Age, and increasing, augment and fortify Vice, giving it daily new Forces, which render it at length unconquerable. For this Reason the same Scripture having a Mind to express the force of a vicious Habit, contracted in younger Years, delivers a Sentence which young People ought to have frequently before their Eyes. Job 20. Ossa ejus implebuntur vitiis adolescentiae ejus, & cum eo in pulvere dormient; The Wicked shall be filled with Vices from his Youth, and they will follow him to his Grave: That is, the Vices and ill Inclinations of Youth become so deeply and strongly rooted in the Soul, that all the remainder of his Life is sensible of them, and oppressed with them, and they continue even until Death, as we daily see. And the Cause thereof is very evident; for Vice which has once gotten possession of a Soul, increases and strengthens the Passions; the Passions corrupt the Judgement, and make it conceive that Good which is Evil, esteem Evil that which is Good: The Judgement perverted corrupts the Will, which is carried blindly to Sin, and from thence proceeds all the remainder of Wickedness; because, as S. Augustin says, a Ex voluntate perversa facta est libido, & dum servitur libidini, facta est consuetudo, & dum consuetudini non refistitur, facta est necessitas. Aug. lib. 8. Confess. cap. 3. The Will depraved, settles its Affection, and takes Pleasure in iii. Pleasure produceth a Custom, and a Custom not resisted, becomes a Necessity. And when a Soul is arrived at this Point, she is out of hopes of Amendment; because as another Author adds, b Actio consuetudinem parit, consuetudo necessitatem, necessitas mortem. S. Isid. Necessity is the Mother of Death. The Second Cause of this great Difficulty, is the Diminution of the Divine Grace: For as God augments his Favours to those that humbly receive them, and make use of them for their Salvation; so he diminisheth them to those who abuse and contemn them. Now if he treat Men in this manner, it seems that he more ordinarily deals so with young Men; on whom as he bestows many Favours when they worthily dispose themselves, as we have said above, so he withdraws his Kindnesses from them when they abuse them, as we have made appear by the Experience of those, who having been favoured with particular Obligations from God in their Youth, are presently after sensible of a great diminution of those Favours, occasioned by the ill use they have made of them. God himself threatens this by a Prophet, when he speaks thus; a In illa die deficient adolescentes in siti qui jurant in delicto Samariae. Young People shall perish with Thirst, who Swear in the Sin of Samaria: That is, who make Profession of Adoring the Idols which the City of Samaria Adores. This Thirst is not only a Corporeal, but a Spiritual Thirst, and the want of Divine Grace, of which it is spoken immediately before. b Mittam famem in terram, non famem panis neque sitim aquae, sed audiendi verbum Dei. I will send a Famine upon the Earth, not a Famine of Bread, nor a Drought of Water, but of the Word of God. The Third Cause is the Power and Dominion of the Devil, which is enlarged according to the measure that vicious Habits are increased, Sins multiplied, and Divine Favours diminished. It is the proper Effect of Sin, which making a Soul lose the Grace and Protection of her Creator, to subject her to the Dominion of the Devil, and engage her more and more in that misfortunate Slavery, according to the proportion that she continues in Vice. O Theotime! who can sufficiently express the deplorable State of a Soul reduced to that Servitude, under the Tyranny of her mortal Enemy, who employs all his Engines and Devices to destroy her without recovery; suggesting all the Temptations to her, which might move her unto Sin; furnishing her daily with new Occasions of Destruction, diverting her from those that might withdraw her from Disorder, casting her headlong from Sin to Sin, from one Vice to another, until such time that her Iniquities being come to a Head, she by the utmost Effect of the Divine Choler, is abandoned to her Eternal Perdition. Thus doth this cruel Enemy treat those whom he hath under his Power, and that by a just Permission of God, who rejects in this manner those who withdraw themselves from his Service and Friendship, and who refusing to submit themselves to his Commands, and to the plenty of his Favours and Benedictions, most justly merited to be abandoned to that cruel Master, who breathes nothing but their Destruction, and will never * Servietis diis alienis die ac nocte qui non dabunt vobis requiem. Jerem. 66. cease to persecute them, till he hath precipitated them into Eternal Damnation. O Theotime, how misfortunate are all those who are fallen into this deplorable Slavery! but yet more miserable those, who being engaged therein, think not of sighing after their Deliverance. CHAP. XI. Examples upon the precedent Subject; And First of those who have Corrected the Vices of their Youth, but yet with very great Difficulties. IF this Truth be made manifest by Reason, it is yet more certain by Experience, which might furnish us with as many Examples thereof, as there were ever Persons who followed Vice in their Youth, and by the Divine Mercy were recalled from it. I shall content myself to produce one of the most considerable, which is that of St. Augustin. The Example of S. Augustin. We have in the Person of this Saint, the most memorable that Antiquity could supply us with, to show clearly how difficult a thing it is to Correct Vices contracted in Youth. I shall recount what he himself says of it, in the Narration he gives in his Confession, by a particular Inspiration of God, to teach all young People to be wise by his Example, and to advertise them to avoid the Dangers and Rocks whereon he was misfortunately shipwrackt, and prevent that Misery wherein the wicked Life of his Youth had totally engaged him, if God had not withdrawn him by an Effect, or rather a Miracle of his Divine Mercy, which he hath not shown to many others. He saith First, Lib. 1. Confess. cap. 10. That he spent his Childhood in all the wicked Inclinations that Age was capable of, disobeying his Parents and Masters, Cap. 12. & 13. having an Affection for nothing but Play; flying Labour, refusing to Learn, not attending to those things which were profitable, Et tamen ego, Deus meus, libenter haec didici, & delectabar miser, & ob hoc bonae spei puer appellabar. Cap. 16. but only to those which were delightful and dishonest, wherein he took a singular Pleasure; extraordinary subject to Lying, addicted to little Thefts, and to all the Malice a Mind was capable of in that Age. He passes thus his Youth until the Age of Sixteen. These first Inclinations, as it usually happens, were followed by other far greater Disorders. Being come to Sixteen Years of Age, Cap. 19 that Mind which had not been restrained in the first disordinate Excesses of its Nature, Lib. 2. cap. 1. carried him to all the Vices his Age was apt to receive. * Ubi eram, quam longe exulabam à deliciis domus tuae, anno illo sexto decimo aetatis carnis meae, cum accepit in me sceptrum, & totas manus dedi ei, vesania libidinis licentiosae per dedecus humanum, illicitae autem per leges tuas. Cap. 2. He says it himself, and he says it with Sighs and Lamentations, That Sensuality and Lascivious Passions did so powerfully seize on his Heart in that Age, that they plunged him into all the Sins of Impurity, even to such a height as is not fit to be expressed; so that neither the Fear of God, nor the discreet Corrections of his Mother, nor the Infamy of Sin, nor any other Consideration, could any way bridle him in that first Disorder; but on the contrary he became so ungracious, that he not only lost all shame for Vice, * Praeceps ibam in tanta caecitate ut inter coaetaneos meos, puderet me minoris dedecoris, quando audiebam eos jactantes flagitia sua & tanto gloriantes magis, quanto magis turpes essent. Cap. 3. but took a pride in it, and was ashamed not to be accounted as vicious as the most depraved. He began this Life when he was returned from his Studies in his Father's House, where he dwelled a whole Year; After that, he was sent to Carthage to finish his Studies, where he continued the same manner of Life till the Age of Nineteen. Here, Theotime, A considerable Remark for young Men. you shall take notice by the way, of four or five Causes of this Corruption of S. Augustin in that Age. The First, Idleness, wherein he spent his Sixteenth Year in his Father's House, Ubi sexto illo decimo anno interposito otio ex necessitate domestica feriatus ab omni Schola, cum parentibus esse caepi, excesserunt caput meum vepra libidinum, & nulla erat eradicans manus. Lib. 2. cap. 2. at his return from his Studies, which is a Time very dangerous for young People, as we shall show hereafter. Secondly, Cum interea non fatageret idem pater qualis crescerem tibi, aut quam castus essem, dummodo essem disertus. Ibid. Volebat enim illa, & secreto memini ut monuerit cum solicitudine ingenti ne fornicarer. Qui mihi monitus muliebres videbantur quibus obtemperare erubescerem. Ibid. The little Care his Father took for his Salvation and Manners, concerning himself little that his Son should be Virtuous, so that he became Learned and Eloquent, as it happens to many Fathers. Thirdly, The Contempt of the Admonitions of his Mother, who knowing her Son's Mind, exhorted him continually not to permit himself to be carried away by the Excesses of Impurity, but to no Effect. Fourthly, Quid dignum vituperio nisi vitium? ego ne vituperarer, vitiosior fiebam, & ubi non suberat, quo admisso aequarer perditis, fingebam me fecisse quod non feceram, ne viderer abjectior quo eram innocentior; & ne vilior haberer quo eram castior. Ibid. The wicked Examples of those of his Age so much prevailed upon his Mind, that he endeavoured to be more Impious, to the end he might be more like unto them; and when he saw himself surpassed by them in Wickedness, he feigned some Naughtiness which he had never committed, fearing to be contemned, by how much he appeared less Vicious than others. Fifthly, Relaxabantur etiam mihi ad ludendum habenae, ultra temperamentum severitatis, in dissolutionem affectionum variarum. Et in omnibus erat caligo intercludens mihi, Deus meus, serenitatem veritatis tuae, & prodibat tanquam ex adipe iniquitas mea. Ibid. Cap. 5. The great Liberty his Parents gave him for Play and Recreations, as he himself also takes notice. These Causes cast him into Vice, and cherished him in his Disorders the space of Three Years, after which he began to open his Eyes, and acknowledge his Misery. It is here, Theotime, where you shall know the great Difficulty with which one withdraws himself from the Vices of his Youth. Being Nineteen Years of Age, he conceived very effectual thoughts of his Salvation, which God raised in him by reading * Ille vero Liber mutavit affectum meum, & ad teipsum, Domine, mutavit preces meas ac vota, ac desideria mea fecit alia. a Book of Cicero, whose Title is Hortensius, containing an Exhortation to Wisdom. The reading of this Book, as he himself saith, changed presently his Mind and Inclinations, and made him convert his Thoughts upon God, and alter his Desires. Viluit mihi repentè omnis vana spes, & immortalitatem sapientiae concupiscebam aestu cordis incredibili. Et surgere jam caeperam ut ad te redirem. Quomodo ardebam revelare à terrenis ad te? Lib. 3. cap. 4. He began to contemn temporal and perishable Goods and Pleasures, and to aspire with an incredible Longing after the Beauty of Wisdom, which never perisheth. And from that Time he began to departed from Vice, and to return to God with a most ardent Desire. Who would not have believed, but that these good Motions would have been soon followed by a perfect Conversion? But alas, Theotime, what is not a wicked Habit contracted in Youth able to do! Vice and wicked Inclinations had so seized upon his Heart, that altho' these Thoughts of his Conversion were very strong, and that he used all his Endeavours to recover himself from that Puddle of Dirt wherein he was plunged, yet he continued therein not only a Day, a Month, a Year, but from the Nineteenth to the Thirtieth Year of his Age: And the Vices contracted in Three Years of his Youth, kept him in Slavery Twelve whole Years. During which Time he not only remained in his former Disorders, but fell into others yet greater: For as Immodesty leads to Error and Blindness, he lapsed into the Heresy of Manichaeus; wherein he continued Nine Years, joining to his Heresy the continual keeping of a Concubine; in which State he lived from his first Corruption, until the Time of his Conversion. Being about Thirty Years of Age, he thinks more seriously of his Conversion than formerly, as he describes it in the Sixth Book Chap. 11. But harken, Theotime, with what trouble he purchased his Design. After that first Thought, Cum haec dicebant & alternabant hi venti, & impellebant huc atque illuc cor meum, transibant tempora, & tardabam converti ad Dominum Deum & deferebam de die in diem vivere in te, & non deferebam quotidie in meipso mori. he remained yet above Two Years in his wicked Life, deferring daily, as he saith himself, to be Converted unto God, and to seek in him the Life of Grace, not reflecting on the Death he caused in himself by his depraved Life. He ought to have employed much Time in curing his Understanding, and rooting out the Errors and Ignorances' which yet remained of his Life past, as he describes them in the Seventh Book, and convincing himself of the necessity of his Conversion. His Understanding being overcome, Et non erat jam ulla excusatio, qua videri mihi solebam propterea me nondum contempto saeculo servire tibi, quia incerta mihi esset perceptio veritatis, jam enim & ipsa certa erat, ego autem adhuc terra obligatus, militare tibi recusabam, & impedimentis omnibus sic timebam expediri, quemadmodum impediri temendum est. Lib. 8. cap. 5. Et ego ad me quae non in me dixi? quibus sententiarum verberibus non flagellavi animam meam, ut sequeretur me conantem post te ire, & renitebatur? Recusabat & non se excusabat. Consumpta erant, & convicta argumenta omnia. Remanserat muta trepidatio; & quasi mortem reformidabat restringi à fluxu consuetudinis, quo tabescebat mortem. Cap. 7. and his Will not yet submitting, the vicious Habits did in such a manner possess his Heart, that they made him fear his Amendment more than his Life, as he himself testifies. He should have rooted out the Vices one after another, Ambition, Covetousness, Impurity. Ambition and Covetousness were soon banished out of his Soul, but that misfortunate Impurity kept yet a firm possession. He was so enslaved therewith, Mihi displicebat quod agebam in saeculo, & oneri mihi valde erat; non jam inflammantibus cupiditati●us, ut solebant, spe honoris & pecuniae, ad tolerandam illam servitutem tam gravem. Sed adhuc tenaciter colligabar ex femina. Lib. 5. cap. 1. Putabam me miserum fore, si feminae privarer amplexibus. Lib. 6. cap. 11. that he thought he should never have been able to have got his Liberty, accounting it an extreme Misery to be deprived of those ignominious Pleasures, which are the source of all Misfortunes. And Lastly, The difficulty of his Conversion was so great, that after many Combats, which he underwent in his Soul during the space of Fourteen or Fifteen Years, after the Solicitude, Prayers and Tears of his pious Mother, who had followed him by Sea and Land, from her own Country to Carthage, from Carthage to Rome, from Rome to Milan, to withdraw him from his Disorders, and gain him to God, to whom next to God he is indebted for his Salvation. After the powerful Exhortations of his best Friends, after many Conferences with the great S. Ambrose, and with other Persons eminent for Virtue and Learning; after all the powerful interior Motions of Divine Grace, for his entire Conversion, he must have the Miracle of a Voice from Heaven, which cries aloud to him, Tolle, lege; Tolle, lege; Take and Read, Take and Read; Admonishing him to open the New Testament which he had by him. He takes it, and having opened it, found these Words of the Apostle, by which the Holy Ghost wrought in his Soul her entire Conversion, and perfect Reconciliation; Rom. 13. Ver. 13. Non in comessationibus & ebrietatibus, non in cubilibus & impudicitiis, non in contentione & aemulatione; sed induimini Dominum Jesum Christum, & carnis curam ne feceritis in desideriis; Not in Banquet and Drunkenness, not in Beds and Wantonness, not in Strife and Emulation; but put on our Lord Jesus Christ, and make no provision for the Flesh in Concupiscences. O God, is it possible that the change of a Soul should be so difficult! and that Vices contracted in Youth, should cost so much Pains, and so many Remedies to cure them! This is not yet all, O Theotime; S. Augustin being absolutely Converted, was not at all freed from the precedent Difficulties: For altho' he never returned back after his Conversion, in consequence whereof he performed an exact Penance, and lived a very Saintly, and altogether Angelical Life; Nevertheless he was sensible a long time after of * Adhuc vivunt in memoria mea talium rerum imagines quan ibi consuetudo mea fixit. Lib. 10. cap. 30. the Remainders of his former Life, and of frequent and very violent Temptations; which being caused by the old Habits of his Youth, gave him much Trouble and Exercise, to conserve himself in Holiness, according to the Account he hath given in the Tenth Book of his Confessions, and in the others following, where he describes the different Temptations with which he was much tormented. O Theotime, read over and over again this Example, consider attentively therein all the Particularities, and see to what Extremity a vicious Habit of Youth, not resisted in time, is able to carry one. Fly the Danger where this Saint was like to perish, and where many make daily deplorable Shipwreck of their Souls. There is yet the Example of Manasses in the following Chapter, and that of S. Jerom. Pag. 3. Cap. 9 Art 8. CHAP. XII. Examples of those who have never Amended the Vices of their Youth. AS in a Shipwreck, where a Ship is broken by a Tempest, there are always many who perish, and very few who save themselves by Swimming or otherwise. Thus in the Shipwreck of Virtue, which many fall into in their Youth, the number of those who are entirely destroyed therein is very great, and of those who escape very small. You will understand the smallness of this Number, when you shall know, Theotime, that in all the Holy History, a thing almost incredible, there is found but one only Example, in the Person of Manasses King of Juda, the Account whereof I shall give you hereafter; and that for this one it produces a vast number of others, who were miserably Shipwreckt in the Storm, and are dead in the Vices of their Youth; some having lived a long time after, others being snatched away by Death in the prime of their Age. I shall here recount you some Examples. First, of all the Kings of Israel, who to the number of Nineteen Reigned over the Ten Tribes of Israel, after the Division that was made of that Kingdom from that of the Tribe of Juda, after the Death of Solomon, there was not one but was extremely wicked from his Youth, nor any that was Converted before his Death. And altho' the Scripture doth not make express mention at all of the Life of their Youth, nevertheless it gives us sufficiently to understand that they were wicked in that Age, saying of each of them absolutely, that they were vicious, and not reporting of them one Action of Virtue, except of one, viz. Jehu, of whom it recounts some good Works which he performed at his beginning, altho' afterwards he was perverted like the rest. Amongst the Kings of Juda, who Reigned to the number of Nineteen after Solomon, there were Six who were good; that is, Asa, Josaphat, Osias, Joathan, Ezechias, Josias, and all the others were wicked. Those who were good, began from their Youth, and continued such all their Life; the greatest part of those who were vicious, began their Wickedness in their younger Years, and were never changed. Thus it is said of King Ochosias, That he began to Reign about Twenty two Years of Age, and was wicked, an Imitatator of the Idolatry of impious Achab King of Israel, who was taught by his Mother Athalia, Sister of that wicked King; And he Reigned but a Year, at the end whereof he died in his Wickedness. It is said of Achaz, 4 Reg. 6. That he was Twenty Years of Age when he began to Reign; and that he applied not himself to Good, 2 Para. 28. and to the Service of God, but to follow the Examples of the Idolatrous Kings of Israel, and that he far surpassed them in Naughtiness, wherein he died after he had persevered in Wickedness the space of Sixteen Years. Amon Reigned at the Age of Twenty two, 4 Reg. 21. and became an Imitator of the Vices of his Father Manasses, but not of his Repentance, and died in his Sins at the end of Two Years, 4 Reg. 23. Murdered by his Domestics. Joachim began at the Age of Twenty five, 2 Para. 36. and Reigned Eleven Years; during which Time he was wicked like his Father's, and died in his Iniquities, without being lamented by any one, Non plangent eum, vae frater, vae soror! non concrepabunt ei; vae Domine, vae inclyte, Sepultura asini sepelietur, putrefactus & projectus, extra portas Jerusalem. Jerem. 22. and also deprived of the Honour of a Sepulchre, according to the Menace of the Prophet Jeremy. His Son Jechonias having Succeeded at the Age of Eighteen, 4 Reg. 24. Reigned but Three Months, at the end whereof he deserved for his Sins to be brought under the Subjection of Nabuchadonosor, and sent into Babylon, where he died a long time after. Sedecias', 4 Reg. 24. & 25. the last of the Kings of Juda, being come to the Crown at the Age of Twenty one, was also wicked like his Predecessors; and having persevered in his Iniquities the space of Eleven years, he drew upon himself and his People the utmost Effect of the Revenge which God had threatened the Jewish Nation with for a long time: For in the Ninth Year of his Reign, the City of Jerusalem was Besieged by Nabuchadonosor King of Babylon, and after Two Years Siege it was Taken, Sacked, and put to Fire and Sword, the Temple Ransacked and Burnt; those of the People who had escaped the fury of the Sword or Famine, were sent into Captivity. And he flying with his Children, was taken, and brought before the proud King; who after having received him with Expressions of Fury and Indignation, caused his children's Throats to be cut before his Face, and afterwards pulled out his Eyes, and made him be sent Captive into Babylon, where he died miserably, undergoing the just Punishment of his Iniquities. We must add to these Examples those which we have recounted in the Sixth Chapter, being that all those of whom we spoke in that place, are dead in their Sins, and by Sins begun in their Youth. These Examples are very common in Sacred Scripture, the contrary are there very rare; and as I have said, we shall find but one only in the Old Testament, who was truly Converted after he had lived wickedly in his Youth, viz. Manasses, and that by so strange a Means, that it manifests more clear than Day, the dreadful Difficulty with which one Corrects the wicked Inclinations of his younger Years. This Prince having lost his Father Ezechias, 4 Reg. 21. one of the most pious Kings of Juda, at the Age of Twelve Years, was Inheritor of his Crown, but not of his Virtues: For blotting out of his Mind presently the holy Examples, and wise Documents he had received from him, he addicts himself to all sorts of Vices and Impieties, such as the Scripture recounts. His Iniquities went on increasing until the Fifteenth, or according to others, till the Two and twentieth Year of his Reign, wherein God sent him an extreme Affliction. He was taken by the Assyrians in the City of Jerusalem, sent Captive into Babylon, loaden with Irons and Chains, cast into a frightful Prison, where he was daily afflicted with a vast number of Miseries and Persecutions. Being reduced to this extremity of Misery, he began to open his Eyes, and call upon him in his Afflictions, whom he had forgotten in his Prosperity. He acknowledged his Iniquities, and begged Pardon for them with a truly contrite Heart, and by the force of Tears and Prayers obtained from God his Deliverance: After which he did Penance for his Sins, and lived in Holiness all the remainder of his Life, even to the Age of Sixty seven, when he died. St. Jerom adds to this History a very remarkable Particularity, which he took out of the Tradition of the Hebrews: For Explicating what the Scripture says in general Terms, * Qui posteaquam coangustatus est, oravit Dominum Deum suum. Hieron. in ques. Heb. in Paral. That Manasses being oppressed with Affliction, had recourse to God, he saith that it was in the Extremity of a frightful Death, to which he was exposed. He should have been put to Death in a great brazen Vessel, pierced with many Holes, set upon a hot Fire; which heating the Vessel, and penetrating it on every side, should consume that miserable Prince by its Flames; by so much the more cruel, as it was tedious in duration. He was shut up in this Vessel, and the Fire kindled under him. In this dreadful Representation of Death, this misfortunate Prince applied not himself to God, but first to the Idols which he had adored; so strangely was he blinded with his former Sins. But when he perceived that it was to no end to invoke their Assistance, he called to mind a Sentence of the Sacred Scripture which he had often heard from his Father in his Youth, by which God promised his Succours * Dum quaesi eris Dominum Deum tuum invenies eum, si tamen t●●o corde quae ieris & tota tribulatione animae tuae. Deut. 4. to those who had recourse to him in their Tribulations, and converted themselves to him with all their Heart, and had a great Sorrow for their Sins. He presently raises his Heart to God with Sighs and Lamentations, and begs of him his Deliverance with such a Contrition for his Sins, that God showed him Mercy, and not only delivered him from that frightful Death, but from his Slavery, and made him return to Jerusalem, where he spent the rest of his Life after the manner I have already touched. See here, Theotime, a Conversion after a wicked Life of Youth, but a Conversion purchased at a dear Rate. CHAP. XIII. Of the great Evils which spring from the wicked Life of Youth. THE greatest of Evils is that whereof we speak, Tenth Motive which obliges young People to Virtue. viz. The loss of Salvation and Eternal Ruin, which befalls many by the Sins of their Youth; it being certain, that Sins committed in that Age, are the original Cause of Damnation to many. But besides that, there are many others issuing from the same Fountain, which are necessary to be known, dear Theotime, to the end that knowing them, you may conceive a greater horror of the Cause which produces them. ARTICLE I. The first Evil, viz. Death, which the Sins of Youth hasten to very many. I put in the first place Death hastened, which happens to many young Persons in punishment of their Sins. I do not mean that all those who die in the Flower of their Age, die in punishment of the Sins they have committed, nor also that all those who follow Vice in their Youth, should be punished with an untimely Death. I know very well, that the Pious sometimes departed in the prime of their Youth, and that this Death is a Recompense of their Virtue, and an Effect of the Love God bears them, according to that Testimony of the Sacred Scripture, in the Book of Wisdom; If the Just, says the Wiseman, Justus si morte praeoccupatus fuerit in refrigerio erit placens Deo factus dilectus, & vivens inter peccatores transsatus est. Raptus est ne malitia mutaret intellectum ejus, & ne fictio deciperet animam illius; facinatio enim nugacitatis obscurat bona, & inconstantia concupiscentiae transvertit sensum sine malitia, consummatus in brevi explevit tempora multa; placita enimerat Deo anima illius, propter hoc properavit Dominus educere illum de medio iniquitatum. Sap. 4. be prevented by Death, he will find therein Repose, and Salvation; his Virtue having rendered him agreeable to God, made him purchase his Love, and merit to be taken out of this World, where he lived amongst Sinners. God withdrew him betimes, lest Corruption should slip into his Mind, and his Soul be deceived with the false appearance of the Vanity and Pleasures of the World, which delude Men, and make them love those things which are most opposite to their Salvation. I know also very well, that there are many Sinners who live a long time, and who grow old in the Vices they had contracted in their Youth, Dan. 13. like to him whom Daniel calls by that Name, Inveterate dierum malorum, O thou that ard old in a wicked Life; and that the hastened Death of the Just, who died in the Flower of his Age, condemns, as the Wiseman says, * Condemnat autem justus mortuus vivos impios, & juventus celerius consummata longam vitam injusti. Sap. 4. Sicut vita mala quanto magis fuerit prolongata, tanto magis delinquentibus multiplicat poenam; sic vita bona quamvis hic brevi tempore terminata sempiternam conquirit bene viventibus gloriam. Vita igitur mala immaturos acerbosque senes demergit in Tartarum, vita verò bona defunctos juvenes maturos perducit ad regnum. S. Fulgen. Epist. 2. cap. 3. the long Life of the Wicked: Because this is made worthy of Heaven in a small time he lived, and the long life of those who served only to multiply their Crimes, and increase their Damnation. But I say that it is also most true, that many die in Youth in punishment of their Sins, and that the Sins of that Age advance the Death of many. The Scripture expressly shows this in many places, it alleges a vast number of Examples, and daily Experience makes it appear most evident. Job speaking of the Wicked, says that * Antequam dies ejus impleantur, peribit & manus ejus arescent; laedetur quasi vinea, in primo flore botrus ejus, & quasi oliva projiciens florem suum. Job 23. Ver. 3, 2. He shall perish before the number of his Days be accomplished, and shall be like a Bunch of Grapes, which a blasting Wind nips in its Flower, or like an Olive whose Bud breaking forth, is strucken with a Tempest. Solomon in his Proverbs says, Timor Domini apponet dies: anni impiorum breviabuntur. Prov. 10. v. 25. Quasi tempestas transiens non erit impius. v. 2. ibid. The Years of the Wicked shall be shortened, and the Sinner shall be like a Storm which passeth in a moment. * Ne impie agas multum, & noli esse stultus, ne moriaris in tempore non tuo. Eccl. 7. In his Ecclesiastes Chap. 7. he admonishes you to have a care, not to abandon yourself to Sin, nor to be of the number of the Unwise, that is of Sinners, lest you should die in a time not designed for you, that is, sooner than you should have done, according to the natural Course of your Life. And in the Eighth Chapter he desires by a just Indignation, Non sit bonum impio, nec prolongentur dies ejus, sed quasi umbra transeant, qui non timent faciem Domini. Eccl. 6. that the Wicked should receive no Good, nor his Days be prolonged, and that all those who have no Fear nor Respect for the Majesty of the Allseeing God, and who are so bold as to offend him before his Face, and in his Presence, should pass like a Shadow which hath no substance, and which perisheth in a moment. All these Expressions are clear in Scripture, and the Effects are there yet more evident; See the Examples we have brought in the precedent Chapter, in the Persons of Ochosias, Amon, Joachim, and Sedecias. In the Sixth Chapter, in the Persons of the Children of Juda and Heli, and in that of Amnon and Absolom. And altho' we had no other Proofs of this Verity, the Examples we daily see, do but discover it too clearly. How many young People do we see die, some by a burning Fever, or such like Malady; Others in a Quarrel, or some wicked Encounter; Others in Duels, which now reign so freely; Others killed in War; Others by certain dreadful and unexpected Accidents? All these Deaths, which are but too frequent, are the Effects of the Divine Anger against young People, who contemn his Favours, and refuse to Serve him in the Time wherein they are obliged to it. O Theotime, have a dread, lest these Punishments should befall you. ARTICLE II. The Second Evil which springs from Sins committed in Youth, Blindness of Mind, and Obdurateness in Vice. Corporal Death is not the only, nor the saddest Effect of the Sins of Youth; that which they cause in the Soul by interior Blindness, and Obdurateness in Evil into which they cast her, are no less common, yet far more deplorable, and dreadful. a Super mortuum plora, defecit enim lux ejus, & super fatuum plora, defecit enim sensus. Eccl. 22. Luctus mortui septem dies; fatui autem & impii omnes dies vitae illorum. We must lament the Dead, says the Wiseman, because he loseth the light; but we must lament a Sinner, because he hath lost his Judgement: The Sorrow for the Dead aught to continue but Seven Days, that is, a small time, but we must lament a Sinner all the space of his Life. For how can we consider without Tears and Sorrow, so great and universal a Misfortune, which we see in many young People, whom the Sins of their Youth bring to a prodigious Obdurateness, which abandons them to Vice without any restraint? b Obdurateness of Youth in Vice. The multitude of those is innumerable, who after having spent the prime time of their Youth in the Disorders of Sin, and principally in those of Impurity, become insensible of their Salvation, blind in their proper Interest, obdurate in Evil, contemning the most wholesome Admonitions, glorying in their Iniquities, scoffing at all the Good they see performed by others, and having no other thought than to take their Pleasures, and follow all the Motions of their depraved Inclinations, running thus blindly on their Perdition, so that nothing is able to withhold them. O Theotime, is not this a deplorable Misfortune? But I wish to God it were not so frequent as it is great. S. Augustin had notably experienced it, in his own Person, as he himself reports in his Confessions; where he deplores his Misfortune with Words which are able to move the hardest Hearts, and which deserve to be here cited at length, to teach young People how they ought to fear the misfortunate Effect of the Sins of Youth. * Exhalabantur nebulae de limosa concupiscentiâ carnis & scatebra pravitatis, & obnubilabant atque offascabant cor meum, ut non discerneretur serenitas dilecsionis à caligine libidinis. Utrumque in confuso aestuabat & rapiebat imbecillam aetatem per abrupta cupiditatum, atque mersabar gurgite flagitiorum. Lib. 2. Conf. cap. 2. That lascivious Concupiscence of the Flesh, and boiling of my Youthful Blood, exhaled such Clouds into my Mind, that they overspread it with great obscurities, and in such a manner cast a Mist over it, that it could not discern the Serenity of chaste Love, from the Darkness of impure Lust. Both of these raising turbulent Motions in me, dragged my frail Youth into the Precipice of all sort of Concupiscence, and plunged it into the Gulf of Wickedness. And afterwards he adds, Obsurdueram stridore catenae mortalitatis meae, poena superbiae animae meae & ibam longius à te, etc. That the brutish Passion of immodest Love, was a Chain which kept him bound, and that the Noise of this Chain continually moved and agitated, had made him interiorly Deaf, and hindered him from harkening to any thing that admonished him for his good; like a Beast strongly Chained up, the motion of whose Chain did hinder it from hearing the Noise which was made about it. And that which is yet very remarkable is, that this Deafness was a Punishment of the Pride of his Soul, contracted by the Disorders of his Life, wherein he continually banished himself from God, plunging himself more and more in the Abyss of Vice. Behold, dear Theotime, whether the Sins of Youth lead one, and whither yours will infallibly bring you, if you withdraw not yourself entirely, and that in good time. This Subject of Blindness and Obdurateness in Vice, caused by the Sins of Youth, and particularly by the Sin of Impurity, deserves a longer Discourse; but it shall be more amply Treated in Part 3. Chap. 8. Art 2. whither I send you. ARTICLE III. The Third Evil, the loss of many fair Hopes. This Evil is too visible, and there needs no other Proof than daily Experience. How many young Souls do we see, who give fair Hopes by the excellent Qualities wherewith they are endowed, who might make themselves capable of some great Action, and one day succeed in some considerable Employment, where God might be Honoured, and the Public considerably Served, who go and destroy themselves at the Entrance, and coming to be misled in Youth, make themselves unfit for Noble Enterprises, for which they seemed to be born, and frequently become idle Companions, and absolutely unuseful; like to some Trees, all covered with Blossoms in the Spring, which a nipping Frost blasts and makes unfruitful all the rest of the Year. This happens not only to those to whom the Sins of Youth either hasten Death, or bring an Obdurateness in Vice, as we have said, but also very frequently to those who are withdrawn from Sin after the first Disorders of their Youth, who having lost by Idleness, which ordinarily accompanies Sin in that Age, the most precious Time of all their Life, are made uncapable of any thing, and unuseful for what is good. Or if they have not absolutely lost that Time, they are become by their reiterated and multiplied Sins, unworthy of the Employments they were capable of, and to which God had designed them. Comprehend this well, Theotime, and that you may comprehend it better, take notice of what follows, viz. That God by his Providence designs young People to different Conditions, wherein he would Employ them for his Service and their Salvation; but upon this Condition, that they render themselves fit by their Labour during their Youth, and also make not themselves undeserving by their Sins. From whence it falls out, that when they addict themselves to Vice, and forget God in their Youth, God in punishment of their Sins excludes them from those Employments to which they were called, and he had appointed for them in his first Intention. This Truth is grounded upon Sacred Scripture; when God promised to David the Kingdom of Israel, for himself and his Posterity, it was upon this Condition, * Si custodierint filii tui testamentum meum, Psal. 131. Ita tamen si custodierint filii tui vias meas. 2 Par. 6. Ita duntaxat si custodierint quae praecepi eyes. 2 Par. 3.3. That he and his Offspring should live in the Observance of his Commandments. A little while before he had taken away the Honour of Priesthood from the Family of the High Priest Heli, because he and his Children were become unworthy by their Sins. Although in his first Intention he had appointed * Loquens locutus sum ut domus tua ministraret in conspectu meo in sempiternum; nunc autem absit hoc à me, sed quicunque honorificaverit me glorificabo eum, qui autem contemnunt me, erunt ignobiles. 1 Reg. 2. that the Priesthood should always remain in that Family, but with this Condition, that they should not render themselves unworthy: The words are very clear in the First Book of Kings, Chap. 2. This Procedure appears most evident in the Case of Saul first King of Israel. God had given that Kingdom to him, and to his Family, but upon Condition, that they should particularly observe his Commandments. It happened that this Prince transgressed the Orders of God in two Occasions amongst others, in consequence whereof he was rejected from the Kingdom which God had prepared for him. The First was, when being one Day in his Camp, pressed by his Enemies to Engage in a Battle, he Offered Sacrifice, not expecting the arrival of the Prophet Samuel, who had forbidden him Enterprising any thing before his Return. The Sacrifice was scarce ended, when the Prophet came and * Dixitque Samuel ad Saul, Quid fecisti? stultè egisti, nec custodisti mandata Domini Dei tui, quae praecepit tibi, quod si non fecisses, jam tunc praeparasset Dominus regnum tuum super Israel in sempiternum, sed nequaquam regnum tuum ultra consurget. 1 Reg. 13. said to him, What have you done? you have done foolishly, you have not kept the Commandment of the Lord your God which he had commanded you; for the Lord had lately Established your Kingdom upon Israel for ever. But now your Kingdom shall not continue. The Second Occasion was, when having overcome the Amalecites, he spared the Life of their King, and preserved their Flocks and all their Riches, against the Command God had given him not to spare any thing, but to consume all with Fire and Sword. Samuel comes and reproaches him for his Disobedience, and declares unto him on the Part of God, that he should be no more King of Israel. * Pro eo quod abjecisti sermonem Domini, abjecit te Dominus ne sis Rex. 1 R. 15. Because, says he, you have rejected the Word of God, he hath also rejected you, so that you shall be no more King. Learn from these Examples, Theorime, that God sometimes designs Men to Employments which their Sins hinder them from obtaining, An important Advice. or continuing a long time in them after they have gotten them. And be assured, that if you live wickedly in your Youth, you have great reason to fear that God will reject you from that Condition to which he had designed you, and that you shall never achieve any thing considerable, God refusing you the Honour to be Served by you when you shall be at a fit Age, as you have neglected to Serve him in your Youth. ARTICLE IU. The Fourth Evil springing from the Sins of Youth, The Excess of Vice amongst Men. This Evil will seem to you at present incredible, but you will understand it clearly when you have made the least reflection upon it. For First, If it be true, as we have shown, that the Vices of Youth are very hardly Corrected, it follows, that a great part of the Corruption we see amongst Men, springs from that which they had contracted in their younger Years. Besides, it is certain that bad Children become wicked Pathers, and wicked Fathers make their Children vicious: As they have lived in Disorder during their Youth, they concern themselves but little that their Children should be Educated in the Fear of God; and thus Corruption is communicated, and passes from Father to Son by a continual Succession. Now if this Proposition be verified in the greatest part of young Persons, it is sound more evident in those who are called to Study; of whom it is true to say, that their wicked Life causes the greatest part of the Sins and Disorders of the World; because they are the Men that attain to Dignities, whether Ecclesiastical or Secular; wherein they behave themselves according to the Inclinations and Habits they had learned in their Youth, and according to the first Impressions they received. Now when they comport themselves ill in these Conditions, the Evil stays not at their Persons, but descends to many, viz. to those they ought to Govern, Instruct or Edify; who instead of receiving from them the Examples of Virtue, gather nothing but the Imitation of their Vices, and the Corruption of their Manners. In a word, I say, Theotime, that vicious Students become First in the Church wicked Priests, Ignorant, Unprofitable to God and his Church, and frequently Scandalous, Idle, Covetous, Worldly and Debauched Incumbents; Pastors incapable of their Charge, who acquit themselves very badly of it, to the great Detriment of the Salvation of Souls. In the Nobility, Gentlemen Proud, Quarrelsome, Duellers, Immodest, Blasphemous, Libertines. In the the Courts of Justice, base Judges, Corrupted, Acceptors of Persons, and who commit many Injustices for Money, Favour, or Fear, through the Ignorance or Rashness with which they give Sentence; Advocates that are Wranglers, Impostors and Cheaters. In the Civil State, Magistrates incapable of their Charges, little careful of their Duty, who see Vice and hinder it not. And from the Corruption of these Four sorts of Persons springs the Depravation of the People, and the overflowing of Vice in the World. Consider attentively, O dear Theotome, all these four Evils one after another, and learn by their greatness how important a thing it is for you to addict yourself to Virtue in your Youth. CHAP. XIV. That the Devil uses all his Endeavours to move young People to Vice. IN fine, Eleventh Motive to Serve God in Youth. Theotime, that I may make you comprehend, how important a thing it is for you to addict yourself to God in your Youth; there remains that I should tell you, That the Devil, that sworn Enemy of men's Salvation, fearing nothing more than to see you Virtuous in your Youth, employs all his Endeavours to gain you to him, and all those of your Age, that he may destroy you presently after without recovery. This Truth is a very manifest Consequence from all that we have said before. The Attempt of the Devil to destroy young People. That cursed Fiend, who studies nothing but to rob God, as much as he can, of the Honour due to him, and Men of the Happiness prepared for them, knows very well, that to incline Youth to Vice, is the means to take away from God the first and greatest Acknowledgement which Men own him. He knows in the Second place, how much a wicked Life of Youth is injurious to God, as we have manifested above: And moreover, he understands very well, that there is no other more certain way to fill the Earth with Iniquities, and to Damn all Mankind. This is the reason why he employs all his Industry to deprave the Innocence of Youth, as the first Source of Salvation, and of all the Blessings of the World. He knows well, that to empoison the Waters of a Fountain, it is sufficient to cast Venom into the Spring, which communicates it easily to all the Brooks: And that to Conquer a Realm, it is sufficient to gain the chief Places which give Entrance into all the rest of the Country. This misfortunate Fiend understands well how to put in practice the Malice he taught to Pharaoh, Exod. 1. to whom he suggested the destruction of all the Male Children of the Israelites in their Cradle, that so he might exterminate and root out that People of God. He Exerciseth daily both the Malice and the Cruelty of Nabuchodonosor, 1 Reg. 21. who having taken King Sedecias with his Children, at the Sacking of Jerusalem, caused the children's Throats to be cut before the Father's Face, and satisfied himself to pluck out afterward the Father's Eyes, and to let him live. Thus this cruel Enemy employs all his Malice to murder the Children by Sin, and strives to blind interiorly the Fathers, that they may not see, or not be sensible of the loss of their Children, nor deliver them from the Danger wherein they are. The same King returning into his Country, Parvuli ejus abierunt in captivitatem ante faciem tribulantis. Thren. 1. Idcirco ego plorans, & oculus meus deducens aquas, quia longe factus est a me consolator convertens animam meam; facti sunt filii mei perditi, quoniam invaluit, inimicus. Audite universs populi & videte dolorem meum. Virgins meae & juvenes mei abierunt in captivitatem. Ibid. Quos educavi & enutrivi, inimicus consumpsit cos. Cap. 2. proud and puffed up with his Victories, carried for the fairest part of his Triumph, the young People of the City of Jerusalem, which he sent Prisoners before him, as it is said by the Prophet Jeremy: And he left nothing in that desolate City more to be lamented or mourned for, than the deplorable loss of the young People, which the same Prophet bewails above all its other Calamities; some being destroyed by the Sword, others cruelly snatched away, and sent into a barbarous Captivity. Thus, dear Theotime, this detestable Fiend, who, as the Scripture says, is established King over all the Proud, hath no greater reason insolently to triumph over the Holy Church; than for the multitude of young People which he keeps in Salvery by Sin. And this pious Mother accounts no Ruin more deplorable than that of her dear Children, which that Enemy snatches from her in their younger Years, some by one Vice, others by another; and almost all by the Sin of Impurity, which is the strongest Chain by which he Fetters them, Exercising thus continually the Rage he hath conceived against her from her Nativity, and the immortal War he hath sworn to wage against all her Children, according to the Revelation made to St. John in the Apbcalyps. Apoc. 12. Lastly, This War of the Enemy of Mankind against young People, is a thing so manifest, that the same St. John writing to the Faithful, and congratulating every Age for the Blessings which were most proper to them, makes a particular Congratulation to young People, for the Victory they have gained over that Enemy, as be those who are most persecuted. * Scribo vobis adolescentes, quoniam viciltis malignum; Scribo vobis juvenes, quoniam fortes estis, & verbum Dei manet in vobis, & vicistis malignum. 1 Job. 2. I writ to you, young Men, says he, because you have conquered the malignant Spirit; I writ to you young People, because you are valiant, and the Word of God hath remained with you, and you have over come the Enemy. O dear Theotime, happy are all those young People to whom with truth we may say, that they have conquered the Enemy of their Salvation. I represent unto you here the War he wages against those of your Age, that we may congratulate you in that manner; and that by the Persecution he raises against you, you may know First, how necessary it is that you should be Virtuous in your Youth, since the Devil endeavours so powerfully to divert you. Secondly, with how much Courage you ought to resist the Attempts of that cruel Enemy, who seeks your Destruction with so much Fury. How is it possible you should not stand in horror of that Enemy of your Salvation? and that you should not stand more in dread of letting yourself be overcome by that detestable Enemy, who seeks all ways to destroy you for ever, than of Death itself? CHAP. XV. The Conclusion of all that hath been said above. IT is time to put an end to this First Part; Reed attentively this Chapter. and in Recapitulating all that we have said, to represent to you in short, the great Obligations you have to addict yourselves to Virtue in your Youth. Certain it is then, Theotime, that it is of no light Consequence that you should be Virtuous in your younger Years, and that the good or evil Life of Youth is not Child's Play, nor a thing that deserves little Care or Regard, as the greatest part of the World thinks; but that it is a Business of great Importance, the Consequence whereof is founded upon all that is most high and sacred in the Interests of the Service of God, and Salvatiion of Men. 1. Above Chap. 1. You are obliged to Serve God in your Youth, by reason of the Acknowledgement you own to him as to your Creator, and as to your Sovereign Master, for the Being you have received from him, and by reason of the most sublime and excellent End for which he hath Created you, having made you for nothing less than to possess him eternally in Heaven, after you have faithfully Served him upon Earth. 2. Chap. 2. By reason of the vast Favours he has bestowed upon you, by Calling you to Christianity, and to the true Religion out of which there is no Salvation. 3. Chap. 3, 4. Because the Service of young People is singularly pleasing to God, since he loves them with a particular Affection, and is pleased to confer many Benefits upon them. 4. Chap. 5. Because you cannot refuse him your Service, without offering him a very heinous Injury. 5. Chap. 6. By reason he hath an incredible Aversion for wicked young People. 6. Chap. 7, 8, 9, 10, 11, 12. Because your Eternal Salvation hath a great dependence upon the Life you lead in your Youth: So that if you set your Affection upon Virtue in your younger Years, you will easily conserve it all the remainder of your Life; and if you follow Vice, you cannot withdraw yourself but with very great difficulty, and perhaps not at all. 7. Chap. 13. By reason of the heavy Misfortunes which spring from the wicked Life of Youth, untimely Death, Obdurateness in Sin, the loss of many fair Hopes, and the overflowing of Vice amongst Men. 8. Chap. 14. And Lastly, Because of the Persecution which the Devil raises against young People, whom he continually endeavours to withdraw from the Service of God, and cast betimes into Disorders, that he may destroy them without recovery. After all these Reasons, I demand of you, Theotime, whether now you have any cause to doubt what you have to do? Are not these Considerations powerful enough to convince you absolutely of the Obligation you have to addict yourself to Virtue in your Youth? And if you be convinced thereof, what do you mean? What is your Design and Resolution for the future? Perhaps hitherto you have not comprehended the greatness of this Obligation, but now understanding it clearly, what Judgement ought you not to expect from God? * Job 24. Ipsi fuerunt rebelles lumini. If you be rebellious to the Light, and act as those Impious in the Scripture, who say to God, Depart from us, Qui dixerunt Deo recede à nobis, Scienti am viarum tuarum nolumus we will not receive the knowledge of thy Ways. The Sacred Scripture recounts, that the Jews being returned from the Captivity of Babylon, 2 Esdras 8. the Prophet Esdras caused the Book of the Law to be publicly Read unto them, from whence they had received no Instruction for the space of the Seventy Years of their Captivity. That People had scarce begun to understand the Law, when they fell a Weeping most bitterly, and made the Air to refound with their Cries and Lamentatious: So that the Priests and Levites who Read the Law, were more Employed to stop their Tears, and Comfort them, than to Instruct them. This poor People did miserably deplore their Misfortune of being ignorant of their Duty and Obligation to the Service of God, and of being so far removed as not to come to the knowledge thereof. O dear Theotime, I beseech the Divine Goodness by his Grace to work the same Effects in your Heart. After reading the Truths I have represented to you, is it possible that you should not be touched with the force of Truth, and your own Salvation? And that after reading all these Reasons, which show you the strict Obligations you have to the Service of your Creator, you should shut the Book without making any reflection upon yourself, or upon your Resolutions, for the future? I conjure you by the Honour and Respect you own to God, by the Love you own to his Son Jesus Christ your Gracious Saviour; by the Affection you ought to have for your Eterna! Salvation: I conjure you, I say, that you do not read these Truths unprofitably; and that when you have read them, you do not cast the Book out of your Hands, until you have made a full Resolution to hink seriously on your Salvation, and to Correct your past Life by a Holy and Virtuous one, if it hath been Disorderly. It is here, dear Child, where you must open your Eyes to see yourself, and deplore your past Offences, and the Blindness which hath produced them, saying with S. Augustin, * Vae, vae tenebris meis in quibus jacui! Vae caecitati illi in quâ videre non poteram lumen coeli! Vae praeteritae ignorantiae meae quando non cognoscebam te Domine! Gratias tibi ago illuminator & Redemptor mens, quoniam illuminasti me, & cognovi te; serò te cognovi veritas antiqua, serò te cognovi veritas aeterna. Solli. cap. 33. We, woe, be to the Darkness wherein I have lain; Woe be to the Blindness which hath hindered me from seeing the Light of Heaven; Woe to my past Ignorance, wherein I knew not Thee. I give Thee Thanks, O God, whom I acknowledge to be my Illuminator and Redeemer, because Thou hast Illuminated me with Thy Grace, so that now I know Thee. I have known Thee too late, O Ancient Truth; I have known Thee too late, O Eternal Verity. Here it is that you must hearken to the Voice of your Eternal Father, who calls you to him. To day, says the Prophet, if you hear his Voice, harden not your Hearts. You must return to him with much Confusion, for having so much abused his Goodness, and behaved yourself like an ungracious Child towards so pious a Father; deploring from the bottom of your Heart your Ingratitude and Infidelity, with those excellent Expressions of S. Bernard; * Ipse patrem se exhibuit mihi, sed non ego vicissim illi filium; quanam fronte attollo jam oculos ad vultum patris tam boni tam malus filius! Pudet indigna gessisse genere meo, pudet tanto Patri vixisse degenerem. Exitus aquarum deducite oculi mei, operiet confusio faciem meam. S. Ber. Serm. 16. in Cant. God by his Bounty hath been pleased to show himself a Father towards me, but I have not carried myself like a Son towards him; With what Face can I raise my Eyes towards Heaven, to so good a Father, having been so undutiful a Child! I blush to have committed Actions unworthy of my Extraction. I have a Confusion for my Life past, because I have so much degenerated from so good and holy a Father. Weep, mine Eyes, and turn yourselves into a Fountain of Tears, and let Confusion overshade my Countenance. O happy Tears, dear Theotime, Quae secundum Deum tristitia est, Poenitentiam in salutem stabilem operatur. 2 Cor. 7. a blessed Confusion, which coming from God, and performed according to his Will, hath wrought in you a holy Penance, and will put you into the Path of Eternal Salvation, and happily conduct you in the Path of Virtue, which I shall immediately discover unto you by the Assistance of his Divine Grace. The End of the First Part. THE INSTRUCTION OF YOUTH IN Christian Piety. PART II. Of the necessary Means to acquire Virtue during Youth. WHEN the holy Man Toby had appointed his Son to go to the City of Rages, Tob. 4, & 5. to his Friend Gabelus, he commanded him at the same time to seek the Means to perform that Voyage, and endeavour to find a Guide to conduct him thither securely. The good Child setting himself to comply with his Duty in obeying the Orders of his Father, meets by a special Providence of God, with the Angel Raphael, in the Habit of a Traveller, who promised to conduct him in his Voyage, and to bring him back safe and sound, all which he per formed exactly. Thus, dear Theotime, having showed you the Indispensable Obligations you have, to put yourself in the Way of Virtue in your Youth, I tell you now, that you ought to learn, and know perfectly the Means, which are necessary to perform securely that so important a Voyage. I shall discover them to you in this Second Part; and if you shall carefully inquire after them, God will send his Angel to conduct you in the Way, and assist you with his Grace happily to arrive at the End of them. CHAP. I. Wherein true Virtue consists. THE First Means to acquire Virtue, First Means, the knowledge of true Virtue. is the knowledge of real Virtue, and the discerning of solid Piety from that which is false and imaginary. Many seem to love Virtue, Many sorts of false Virtue. who are far from it, because they love not Virtue as it is in its self, but as they represent it to themselves in their Mind, every one forming it to his own Idea, and according to his own Inclination: For some think themselves Virtuous, when they are not of the number of the Wicked. Others place Virtue in abstaining from certain Vices, for which they have a kind of aversion, altho' they are subject to others which are no less criminal in the sight of God. Others esteem themselves when they are addicted to some Actions of exterior Piety, altho' on the other side they wholly neglect the interior regulation of their Conscience, which is ordinarily defiled with mortal Sins. And all these are so much more to be lamented, as they imagine themselves to be in a good Way, when they are absolutely out of it; and thinking to arrive by that Course at the Port of Salvation, they find themselves at length Travelling in the direct Way to Perdition, verifying in that respect, that Saying of Solomon, Est via quae videtur homini recta, & novissima ejus ducunt ad mortem; There is a Way which to a Man seems strait, and the end of it leads to Death. Virtue, Theotime, doth not depend upon the Esteem of Men, it is the Work of God; from him then must we learn its Rule, there being none but he who can prescribe it as it is to be followed. Harken then to what he himself speaks of it in the Sacred Scripture, True Virtue consists in the Fear of God. and he will teach you how Wisdom, that is, Virtue, consists in fearing God, and flying absolutely from Sin, Dixit homini, timor Domini ipsa est sapientia, & recedere à malo intelligentia. Job 28. and that he hath thus Instructed Man in his Creation. Then, saith Job, that is, in the beginning of the World, God said to Man, The fear of God is true Wisdom, and perfect Understanding consists in departing from Sin. He teacheth the same thing by the Kingly Prophet, by whom he gives you this general Rule for Virtue, Psal. 36. Declina à malo, & fac bonum; Fly from Evil, and perform Good. Wise Solomon in like manner informs you with the same Truth, a Finem dicendi pariter omnes audiamus. Deum Time, & mandata ejus observa, hoc est enim omnis homo. Eccl. 12. Fear God, says he, and observe his Commandments, for in that is all Man; in that consists the Perfection of Man, for that he was born, that is his last End and absolute Felicity. In fine, the Sacred Scripture acknowledges no other Wisdom or Piety than the Fear of God, which it calls b Initium Sapientiae Timor Domini. Prov. 11. The beginning of Wisdom. Now this Fear is not that which is purely servile, which apprehends more the Punishment than the Detestation of Sin; but it is an amorous Fear of the Children of God, which makes them hate Sin because it displeaseth God, and love Good, because it is agreeable to him. Like the Fear and Respect a young Godly Child bears his Father, which makes him fearful to offend him, and seek diligently all Means to please him generally in his Actions. So that, Theotime, according to the Maxims of the Divine School, true Virtue consists in the Fear of God, which punctually, and for the love of him produces the observation of the Commandments, and which causes a fear and detestation of offending God above all things, and seeks the Means to please him. This alone aught to be accounted Virtue, and that which is not directed by this certain and infallible Rule, is to be esteemed false Piety. CHAP. II. That to acquire Virtue, we must desire it. THE knowledge of a thing is not sufficient to acquire it, Second Means, The desire of Wisdom. we must love and ardently desire it. Love is the Primum mobile, or First Mover of our Actions; Love animates the Enterprises, and makes them succeed. If this be certain in all other things we undertake, it is yet more infallible in Virtue; because the love and desire of Virtue is one part of Virtue itself, and a very powerful Means to attain to it. It is the Means the Wiseman gives you, dear Theotime, and which he himself made use of with very good success. In the Sixth Chapter of the Book of Wisdom, he saith, * Clara est Sapientia & quae nunquam marcescit, & facile videtur ab his qui diligunt Eam, & invenitur ab his qui quaerunt Illam: praeoccupat eos qui se concupiscunt ut illis se prior ostendat. Sap. 6. That Wisdom is a thing which cannot be hidden, nor be subject to Corruption, nor to be easily lost out of the sight of him that seeks her; for, She is quickly perceived by those who love her, she prevents those who desire her, and goes before to manifest herself to them. But harken how he himself made use of these Means in his Youth, and learn to conform yourself to that Divine Original. He saith in the Seventh Chapter, That having considered the common Misery of Men, who are all born in Weakness and Ignorance, he began to sigh after, and earnestly desire this Wisdom, and to be freed from these Afflictions. * Propter hoc optavi & datus est mihi sensus. Invocavi & venit in me spiritus Sapientiae, & praeposui illam regnis & sedibus: Divitias nihil esse duxi in comparatione illius, nec comparavi illi lapidem pretiosum; quoniam omne aurum in comparatione illius arena est exigua, & tanquam lutum aestimabitur argentum in conspec●u illius, venerunt autem mihi omnia bona pariter cum illa, & innumerabilis honestas. Sap. 7. For this reason, says he, I wished, and received Understanding and Prudence; I demanded by my Prayers the Spirit of Wisdom, and it was bestowed upon me; I made more account of her than of Kingdoms and Thrones: Riehes I esteemed as nothing in comparison of her, neither did I compare Precious Stones to her; for all Gold is but a little Gravel in respect of her, and all Silver shall be accounted but Clay before her; and all good things came to me together with her, and innumerable Riches through her Hands. Having afterwards described the Beauty and Wonders of Wisdom, he adds in the Eighth Chapter, * Hanc amavi & exquisivi eam à juventute mea, & quaesivi Sponsam mihi eam assumere, & amator sum factus formae ipsius: proposui ergo hanc adducere mihi ad convivendum, sciens quoniam mecum communicabit de bonis, & erit allocutio cogitationis & taedii mihi. Sap. 8. I have loved, says he, this Divine Wisdom from my Youth, and sought her; I desired to have her for my Spouse, such love had I for her Beauty; and renouncing the affection to all mortal and perishable Creatures, I have proposed to take her into my Company, knowing she would counsel me good things, and comfort me in Cares and Griefs; wherein true Felicity consists. O what an excellent Example, Theotime, is this, to make you understand how necessary the desire of Virtue is, and how effectual to purchase it. Learn then by following this Pattern, to set your Affection on Virtue, and ardently to desire it; Persuade yourself, as it is most certain, that there is nothing besides it that is desirable in the World, nothing that can worthily satisfy your Love but it alone, nor nothing that can render you happy and contented; and that without it you will always be miserable both in this Life and in the next. CHAP. III. Of Prayer, the Third Means to acquire Virtue. THIS is the great Means to attain to Virtue, Third Means, Prayer. and that without which it is impossible to acquire it. It is not sufficient to desire it, we must search for it with all diligence; and that we may successfully seek for it, we must go to the right Fountain, and demand it of him who is the Author of it, and bestows it on those who beg it as they ought, according to that Expression of the Scripture, * Si quis indiget Sapientia, postulet à Deo qui dat omnibus affluenter. Jac. 1. If any one wants Wisdom, let him demand it of God, who gives it abundantly to all. This is the Means which wise Solomon employed with that arden desire of Wisdom, whereof we have even now spoken, and by this Course he obtained all that he wished for: * Haec cogitans apud me & commemorans in cord meo, etc. circuibam quaerens ut mihi illam assumerem; puer autem ingeniosus eram, & sortitus sum animam bonam, & cum essem magis bonus veni ad corpus incoinquinatum, & ut scivi quoniam aliter non possum esse continens, nisi Deus det, & hoc ipsum erat summa sapientia scire cujus esset hoc donum, adii Dominum & deprecatus sum ex totis praecordiis meis. Sap. 8. For in the same place he saith, that after he had considered all the Perfections of Wisdom, he conceived such an ardent love for her, that he applied himself always to find her; and that in favour of the Innocence of his tender Age, during which time he had conserved both Soul and Body exempt from the Corruptions of Youth, he obtained from God that Favour, to know that Wisdom is a Gift of God, and that he could not acquire it, unless God gave it him; and that he had no sooner understood this Truth, but he addressed himself to that Author of all Wisdom; and that he requested him with all the strength of his Heart in the manner we shall tell you presently. Besides, this excellent Example, the Scripture also furnisheth you with that of the wise Author of Ecclesiasticus, who recounts hus the Means he made use of in his Youth to acquire Virtue: * Cum adhuc junior essem, antequam oberrarem, quaesivi sapientiam palam in oratione mea, ante tempus postulabam pro illa, & usque in novissimis inquiram eam, ambulavit pes meus iter rectum, à juventute investigavi eam, manus meas extendi in altum, & in sapientia mea luxit anima mea & ignorantias meas illuminavit. Eccl. 51. When I was yet young, and in the first innocence of my Age, I sought Wisdom in demanding her of God by my Prayers; I have asked for her early, and I will search for her even to the end of my Life; I have departed from Vice to seek her from my Youth; I have lifted up my Hands towards Heaven, and my Soul hath acknowledged her ignorance, hath sighed after the Wisdom which God communicates to Men, and he hath vouchsafed to illuminate my Darkness, and bestow upon me that so much to be wished for Wisdom. This is the way these great Men took to acquire Wisdom. The Scripture proposes them to all young People as the Model they ought to imitate to attain her, and I would to God they were imitated by many. But for you, Theotime, who by the Grace of God aspire to that Wisdom, it behoveth you to imitate them, and follow the way they have shown, begging daily of God with all the ardour of your Affection this Wisdom, which removes Ignorance, banisheth away Sin, and leads by the Path of Virtue to real Felicity, by offering to him from the bottom of your Heart that excellent Prayer of Solomon. * Domine mifericordiae, qui fecisti omnia verbo oris tui; da mihi sedium tuarum assistricem Sapientiam, & noli me reprobare à pueris tuis, quoniam servus tuus sum ego & filius ancillae tuae, homo infirmus & exigui temporis, & minor ad intellectum judicii & legum: Mitte Illam de coelis sanctis tuis & de sede magnitudinis tuae, ut mecum sit, & mecum laboret, & sciam quid acceptum sit apud te, scit enim illa omnia & intelligit, & deducet me in operibus meis sobriè, & custodiet me in sua potentia, & erunt accepta opera mea. Sap. 9 O God of mercy, who hast created all things with thy Word; I most humbly beseech thee, that thou wouldst bestow upon me some ray of thy Divine Wisdom which accompanies thee in Heaven. Cast me not out of the number of thy Children. Vouchsafe to acknowledge that I am thy Servant and thy Creature, a Man weak and mortal, and uncapable of comprehending by myself thy holy Precepts. Send me from Heaven, and from thy Seat of Majesty, thy Divine Wisdom, that she may be with me, and labour with me; and that by her holy Inspirations I may know thy Will to fulfil it; And that she may conduct me in all my Actions according to the Rule of thy Commandments, and conserve me by her Power, that I may may have the happiness to please thee in all the Actions of my Life. With this Prayer, or some such like it, if you say it as you ought, you will obtain all that you shall demand: But remember, that it must have these Three Conditions that it may be efficacious; Three Conditions of Prayer. It must be Humble, Fervent, and Perseverant. Humble, acknowledging that you cannot obtain Wisdom or Virtue, but from God alone. Fervent, to demand her with a most fervent Desire. Perseverant, to beg her daily, as there is no Day wherein the Divine Grace is not necessary, to conserve or increase her. CHAP. IU. That they must love and seek after Instructions. BEsides the Means of Prayer, Instruction is also necessary: Fourth Means, Instruction. For there is none but God who can give Wisdom; yet ordinarily he doth not bestow it but by the Ministry of Men, by whom he is pleased we should be conducted in the Path of Virtue, inspiring by his Grace our Hearts with his holy Truths, at the same time that Men teach us on their Parts by their Words. For this reason hath he established in his Church Pastors and Doctors, as the Apostle saith, to teach Men Divine Verities, and conduct them in the Way of Salvation. Now if Instruction be necessary for all Men, it is yet most of all for young Persons, who by reason of their Age have little knowledge of the Maxims of Wisdom, and less Capacity to know themselves. It is not then sufficient for you dear, Theotime, that you daily beg Wisdom and Virtue from Almighty God, you must love and seek after Instruction and Direction in the Way, by them who understand it. This Desire of Instruction is so necessary for Virtue, that it is the beginning thereof, according to that saying of the Wiseman, The beginning, saith he, of Wisdom is a real Desire of Instruction. And Lastly, that you may be fully convinced, read attentively this excellent Exhortation which he hath made you concerning it, in Chap. 6. of Ecclesiasticus; * Fili, Si attenderis disces, & si accommodaveris animum tuum Sapiens eris, si inclinaveris aurem tuam excipies doctrinam, & si dilexeris audire sapiens eris; in multitudine presbyterorum sapientum sta, & prudentiae illorum in cord conjungere, ut omnem narrationem Dei possis audire & proverbia laudis non te effugiant. Eccl. 6. Son, says he, if you attentively hearken to them who can Direct you, you will learn; If you bring thither a tractable Spirit, you will become wise; If you shall readily give ear to good Instructions, you will receive Knowledge, and if you love to hear Others, you will attain to Wisdom; Wherefore have a care to Converse with wise Men, desire their Company and discreet Discourses; that you may understand them when they speak of God, and not be deprived of those excellent Truths you ought to learn from their Mouths. Now there are many ways by which we may receive Instructions for Virtue and Salvation. As Preaching, Books of Piety, of which we shall speak hereafter. But that which is most necessary for you, is the particular Conduct of a wise and virtuous Person, who may teach you the Way of Virtue. For this reason the Wiseman adds to the former words; * Si videas Sensatum, evigila; & gradus ostiorum illius exterat pes tuus. Ibid. If you know an understanding Man, be diligent to seek after his Knowledge, and frequently visit him. CHAP. V. Of the necessity of a Guide in the Way of Virtue, and particularly during Youth. THIS Means, Theotime, Fifth Means. the Conduct of a Guide. is the most important of all those which can conduct us to Virtue; It is the Guide who can make all others succeed, and without whom it is almost impossible you should usefully employ them. The Way of Salvation and real Wisdom is a Road unknown to you, you have need of a Guide to Direct you. This is a certain Maxim of the Sacred Scripture and holy Fathers. a Si caecus caeco ducatum praestet ambo in foveam cadunt Mat. 15. If one blind Man lead another, says the Son of God, they will both fall into the Ditch. How much more if one blind Man lead himself in a Way he knows not. b Vae soli, quia cum ceciderit non habet sublevantem se. Eccl. 4. Woe be to him who goeth alone, says Solomon, because if he fall he hath no one to help him. For this reason in the Proverbs he often admonishes young Persons c Ne innitaris prudentiae tuae. Prov. 5. Not to trust to their own Conduct: for he is unwise who relies upon his own Judgement. Qui confidit in cord suo stultus. Prov. 28. Via stulti recta in oculis ejus, qui autem sapiens est audit consilia. Prov. 2. It is the property of Fools to believe themselves, and the wise Man hearkens to counsel. Good Toby Instructing his Son, gave him this Advertisement among others; e Consilium semper à sapiente perquire. Tob. 4. Seek always Counsel from a wise Man. Ecclesiasticus hath already said above, That when you see a prudent and understanding Man, you must take great care to receive his Instructions, and to be frequently with him. But above all, take the Counsel he gives you in Chap. 37. f Cum viro fancto assiduus esso, quemcunque observantem timorem Domini cognoveris, cujus anima sit secundum animam tuam, qui cum titubaveris in tenebris condolebit tibi. Eccl. 37. Converse, says he, constantly with a pious Man, whom you know to have the fear of God, whose Mind hath a sympathy with yours, that is, who mutually love one another, and who will compassionate your Misfortune, if you chance to trip in the dark; giving you assistance that you fall not, or raising you if you be fallen. By this you see not only the necessity of a Guide in the Way of Virtue, but the Qualities he ought to have, clearly expressed; viz. That he is to be a virtuous Man; That he have an Affection for the Salvation of him whom he Directs, and one who may support him when he is in danger of falling, and by consequence, that he have Prudence and Knowledge requisite for that Design. St. Jerome following these Maxims of Sacred Scripture, gives the same Counsel to young Men desirous to advance themselves in Virtue. * Mihi placet ut habeas sanctorum contubernium, nec ipse te doceas, & absque doctore ingrediaris viam quam nunquam ingressus es: statimque tibi in partem alteram declinandum sit, & errori pateas, plusque aut minus ambulans quam necesse sit; ne aut currens lasseris, aut moram faciens obdormias. S. Jer. Epist. ad Ruffinum. My Advice, says he, is, that you Converse with Men of Piety. Be not your own Master, nor enter a Way unknown to you without a Guide, lest you should mistake your Road, and perish in your wand'ring; or going faster or slower than need requires, you be tired with your haste, and so return, or fall asteep in your Journey. This is then, dear Theotime, a very important Admonition, which after St. Jerome and the Fathers, I give you here. Make choice of a discreet and virtuous Confessor, to whom commit the Conduct of your Conscience: Let him be a Person who is able to Direct you in the Path of Virtue, who is able to Teach you the true Maxims of Piety; Discover to you the things you ought to perform, and those you must avoid; Reduce you into the Way when you are gone out of the Road; Raise you when you shall fall; Advertise you of the Dangers you are likely to run into; Teach you how to resist Temptations, and cure your ill Habits; Encourage you in Virtue; Awake you when you are sleepy in the Way, and withhold you from running too fast, lest you should fall from your first Zeal and Fervour into Remissness, and from Remissness into Vice, which easily happens to young People. These are the Benefits you will receive from your Director, and you will have need of him for all these things. For this Effect declare unto him from time to time your Conscience, Practice. let him know clearly your State, conceal nothing of your interior Inclination, have a great Respect for him, as for a Man by whom God Speaks to you and Directs you; Put a confidence in his Conduct and Counsels, harken attentively to his Admonitions, be exact in putting in practice his Advices, give him an Account of the Use you have made of them; A remarkable Advice. Be not ashamed to discover unto him all your Sins; and chief have a care of falling into the fault of many, who having committed a greater Sin than usually, go to Confess themselves to another, out of a foolish Shame they have to declare their Sins to their ordinary Confessor. To do this, is to render the Conduct of a Ghostly Father entirely unprofitable, and to take the way to fall into many Sins, and at the end to be utterly lost. No, no, Theotime, you must bear towards your Confessor the Confidence of a Child towards his Father, of a sick Person towards his Physician, to discover all that is within you equally both good and bad. But to find this so necessary a Director, you must demand him of God: Beg of him from the bottom of your Heart, that he make you meet with a good one, and without question he will comply with your Request. Ask also the Counsel of some prudent and virtuous Person, and when you have found him, change him not easily without necessity; and if he chance to fail you either by Death or change of Dwelling, or otherwise, make choice readily of another. O h eotime, how happy would you be, if you lived in this manner; you would walk with assurance in the Path of Salvation, and would advance very much therein; whereas going without a Guide, you will always be in danger of straggling out of the Way and being lost. Call to mind one remarkable thing, 4 Reg. 12. 2 Paral. 24. which the Scripture recounts of King Joas. That King had been Educated by the High Priest Joiada in the Fear of God, A considerable Example. Instructed in his Law, and Directed in the Way of Virtue from the Age of Seven Years till after Forty; During all this time he lived holily, and the Scripture attributes the Cause to the Conduct of that pious Man 4 Reg. 12. Fecitque Joas rectum coram Domino cunctis diebus quibus docuit eum Joiada Sacerdos. Joas, says the Scripture, carried himself virtuously all the time that he was Instructed by Joiada the High Priest. But he did not continue always in that State: For Joiada being Deceased, that misfortunate Prince being no longer restrained by the good Corrections and prudent Counsels of his Religious Master, gave himself over to Licentiousness, and to the Disorders of a wicked Life; by which he drew upon himself many Disasters, and a miserable Death, which God sent him presently after. This Example will teach you what value you ought to set on a good Master in the Way of Virtue. CHAP. VI Of Confession, and first of a General Confession. PEnance being a Sacrament Instituted by Jesus Christ to blot out the Sins of Christians, Sixth Means, a General Confession. and to restore them to the Grace of God. There is no question but it is a very profitable Means, and necessary to acquire Virtue and Sanctity, which ought to begin by the cleansing one's self from Vice. Now to the end this Means may prove more profitable to you, I advise you to begin with a General Confession of all your Life; And this for Three Reasons. First, Because it frequently happens, that the precedent Confessions were invalid: As when one has concealed therein any mortal Sin, which falls out but too often to young People; or when one Confesses himself with too little Preparation, without Sorrow for his Sins, and without Resolution of Amendment. In these Cases a General Confession is necessary. Secondly, Because altho' one see not an evident Invalidity in the former Confessions, yet nevertheless there is reason to have some doubt, because of many Defects with which they ordinarily abound, through the Negligence of Penitents, who Confess themselves with very little Preparation, almost without any Sorrow, and without any Amendment. The General Confession supplies these Defects, and when it is well performed, secures the Conscience. Thirdly, If it be not at all necessary, it will be always very profitable; for Three great Benefits you will receive thereby: The one is in respect of yourself, the other on your Confessor's side, and the Third in regard of God. First, In respect of yourself, bringing your past Life before your Eyes, it makes you know how far you are removed from the Way of your Salvation; humble yourself before God in the acknowledgement of your Misery, take notice of your depraved Inclinations to correct them, conceive a desire of Amendment, and dedicate yourself entirely to Almighty God. Secondly, On your Confessor's side; It serves to give him a perfect knowledge of your Conscience, that he may better Direct you, and give you Advice according to your Necessity. Thirdly, And in fine, in regard of God, it will avail to merit from him more abundant Favours for your perfect Conversion, which he will communicate to you by so much more * Cor contritum & humiliatum non despiciet Deus. Psal. 50. as he shall see you humbled before him, and penitent for your Offences. To perform well this Confession, see what you are to observe. First, The End of a General Confession. Let the Mark or But at which you aim, be the amendment of your Life, and withdrawing yourself from Sin, to put yourself absolutely in the Way of Virtue. Secondly, Preparation. Prepare yourself Seven or Eight Days before; and during that time, employ yourself in Two things. 1. Call to mind your Sins. 2. Conceive a great Sorrow, and a firm Resolution to change your Life. To accomplish the first, employ some time every Day to Examine yourself, following the Order of the Commandments of God and of the Church, and upon the Seven Capital Sins. For the greater facility make use of some Book of Confession, and write down every Day what you shall take notice of. But let your Labour be chief about the Second Part, viz. Contrition; Contrition. which is the most necessary and most difficult; Second Means to obtain Contrition. and that for which one is ordinarily lest prepared. Here we must employ, 1. Prayer to obtain it of God. 2. The Reading of things which may cause a horror for Sin, and a desire to Serve God; But this must be a fervent Prayer, and a serious and attentive Reading. Withdraw yourself once or twice a day into a private Place, and there prostrate yourself before God, beseeching him humbly and ardently, that he would bestow upon you a Heart and Grace to apprehend perfectly the grievousness of Sin, and the Injury it offers to his infinite Goodness, and to have a true Contrition for them, and absolutely departed from them by a serious Repentance, and a perfect Change of your Life. Afterwards apply yourself to the Reading of some Book which may discover to you the horror of Sin, and the importance of retiring yourself from it. You will find many; I advise you chief to make use of Granado's Memorial in the First Part, where he hath an excellent Preparation for a General Confession: Read that, or some other which you have, with much Attention, taking every time one or two Chapters only, which you shall read often, and meditate attentively upon them, endeavouring to stir up by the things you read, a hatred for Sin, a horror for having committed it, deploring your Misery, and demanding of God Pardon for your Offences, and Grace to free yourself from them. The Day of your Confession being come, after having begged of God the Grace to perform well this Action of so great importance, approach to the Sacrament with a profound Respect, with a great Recollection of Mind, and with much Sorrow of Heart for having offended God. Accuse yourself of your Sins humbly and plainly: After your Accusation, protest to your Confessor, that you detest them with all your Heart, and principally by reason of the infinite Goodness of God, whom you have heinously offended; that you humbly beg Pardon, and are resolved to die rather than offend him any more; entreating him that he will Instruct you in the necessary Remedies against Sin, that you may fall no more, and the Means from thenceforward to live in Virtue and the Fear of God. This being done, harken attentively to what he shall say, not thinking of any thing else. And when you shall be upon the point of receiving Absolution, recollect your Spirit within you, and humbling yourself profoundly before God, renew all the Sorrow you might have had for your Sins, and implore his Mercy, that he would Absolve you in Heaven at the same time that the Priest Absolves you on his part upon Earth. O blessed Day, Theotime, wherein you are freed from the State of Sin, and Power of the Devil, to be admitted into the number of the Children of God, and for ever to Serve him faithfully. But have a care to make this Confession profitable, and not to forget it presently, as it happens to many, who afterwards scarce ever think of it, and so return to their former Life. Have a care to renew daily in the Morning the Sorrow for having offended God, and the Resolution you have made not to Displease him any more upon any account whatsoever. CHAP. VII. Of Ordinary Confession. THAT Confession is not only a very profitable Means, but absolutely necessary to keep Man in the Path of Virtue, is a Truth made manifest by Experience, which discovers, That those who practise not frequently this Divine Remedy, relapse soon into their first Distempers, and into the Sins they had forsaken. So that, Theotime, you must hold it for an undoubted Maxim, That if you have a true Design to live in Virtue, you must frequently approach to the Sacrament of Penance; and if not, you will never be difengaged from Vice, not from the Way of Perdition; which I shall clearly discover by the following Reasons. First, First Reason. Because altho' you may be some time without falling into mortal Sin, nevertheless without frequent Confession you cannot avoid a great number of other Sins, which being multiplied and neglected, lead to mortal Sin. Secondly, Second Reason. Without frequent Confession you may be secretly engaged in wicked Habits, which you will not believe to be such, and will be exposed to many dangerous Occasions, from which you cannot guard yourself, unless you be Admonished. Now you cannot be Advertised, but by often discovering your Conscience to a discreet Confessor, who will take notice of them, and give you warning to avoid them. Thirdly, Third Reason. It is impossible that you should continue a long time without being assaulted by Temptations, and principally against Chastity: Now I maintain, that it is impossible you should resist them without frequent Confession. Do what you will, if you make not often use of this Remedy, you will infallibly be subdued, Experience will make you see it. He that neglects Help, will fall into Sickness, and from Sickness come to Death. Fourthly, Fourth Reason. Confession, Theotime, is a Help and Remedy against Sin. 1. Because it being a Sacrament, it gives Grace to resist it. 2. Because it makes us renew the Detestation of Sin, and the Resolution not to commit it any more. 3. Because the Admonitions of the Ghostly Father in Confession awake the Penitent, and encourage him anew to fly from Sin, and to be faithful to God. 4. Because the Penitent declaring his Temptations to his Confessor, learns from him the Means to resist them; yea, this only discovering the Temptations, is an effectual Remedy to overcome them. The malignant Spirit fears nothing so much as to be discovered; He is a Serpent which hides himself when he would by't, and flies away when he is perceived; He is a right Thief, who hath no mind to appear in open day; and he hath no greater Policy to destroy young Souls, than to make them be silent in the Affairs of their Conscience, and to hinder them from manifesting to any one the State of their Soul, to the end, that in this pernicious Silence they may find no Help to resist their Temptations, nor Means to withdraw themselves from their Vices. * Peccatum proditum citò curatur, crimen vero tacendo ampliatur; vitium si patet fit ex magno pusillum, si latet, fit ex minimo magnum. S. Bern. Serm. de interiori domo, cap. 37. Sin (says S. Bernard) is soon cured when it is declared; but it increases by silence; If one discover it, from great it becomes little; and if one conceal it, of little it becomes great. After these Reasons I doubt not, dear Theotime, but that you are fully convinced of the necessity of Confessing often; and being this is an Affair of great Consequence, and a Man commits many Faults therein, I have many Advices to give you, which I beseech you read attentively, and take notice of them well. Important Advices concerning Confession. First, First Advice. Confess yourself at lest once a Month, without failing therein. If you have frequent Temptations, you ought to Confess oftener, and principally at the time wherein you perceive the Temptations begin to assault you most strongly. Fake notice well of this Advice, for it is of great importance, and for want of practising it, many relapse miserably into Sin. Secondly, Second Advice. Have a care of falling into that Offence of many, who never think of Confessing themselves, but when they have yielded to a Temptation. It is a deplorable Abuse by which the Devil misfortunately seduces many Souls: For what a great folly is it, not to apply one's thoughts to a Remedy, till after he is fallen into a mortal Distemper, when it might have been prevented by Help in time? according to the Counsel of the Wiseman, Eccl. 15. Ante languorem adhibe medicinam; Apply the Remedy to prevent the Distemper. Thirdly, Third Advice. Have a care also of another greater Fault of those, who having been subdued by a Temptation, instead of quickly raising themselves, and having recourse to the Sacrament of Penance, permit themselves to yield to all Occasions, neglecting to Confess themselves, whether for fear, remissness, or negligence of their Salvation, until the Occurrence of some great Feast obliges them thereunto. This Abuse is common amongst young Persons, and the Cause that many fall back after good Resolutions, and often relapse presently after into Vice. We must not lose Courage for having fallen, but raise ourselves presently, and make use of that Slip for our Advantage, and stand better on our Guard for the future. Fourthly, Fourth Advice. Confess yourself usually to your ordinary Confessor as often as you can; so that nevertheless if you find him not, you go to another, and let not his Absence be the Cause of your failing to Confess yourself, when there is a Reason for it. Fifthly, Fisth Advice. Be assured that the Devil will use all his Endeavours to hinder you from Confessing often; he will oppose all Obstacles imaginable: Sometimes he will make you believe it is too much trouble, sometimes that you are not sufficiently prepared, sometimes that you have no need; at another time he makes some Business fall out; oftentimes he will raise up some Disgust against Confession; sometimes, and very frequently, he will endeavour to withdraw you from it by a certain foolish Shame, which he is accustomed to stir up in those of your Age, by which he makes them blush to perform Acts of Piety. A thousand other Impediments will he suggest to hinder you from so profitable and necessary a Means of your Salvation. But in the Name of God, Theotime, pass by all these Hindrances, and look upon all those Thoughts, which aim at withdrawing you from Confession, as Temptation of the Devil. Now to Confess well, endeavour to observe diligently that which follows. 1. Means to Confess well. Examine your Conscience the best you can concerning Sins to which you are most inclined. 2. After Examination stir up in yourself a Sorrow for having offended God, and beg Pardon of him with all your Heart. 3. Approach to Confession with much Respect and Modesty, representing to yourself that you are going to appear before God, as before your Judge, to implore his Mercy; And if you be obliged to expect, before you can be Confessed, keep yourself in an humble and modest Posture, Praying or Reading some good Book. 4. Declare your Sins humbly and plainly, making your Confessor understand them clearly. There are some who Confess but half their Sins, and expect that the Confessor should ask the rest; This is a great Abuse, which frequently makes the Confessions null, and Sacrilegious. 5. Have a great care never to conceal a mortal Sin in Confession through Shame or otherwise. That is a very heinous Offence, which often happens to young Persons, and particularly for certain Sins of Impurity, which they dare not discover, by a misfortunate Bashfulness, which makes them frequently commit great Sacrileges, and keeps them in a continual State of mortal Sin. O Theotime, never fall into that Disaster by which the Devil seduces, and miserably destroys young Persons. 6. Seek not by your Confessions to be esteemed by your Ghostly Father, but to be cured of your Sins, and directed by him in the Way of Salvation. 7. Having made your Confession, give ear attentively to the Admonitions of your Ghostly Father, and to the Advice he shall give you, and imitate not many, who think of nothing but calling to mind their Sins, while the Confessor speaks to them; Have a care of this Fault, for it is common, and makes one lose almost all the Fruit of Confession. 8. Before your Ghostly Father gives you Absolution, and also whilst he shall pronounce it, beg Pardon of God for your Sins with much Sorrow and Regret for having committed them, with a firm Resolution, by the assistance of his Grace, to endeavour to Amend. You must detest mortal Sins as infinitely opposite to the Goodness of God, and your Salvation; and for others you must be sorry, because they are displeasing to God, and always have a Resolution to correct them in yourself as much as you can. 9 Perform your Penance punctually and devoutly. 10. Accustom yourself on the Day of your Confession, to make Reflection upon the principal Sins into which you have fallen, that you may amend them: Call to mind also the Advices your Ghostly Father shall have given you, and purpose to put them in Practice. CHAP. IX. Of Holy Communion. OUR Saviour and Redeemer Jesus Christ had so great a desire of our Sanctification and Eternal Happiness, that he was not satisfied with the Institution of the Sacrament of Penance, wherein he left Power to his Apostles to remit our Sins, but by Incomprehensible Excess of his Love, he hath left us the most Blessed Sacrament of the Eucharist, wherein he really gives himself for the Nourishment of our Souls, to conserve them in the Life of Grace, to cure them of their Distempers, to strengthen them in their Weaknesses, and conduct them happily unto Life Eternal. From whence it follows, That the Holy Communion is a necessary Means for those who aspire to Virtue, and that those who have a true desire of their Salvation, aught to make themselves worthy to approach frequently unto it. * Nisi manducaveritis carnem filii hominis, & biberitis ejus sanguinem, non habebitis vitam in vobis. Joh. 6. Unless you eat, saith he himself, the Flesh of the Son of man, and drink his Blood, you shall have no life in you. It is from this Living Fountain of Divine Graces, dear Theotime, from whence you may abundantly draw all the Favours and Virtues that are necessary for you. You seek after Wisdom, and here you receive the Eternal Wisdom in his proper Person. You desire Purity, and here you receive Purity itself. You want Force to conserve Virtue amidst the Dangers and Impediments of this Life, and you receive here the Author of all Graces, who can defend you against every thing that opposes itself to your Salvation. This being so, you must approach to it frequently, and not refuse the Grace of this Divine Saviour, who with such an admirable Love gives himself to you. Now he evidently manifests that he hath no desire of his Salvation, who neglects so effectual and wholesome a Means, which contains nothing less than the Author of Salvation. Although a general Time for Communion cannot be prescribed, because it depends upon the particular State of every one, yet I shall tell you, that it is seasonable to Communicate ordinarily once a Month. If you confess oftener than once a Month, as we have said above, may be sometimes expedient for you, you shall take the Advice of your Ghostly Father concerning Communion, who sometimes will counsel it, when he sees you profit thereby, and have an earnest desire to approach thereunto: Sometimes also he will think it convenient to defer it till another time, to prepare yourself the better for an Action of such high Consequence. Now being that all the Fruit of Communion depends upon Communicating with requisite Dispositions, these are the Advices you shall observe to Communicate well; mark them carefully, and read them every time you come to Communion. CHAP. X. An Advice for Communicating well. PRepare yourself the best that is possible. First thing to be done to Communicate well. Beg of God in your Morning Prayers, and the Night before, the Grace to prepare yourself to Receive him worthily. All the Morning keep your Mind much recollected, by reflecting upon the great Action you are about to perform, and say often within yourself that which David said when he made the Preparations for the Building of a Temple for God. Grande opus est, 1 Par. 29. non enim homini praeparatur habitatio, sed Deo. It is a great Work wherein one prepares a Dwelling not for Man, but for God. It is Jesus Christ, Theotime, true God, and true Man, for whom you prepare an Habitation in your Soul, you must then prepare one worthy of him. Be diligent to go to the Church to offer your Prayers to God, Second. and Confess yourself; wherein you shall ask of your Confessor, whether he think it convenient you should Communicate, and if he judge it fit, you shall prepare yourself in this manner. Take about half an Hour before Communion, Third Preparation for Communion. wherein recollecting your thoughts within yourself, you shall perform that which follows. 1. Humble yourself profoundly before our Lord Jesus Christ, acknowledging yourself unworthy to receive him; Unworthy by reason of his Greatness and Sanctity; Unworthy by reason of your own Sins. Ergone credibile est, ut habitet Deus cum hominibus? Is it therefore possible (said Solomon, having built the Temple) that God should dwell amongst Men? 2. Beg of him Pardon for your Sins, which make you unworthy to Receive him. 3. Implore his Grace to Receive him worthily, that is, with a pure Conscience, with a lively Faith, with a profound Humility, with an ardent love of his Goodness, and with an inviolable Resolution to Serve him all your Life. If you know any Prayers for Communion, say them, but with Attention and Feeling. The time of Communion being come, leave all your vocal Prayers, approach modestly to the Altar, with your Eyes cast down, not looking on one side or the other, nor pressing to come first, but letting the Crowd pass, if there be any. Being upon your Knees, Adore our Lord from the bottom of your Heart; and after having said the Confiteor, and Domine non sum dignus, with a true Sentiment of your own unworthiness, with a firm Faith, and most profound Humility, Receive the God of Heaven, and the Saviour of your Soul. Being retired from the Altar, say not presently your Vocal Prayers upon your Book, but entertain yourself some time inwardly with your Saviour which you enjoy within you. 1. Adore him profoundly. 2. Admire his Goodness, to come and Visit you himself, saying to him that which St. Elizabeth said to the B. Virgin, Whence proceeds this honour, Et unde hoc mihi, ut veniat mater Domini ad me? Luc. 1. that my God comes to visit me? Acknowledge that you are undeserving that Favour. 3. Demand Pardon for your Sins, and Sorrow for having offended God, who gives Himself to you with so much Love and Bounty. Protest to him, Diligam te, Domine, fortitudo mea, Dominus firmamentum meum, & refugium meum, & liberator meus. Psal. 17. that you will always love him, and never separate yourself from him again. 4. Represent unto him the Necessities of your Soul, begging of him the Graces you have most need of, to resist Temptations, to avoid wicked Company, and Occasions of offending God, and ruining yourself, and to cure your depraved Habits. 5. Give him thanks for the Favour he hath done you, in admitting you to receive him; and in acknowledgement of his Benefit, offer him your Soul, your Powers, your Life, all that you have, and all you can do to Love and Serve him for ever. All this must be performed in a short time, but with much servor. Return modestly from the Church, and make all the rest of the Day relish of this pious Action. Be extreme modest in all you do; Be present at the Sermon and Evensong, if you can, and employ some Hours in reading good Books. Converse not much with others, except with pious Persons. Entertain yourself with Religious Discourses, and let this be your chiefest Recreation all that Day. CHAP. XI. Of Morning Prayer. COnfession and Communion are very essicacious Means to acquire Virtue, Ninth Means, Morning Prayer. but they become unprofitable and of small effect, unless they be accompanied with these which follow: Morning and Evening Prayer, Assisting devoutly at the Holy Sacrifice of the Altar, Employing one's Time in the knowledge of ones self, Reading good Books, and pious Conversations, are Means so necessary for Virtue, that Respiration and Nourishment are not more needful for the support of the Corporal Life, than these things are necessary for the Conservation of Piety, which is the Life of the Soul. I begin with Morning Prayer, which the Wiseman, amongst the Means he assigns to obtain Wisdom, recommends so effectually unto you. * Cor suum tradet ad vigilandum diluculo, ad Dominum qui fecit eum & in conspectu altissimi deprecabitur, aperiet os suum in oratione, & pro delictis suis deprecabitur. Eccl. 39.6. He shall give his Heart to watch in the Morning for God his Creator, and he will offer up his Deprecations to the most High. He will open his Mouth in Prayer, and implore Pardon for his Sins. I would to God this excellent Document were deeply engraven in the Minds of Men, and principally of young Persons, as one of the most important to live in Virtue. If you truly aspire to Virtue, dear Theotime, you will have a great care to practise this Instruction, which is one of the most necessary you can receive. We own unto God all our Actions, but chief the first in the Morning; it is that which is most agreeable unto him, it is by that we consecrate others unto him: By it we attract the Divine Blessings upon all our Works, and collect the Divine Grace for all the Day; As the Israelites in the Desert gathered in the Morning the Manna of Heaven which maintained them all the Day. And that which is most remarkable in that Manna, is, that those who failed to gather it in the Morning, found it not presently after, because it was melted at the rising of the Sun, whereof the Scripture gives this excellent Reason, viz. That God who made it Rain every Morning, caused it to be dissolved with the first Beams of the Sun; * Quod enim ab igne non poterat exterminari, statim ab exiguo radio solis calefactum tabescebat, ut notum omnibus esset, quoniam oportet praevenire solem ad tuam benedictionem, & ad ortum solis to adorare. Sap. 18. To teach all Men, that they ought to prevent the Sun in Praising God, and Adoring him in the Morning. But remember, Theotime, to perform this Action in the manner the Wiseman prescribes to you; for he would not have it a constrained, negligent and undevout Prayer, but a Prayer with the quite contrary Qualities: He saith, that The wise Man will give his Heart (that is, will apply his Will and Affection) to watch in the Morning for God his Creator; that is to say, will give his first Thoughts to God, to Adore him as his Creator, and give him Thanks for all his Benefits, will offer his Supplications in the sight of the most High; that is, will consider the Greatness of God, to whom he speaks, and in the Presence of whom he is, and considering the infinite Grandeur of the Majesty of God, will attentively offer his Prayers to him, and humbly, with great Modesty, and with a most profound Respect, begging of God Pardon for his Sins, and ardently sighing after his holy Favours. To put in Execution these Instructions, Practice. have a care to practise that which follows. Every Morning, as soon as you are up, cast yourself upon your Knees in some place a little retired, and there, 1. Adore God from your Heart, acknowledging him for your Sovereign Master and Creator, and looking upon him as one from whom you receive all that you are, or have. 2. Give him Thanks for all the Benefits you have received from him; for the Favour of your Creation, of your Redemption by the Merits of his Son Jesus Christ, of making you a Christian, a Child of the Catholic Church, of Instructing you with the necessary Truths for your Salvation, and of other particular Benefits which you shall take notice of in yourself. 3. Humbly implore his Pardon for all the Sins of your Life past, by which you have so much offended his Bounty, and abused his Favours. 4. Beg of him the Grace to employ that Day in his Service without offending him; Make a Resolution rather to die than consent to a mortal Sin; Purpose to avoid the Occasions, and endeavour to foresee those which may happen that Day, to the end you may be armed against them. 5. Offer all the Actions of the Day to him, and beseech him that he would bless them, inspire you, and direct you in all your Works, that you do nothing but by and for him. Recommend yourself to the Blessed Virgin, to your good Angel, and to your Patron. Perform all this in a small time, but with much fervour; and be assured, Theotime, that if you be diligent in this Exercise, you will find the Truth of the Wiseman's Expression, who says, that * Qui mane vigilaverint ad me, invenient me. Prov. 8. They who watch for her in the Morning, shall find her. CHAP. XII. Of Evening Prayer. IF it be a Business of Importance to begin well the Day, Tenth Means, Evening Prayer. it is of no less to finish it perfectly. In the ancient Law God had not only commanded a Sacrifice for every Morning, but also for every Night, to teach us, that as we ought to Adore him in the beginning of the Day, so we own him our Acknowledgement at the end of the Day. The principal part of this Action is the Examen of Conscience, The Advantages of Examen of Conscience at Night. which is a thing wherein you ought not to fail, if you seriously desire to advance in Virtue. 1. It is a powerful Means to cure ill Habits, to avoid the relapse into Sin, or readily to clear one's self of them. 2. It helps to discover the Faults one has committed to amend them, and preserve one's self from them, to continue a hatred of mortal Sin, and a Will not to commit it any more. 3. Without this Exercise we fall into many Offences, which being neglected lead us to mortal Sin; we are lulled asleep in Sin, without a desire or thought of freeing ourselves. 4. By this Exercise, ordinary Confessions are made more easy and frequent, we amend our Lives, we prevent an unprovided Death, we prepare ourselves for Death, Judgement, and Eternity; And it is in this Action that we excellently well practise that admirable Document of the Wiseman; * Ante judicium interroga teipsum & in conspectu Dei invenies propitiationem. Eccl. 18. Before Judgement Examine yourself, and you will find Mercy when you are in the sight of God. Have a care then, Theotime, daily to perform this so holy and important an Exercise, wherein take notice of the Order you shall observe. At Night being upon your Knees before you go to Bed, 1. Adore God, and give him Thanks for all his Favours, and particularly for having conserved you that Day, and preserved you from Misfortunes which might have befallen you. 2. Beg of him the Grace of seeing the Sins you have committed that Day, to demand Pardon of him, and amend your Life. 3. Examine your Conscience concerning the Sins you most ordinarily fall into. For this effect, pass over in your Memory the principal Actions you have done from Morning till Night, and take notice of the Faults you may have committed therein. Recollect yourself, whether you have had any Temptations that Day; Examine how you have behaved yourself in them, whether you have readily resisted them, or with negligence. Take notice of what Company you have been in, and whether at the same time you have acted any thing indecently, either by giving ill Example in Word or Deed; or not hindering others wicked Actions, when you might divert them. Consider whether you have employed well your time all day, or unprofitably lost it, and so of the rest. 4. After you have taken notice of the Sins you have committed, stir up in yourself a Sorrow for them, humbly beg Pardon of God for them, make a Resolution to correct yourself the Day following, and keep them in your Memory to Confess them at your first Confession. If amongst these Sins there should be any that by misfortune were mortal, O God, Theotime, rise not up from your Prayers till you have abundantly deplored your Misery, and conceived an extreme Regret for having so grievously offended so holy and adorable a God. Beg of him Pardon with all the the Contrition of your Heart, and protest unto him that you will Confess it as soon as possible, and to Morrow if you can. 5. Recommend unto God your Soul and your Body; Desire him that he will Preserve you from all Misfortunes that Night, and principally from Sin. Offer your Prayers to the Blessed Virgin, your Angel-Guardian, your Patron, and all the Saints together. An important Advice. And as at the beginning of the Day you demanded of God the Grace to Live well, so at the end remember to beg of him the Grace to Die well. The End we make of every Day, is an Image of the End we shall one Day make of our Life. Finish therefore every Day as you would one Day finish your Life. CHAP. XIII. Of Assisting devoutly at the Holy Sacrifice of the Altar. THE most holy and adorable Sacrifice of the Altar, Eleventh Means. is the greatest of all our Mysteries, and the most excellent Action of our Religion: It is a Sacrifice which our Saviour Jesus Christ hath Instituted, wherein by the real Oblation of his Body and Blood. 1. We give God the greatest Honour he can receive. 2. We worthily return him Thanks for his Benefits. 3. We render him propitious to pardon our Offences. 4. We obtain his Graces and Favours; And that which the ancient Law did by four sorts of Sacrifices, we perform, and that more perfectly, by this alone, which is altogether Latreutick, that is, Honouring God; Eucharistick, that is, Thanksgiving; Propitiatory, Rendering God Favourable; and Impetratory, Obtaining Graces from him. They who are present at this Holy Sacrifice, partake of these four sorts of Effects, and receive great Advantages thereby, supposing they Hear it as they ought. To Assist at it therefore as we ought, Three things are necessary, Attention, Respect, and Devotion. Attention, To have the Mind present, and attentive to the Divine Action. Respect, To be present with a great Modesty as to the Exterior, and a profound Reverence of the Soul at this adorable Sacrifice, at which the Angels themselves Assist with fear and trembling. Devotion, Not to Hear it negligently and by custom, as many times we do, but on Design to partake of the four Effects of this Sacrifice, viz. To give him Thanks for his Favours; To implore his Mercy for our Sins; To demand Favours, and chief that of Converting ourselves entirely to him; And to live for ever in his Service. Endeavour then, Theotime, to be present daily as much as you can, at this sublime Sacrifice; but be mindful to be present with the three Dispositions we spoke of, Attention, Respect, and Devotion. There are many different Ways prescribed to Assist devoutly at this Holy Sacrifice; but supposing you be present with these three Conditions, and perform therein those four Things we took notice of, Adoring God there profoundly, Begging Pardon of him, Rendering him Thanks for his Favours, and Imploring his Grace for your and others; This is the most profitable Method you can follow. These Four Things ought to be performed principally after the Consecration, until Communion; and for the time that goes before Consecration, you may employ it in reciting some Prayers, or if you be capable in following the Priest, in all he shall say or do in every part of the Sacrifice: That is, in begging Pardon of God with him during the Introit and Kyrie eleison, making humble Suit to him during the Prayers, harkening attentively to the Epistle and Gospel, representing unto yourself Jesus Christ who speaks unto you, endeavouring to keep in your Memory what Instruction you receive from his holy Word; At Credo making Profession of Faith with the Priest, at the Offertory Offering with him, at the Preface when he says Sursum corda, raising your Heart to God to keep you more attentive, and disposing yourself to Adore our Saviour at the Consecration, and performing the Four Things we have spoken of. CHAP. XIV. Of Labour and Employment of Time. IT is not sufficient to begin well, Twelfth Means. and piously end the Day in the manner we have said; we must also employ it profitably in some virtuous Labour, there being nothing so contrary to Virtue, nor more a Friend to Vice than Idleness, principally in young Persons, as we shall show you hereafter, Part 3. Chap. 7. Wherefore, Theotime, if you sincerely desire to live in Virtue, you must add this Means to the former, and be persuaded that to live virtuously, it is absolutely necessary for you to fly Idleness, and bestow your Pains faithfully in the Employment of your Condition. Harken to me, Son, says the Wiseman, Audi me, fili, & ne spernas me, & in novissimo invenies verba mea; in omnibus operibus tuis esto velox, & omnis infirmitas non accedet tibi. Eccl. 31. and contemn not my Admonitions, and you will find how profitable they will be to you in the end. Be prompt and diligent in all your Works, and by this you will avoid all sorts of Infirmities. Idleness causes many Distempers of the Body, which weaken its Forces; it heaps up many ill Humours, which corrupts it: But it brings many more, and far more dangerous, to the Soul, which it makes apt to receive all manner of Vices; For as Exercise is necessary for the Health of the Body, so Employment and Labour are needful for the Health of the Soul; for it is impossible to conserve it without that Means. Have a care then, Theotime, Practice. diligently to employ yourself every Day in the Labour of the Condition wherein God has put you: Look not upon it as a thing troublesome, painful, or tedious, but as an Exercise bestowed on you by God, to employ yourself therein faithfully, and as a necessary Means of your Salvation, to avoid Idleness, which is the Mother of all Vices, and the Cause of the Ruin of young People. Offer it to God every Morning; and when you begin, beseech him he would give a Blessing to it, and that it may succeed to his Glory and your Salvation. Now if this Advice be necessary in all the Conditions wherein the Lives of different Men are spent, it is most of all necessary in the Profession of Students. If you are called thereto, you ought to employ yourself therein more faithfully than in any other Condition; not only because God hath placed you in that Exercise, and that it is a Means to avoid Idleness; but also because if you be negligent in this State, you lose the Time proper to learn in, which is that of Youth, which you can never repair: You lose the Occasion of rendering yourself capable of any Employment, as we see it daily happens to many, who having lost their Time during their Studies, continue slothful and unprofitable all the rest of their Life, and many times become vicious and wicked. O Theotime, you ought to make a great Scruple of losing this so precious a Time: You shall give an exact account thereof at the Judgement of God. * Si quis ignorat, ignorabitur. 1 Cor. 14. Qui vitat discere, incidet in mala. Prov. 17.16. The ignorant shall be vuknown, and he who refuseth to learn shall fall into many Misfortunes. CHAP. XV. Of the Knowledge of ones self, very necessary for young People. AMongst all the Means which conduce to Virtue, Thirteenth Means. the Knowledge of ones self is one of the most important. And it is so necessary, that it is impossible to attain to Virtue without it. For this Reason it hath always been so much recommended by Authors who have written of a Christian Life; And the Pagan's themselves have always had it in much Esteem, having received as an Instruction come from Heaven, these two Words, which were written upon the Gate of the Temple of Apollo at Delphos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Know thyself. By this Knowledge is to be understood a serious and frequent Reflection which one makes of himself, to take notice of the Inclinations of the Soul, the Passions which bear dominion there, the Vices which spring up or increase, that he may correct them with convenient Remedies, according to the measure that he perceives them. This Knowledge is necessary for all Men, and for want of exercising ourselves therein, the greatest part of them remain all their Lives subject to many Vices. But it is chief necessary for young Persons, because they are in an Age wherein their Passions begin to spring; in which Time it is very important to observe them and stop them, for Two Reasons. 1. Because they are more easy to be cured in their beginning, and stifled in their birth, than corrected when they are become stronger. 2. Because following that most judicious Remark of St. Ambrose. * Tunc maximè insidiatur adversarius, quando videt in nobis passiones aliquas generari, tunc fomites movet, laqueos parat. Ambr. lib. 1. Off. c. 4. The Devil tempts Men most violently at that time, when when he sees some Passion arising in their Soul; for it is then, says this Great Man, that he excites most of all the Causes, and lays Ambushes to engage them more therein. For this Reason, dear Theotime, I exhort you to Exercise yourself in this Knowledge of yourself, as in a thing which is infinitely necessary; or to say better, it is not I who recommend this Means, it is the Holy Ghost himself who gives it in that excellent Instruction in the 37th Chapter of Ecclesiasticus, by the Mouth of the Wiseman; a Fili, in vita tua tenta animam tuam, & si fuerit nequam, non des ei potestatem. Eccl. 37. Son, examine your Soul all your Life-time; and if you find her inclining to Evil, give her not liberty: He gives the Reason in another place; b Anima nequam disperdet eum, qui illam habet. Eccl. 6. Because a Soul which hath a propension to Wickedness, will destroy him who possesseth her. And in the 18th Chapter he gives us to understand what it is Not to give liberty to our Soul, viz. Not to follow her Motions and depraved Inclinations, but carefully to repress them. c Post concupiscentias tuas non eas, & à voluntate tua avertere. Si praebes animae tuae concupisccentias ejus, faciet te in gaudium inimicis tuis. Eccl. 18. Run not, says he, after your Concupiscence, and divert yourself from your Affection; this is to be understood when it is evil. If you give to your Soul all she desires, she will make you yield unto your Enemies, who will rejoice at your Destruction. So that according to the Judgement of the Wiseman, we must know in our Youth the Inclinations of our Soul, that we may repress them when they are wicked. It is the first Knowledge we must learn, and to which we must in good time apply our Studies, that we may practise it all our Life. It is the Science of Sciences, without which all other are of no Advantage: For what doth it profit us to know all things, and to be ignorant of ourselves? * A te tua consideratio inchoet, ne frustra extendaris in alia, te neglecto. Quid tibi prodest si universum mundum lucreris, te unum perdens? Eetsi sapiens sis, deest tibi ad sa pientiam, si tibi non fueris; Quantum vero ut quidem senserim ego, totum noveris, licet omnia mysteria noveris, lata terrae, alta coeli, profunda maris, si te nesciens, eris similis aedificanti sine fundamento, ruinam, non structuram faciens. S. Bern. l. 2. the Consideratione, c. 3. Begin your Study with the Knowledge of yourself, saith S. Bernard. It is in vain to extend your Knowledge to things which belong not to you, neglecting yourself. What doth it advantage if you gain the whole World, and lose your own Soul? Whatsoever Wisdom you possess, if it be not so for your , the greatest part of Knowledge is wanting. Although you should know all the highest Mysteries of Faith, and all the Secrets included in Nature, if you know not yourself, you are like to him who builds without a Foundation, preparing a Ruin rather than an Edifice. And it befalls them who neglect this Knowledge of themselves, as it did that Philosopher, who being attentive to the Consideration of the Stars, fell into a deep Ditch, for want of looking to himself, and made himself the Object of Laughter to his Spectators. Be careful then, dear Theotime, to Exercise yourself in the Knowledge of yourself, and in moderating your Affections: Learn in time to understand that you must not follow all the Motions and Inclinations of your Soul, but that there are many which you must resist with all your Power by the Grace of God. To attain to this Knowledge and Moderation, you must perform Three Things. 1. Practice. Accustom yourself to make Reflection upon yourself, to take notice of your Inclinations, and the Vices to which you are subject; you will daily see some Passion or Vice, which bears dominion more than others, either Pride, Choler, Love of Pleasures, or the like. You will discover others which spring up from time to time, and which will increase, unless you carefully repress them. Sometimes it will be an Unaptness to learn, and Disobedience; Sometimes Cursing and Swearing; at other Time's Discord and Revenge, and so of others. When you shall thus discover them, permit them not to grow up: Principiis obsta, serò medicina paratur, Cum mala per longas invaluere moras. The Motions unto Ill at first withstand, The Cures too late, when Vice has got Command. Endeavour quickly to apply the Remedies; in the Third and Fourth Part you will find them against every one of these Vices. 2. Being that we discover not clearly enough our Constitution in the Knowledge we have by ourselves, in our Youth, seek to be Admonished of your wicked and dangerous Inclinations, by those who know you, and particularly by your Ghostly Father; give credit easily to what he shall tell you, and labour to correct yourself. 3. Above all, be diligent in demanding of God frequently the Grace to know yourself, and to reform the Evil which is in you. O God, Deus meus illumina tenebras meas. Psal. 17. illuminate the darkness of my Soul, that I may know all that is in me displeasing to thy Divine Majesty, and that I may amend it by thy Grace. Offer frequently unto him that excellent Prayer of St. Augustin, O God, Noverim me, noverim te. Noveris te ut Deum timeas, noveris ipsum ut aeque ipsum diligas. S. Ber. 37. in Cant. let me know myself, and know thee. These, Theotime, are the two Knowledges chief necessary, that of yourself, and that of God. The First produces Humility and Amendment, which is the beginning of Virtue. The Second produces Charity and the Love of God, which is the top and height of Perfection. CHAP. XVI. Of the Reading of Pious Books. THE wise Man will seek the Wisdom of the Ancients, Fourteenth Means, Reading good Books. Sapientiam omnium antiquorum exquiret sapiens & in prophetis vacabit. Eccl. 39 and will apply himself to the reading of the Prophets, that is, of holy things. It is another Means which the Wiseman assigns you, very necessary, and extreme useful to acquire and conserve Virtue. We become not Learned but by the Study of Science; and we become not virtuous, but by our Application to Virtue. We have shown above, that Instruction is necessary to learn Virtue; Now we cannot receive Instructions by Documents of Masters only, but also by Reading of Books. We are not always near our Pastors and Directors, to learn from them the Way of Virtue. Their Instructions, their Admonitions, their Exhortations, their Counsels, continue but for a time in our Memories; we easily lose them, if they be not maintained and renewed by the Reading of Books, and Meditation upon holy Things. For this reason the Wiseman in Ecclesiasticus Chap. 6. after he had said, that to acquire Wisdom, we must hearken to the Documents of the Wise, adds this other Means as necessary, viz. * Et si dilexeris audire sapiens eris, cogitatum habe in praeceptis Domini, & in mandatis illius assiduus esto. Eccl. 6. That we must Study and Meditate upon the Law of God. Cast your thoughts, says he, upon the Precepts of God, and meditate carefully upon his Commandments. Charity, Theotime, is a Fire which must necessarily be sustained by good Thoughts and pious Affections: If this Nourishment be taken away from her, she becomes weak, and at length entirely extinguished; if that fail not, she is inflamed, and daily increases. Now the Sources of these Thoughts and Affections is the reading of pious Books, which serves as an Instrument of Divine Grace to inspire us with them. It was by this that God wrought that admirable Conversion of S. Augustin, Example. which was begun by the reading of a Book called Hortensius, Treating of Wisdom, as he himself recounts in the Third Book of his Confessions, Chap. 4. it was advanced by the Relation of the Conversion of two Courtiers, who had been Converted by the reading of the Life of S. Antony, and in fine was perfected by the reading of the New Testament, which a Voice from Heaven commanded him to read, saying, Tolle, lege; Take and read. It was by this that he wrought that wonderful Change of S. Serapion, whom the reading of the Gospel moved so strongly, that he left all his Goods, and having given them to the Poor, even to his wearing , he went through the Streets with with a New Testament under his Arm, saying, Ille me spoliavit; This is that which hath stripped me. O the great force of pious Reading! How is it possible that so holy a Means, and so powerful for the Conversion of Souls, should be so much neglected as it is? But it is not sufficient to read, A fruitful way of Reading. we must read profitably: For this effect have a care to observe in your Reading these following Conditions. 1. Read not for Curiosity, and only to content your Mind, but out of a desire to learn to live well; and to make your Reading more profitable, remember to begin it ordinarily with a small elevation of your Mind to God, * Revela oculos meos, & considerabo mirabilia tua. Da mihi intellectum & scrutabor legem tuam, & custodiam illam in toto corde meo. Psal. 118. by which you shall beg of him the Grace to learn something for your Instruction. 2. Oras? Loqueris ad sponsum: legis? Ille tibi loquitur. S. Jer. ad Eusto. Read with much Respect, considering that it is God who speaks to you in your Book. * Christum alloquimur cum oramus; illum audimus cum divina legimus oracula. S. Amb. lib. 1. Offic. cap. 20. Sit tibi vel oratio assidua vel lectio. Nunc cum Deo loquere, nunc Deus tecum. S. Cypr. Epist. ad Donat. It is a Consideration of the holy Fathers, who say, when we Pray, we Speak to God; and when we Read, he Talks to us. 3. Read not many Books, but only two or three well chosen, which may be proper to stir you up to Virtue, and which may afford you the Means: As Augustin's Confessions, the Imitation of Christ, the Introduction to a Devout Life, the Guide to Sinners Composed by Granado, or some other, to the Advice of your Confessor. 4. Fortuita & varia lectio & quasi casu reperta non aedificat, sed reddit animam instabilem, & leviter admissa levius recedit à memoria. S. Bern. de vita solitaria ad Fra. de mont. Dei. Read in Order, that is, beginning at the beginning, and continuing until the end, otherwise the Reading will be but little profitable to you. 5. Read but little at a time, and that slowly and attentively; make reflection upon the things you read, endeavour to draw some good Resolution from thence, and beg of God the Grace to put it in execution. 6. Read often, that is, either every Day, or sometimes in the Week, chief upon Sundays and Feasts. 7. Content not yourself for having read a Book once over, but peruse it often. If you read it not for Curiosity, but to learn Virtue, you will find that the second Reading will be more profitable than the first; you will comprehend more easily your Book, you will retain it better, and put it in practice with more advantage. CHAP. XVII. An Advertisement concerning bad Books. WHEN I exhort you to read good Books, I advertise you at the same time to fly absolutely wicked ones, which we may call the Plague of Minds, next to which there is nothing more pernicious to young Persons. It is one of the most effectual Means the Devil hath invented to corrupt Minds, and which almost always succeeds. He hath raised up an infinite number of all sorts, in all Languages, in all Times, and still devices new ones. The greatest part are disguised with the appearance of Learning or Eloquence, or of some ingenious Invention; and are by so much more dangerous, as under these Vizors they conceal a mortal Poison, which is deeply imbibed in the Soul. Young Persons read them with Pleasure and earnestness, and easily remember them: Discourses pass, but Books still remain in their Hands; they have time to meditate on them, and softly digest the Venom they inspire. The Effects are always pernicious and mortal; for some produce in the Mind Error, and Darkness; others pervert the Judgement, corrupt good Inclinations, making one judge that good which is wicked, and account that wicked which is good. Others teach Vice, excite Passions, inflame Concupiscence, enkindle dishonest Love in the Hearts of the most chaste; and there is none which leaves not behind it much cause to be sorry for reading it. These Books are pernicious to all Men, but they are most of all hurtful to young Persons, being they are more apt to receive the ill Impressions they make in the Mind; and they ought to avoid them as the Productions of the Devil, and as a detestable Poison which Hell vomits upon Earth to infect, and destroy Souls. 1. These are all Heretical Books, which teach Errors in Faith, and which combat the Truths received by the Church. 2. All wicked Books, which convert Religion and pious Things into Derision; which blame the Ceremonies, and received Customs thereof; which scoff at Persons Confecrated to God, as Priests and Religious. Those which abuse the Sacred Scripture by wicked and profane Applications. 3. Lascivious and immodest Books, which wage open War against Chastity. 4. Books which treat of Love, altho' they be not uncivil in Words; Such are most of the Latin and French Poets, and the greatest part of Romances. These Books are more dangerous than those of the Third sort, because those openly teach Wickedness, and easily breed an aversion of themselves, in Souls which have yet the Fear of God; but these not seeming to be publicly naught, attract the Mind by their fair Discourses, and by the sweetness of the Things they treat of, by which delighting the Senses, they inflame the Heart with impure Love. Fly all these Books, Theotime, Practice. as Inventions which the Devil hath found out to destroy you. You can scarce ever read them without a mortal Sin; for you either entertain evil Thoughts, or expose yourself to the evident danger of entertaining them. If you have any of these Books, keep them not, absolutely part with them, notwithstanding any Resolution you have made not to read them: Curiosity will tempt you and overcome you at the end; it is a Serpent which when you think the least on it, will give you a mortal Wound. Say not that these Books are well Composed, that the Discourse is Eloquent, that you learn there to Speak well, and many excellent Things: For I shall answer you with S. Augustin, that all this is but a false Pretext; * Non omnino per hanc turpitudinem verba illa commodius discuntur, sed per haec verba turpitudo ista confidentius perpetratur. S. Aug. lib. 2. Confess. cap. 16. and that by these wicked Books we learn not to Speak well, but only to become bad, and commit Vice with less restraint. I tell you, you may draw Eloquence from other Places than from those corrupted Fountains; and that that Eloquence or Science is misfortunate, which cannot be acquired, but by the loss of ones Soul and eternal Happiness. CHAP. XVIII. Of Pious Conversation. THERE is yet a most important Means to acquire Virtue, viz. to Converse with virtuous Persons. Nothing hath so great power over the Mind as Example, whether good or bad. Man is naturally inclined to Imitation, and to act that which he sees others do. Now if Example hath such an influence over the Mind, it is principally in Conversation, where it hath so much more force, by how much it is entertained nearer, and more frequently. And if it have so much power over Men, it hath a wonderful influence upon young People, as we see by Experience. For this reason one of the most important Advices which can be given to those who aspire to Virtue, and particularly to young Persons, is that of pious Conversation. It is there, Theotime, where Virtue is instilled into the Mind with Pleasure. The Example of others makes secret, but strong Impressions, which frame the Soul to Piety, without perceiving it. A Man insensibly embraces their Judgements and Maxims, learns to speak and act like them, and believes it his Duty to do what he sees others perform. A noble Spirit blushes to see itself overcome by its Companions: And it is a sign of a wicked Disposition, and of a Mind totally abandoned by God, when the Example of others doth not move it, and that it persists in Vice amongst the Examples of Virtue. This most powerful Means is also taught by the Wiseman in Ecclesiasticus, Chap. 9 Treat, says he, with the Wise and Prudent; let the just and virtuous Persons be your familiar Companions. The reason of this Counsel is given in the Proverbs; because * Qui cum sapientibus graditur sapiens erit. Prov. 13. He who converseth with the wise, will become wise. Now there are two sorts of virtuous Persons with whom you ought to converse. 1. Endeavour to Associate yourself with discreet Persons, who surpass you in Age as well as in Wisdom and Virtue. It is the Advice of the Wiseman in the words I cited now, and also in Chap. 6. where he says, * In multitudine presbyterorum prudentium sta, & sapientiae illorum ex corde conjungere. Eccl. 6. Frequent the Company of ancient wise Persons, and seriously follow their wisdom; That is, take pleasure in their Society, and advantage yourself with their wise Discourses, and good Examples. St. Ambrose gives the same Advice to young People in his Offices, where he says, * Plurimum itaque prodest unicuique bonis conjungi. Adolescentibus quoque utile ut claros & sapientes viros sequantur, quoniam qui congreditur sapientibus sapiens erit, etc. Et ad instructionem bonis jungi, plurimum proficit, & ad probitatis testimonium, ostendunt enim adolescentes eorum se imitatores esse quibus adhaeserint, & ea convalescit opinio quod ab his vivendi acceperint similitudinem cum quibus conversandi hauserint cupiditatem. S. Ambr. Lib. 2. Offic. cap. 20. That it is very profitable for young Persons to follow wise Men, because it assists them much to learn Virtue, and give some Proof of their integrity. And that young Persons conversing with wise Men, show that they imitate those with whom they associate; and it is judged that they form their Lives according to theirs with whom they keep Company. 2. Converse with those of your Age and Profession, whom you know to be addicted to Virtue: Their Example will make a great Impression upon your Mind, and will delightfully draw you to their Imitation: Have a care then to make a good Choice, practising exactly that excellent Advice of St. Jerom to Nepotian; Associate, Tales habeto socios quorum contubernio non infameris. Non ornentur veste sed moribus, nec alamistro crispent comas, sed moribus pudicitiam polliceant●r. S. Hier. Epist. ad Nepo●●an. says he, yourself with those, whose Conversation may give no blemish to your Reputation, and who shall be better adorned with Virtue than with Garments, and who delight not in Curling their Hair, but who shall promise Modesty and Integrity. Keep Company with such, love their Conversation, take notice frequently of their Modesty, of their Piety, of their virtuous Actions, and endeavour to imitate them by a holy and blessed Emulation, which will not permit you to be last in the Service of your Creator. CHAP. XIX. Of Devotion to the Blessed Virgin and S. Joseph. THIS, Theotime, Sixteenth Means. is one of the last Means which I assign you; but it is also one of the most effectual and delightful, to make you live and increase in Virtue, viz. The Devotion to the Blessed Virgin. Next to God, and the most adorable Humanity of his Son Jesus Christ, it is she whom we must chief Honour and Love, by reason of that most sublime and excellent Dignity of the Mother of God, which raiseth her above all Creatures God hath ever created. By her we may receive all the Assistance which is necessary for us. She is most Powerful in respect of God, to obtain from him all that she shall demand of him. She is all Goodness in regard of us, to apply herself to God for us. Being Mother of God, he cannot refuse her Request; being our Mother, she cannot deny us her Intercession, when we have recourse to her. Our Miseries move her Heart, our Necessities urge her, the Prayers we offer her for our Salvation, bring to us all that we demand: And St. Bernard hath the boldness to say, * Sileat misericordiam tuam, Virgo beata, si quis est qui invocatam te in necessitatibus suis sibi meminer it defuisse. S. Ber. Serm. 4. the Assumpt. That never any Person invoked that Mother of Mercy in his Necessities, who hath not been sensible of the Effects of her Assistance. Since the Blessed Virgin hath so much Goodness and Mercy for all Men, we may say she hath a very particular one for young People, whose Frailty she knows to be the greatest, and Necessities most urgent, chief for the preservation of Chastity, which is most of all assaulted in that Age, and of which she is a singular Protectress. Histories are full of Examples of Saints, who have conserved this great Virtue in their Youth, by the Assistance of this Queen of Virgins; And the Experience thereof doth daily discover many who have gained great Victories, by the recourse they have had to her Intercession, and who have happily advanced themselves in Virtue under her Protection and Conduct. Be therefore Devout to the Blessed Virgin, dear Theotime; but in the Name of God let it not be the Devotion of many, who think themselves to be Devout to the Blessed Virgin, in offering ordinarily some Prayer to her, more by Custom than Virtue; and on the otherside do not care horribly to displease her by a Life replenished with mortal Sins, which they commit without any scruple. O God what Devotion is this to desire to please the Mother, and daily crucify the Son, trample his Blood under their Feet, and contemn his Grace and Friendship? Is not this to be an Enemy both to Son and Mother? O dear, Theotime, your Devotion to the Blessed Virgin must not be like that, True Devotion to the Blessed Virgin. it must be more generous and more holy; and to speak plainly, if you will be a true Child, and a sincere Servant of the Blessed Virgin, you must have a care to perform Four things. 1. Have a great apprehension of displeasing her by mortal Sin, and of afflicting her Motherly Heart, by Dishonouring her Son, and destroying your Soul; and if you chance to fall into that Misfortune, have recourse readily to her, * Non aspernatur affectum praedulcem ingens desiderium inundationem lacrymarum, assiduitatem precum quorumlibet etiam peccatorum, Si tamen laverint à malitia cor. S. Ber. Serm. 1. Super Salve Regina. that she may be your Mediatrix to reconcile you to her Son, extremely provoked by you. She is the refuge of Sinners as well as of the Just, on Condition they have recourse to her with a true desire of converting themselves, as S. Bernard says. 2. Love and imitate her Virtues, and principally her Humility and Chastity. These two Virtues amongst others, have rendered her entirely pleasing to God: * Agnoscit certe, & diligit diligentes se, & prope est in veritate invocantibus se, praesertim his quos videt sibi conformes factos in castitate & humilitate. Ibid. She loves them singularly in her Children, and is delighted to assist with her Favours those whom she finds to be particularly inclined to those Virtues, according to the same Saint. 3. Have recourse to her for things needful for your Salvation; and for that end offer to her daily some particular Prayers, say your Beads or the little Office sometimes in the Week, perform something in her Honour on every Saturday, whether Prayer, Abstinence, or Alms; Honour particularly her Feasts with Confession and Communion. 4. Be mindful to Invoke her in Temptations, and in the Dangers you find yourself in of offending God. You cannot show your respect for her better, than by applying yourself to her in these urgent Necessities, and you can find no Succour more prompt and than hers. It is the Counsel of St. Bernard; * Si insurgant venti tentationum, si incurras scopulos tribulationum, respice stellam, voca Mariam: In periculis, in angustiis, in rebus dubiis, Mariam cogita, Mariam invoca. Non recedat ab ore, non recedat à cord. Et ut imperves orationis ejus suffragium non deseras conversation is exemplum. S. Bern. Eom. 2. Super missus est. If the Winds of Temptations be raised against you, if you run upon the Rocks of Adversity, lift up your Eyes towards that Star, Invoke the Blessed Virgin. In Dangers, in Extremities, in doubtful Affairs, think upon the Blessed Virgin, call upon the Blessed Virgin, let her not departed from your Mouth, nor from your Heart: And that you may obtain the assistance of her Intercession, be sure to follow the Example of her Conversation. If you perform this, you will have a true Devotion to the Blessed Virgin, you will be of the number of her real Children, and she will be your Mother, under whose Protection you shall never perish. Keep well in memory that excellent Sentence of S. Anselm, who presumed to say, That as it is necessary he must needs perish, who hath no Affection to the Blessed Virgin Mary, and who forsakes her; So it is impossible he should perish, who hath recourse to her, and whom she regards with the Eyes of Mercy. I shall make an end with an excellent Example which I shall produce for a Proof of this Verity. A Remarkable Example. Revelation, c. 13. S. Brigit had a Son who followed the Profession of a Soldier, and was bred up in the Wars, and died therein, she having heard the News of his Death, was much concerned for the Salvation of her Son, dead in so dangerous a Condition; and as she was often savoured by God with Revelations, of which alone she hath Composed a Book, she was assured of the Salvation of her Son by ensuing Revelations. In the first the Blessed Virgin revealed to her, that she had assisted her Son with a particular Protection at the Hour of his Death, having strengthened him against Temptations, and obtained all necessary Favours for him to make a holy and happy End. In the following she declared the Cause of that singular Assistance she gave her Son, and said it was in Recompense of his great and sincere Devotion he had testified to her, during his Life, wherein he had loved her with a very ardent Affection, and had endeavoured to please her in all things. This is, Theotime, what a real Devotion to the Blessed Virgin did merit for this young Man, and for many others: She will be as prevalent for you, if you have a Devotion for her; if you love and honour the Blessed Virgin as she ought to be loved and honoured, in the manner we have spoken of. But in speaking of the Devotion of the Blessed Virgin Mary, The Devotion to S. Joseph very profitable to young Persons. I cannot pass by that of her dear Spouse, the glorious S. Joseph. This great Saint having had the singular Happiness to be chosen to have the Care and Guardianship of the Son of God in his Infancy and Youth, it must needs follow that he will be to young Persons, and cherish them tenderly in that Age, which he saw sanctified by the Son of God. He hath Served him in all the Necessities of his Life, to which he was pleased to submit himself for our Love: He freed him from the Persecutions of his Enemies, he bred him up in his Infancy, governed him in his Youth; He saw him submit himself to his Commands; He was a domestic Witness and Admirer of the Graces and Virtues he made appear from Day to Day in his tender Years; as the Sun discovers his Light according to the proportion he rises higher. Ought we not to believe that this Saint, who hath had so much Familiarity with Jesus Christ when a little Child, affects with a singular tenderness the Children of Jesus Christ, and particularly those who endeavour to conform themselves to that Divine Youth, by the imitation of his Virtues, and that he should be their Protector and Intercessor to him. Fix your Affection, Theotime, upon this good Saint, and honour him with a particular Respect: Take him for your Patron, and for the Protector of your Purity. Pray to him daily with much confidence, and above all in your Necessities, and you will receive wonderful Succours. Demand of him by the Care he had of the Divine Infancy of Jesus Christ, that he would preserve your Youth in the Dangers of your Salvation; and that he would aid you to conserve in your Soul that Divine Saviour, as he was employed once to guard him when he was in the World. CHAP. XX. Of Devotion to the Angel-Guardian, and to the Saint of ones Name. GOD affects us so tenderly, Seventeenth Means, Devotion to the Angel-Guardian. that he gives to every one of us an Angel for our Guardian, employing by an incomparable Goodness his most perfect Creatures in our Service, and those celestial Spirits which are created incessantly to Contemplate him, and continually to Serve him in Heaven, to attend also upon us. O Theotime, how great is the Bounty of God, to depute no less than a Prince of his Court to the Conduct of a poor Servant: And, as S. Bernard says excellently well, not to be content to send his Son * Mittis ei unigenitum tuum, immittis Spiritum tuum, promittis etiam vultum tuum, & ne quid in coelestibus vacet ab opere sollicitudinis nostrae, beatos illos spritus propter nos mittis, in ministerium custodiae nostrae deputas, jubes nostros fieri paedagogos. S. Bern. Serm. 12. in Psal. Qui habitat. to us, to give us his Holy Spirit, to promise the enjoyment of him himself in Heaven, so that there should be nothing in Heaven which should not be employed for our Salvation, he sends his Angels to contribute thereto their Service; he appoints them for our Guardians, he commands them to be our Masters and Conductors. Bear a particular Honour and Love to him whom God hath given you. He is always near to conduct and guard you, he inspires you with good thoughts, he assists you in important Affairs, he fortifies you in Temptations, he diverts many Misfortunes from you which otherwise would befall you, whether temporally or spiritually; and he continues these good Offices by how much more you have recourse to him. What is it that you own not to such a Conductor, to such a Defender? * Angelis suis mandavit de te. Quantum debet hoc verbum inferre reverentiam, afferre devotionem, confer fiduciam? Reverentiam pro presentia, devotionem pro benevolentia, fiduciam pro custodia. Ibid. S. Bernard says, that the guarding of our good Angel ought to inspire us with Three things, Respect, Love, and Confidence. Respect for his Presence, Love or Devotion for the he hath for us, and Confidence for the care he hath of our Protection and Preservation. 1. * In quovis diversorio in quovis angulo, Angelo tuo reverentiam habe. Tu ne aude, illo praesente, quod vidente me non auderes. Ibid. Show then, Theotime, a great Respect to your Angel; and when you shall be tempted to any wicked Action, call to mind his presence, and be ashamed to do that before him, which you would not dare to commit before a virtuous Person. 2. Love him tenderly, and recommend yourself to him daily. Beseech him that he would direct your Actions, and protect you from the Misfortunes of this Life, and above all from Sin, which is the greatest Misery. 3. Remember to have recourse to him in all your Necessities, and principally in two Occasions amongst others. The first is, when you deliberate, or undertake any important Affair, wherein you have need of Counsel and Assistance. Demand of your good Angel to conduct you in that Affair, so that you undertake it not, except it be according to the Will of God, for his Service and your Salvation, and that he will assist you happily to finish it. * Quid sub tantis custodibus timeamus? nec superari nec seduci, minus autem seducere possunt, qui custodiunt nos in omnibus viis nostris. Fideles sunt, prudentes sunt, potentes sunt, quid trepidamus? tantum sequamur eos, adhaereamus eyes. Ibid. This Means is very efficacious to make your Businesses to succeed well; it is impossible they should not prosper under so good a Guide, who is most faithful, wise, and powerful. The Second is, when you are assaulted with any Temptation, and are in danger of offending God. * Quoties gravissima cernitur urgere tentatio, & tribulatio vehemens imminere, invoca custodem tuum, doctorem tuum, adjutorem tuum in opportunitatibus, in tribulatione. Ibid. When you see, says S. Bernard, a great Temptation which urges you, or a violent Tribulation which approaches you, Invoke your Guardian, your Teacher, to wit, him who assists you eflectually in your Necessities. This Remedy, Theotime, is very powerful in all Temptations, and especially in those which combat Chastity, of which the Angels are Lovers, and particular Protectors, as being a Virtue which render Men like unto them, and which makes them imitate upon Earth their most pure and celestial Life. From whence it happens, S. Amb Hom. 3. de Virginitate. says St. Ambrose, that it is no wonder if Angels defend chaste Souls, who lead upon Earth a Life of Angels. Next to your good Angel, Devotion to our Patron. Honour particularly your Patron. The Names of Saints are given us at Baptism, that they may be our Protectors and Intercessors to God, Debent enim aliquid in nobis de suis recognoscere virtutibus, ut pro nobis dignentur Domino supplicare. S. Aug. Ser. 39 de Sanct. and that by their Prayers, and the Example of their Virtues, we may acquit ourselves worthily of the Obligations of a Christian Life, whereof we make Profession in Baptism. Honour and love him whose Name you bear, recommend yourself daily to him, and that you may certainly obtain his Assistance, remember to imitate his Virtues. CHAP. XXI. Of keeping of Feasts, and particularly of Sundays. THE Celebration of Feasts is also a Means which marvellously avails towards the gaining of Virtue, when it is well observed according to the Intention of God and the Church. The prime Institution of Feasts. These are the Days which are given to Men to attend to the Service of God, and the sanctification of their Souls, which being well employed, cause them to make a great progress in the way of Salvation. Their Institution is as ancient as the World, at the beginning whereof the Scripture says, that God having created all things in Six Days, gave his Blessing to the * Et benedixit diei septimo, & sanctificavit illum, quia in ipso cessaverat ab omni opere suo. Gen. 2. Memento ut Diem Sabbati sanctifices. Levit. 23. Seventh, and sanctified it in memory of the accomplishment of his works. He afterwards gave a new Commandment thereof, when he gave the Law to the People of Israel, to whom he prescribed the manner how he would be Honoured by them on that Day. He adds also other Days there, which he would have employed in acknowledgement of his most signal Benefits, and for the sanctification of his People. This Institution hath been continued, augmented, and perfected in the new Law, continued by the sanctification of the Seventh Day, except only that it was transferred to the Day next after the Sabbath of the Jews, a Dies Resurrectionis dominicae tantis divinarum dispositionum miraculis est consecrata, ut quicquid est à Domino insignius constitutum in hujus diei dignitatem sit gestum. S. Leo Epist. 81. the Day of the Resurrection of our Lord, of the Coming of the Holy Ghost, and of many other Mysteries. Increased by many Feasts to Honour the Mysteries of our Redemption, and the Favours God hath bestowed upon the Blessed Virgin and the Saints. Perfected as to the manner of Celebrating them, which is far more elevated, more spiritual, and more perfect than in the old Law, which, as the Apostle says, b Nihil ad perfectum adduxit lex. Heb. 7. brought nothing to perfection. This Perfection doth not consist in the material Sacrifices, In what the sanctification of Feasts consists. as in that Law, nor in a sole abstaining from Corporal and Servile Works, as the generality of Christians esteem it; Offer spirituales hostias acceptabiles Deo per Jesum Christum. 1 Pet. 2. but it requires an Interior and Spiritual Worship, which is performed by Praising God, Thanksgivings, Prayers, Contrition, reading pious Books, and other like good Actions, which are the Sacrifices God expects from us now. And, as Learned Origen says very well, * Si desinas ab omnibus secularibus operibus, & nihil mundanum geris, sed spiritualibus operibus vaces, ad Ecclesiam convenias, lectionibus divinis, & tractatibus aurem praebeas, & de coelestibus cogites, de futura spe sollicitudinem geras, venturum judicium prae oculis habeas, non respicias ad praesentia & visibilia, sed ad invisibilia & futura; haec est observatio Sabbati Christiani. Origenes Hom. 23. in Numeros. The Observance of the Christian Sabbath consists in leaving all Corporal Affairs, to apply ourselves to those of our Salvation; to go to Church, to hear the Divine Word, to think upon Heaven, to aspire to Glory, to call to mind the last Judgement, forgetting things present, to employ our thoughts upon eternal. An Observance which not only Celebrates a Feast upon Earth, but in Heaven to the Angels, who rejoice; and to God himself, to whom, as the same Author says, * Est magna Festivitas humana salus. Ibid. the Salvation of Men is a great Feast. Such a Celebration of Feasts as this, is a great Means to acquire Virtue, and make it visibly increase; and it is particularly for this end that it is commanded. For this reason I admonish you here, Theotime, to acquit yourself worthily thereof; and not permit yourself to be carried away by the Example of many, who profane Holy Days, which some spend in temporal Employments and Affairs, without respect or distinction as the most profane. Others pass them in Idleness, and vain Recreations, as if Feasts were Instituted for nothing else but Divertisements, not considering that if it be commanded to rest from corporal Works these Days, it is to apply the Mind to pious Things; and that to perform it so, is to observe the Feast carnally, * Observa diem Sabbati, non carnaliter, non Judaicis deliciis, qui otio abutuntur ad nequitiam, melius utique tota die soderent quam tota die saltarent. Aug. in Psal. 32. as S. Augustin says, and after the manner of the Jews, who abuse the repose of the Holy Days by committing Evil, and who would be less culpable, in Tilling the Earth all day, than in spending it in Jollities. Others busy themselves on Sundays in bad Actions, as in Debauchery, in Drunkenness, in immodest Words, in Quarrels, in Sights, in Plays of Hazard, and other like Disorders, which change the Feasts of God into the Solemnities of the Devil, and which afford a Subject of Joy a Viderunt eam hosts & deriserunt Sabbata ejus. 1 Thren. 1. to those wicked Spirits, as they are the Object b Solemnitates vestras odit anima mea. Isa. of abomination to God, according to the Testimony of the Sacred Scripture. Be not therefore of the number of all those, The first thing that ought to be done on Sundays. who abuse so holy and necessary an Institution; spend your Time religiously upon Holy Days in the Service of God, and sanctification of your Soul, according to the Intention of God and his Church. 1. Being that the greatest Hindrance of the Sanctification of Feasts is Sin, Not to offend God. have have a care not to offend God on those Days; for altho' Sin ought at all times to cause a horror, yet it is more criminal on that. * Certum est, quia qui peccat, & agit diem peccati, non potest agere diem festum. Ibid. Orig. num. 15. He who sins (says Origen) Celebrates a Feast of Sin, and not a holy Day of God. If the Fault of him who gathered a few Sticks upon the Sabbath was judged so great, that he deserved to be stoned to death by the Commandment of God himself; what Crime will it be to violate the Sanctity of a Sunday with a mortal Sin? If a servile Work, which is not bad of itself, is esteemed contrary to the Holiness of a Sabbath, how much more a Sin, which infinitely dishonours God which profanes the Sanctity of his living Temple, and which is the most servile of all Actions? because by servile Works we Serve but Men, and by Sin we render ourselves the Servants of Sin, and Slaves of the Devil, according to that Sentence of the Son of God, * Joh. 8.34. Servi estis ejus cui obeditis, sive peccati ad mortem, sive obedientiae ad justitiam. Rom. 6. A quo quis superatus est, hujus es servus. 2 Pet. 2. Qui facit peccatum servus est peccati; and after him of his Apostle. 2. Examine carefully your Conscience upon Sundays, and purge the Sins of the past Week by Contrition, and good Works, and frequently by receiving the Sacraments. Approach to them as often as you can upon these Days, but particularly when you have the least doubt of being in the Grace of God; never fail of that in this Occasion. You would not upon a Feast-day appear before the Eyes of Men with sordid and torn ; on the contrary you Dress yourself more decently for Respect to the Day; and dare you appear before God on the same Day with a Soul defiled with Sin? We adorn more richly the Altars and material Temples to Honour God on those Days, and will you permit your Soul, the living Temple of God, to remain in a State which infinitely displeases him, and causes a horror to him? a Quid prodest honestatis formam praeferens cultus exterior, si interiora hominis aliquorum sordeant contaminatione vitiorum. S. Leo. Sir 3. de Quadrag. To what (saith S. Leo) do all the exterior Ornaments serve, if the interior be full of Corruption, and Sin? Keep well in mind that Sentence of S. Augustin, which says, b Qui nec castitatem custodit in corpore nec puritatem tenet in ment, quoties sanctae Solemnitates adveniunt, in corpore videtur habere gaudium, in cord non celebrat nisi luctum: quale enim gaudium conscientia illa habere potest, in cujus anima multis vitiis occupata magis Diabolus probatur habitare quam Christus? S. Aug, Serm. 255. That he who doth not conserve Chastity in his Body, and Purity in his Mind, only Celebrates a Feast of Sadness and Mourning upon holy Days. He gives the reason of it, because it is impossible he should partake of real Joy, whose Conscience reproaches him with the thought, that his Soul is inhabited by the Devil, and not by Jesus Christ. Consider attentively this Reason. 3. In the Third place, be careful upon Sundays and solemn Feasts, to be present at the Divine Office which is performed in the Church. St. Augustin in his Confessions acknowledges the Profit he received from thence after his Conversion. * Cum reminiscor lacrymarum quas sudi ad cantus Ecclesiae tuae, in primordiis recuperatae fidei meae, & mane cum moveor non cantu, sed rebus quae. cantantur, magnam instituti hujus utilitatem rursus agnosco. Aug. lib. 10. Confess. cap. 33. He saith, That at the beginning he was sensibly moved with the Singing of the Church, which softening his Heart, drew from him abundance of Tears: And this Profit was also greater and more solid, when he began to be touched more feelingly by the sublime Sense of the Song, than by the Song itself. This Profit will befall you, if you be present at the Office of the Church, not to Discourse, to Laugh, to Look upon those who pass, to Salute all the World, to See and to be Seen, as it happens to many by a sad and deplorable Abuse, but with all the Respect due to the House and Presence of God, with a great interior Modesty, with a Mind recollected and very attentive to pious Things. 4. Hear sometimes the Word of God in Sermons, Discourses, Exhortations, and Instructions, which are made in the Church upon Sundays and solemn Feasts. In your particular Employments at sometime on those Days apply yourself to the Reading of some pious Book, profitable for your Salvation. Converse with devout Persons, and seek their Conferences. Let your Recreations be more moderate on those Days, and always accompanied with a Modesty agreeable to the Sanctity of the Day. In fine, Employ the Repose of holy Days in thinking upon the a Relinquitur Sabbatismus populo Dei, festinemus ingredi in illam requiem. Heb. 4. Eternal Rest they represent, unto which you must earnestly aspire, and in meditating on the great and happy b Respice Sion civitatem solennitatis nostrae. Isa. 33. Solemnity which shall be Celebrated in Heaven, where the Sight of God filling the Blessed with immortal Joy, will keep a Feast which will never have an end, and which will endure for all Eternity. It is principally on these Days, Theotime, that we must say with the Prophet, c Quam dilecta tabernacula tua, Domine virtutum! concupiscit & deficit anima mea in atrio Domini. Beati qui habitant in domo tua Domine; in saecula saeculorum laudabunt te: Beatus vir cujus est auxilium abs te; ascensiones in cord suo disposuit, in valle lacrymarum in loco quem posuit. Psal. 83. How amiable are thy celestial Habitations, O Lord! my Soul doth sigh after them even unto Death. Happy are those who dwell in thy House, who Sing there eternally thy Praises; and blessed is he, who by the assistance of thy Grace, disposes in his Heart the Means to mount from this Valley of Tears, to that so desirable a Dwelling. CHAP. XXII. Of being present at Divine Service. I Add here this Subject, because it helps much for the Celebration of Feasts, whereof I have spoken, and is a powerful Means to conduct men to a solid Piety; wherefore I have a mind to give you a necessary Instruction, which you may make use of all your Life. Now to give you an Account of this from the beginning, The first Institution of Parishes. you must know, that the Apostles, after the Ascension of the Son of God, having changed the Sabbath of the Jews into the First Day of the Week, to be dedicated to the Service of God, and to the sanctification of Souls, established on that Day the Assemblies of the Faithful, where every one should be duly present, to Pray in common, to hear the Divine Word, to assist at the Celebration of the Divine Mysteries, at the Participation of the Sacraments, and at the gathering of Alms, which was there performed for the assistance of Christians in necessity. The Acts of the Apostles give us the Marks of this Institution, and S. Paul in his First Epistle to the Corinthians, Ch. 16. where by the Words * Una autem Sabbati, cum convenissemus ad frangendum panem. Act. 20, Per unam Sabbati unusquisque apud se seponat recondens quod ei placuerit. 1 Cor. 11. Una Sabbati dominica Dies est. S. Ambr. hic. Ego Joannes fui in Spiritu dominica die. Apoc. 1. una Sabbati, One of the Sabbaths, is understood the First Day of the Week, which was called from thence the Day of our Lord, as S. John calls it in the Apocalypse. And as to the Assemblies of that Day, the Tenth Canon of the Apostles speaks clearly, ordaining that * Omnes fideles qui conveniunt in solemnitatibus sacris Scripturas Apostolorum & Evangelium audiant. Qui autem non perseveraverit in oratione usque dum Missa peragitur, nec sanctam Communionem percipiant, velut inquietudinem Ecclesiae moventes, convenit Communione privari. Can. 10. Apost. all Christians who were gathered together in the Church on solemn Days, should hear there the Sacred Scriptures, and the Gospel, and be there present at the Prayer, even until the end, and there Communicate. St. Ignatius, Cotemporary with the Apostles, makes mention thereof in his Epistle, and other ancient Authors; but above all, S. Justin Martyr, who lived in the Second Age in the Year 150, and Tertullian, who came 30 Years after. The First, in the Second Apology he made for Christians, describes distinctly all that was performed in those Assemblies, which is the same that is now done at the Parish Mass. See what he says of it; * Et Solis qui dicitur die omnium qui vel in oppidis vel ruri degunt, in eundem locum conventus fit, & commentarii Apostolorum, aut scripta Prophetarum, quoad tempus fert; leguntur deinde lectore quiescente, Praesidens oratione populum instruit, & ad imitationem tam pulchrarum rerum exhortatur. Postea surgimus simul omnes, & preces fundimus: & precibus peractis, panis offertur & vinum & aqua, & Praepositus quantum potest, preces & gratiarum actiones fundit, & populus faustè acclamat, Amen. Et distributio & communicatio fit oblatorum unicuique; absentibus autem per Diaconum mittitur; caeterum qui copiosiores sunt & volunt pro arbitrio suo quod visum est contribuant, & quod ita colligitur apud Praepositum de ponitur, atque ille opitulatur pupillis & viduis & his qui propter morbum aut alium casum egent, quique in vinculis sunt & peregrinis, & ut verbo dicam, indigentium is omnium curator est. S. Justin. Apol. 2. On the Day which is called Sunday, there are assembled all those who live in the Town or Country, and there are read the Book of the Apostles, or the Writings of the Prophets, according as time permits. After the Reading, he who Presides makes a Discourse, by which he Instructs the People, and Exhorts them to Practise those excellent things which were read: Afterwards we all rise, and offer our Prayers to God. These things being finished, there is an Oblation made of Bread, Wine and Water, the Celebrant continuing his Prayers and Thanksgiving, the People answering by their Acclamations, Amen. Then is performed the Distribution and Communication of the holy Mysteries to every one present. Lastly, those who are more wealthy, give their Alms, which are gathered, and sent into the Hands of the Superior, who employs them to the Necessities of the Poor, of whom he is to take a care. Tertullian in his Apologetic, Chap. 36. says, * Coimus in coenam & congregationem, ut ad Deum quasi manufacta precationibus ambiamus orantes; haec vis Deo grata est. Coimus ad literarum divinarum commemorationem, si quid praesentium temporum qualitas aut praemonere cogit, aut recognoscere. fidem sanctis vocibus poscimus, spem erigimus, fiduciam figimus, Disciplinam Praeceptorum nihilominus inculcationibus densamus. Ibidem etiam exhortationes, castigationes censura divina. Name & judicatur magno cum pondere, ut apud certos de Dei conspectu, summumque suturi judicii praejudicium est. Si quis ita deliquit ut a congregatione, & conventus, & omnis sancti commercii relelegetur. Tertul. Apol. cap. 39 That the Christians assembled together in Companies, forming as it were a Body of an Army, wherein by their Prayers they encounter with God, to whom this kind of violence is very pleasing. In these Meetings something of Scripture is read, which serves to nourish Faith, to raise Hope, and strengthen the Courage of the Faithful. There are made necessary Exhortations and Admonitions to every one; And also when any one had committed a Fault that deserved Chastisement, he was punished by being excluded from the entrance into these holy Places of Assemblies, which was accounted one of the greatest Punishments. Afterwards he speaks of Alms which are there given for the Relief of the Poor and Afflicted. Concerning which we must take notice, that during the Three first Ages of the Church, wherein She lived amongst Persecutions, it frequently happened that the Christians had not any appointed Places, at least public, wherein to make their Congregations, but performed them in private Houses, or often in secret. But after it pleased God to give Peace and Liberty to the Church under Christian Emperors, they began boldly to build Churches, where the Faithful assembled on Sundays and Feasts, under the Conduct of a Pastor, who was given them to have a care of their Souls. It was then when the use of Parishes and of the Parochial Mass on these holy Days became to appear in its lustre; and since that time it hath always been conserved in the Churches, and recommended to the Faithful with much care, as a thing necessary for the Service of God, and the Salvation of Souls, for the the Instruction of People, and Conduct of Manners; and to conserve the Order and Discipline of the Church, it hath been also commanded as a thing of Obligation. This appears in the greatest part of Councils, as well General as Particular, which have been held since, and lately in the Council of Trent, which renewing and relying upon the former, in the 22th Session, Orders Bishops to * Moneant etiam eundem populum, ut frequentes ad suas parochias saltem diebus dominicis, & majoribus festis accedant. Concil. Trid. Sess. 22. Moneat Episcopus populum diligenter teneri unumquemque Parochiae suae interest, ubi commodè id fieri potest. Sess. 24. cap. 4. advertise their People to go frequently to their Parishes, at least upon Sundays and solemn Feasts, and to constrain them thereto by Ecclesiastical Censures. And in the 24th Session it Ordains also, That Bishops carefully admonish their People, that every one is obliged to be present at the Parish, to hear there the Word of God, when it can be performed without considerable Inconvenience. This is the Institution of Parishes and Parochial Masses; from whence it is easy to gather Three things, from the ignorance of which doth spring the Contempt which is offered to them, viz. their Antiquity, End, and Obligation. They are as ancient as the Church herself. Their End, to Govern the Christian People with Order, and Ease, every one having his proper Pastor to watch over his Salvation, and every Pastor his Church, which is as it were his Flock, where the Sheep are assembled to receive their Spiritual Sustenance, the cure of their Distempers, Instructions and necessary Admonitions; briefly, to hear by his Voice, that of the Sovereign Pastor of Souls, whose Place he represents. And as to the Obligation, it is sufficient to manifest by the End of that Instruction so necessary for the Salvation of Souls, and Decrees of Councils so often repeated, make it appear that it is very strict, and that without a great and just Cause, one cannot be therein dispensed. Things being thus, is it not a thing worthy of astonishment, to see so holy and necessary an Institution neglected and despised after such a manner, that it seems as if Parishes were but for a few of the meaner sort, for aged Men, and young Girls? and that Christians should now adays contemn a thing, the privation whereof was heretofore a Punishment for the greatest Crimes. This Contempt befalls many for different Reasons. Some do it out of a pure want of Devotion, which makes them apprehend the length of the Parish Mass upon a Day dedicated to Piety, and seek a short one that they may employ the remainder of the Holy Day in Idleness, in Vanities and Recreations. What shame is it for Christians to make so little account of the sanctification of Feasts, of the Ordinances of God and of his Church, and of their own Salvation, that they should rather choose miserably to spend the time of the Service of God in Fooleries, than to employ it in the Divine Honour, and the sanctification of their Souls, and to learn something for their Salvation? It is a deplorable Disorder which made St. Augustin say, Observemus diem dominicam & sanctificemus illam. Videamus ne otium nostrum vanum sit: Sed à vespera diei Sabbati usque ad vesperam diei dominici sequestrati à rurali opere atque ab omni negotio, soli divino cultui vacemus. Nullus se à sacra Missarum celebratione separet, neque otiosus quis domi remaneat; caeteris ad Ecclesiam pergentibus, neque in venatione se occupet & diabolico mancipetur officio circum vagando campos, & sylvas, clamorem & chachinnum ore exaltans, non gemitum & orationis verba ex intimo pectore ad Deum proferens. Aug. Serm. 251. that those who employ thus the holy Time of Sundays, are fettered and enslaved to the Service of the Devil, when they ought to addict themselves to Prayer, and to lament for their Sins in the sight of God from the bottom of their Hearts. Others despise this Obligation by a secret Pride, which makes them affect a certain Liberty to go where they please on those Holy Days, a Liberty which is rather a Licentiousness, and a Rebellion to the Orders of the Church, * O libertas servitute omni servitior! quae me pessime addicat superbiae servituti; plus timeo dentes lapi quam virgam Pastoris: Advertens nimirum cruenta bestia quae circuit quaerens quem devoret, elongatam custodiam; heu statim incidit in praesumptorem. S. Bern. Epist. 4. and which S. Bernard says is to be a Servant of the greatest sort of Slavery; because by this Liberty flying the Sight and Conduct of their Pastor, they wander, and fall to be a Prey for Wolves, that is, into a great disorder of Life; the Devil never having more advantage to seize upon a Soul, than when she is not directed nor observed by any one, as the same Saint takes notice. There are others who excuse themselves by reason of their Affairs; But it is a very strange thing, that Christians, who have no Affair of greater Importance than their Salvation, after they have employed all the Week in temporal Occupations, should not allot the Sunday, which God hath reserved for his Service to the Divine Worship, and Salvation of their Souls. This Excuse is very common, but not to be allowed, neither will it be accepted in the sight of God. I would gladly ask those Persons, whether they pretend to be exempt from the Sanctification of the Sunday? God hath given Six Days to Men to Labour, he would have us rest upon the Seventh Day, to apply ourselves entirely to religious Actions, and particularly to Three; To give him Honour, To sanctify our Souls, And to Meditate upon the eternal Repose which we must purchase in this Life. I demand, where is that ceasing from Labour, and that application to pious things? and whether this be to sanctify a Holy Day, or rather employ it totally in Business, except the time of a short Mass, oftentimes heard with a Mind full of distractions? I beseech those who live thus, to make the following Reflection, and consider well that Admonition of S. Austin, in the place which I have already cited, where he says, * Ideo à sanctis patribus nostris constitutum est Christianis & mandatum ut in solemnitatibus sanctorum, & maxim in dominicis diebus otium haberent & à terreno negotio vacarent, ut paratiores & promptiores essent, ad divinum cultum cum non haberent quod eos inde retardaret incommodum, relinquerentque eo tempore terrenam sollicitudinem quo facilius possent Dei intendere voluntatem. Ind ipse Dominus per Prophetam dicit, vacate & videte, quoniam ego sum Deus. At high qui diversis curis ac negotiis implicati hanc sententiam Dei spernunt, timeo quod in futuro judicio illis januam Domini pulsantibus, Dominus respondeat. Amen dico vobis, nescio vos, discedite à me omnes qui operamini iniquitatem, & qui modo Deum quaerere negligunt, ab ipso tunc respuantur. Aug. Serm. 251. Christians are commanded to repose upon Festival Days, and principally upon Sundays, to be the better disposed to the Service of God, and to cease upon those Days from temporal Affairs, that they may apply themselves more easily to God, as he himself exhorts us by that Saying of the Prophet, Cease from Labour, and consider that I am God; but those who by the Embroilment of Cares and Affairs, contemn this Exhortation of God, and refuse to apply themselves to holy Things, give us a great reason to doubt, that at the Day of Judgement, when they shall knock at the Gate, it will be answered them, I know you not, be gone from hence, you who work Iniquity; and that thus they shall be then rejected by God, as they were negligent in searching after him, when it was in their power. In fine, there are others who absent themselves from their Parishes on Sundays and solemn Feasts, under pretence of Piety, some saying that they have more Devotion elsewhere than in the Parish; others by reason of some Congregation or Confraternity which hinders them from being present there; others have their Ghostly Father somewhere else. But the First ought to know, that the sensible Devotion is not always the most solid, it having frequently more of Imagination than of Truth; and what they say they have, which makes them neglect and departed from the Orders of the Church, is not a Devotion, but rather an Illusion. Concerning the Second, I maintain, that it is an Abuse to prefer the Works of Counsel before those of Obligation; and that God loves Obedience better than Sacrifice; that is, the Works commanded, better than the Devotions which come from our proper Inclination: And that it is a strange thing, that there being so many other times in the Week, and on the Feasts themselves to satisfy their free Devotions, one should employ therein the Days, and even Hours, which are dedicated to the Duties of the Parish. To the Third I answer, that it were often better for them to have their Confessor in the Parish, altho' it were only to practise Submission, and give good Example in this Action. But if for good and solid Reasons they Confess themselves to others, which they ought to do as often as is possible by the Advice of their Pastor, they ought to manage their time so well, that this freedom which is allowed them, may not hinder them from assisting at the Parish upon Holy Days, and giving there the Example and Edification which the Church requires of them. For Conclusion, Theotime, I exhort you to be faithful and diligent in your Parish Church, and not to absent yourself for any of the Reasons I have spoken. Consider her as your Mother, who hath brought you sort to Jesus Christ by holy Baptism, and Educated you in Christianity: She is charged with the care of your Soul, she must answer for you to God, she must conduct you during your Life to the Point of Salvation, and assist you at the Hour of Death. Love her tenderly as a Child loves his Mother, be obedient to her, receive from her your spiritual Sustenance of Doctrine, and of the holy Sacraments; walk under her Eye and Government, with Respect and Confidence; receive from others all the assistance you can, but expect from her your principal Conduct, and be zealous to follow that great Advertisement of the Apostle, Obedite Praepositis vestris & subjacete eyes: Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri, ut cum gaudio hoc faciant, & non gementes, hoc enim non expedit vobis. Heb. 12. Obey your Superiors, and be subject to them, for they watch over you, as being to give an account of your Souls, that they may perform their Duty with joy, and not with sorrow, for that is not convenient for you. The End of the Second Part. THE INSTRUCTION OF YOUTH IN Christian Piety. PART III. Of the Obstacles which divert young Persons from Virtue. IT is not sufficient for him who Conducts another in a Voyage, to show him the Way he must keep, and the Means he must make use of to arrive at the Place assigned; he must also advertise him of the Dangers he will Encounter in the Way, and arm him against all Obstacles which may retard or hinder the happy Success of his Voyage. Thus the Angel Raphael, of whom we have spoken above, did not content himself to guide young Toby, but secured him from the Obstacles which presented themselves to him in the Way; and amongst others, from the Monster he met with upon the brink of the River Tigris, from which he not only protected him, but caused him to reap a great Advantage by it. For this reason, dear Theotime, after having showed you the Way to Salvation, and the Means you ought to practise to acquire Virtue in your Youth; it is necessary I should discover unto you the Impediments you shall find in the Way. This is what I shall perform in this Third Part, wherein I shall lay open the Causes which are accustomed to destroy those of your Age, in withdrawing them from Virtue, and casting them into Vice; and I shall show you the Means how to preserve, and even advantage yourself very much by them for your improvement in Virtue. CHAP. I. The first Obstacle of the Salvation of Youth, the want of Instruction. THE first Hindrance of the Salvation of young Persons, is Ignorance, or want of Instruction. We must know a Good, that we may love it; and to know it, it is necessary we should be Instructed therein, we not being able to ourselves to learn it, who bring nothing with us into the World but Ignorance and Sin. God says by his Prophet, that a Propterea captivus ducuts est populus meus, quia non habuit scientiam. Isa. 5. his People were sent into Captivity, because they had not Science; that is, the Instruction and Knowledge of their Salvation. And the Wiseman says, that b Ubi non est scientia animae, non est bonum. Prov. 19 where there is no Science, there is no good for the Salvation of Souls. This Impediment is great, and it is the first Fountain of the corruption of Youth. It is by so much more to be deplored, as it is common and extended to many; it being certain, that the greatest part of Youth is lost for want of Instruction, and not being solidly Trained up in the Maxims of Virtue. Father's neglect to Instruct their Children in true Piety, and bestow all their Care in Educating them in Vanity, in Pleasures, in the love of Earthly Goods, and in the Maxims of the World. Masters employ often the greatest part of their Labour to advance their Scholars in Learning, and very little to make them understand the Science of Salvation; Children concern themselves little to be Instructed, and frequently fly Instruction all they can; which is the reason why they continue in Ignorance, in wicked Habits, and are lost without remedy. For the Proof of this Verity, I shall recount you here two Examples quite contrary. * Quis enim hominum non extollebat laudibus tunc patrem meum, quod ultra vires rei familiaris suae impenderet fillo, quidquid etiam longè peregrinanti studiorum causa opus esset? cum interea non satageret idem pater qualis crescerem tibi; aut quam castus essem, dummodo lessem disertus, aut potius desertus à cultura tua Deus! qui es unus verus, & bonus Dominus agri cordis mei. Aug. lib. 2. Conf. cap. 3. S. Augustin in his Confessions deploring the Corruption of his Youth, attributes a great cause of it to the want of Instruction, and to the blindness of his Father, who using all Endeavours to advance his Son in his Studies, and make him Learned and Eloquent, neglected in the mean time the most necessary thing, viz. the Care of his Manners, and of his Instruction in Virtue, without which all Science could but serve to render him more displeasing to God, and more removed from his Grace. On the contrary, the Scripture making a recital of the generous Action of chaste Susanna, who chose rather to expose herself to the false Accusations of those two infamous old Men, and to be prosecuted to Death, than to Sin in the sight of God, by consenting to a detestable Crime, which those wretched Men solicited her to, attributed the Cause of this holy Action to her Piety, and to her Instruction received from her Parents; the Words it makes use of are remarkable: * Joachim accepit uxorem nomine Susannam, filiam Helciae, pulchram nimis & timentem Deum; parents enim ejus cum effent justi, erudierunt filiam suam secundum legem Moysi. Dan. 13. She had the fear of God, because her Parents being just, had instructed her according to the Law of Moses. O dear Theotime, Practice. have a care of this Obstacle, as of one of the greatest Impediments of your Salvation; love and seek Instruction. And if God hath bestowed upon you Parents or Masters, who are solicitous to put you into the Path of Virtue, give him Thanks for this incomparable Favour, and use your Endeavor to advantage yourself thereby. But if your Parents have not sufficient care of your Instruction in Virtue, seek after it yourself by the Means we have pointed at above in Part 2. Chap. 3, 4, & 5. and call to mind often that excellent Sentence of Solomon, * Cor sapiens quaerit doctrinam & os stultorum pascitur imperitia. Prov. 15. A wise Heart seeks Instruction, and the unwise is pleased with Ignorance. CHAP. II. The Second Obstacle, the too much Indulgence of Parents, their ill Example, and the bad Instruction they give their Children. IT is but too true, that the Ruin of Children springs most commonly from the Fault of Parents, who are wanting in this great Obligation God hath imposed upon them, of Educating them in his Fear, and disposing them to Virtue. Now there are four Defects which Parents may be guilty of in this Obligation, which most frequently are the Cause of the Corruption and Ruin of Children. Four Faults Parents may commit in the Instruction of their Children. 1. When they neglect to Instruct them in the knowledge of Virtue and their Salvation. 2. When they are too Indulgent in their Place, giving too much Liberty, and not Correcting them when they do ill. 3. When they give them bad Example by their Actions. 4. When they suborn them in things contrary to Piety. We have spoken above of the First Defect. As to the Second, it is not to be imagined how common this Fault is amongst Parents, and how it daily destroys Children, appears by Experience. The greatest part of fathers and Masters affect their Children with a foolish and blind Love, which regards nothing but the present and sensible Good of their Children, and are afraid to give them the least trouble, by keeping them within the Bounds of Virtue by a discreet Admonition, or by a reasonable Correction; they choose rather to leave them in their wicked Inclinations, which for want of Correction increasing with Age, make them wicked and vicious for all the remainder of this Life, and miserable after this Life for all Eternity. Misfortunate Parents! who by this sort of Mildness precipitate themselves with their Children, into the deep Pit of Wickedness; like those foolish Animals, which kill their young ones by the vehemence of embracing them. Blind Fathers, who see not that this Mercy you show to your Children, is the greatest Cruelty you can exercise in your Condition; and you would not be so cruel, if you took away their Life with your own Hands; it being certain, that by this Inhumanity you would but destroy their Bodies, whereas by your Mildness you cause the ruin of their Souls, and the eternal loss of their Salvation. The time will come wherein your Children will lay their Curses on you, will require of God revenge against you, and will accuse you as the Authors of their Misfortune; witness he who being Condemned to Death, cried out aloud, It is not the Judge, but my Mother, who is the Cause of my Punishment. Your culpable Meekness will one day draw upon you the Curse of God, and also upon your Children. Upon yourselves, because you have neither Instructed nor Corrected them, when they stood in need. Upon your Children, because they made use of your Indulgence, to give themselves over to vice and Disorder. See the Example of the High Priest Heli recounted above, and learn from that terrible Punishment God laid upon him, what you ought to expect: For all the Miseries which besel as well him as his Children and his whole House, and for their first and principal Source, the great Indulgence he had towards his Children, not Correcting them for their Sins: This is the Testimony God himself gives thereof; I will judge, says he, the House of Heli, Praedixi quod judicaturus essem domum ejus, propter iniquitatem, eo quod noverat indignè agere filios, & non corripuerit eos. 1 Reg. 3. by reason of his Iniquity, because having knowledge of the wicked Life of his Children, he hath neither reprehended nor corrected them. I cannot sufficiently exaggerate this Fault of Parents, Theotime, to raise in you so great a horror as it deserves. Practice. It is to admonish you, if God hath bestowed upon you wise and virtuous Parents, who have had a great care to Instruct you in Virtue, to Reprehend you when you were faulty, that you acknowledge the Obligation you own to God, and make good use of this high Favour, by rendering yourself pliable, and easy to be Instructed by their Admonitions. But on the contrary, if your Parents, forgetful of their own Duty and your Salvation, fail to reprehend you when you commit any Misdemeanour, have a great care lest you be ruined by their misfortunate Indulgence. Beg of God very earnestly that he would change their Disposition, and give you Masters who would supply their Defect, and take notice of your Actions to redress them, when you shall wander never so little out of the Path of Virtue. I say the same, if your Parents be not only negligent in reprehending you, but what is yet worse, if they give you ill Example, teaching you, as it often happens, by their Actions, to love the Pleasures of this Life, to desire Riches without measure, to affect Vanity, to be Proud, Ambitious, Choleric, seeking Revenge, not suffering the least Injury, Immodest in Words, addicted to Feasting, to Drunkenness, to Impurity, and other like things. And yet more, if they be so miserable as to teach you by their Discourses, one or many Vices, approve or praise them when you have committed them. O God, dear Child, stand in fear of all these Occasions, you cannot be in a greater danger of your Salvation; and having recourse to God, beseech him that he would illuminate you to discern Good from Evil, that he would strengthen your Mind against the bad Impressions you shall receive, and not be destroyed by their Fault, who ought to be the first who should contribute to your Salvation. CHAP. III. The Third Obstacle of the Salvation of Youth, the Vntractableness of young Persons. SAint Jerom says excellently well, Saepe magister peccat, saepe discipulus, & nonnunquam patris vitium est, nonnunquam filii, ut male erudiatur. S. Hier. in cap. 6. Michaeae. That altho' the depravation of Children springs often from the Parents, and Master's Pault, yet it very frequently proceeds also from the children's Wickedness, who will not receive Instruction, and this Fault is called Vntractableness. This Untractableness is a want of submission to the Conduct of others, or a secret Presumption of ones self, by which one will not be informed of the Truth he ought to know, nor receive Advice in those things he ought to do, nor be Reproved and Corrected when he has erred, nor Exhorted to Good when he has done amiss. This Vice is one of the worst Qualities a Mind can be infected with. A very bad Quality of the Mind. For if we regard its Causes, it proceeds from Pride, Its Causes. which makes them contemn all that comes from another, or from Obstinacy, or Confidence in their own Judgement, or from a too great Lightness of Mind, which considers nothing, and which makes them despise the most important things. If we consider its Effects, Its Effects. it infallibly causes the Corruption and Ruin of those who are infected with it, being it takes away all Means of Correction or Amendment; for how should one do Good, if he will not know it? How correct his Faults, if he will not be rebuked? The Sick who will acknowledge his Distemper, and rejects the Remedies for it, is out of hope of any Cure. For this reason the Sacred Scripture in many places, and principally in the Proverbs, where it Instructs more particularly young People, speaks so effectually against this Vice, as being one of the greatest Obstacles of their Salvation, and exhorts so frequently young Persons willingly to receive Instructions, Counsels and Admonitions. As for Instructions, it says, That a Sapientiam & disciplinam qui abjicit, infelix est. Sa. 3. he who rejects Wisdom and Instruction is misfortunate. b Sapiens corde praecepta suscipiet, stultus caeditur labiis. Prov. 10. The Wise receives Precepts in his Heart, and the Unwise cannot endure Instruction. c Cor iniqui inquirit mala; cor autem rectum inquirit Scientiam. Prov. 27. The Heart of the Wicked seeks Evil, and the Heart of the Just searches after Science. d Vidisti hominem sapientem sibi videri? magis illo spem habebit insipiens. Prov. 26. There is more Amendment expected from a Fool, than from him who thinks himself Wise. As for Counsels it says, That e Via stulti recta in oculis ejus, qui autem sapiens est, audit consilia. Prov. 12. the Fool thinks all well that he does, but the Wise hearkens to Counsels. f Qui confidit in cord suo stultus est, qui autem graditur sapienter, ipse salvabitur. Prov. 28, He who confides in his own Heart, that is, in his own Mind and Conduct, is a Fool; and he who walks wisely shall be saved. g Audi consilium & suscipe disciplinam, ut sis sapiens in novissimis tuis. Prov. 19 Give ear, says it, to Counsel, receive Instruction, that you may be Wise at the end of your Days. What doth it not say of Reprehensions? It says, That h Qui diligit disciplinam. diligit scientiam; qui autem odit increpationem, insipiens est. Prov. 12. he who loves Discipline, loves Science, and he who hates Reprehension is a Fool. i Non amat pestilens eum qui se corripit, nec ad sapientes graditur. Prov. 15. The wicked doth not love him who reproves him, neither doth he seek the Conversation of the Wise. k Qui abjicit disciplinam, despicit animam suam; qui autem acquiescit increpationibus possessor est cordis. Ibid. He who hath rejected Discipline, despises his own Soul; he who yields to Reprehensions, possesses his Heart. l Vir impius procaciter obfirmat vultum suum; qui autem rectus est, corrigit viam suam. Prov. 12. An impious Man never blushes, but the Just corrects his Ways. m Cor durum male habebit in novissimo. Eccl. 3. An obdurate Heart will make a wicked End. n Qui increpationes odit, morietur. Prov. 15. He who hates Reprehension, shall die. But above all, take notice what it says in the 29th Chapter of the Proverbs. a Viro qui corripientem se dura cervice contemnit, reprentinus ei superveniet interitus, & eum sanitas non sequetur. Prov. 15. A sudden destruction which never shall be repaired, will befall him, who obstinately contemns Correction. What can be said more to show the greatness of this Impiety, and raise an apprehension of the heinousness of it? Wherefore, Theotime, have a care of this Vice, as of one of the greatest Impediments of your Salvation; acknowledge it if you be infected with it, and use all the Endeavours possible to be cured, and to get a tractable Mind, which loves to be Instructed, Counselled, Reproved, and Exhorted to Good. Now to obtain it, this is what you must do. 1. Beg daily of God this Spirit, and demand it earnestly, as a thing most important, and on which all our Good depends. 2. Keep always in your Mind that excellent Advertisement of wise Solomon; p Nunc ergo, fili mi, audi me, & ne recedas à verbis oris mei: ne gemas in novissimis, & dicas; cur detestatus sum disciplinam, & increpationibus non acquievit cor meum, nec audivi vocem docentium me, & magistris non inclinavi aurem meam? Prov. 5 Son, harken to me, and depart not from my Counsels, lest at the end of your Life you be constrained to lament, and be sorry for your Vntractableness, saying, Why have I refused to be Directed? Why have I not willingly received Corrections? Why have I not harkened to the Voice of those who have Instructed me, and why am not I made Tractable and Obedient to my Masters? But alas, Theotime, it will be too late to be sorry then, when it shall have happened to you, and when there will be no remedy. 3. Persuade yourself, A most important Advice for young Persons. that you are in an Age full of Ignorance, subject to many Failings, wherein you are not able to Conduct yourself, but that you necessarily stand in need of the Directions of others; which consist in Instructions, Counsels, Reprehensions, and Exhortations. And in a word, that during your Youth, Tractableness and Submission to the Instruction of others, is so necessary, that on that Virtue depends your good Education, your Advancement in Virtue, your Happiness in this Life, and your Eternal Salvation in the next. 4. Love to be Instructed in Virtue, and be inclined to learn Good willingly of any one. Ask Counsel freely, even in those things, Fili fine consilio nihil facias, & post factum non poenitebit. Eccl. 32. wherein you think you have sufficient understanding. O what an excellent Maxim is that, to do all things with Counsel! It is the Maxim of the Wiseman; Son, do nothing without Counsel, and you will not repent when the Work is done. Be not offended when you are reproved for your Faults. Grande peccatum est odisse corripientem, maxim si te non odio, sed amore corripiat. S. Hieron. in cap. 5. Amos. It is a great Sin (says S. Jerom) to hate him who reprehends you, principally if the Correction proceeds from the Love he bears you. Defend not yourself obstinately, it is the sign of a great Pride; but on the contrary, yield humbly to a Reproof, acknowledge your Fault, and endeavour to amend. 5. Remember, that Tractableness doth not only consist in willingly receiving Instructions, Counsels, Reprehensions, and Exhortations, but also in advantaging yourself by them, and putting them in practice. For Conclusion, I shall give you that excellent Saying of S. Jerom; * Bonum est obedire majoribus, parere praeceptis: & post regulas Scripturarum vitae suae tramitem ab aliis discere, Nec praeceptore uti pessimo, scilicet praesumptione sua. Hieron. Epist. ad Demetriadem de virg. servanda. It is good to obey your Elders, and to follow the Orders of Superiors, and after the Rules of Scripture, learn from others the Path of Life which you ought to follow, and make not use of a very ill Master, viz. your own Presumption. CHAP. IU. The Fourth Obstacle, Inconstancy. IF Untractableness be very common amongst young People, Inconstancy in Good is yet more frequent, and it puts a very great Impediment to your Salvation. Some young Spirits are found tractable and pliable to receive Instructions, Counsels, and Admonitions, but there are few who are firm and constant to observe them well. They have a Spirit subject to change, which adheres to all sorts of Objects, lets itself be carried away by all its first Motions, be tossed by divers Passions, which permit it not to continue long in the same course. They are scarce able to make one solid Resolution, chief in that which concerns Virtue, much less form or Exercise it when it is made, the first Occasion carries them away, and makes them forget all their good Designs. If Inconstancy be not corrected in good time, it puts a great Obstacle to the Salvation of young People, and absolutely hinders them from learning Virtue. Seed cannot take root in a moving Sand, nor Virtue in a light Mind, which changes upon all Occasions. For this reason the Wiseman gives you that admirable Advertisement, Theotime; Non ventiles in omnem ventum, & non eas in omnem viam. Esto firmus in via Domini. Eccles. 5. Turn not at every wind, go not into every way, be firm in the way of our Lord. This Inconstancy in God springs principally from three Causes. 1. From a Levity natural to that Age, Three Causes of Inconstancy. which renders young Persons inconstant in all their Actions. They are changeable in all their Inclinations, in their Thoughts, in their Designs, and in their Resolutions; hence it comes that they are so inconstant in Good. 2. It springs from this, that they are not solidly convinced of the Importance of their Salvation, and of the necessity they have of addicting themselves to Virtue in their Youth. 3. It comes from the want of Conduct, and from this, that they not being capable to Conduct themselves, take not the Counsel of others for the guidance of their Life, or if they take it, it is but for a short time, they soon reject it, abandon themselves to the Motions of their inconstant Mind. For the cure of this Inconstancy, there is to be applied a Remedy to these three Causes. First then, It's Remedy. Theotime, endeavour to correct in yourself as much as you can, that natural Levity of your Age, which makes you subject to mutation in the greatest part of your Actions. Be constant in all that you perform; change not easily your Resolutions, your Enterprises, nor your Employments, except with Reason and Counsel: In a word, govern yourself by Reason, and not by Fancy and Caprichio. Secondly, Labour to fix your Mind in Piety by good Thoughts, and frequent Reflections on your Salvation, and on the necessity you have to live virtuously in your Youth; the reading of the First Part of this Book will serve for that end. Thirdly, An important Advice. Submit yourself to the Conduct of a wise Confessor; Fellow his Counsels, and the Rule of Life he shall prescribe to you; Give him an Account of your Actions from time to time, that he may set you in a good Way when you are out of it; Perform nothing, of how little consequence soever, without his Counsel, or that of some other prudent Person. But above all, beg of God frequently, that he will bestow upon you a Mind constant in its good Resolutions, and fix you in Piety by the Conduct of his Grace. a Perfice gressus meos in semitis tuis, ut non moveantur vestigia mea. Psal. 16. God, direct my Steps, that is, my Actions, in the Path of thy Commandments, that I may never wander out of it. Have often before your Eyes that excellent Sentence of the Wiseman; b Homo sanctus in sapientia manet, sicut sol, stultus ut Luna mutatur. Eccl. 27. A religions or pious Man continues fixed in Virtue, like the Sun, which never loses his Light; but the Fool, that is, a Sinner, changes like the Moon, which is not constantly in the same State. CHAP. V. The Fifth Obstacle, A Shame to do Good. AMongst the Means the Devil hath invented to pervert Souls, there is none which he makes a greater advantage of, to keep them securely in Vice than a Shame to do Good; a Shame by which he deplorably seduces men's Minds, and principally young Persons; who being by the tenderness of their Age more apt to receive the Impressions of Fear and Shame, give Occasion to that miserable Spirit, Omne malum aut pudore aut timore natura suffudit. Tertul. in Apol. maliciously to abuse their Facility, and natural Shamesac'dness to make them conceive that Shame and Confusion in respect of Piety and Virtue, which was only made for Sin. For this effect he puts into their mind these false and vain Imaginations, viz. The Means the Devil uses to raise Shame in young Persons. That Virtue is contemned amongst Men, That they are little esteemed who follow it, That if they should apply themselves to do well, they should be despised, yea, even mocked at. He actually represents unto their thoughts the Contempt and Scoffs of others; and by these Artifices he withdraws them from the Way of Virtue, stopping and stifling in them by this foolish Shame, all the good Thoughts and Desires they had conceived concerning their Salvation. And sometimes this misfortunate Shame gets such powerful possession over their Minds, that they not only blush to do Good, and appear Virtuous, but even glory in their Vices, and have a kind of Confusion not to be as Wicked as the most Vicious; as it happened to S. Augustin, who deplores his Misfortune and Blindness in this Point, in the Second Book of his Confessions, Chap. 3. We shall relate his Words in the following Chapter. If this pernicious Shame hath taken possession of your Mind, you must account it for one of the greatest Obstacles of your Salvation; and if you labour not in good time to over come it, it will infallibly destroy you. Now to conquer it, arm yourself against it with these Reflections. 1. Remedy. Why do you blush? Are you ashamed of Virtue and the Service of God, Dilectio Dei honorabilis sapientia. Eccl. 1. than which there is nothing more Honourable in the World? You account it a Glory to Serve a Prince upon Earth, and will you blush at the Service of the King of Heaven, your Sovereign Lord, to whom you own all that you are? What strange Blindness is this! But take notice, that one never blushes, except it be for some thing which is either Wicked or Indecent, or too abject or unworthy of one's Self: So that if you are ashamed of Virtue, you put it into the rank of one of these; What an Indignity is this! 2. Before whom do you blush? Before the Wicked, whose Judgement is absolutely perverted, who judge that to be wicked which is good, and that good which is wicked, having no other Rule for their Opinion than their depraved Inclinations. If they contemn you, it is because they hate Virtue, and those who follow it. * Execratio peccatori cultura Dei. Eccl. 1.32. Detestantur stulti eos qui fugiunt mala. Prov. 13.20. Ambulans recto itinere & timens dominum despicitur ab eo qui infami graditur via. Prov. 14.2. The Service of God is an Execration to Sinners, says the Wiseman. Fools detest those who fly from Vice. It is ordinary, that he who walks in the Path of Virtue, and fears God, should be despised by the World and wicked Persons, who follow the infamous Track of Vice. If the Esteem of Men move you, why seek you not after the Esteem of wise and virtuous Men, who respect and honour you when you do well? 3. Call to mind that dreadful Menace which the Son of God gave to all those who blush at his Service; * Qui erubuerit me & sermons meos, hunc filius hominis erubescet, cum venerit in majestate sua. Luc. 9 He who shall be ashamed of me, and my words, I will be ashamed of him when I shall come in glory; that is, he will not acknowledge them for his. Remember that fearful Confusion which at the Day of Judgement will cover the Face of those who have blushed in this Life at the Service of God, when their Sins shall be exposed to the view of the whole World; and that for the Shame they had for Virtue. * Dabo vobis in opprobrium sempiternum & ignominiam aeternam quae nunquam oblivione delebitur. Jer. 23. v. 40. they shall be abandoned to an eternal Disgrace and Confusion, which shall never be blotted out of the memory of the Angels and Saints, as the Scripture testifies. O dear Child, demand frequently of God, Practice. that he would strengthen your Mind against this Misfortune, which is nothing but the pure Imagination of a weak Spirit. Accustom yourself betimes to perform good Works freely, without regarding what others speak or esteem of them. Despise their Contempts, and mock at their Scoffs, and reflect what a great Folly it is to prefer the Esteem of Men before your Eternal Salvation; and to please a small number of lewd Men, not to value the Displeasure of all wise Persons, of all the Saints in Heaven, and of God himself. Weigh well this Reflection. CHAP. VI The Sixth Obstacle, Wicked Company. ARTICLE I. How hurtful it is. O dear Theotime, how should I rejoice, if I had Eloquence enough to make you comprehend, and all those of your Age understand the greatness of this Impediment of your Salvation, and clearly set before your Eyes the multitude of young People who are daily ruined by wicked Company. It is in this where ordinarily the Devil sets his Snares for Youth; A Snare of the Devil for young People. and those whom he could not destroy either by the want of Instruction, or by the Indulgence of Parents, or by the Untractableness of their Minds, or by Inconstancy, or by a Shame of doing well, he perverts by frequenting ill Company. Their Discourses, their Examples and bad Conversations, serve him as Instruments to corrupt the most holy, and subvert the State of a good Conscience; and frequently by one of these Means he has bred great Disorders in Souls, which were almost ignorant of Sin, and had conserved Virtue amidst the most dangerous Occasions. O God is it possible that this malignant Spirit finds no Instruments more powerful to destroy Men, than Men themselves? nor to make use of as Servants and Ministers to execute against their own Brethren, the Rage he has conceived against them, and the Design he hath laid to draw them, together with himself into Eternal Damnation? I know not whether I should most deplore, those who contribute by their Discourses or Examples to the ruin of others, or those who suffer themselves to be perverted by them for want of flying and avoiding their Conversation, more than those infected with the Plague. Concering the First, a Noli cibo tuo perdere pro quo Christus mortuus est. Rom. 14. are not they sadly miserable, to destroy by their Conversation those for whom Jesus Christ hath Died? as if it were not sufficient to damn themselves, b Errantes & in errorem mittentes. 2 Tim. 3. but also to be the cause of Damnation of their Brethren; to be the Author of their Depravation, and of an infinite number of Sins which they commit; to be the Instruments of the Malice of the Devils, and perform by themselves the Office of that detestable Fiend, which is to move Men to Sin, and precipitate them into hell. c Vox sanguinis fratris tui clamat ad me de terra. Gen. 4. Sanguinem ejus de manu tua requiret. Ezech. 3. Wretched Cain, you shall answer for the Souls of your Brethren; the voice of their Blood which you have spilt, that is, of their Salvation which you have ruined, cries to God for Vengeance against you; he will seek for it from your hands, you must render him an account of it, Soul for Soul. d Vae homini illi per quem scandalum venit. Matth. 18. Woe, woe, says the Son of God, to that Man by whom Scandal happens. And as for the others, are not they much to be deplored, to permit themselves thus misfortunately to be abused, and perverted by the Conversation of the Wicked? which often befalls them after they have been well advertised, that there is nothing more dangerous for Youth than wicked Company; that that is the Rock where many are irreparably Shipwreckt, and also frequently when they had made Experience of it themselves, to the great detriment of their Salvation. After all this, not to avoid these Precipices, but to go wilfully without fear into these Companies, which they ought to shun more than Death itself, O God what a deplorable Blindness is it. I conjure you in the Name of God, dear Theotime, to have a care of this Impediment of your Salvation, and not thus miserably lose yourself for want of Precaution; Or to speak more properly, it is not I who make this Exhortation to you, but the Holy Ghost. Harken to the Prophets, who cry out to all those who desire to be saved; Retire, retire, depart from Sinners, a Pollutum nolite tangere. Isa. 12. touch not that which is unclean. b Fugite de medio Babilonis & salvet unusquisque animam suam, Jer. 51. Fly from the midst of Babylon, and let every one apply his thoughts to the Salvation of his Soul. Give ear to the Wiseman, who exhorts you with a Fatherly Affection; c Fili mi, si te lactaverint peccatores, ne quiescas eyes, si dixerint veni nobiscum, ne ambules cum eyes. Pro. 1. Son, if Sinners entire thee, consent not: If they say, Come with us, O my Child, walk not in the way with them, restrain thy foot from their path; for their feet run to evil, and make haste to shed blood. And afterwards he says, d Ne delecteris in semitis impiorum, nec tibi placeat malorum via. Fuge ab ea, ne transeas per eam, declina & desere eam. Ibid. cap. 4. Take not pleasure to follow the wicked, nor be delighted with the ways of the impious; fly from them, and walk not in that road, decline and departed far from it. ARTICLE II. How there are two things hurtful in wicked Company, Discourse and Example. The same holy Spirit doth admonish you, that there are two things in the Conversation of the Wicked which we must stand in dread of, their Discourse and Example. As for the Discourses, S. Paul the Apostle cries out aloud to all, a Nolite seduci, corrumpunt mores bonos colloquia prava. 2. Cor. 15. Permit not yourselves to be seduced; for wicked Discourses corrupt good Manners. b Prophana autem & inani-loquia devita, multum enim proficiunt ad impietatem. 2 Tim. 2. Avoid (says he to Timothy) the profane Discourses of the Impious, for they advance Wickedness. c Lingua ignis est universitas iniquitatis, inflammat rotam nativitatis nostrae inflammata à gehenna. Jacob. 3. S. James says, that The Tongue is a Fire, which being enkindled from Hell, inflames Souls with Sin. d Sepulchrum patens est guttur eorum. Psal. 5. David says, that The Mouth of Sinners is an open Sepulchre, from whence issue noisome Stenches to infect Souls. e Acuerunt linguas suas sicut serpentis, venenum aspidum sub labiis corum. Psal. 139. That the Wicked have a Tongue of a Serpent, and carry the Poison of Asps in their Lips; by which they envenom those who give attention to them. Now if the Vicious sometimes forbear their wicked Discourses, their Example never fails to make strong Impressions. g Qui seligerit picem inquinabitur ab ea: & qui communicaverit fuperbo induet superbiam. Eccl. 23. Noli esse amicus homini iracundo, ne discas semitas ejus. Prov. 22. v. 24. Qui cum sapientibus graditur, sapiens erit. Amicus stultorum similis efficietur. Prov. 13. He who toucheth Pitch, says the Wiseman, shall be defiled, and he who converseth with a proud Man, will be infected with Pride. Contract not Friendship with an angry and choleric Man, lest you initate his Example. He who converseth with the wise will become wise. A Friend of Fools, that is, of Sinners, will be like unto them. Example hath an incredible force upon the Minds of young Persons, and principally to incline them to Evil. The Friendship that is contracted with the Wicked brings Complacence, and Complacence invites to Imitation. h O nimis inimica amicitia, & seductio mentis; nulla lucti mei causa, nulla ulciscendi libidini, sed cum dicitur eamus, faciamus, & pudet non esse impudentem. S. Aug. lib. Conf. 9 O, Friendship, what a great Enemy art thou (saith S. Augustin) to the good of Souls! O blindness of Mind, which caused us to commit Wickedness only by Imitation, and to please others, when they said, Come, let us do some bad Action, and I was ashamed not to be Impudent. And in fine, A considerable Example what bad Company can do. Theotime, that you may clearly see the height of Disorder to which evil Company may bring young Men, harken to what the same Saint reports of himself, deploring the miserable State to which he was reduced by that Means. * Praeceps ibam tanta caecitate ut inter coaetaneos meos puderet me minoris dedecoris, cum audiebam eos jactantes flagitia sua & tanta gloriantes quanto magis turpes essent, Et libebat facere non solum libidine facli, verum etiam laudis. Quid dignum est vitu peratione nisi vitium? Ego ne vituperarer, vitiosior fiebam. Et ubi non suberat quo admisso aequarer perditis, fingebam me fecisse quod non feceram, ne viderer abjectior quo eram innocentior, & ne vilior haberer quo eram castior. Ecce cum quibus comitibus iter agebam platearum Babiloniae, & volutabar in coeno ejus tanquam in cinnamomis & unguentis preciosis. Lib. 2. Confess. cap. 3. I went, says he, headlong into Vice with such a Blindness, that amongst those of my Age I blushed not to be as wicked as they, when I heard them glory in their Sins, and brag by so much more, as they were more impious. And I had a mind to commit Evil not only for the Pleasure of the Action, but out of a desire to be Praised. What is there in the World but Vice which deserves to be blamed? and I was so depraved, that I sought to be more vicious, lest I should be blamed: And when I could not equal the most impious of my Companions in Wickedness, I feigned Sins which I never did, lest I should be accounted more contemptible, as I was more innocent, and lest I should be esteemed less infamous, as I appeared more chaste. See with what sort of Companions I conversed, when I travailed in the misfortunate Path of Babylon, that is, in the wicked Life of my Youth, in the stinking Dirt wherein I wallowed, as if I had rolled myself in precious Odours, and sweet Perfumes. This was the deplorable State to which wicked Company had brought S. Augustin in his Youth; a State out of which he could not be drawn but with wonderful Difficulties, and by a particular Miracle of Divine Grace, as we have shown above. Part 1. Chap. 12. ARTICLE III. Of Four sorts of wicked Companions which must be avoided. First, Libertines. Theotime, abhor the Company of those who make open profession of Vice, as impious Persons and Libertines; and of all those who seek not to conceal the greatest Vices, as Impurity, Swearing, Drunkenness, but glory in them. Qui laetantur cum male fecerint & exultant in rebus pessimis. Prov. 2. They who rejoice, says the Wiseman, at their wicked Actions, who take pleasure in their greatest Sins, who scoff at Virtue, and who endeavour to corrupt you, and allure you to them. 2. Lewd Diseourses. Fly as from the Plague those who scoff at Virtue, who solicit you to Sin, or who entertain you with lewd Discourses contrary to Virtue, altho' they appear not openly vicious in their Persons. Wicked Discourses are always prejudicial, from which side soever they come; they constantly produce the same Effect, which is to introduce Sin into the Soul of him who wilfully gives ear. 3. Dissemblers. Avoid the Company of some who Dissemble more, and yet are no less dangerous, who will not solicit you openly to Sin, but divert you from the Exercise of Virtue, as from Prayer, from frequenting the Sacraments, from reading good Books; who tell you those things are neither convenient nor necessary for you; that they are not proper for you at this time, that you have something else to do; and instead of these entertain you only with vain Discourses of Pleasures and Pastimes, of the Hopes of the World, of Vanities and Grandeurs. These Conversations, Theotime, are very hurtful, altho' they seem not so; for they attack Virtue in the Root, and secretly destroy it. Fly the Company of idle and lewd young People, Idle young Persons. who have no Employment, or comply very ill with that wherein they are engaged. Their Example will bring you to Slothfulness, they will induce you to it by their Discourses, they will persuade you to leave your Employment and Labour, and pass your time in Merriment; They will teach you to love a Play, to haunt tippling-houses, to frequent Balls and Comedies; And from this Idle Life they will cast you into Disorders. Observe well this Advice, and assure yourself absolutely, that there are no Companions more dangerous for you than they. For Conclusion, Theotime, remember one thing, That sooner or later the Divine Vengeance will surprise the Wicked, whether visibly or invisibly. a In synagoga peccantium exardebit ignis, & in gente incredibili exardescet ira. Eccl. 16.16. The Fire of the Divine Choler, says the Wiseman, will be enkindled against the Assembly of the Impious, and against the Rebellious, who refuse to obey the Commandments. If you be found amongst them, you will be involved in their Ruin. b Via peccantium complanata lapidibus, & in fine illorum inseri & tenebrae & poenae. Eccl. 21.10. The way of Sinners seems sweet and agreeable, but in the end they will find Death, Darkness, and Damnation. For this reason I say to you with the Prophet, c Recedite à tabernaculis hominum impiorum, ne involvamini in peccatis eorum, Num. 16.26. Withdraw yourself from them, lest you be involved in their Sins and Ruin. Woe be to him, who being forewarned, avoids not this Precipice and eternal Misfortune. See a little below, Chap. 8. Art 3. the History of a young Man, who being perverted by wicked Company, died in Despair, crying out, Woe be to him who hath seduced me. There remains here to speak of the Conversation with the Good; but we have placed that before amongst the Means to acquire Virtue, Part. 2. Chap. 18. CHAP. VII. The Seventh Obstacle of the Salvation of Youth, Idleness. THIS, Theotime, is one of the greatest Obstacles of your Salvation, and that which produceth, or nourisheth all the precedent and many others. Idleness brings Ignorance and want of Instruction, which cannot be gotten without Labour. It is that which breeds Untractableness; for a slothful Mind will learn nothing: The apprehension it hath of taking pains, makes it esteem itself sufficiently Knowing, and refuse to receive the Instruction and Counsel of others. a Sapientior sibi piger videtur septem viris loquentibus sententias. Prov. 26.16. The slothful, says the Scripture, accounts himself wiser than many, who Instruct others with their Documents. Idleness is the cause of Inconstancy; b Piger vult & non vult. Prov. 13.4. The slothful will, and will not: To day he desires one thing, to morrow another; To day he will be Good, to morrow he changes his Resolution. Idleness causes a Shame to do well, and takes away the Courage he ought to have in the pursuit of Virtue. c Pigrum dejicit timor. Prov. 18.9. Fear makes the slothful lose courage. Idleness makes him seek, and find wicked Company, and dangerous Recreations. Idleness ordinarily is the Mother of that misfortunate Sin, which so deplorably destroys a great part of Youth, the Sin of Impurity, of which we shall speak in the following Chapter. In a word, There are no Sins, no Disorders, no Occasions of Destruction, whereof Idleness is not the cause, and brings with it. This is the reason which made S. Bernard justly call it, d Omnium cogitationum malarum, & tentationum, & inutilium sentina, mater nugarum, noverca virtutum, mors animae, vivi hominis sepultura, sentina omnium malorum. The Sink of all Temptations, and wicked Thoughts, the Mother of Follies, and Stepmother of Virtues, the Death of the Soul, the Sepulchre of a living Man, the Receptacle of all Evil: And the Holy Ghost himself names it, The Mistress which teacheth many Sins; Multam malitiam docuit otiositas. Alas, Theotime, is it not a very deplorable thing, How common amongst young Persons. to see the Sin which is the Fountain of so many Evils, to be so common amongst Youth, that it seems to become natural to them! You see the greatest part live after an idle and negligent manner, flying from Labour like Death itself, not applying themselves to any constant Exercise; or if they undertake any, they presently abandon it, or at best acquit themselves very ill of it. They have no affection nor thought but for Pleasures and Divertisements. Playing, Walking, Good-chear, Sleeping, are the most considerable Employments of their Life, and the most serious Occupations of their Minds. And from thence spring all the Disorders into which we daily see them fall, How pernicious. the unbridled Affection to the Pleasures of this Life, the Disrelishing of Virtue, the Ignorance of the most necessary things, the Forgetfulness of God and Eternal Salvation. From thence wicked Companions, and the Occasions of Debauches; From thence all Vices and all bad Inclinations, which increase in their Souls more abundantly than ill Weeds in a fertile Earth, which the Gardener's Hand neglects to cultivate; And from thence, in fine, it ariseth, that they become unuseful for any Good, which by their Labour they might have made themselves capable of, and that the Vices contracted by the Idleness of their Youth, renders them wicked and unprofitable all the remainder of their Life. I would to God it were as easy to root out Vice from the Souls of young People, as it is facile to make appear the deplorable Effects and vicious Consequences of it. But this Evil hath in such a manner taken possession of their Hearts, that they will not so much as know it, or knowing will not cure it. * Usque quo piger dormies, quando consurges à somno tuo? paululum dormitabis, paululum conseres manus ut dormias, & veniet tibi quasi viator egestas, & pauperies sicut vir armatus. Prov. 6. O slothful, says the Wiseman, how long will you sleep? when will you awake from that profound Sleep of Idleness, which hath made you so drowsy? and which will bring you to a poverty of all good, which will surprise you suddenly, and seize upon you like an armed man. Open your Heart, dear Theotime, to the Voice of this Divine Spirit, to banish Idleness from thence, or hinder it from ever coming there. For this end fortify your Mind against this Vice by the following Reflections, The Remedy. which I beseech you to read often and attentively. 1. All Men are obliged to Labour. In sudore vultus tui vesceris panem. Gen. 5. Homo ad laborem natus, si laborem resugit, non sacit id ad quod natus est, quid respondebit ei qui mittit illum, qui instituit ut laboret? S. Bern. in Declam. Consider that all Men are born for Labour, God hath obliged them thereto by a solemn Sentence which he pronounced at the beginning of the World. If then you would be exempt, leading an Idle Life, you resist the Will of God, and break the Order he hath so solemnly Established. 2. If Men be obliged to Labour all their Life-time, they have yet a stricter Obligation to it during their Youth; because if that Age be not Exercised in virtuous Undertake, it heaps up many Vices and wicked Habits, which continue all the rest of their Life. 3. Chief young Men. Because Youth is the proper time to cultivate the Mind, and form it for Good, and wherein only they may make themselves capable of an Employment where they may busy all the succeeding time of their Life. If this Time be once lost, it can never be repaired. Time lost in any Age, never returns; but there is this difference, that Time lost in other Ages may sometimes be recovered, but Time lost in Youth is irreparable. 4. The Sorrow for loss of Time in Youth. Consider attentively the Grief you will one day have for losing the Time of your Youth, when you shall find yourself unfit for pious Employments, and uncapable of any Good, as it happens to many: You believe it not at present, but one day you will be sensible of it, when it is too late. 5. The Account that must be given. If this Grief at present move you not, the exact Account you shall give to God of the ill-spent Time of your Youth, will at his Judgement make you tremble. In that dreadful Judgement all your Life shall be set before your Eyes in order, one Part after another; and the first Article of the Account which shall be Examined, will be that of the Employment you have followed in your Youth: What will you answer to this Demand? There you will distinctly discover all the Disorders which have sprung from that first Fault; the Ignorances' it hath caused in you, the Sins it hath made you commit, the Vices wherein you have been involved, all the Goods you have been rendered incapable of: What have you to answer to all these things? 6. Many damned for the ill spending of their Touth. How many others are there now in Hell, who acknowledge the origin of their Damnation to arise from the ill spending the Time of their Youth? If they could but hope for one sole Moment of Time, which you have now in your power, O God, what would they not do to obtain it; and bestow it profitably? Is it possible that their Misery doth not move you, and that you will not grow wise at other men's Expense, learning by their Example, to avoid that irreparable Misfortune into which they are fallen by their Idleness? O dear Child, for the love you ought to have for your Salvation, fly absolutely this Vice, I beseech you, which is one of the greatest Impediments you could put; And that you may remember to avoid it, remember to perform two things. The First is, Two Practices against Idleness. To apply yourself to some modest Exercise, which may keep you busied for the Time of your Youth; and that you may perform it as you ought, see what we have spoken of it above in Part 2. Chap. 12. The Second is, That you take care as much as you can, never to be Idle any more, without doing something; use constantly some Action, whether of Labour wherein you are engaged, or Reading, or Divertisement. Let your Recreations be accompanied with Actions either of Body or Mind. The Devil seeks no better opportunity than to find you Idle, that he may tempt and suprise you. For this reason practise diligently that excellent Precept of S. Jerom, * Facito aliquid operis ut te semper diabolus inveniat occupatum, Hieron. Epist. ad Rust. Be doing always something, that the Devil may always find you employed. CHAP. VIII. The Eighth Obstacle, Impurity. WE are now come to the greatest, most powerful, and most universal of all the Obstacles of the Salvation of Youth, viz. the Sin of Impurity. At the Entrance whereof I cannot refrain from uttering that Expression of the Prophet Jeremy, * Quis dabit capiti meo aquam, & oculis meis fontem lachrymarum? & plorabo die & nocte interfectos filiae populi mei. Jerem. 5. O that my Head were full of Water, and my Eyes had a Fountain of Tears, that I might weep Day and Night for the Desolation of my People. For who can attentively consider the infinite number of young People which this Sin keeps miserably enslaved, the havoc it makes of their Souls, the innumerable Offences it causes them to commit, the Disorders it brings to them, the Misfortunes into which it daily precipitates them, and chief the height of Misery, viz. the ruin of their Soul, and Eternal Damnation: Who can consider these things, I say, without having his Heart pierced with Sorrow, and without being moved with Compassion, to advertise them of the Danger, and afford them Assistance to withdraw them from the Misfortune into which they blindly run. For this reason, Theotime, I beseech you six here your Thoughts, and read attentively some Points of which I am to Discourse with you concerning this Sin, that I may raise in your Mind the horror and apprehension you ought to have of it, as of the greatest Enemy of your Salvation, and of the certain cause of your Destruction. ARTICLE I. That the Sin of Impurity is the greatest Enemy of Youth, and Damns more than all other Vices together. I would to God this Proposition were rather, a Dream than a Truth, and that there were as much reason to question the certainty, as to hold it for infallible: But it is made too clear and visible by daily Experience, which evidently discovers two things. 1. That a great part of Youth is addicted to this miserable Sin. 2. That amongst those who are inclined to it, there are many who are no less subject to other Sins than that. First, Youth much given to the Sins of Impurity. Is it not a most deplorable thing, to see the innocentest Age of Life so corrupted by that infamous Sin, and the most flourishing Portion of God's Church dishonoured in such a manner by that detestable Vice? They are no sooner capable of Reason, but this Vice attacks and gains upon them; it creeps into their Mind, it possesses their Desires, it seizes on their Thoughts, it inflames their Hearts with a love of dishonest Pleasures, which daily increasing with Age, becomes so strong, that it is almost impossible to extinguish it. This arises partly from the Corruption of Nature, Three Causes of Impurity. Sensus & cogitatio humani cordis in malum prona sunt ab adolescentia sua. Gen. 8.3. which as the Sacred Scripture takes notice, is inclined to Evil from its Youth; partly from the Temper and Constitution of that Age, which the tenderness of the Body, and heat of Blood, makes more susceptible of the Impression of Sensual Pleasures; and partly also from the malice of the Devil, which assaults Man in his Youth on the weakest side, making use of the frailty of the Flesh, to take possession of the Spirit; and, as * Adversum juvenes & puellas aetates ardore hostis noster ahutitur, & in flammat rotam nativitatis nostrae. Haec sunt ignita diaboli jacula, quae simul & vulnerant, & inflammant, & à Rege Babilonio tribus pueris praeparantur. S. Hieron. Epist. ad Demetriad. S. Jerom judiciously observes, takes advantage of the Heat of Youth, by which he raises in their Heart the Fire of unchaste Love, enkindling in them a more burning and cruel Furnace than that which the King of Babylon caused to be prepared for the three innocent Children of Israel, because that could but consume their Bodies, but this scorches their Souls, and prepares them by that impure Flame for another Fire which shall never be consumed. O Theotime, they who attentively consider the Corruption of Manners which is found in Youth, can never be sufficiently sorry for them. But that which deserves most to be lamented, is, that it frequently falls out, that there is nothing but this Sin which is the cause of it, it being certain that there are many who are not subject to any other considerable Vices; or if they be, they are the Effects of this; and if they were freed from this, they would lead a perfectly pure and innocent Life: Whereas on the contrary, Haec adversus adolescentiam prima sunt arma daemonum; non sic avaritia quatit, inflat superbia, delectat ambitio. S. Jer. Epist. ad Eustechium. permitting themselves to be overcome by this unclean Passion, they live a Life full of Iniquities, and heaping up daily new Sins, and perverse Habits, cast themselves into so deplorable a State, that they are often out of hopes of Amendment and Salvation. O misfortunate Sin, must thou thus destroy Men when they begin to work for their Salvation? must thou forcibly take away from God so many beauteous Souls, which without thee would live in innocence, to sacrifice them to Pleasures, and by Pleasures to the Devil and everlasting Flames? Cursed Incontinence! who is there that can hate thee as thou deservest? To apprehend it more clearly, Theotime, read attentively that which follows, and judge of the Cause by its Effects. ARTICLE II. Of the sad Effects of the Sin of Impurity The Author of the Book De bono pudicitiae, attributed to St. Cyprian, describes briefly a great number of the misfortunate Effects of this Sin: For he says, that * Impudicitia semper est detestanda, obscoenum ludibrium reddens ministris suis, nec corporibus parcens, nec animis debellatis propriis moribus, totum hominem suum sub triumphum libidinis mittit, blanda prius ut plus noceat, dum placet. Ea hauriens rem cum pudore, cupiditatum infesta tabies, incendium conscientiae bonae, mater impoenitentiae, ruina melioris aetatis. Auth. de bon. Pud. Immodesty is a detestable Passion, which spares neither Souls nor Bodies, which renders Men absolutely Slaves of dishonest Love, flattering them at the beginning, that it might more effectually destroy them. When it hath gotten possession of their Hearts, it drains their Goods together with their shamefacedness; It excites Passions even to excess, it destroys a good Conscience, it is the Mother of Impenitence, the loss and ruin of the best part of Age, that is, of Youth. Omitting the Damage that Sin causes to the Body, Honour and Possessions, I shall insist only upon the dreadful Effects it produces in the Soul, which I reduce to Five or Six. The First is, First Effect, the destruction of the Fear of God. the destruction of the Fear of God, which it works in the Soul, and the ruin of all good Inclinations. Experience shows this Effect so common, that we need not seek any other Proof; we see many young People well Educated, who have very good Inclinations in their Youth, an aversion from Evil, a great affection to Piety, the Fear of God strongly imprinted in their Souls: Now all these good Qualities remain, if the Sin of Impurity doth not take possession of their Heart; but when that hath once entered into their Mind, it entirely subverts them. It creeps in first by immodest Thoughts, the Thoughts produce the desire of wanton Pleasures, the Desire moves to unchaste Actions, these Sins repeated and multiplied, ruin all the good Inclinations; things now appear far otherwise than before, the Sin now seems no more so great, it becomes more familiar to them; and such an one who before had a great apprehension of one sole mortal Sin, when he is once overcome by this brutish Passion, is not dismayed to commit them by hundreds and thousands. O God, what a Change, what a subversion is this of a Conscience! The Second Effect of this Sin, Second Effect. A Disrelish of Virtue. is a Disrelishing, and even an Aversion to Virtue, and to all pious and wholesome Things. It is not to be conceived how those who are infected with this Vice, have an aversion to Divine Things and Salvation. Prayer is tedious to them, and Sacraments contemptible, the Word of God moves them not, reading of pious Books is insupportable. This is too manifest by Experience, and no wonder, Theotime, he who is Distempered with a Fever, takes no delight in the most delicious Meats; on the contrary, they seem to him bitter, because his Taste is depraved with some bitter Quality. Thus he who is once seized by this burning Fever of Impurity, finds a wonderful loathing and dislike of all the most pious and wholesome Things, by reason he hath his Heart infected with carnal and impure Affections; which permit him not to relish the sweetness of holy Things. a Animalis homo non percipit ea quae Dei sunt. The natural man, says S. Paul, that is, who follows the Motions of the Animal or Sensible part, tastes not the things which are of God. And b Qui secundum carnem sunt quae carnis sunt sapiunt. Rom. 5. those who live according to flesh, relish only the things of the flesh. The Third Effect is a Blindness of Mind which this Sin produces in the Soul, Third Effect, Blindness of Mind. which hinders her from discerning Good from Bad, and judging of things as she ought. It is impossible that a Mind once possessed by that Passion, should not have its Judgement perverted, and should not determine of things of Salvation quite contrary to Truth: The Tie and Inclination it hath to that Sin, makes it not account it so great an Evil (for we ordinarily judge according to our Inclinations) and that it can withdraw itself when it pleases; it hinders it from seeing the wicked Consequences and Misfortunes this Vice brings after it. It takes away the remembrance of the Divine Judgements, and frequently endeadeavors to take God himself out of their Minds, that they may Sin more freely, as it is observed of those infamous old Men, who attempted to corrupt the Chastity of modest Susanna. * Exarserunt concupiscentiam ejus & everterunt sensum suum, & declinaverunt oculos suos ut non viderent coelum neque recordarentur judiciorum justorum. Dan. 3. They being inflamed with Concupiscence, says the Sacred Scripture, lost their Sense and Judgement, and cast down their Eyes, that they might not look towards Heaven, and remember the just Judgements of God. This is the proper and peculiar Effect of Immodesty; it blinds the Mind, and makes it hoodwink itself, flifling in itself all good Thoughts, that it might sin with a greater liberty, and with less remorse of Conscience. See the Account St. Augustin gives of himself concerning this Subject, in his Second Book of Confessions, Chap. 2. which I have cited Part 1. Chap. 13. Artic. 2. From this Blindness of Mind springs Pride, Fourth Effect, Pride. the Fourth Effect of this Sin of Impurity, which hindering the Mind from knowing its own Good, makes it despise all Admonitions, resist all Documents, and scoff at the most wholesome Counsels. Cereus in vitium flecti, monitoribus asper. So that as this Sin renders young Spirits soft and pliable to Vice, it makes them inflexible, and obdurate to the Advertisements of their Salvation. The Wiseman teaches you this Truth, which Experience also makes sufficiently appear. * Verbum sapiens quodcunque audierit scius laudabit, & ad se adjiciet, audivit luxuriosus & dispiciet illi & projiciet illud post dorsum suum. Eocl. 2.18. A wise Man, says he, when he hears wise Say and Instructions, receives them with esteem, and advantages himself by them; the lascivious hath no sooner heard them, but he is disgusted and rejects them with contempt. We need no other Example of this Truth, than that of S. Augustin in the Second Book of his Confessions, Chap. 3. where he deplores the insupportable Pride with which he contemned the discreet Admonitions of his pious Mother, to whom next to God he was obliged for the Favour of his Salvation. The Fifth Effect is an Obdurateness of the Will in Wickedness. Fifth Effect, Obdurateness in Evil. According to the measure that Sin multiplies, the Soul habituates herself, and becomes obdurate, so that nothing is able to soften her. It would be an incredible thing, if we did not daily see it most apparently, how those who are possessed with this Sin, become stupid and obdurate. They are found insensible of all good Motions, deaf to all Inspirations of Grace; the Menaces of Divine Justice and Chastisements seem to them but Dreams; witness the two Sons-in-law of Lot, Surgite, egrediamini de loco isto, quia delebit Dominus civitatem hanc, & visus est eis quasi ludens loqui. Gen. 19 who looked upon that Admonition he gave them to departed from the City of Sodom, as a Fiction, which the Night following should be destroyed, as in effect it was, and they together with it. The Examples of those whom God hath so rigorously punished for this Sin, touch them not at all; the Misfortunes which they see with their own Eyes to befall others like themselves, make no Impressions upon their Minds; nothing is capable to move them, as soon as this brutish Passion most dreadfully takes possession. Obsurduerant stridore catenae mortalitatis meae poena superbiae animae meae. Lib. 2. Conf. cap. 2. Alas (saith St. Augustin,) the Chain of violent Passions wherewith this mortal Flesh kept me captive, made such a noise about me, that I was deaf to all that might advertise me for my good. And this Deafness was a Punishment of the Pride of my Heart, contracted by the Disorders of my Life. O what a deplorable State is that to which a Soul is reduced by Impurity. After all these dreadful Effects of the Sin of Immodesty, there remains one, Sixth Effect, Final Impenitency. which is the accomplishment of all the former, and the Mark at which they all aim, viz. Final Impenitency, or Death in mortal Sin; which is the greatest and utmost of all Misfortunes. It is, O Theotime, a most common, and most ordinary Effect of this detestable Sin, which incessantly fills Hell with a vast number of wretched Souls, which by untimely Deaths it casts into that endless Pit: Some dying surprised with Sickness, which deprives them of the Time or Means to do Penance; Others seized by some frightful Accident; Others departing in Obdurateness, abandoned by God in punishment of their Sins. Give ear to what the Scripture speaks of those, and in the Name of God imprint deeply in your Heart those astonishing Words of St. Peter, 5. Pet. 2. Novit Deus pios de tentatione eripere; iniquos verò igni reservare cruciandos. God, says that great Apostle, knows how to deliver the Good from temptation, and reserve the Wicked for the torments of Fire, which his Justice hath prepared for them. Harken to what follows, Mugis autem eos qui post carnem in concupiscentia immunditiae ambulant. Now for whom amongst the Wicked doth he principally reserve these Chastisements? For those chief who walk after the Flesh in the Concupiscence of immodest Pleasures. But what will befall them? Harken, Theotime; Hi velut irationabilia pecora in corruption sua peribunt, percipientes mercedem injustitiae. They shall die like brute Beasts in their Corruption, and perish in their Impurity, receiving thus the Recompense they have deserved for their Sins. O dear Theotime, is it possible that this Oracle pronounced by the Holy Ghost himself against Immodesty, causes not an horror of that detestable Sin? Read it attentively, and preserve it in your Memory; and that it may be more strongly settled in your Mind, add to it the following Examples. ARTICLE III. Examples of the miserable Death of those who were addicted to the Sin of Impurity. The Sacred Scripture can furnish us with a great number of them; we have already mentioned some in Part 1. Chap. 6. See what we have there recounted of the two Sons of the Patriarch Juda, Her and Onan. who were punished by God with sudden Death for the Sins they committed by detestable Actions of Impurity. The unfortunate Death of the two Sons of the High Priest Heli, Ophni and Phi. naees. and all the other Misfortunes which God sent to that Family, were not only Punishments of the Irreverences and Injustices they had committed in the Temple, but also of their Immodesty, as it is observed in the First Book of Kings, Chap. 2. Vers. 22. Amnon the Son of David, Amnon. found the Chastisement of his unchaste Pleasures, in the dreadful Death he received from the treacherous Hands of his own Brother Absalon. The Rebellion of Absalon against his Father, Absalon. was not the sole cause which made God lay his revenging Hand upon him; the Uncleannesses he had committed, whereof it is spoken in the Second Book of Kings, Chap. 16. with all his other Crimes, did contribute thereunto. What shall we say of Solomon, Solomon. Theotime, who being the wisest of all Men, singularly beloved of God, and favoured by him with all desirable Graces, permitting himself to be misfortunately carried away with unchaste Love, fell from that Sin to the basest of all Crimes, that is, Idolatry; wherein he continued such a long time, that it is not known whether he was ever raised from it, and hath left all the World in doubt of his Salvation? O dreadful Example! O frightful Effect of the Sin of Uncleanness! If this Sin were so frightful in Particulars, Omnis caro corruperit viam suam. Gen. 6. it hath no less spared Multitudes, nor even the whole World. That dreadful Deluge which drowned the whole Earth two thousand Years after its Creation, was the first Effect of Impurity, which had caused so prodigious a Corruption in all Human Nature, that it provoked the Divine Choler, Tactus dolore cordis intrinsecus, delebo inquit, hominem, quem creavi, à facie terrae. even to destroy by an universal Flood, that same Nature, the most excellent Workmanship of his Hands; to extinguish in those Waters, the Flames of that unchaste Love, which had caused such an universal Conslagration. The Waters of the Deluge were scarce dried up, Clamour Sodomaeorum & Gomorraeorum multiplicatus est & peccatum eorum aggravatum est nimis. Gen. 19 Igitur pluit Dominus super Sodomam & Gomorram sulphur & ignem, à Domino de coelo, sed & subvertit civitates has, & omnem circa regionem universos habitatores urbium, & cuncta terrae viventia. Gen. 19 Quibus in testimonium nequitiae samigabunda constat deserta terra. Sap. 19 when this detestable Sin beginning again to enkindle its first Flames, obliged the Divine Justice to send another frightful Punishment upon those infamous Cities of Sodom and Gomorrah; whose Impudence being arrived at the greatest height, and crying to Heaven for Vengeance, God showers down Fire and Brimstone visibly from Heaven, which reduced into Ashes, not only the Men and Cities, but also all the neighbouring Land, which is yet to this day an infectious unwholesome Marsh, to which Man dares not approach, that it might serve as an Example to Posterity, and teach the Immodest, that the dishonest Fire with which they permit themselves to be inflamed, shall be punished with another Fire, which shall burn always and never be consumed. To these Examples, which are taken out of the Sacred Scripture, and by consequence most certain, I might add many others with which Histories abundantly furnish us. I shall content myself with two, which I have chosen out amongst others. The First is recounted by St. Gregory in his Dialogues. He saith, S. Greg. lib. 4. Dial. cap. 35. there was one in his time, named Chrysorius, a Man of Quality, and very rich; but as much abounding with Vices as he was wealthy in Riches; but above all extremely addicted to immodest Pleasures: God resolving to put a period to those Sins he daily heaped up one after another, sends him a severe Sickness, of which he died, but with a Death very extraordinary. Approaching to the greatest extremity of his Distemper, he suddenly perceived a multitude of malignant Spirits, who presented themselves unto him in hideous Forms, and made a show as if they would immediately carry him into Hell. He began to tremble, look aghast, and lamentably cry out for succour; he turns himself on every side to avoid the sight of those horrid Shapes, but which way soever he moved, they were continually before his Eyes. After many struggle, feeling himself pressed, and violent hands laid on him by those wicked Spirits, he began horribly to cry out, Truce till Morning, Truce till Morning; and shrieking thus, his Soul was torn from his Body, and he miserably departed without obtaining the Truce he required. O Incontinence, the Mother of Impenitence! If this Example be terrible, that which follows is yet more frightful, and aught to move you more powerfully. It is related by John Gerson Chancellor of Paris, who took it out of Thomas Cantipratensis Suffragan Bishop of Cambray, who says he was an Eye-witness of it. He says, That being a young Scholar, he had a Companion of his Studies, with whom he had contracted a very strict Friendship, a Person of Quality, and endowed with all the Virtues one could wish in a young Man. Happy if he had conserved that Treasure of Innocence! But it chanced by a Misfortune, too frequent to young Persons, that he fell into wicked Company, which kindled in his Heart the Fire of unchaste Love: This in a short time consumed all his good Inclinations, and cast him into the incredible Disorder of a Life full of Sins and Corruptions. His Irregularities were visible to all the World, and continues in this depraved Custom, notwithstanding the Admonitions of his Friends: And this Author says, that he himself frequently exhorted him to return to the Way from which he had departed. As he contemned all Advertisements, God was resolved in his Person to show an Example to young People, who permit themselves to be blindly carried to this miserable Sin, by a dreadful Accident which I shall recount to you. Being once asleep at Midnight, he was seized with a terrible Fright; wherein being awaked, he began to cry out with a dreadful clamour: All the House rises, and every one comes to his assistance. They ask him where his Sickness held him, but could get no other Answer from him than hideous Outcries. They cause the Priest to be sent for, who exhorted him to think upon God, and beg pardon of him for his Sins, but in vain. The Priest continuing to exhort him with many moving Expressions and Tears, he turns towards him, and looking upon him with ghastly Eyes, spoke thus to him in a lamentable Voice; Woe be to him that seduced me, Woe be to him that seduced me. It is in vain to invoke the Grace of God, I see Hell open ready to receive me. After these Words, which redoubled the Lamentations of all those who were present, every one entreating him to recommend himself to God, he turns to the other side, and continuing his Clamours, miserably and in Despair he died. Ought not this Example, Theotime, to make all those tremble, who are addicted to the Sin of Incontinency, and principally young Persons, to whom it doth particularly appertain? to teach them how they ought to fly this abominable Sin, and with what care they ought to preserve themselves from the Company of those misfortunate Spirits, who corrupt the Virtue of others. ARTICLE IU. Remedies against Impurity; And first, that this Sin must be resisted at the beginning. After I have discovered the Malice of this Sin, I must show the Remedies, and afford you Means by which you may preserve yourself from the Enemy of your Salvation. The First which I shall prescribe, First Remedy. is to resist it betimes, and in its first assaults, before it hath gotten possession, and rendered itself Master of your Heart. This, The necessity of this Remedy. Theotime, is the great Remedy against this Sin, and principally in Youth, wherein it is so necessary, that for want of practising it, the greatest part of young Men are misfortunately engaged in this Vice, and oftentimes so deeply, that they are never able to free themselves, or with very great trouble. It is the chief Maxim for all Distempers, whether of Body or Soul, to apply their Remedies in the beginning. Principiis obsta, sero medicina paratur, Cum mala per longas invaluere moras. The Motions unto Ill at first withstand, The Cures too late, when Vice has got Command. Now if the practice of this Maxim be necessary in all, both Corporal and Spiritual Distempers, it is particularly in this Sin of Impurity, which is easily increased, and makes a wonderful progress in a small time. For this reason the Fathers have recommended it with much care; harken, Theotime, to what they shall deliver to you. St. Cyprian says, Diaboli primis titillationibus obviandum; nec foveri debet coluber donec in draconem formetur. Cypr. de jejunio. Diabolus Serpens est lubricus, cujus capiti, hoc est, primae suggestioni, si non resistitur, totus in interna cordis, dum non sentitur, illabitur. S. Hier. in c. 9 Eccles. Quid est libido, nisi ignis? Quid virtutes, nisi flores? Quid item turpes cogitationes, nisi paleae? Quis autem nesciat, si in paleis ignis negligenter extinguitur, ex parva scintilla omnes paleae accenduntur? Qui ergo virtutum flores in ment non vult exurere; ita debet libidinis ignem extinguere, ut per tenuem scintillam nunquam possit ardere. S. Greg. in c. 25. 1 Reg. l. 6. That we must resist the first Temptations of the Devil; and to do otherwise is to cherish an Adder, which will grow up into a Serpent, able to devour him who harboured it. S. Jerom says, That the Devil is a creeping Serpent; and as to keep a Serpent from entering into a Hole, we hinder it from putting in its Head, which being once entered, it cannot be stopped from introducing its whole Body. So to hinder the Devil from having admittance into our Soul by Sin, we must resist the first Temptations; which if not withstood, he insensibly creeps into the Heart, and makes himself Master of it. St. Gregory says, That Impurity is enkindled in the Soul, like Fire in Straw; and as if one doth not quickly and entirely extinguish the Fire, it burns all that it encounters; so if the Flame of Incontinence be not carefully put out, it causes a Fire in the Soul, which is often without remedy. But give ear, In initio cogitationis iniquae. repelle, & fugiet à te; cogitatio prava delectationem parit, delectatio consensum, consensus actionem, actio consuetudinem, consuetudo necessitatem, necessitas mortem. Sicut vipera à filiis suis in utero positis lacerata perimitur, ita nos cogitationes nostrae intra nos nutritrae occidunt. S. Bern. lib. de interi. Dom. cap. 39 Theotime, to the excellent Counsel of St. Bernard, with the reason he there adds. Reject evil Thoughts at the beginning, and they will fly from you. Lascivious Thoughts which are not resisted, cause Delight, Delight draws on Consent, Consent produces the Action, from the Action springs a Habit, from a Habit Necessity, and from Necessity Death. And as the Viper is killed by the little ones she carries in her Womb; so we receive Death by our vicious Thoughts, when we nourish them in our Hearts. The Reason of this Maxim, so much recommended by the Saints, is, that it is easiest to resist the Sin of Impurity at the beginning, and very hard to surmount it when it is become inveterate and strengthened by a long Habit. To comprehend better the greatness of this Difficulty, see what we have said in the First Part, of the trouble one is to undergo for his Salvation, when he hath lived ill in his Youth; for all that we have said above, and the Examples we have brought, are particularly to be understood of the Sin of Incontinence. ARTICLE V. That we must avoid the Causes of Impurity. The Second Means against the Sin of Immodesty is to avoid carefully the Causes and Occasions of it. Second Remedy. A Means absolutely necessary, it being certain, that to hinder the Effect we must take away the Cause; and he who puts himself in the Occasion of Evil, cannot avoid falling into it; because, according to the Maxim, Qui amat periculum peribat in illo. He who loveth Danger, shall perish therein. The first Cause we must fly is Idleness, First Cause to be avoided, Idleness. which is the Mother of all Vices, as we have said, but principally of this. It is that which opens the door to evil Thoughts, Omnium cogitationum malarum & tentationum sentina. and immodest Desires, which increase extremely in an idle Mind, and make it commit a vast number of Sins. It is the Sink and Receptacle of impure Temptations, according to St. Bernard. Impurity, says he, Luxuria cito deripit homines otio deditos, gravius urit quem otiosum invenit. S. Bern. Serm. ad Frat. de Mon. Dei. hath never a greater advantage to surprise Men than in Idleness; it burns more violently those it finds lulled asleep in Vice. This Verity is so common, that the Pagan's themselves have taught it us. Otia si tollas, periere Cupidinis arcus, Contemptaeque jacent, & sine luce faces. Quaeritur Aegyptus quare sit factus adulter? In promptu causa est, desidiosus erat. If Sloth be banished, Cupid's Bow's unbent, His Torch extinct, and all his Arrows spent. Why did the Egyptian Adultery commit? The Reason's clear, he first did Sloth admit. Have a care then, Theotime, to fly as much as you can, this great Cause of Impurity, never remaining Idle, but especially when you are all alone. See what we have said of Idleness in the former Chapter, and of employment of Time in Part 2. Chap. 14. The Second Cause of Impurity is Intemperance in Eating and Drinking, Second Cause. with which it is impossible to conserve Chastity in whatsoever Age it be, principally in Youth. The Heat of Blood which boils in that Age, excites them very much to Sensual Pleasures; but when it is assisted by exterior Causes, as Wine and good Cheer, it produces an incredible disturbance. Harken to what S. Jerom says, who speaks of it by his own Experience. In his Epistle to Furia he says, a Non Aetnaei ignes, non Vulcania tellus, non Vesuvius aut Olympus, tantis ardoribus aestuant, ut juveniles medullae vino & dapibus inflammatae. S. Jer. de Virg. Seru. That Mount Aetna, Mount Vesuvius, and Mount Olympus, which continually exhale Fire and Flames, did not burn with greater Heat, than the Marrow of young People, when they are inflamed with Wine and delicious Meats. And in his Epistle to Eustochium; b Si quid in me potest esse consilii, si experto creditur, hoc primum moneo, hoc obtestor, ut Sponsa Christi vinum fugiat pro veneno, haec adversus adolescentiam prima sunt arma daemonum vinum & adolescentia duplex incendium voluptatis, quid oleum flammae adjicimus? quid ardenti corpusculo somenta ignium ministramus? S. Jer. Epist. ad Eustoch. If I be capable, says he, to give any Counsel, if you will give credit to one that is experienced, I chief admonish and beseech that Soul, which desires to be the Spouse of Jesus Christ by conserving her Purity, to fly from Wine as a mortal Poison. These are the first Arms the Devil makes use of against Youth. Wine and Youth are a double inflammation to Pleasure, Why do we cast Oil upon the Fire? Why do we add more Fuel to a Body that is on Fire? Behold, Theotime, the Advice of this great Saint, so experienced in the Conduct of Souls, and chief of Youth. Apply all your Endeavours to practise it exactly, if you will conserve your Chastity; And to exercise it well, see in Part 4. Chap. 23. of Sobriety. The Third Cause you ought carefully to avoid, is wicked Company, Third Cause. and all sort of dissolute Discourses, or any ways tending to Immodesty. It is not to be imagined how those things corrupt and destroy Chastity in young People; for how many are there who never fell into this misfortunate Sin, till they had learned it, either by Conversation with dissolute Persons, or by the occasion of immodest Discourses, which falling upon young Minds, as a Spark amongst Straw, frequently inflames them with the Fire of unchaste Love. This Cause is so ordinary, and so pernicious to young People, that it cannot be sufficiently repeated, nor ever enough decried. Fly wicked Company, have a care of immodest Discourses, or to say with the Apostle, permit not yourself to be deceived therewith; for Wicked Discourses corrupt good Manners. We have spoken of this Cause before in Chap. 6. See what is said there, and chief the Example I brought above in Art 3. of that young Man, who permitting himself to be depraved with wicked Company, died in Despair. The Fourth Cause is familiar Conversation with Women, Fourth Cause, which is also extremely dangerous. It is there, Theotime, where the Chastity of young Persons is utterly ruined and destroyed; and frequently after it had been preserved from other Dangers, it there chances to be deplorably Shipwreckt. Impure Love enters but too easily into young Minds; but when it is assisted by the presence of the Object, it is inflam'd beyond all imagination. For this reason the Wiseman gives us that important Admonition, * In medio mulierum noli commorari, de vestimentis enim procedit tinea, & à muliere iniquitas viri. Eccl. 42. Continue not amongst Women, because from their Conversation springs the loss and destruction of Men, as Moths which eat are bred in the Garments. Now if the Company of Women be very prejudicial to young People, it becomes pernicious to them, and absolutely mortal, when it passes to a Familiarity, to a Desire to please, and be beloved, to overmuch Freedom, to Caresses and Demonstrations of Friendship, and such like Privacies, too common amongst young Persons, which S. Jerom calls very well, Principia moriturae virginitatis; The beginning of the approaching ruin of Chastity. We must add to this Cause, either immodest or too curious Looks, which may be performed either in, or out of Conversation. Love enters by the Eyes; and sometimes a Look, without any wicked Design, draws after it a vast train of Sins. Give ear to what the Holy Ghost teaches you by the Mouth of the Wiseman, * Virginem ne aspicias, ne forte scandalizer is in decora illius. Averte faciem tuam à muliere compta, & ne circumspicias speciem alienam. Propter speciem mulieris multi perierunt, & ex hoc concupiscentia quasi ignis inardescit. Eccl. 9 Look not on a Virgin, lest you be scandalised at her Beauty. Divert your Eyes from a Woman comelily Adorned, and regard not curiously her graceful Behaviour. Remember that women's Beauty hath been fatal to many, and hath enkindled unchaste Flames in their Hearts. What an excellent Advertisement is this, Theotime! yet as much unknown, as it is important. Engrave this deeply in your Memory, and have a care to govern well your Sight, so that it be not too dissolute for all manner of Looks; and if it happen to glance upon dangerous Objects, at least fix it not there, but withdraw it immediately. Observe the same Rule in respect of all Pictures, or immodest Figures, which are so many Rocks for Chastity to split on, and wherewith the World is misfortunately replenished. adjoin also to the former Causes, Kisses, which amongst young Persons proceed often from Sensuality and immodest Affection, altho' it be sometimes concealed; or at least they excite it, and give a beginning to many Sins and Uncleannesses. For this reason a good Author calls them very properly, * Impudici tactus osculi quid aliud est quam morsus diaboli & arrha peccati? Euseb. Emiss. Hom. de Quadr. The Bitings of the Devil, and an Earnest of Sin. In fine, add also to these Causes, unchaste Books, which you ought to fly as the Plague of the Soul, and the certain corruption of Chastity. See what we have said, Part 2. Chap. 17. These are the most ordinary Causes of Immodesty, which you ought carefully to avoid, if you desire to be freed from their pernicious Effect. To fly them usefully, and as you ought, Theotime, take notice of those you have, and principally bear dominion in you; and having observed them, avoid them the most you can. For Example, If it be Idleness, apply all your Care to overcome that by Labour. If it be Intemperance, be sober in your Diet, and perform some Abstinence by the Advice of your Ghostly Father. ARTICLE VI. Other particular Remedies against Impurity. In flying the Causes of Impurity, you must apply the Remedies proper to cure, and entirely repel it. Amongst others I shall give you these Four, which are jointly most necessary against this Sin, and very efficacious to preserve you from it. The First is Prayer. First Remedy. God is the Author of Purity, we must demand it of him, and the Grace to resist the Motions of that misfortunate Concupiscence, which causes continual Rebellions against the Spirit. Demand it daily, Theotime, but not as * At ego adolescens miser valde, miser in exordio adolescentiae etiam petieram à te castitatem, & dixeram, da mihi castitatem & continentiam, sed noli modo. Timebam enim ne me cito exaudires; & cito sanarer à morbo concupiscentiae, quam malebam expleri quam extingui. S. Aug. lib. 28. Confes. 7. St. Augustin begged it in his Youth, desiring Chastity, yet was afraid to obtain it; but beg it ardently, and with an earnest longing to acquire it from God. Cor mundum crea in me, Deus; O God, give me a clean Heart, and renew in my Bowels an upright Spirit. If you demand it, you will obtain it, and remember to recommend yourself to the Blessed Virgin, as we have said above. The Second Remedy is frequent Confession to a discreet Ghostly Father. Second Remedy. This Remedy is so necessary, that without it 'tis morally impossible to be cured of this Sin; and it is so efficacious, that with it we may easily overcome that Vice. We have spoken sufficiently above of it in Part 2. Chap. 5, & 7. To show the necessity of the Conduct of a wise Man against this Sin, Excesserunt caput meum vepres libidinum, & nulla erat eradicans manus. Aug. l. 2, Conf. c. 3. I only add, that St. Austin deploring the Disorders of his Youth, was extreme sorry that he had not then met with a discreet Hand, which might root out his lascivious Passions, which increased in his Soul without number or measure. Your Confessor, Theotime, will do you this good Office. Hic si solus fuisset quo adjutore superasset? Hieron. Epist. ad Eustocb. And S. Jerom, after he had recounted the Directions with which a Superior of a Monastery had delivered a young Man from violent Temptations with which he was troubled, makes this Reflection; If this young Man had been alone, how could he have ever conquered these Assaults? You see by this, Theotime, how much the Assistance of a discreet Person is necessary to overcome the Sin of Impurity. The Third Remedy is Reading and Meditating on pious things, Third Remedy. which fill the Mind with good Thoughts, banish wicked ones, and fortify it in time of Temptations. Such are principally the Thoughts of the grievousness of Sin, of the Justice of God, of his Greatness, of his Goodness, and other things, which you will see in the following Chapter, Art 3. the remembrance of Death, of Judgement, and of Eternal Punishment. Endeavour to fortify your Mind with these Reflections, by often reading these things seriously and attentively in some Book which treats of them. The Fourth is Labour. Fourth Remedy. This serves to divert the mind from wicked thoughts, Nunquam vacat lascivire districtis. Seneca Ep. 56. and to take away from the Flesh the opportunity of rebelling against Reason. You will find by Experience, that this is an excellent Remedy, if you carefully apply yourself to it. S. Jerom recounts a very notable Example of himself, which you may may make use of very well. He saith, Dum essem juvenis & solitudinis me deserta vallarent, incentiva vitiorum ardoremque naturae ferre non poteram. Quem cum crebris jejuniis frangerem, mens tamen cogitationibus aestuabat. Ad quam edomandam cuidam fratri qui ex Haebreis crediderat me in disciplinam dedi; ut post Quintiliani acumina, Ciceronis fluvios, gravitatem Frontonis, & lenitatem Plinii, alphabetum discerem, & stridentia, anhelantiaque verba meditarer. Quid ibi laboris insumpserim, quid sustinuerim difficultatis, quoties desperaverim, quotiesque cessaverim, & contentione discendi rursus inceperim, testis est conscientia, tam mea qui passus sum, quam eorum qui mecum vitam duxerunt, & gratias ago Domino quod de amaro semine literarum dulces fructus capiam. S. Hieron. Epist. ad Rusticum. that being a young Man, shut up in the solitude of the Wilderness, whither he was retired for the practice of Virtue, he could not support the Heats of his Youth, which caused continual and violent Temptations; and though he repressed them with frequent Fast, his Mind was still molested with impure thoughts: For the conquering of which he was advised of a most efficacious Means. He submits himself to the Conduct of an Hebrew Master to learn the Hebrew Language, adding this painful Labour to that which he now exercised in the Study of Latin Authors, desiring to perfect himself exactly in the Sharpness of Quintilian, in the Eloquence of Cicero, in the grave Style of Fronton, and in the Sweetness of Pliny. This Labour caused so great Troubles and Difficulties, that he frequently left off, despairing to be ever able to attain to his Desire; yet afterwards he renewed his Pains, out of the great longing he had to learn. But the Vexation of this Trouble was recompensed with the Fruit he received from thence: For he obtained by this means what he sought for by it, the deliverance from his vehement Temptations, from which he found himself free, enjoying afterwards a sweet tranquillity. And, I give God thanks, says he, that from this bitter Seed of Study I now gather most pleasing Fruits. Behold, Theotime, what an effectual Remedy Labour is against the Vice of Impurity. CHAP. IX. Of Temptations. I Treat here of Temptations, because altho' one may be tempted with all sorts of Sins, yet the Temptations of the Sin of Impurity are more ordinary and principally to young Persons, and more difficult to encounter with, and cause a great obstacle to their Salvation. For this reason it is most important, that they should be well Instructed to resist and overcome them. ARTICLE. I. What Temptation is, and of the Means to know whether one hath sinned in a Temptation. We call Temptation a Proposal of Sin made to the Soul, What Temptation is. to induce her to commit it, or rather a Thought alluring to Sin. Now the Soul may consent unto Sin Three manner of ways. 1. Sin may be consented to three ways. By actually and voluntarily doing it. 2. In not performing, but desiring to perform it. 3. Neither performing nor desiring, but taking pleasure or delight in the Sin. Or to say otherwise, the Will may consent unto Sin by the Action, by the Desire, and by Complacence or wilful Delectation. From hence arise two things which ought to be well taken notice of. 1. That there is nothing but Consent which causes the Sin, and by consequence the Thought alone of a Sin, is not a Sin, as long as the Will doth not consent in one of those three manners; and altho' the Thought should continue a long time, it is not a Sin without Consent; but on the contrary, it is meritorious to reject it. 2. To know whether one hath sinned mortally in a Temptation, An imporiant Remarks it is not sufficient to consider, whether one hath done a wicked Action, or desired it; but one must take notice whether he hath wilfully taken pleasure in thinking on it: For the voluntary Delectation of a mortal Sin, is a mortal Sin. This must be well observed, because there are many who deceive themselves therein, and believe they have not consented to a Temptation, but when they had either done or desired the Evil to which they were tempted. Nevertheless, one necessary thing is here to be observed, viz. That there are two sorts of Delight in Temptation; the one which precedes the Consent, which is that one feels in the beginning of the Temptation, and which draws the Will to Consent. The other which follows the Consent, and it is that which the Will takes in the thing proposed. This Second Delight is a Sin, but not the First. Wherefore, to see whether you have sinned by the Delectation of an evil Thought, you must know whether that Delight were voluntary, that is, whether you gave your Consent. And because an Action cannot be voluntary, except knowledge went before, to judge whether you consented to that Delectation, you must take notice whether you perceived it, and how you behaved yourself after you reflected on it, viz. whether you continued to entertain yourself therewith or no; for if you have continued, it is voluntary, and so you have sinned. And this Sin was either Mortal or Venial; Mortal, if you continued with a deliberate Will, or by a voluntary and affected Negligence. Venial, if that Continuation was through Inadvertence, and without an entire Consent, not desiring really to please yourself therein, and yet also not using necessary Endeavours to reject it. ARTICLE II. That one cannot avoid being tempted, and that we must be provided betimes to resist Temptations. Son, when you begin to apply yourself to the Service of God, Fili, accedens ad servitutem Dei, sta in justitia, & in timore, & praepara animam tuam ad tentationem. Eccl. 2. be firm in Justice and in the Fear of God, and prepare your Soul for Temptation. It is the chief Advertisement which the Wiseman gives, and which you ought often to have before your Eyes. It is a certain Maxim, That we cannot live here without Temptations. This Life is a perpetual Combat, according to that Saying of the Scripture, which affirms, that Man's Life is a Warfare upon Earth. Militia est vita hominis super terram. Job. We have Enemies which assault us on every side, within and without, visible and invisible. The World and exterior things furnish us with continual occasion of Sin. Pervigil ille tentator eos acrioribus pulsat insidiis, quos maxime videt abstinere à peccatis. S. Leo. The disorder of Concupiscence perpetually moves us that way, by the Rebellions it raises against the Spirit. The Devil, who watches Night and Day for our Destruction, employs all his Forces to make us fall into it. Now if this common Enemy conspires generally to the Ruin of all Men, it is certain he applies most vigorously the violence of his Temptations against those who withdraw themselves from him, Diabolus quanto magis nos sibi rebellare conspicit, magis expugnare contendit; eos enim negligit pulsare, quos quieto jure possidet. S. Greg. l. 4. Mor. c. 12. to serve their Creator, according to the Observation of the Fathers. And amongst those he attacks most strongly young People, whom he endeavours with all his force to divert from the Service of God, that he might secure himself betimes of their Ruin, as we have shown, Part 1. Chap. 14. This being so, dear Theotime, you must not wonder when you feel frequent Temptations, nor also be out of patience to suffer them; We must not be impatient in Temptations. it is a thing you cannot avoid. Temptations are often the Effects of vicious Habits contracted by former Sins; sometimes they spring from the Occasions into which you voluntarily by your own fault cast yourself. And in these two Cases you have no reason to complain but of yourself. Without these two Causes, your Age will also furnish you with sufficient: The Enemy will not let you rest, or if he do, it is to surprise you more easily. You must therefore dispose yourself courageously for the Combat, and prepare the necessary Arms to defend yourself in that War. Have a good courage then, dear Child, you will not be alone in this Combat; God will be there with you, to assist you to gain the Victory, and with the Victory, great Advantages for your Salvation. For these Temptations serve, Three great Benefits from Temptations. 1. To keep you in Humility, and in the fear of falling into Sin, and always to make you stand upon your Guard by Prayer, and other necessary Means. 2. To confirm you more and more in Virtue, and daily to increase therein: For every Resistance you make to Temptation, is a renewing and confirmation of the firm Resolution you have made, not to offend God any more upon any account whatsoever; and it merits new Grace from God to resist Temptations for the future. 3. These Temptations serve to secure your Salvation, and increase your Glory in Heaven. ARTICLE. III. Considerations to fortify the Mind in Temptations. Temptation being a Thought alluring unto Sin, it is certain the first Remedy which must be applied, is to furnish the Mind with contrary Thoughts, which may divert it from the Sin to which it is solicited. See here some of the most powerful, which will be be able to raise a horror of Sin in you, if you consider them attentively. Wherefore when you shall be tempted, and principally if the Temptation be strong and obstinate, make one or more of these Reflections. 1. What are you going to do? Obstupescite coeli super hoc, & portae eus desolamini vehementer; duo enim mala fecit populus meus, me dereliquerunt fontem aquae vivae, & foderunt sibi cisternas, cisternas dissipatas quae continere non valent aquas. Jer. 2. You are going by one sole Action, and in a Moment, to lose the Grace of God, to make yourself his Enemy, unworthy of all his Favours, the Object of his Hatred and Indignation: You are going to renounce Heaven, to lose all the Good you have ever done, to render yourself a Slave of the Devil, and subject to Eternal Damnation. O God what a Loss is this! Weigh well all these things one after another. 2. But for what reason are you about to incur all this Damage? for the miserable Pleasure of a wicked Thought, of an unchaste Desire, of an Action Dishonest, brutish and unworthy of Man: Quid tibi vis in via Aegypti ut bibas aquam turbidam? Ibid. A Pleasure which will last but a Moment, and being passed, leaves nothing behind it but Sorrow, Vexation, and Remorse of Conscience, which will always persecute you. Do you act like a Man when you make such a Choice? 3. The Greatness of him offended. Consider the Quality of him you are about to offend: You go to offend God infinite in Power, in Greatness, in Majesty, in Holiness. Non est similis tui Domine! magnus es tu & magnum nomen tuum in fortitudine. Quis non timebit te, o rex Gentium? Jer. 10. Sapiens corde est & fortis robore; Quis restitit ei & pacem habuit? Deus cujus irae nemo resistere potest, & sub quo curvantur qui portant orbem. Job 9 Columnae coeli contremiscunt, & pavent ad nutum ejus. Job 26. A saeculo confregisti jugum meum, repulisti vincula mea, & dixisti non serviam. Jer. 2. Peccatum est exhonorare Deum, quod non debet facere homo, etiamsi necesse erat perire. S. Aug. A God whom all Creatures adore, in whose Presence the Angels tremble: You are going to revolt from him, to cast off the Yoke of his Obedience, and say, Non serviam, I will not Serve. You wretched Man, pitiful Creature! you go to resist your Creator in his Face. O God, what an Indignity is this! Do you understand, Theotime, that the Injury Sin does to God is so great, that it were better the whole World were subverted, than one sole Sin committed? 4. If you could conceal your Sin from God, and not offend him in his Presence, Quem times major est omnibus: ipse timendus est in publico, ipse in secreto. Procedis, videris, intras, videris, sucerna ardet, videt te, lucerna extincta est, videt te, in cubili intras, videt te, in cord versaris, videt te. ipsum time, cui cura est ut te videat, & vel timendo castus esto, aut si peccare vis, quaere ubi non te videat, & fac quod vis. S. Aug. Ser. 46. de Verbis Dom. Quo ibo à spiritu tuo, & quo à facie tua fugiam? Psal. 138. Ego sum judex & testis, dicit Dominus. Jer. 29.23. Videt te angelus malus, videt te angelus bonus, videt bonis & malis major angelis Deus, etc. sub cujus oculis velle delinquere tam insanum est, quam horrendum incidere in manus Dei viventis. S. Bern. de Conversione ad Clericos. cap. 16. you were less culpable; but you go to offend him before his Face, knowing well that he sees you, considers you, and regards with horror the Sin you are about to commit. What greater Affront can you offer him than this? You would blush for shame, if you should think to be seen by a Man in this Action, and have you no confusion to be seen by God himself? and to do that in his adorable Presence, which you would be ashamed to do in the presence of the most miserable of all Men? Can you show a greater Contempt of God than this? O how blind are you! If you will offend God, seek at least a Place where he is not; and if you cannot find it, be ashamed to let that holy and adorable Eye see you in your Sin: And be afraid to commit a Crime before the Face of him who is at the same time both Witness and Judge, and who could strike you dead in the moment you have accomplished it. Cast your Eyes upon the Goodness of him you are going to offend; Haeccine reddis Domino popule stulte & insipiens? nunquid non ipse est Pater tuus qui possidet te, & fecit & creavit te? incrassatus est dilectus, & recalcitravit, dereliquit Deum fautorem suum, & recessit à Deo salutari suo. Deum qui te genuit dereliquisti, oblitus es Domini creatoris tui; vidit Dominus & ad iracundiam concitatus est. Deut. 32. Quid est quod dilectus meus in domo mea fecit scelera multa? Jer. 11. Popule mi, quid feci tibi, aut quid molestus fui tibi? respond mihi. Mich. 6. Who is it that you assault? Nothing less than your Celestial Father, who hath made you what you are, who hath given you all that you possess, who conserveses you incessantly, and without whose assistance you could not move a Hand. You breathe only by the Air he gives you; and if he should abandon you but one moment, you would fall presently into nothing. Look upon yourself from Head to Toe, and you will find nothing but what comes from God: Yet you in the midst of all these Favours and all these Benefits, go about criminally to offend him, despising the Goodness of so liberal a God, the Love of so kind a Father, making use of his own Blessings against him, and to offer an Injury to him. Go you ungrateful and degenetate Child, more cruel than Beasts! Tigers have a love for him that feeds them, and you care not to offend the Author of all the Good you have. Come now to that incomprehensible Abyss of the Divine Bounty, to the Masterpiece of his Love, the Passion of his Son Jesus Christ. It is here, Theotime, it is here where you will find wherewith entirely to break the greatest Attempts of the most violent Temptations, more than any where else. Cast your Eyes upon your Saviour nailed upon the Cross, Come me pull. sat aliqua turpis cogitatio, recurro ad vulnera Christi; cum me premit caro mea, recordatione vulnerum Domini me resurgo; in omnibus adversitatibus non inveni tam efficax remedium, quam vulnera Christi. S. Aug. Manual. c. 22. Nullum tam potens est & tam efficax contra ardorem libidinis medicamentum, quam mors Redemptoris mei. Ibid. cap. 23. Rursum crucifigentes sibimet ipsis filium Dei, & ostentui habentes. Hebr. 6. all covered with Wounds, overwhelmed with Grief, dying for your Salvation. Fix there your Sight and Thoughts, consider, meditate attentively all that he Suffered; Remember that it was for you, and for the Sins you have committed, that he Suffered in such a manner, and see whether you have a Heart hard and cruel enough to resolve to offend again a God dying for your Salvation, and crucify him anew by mortal Sin. Although, dear Child, the view of a God Crucifi'd for your Sins, shall not be capable to hinder you from offending him, will not the Blood he shed for your Salvation, soften your Heart? Will not all the Griefs he endured for you, have force to make you love him? All the Wounds he received are so many Mouths and Voices, which declare to you a horror for Sin, and a love for Jesus; and can you behold them without either having a horror for Sin, which Crucifi'd Christ Jesus, or a love for Jesus Christ Crucifi'd for your Sins? O Jesus, permit it not, but cause by thy Goodness, that the sole thought of thy Death so touch our Hearts in Temptations, that it raise in us a horror of Sin, and make us resolve to choose rather to die than offend him again, who hath suffered Death for our Love. ARTICLE IU. How we must behave ourselves in Temptations. From the moment that you perceive yourself to be assaulted with a Temptation which offers to enter into your Mind, Nolo sinas cogitationem crescere, nihil in te Babylonium. nihil confusionis adolescat. Dum parvus est hostis, interfice. Ne nequitia, ne zizania crescant, elidatur in semine. Audi Psalmistam dicentem, Filia Babylonis misera, beatus qui non tenebit, & allidet parvulos tuos ad Petram, etc. Petra autem erat Christus. S. Hieron. Epist. ad Eustoch. 22. be careful readily to reject it without staying therein never so little; It is the chief Remedy given by the holy Fathers, and particularly by St. Jerom, writing to the devout Lady Eustochium. Now that you may thus stifle Temptations in their birth, remember to perform two things. Statim ut libido titillaverit sensum, aut blandum voluptatis incendium dulci nos calore perfuderit, erumpamus in hanc vocem: Dominus auxiliator meus, non timebo quid faciat mihi caro. Ibid. 1. Raise your Mind to God, and protest unto him, that you renounce the Temptation with all your Heart, and will not consent unto it: Beg of him the assistance of his Grace to resist it, and acknowledge humbly that you can do nothing without him. It is incredible, Theotime, how powerful Prayer is in the moment of Temptation. 2. After that elevation of your Mind, divert yourself by applying your Thought to perform something, as to Labour, to Read, to Speak with some one, to take some Recreation, or other like thing, which may keep your Mind employed, and you will find by Experience, that the Temptation oftentimes without trouble will pass away, and vanish. If it continue and be obstinate to return, persevere in employing these two Means; Pray with more fervour, protest that you will not consent, proceed in entertaining your Mind with something else. If you be all alone, it will be good to stir up yourself by some exterior Action of Devotion, as to raise your Eyes or Hands to Heaven, knock your Breast, cast yourself on your Knees to demand of God Grace to resist. See the Example of S. Jerom, Art 8. It would also do very well to frighten yourself with the remembrance of Death, with the thoughts of God's Judgements and of Eternal Damnation, according to that great Advertisement of the Wiseman, * In omnibus operibus tuis memorare novissima, & in aeternum non peccabis. Eccl. 7.40. Remember the last things, and you shall never sin. Have a care not to stop your Thoughts to look upon the Temptation itself, An important Advice. but apply your Mind to think upon the Motives which may divert you. And for this effect, principally when the Temptation continues a long time, endeavour to make reflection upon one or more of the former Considerations, and after you have weighed them well, make a final Resolution never to consent thereunto, altho' it should return a thousand times. Not to content yourself to reject a Temptation, Another Advice to make use of the Temptation, as a Motive to some virtuous Action. but to take an occasion from thence to perform some Action of Piety, is a most effectual Remedy against it. For Example, on the Day you have been tempted, apply yourself more to Prayer than ordinarily, read some pious Book, do some Mortification, give some Alms to the Poor; and above all, in the time of Temptation exercise some Act of Virtue, as detesting of Sin, loving of God with all your Heart, protesting you will offend him no more. By this means you will defeat your Enemy with his own Arms; and he seeing that, instead of moving you to Sins by his Temptations, he gives you occasion to practise Virtue, will desist from tempting you, fearing to advance your Salvation by the same Means he employed to destroy you. But above all, Third Advice, to distrust ones own Forces. Theotime, be careful when you resist a Temptation, not to confide in your own Forces, but to expect all from the sole Grace of God. This is a chief Means to overcome Temptations, humbly acknowledging that you can do nothing of yourself, and that without the succour of Divine Grace you cannot conquer them. By how much more you disconfide in your own strength, putting your confidence only in God, by so much more easily will you surmount them. Noli de viribus tuis prae sumere. Vide parvum contra Goliam, vide parvum contra ingentem, sed in nomine Domini praesumentem. Tu venis ad me cum clipeo & lancea, ego in nomine Domini omnipotentis. Sic aliter non omnino, aliter non prosternitur inimicus. Qui praesumit de viribus suis antequam pugnet, ipse prosternitur. S. Aug. Serm. 4. de verb. Apost. See (says S. Augustin) little David combating Goliath. He was a Child without Force, without Arms, who encountered a Giant Armed Cap-a-pe from Head to Foot; but because he put all his confidence in God, he gained the Victory. Thou comest to me (said David to Goliath) with Buckler and Lance, and I come to thee in the Name of the all-powerful God; And with that confidence he overthrew him at the first Stroke. Thus must you encounter with the Enemy of your Salvation. He (says St. Augustin) who trusts in his own Forces, is overcome before he Fights. Now the principal Means to obtain many Favours of God in Temptations, is Prayer, and the frequentation of the Sacraments, and chief Confession, which hath a wonderful force against Temptations, and without it it is morally impossible to resist them any long time. See all we have said in Part 2. Chap. 5. & 7. ARTICLE V. Of some Artifices by which the Devil deceives Men in Temptations, and principally young Men. All the force of the Devil in Temptations, consists only in Craft and Deceit; wherefore the best Means to resist him, is to know the Tricks he ordinarily makes use of. There are many, but I shall only take notice of Three amongst the rest, by which he maliciously abuses Men, and principally young Men. The First is that by which he hinders them from regarding or knowing the Evil which is in the Sin they are going to commit; First Artifice. and on the contrary, he represents to their Imagination very livelily, on one side the sweetness of the Delight of Sin, which he always makes them think far greater than it is, and on the other side the trouble and difficulty to resist it, and abstain from it, which makes them conceive it insupportable. Who doth not see, The Falsity of this Artifice. that all these Delusions are great in all these three things? For the Evil which is in Sin is the chiefest of all Evils imaginable, as we have said above, Art 3. The Delight of Sin is but for a moment, and it is followed by Vexation, Sadness, and Despair. The trouble of resistance continues not long, and a sweet and pleasing Consolation follows it; it merits Heaven, and frequently the deliverance from many other Temptations. O dear Theotime, The Remedy. permit not yourself to be abused in this manner by the Enemy of your Salvation: When he shall propose a Temptation to you, cast an Eye upon the Evil you are going to do, which is a mortal Sin, the greatest of all Evils. Think not on the Pleasure that is offered, which will pass like a Shadow, but upon the Sorrow and Displeasure it brings after it. Regard not the Pain and Difficulty of resistance, but the Joy, Consolation, and Benefit you will receive from thence. If you act thus, you will find that the Temptation will in a small time vanish. The Second Deceit by which the Devil seduces young People, Second Artifice. is to propose unto them in the Temptation, the easiness of getting Pardon, and persuade them that they will do Penance, and Confess themselves of it. Alas, Theotime, how frequently doth it fall out, and too often, that in the Combat of Temptation, the Conscience resisting on her side by the good Motions God gives her, this misfortunate Thought comes into the Mind, I will Confess myself of it, I will do Penance for it: And with this Thought one miserably resolves to commit this Sin. What then? If you imagined that God presently after the Sin would cast you into the Pit of Hell, you would not attempt to offend him; And because you hope he will pardon you, do not you scruple to displease him? O what Impiety is this! O Wickedness! Will you be Impious because God is Good? Do you offend him because he will pardon you? What greater Affront can be offered to God? O Theotime, if ever this Thought come into your Mind, reject it as a Blasphemy, and as a Wile of the Devil, by which he would cast you into the abyss of Sin. The Third Deceit of the Devil towards young Persons is, Third Artifice. that after he hath made them sometimes yield to his Temptations by the former Artifices, he puts into their Mind this false and wicked Opinion, That it is impossible to resist Temptations, and to abstain from Sin; to the end that being possessed with this Persuasion, they may make no Endeavours to resist them, and give themselves over to Evil without any restraint. The falseness of this Persuasion. A detestable Persuasion! a diabolical Invention! which is so much more deplorable, as being most false and pernicious, it is nevertheless most common amongst young People. O insensati Galatae! Quis vos fascinavit non obedire veritati? persuasio haec non est ex eo qui vocat vos. Gal. 3. Poor insensible Creatures! what is it that dazzles you thus, so that you cannot see the Truth more clear than day? Do you not see how this Thought is injurious to the Mercy of your Saviour, who hath shed his Blood to merit for you, Grace to resist in these Occasions, and who stretches out his Arms to succour you? This Persuasion comes not from him who calls you to him to save you, but from the Devil who seeks to destroy you without recovery. O dear Child, The Remedies. permit not yourself ever to be seduced by this execrable Thought, but in the midst of the most violent Temptations call to mind the Mercy of your Saviour, who never abandons those who hope in him. * Circumdederunt me undique & non erat qui adjuvaret, memoratus sum misericordiae tuae, Domine, & cooperationis tuae quae à sa culo sunt, quoniam eruis sustinentes te, Domine, & liberasti me de perditione. Eccl. 5. Tribulations, says the Wiseman, have environed me on every side, and there was no one that would assist me. I called to mind thy Mercy, O God, knowing that thou succorest those who trust in thee, and thou hast delivered me from my destruction. These are the three most ordinary Artifices the Devil makes use of against young Persons in their Temptations, and all three are pursued in order. For first, he hides from them the Evil, and makes them believe it is not so great as in reality it is. Next he persuades them, that they may easily discharge themselves of it. And in fine, when he hath them deeply engaged, he makes the Difficulty to abstain vast and prodigious in appearance, that they may not attempt to acquit themselves of it. Reflect well upon these three Artifices, and have a care not to be deluded by them. ARTICLE VI. Of two considerable Faults which ordinarily happen to young Persons in Temptations. Besides the Fault they commit, who permit themselves to be deceived by the three former Artifices, they fall into two others, which cause great Difficulties in them, and which you must observe, that you may carefully avoid them. The First is, that when they see themselves attacked by frequent Temptations, First Fault. they presently become impatient, and after having resisted for a while, lose courage, and yield to the Enemy, believing that they cannot resist him. This Error is very ordinary amongst young People, and it gives a great advantage to the Enemy of their Salvation over them. Heretofore the City of Bethulia in Juda being Besieged by Holofernes, the principal People of the Town, with all the Commonalty, betook themselves to their Prayers, to obtain of God their Deliverance: And seeing God did not hear them so soon as they expected, they resolved to deliver themselves, if Succour did not come in Five Days. The courageous Judith being advertised of this Resolution, disapproved it much, and highly reprehended them, saying, * Qui estis vos qui tentatis Dominum? non est iste sermo qui misericordiam provocat, sed potius qui iram excitet & surorem accendat. Posuistis vos tempus miserationi Domini, & in arbitrium vestrum constituistis ei. Sed quia patiens est Dominus in hoc ipso poeniteamus, & indulgentiam ejus fusis lacrymis postulemus. Expectemus humiles consolationem ejus. Judith 8. Who are you that thus tempt our Lord? This Design is not to attract the Divine Bounty to you, but to provoke his Fury and Revenge. What, have you limited a Time for the Mercy of God, and appointed a Day to succour you? We must not proceed in this manner. Let us do Penance, let us demand Pardon with many Tears, and with all humility expect his Comfort. I say the same to you, dear Theotime, when you vex yourself in Temptations, and despairing to be able to resist them, you take a Resolution at length to deliver yourself over to your Enemy, you offer a great Injury to God; for this is to distrust his Grace, and dispose of it as you please: This is not the Means to obtain it, but on the contrary, to make you fall more dangerously into the Temptations and Sin. No, no, we must not act thus, we must have patience in Temptations, and humbly expect the Divine Grace, Deus enim (nisi ipsi illius gratiae defuerint) sicutopus bonum coepit ita perficiet, operans velle & perficere. Con. Tr. Sesse 6. cap. 13. which will never fail you, except you be wanting to it first. If you persevere courageously to resist, he will either deliver you from the Temptations, or give you Grace to overcome them. Remember, that the greatest Saints have been tempted like you, and much more: Call to mind the Apostle S. Paul, who having demanded of God to be delivered from great Temptations, Ne magnitudo revelationum extollat me, datus est mihi stimulus carnis meae, Angelus Sathanae qui me colaphizet, propter quod ter Dominum rogavi ut discederet à me, & dixit mihi, Sufficit tibi gratia mea, nam virtus in infirmitate perficitur. 2 Cor. 21. received this Answer from him, My Grace is sufficient for thee, for virtue is perfected in weakness. The Second Fault young Persons commit in Temptations, is, Second Fault. that when they once chance to yield unto the Enemy, they lose Courage, cast away their Arms, and permit themselves to be overcome by all other Temptations, without any resistance. O God what a strange Blindness is this! for being once conquered, to submit entirely to the Enemy; After having received some Wounds, to be content to receive many more; After having lost the Grace of God, to continue to provoke more and more his Fury, instead of readily appeasing it by Penance. The Israelites being assembled to Fight against the Tribe of Benjamin, to revenge a most enormous Crime committed by some of that Tribe, altho' they were far stronger in the number of Men, they were defeated in the first and second Battle. Quamobrem omnes filii Israel venerunt in domum Dei, & sedentes flebant coram Domino, jejunaruntque die illo usque ad vesperam & obtulerunt ei holocausta, atque pacificas victimas, & super statu suo interrogaverunt. Judic. 20. These two Overthrows highly astonished them, yet nevertheless they lost not Courage; they came before the Tabernacle of God, and there they set themselves to Weep, to Fast, to make their Supplications, and offer Sacrifices to appease the Divine Anger. This being done, they took their Arms again, and went courageously to the Combat, where they gained the Victory, and entirely defeated their Enemies. This, Theotime, is exactly the Example of what you must do in the Combat of Temptations; you must not be discouraged for being once conquered, but cheerfully Encounter again: You must have recourse to God, lament your Misery, beg Pardon of him, pacify his Fury, implore the assistance of his Grace, and after having done Penance for your Sins, reassume your Arms in the Name of God, and give Battle more courageously than before. The Sorrow for being vanquished must excite you to resist your Enemy more resolutely, and your Lapse make you stand better upon your Guard for the future. ARTICLE VII. What is to be done after the Temptation is conquered. We ordinarily commit two Faults after we are delivered from a Temptation. Two Faults after the Temptation is overcome. The First is, We give not Thanks to God for the Victory we have gained by the assistance of his Grace. The Second, We make no preparation to resist the following Temptations. These two Defects are the cause why we easily relapse into other Temptations, and are at length overcome by them. The First, because God would have us acknowledge his Favours, and particularly great ones, such as is that of a Victory over a Temptation. The Second, because he who doth not stand upon his Guard, is soon surprised by his Enemy. 1. It is therefore most important, First Remedy. Theotime, when you have surmounted a Temptation, that you have a care to give God Thanks for it, either sometime after the Temptation, or at least at the end of the Day in your Evening Prayers. Render him Thanks with all your Heart for this Victory, acknowledge that it comes from him alone, and not from you, and that without him you had a thousand times been vanquished. 2. Second Remedy. Prepare yourself to resist Temptations for the future. 1. Making a firm Protestation to God, to resist them with all your power. 2. Humbly demanding the continuation of his assistance. 3. Resolving to make use of such and such Means which you know will happily succeed. If it chance that you remain some time without any Temptation, confide not too much in this Peace and Tranquillity: Saepe antiquas hostis, postquam menti nostrae tentationis certamen inflixerit, ab ipso suo certamine ad rempus recedit, non ut illatae malitiae finem praebeat, sed ut in corda quae per quierem secura reddiderit, repent rediens facilius inopinatus erumpat. S. Greg. 3. Moral. 16. For it frequently happens, as S. Gregory observes, that the Enemy permits those whom he hath much tempted, to continue some time in quiet, that not having a care, he may soon after surprise them more easily, when they think least of him, and that he may make them fall into Sin by a sudden and violent Temptation. For this reason stand always upon your Guard, demanding daily of God Grace to resist the Assaults of Temptations. Be careful to divert quickly from your Mind, all the first Thoughts that may move you to Sin. ARTICLE VIII. Considerable Examples to teach us how we must Encounter with Temptations. An ancient Author says very well, That the way to learn by Precept is very long, Longum iter per praecepta, breve & efficax per exempla. Seneca Epill. 6. hut that by Example is shorter and most efficacious. Wherefore it will be much to the purpose, to set here before your Eyes some of those who have courageously combated against Temptations, that their Example may stir up your Courage, and teach you how to manage the Arms with which they have very fortunately overcome. Amongst many others I might bring, I have chosen out the great S. Jerom, whom I would propose to you for a Model and Example. He was young as you are, at the time of these Temptations; he was more tempted than ever you will be, and perhaps amongst all the Servants of God, his Youth was most tried by Temptations, and encountered them with an admirable Perseverance. I shall give you a Relation of what he himself recounts, read it attentively, and mark well all the Circumstances. This Saint being yet young, after he had spent some time in a worldly Life, was moved with a Desire to serve God, and labour to effect his Salvation by a true Conversion. He takes a Resolution to leave the World, and to retire into some Wilderness to do Penance, and apply himself entirely to Virtue. He went first to Jerusalem, to visit the Holy Places, and from thence he retired into the Desert. He continued in that Place four whole Years, during which time, notwithstanding the incredible Austerities he underwent, he was tossed with continual Temptations, and so great, that they move Compassion in those who read them. Behold what he says, writing to his devout Eustochium. O how often in this vast Solitude, Quoties in eremo constitutus in illa vasta solitudine quae exusta solis ardoribus, horridum monachis praebebat habitaculum, putavi me Romans interest deliciis; sedebam solus, quia amaritudine repletus eram, horrebant sacco membra deformia, quotidie lacrymae quotidie gemitus, & si quando repugnantem somnus imminens oppressisset, nuda humo vix ossa haerentia collidebam: de cibis vero & potu taceo, cum etiam languentes Monachi frigida aqua utantur & coctum aliquid accepisse luxuria sit; ille igitur ego qui ob metum Gehennae tali me carcere damnaveram, Scor pionum tantum socius & ferarum, saepe choris intereram puellarum; Pallebant ora jejuniis, & mens desideriis aestaabat. In frigido corpore, & ante hominem suum carne praemortua sola libidinum incendia bulliebant. S. Jerom. Epist. 22. ad Eustoch. where the continual scorching Heat of the Sun makes the Habitation horrible and insupportable did the Delights of the City of Rome come to seek me, and present themselves to my Imagination! The Sorrow and Bitterness with which my Soul was filled, made me seek the most retired Places to lament for my Sins. My Body now all hideous, was covered with a Hair Shirt; I ceased not to weep, and daily sigh; I had no other Bed than the Ground, nor other Nourishment than that of the Monks of the Desert, who drank nothing but Water, nor eat any thing but raw Herbs, even in their Distempers. In this State, and in this Prison, to which I had condemned myself to avoid that of Hell, altho' I had no other Company but that of Scorpions and savage Beasts; I found myself often in Imagination with the Roman Dames. Fasting bad made my Visage pale and disfigured, yet my' Mind did not cease to be inflamed with unchaste Desires. In a languishing Body, and a Flesh mortified, so that it seemed almost dead before me, I burned with the Flames of immodest Pleasures. See the Temptations which this Saint endured, and the rude Assaults he hath sustained; but consider how this generous Champion behaved himself. In this deplorable State, Itaque omni auxilio destitutus, ad Jesu jacebam pedes, rigabam lacrymis, crino tergebam, & repugnantem carnem hebdomadarum inedia subjugabam. Memini me clamantem diem crebro junxisse cum nocte, nec prius a pectoris cessasse verberibus quam rediret Domino imperante tranquillitas. S. Hieron. ibid. deprived of all human Succour, I cast myself at the Feet of Jesus Christ; I watered them with my Tears as the Magdalen, I tamed the Rebellions of my Flesh with whole Weeks of Abstinence: And amongst other things I remember, that sometimes I passed whole Nights and Days, crying out for Succour, and imploring the Assistance of God in these Combats, and desisted not from Praying and knocking my Breast, till the Tempest was past, and God by his Grace had brought Repose and Tranquillity. What an Example, Theotime, is this, to teach you how to encounter with Temptations! But harken yet to what follows. And as God himself is my Witness (goes on the Saint) after many Tears, Et ut ipse mihi testis est Dominus, post multas lacrymas, post coelo inhaerentes oculos, nonnunquam videbar mihi agminibus interesse Angelorum, & laetus gaudensque cantabam, post te in odorem unguentorum tuorum curremus. Ibid. after having Prayed a long time with Eyes raised to Heaven, I felt so great a Consolation, that sometimes I seemed to be placed amongst the Quires of Angels, and Sing with incredible Joy those excellent Words of the Spouse in the Canticles, I will run, O God, I will run now after thee in the odor of thy Perfumes, and in the sweetness of thy Consolations. O what an Example, Theotime, is this, to animate you to combat the Temptations of youth! O how admirable and instructive is this for you, and all those of your Age! For amongst others, it teaches you Three things of great importance. Three things to be learned from S. Jerom. 1. That you ought not to be astonished to see yourself tempted, since this holy Saint in his Youth, notwithstanding all his Mortifications, and removed from all Occasions of Sin, suffered so great Temptations. 2. It will teach you how to encounter with Temptations, viz. by Mortifications, and above all, by humble, fervent, and persevering Prayer. And in the 3d place, you there learn the greatness of the Joy God gives to those who have resisted Temptations with much courage and perseverance. O my dear Child! Practice. set this excellent Example often before your Eyes. When you shall be tempted, represent unto yourself S. Jerom in the Desert, combating his Temptations with Tears, with Prayers, with Mortification, casting himself at the Feet of Jesus Christ, and imploring his Assistance. Imitate him, let your Chamber serve you as a Solitude, to find there the Divine Succour against Temptations; and be assured, that after your Prayer God will send you Tranquillity, and make you feel an incredible Joy and Consolation, which will animate you anew to resist Temptations, and serve your Saviour more faithfully than ever. CHAP. X. Particular Obstacles to rich young Persons. THE Obstacles we have spoken of hitherto, are common to all young People, of whatsoever Quality or Condition. But because amongst the Conditions there are some which bring with them particular Impediments, it is proper to treat briefly of them. These Conditions are chief Riches, Nobility, and Benefices. As for Riches, there is no question but they cause a particular Obstacle to Salvation, since the Son of God himself assures us as much, Quod autem in spinas cecidit, high sunt qui audierunt, & à sollicitudinibus & divitiis, & voluptatibus vitae euntes suffocantur & non reserunt fructum. Iuc. 8. saying they choke the Seed of the Word of God in Souls, and hinder it from taking root, and bringing forth Fruit; which is true, not only in Men already advanced in Age, in whom Covetousness, and the love of Riches, often bears Dominion, but also in young Men, to whom the possession of Riches is frequently a Hindrance of Salvation. This is known sufficiently by Experience, which manifests, that rich young People are ordinarily more vicious than others. We see them addicted to their Pleasures, slothful, and Enemies to Labour, their Minds always taken up with Vanity, aspiring after Greatness, Fortune, and the Riches of the World, Proud, Presumptuous, despising all the World, Untractable, and resisting the most wholesome Instruction and Advices, subject to a vast number of Sins, oftentimes malicious and ingenious to effect it. Melior est pauper ambulans in simplicitate sua, quam dives in pravis itineribus. Prov. 28. Deus superbis resistit, humilibus autem dat gratiam. Jac. 4. Qui confidunt in virtute sua, & in multitudine divitiarum suarum gloriantur. Psal. 48. And on the contrary, we see young Persons of a mean Condition or small Fortune, live in the Fear of God, and in Virtue, desirous to procure their Salvation, addicted to Labour, seeking good Instructions, and receiving them with Joy and much Fruit, departing as far as they can from Sin; or if they chance to fall into it, they continue not, but withdraw themselves immediately: And by this means they heap the Blessings of God upon themselves; for God is pleased to favour the Humble, and those who fear him, as on the contrary he rejects the Proud, and those who trust in their own Power, and glory in the multitude of their Riches. I say this, Theotime, to the end I may admonish you, that if God hath ordered you to be born in a good and rich Condion, you take a care that your Riches serve not for your Damnation, as they do daily to many like you; Quam difficice qui pecunias habent in regnum Dei intrabunt? Lucae 18. the multitude whereof makes but too evident that Truth delivered by the Mouth of Jesus Christ, who says, How difficult is it for the Rich to be saved? Wherefore you have need to perform Three things. 1. Three Remedies. Be fully persuaded, as it is most certain, that your Riches may much prejudice your Salvation, if you have not a great care to preserve yourself from the Impediments they cause, and employ them usefully. 2. Understand what these Obstacles are, that you may diligently avoid them. There are many in them, but those which are most particular are these, viz. Pride, Untractableness, Idleness, Love of Pleasures, Vicious Company, and Flatteries of Men; Have a care of all these things. Be Humble in your Riches, Nihilest quod sic generent divitiae quomodo superbiam, omne pomum omne lignum habet vermem suum, vermis divitiarum superbia est. Aug. Ser. 5. de ver. Domini. Quid prodest stulto habere divitias cum sapientiam emere non possit? Pro. 17. considering on one side, the danger they daily put you in of offending God, and ruining yourself; and on the other side, the exact Account you must render to God of the good use you have made of them. Wherefore do you glory in the Riches you possess, which God can take away in a moment? and with which, as the Wise man says, you know not how to obtain the true Riches of the Mind, that is, Wisdom and Virtue. Riches, which if you possess them not, you, with all your Goods, are but like a Horse richly Trapped, which with all his Ornaments is but a Beast without Reason. Render yourself easy to be taught, and Tractable; be ready to learn, and willing to be reprehended; and be persuaded, that by how much you are Nobler and Richer, by so much ought you to be better instructed, because you have so much more occasion of failing, and your Faults are of greater consequence than others. Fly Idleness, so natural to the Rich. In labour hominum non sunt & cum hominibus non flagellabuntur. Ps. 72. Peccare volunt sed non flagellari cum hominibus, unde timendum est ne flagellentur cum daemonibus. S. Bern. Serm. ad pastors. Remember that the Rich, as the Scripture says, are not in trouble as other Men, and not subject to the Afflictions of others. But S. Bernard adds, That there is great reason to fear, lest they should be afflicted with the Devils. Preserve yourself carefully from Dainties, which are the Baits of Pleasures. Remember that Chastity is in the midst of Dangers and Precipices, when surrounded with Riches, where daintiness of Nourishment, of Garments, of Lying, and a thousand other Occasions, expose it to a continual hazard of Ruin, if not resisted with incredible Diligence. Vae qui opulenti estis in Zion, etc. qui dormitis in lectis eburneis, & lascivitis in stratis vestris, qui comeditis agnum de grege, etc. bibentes vinum in phialis, etc. Amos 6. Vae vobis divitibus! quia habetis consolationem vestram. Lue. 6. Woe be to the Rich, (says the Prophet) who sleep in curious Beds, who seek Pleasure in their delicious Couches, who Feast, taking all Delight, whilst the Poor is in Misery, without showing any Compassion towards him. And the Son of God, says, Woe be to the Rich, because they have their Consolation in this World. Withdraw yourself from wicked Company, which your Riches will easily attract, as a Prey invites Birds. See what we have said above, Chap. 6. Permit not yourself to be surprised by Flattery, Adulatorum quoque assentationes & noxia blandimenta fallaciae velut quasdam pestes animae fuge, nihil est quod tam facile corrumpat mentes hominum. S. Hier. Epist. ad Celan. which always accompanies the Rich, and which ordinarily perverts their Mind, and principally young Persons. Give not credit to any thing they shall say in your Commendation; for either they commend you for Things that deserve not Praise, as your Condition, your Wealth, your good Behaviour, or other like things; or for things you have not, as Science, Wisdom, Virtue; or if you have them, they come not from you. There remains the Third thing you are to perform, that is, to make good use of your Riches. I shall appoint you no other than that which S. Paul ordered Timothy to prescribe to the Rich; consider what he says, and comprehend it well. a Divitibus hujus saeculi praecipe, non sublime sapere, neque sperare in incerto divitiarum, sed in Deo vivo, qui praestat nobis omnia ad sruendum; bene agere, divites fieri in bonis operibus, facile tribuere, communicare, Thesaurare sibi fundamentum bonum in futurum, ut apprehendant veram vitam. Tim. 6. Command the Rich of the World, that they be not highminded, that they put not their confidence in the uncertainty of Riches, but in the living God, who giveth us abundantly all things to enjoy; that they apply themselves to Virtue, and be rich in good Works; that they give Alms freely, and communicate their Goods to those that want; that they lay up store for the time to come, and to obtain Eternal Life. This, Theotime, is the use of Riches, which the Holy Ghost prescribes to the Wealthy, and which you ought exactly to practise, if you will take care that you be not destroyed by your Possessions. After all this, keep in your Mind that great Truth S. Cyprian teaches you, which is, b Tentatio est Patrimonium grande, nisi ad usus bonos census operetur, ut Patrimonio suo unusquisque locupletior, magis redimere debeat quam augere delicta. S. Cypr. lib. de Habit. Virgi. That a great Patrimony is a Temptation, if the Revenue one possesses be not employed in pious Uses; and by how much any one abounds in Wealth, by so much more ought he to make use of it to redeem his Sins, and not to multiply them. CHAP. XI. Particular Obstacles to Noble Persons. TO put Nobility amongst the Obstacles of Virtue, were to offer an Injury to it; but we shall do no wrong to Truth, if we say that the ill use which Persons in Dignity make of it, is a great Impediment to their Salvation, and frequently the cause of their Ruin and Damnation. To see this Truth, and clearly understand, that there is no State ordinarily more corrupt, nor filled with Vice, than that of the Nobility, we need only make a little Reflection upon the Life of Great Men. We see a prodigious Pride reign in them, which makes them contemn all the World, and esteem all others infinitely below them. Ambition, and a desire of growing Great, perpetually possesses them. They are extravagantly addicted to all their Pleasures, Lovers of Delights, Bold and Shameless to publish their Sins, and glory in them, Envious in the highest degree, Tied to their Interest, Affecting none but themselves, Unjust, Violent, Harsh, and often Cruel towards others, especially their Inferiors, Impatient and Choleric, Given to Swearing and Blasphemies, Revengeful even to excess, not being able to suffer or dissemble the least Injury, which frequently is grounded only in their Imagination, and even make open profession never to endure or dissemble any. O God what a Life is this for Men who make profession of Christian Religion! And that which accomplishes the Misfortune of this Condition is, The detestable Passion for Duels. that detestable Passion for Duels, with which they are so continually possessed, that there is scarce a moment in their Life, wherein they have not a Resolution to expose themselves to Fight upon the first Injury, or at least at the first Challenge; A Resolution which keeps them in a continual mortal Sin, and hinders them from ever being in the Grace of God. Not to mention the Contempt of Religion, Sensuality and Impiety, which usually reign in that State, and especially now adays, where there are found so many who say unto God, Qui dixerunt Deo recede a nobis, scientam viarum tuarum nolumus. Quis est omnipotens ut serviamus ei? Et quid nobis prodest si oraverimus illum? Job 21. as the Impious said in the Scripture, Depart from us, we will not have the knowledge of thy ways. Who is the all-powerful, who says that we must serve him? What doth it profit us to Pray unto him? Is not this a thing much to be deplored, to see in the midst of Christianity, the fairest part of Christian States to be most corrupted? And that Nobility which is given as a Recompense of Virtue, and to excite others thereto, should become the Source of Vice, and the Fountain of the Corruption of Noble Persons: So that it is a Mark of Reprobation to many; and it were more desirable for the greatest part of Noblemen that they had never been born. For what advantage is it to be Great before Men, and to be wretched and contemptible in the sight of God? a Quid prodest quod liber est in natura, qui servus est in conscientia? Euseb. Emiss. Hom. 3. de Pascate. To be honoured by Men, and hated by God? To Command others, and to be a Slave to Vice, and his own Passions? And in a word, To be happy in this World, and damned for ever, being of the number of those who eternally cry out, b Quid nobis profuit superbia, aut divitiarum jactantia? quid contulit nobis? Tansierunt ista omnia tanquam umbra. Ergo erravimus à via veritatis. Sap. 5. What did our Pride profit us? What advantage hath the pomp of Riches brought to us? All those things are passed away like a Shadow. Wherefore we have erred from the Way of Truth. O my dear Theotime, if you be Noble, I beseech you to make here a serious Reflection upon yourself, and upon the Danger your Nobility exposes your Salvation to. Distrust your State, and be afraid lest it should ruin you. By how much more you are raised in Condition, by so much more have you an Obligation to Virtue, and are in greater hazard of Destruction. Remedies against the Obstacle of Nobility. Labour earnestly for your Salvation, and use all possible diligence that your Nobility be not a cause of you Damnation, as it is to many. For this Effect, practise the following Advices. 1. First Advice. Understand perfectly what true Nobility is. Nobility is inseparable from Virtue, it takes its origin from thence, and is only conserved by it. It hath been bestowed upon your Ancestors, in recompense of their worthy Actions; if you imitate them in their Virtue, you will merit the Title of Noble; if you imitate them not, you have but a false and imaginary Nobility. 2. Know, Second Advice. that besides this Nobility Instituted by Men, there is a Divine Nobility infinitely raised above this, which is that which is acquired by Grace. Videte qualem charitatem dedit nobis Pater ut filii Dei nominemur & simus. 1 Joh. 3. Intellige tibi esse genus de coelo. & age vivendo: sancto respondeas patri; Dei silium ut se probat, qui vitiis non obscuratur humanis, qui divinis virtutibus elucescit. Chrysolog. Serm. 6, 7. For if Nobility consists in being born of Illustrious Parents, and of those that are considerable in the World, what Nobility will it be to be made the Child of God, Coheir of Jesus Christ, predestinated to possess the the Kingdom of Heaven? This, Theotime, is the great, the prime and the true Nobility; if you possess this, you are really Noble; and if you have it not, how Noble soever you may be before Men, you are most Infamous and Abominable in the sight of God. 3. This being so, Third Advice. permit not yourself to be puffed up with Pride and Arrogancy for your Nobility. Mala nobilitas quae se per superbiam apud Deum reddit ignobilem. Aug. Serm. 27. That is a wicked Nobility (says St. Augustin) which makes you contemptible in the sight of God by its Pride. On the contrary, by so much more Humble, as you are more Noble, according to the Precept of the Wiseman; a Quanto magnus es humilia te in omnibus, & apud Deum invenies gratiam. Eccl. 3. By how much greater you are, says he, by so much humble yourself more in all things; and by this means you will render yourself agreeable to God. It is an excellent Advice, like that which S. Jerom gives to Noblemen; b Nulli te unquam de generis nobilitate praeponas, nec inseriores quasque aut humili loco natas te inferiores putes. Nescit religio nostra personas accipere, nec conditiones hominum, sed animos inspicit singulorum, servum & nobilem de moribus pronunciat, etc. S. Jerom. Epist. ad Celant. Prefer not yourself before others by reason of your Nobility, and contemn not those who are not Noble. Our Religion hath no respect to Persons, it regards not the Condition of Men, but their Minds; it judgeth of Nobility by their Manners. There is no Nobility in the sight of God, but not to serve Sin. The height of Nobility is to be Illustrious in Virtues. O what an excellent and necessary Advice is this for Noblemen! 4. Fourth Advice. Endeavour to observe well the ordinary Vices of the Nobility, that you may carefully avoid them; we have hinted at some of them, you will here also find others; have a care to encounter them in good time, that you may shun them, and clear yourself from them, demanding daily of God for this effect the assistance of his Grace. Exiguo enim conceditur misericordia, potentes autem potenter tormenta patientur. Sap. 6. Remember that the Justice of God will be severe towards the Great and Noble, and their Sins will be punished more rigorously than those of others, as it is said in the Book of Wisdom. 5. Fifth Advice. Make your Nobility advance Virtue. You will say, How can this be? See how. If being Noble you be Virtuous, Minimè quidem Deus est acceptor personarum, nescio tamen quo pacto virtus in nobili plus placet. S. Bern. Epist. ad Sophi. first your Virtue will be in some manner more agreeable to God, according to the Judgement of St. Bernard. Besides, your Example will move others to Virtue, your Discourse will have more authority to persuade them to Good; They will give credit to you, when you mildly reprehend their Faults. You will have Means to comfort the Afflicted, Credit to relieve the Oppressed; You may often take up Quarrels, and reconcile Enemies. Practise yourself in all these things, and God will give a Blessing to your Nobility, and you will be Noble both before God and Men. See yet many things which concern Nobility in Part 5. Chap. 11. Article 1.3. & 4. CHAP. XII. Particular Obstacles of young Incumbents, or such as have Benefices without Cure. I Shall not Discourse to you here of all the Obstacles which Benefices may bring to the Salvation of Incumbents, but only of those you may meet with during your Youth, reserving to speak of the others at the End of this Work. Here I shall only take notice of Four amongst others. The First consists in this, First Obstacle. That being an Incumbent from your Youth, the Benefice designs you to an Ecclesiastical State, before you be capable to make choice of it, and perhaps you are not fit for it, nor called by God; and perhaps, as it often happens, you have an aversion and repugnance to it. This Obstacle is of great Consequence, and deserves to be well considered; For those who enter thus into an Ecclesiastical State, put themselves in danger of committing great Faults therein, and of never obtaining their Salvation; because that State bringing with it vast Obligations, and requiring a greater Stock of Virtues and Perfections than others, requires a more advised Deliberation, and chief a Vocation from God. I shall appoint a Remedy for this Obstacle hereafter. The Second Obstacle springs from the more particular Obligation which the Benefice brings of living holily. Second Obstacle. All Christians are obliged to Virtue, but the Clergy and Incumbents by reason of the Sanctity of their State, have a stricter Obligation to it. This Obligation renders their Sins more heinous, and them more criminal in the sight of God, and is the cause that, when they are vicious, they draw upon their Heads the Divine Anger, and his forsaking them: From whence it happens, that they become more wicked than others, more obstinate in Vice, and more incapable of Correction and Amendment. Third Obstacle. The Third Obstacle comes from the Obligation they have to recite the Divine Office, of which young Incumbents discharge themselves very badly, altho' they be obliged to it under mortal Sin, and omitting to say it, are obliged to the restitution of the Fruits of their Benefice, according to the number of the Days they have omitted it. This Impediment of the Salvation of Incumbents is very great: For the contempt of their Duty, and these mortal Sins thus neglected and repeated, rendering them more unworthy of the Grace of God, are the Causes why they fall into many other Sins, and into extreme Disorders, as we daily see. The Fourth Obstacle arises from the Obligation they have of exterior Modesty, Fourth Obstacle. and an Ecclesiastical Habit; because, as the Council of Trent says admirably well, Etsi habitus non faciat Monachum, oportet tamen Clericos vestes proprio congruentes ordini semper defer; Ut per decentiam habitus extrinseci morum honestatem intrinsecam ostendant. Conc. Trid. Sess. 14. c. 5. Although the Habit makes not a Monk, yet nevertheless the Clergy ought always to wear a Habit conformable to their State, that by the modesty of their exterior Habit, they may discover the interior Goodness of their Manners. But now adays Incumbents, and particularly young ones, know nothing of this Obligation: For we see them Clothed like others, Abuses of this Obligation. always in short Garments, sometimes in undecent Colours, covered with Laces and other worldly Ornaments, like Laymen; in long Hair, and often Curled and Powdered, like Courtiers. This is an intolerable Abuse, which causes many Disorders amongst Incumbents, who not being distinguished from the Laity in their Habit, do not believe their Duty to consist in their Life and Manners. It is a Disobedience to the Church, which in all her Councils complains of this Disorder, and commands Incumbents to wear an Ecclesiastical Habit. It is a Contempt of Religion, and of the Ecclesiastical State, as the Council of Trent calls it. It is a considerable Injustice; for is it not an unjust Action, to desire to live on the Patrimony of the Church, and not be content to bear her Mark? Let every one take care of this that will, but Incumbents who live thus, and will not change, are not in the State of Grace, neither can they receive Absolution, if they have not a full purpose to wear an Ecclesiastical Habit. Now, if not they but their Parents enjoy it, as it often happens, they are obliged to admonish them; and the Parents are not in a good State of Conscience, but sin grievously, if they hinder them from wearing a Habit agreeable to their State. For the remedy of these Obstacles, see what you are to do. As for the First, First Remedy. consider whether you have a repugnance to an Ecclesiastical Life, and whether you be not determined to undertake that State; for in that case you cannot with a safe Conscience keep your Benefice, you are obliged to quit it, and advertise your Parents, or those on whom you depend, that you have no intention of being an Ecclesiastic. If you be only unresolved, not having as yet an absolute Will to be or not to be of that Condition, you should endeavour to resolve the soon you can. Now if you have no repugnance, but rather an Inclination to an Ecclesiastical Life, think not that your Benefice ought to be a sufficient Mark of your Vocation; for perhaps you are not fit for it. Wherefore never desist from begging daily of God, to know the State which is most proper for his Service, and your own Salvation; and performing all that, you ought to make a good Choice of your Condition, as we shall show you hereafter. For a remedy of the three other Obstacles, Remedy for the three other Obstacles. labour to acquit yourself of three Obligations of your Benefice which I even now hinted to you: Live Virtuously, endeavouring to render your Youth pleasing to God; Recite your Office exactly, and devoutly; Be Clothed like an Incumbent, that is, not being in Holy Orders, in a black Habit, without Ornaments; your Hair very modest, wear a long Garment as much as you can upon Sundays and Feasts, and always when you partake of the Sacraments of Confession and Communion. If you do thus, Theotime, it will befall you as it did the Prophet Samuel, who was Dedicated by his Parents in his Childhood to Serve in the Tabernacle of God This young Child behaved himself so faithfully in that Place, Puer autem Samuel proficiebat at que crescebat, & placebat tam Deo quam hominibus. Crevit autem Samuel & erat Dominus cum eo. Et cognovit universus Israel quod fidelis Samuel Propheta esset Domini. 1 Reg. 2. that he became agreeable to God, according to the proportion he increased in Age; and, as the Scripture says, God was with him, and the Services he did in the Tabernacle during his Youth were so pleasing to him, that he chose him for his Prophet, and manifested to all his People the choice he had made. Thus, Theotime, if you serve God faithfully in an Ecclesiastical State, to which by your Benefice you are Dedicated in your Youth, God will give a Blessing to the Entrance you have made, and will do you the Favour one day, to employ you to serve him in that holy State, and procure thereby your own Glory, and the Salvation of Souls. CHAP. XIII. Advice to Parents upon the same Subject. AS the Parents are the first Causes of all the Obstacles which Benefices bring to the Salvation of their Children, it is necessary to give them here a very important Advice, that they may afford a convenient Remedy. They are the Persons who with an insatiable Greediness seek Benefices for their Children: They make them take the 〈…〉 ●●●●cal State, before they know what it is; They inconsiderately charge them with Benefices, who Present themselves without being concerned to know whether they be fit or Called by God, or whether they will discharge the great Obligations of that Calling. All their Care aims at finding Benefices, and sometimes by ill and dangerous Ways, at advancing the Revenue, receiving and disposing of it as they please, against the Intention of the Founders, and of the Church herself; making their Children learn a little Latin, neglecting in the mean time all the rest which is most necessary, viz. the Care of making their Children acquit themselves of the Obligations of their State, say their Office, wear an Ecclesiastical Habit, live conformable to their Profession, and of causing them to be bred up in an Ecclesiastical Spirit, and instructed in the knowledge of their Duty. O wicked Parents! who for a little Temporal Wealth, charge themselves with all the Sins of their Children, and with their Children engage themselves in an inevitable Damnation. And yet more misfortunate the Uncles and other Relations of Incumbents, who have no less disordinate Affection for their Nephews and Cousins, whom they blindly charge with Benefices, and themselves with all the Ill they cause in the Church, as we daily see. * Huic parvulo & forsitan nondum nato, Ecclesiastica jam Beneficia provida parentum solicitudo parabat. Illum Praepositus aut Decanus ut sibi succederet plusquam Materno educabit affectu in deliciis enutriens & delictis. Ille dignus Archidiaconatu quia filius principis, magis autem si sit Episcopi consobrinus in quo nimirum tota videtur Episcopatus progenies. S. Bern. in Declamationibus. This was a Disorder which St. Bernard deplored in his Time, whose Words I shall put in the Margin. The Remedy of this Evil is in the Hands of the Parents themselves; it belongs to them to moderate that great Greediness they have for Benefices, to make more account of the Salvation of their Children, than of their Temporal Possessions, and prefer the Quiet of their Conscience before the Advancement of their Families, which Benefices instead of raising, as they think, frequently ruin. For this effect they ought to have a care, not to bestow Benefices upon their Children, without having seriously considered their Spirit, their Inclinations, and the Dispositions they have to an Ecclesiastical Calling; And that they may perform it with more certainty, they should not be Judges thereof themselves, but make the Inclinations of their Children be Examined by able Persons, to whom the Children may freely declare their repugnance, if they have any, to that Dignity, as it frequently happens, who might judge religiously of their Dispositions for the same State, without Interest, without Complacence, and declare sincerely to the Fathers the Judgement they make of them, whether they think the Children fit for an Ecclesiastical Calling, as much as they may guests in that Age. The Fathers may follow their Judgement with the ensuing Precautions, viz. To take a great care of the Education of the Children they design for the Church; Make them be brought up in the Fear of God, in an Ecclesiastical Spirit, in the Knowledge of their State and its Obligations, and not in the Vanity and Spirit of the World, as they often do. For this end commit them to Persons of Piety, of Prudence, of Learning, who have the Zeal of an Ecclesiastical Spirit. Have a care that they acquit themselves of the Obligation of their Office; That they wear the Habit of Clergymen, at least as we have said in the precedent Chapter; That they live holily, as Children destined to the Church; Dispose well of the Revenues of the Benefices, employing it to discharge their Duty in an honest and moderate Maintenance of an Incumbent, and the rest in pious Works. And in fine, they ought to observe the Manners and Inclinations of their Children, informing themselves by their Masters to whom they are committed, and whether they know they be inclined to an Ecclesiastical State, or have not convenient Dispositions for it; for than they are obliged to dispose of their Children in some other Employ. If they do otherwise than what we have said, they render themselves culpable of a vast number of Sins which their Children commit in an Ecclesiastical Calling, which is a horrible thing to reflect on; and for the Temporal Goods they have too much affected, they will incur their Eternal Damnation, and that of their Children. Now to the end they may be more convinced of their Obligation concerning this Subject, let them take the pains to read the former Chapter, and also Chap. 9 of Part 5. The End of the Third Part. THE INSTRUCTION OF YOUTH IN Christian Piety. PART IU. Of the Virtue's necessary for young Persons. THIS, Theotime, is the chiefest part of your Instruction, to which the three former relate as the Means to their End; for after the Proposal of the Motives to incline you to Virtue, the necessary Means to acquire it, the Obstacles which might divert you, and aught to be avoided during your Youth; there now remains to give you the Practice of Virtue, and show the particular Virtues to which you ought to apply your Studies more carefully in your Youth, to render yourself truly Virtuous, and which ought to serve as a Groundwork to others, which will be necessary for you in the Course of your Life. CHAP. I. That young People ought to propose to themselves the Imitation of our Lord Jesus in his Youth. BEing that all Christian Piety, both in Great and Small, consists in imitating our Lord Jesus Christ, I would first of all propose here that Divine Pattern, to give you a perfect Model of the Virtues you ought to acquire, and by which you ought to form your Youth. It was for this Reason, according to the Observation of one of the Fathers of the Church, why this Divine Master being come to Teach and Save all Men, was pleased to pass through all the Ages of Man, even to a perfect Age, to sanctify them all, and by making himself like unto them, more easily invite to his Imitation. * Ideo in omnem venit aetatem, & infantibus infans factus, sanctificans infants, in parvulis parvulus, sanctificans hanc ipsam habentes aetatem; simul & exemplum illis pietatis effectus justitiae & subjectionis. In juvenibus juvenis exemplum juvenibus sactus, & sanctificans Domino. S. Irenaeus l. 2. adversus herese. c. 39 For this Reason, says he, he made himself a Child to Children, that he might sanctify them. He made himself a Little-one to Litle-ones, giving Holiness to those of that Age, to the end he might afford them in his Person an Example of Piety and Sanctity, and Subjection. He made himself a young Man to young Men, giving them a Pattern, and sanctifying them for the Service of our Lord. It is by this Divine Pattern of Youth, dear Theotime, that you must form yours, and regulate your Actions. It is from him that you must learn the Virtues you ought to practise in that Age, * Inspice & fac secundum exemplar quod tibi in monte monstratum est. Exod. 25. Look, and do according to the Example which is showed you. Now we find Four things in the Gospel which the Son of God did during the Youth of his mortal Life. The First is his hidden Life which he was pleased to lead all that time, not manifesting himself to Men, but only to his most blessed Mother and S. Joseph; to teach young People to fly Vanity, so natural to their Age, and also hurtful, and not to seek after the Esteem of the World by a vain ostentation of their Parts or Virtues; but only to please God, and content their Parents and Masters, by a solid Progress in Virtue and Wisdom. The Second is the Example of Piety and Religion he was pleased to give, by going to the Temple at solemn Feasts, according to the Command of the Law, altho' he was not obliged to it; being there, he harkened to the Doctors, and asked them Questions, as if he would learn of them, he who was Master of the Doctors and of the Law itself. An admirable Example, by which he would show to young People the Affection they ought to have for Piety, and that their first Care must be to serve God and labour for their Salvation, addicting themselves to Acts of Religion, to Prayer, to assist at the Divine Sacrifice, to the Sacraments, to the Word of God, and to seek Instruction from the Mouth of the Wise, and from those whom God hath given them for their Conduct. The Third thing is that so admirable Obedience he showed to his Parents, which the Gospel declares in these Terms; a Et descendit cum eyes & venit Nazareth & erat subditus illis. Luc. 2.42. He returned with them unto Nazareth, and was subject to them. An Example which ought to confound all young People, who have ordinarily so great a repugnance to Submission. What a shame is this for you, Theotime, when you are wanting to the great Respect you own to them from whom you receive your Life and Instruction, having before your Eyes the Example of God, b Deus erat sub ●itus, quis, quibus? hominibus Disce, terra subdit, disce pulvis obtemperare, erubesce superbe cinis, Deus se humiliate, & tu te exaltas? S. Bern. Hom. 1. Super missas. who obeys his Creatures? And what Reply will you give to the Son of God concerning your Disobedience, when he shall reproach you, that he was pleased to be subject and obedient for your Example? The Fourth thing that the Gospel teaches us of the Youth of our Lord is, c Jesus proficiebat sapientia & aetate & gratia apud Deum & homines. Ibid. That according to the measure he advanced in Age, he visibly increased in Wisdom and Grace before God and Men; which is not to be understood of an interior increase of these two Perfections in the Soul of the Son of God; because from the moment of his Conception he was accomplished with them in a perfect fullness. But this is to be understood as to the Effects he made appear in his Divine Actions from Day to Day. As the Sun, which altho' he be as much adorned with Light at his Rising as at Midday, is said to become more light according to the degrees he rises, because his Light appears with more brightness to our Eyes. But the Gospel hath made this Observation, to give to Christian young Persons the most important Advertisement of the great care they ought to have to employ their Years to increase in Wisdom and Virtue, and to avoid that so universal a Fault of the greatest part, who seem to advance in Age to no other end than to diminish in Innocence. It is a Misfortune infinitely to be deplored, to see that Children should be corrupted according to the measure that they grow in bigness, and that their Age should serve them for nothing else but to learn Vice, Lying, Impurity, Pride, Disobedience, Dissoluteness, as St. Augustin takes notice of himself. Jam mortua erat adolescentia mea mala & nefanda, & ibam in juventutem quanto aetate major, tanto vanitate turpior. S. Aug. lib. 7. Conf. cap. 1. Children of Jesus Christ! is it thus that you imitate your Master? He made himself a Child like you, to invite you more sweetly to his Imitation, and to teach you to employ your first Years in the increase of Virtue, and you miserably lose them in learning Vice. Cast your Eyes upon this Divine Pattern, to reform by it the Abuses of your Youth which you have committed, and learn to increase in all Christian Virtues, which is, to be the Disciple and Child of Jesus Christ. Now that you may perfectly understand them, I shall here represent them to you one after another. CHAP. II. Of the Fear of God. THE First Virtue that is necessary for you, is the Fear of God; it is that which next to Faith is the Basis and Groundwork of all others. The Scripture calls it The beginning of Wisdom; and it teacheth us, that it is the first thing which ought to be inspired into young Souls. For this reason Solomon Instructing Youth in his Proverbs, gins his Instruction with this excellent Precept, so often repeated in Scripture, a Initium sapientiae timor Domini. Prov. 5. The Fear of God is the beginning of Wisdom. And the same Scripture, in the History of holy Tobias, observes expressly, that being a Child, b Genuit ex ea filium quem ab infantia timere Deum docuit, & abstinere ab omni peccato. Tob. 1. He instructed him from his Infancy to fear God, and to abstain from all Sins. Now by this Fear we must not understand a gross and servile Fear, that regards nothing but the Punishment and Chastisement, which it apprehends more than the Offence; What this Fear is. but a respectful Fear, by which considering the Greatness, and Majesty of God, his Sanctity, his Power, his Justice, we conceive a profound Respect, and apprehend above all things to fall by mortal Sin into the Displeasure of a God so Great, so Holy, so Powerful, so Just. We have already spoken of it above in Part 2. Chap. 1. That, Theotime, is the Fear of God which is the beginning of Wisdom, and the foundation of true Piety. Practise of the Fear of God. It is that to which I exhort you here, for which you should chief and above all things labour. As to the obtaining it, see what you are to do. First, Demand it daily of God, 1. Demand it. for he is the Author of it: Say to him frequently from the bottom of your Heart, * Confige timore carnes meas, à judiciis enim tuis tremui, Psal. 118. O God, engrave thy Fear deeply in my Soul, that it may restrain me from ever offending thee. Secondly, 2. Have a great Sense of the Greatness of God. Conceive a great Apprehension of the Greatness of God. He is the Sovereign Lord of all things, infinite in all his Perfections, in Majesty, in Wisdom, in Goodness, in Power, in Justice. All Creatures adore him, the Angels themselves tremble at the sight of his Grandeur. All that is Great in the World is but an Atom before him; and as he hath created all things by one sole Word, he could destroy them all in one only Moment. * Non est similis tui Domine, magnus es tu, & magnum nomen tuum in sortitudine; quis non timebit te ô Rex gentium? Jer. 10. O Immense God, there is none like unto thee, said a Prophet, thou art Great, and thy Name is Great, O King of Nations, who will not fear thee? Thirdly, 3. Fear to displease God by sin. Fear above all things to displease God, * Timor Domini expellit peccatum. Eccl. 5. and let that be the first and principal thing you regard in all your Actions, whether God be not therein offended. 4. 4. Speak of God with Respect. When you speak of God, never speak of him but with a profound Respect; and endeavour to cause by your Example, that he never be spoken of otherwise in your Presence. CHAP. III. Of the Love of God. IF the Greatness of God oblige us to fear and honour him with a profound Respect, The Love of God ought to be joined with Fear. his Goodness engages us as much to love him. We must fear God by reason of his Greatness, which renders him infinitely Adorable; and we must love him because of his Goodness, which makes him infinitely Amiable; we must not separate these two things, Fear and Love. a Timor Domini initium dilectionis. The Fear of God is the beginning of Love, as the Holy Scripture says, and Love is the perfection of Fear. b Qui sine timore est non poterit juscificari. Eccl. 25. Qui non diligit manet in morte. 1 Joh. 3. He who is without Fear cannot be justified, and he who Loves not, remains in Death. We must then love God, dear Thotime; for how can it be that we should not love Goodness itself, and him who hath loved you first? We must begin betimes to love God. But you must love him betimes, and from your tender Years; you must begin that quickly which you must do all your Life, and during all Eternity. The Love of God is our Sovereign Happiness and last End. We are created for that End; God hath placed you in this World on no other Design than to love him, and that coming to know him for your Creator, you should render that which a Work owes to its Workman, a Creature to its Creator, a Child to his Father, that is, Love. And obliged thereto. And to oblige you the better thereunto, he hath added all imaginable Favours, having designed you for the Enjoyment of his Kingdom in Heaven, Redeemed you when you were lost, and Redeemed you by the Death of his only Son, Called you to the Grace of Christianity, Illuminated you with the Light of Faith, Sanctified you by his Grace, Received you often into his Mercy after you had grievously offended him, and a thousand other Blessings hath be bestowed upon you. O Theotime, how is it possible not to love a God who hath loved you so much! Now there are two things in God for which he ought to be beloved. Two Motives of the Love of God. The one is his Goodness, which he manifests unto us by all the Favours and Blessings he bestows upon us. The other is the Goodness he possesses in himself, which makes him Sovereignly Amiable. For, if we might suppose a thing impossible, viz. That God had never showed us any Favour, yet he deserved to be infinitely beloved, by reason of the Sovereign Goodness, and infinite Perfections he enjoys in himself, which render him infinitely Amiable. Now when I say we must love God, I speak of both these two Loves, and I mean, that we must love him for the Benefits he hath bestowed upon us, and not only for them, but also in consideration of his infinite Goodness, which renders him so lovely, that in the love of his Goodness consists the Eternal Happiness of both Men and Angels. But take notice, The essential Condition of the Love of God. Theotime, that the Love of God to be real, aught to have one very particular Condition, which occurs not in any other Love: For it doth not suffice to love God as we love Creatures, but we must love him above all things, that is, more than all Creatures. * Diliges Dominum Deum tuum ex toto corde tuo, ex tota anima tua, ex omnibus viribus tuis & ex omni ment tua. Luc. 20. Thou shalt love the Lord thy God with all thy heart, that is, more than all other things; so that you love nothing above him, as there is nothing greater or more amiable than he; nor nothing equal to him, as there is nothing which can match him. And to speak briefly, the Love of God consists in preferring God before all things; Wherein the Love of God consists. before the Goods of the World, Pleasures, Honour, Friends, and Life itself; so that you must be prepared never to love these things to the prejudice of the Love you own to God; and be resolved rather to lose them a thousand times, than to be wanting to the Obedience you are obliged to render unto him. It is in this preference of God before all things, wherein the essential Point of the Love of God consists; a Preference without which it is impossible to love God, nor by consequence, to be in the State of Salvation. O dear Theotime, you must then labour to acquire this so amiable a Love, and this so necessary a Preference, to engrave it deeply in your Heart: And to the end you be not deceived therein, by taking, as very many do, apparent Love for the real. The Practice of the love of God. See the principal Acts you must practise therein, by which you may know whether you love God truly, or no. First, 1. Have a horror for Sin. Above all things fear and have a horror of Sin, because it is displeasing to God, and infinitely opposite to his Goodness, and be resolved never to commit a Sin upon any account whatsoever. Secondly, 2. Avoid venial Sins. Fly venial Sins the most you can, because they displease God; and altho' they destroy not Love, yet they diminish and weaken it, and dispose you to fall into mortal Sin. Thirdly, 3. Labour to get Virtue. Labour to acquire the Virtues so necessary for you, and which he exacts from you. It is the property of Love, to desire to please him whom one loves. Fourthly, 4. Advance the Service of God. Wish often that God should be served and loved as he deserves. Be troubled when you see him offended, hinder as much as you can that he may not be displeased, and endeavour by your Words and Example to move others to love him. But chief, Theotime, 5. Begin betimes to love God. practise these things in good time, and begin from your Youth to love him whom you must never cease to love. At whatsoever time you begin to love him, it will be always too late, and you will always have reason to express that Grief which S. Augustin did; a Sero te amavi ô pulchritudo tam antiqua & tam nova, sero te amavi. S. Aug. Conf. lib. 10. cap. 27. I have loved thee too late, O ancient Beauty, I have loved thee too late, O Eternal Goodness. Demand of him frequently the Grace to love him as you ought, and daily say to him from your Heart those excellent Words of David, b Quid enim mihi est in coelo & à te quid volui super terram Deus cordis mei & pars mea, Deus in aeternum. Psal. 72. O God, whether it be in Heaven or Hell, I love nothing but thee; thou art the God of my Heart, and the Part which I eternally pretend to. CHAP. IU. Of the Love of Parents. HE who fears God, Qui timet Deum honorat Parents, & quasi Dominis serviet his qui se genuerunt. Eccl. 3. says the Wiseman, honours his Parents, and will serve as his Masters those who gave him Birth. Yes, Theotime, if you have the Fear of God in your Heart, you will honour your Parents, and all those to whom he hath given Authority over you, because he desires it and commands it; The Fear of God makes us honour our Parents. Honour thy Father and thy Mother. And if you honour them not, you have neither the Fear nor Love of God. For to contemn a thing so holy, which Nature herself inspires you with, & which God hath so strictly commanded you, is not to have the Fear of God. There is no Menace with which he hath not threatened those Children who are wanting to their Duty. a Qui affligit Patrem & sugit Matrem ignominiosus erit & infoelix. Prov. 19 He says, that He who afflicts his Father, and flies from the discreet Admonitions of his Mother, will become infamous and miserable. b Qui maledicit patri & matri extinguetur lucerna ejus in mediis tenebris. Prov. 20. He who curses his Father or Mother shall perish, his Light, that is, his Life, shall be extinct in Darkness, that is, Death. c Oculum qui subsannat patrem & qui despicit partum matris suae, suffodiunt eum corvi de torrentibus & commedant eum filii aquilae. Prov. 36. The Eye which mocks his Father, and which despises the Mother who brought him forth, deserves to be pulled out by the Crows, and eaten by young Eagles. d Quam malae est famae qui derelinquit patrem, & est maledictus à Deo qui exasperat matrem. Eccl. 3. He who abandons his Father, hath lost his Honour before Men; and he who vexes his Mother, is cursed by God. I wish these Menaces were deeply engraven in the Minds of all Children, who forget never so little their Duty towards their Parents. Add to these Threats the rigorous Law God had established in the old Testament against wicked Children. The Severity of the Old Testament. I shall cite it all entire, that you may read it attentively. If it happen, says the Law, that a Father hath a rebellious and disobedient Child, who will not submit himself to the Commands of his Father and Mother, and they have chastised him, and he would not obey, then shall his Father and his Mother take him, and bring him where they keep Judgement, and there they shall make their Complaints in this manner: This our Son is stubborn and disobedient, and will not obey our Admonition, and seeks nothing but Debauches * Lapidibus obruet eum omnis populus civitatis & morietur, ut auferatis maium de medio vestri, universus Israel audience pertimescat. Deut. 21. Then, adds the Law, he shall be stoned of the People of the City to Death; so you shall take away the Evil from you, that all may hear it, and fear. This is the severe Law God had Established against rebellious Children. And altho' it was not made in the Evangelical Law, yet they ought no less to fear his Choler and Vengeance, whereof but too many Effects daily appear, by the visible Punishment he sends sooner or later to Children who fail in so holy and inviolable a Duty. This Sin is one of those which God ordinarily punishes in this Life; and there are scarce any wicked Children to whom some Punishment of God doth not befall in this Life, which is often the beginning of an Eternal Chastisement. But let us leave these Motives of terror and fear, to stubborn and obstinate Spirits, who are not moved to their Duty by Reason and Love; as for you, Theotime, who have a Design to serve God with all your Heart, these Menaces are not necessary; and to persuade you to render to your Parents all the Respect you own them, it suffices to tell you, that that is reasonable which God desires. These are the two Motives by which the Apostle S. Paul convinced Children of this great Obligation. a Filii, obedite parentibus vestris in Domino, hoc enim justum est. Ephes. 3. Children, said he, obey your Parents, because it is just; b Filii, obedite parentibus, per omnia, hoc enim placitum est Domino. Coloss. 3. Children, obey your Parents in all things, because it pleaseth God. Render then to your Parents, Theotime, the Honour you own them, considering 1. That it is just and reasonable; 2. That God will have it so: God, I say, whose Will ought to be the Rule of our Actions, and whose good Pleasure is the most powerful Motive to a generous Soul. Now the Honour you ought to give to your Parents comprehends Four principal things, which you own them, viz. Children own Four things to their Parents. Respect, Love, Obedience, and Assistance. First, Bear them a great Respect, 1. Respect. considering them as those from whom next to God, you have received your Being. Have a great care of ever despising them for any Reason whatsoever, neither interiorly, by any thought of Contempt, nor exteriorly, by any Words or disesteeming Actions. Receive with respect their Instructions, Admonitions, and Reprehensions. * Audi, fili, disciplinam patris tui, & ne dimittas legem matris tuae. Prov. 1. Stultus irridet disciplinam patris sui, qui autem custodit increpationes, astutior fiet. Prov. 15. Harken, my Son, says the Wiseman, to the Instructions of your Father, and depart not from the Law of your Mother: For, as he says afterwards, it is the part of a Fool to mock at the Correction of his Father; he who makes his advantage of it will become more wise. Secondly, 2. Love. You ought to love them with a singular Love. * Honora patrem tuum & gemitus matris tuae ne obliviscaris: memento quoniam nisi per illos natus non fuisses, & retribue illis quomodo & illi tibi. Eccl. 7. Remember, says the Wiseman, that you received from them your Birth, and render your Thanks for it. Now you cannot perform this any other way, but by loving them. Yet take notice, that this Love must not only be a natural and sensible Love; it must also be a rational Love, and according to God. To love them according to God, you must love them because God commands it, and as he commands it, that is, in such a manner that you love principally their Spiritual Good and Salvation, and endeavour to procure it by your Prayers, and all other Means which lies in your power. Thirdly, 3. Obedience. Obey their Commands, and be ready to perform their Will; but obey as S. Paul prescribes, In Domino, In God, that is, because God will have it, casting your Eye chief upon God, who commands you by them; for it is God who commands you to obey them, and when you obey them, you obey God; as on the contrary, not o-obeying them, you disobey God, except they command you something against the Honour of God or your Good; for in these two Cases you own them not your Obedience. Nevertheless, you must be very discreet in this Occasion, and take Advice of able Persons, that you may not be deceived. Fourthly, Fili suscipe senectam patris tui, & non contristes eum in vita illius: etsi defecerit sensus, veniam da & ne spernas eum in virtute tua. Eccl. 3. You must assist them in their Necessities, as in their Distempers, in their Poverty, in their old Age, and generally in all their Temporal and Spiritual Necessities. To leave them in these Occasions, is a very great Crime, which cries to God for Vengeance. I fine, Theotime, to keep you laways within the Bounds of your Duty towards your Parents, set often before your Eyes, two very contrary Examples. Two contrary Examples. Look upon the misfortunate Absalon, who having violated in all manner of ways the Duty of a Child towards his Father, found at the End the just Chastisement of his Crime, in the dreadful and miserable Death which we have recounted above. Part 1. Ch. 6. And on the other side, consider often the admirable Example not of a Man, but of the Son of God himself, who being Incarnate, and made Man for our Salvation, would be subject and obedient to his most holy Mother and St. Joseph, Erat subditus illis. Luc. 2. until the Age of Thirty Years. He who was the Sovereign Master of all things, would be subject, to teach by his Example all Children the Honour they ought to render to their Parents. CHAP. V. Of other Persons whom young Men ought to honour. NExt to your Parents there are other Persons you ought particularly to honour. 1. You must honour those who represent them, as Tutors, and those who have a Charge of your Person. 2. Your Masters, whether Particular or Public, from whom you receive Instruction for Virtue and Learning. You ought to honour them by so much more, as they represent and supply the Place of Fathers; and that the Goods you receive from them, which are the Goods of the Mind, that is Virtue and Science, surpass all worldly Riches. And as you owe to your Parent's Respect, Love, Obedience, and Assistance; you owe also to your Master's Respect, Love, Obedience, and Acknowledgement. 3. Obedite Praepositis vestris, & subjacete eyes. Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri. Heb. 13. You ought to honour very particularly your Spiritual Fathers, as your Pastors, and all those who Instruct you in the Way of Salvation, and chief your Ghostly Father; you ought to respect him much, regarding him as an Officer of God, love him as the Minister of your Salvation, obey him and follow his Councils, in which young People are very much defective. 4. Honora Deum ex tota anima tua & honorifica sacerdotes. Eccl. 7. Coram cano capite assurge, & honora personam senis. Leu. 19 Adolescentes subditi estote senioribus. 1 Pet. 3. Time Dominum, fili mi, & Regem. Prov. 24. Deum timete, Regem honorificate. 1 Pet. 2. Omnis anima potestatibus sublimioribus subdita sit, non est enim potestas nisi à Deo. Rom. 13. Honour all the Persons that are Venerable, either for Dignity, as Priests, whom the Scripture commands you to honour; Or for their Age, as old Men, to whom young People should show much Respect; Or for their Virtue: for if you honour God, you will also honour them who serve him: And finally, Men Constituted in Public Authority, as the King, and Magistrates, whom God commands you to honour, as representing his Place, and whom he hath Established for his Ministers in the Temporal Government of Men, and to whom every one owes Respect, Love, Obedience, and Fidelity. CHAP. VI Of Tractableness. THIS is one of the first, Tractableness necessary. and chiefest Virtue of Youth, which being blind, subject to many Faults, and not able to conduct itself, hath an absolute necessity of being guided by others more knowing, and submitting itself to their Conduct; and this Submission is called Tractableness. It is a Virtue which makes us love, What it is. willingly receive, search after, and put in practice the Instructions, Counsels, Reprehensions, and Exhortations to Good. O what an excellent Virtue, Theotime, Its Commendations. is this, which we may call the Ornament of Youth, the Instrument of good Education, the Mother of all Virtues in young Persons, the Source of all Good, the Cause of their Salvation. A tractable Mind is capable of all Good, as an untractable Mind is subject to all Wickedness. We have spoken sufficiently of this Virtue, and the opposite Vice, in Part 1. Chap. 3. Read attentively and often what we have said, and labour to obtain this Virtue, as that on which your Happiness depends. CHAP. VII. Of Obedience. OBedience is the Daughter of Tractableness: Obedience necessary. A tractable Mind renders itself obedient to the Will of others, who have any Authority over it. It is a Virtue necessary for Youth, a Fundamental Virtue, and without which one can never arrive at any solid Piety, which made the Wiseman say, Mens justi meditabitur obedientiam. Prov. 15.28. that The Mind of the Just will meditate Obedience, because it is a most necessary and effectual Means to acquire Virtue, to which it aspires. It is not only necessary for Youth, but also so convenient for that Age, that it is always proper, and as it were natural. A disobedient Child is a Species of a Monster: And an ancient Author numbering up the Disorders which are found in the World, St. Cyprian. puts in the third rank, a disobedient Child, which he says is a Disorder which brings many others after it. Love then, Practice. Theotime, this Virtue, so agreeable to your Age, and besides so necessary and so powerful to make you really virtuous all the rest your Life. Obey humbly and willingly your Parents, your Masters, and all those who have Authority over you. I say, obey humbly and willingly, because it is not enough to obey, but you must obey well: A constrained Obedience, yielded unwillingly by fear or force, is a slavish Obedience, which hath no Merit, nor any shadow of Virtue. True Obedience proceeds from the acknowledgement of ones Duty, and a desire to please God in performing it well. The First makes it humble, the Second makes it voluntary, prompt, and facile. You must obey thus, if you desire your Obedience should be virtuous and agreeable to God. And by obeying thus, you learn in good time not to do your own proper Will, but that of others. Proper Will, which is ordinarily the cause of the Destruction of Men, and chief of young Persons, is an ill Guide, which leads them into Precipices, and makes them fall into many Misfortunes. O Theotime, the Wiseman says, Vir obediens loquetur victorias. Prov. 21.28. that The obedient Man will recount his Victories. If you obey well in your tender Age, you will recount one day the Victories you have gained over your most dangerous Enemy, with your own proper Will; you will know how much this Virtue was useful, and praise God for it all your Life. CHAP. VIII. Of Chastity. TRactableness and Obedience hinder the Disorders of the Mind, and Chastity those of the Body. It is a Virtue which entirely flies the Pleasures of the Flesh, What Chastity is. and studies to stifle the Thoughts, Desires, and Feelings of unclean Delight, because they displease God. It is necessary for all Men, How necessary. but particularly for young Persons, who being more susceptible of immodest Pleasures, have a most particular need of this Virtue, as we have shown in Part 3. But as there is no Age for which it is more necessary than for Youth, How convenient. so there is none to which it is more convenient and advantageous. I would to God, Theotime, you, and all those of your Age, could comprehend the Beauty of this Virtue, with the Ornament and Profit it brings you. If Chastity renders Men like Angels, It makes them like Angels. according to the Judgement of the holy Fathers cited above in Part 2. because it makes them imitate the Purity of the Angels in a frail Body: It is chief in young Persons where this Effect is found true, because their Age being less corrupted by Sin, their Chastity approaches nearer to the Purity of those celestial Spirits. If Chastity doth partake something of the Glory of Martyrdom, And Martyrs. according to the Sense of S. Jerom, Habet & pudicitia servata Martyrium saum. S. Hier. Epist. ad Dem●●r. by reason of the rude Combats it sustains, which sometimes are no less than those of Torments. It is chief to the Chastity of young Persons to whom that Glory doth appertain, Quem tormenta non vicerant volaptas superabat. Idem in vita B. Hilarion. Adolescentia multa corporis bella sustinet. Idem. Acrior pugna juvenum. S. Aug. Ser. 23. de verbis Domini. Martyrium sine sanguine triplex est. Parcitas in ubertate quam habuit David & Job. Largitas in paupertate, quam exercuit Tobias & vidua. Castitas in juventute, qua usus est Joseph in Aegypto. S. Bern. in Sententiis. because the Combats they suffer are ordinarily more violent and more frequent than those of others, which made S. Bernard say, that besides the Martyrdom which is undergone by the Effusion of Blood, there are yet Three others, that is, Frugality practised in Plenty, whereof David and Job showed a Pattern. Liberality in Poverty exercised by Tobias, and the Widow in the Gospel, and Chastity in Youth preserved by Joseph in Egypt. Lastly, Theotime, those excellent Commendations, Pudicitia flos morum, honour corporum, decor sexuum, fundamentum sanctitatis, praesagium omnis bonae mentis. S. Cyp. de bono pudicitiae. In malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis. Sap. 1. which the Fathers give to Chastity, which they call the Flower and Ornament of Manners, The Honour of the Body, The Groundwork of Sanctity, The Presage of all sort of Virtues, chief belong to young Men: For it is true, that Chastity in young Persons, is a great Foundation for Virtue, and all manner of Good may be expected from a chaste Youth: Because, as the Spirit of God cannot dwell in impure Hearts; so it takes delight to inhabit in chaste Souls, and to heap upon them all sorts of Favours. Ruffin recounts to this purpose, that St. Gregory of Nazianzen being yet young, had a Vision of two Ladies, who appeared to him endowed with excellent Beauties; and as the chaste young Man had a trouble to behold them, they said to him, Young Man, let not our Presence afflict you, we are two Sisters well known to you, the one of us is called Wisdom, the other Chastity; we are come to visit you, because you have prepared an agreeable Habitation for us in your Soul. Thus, Theotime, Chastity is inseparable from Wisdom, and it attracts the Divine Grace and Benediction upon young Souls that addict themselves to it. Labour then, Practice. Theotime, to obtain this Virtue, which you ought to esteem the Ornament and Happiness of your Youth, you will find the Means to acquire it, and conserve it, in Part 3. Now as to the Practice of this Virtue, remember that it may be violated many ways, by Thoughts, by Words, by Desires, and by dishonest Actions; And to be , you must be so not only in Actions, but in Thoughts, Desires, and Words, and in all that may never so little wound Purity. CHAP. IX. Of shamefacedness. AS Trees in producing their Fruits, produce at the same time Leaves to preserve them against the Injuries of the Air; So Charity placing Chastity in a Soul, brings forth also shamefacedness there, to preserve it from any thing that may hurt it. It is impossible to have Chastity without shamefacedness, and shamefacedness serves very much, and is most necessary for the conservation of Chastity. Chastity abhors the Thoughts, Desires, Wherein it consists. Est verecundia pudicitiae comes, cujus societate castitas ipsa tutior est, bonus enim regendae castitatis pudor est comes; qui si se protendat ad ea quae prima pericula sunt, pudicitiam temerari non sinit. S. Amb. 1. Offic. 18. and Feelings of unclean Pleasures, as we have said: And shamefacedness removes all those exterior things which may be either the Causes or Effects of these Thoughts, Desires, or Feelings, as immodest Words, unchaste Looks, lascivious Gestures, Kisses, and all other things which may either near or afar off wound Chastity. shamefacedness then is a Virtue which sets all these things at a distance from it, and which cannot permit them neither in itself nor others, without blushing at them. Now this Virtue agrees particularly with Youth. For as St. Bernard observes very well, altho' we ought to labour in every Age for this Virtue, which is the Ornament of all Ages, yet it appears with much more splendour in Youth. Quid amabilius verecundo adolescente? quàm pulchra haec, & quam splendida gemma morum in vita & vultu adolescentis? Quam vera & minime dubia bonae nuntia spei, bonae indolis index? nullum aeque manifestum indicium columbinae simplicitatis, & ideo etiam testis innocentiae. Lampas est pudicae mentis jugiter lucens, ut nihil in ea turpe vel indecorum residere attentet, quod illis non illico prodat. Ita expunctrix malorum & propugnatrix puritatis intactae, specialis gloria conscientiae, & famae custos, vitae Deus, virtutis Sedes, virtutum primitiae, naturae laus, & insigne totius honesti. S. Bern. Serm. ult. in Can. What is there more amiable, says he, than a modest young Man? How beautiful and rich an Ornament is shamefacedness in the Life and Visage of a young Man? What a certain Presage of a religious Hope is it in a Child, and an assured Sign of a Mind born for some great Good? There is no more apparent Mark of a Dovelike Simplicity, nor a more evident Testimony of a pure Innocence. It is the Lamp of a chaste Soul, which shines continually to hinder that nothing foul or indecent enter into the Mind, which it doth not immediately discover. And thus it banishes Sin from the Soul, and conserveses Purity. It is the Glory of the Conscience, the Guardian of Honour, the Ornament of Life, the Seat of Wisdom and Piety, the First-fruits of Virtue, the Honour of Nature, and the Mark of all Purity. Weigh well all these Commendations one after another, and judge of the Account you ought to make of this excellent Virtue. The Vice opposite to this Virtue is Impudence and Shamelessness, which blushes at nothing. It is a Vice as much odious in young Men, as shamefacedness is amiable. It is the Sign and Effect of an ungracious Nature, and it is no less the Origin of many Sins, than shamefacedness is the Mother of Many Virtues. Endeavour to acquire this excellent Virtue, Practice. Theotime, and content not yourself to fly from the Sins of Impurity, but fly also all things that may approach it, and may in the least wound Chastity, as all truly chaste Souls do. It is reported of S. Bernard, that he had so great a shamefacedness in his younger Years, Example. that when any one chanced to speak an unseemly Word in his Presence, he blushed as if one had given him a Box on the Ear: You will find the Practice of this Virtue before in Part 3. CHAP. X. Of Modesty. NEXT to shamefacedness, Modesty is also absolutely necessary for young People. Wherein it consists. shamefacedness hath for its Object the removing all exterior things contrary to Chastity, which it doth not permit either in itself or others. And Modesty regulates and directs all things that may be disordered or indecent in the Exterior of the Person, as in the Sight, in the Walk, in the Actions, in the Habits, in the Words, and in all those things whose Irregularity is a Sign and an Effect of an unchaste Mind. This Virtue is singularly desirable in a young Man, The Mark of a wise and virtuous Mind. because it is a certain Mark of an interior Virtue, and of a wise Mind, and proper for Piety. The Mind is known by its Actions, and the Wisdom of a Man by his Exterior. * Sapientia hominis lucet in vultu ejus. Eccl. 18. Ex usu cognoscitur vir, & ab occursu faciei cognoscitur sensatus, amictus corporis, & risus dentium, & ingressus hominis enuntiant de illo. Eccl. 19 Habitus mentis in corporis statu cernitur, vox quaedam est animi corporis motus. S. Ambr. lib. 1. Offic. 18. Wisdom, says the Sacred Scripture, shines in the Countenance of the Wise. Man is known by the Eyes, and a well regulated Mind by its Visage. The Habit of the Body, Laughter, and Walking, discover what a Man is within. Which made S. Ambrose say, That the Disposition of the Mind is known by the Posture of the Body, and that the exterior Motion is a Species of Voice by which the Mind discovers itself. So that, Theotime, if you have a wise and well regulated Mind, it may appear by the Modesty of your exterior Behaviour; but if you be Immodest and Disordered without, it is a certain Sign that you have a light, ill governed, humorous and indiscreet Mind, which is not susceptible of any serious Thought, and which permits itself to be carried away with vain and impertinent Imaginations. And this Disorder in the Exterior, will be a very ill Sign for the present, and a bad Presage of what will one day follow. St. Gregory of Nazianzen, A remarkable Example. in his first Oration against Julian the Apostate, recounts, that having Studied with him in his Youth, he had from that time judged of him, that he would be very wicked, seeing his Immodesty, and the Disorder of his Actions. One might see, says he, in him many things which promised nothing of good, a Head always moving, a wand'ring and furious Eye, his Feet never standing still, a contemptible Visage, an insolent Laughter, a stammering Speech; you might hear him making impertinent Demands, and more foolish Answers: In fine, he says, I judged from that time what he would be afterwards. And after I had attentively considered him, O quale malum Romana terra nutrit. I said to many of my Friends, O what a Monster doth Rome breed up in this Man. To practise well this Virtue, Practice. so necessary for your Age, see what you must do. 1. Modesty in exterior Actions. Endeavour as much as you can, that nothing of Immodesty appear in your Looks, your Walk, your Gesture, have a serious, sweet, and affable Countenance, a reserved Sight, a modest Behaviour, which may relish of a wise and well-bred Mind. Study to be such in the Company of whatsoever Persons you be; with Superiors, by reason of the Respect you owe them; with your Equals, or Inferiors, because you must give them Edification and good Example; even when you are alone, since you are always in the Presence of God. A wise and well regulated Mind is always modest wheresoever it is; because it is not modest to please Men, which would be a pure Vanity, but to please God who sees it. * Modestia vestra nota sit omnibus hominibus. Dominibus. Dominus enim prope est. Phil. 4. Let your Modesty be known to all Men, says the Apostle, being God is near. 2. Modesty in the Church. You ought chief to show a particular Modesty in the Church. It is the House of God, and a Place appointed for Prayer, and to adore him: You must enter there with a great Respect. Custodi pedem tuum ingrediens domum Dei. Eccl. 4. Domum tuam decet sanctitudo. Psal. 91. Visitabo omnem qui arroganter ingreditur super limen, qui complet domum Domini iniquitate. Sophon. 1. Have a care of yourself, says the Wiseman, when you enter into the House of God. You must remain there with a great Modesty, and in an humble and devout Posture, agreeable to the Sanctity of the Place. To enter there as into a profane House, without Respect or Restraint, to continue there without Modesty, Gazing about, Speaking without necessity, Laughing with others; to be there in an undecent Posture, Leaning unhandsomely upon the Seats, Kneeling upon one Knee, and other like Irreverences, are Sins which offend God more than the generality of People imagine. Judge by this, Theotime, what we must say of those who commit Insolences, entertain immodest Thoughts, and use unchaste Looks in the Church, not being ashamed to carry their Crimes into the midst of the Sanctuary, and offend God in the Place Consecrated to his Adoration. It is a Crime which God detests much by the Mouth of his Prophets. And * Ausus sum etiam in celebritate solemnitatum tuarum, inter parietes Ecclesiae tuae concupiscere, & agere negotium procurandi fructus mortis, unde me verberasti gravibus poenis, sed nihil ad culpam meam. Aug. 3. Confess. S. Augustin in his Confessions, amongst the Sins of his Life, expresses a Sorrow for this as for one of his greatest, for which he declares he was punished by God, tho' not according to his merit. 3. Modesty in Habit. Modesty consists also in the Garments, wherein you must avoid two things; Superfluous Ornaments, which discover a vain and light Mind; but much more undecent Clothes, and such as serve to attract Impurity. Be Clothed then modestly, according to your Condition, without seeking other Ornaments than such as Seemliness permits. a In vestitu ne glorieris unquam, quoniam mirabilia opera altissimi solius. Eccl. 11. Glory not in your Habit, says the Wiseman, it is a vain and impertinent Glory. b Nec affectatae sordes nec exquisitae munditiae Christiano conveniunt. S. Hier. Epist. ad Eustoch. S. Jerom says excellently well, That a Christian ought not to seek to be affectedly, or too curiously Clothed. But above all, avoid the Ornaments which may prejudice shamefacedness, whether in you, or in those who see you. The same S. Jerom calls young People, who Curl and Trick up themselves wantonly, Venena pudicitiae, The Poison of Modesty. O, Theotime, if you have a truly chaste Heart, you will fly all these Ornaments which can serve you to no good End, and which may much prejudice either you, or those who see you. * Pudicitia semper ornatur solo pudore, bene sibi conscia de pulchritudine, si improbis displicet. Nihil ornamenti quaerit: Decus suum ipsa est. S. Cypr. lib. 1. de bono pudicitiae. Chastity (says St. Cyprian) hath no other Ornaments than shamefacedness; and she accounts herself to be sufficiently beautiful, when she displeaseth the Wicked; she seeks not to be Adorned, being her own Ornament herself. To acquire this Virtue of Modesty, be careful to practise these Means. 1. Means to acquire Modesty. Demand it often of God. 2. Be willing to be Admonished when you do any Action which is not very modest, and procure a Friend who may advertise you of it. 3. When you hear others Immodesty blamed, take notice of it to have a care of yourself. 4. Converse often with wise and modest Persons, observe their Modesty to imitate it. 5. Fly the Company of light Minds, and of such as are irregular in their outward Behaviour. CHAP. XI. Of Modesty in Words. MOdesty consists also in Words. It is a great Virtue, and principally in young Men, to know how to speak discreetly; for, Ante sermonem ne laudes virum haec est enim tentatio hominis. Eccl. 27. In lingua Sapientia dignoscitur. Eccl. 4. as the Wiseman says, The Wisdom of a Man is known by his Speech. Now to speak wisely Two things are required. 1. To speak nothing ill or impertinent. 2. To speak good things at a fit time, that is, when and how one ought. 1. Never utter a wanton or indecent Word. Fornicatio & omnis immunditia, nec nominetur in vobis, sicut decet sanctos. Ephes. 5. Qui loquitur iniqua non poterit latere, nec praeteriet illum corripiens judicium. Sap. 1. The Apostle S. Paul forbids Christians so much as to name impure things, how much more to speak of them with Pleasure, or Danger of our Neighbour. He who speaks wicked things, says the Wiseman, cannot conceal himself, neither shall the Judgement of Reproach let him escape. Fly as the Plague, all Conversation of dishonest things, which are really the plague and corruption of good Mannners, and which cause a vast number of Sins in those who discourse of them, and in those who harken to them. Fly also all dubious Expressions, or such as incline to a double Sense, which may give others occasion of impure Thoughts. And lastly, Avoid all Speeches or immodest Injuries, which Men have so frequently in their Mouths, and are not sufferable amongst the Debauched, much less in you. 2. In good or indifferent Discourses be not too ready or light in speaking, but harken before you speak. There are some Humours which are always the first in Talking, and the last in holding their Tongues; who meddle with every thing, interrupt others, and speak of things they understand not. It is the Sign of an ill-bred, light, indiscreet, and sometimes of a proud Mind. The Wiseman says excellently well, * Vidisti hominem velocem ad loquendum, stultitia magis sperandum est quam illius correctio. Prov. 20. When you see a Man free in Talking; you must expect from him more folly than Wisdom. To regulate well your Speech, see the Maxims you must observe. 1. Speak little, and hear much. Rules for Speaking. It is the chief Mark of a wise Mind, to hearken to others, and speak little. The Scripture says, that * Qui moderatur sermones suos doctus est & prudens. Stultus quoque si tacuerit, sapiens reputabitur, & si compresserit labia sua, intelligens. Prov. 17. Utinam taceretis ut putaremini sapientes. Job 1.13. Sit autem omnis homo velox ad audiendum, tardus vero ad loquendum. Jac. 1. He who governs well his Speech, is wise, and advised; And that Silence is so great a Sign of Wisdom, that When it is found in a Man of small Understanding, it makes him esteemed Discreet. I speak not of a dull and melancholy Silence, which springs from Stupidity and Heaviness; but of a wise Silence, which is observed by Modesty, that it may give ear to others, and speak in a proper time. In Conversation, when another speaks, How we must behave ourselves in Conversation. have a care of Three things. 1. Not to speak before you have heard what he says. 2. Not to interrupt him who speaks. 3. Not to be too hasty to Talk, when something you understand not is well spoken of. There are three Precepts of the Wiseman. a Priusquam inaudias, ne respondeas verbum; & in medio sermonum ne adjicias loqui. Eccl. 11. Before you have heard, answer nothing. Speak not in the midst of a Discourse. Learn before you speak. For, as it is said in the Proverbs, b Antequam loquaris, disce. Eccles. 18. Qui prius respondeat quam audiat, stultum se esse demonstrat & confusione dignum. Prov. 18.24. He who speaks before he understands, shows that he is unwise, and worthy of Confusion. When you shall be in some Honourable Company, observe what the Wiseman appoints you to do; * Adolescens, loquere in tua causa vix cum necesse fuerit. Si bis interrogatus fueris habeat caput responsum tuum. In multis esto quasi inscius, audire tacens simul & quaerens. Eccl. 12. Speak little, and only when you are asked, and let your Answer be short. Seem not to be too knowing, but in the most part of Conversations comport yourself as if you understood nothing of the thing which is treated. And this not by Dissimulation but by Modesty; harken to others being silent, and ask to learn of them. CHAP. XII. Of other Vices of the Tongue, and particularly of Swearing. BEsides wicked and impertinent Discourses, and a Vanity in Talking, there are also many other Vices of the Tongue, which Christian Modesty ought carefully to retrench; the first whereof is Swearing. To be addicted to Swearing is a very vicious Quality, especially in young People. I speak not of Oaths made by Religion, to assure a Truth when sufficient Necessity requires, a Necessity which seldom happens to young Persons; but of those Oaths so common amongst Christians, where the adorable Name of God is employed and taken in vain, in the least Anger, or first Impatience, and sometimes by a settled Judgement from a detestable Custom of Swearing by the Name of God in all manner of Occasions. This Sin is one of the wickedest Habits a Man can contract; For, 1. It is a Contempt of God, Sanctum & terribile nomen ejus. Psal. 110. Non assumes nomen Domini Dei tui in vanum. Exod. 20, to bear so little Respect for his holy Name, which all Creatures adore, and whose Sanctity makes all the Angels to tremble; and this notwithstanding the express Prohibition God hath made of it, Thou shalt not take the Name of the Lord thy God in vain. 2. It is a notable Outrage offered to his Son Jesus-Christ, to treat with so much Irreverence the precious Death he suffered for our Redemption, and the adorable Blood he shed for our Salvation. An Outrage which is no less than that he received by the Cruelty of his Executioners. He was Scourged (says St. Augustin) with the Rods of the Jews, and he is now Whipped by the blasphemous Tongues of wicked Christians. And they sin no less who blaspheme Jesus Christ reigning in Heaven, than those who blasphemed him when he walked upon Earth. 3. The Cause of many Sins. This Vice causes many other Sins to be committed: For besides that there is no Sin multiplied like Swearing, it draws the Curse of God upon those who are accustomed to it, by which they are abandoned to their Passions, Vir multum jurans replebitur iniquitate. Eccl. 25. and to the Occasions of Sin; For this reason the Wiseman said, that He who Swear often, shall be filled with Iniquity. 4. It is hard to be corrected. This Vice is very hard to be corrected, tho' never so little rooted; it increases still with Age, and becomes at length incapable of remedy, as those who are subject to it do daily misfortunately experience. Lastly, The Sin of the Devil. It suffices to say, that this Sin is the Sin of the Devils, who are pleased in nothing but in abusing the holy Name of God: And it is a horrible thing, that Christians, who ought to Praise God upon Earth as the Angels Praise him in Heaven, should offer him here the same Injuries as the Devils vomit out against him in Hell. O Theotime, Blasphemers Punishment. Qui blasphemaverit nomen Domini morte moriatur. Leu. 24. Fly this detestable Sin, abominable before God and Men, odious in all manner of Persons, but principally in young People. Remember that the ancient Law condemned Blasphemers to Death, and St. Paul delivered over to the Devils two Christians culpable of this Crime. * Ut discant nou blasphemare 1 Tim. ●. S. Greg. ●●e. 4. Di●l. cap. 18. To teach them, says he, not to blaspheme. And St. Gregory relates, how a Child accustomed to Swear in his Impatiences by the Name of God, was seized by a mortal Distemper, and assaulted by malignant Spirits, which caused him to departed this Life in his Father's Arms, who being too indulgent in Correcting him, had bred up in this Child a great Sinner for Hell, as the same Saint observes. The Remedy of this Sin, Remedy. when one has never so little a Habit or Inclination to it, is to fly the Causes, as Anger, Plays of Hazard, wicked Company, and all other things, which every one knows to be to them an occasion of Swearing. But above all, it is a powerful, and even necessary Remedy, to impose upon ones self some rigorous Punishment for every time he shall fall into this Sin, as some Alms, some Prayers to be performed the same Day, some Fasting to be observed soon after, or some other painful Action. Fly also all sorts of Oaths or Imprecations, and certain Fashions of Speaking, which not being Oaths, are Dispositions to Swear upon Occasions. Christian Modesty requires, that we should not Swear at all, according to that holy Precept of our Saviour; * Ego autem dico vobis non jurare omnino; sit autem sermo vester, est, est, non, non; Quod autem his abundantius est, a malo est. Mat. 5. I say, Swear not at all, and let your Words be yea and nay, what is said besides this, comes from the Devil. Of Detraction. Detraction is another Sin of the Tongue which you ought not only to avoid, but abhor. To Detract, What Detraction is. is to report of another a Sin able to defame him, which he hath not committed, or else a Sin which he hath committed, but is not known or public; for as long as the Sin of our Neighbour is secret, to reveal it to them who knew it not, is to do him an Injury. Detraction is sometimes committed out of Malice, It is done two ways. as by Hatred, Revenge, Envy, or Design to hurt our Neighbour. Sometimes by Indiscretion and Lightness of Mind, and by an Inclination one has to speak of the Evil he hath heard, or knows of another, which is too common amongst young People. Although the first manner of Detraction be most criminal, the second nevertheless is not without Sin; for it always takes away the Reputation of our Neighbour, it obliges to repair the Honour he was deprived of. And this promptness to talk of others Defects, is the result of a Mind defective in Charity or Prudence, and often in both: For Charity makes us conceal the Faults of others, as we would have our own kept private, and Prudence hinders us from speaking ill of another on purpose, or without necessity. Avoid this Sin, Theotime, as a vile thing, It is odious to God and Man. Abominatio hominum detractor. Prov. 24. unworthy of a generous or truly Christian Soul, and as an odious Vice before both God and Men. A Detractor, says the Wiseman, is the the abomination of Men. Be not therefore light in speaking of others Defects, Practice. but keep them secret when you know them. The Wiseman says excellently well, Audisti verbum adversus proximum tuum? commoriatu rin te. Eccl. 19 When you have heard any Speech against your Neighbour, let it die within you, that is, let it go no farther. In fine, conserve the Honour of another, as you know it is dear to him, and as you would desire he should conserve yours. Yet it is to be observed, An important Remark. that it is not Detraction to speak of another's Sin, when it is for his Good, or to hinder that it do not prejudice others, when one tells it to a discreet Person, who can or aught to apply a Remedy to it. On the contrary, it is always Charity to do so, and there is frequently an Obligation of Conscience, and a very strict Obligation, in which one is sometimes defective, out of Fearfulness, or some vain Pretence he frames to himself, which springs only from the want of Charity, and affection to the Salvation of our Neighbour, and which are the Causes that one is made culpable in the sight of God of the Sins of others. See more of this Subject in Chap. 18. of this Part. Of Injuries and Reproaches. Fly also Quarrels. which are the Causes of many Evils, as we shall show hereafter; And in Debates which arise, avoid to speak injurious Words, utter not Reproaches or Threats, these are vile things, and unworthy of a virtuous Soul. Homo assuetus verbis improperit in omnibus diebus non erudietur. Eccl. 23. Call to mind, that to return Injury for Injury, Reproach for Reproach, is to wash a Spot with Ink, and make it yet more black; for it is to blot out an Injury one hath done you, which is often only in the Imagination, with a Sin which is frequently mortal. It is to defend your Honour to the prejudice of your Salvation; if that can be accounted to defend your Honour, which defends it by the ruin of another's Credit. The Spirit of Christianity is not only ignorant of offering an Injury, but also of returning to those who first offer it you, according to those excellent Maxims of S. Paul, * Benedicite persequentibus vos, benedicite & nolite maledicere, nulli malum pro malo reddentes, non vosmetipsos defendentes, fed date locum irae. Noli vinci à malo, sed vince in bono malum. Rom. 12. Bless those who persecute you, bless them and curse them not. Render not Ill for Ill, nor revenge yourself, nor give way to your Anger. Permit not yourself to be overcome by Ill, but overcome Ill by Good; that is, the Ill which another does you, by the Good you render him. This you'll say is very hard. 'Tis true, Theotime, therefore you must learn to practise it betimes. These Maxims are difficult to those who are not Instructed in their Youth, and have not learned to live but according to the Inclinations of Nature, yet they are facile to those who apply themselves in good time to do the Will of God, and live according to the Spirit of his Son Jesus Christ, by imitating his Example, and practising his Maxims as a Christian ought to do, otherwise he is a Christian in name, and not in reality. Of Sowers of Discord. Have a care also of another Sin of the Tongue, Non appelleris susurro, etc. Susurratori odium & inimicitia. & contumelia. Eccl. 5. which is but too common amongst young Persons, yet very prejudicial: It is to be the Author of Discords, by Reports which are often made by Indiscretion, not regarding the Evil which may from thence arise, and sometimes out of a bad Design, to stir up Divisions and Discords. This Sin is great, and more heinous than is imagined; for it is the cause of many other Sins, and of all the Ills which accompany Quarrels. The Wiseman says, that God detests it: * Sex sunt quae odit Dominus & septimum detestatur anima ejus. Oculos sublimes, etc. Et eum qui seminat inter fratres discordias. Prov. 6. There are six things, says he, which God hates, and there is a seventh which he detests; that is, he who sows Discords amongst his Brethren. And Ecclesiasticus says, Susurro & bilinguis maledictus, multos enim turbavit pacem habentes. Eccl. 28. v. 13. Vir peccator turbavit amicos, & in medio pacem habentium immittet inimicitiam. Ibid. v. 9 that The Sour of Discord is cursed, because he troubles those who are in Peace; and it is only the part of a wicked Man to disturb his Friends, and raise Division in Minds that are well united in Friendship. Yes, Theotime, for as Peace and Union proceeds from God, Discords and Dissensions spring from the Devil. Audiant jurgiorum seminatores quod scriptum est. Beati pacifici quia filii Dei vocabuntur. Si filii Dei qui pacem faciunt, proculdubio filii Satanae qui confundunt. S. Greg. 3. part. Pastor. For this reason the Son of God in the Gospel says, That Peacemakers, that is, those who apply themselves to procure or preserve Peace amongst Men, are the Children of God. But if those who cause Peace are the Children of God, Then, adds S. Gregory excellently well, those who disturb it are the Children of Satan. Fly this Sin, Theotime, because it is most heinous and criminal, detested both by God and Men. Keep a guard upon your Words, to the end you may never say any thing which may cause any Discord amongst others; but chief, be not the Author of it by Malice, or deliberate Purpose. Conceive a horror against this Vice, which can bring you nothing but inevitable Misfortune. Of Lying. There remains Lying, which is none of the meanest amongst the Sins of the Tongue; and it is by so much more important that you should be solidly Instructed therein, as it is most ordinary amongst young Persons, and the Custom of this Sin infinitely pernicious. A Ly is always a Sin, The Habit of Lying. because it is always against Truth; And altho' it be not a mortal Sin, when it is not in a Business of Consequence, nevertheless the Habit of Lying, altho' lightly, is not a light thing, nor of small importance. A Habit or Custom of Lying opens a Gate to an infinite number of other Vices. The Vices it produces. A Lying Spirit will become a Cheat and Deceiver in his Management, Double in his Words, Unfaithful in his Promises, a Hypocrite in his Manners, a Dissembler in his Actions, a Flatterer, and Faint-hearted when he should speak Truth, Bold and Shameless to affirm Lies, Impudent to maintain them as certain Truths, a Swearer, Detractor, Mistrustful in respect of every one; for as he is accustomed to Ly, he believes that others always speak false. A Mind addicted to Lying, will more easily tell them in great things, and be involved in heinous Sins. So that, Theotime, Very prejudicial to young People. Noli velle mentiri omne mendacium, assiduitas enim illius non est bona. Eccl. 7. there are few Vices more pernicious, and principally to Youth, than this liberty of Lying. For this reason the Wiseman advertises you, Not to take Pleasure in any manner of Untruth; for a Custom or Habit of Lying is not good; that is, according to the Expression of the Scripture, it is very bad. In a word, it is so wicked a Quality of the Mind to be a Liar, that the Scripture speaks strange things of it. Abominatio est domino labia mendacia. It says that God hath a horror for it; That Lying Lips are an abomination to him; as on the contrary, those who love Sincerity in their Words gain his Friendship. Perdes omnes qui loquuntur mendacium. Psal. 6. He will destroy all those who are addicted to Lying. It saith, Opprobrium nequam in homine mendacium. Potior fur quam assiduitas viri mendacis. Eccl. 20. That amongst Men a is an Infamy, it will always be found in disorderly and ill-instructed Minds. A Thief is more execusable than a Liar, and both of them will inherit Perdition. Lastly, It makes men like Devils. This Vice makes one like the Devil, who is pleased in nothing more than Lies. Vos ex patre diabolo essis, etc. Joh. 8. It was he who first invented it, and who is the Father thereof, as the Son of God hath named him with his own Mouth. And S. Augustin after him says, Quomodo Deus pater genuit filium veritatem, sic diabolus lapsus genuit quasi filium mendacium. S. Aug. Tract. 42. in Joh. Cavete fratres mendacium, quia omnes qui amant mendacium filii sunt, diaboli qui non solum mendax est sed etiam pater & inventor ipsius mendacii. S. Ambr. in Serm. de Dominica Passione. That as Truth comes from God, Lying takes its origin from the Devil. And S. Ambrose adds, That those who love Lying are the Children of that detestable Fiend, for the Children of God love Truth. Fly entirely, Theotime, this pernicious Vice in all Occurrences, but chief in two. First, When you speak of a thing of Importance, that is, when it prejudices your Neighbour in his Goods, Honour, or Health, wherein you must have a great care, and yet more if it be in yourself. Secondly, When you speak to a Person who hath Authority over you; for then a is a very culpable Imposture, as well by reason of the Respect you violate, as because it frequently happens, that those Falsehoods notably prejudice your proper Good, or that of your Neighbour. In fine, in whatsoever matter it be, and to whatsoever Person you speak, accustom yourself never to tell a Lie on deliberate Purpose, or with Reflection. Love Truth and Sincerity in all your Words. O what an excellent Quality is it in a young Man, when he cannot tell an Untruth without Blushing. The Just, says the Wiseman, Verbum mendax justus detestabitur. Prov. 13. will detest a Lye. Demand of God that he give you a hatred of this Sin, and frequently offer to him that Prayer of Solomon, Vanitatem, Vers. 50. & verba mendacia longe fac à me; Remove from my Mind Vanity and lying Words. CHAP. XIII. Of Sobriety. EXhort young Men to be Sober, Juvenes hortare ut Sobrii sint. Tit. 2. says the Apostle S. Paul to Titus his Disciple. Sobriety, Theotime, in the Judgement of this great Apostle, is necessary for Youth: And altho' by this Name of Sobriety he comprehends generally the moderation of the Heat and Impetuosity of that Age, which is naturally carried to an Excess in all things; nevertheless he intends also particularly the moderation of the Excess in Eating and Drinking, which are very ordinary in Youth, and extreme prejudicial to them. As Sobriety consists in the moderation of Eating and Drinking, Sobriety combats two Vices. it hath two Vices to combat with, Drunkenness and Gluttony, both highly prejudicial to Youth: For these two Vices fight against four things at the fame time, These two Vices are contrary to four things. Civility, Health, Vigour of Mind, and Salvation. There is nothing so unseemly in young Men, 1. To Civility. as to be subject to Wine or Gluttony. Discreet Persons have an aversion for this Vice; and there is none but conceives a bad Judgement of a young Man addicted to the immoderate Pleasures of Eating and Drinking. We see by Experience, 2. To Health. how Wine and delicious Meats hurt the Health principally of young People; In multis escis erit infirmitas, & aviditas appropinquabit usque ad choleram: propter crapulam multi obierunt, qui autem abstinens est adjiciet vitam. Eccl. 27. how the Excess of the one and the other causes Distempers and Infirmities, which often remain with them all their Life, and how they bring them to their Grave before their time; whereas on the contrary, Sobriety conserveses Health and Life, as it is observed in many places of Sacred Scripture. As for the Mind, 3. To the Mind. who is there that does not know how these two Vices are contrary to it? We daily see, that Minds addicted to Gluttony become stupid, gross, and carnal, Venture pinguis non gignit meatem tenuem. Hier. Ep. ad Nepot. according to the Proverb cited by S. Jerom, A fat Belly never produces a witty Mind; and those who love Wine become dull, brutish, and incapable of any Good. But as for thy Salvation, Theotime, 4. To Salvation. It produces many Sins. it is incredible how these two Vices are hurtful: For besides the Sins of Intemperance which are committed in the Excess of Eating and Drinking, Vinum multum potatu, irritationem & iram & ruinas multas facit. Eccl. 31. which are in great number, and frequently very enormous, these two Vices cause a vast multitude of others, as Anger, Quarrels, Swearing, Blasphemies, immodest Discourses; and amongst others, the Sins of Impurity, which Intemperance enkindles in the Heart, and particularly of young Men, furnishing continually new Fuel to that Fire of Immodesty, Difficile inter epulas servatur pudicitia, vinum & adolescentia duplex incendium voluptatis. S. Hier. l. 2. Ep. 6. idem ad Eustoch. which Concupiscence and the Heat of that Age incessantly inflames. It is very difficult (says S. Jerom) to conserve Chastity in the midst of Banquets, and Wine joined with Youth, makes a double enflaming of Pleasure. See the rest which we have cited above out of this Father in Part 3. Chap. 8. Artic. 5. To fly entirely these two Vices, Practice. and to acquire and preserve Sobriety, you are to observe three things in Eating and Drinking, The Quantity, the Quality, and Modesty. As for the Quantity, Quantity. have a care never to commit any Excess either in the one or the other, keeping yourself always as much as you can within the Bounds of Sufficiency and Decency. It is the property of carnal Minds, and Ill-instructed, to eat without Measure and Rule, and to fill themselves with Meat without any Restraint. In the Quality there are three things to be avoided, Quality. to seek after delicate Meats, and such as provoke Impurity, as all hot Meats and Wine, Quicquid facit seminarium voluptatum venenum puta. S. Hier. Ep. ad Furian. Nolite inebriari vino in quo est luxuria. Ephes. 5. which St. Jerom says is a Poison for Youth, and the first Means the Devil makes use of to move them to Uncleanness. As for Modesty in Meals, Modesty. to eat with greediness, to devour all the Table with ones Eyes, to seek to please one's , to speak of nothing but sweet Bits, to be the first in Eating, and the last in Leaving-off, are things absolutely opposite to Decency and Temperance: The Wiseman gives you Precepts quite contrary. When you are set down at a Table, Super Mensam magnam sedisti, non aperias super illam faucem tuam prior. Ne dicas ss multa sunt quae super illam sunt, etc. Ne extendas manum tuam prior, & invidia contaminatus erubescas. Utere quasi homo frugi his quae tibi apponuntur. Ut non cum manducas multum odio habearis. Cessa prior causa disciplinae, & noli nimius esse, ne offendas. Eccl. 51. says he, behave not yourself greedily, as if you would devour all. Ask not if there be much. Begin not first to eat. Inconvenience not others by Eating. Make use of the things that are brought up, rationally, and like a sober Man. Make an end first out of Modesty, and commit no Excess, lest you displease those with whom you are. You must make great account of these Precepts of Temperance, since they come from the Holy Ghost himself. In fine, Noli esse in conviviis peccatorum nec in comessationibus eorum qui carnes conferunt ad vescendum. Quia vacantes potibus & dantes symbola consumentur. Prov. 23. Qui diligit epulas in egestate erit, qui amat vinum & pinguia non ditabitur. Prov. 21.17. Theotime, be careful not to frequent the Company of those who are addicted to Wine and Gluttony, according to the Counsel of the same Wiseman. Fly the Places designed for that use, as Taverns: And chief, if you know you have an Inclination to the immoderate Pleasures of Eating and Drinking, use all your Endeavours to withdraw yourself and amend, calling to mind that excellent Saying of the Wiseman, He who is addicted to curious Meats, will become poor; and he who loves Wine and good Cheer, shall never grow rich. He means principally the Riches of the Mind, which are Wisdom and Virtue. Demand of God, Aufer à me ventris concupiscentias. Eccl. 23. Esca ventri & venture escis; Deus autem hanc & has destruet. 1 Cor. 6. Animalis homo non percipit ea quae; Dei sunt. 1 Cor. 2. Attendite vobis ne graventur corda vestr●a crapula & ebrietate. Luc. 11. that he take away from you all affection to these sensual and carnal things, which never satisfy, and serve for nothing but to fatten that Body, which God will one day destroy, and will become Wormsmeat, which will make the Mind brutish, and render it uncapable of tasting Divine things, and of conceiving a serious thought of their Salvation. CHAP. XIV. Of Meekness and Anger. AS young Men are extremely addicted to Pleasure, Two Vices that hear sway in young Persons. so they are excessively impatient in suffering things which displease them. These are the two Lording Passions which reign in Youth, and which precipitate them into all the Disorders we see. Look upon all the Vices and Extravagances of Youth, consider all the Misfortunes that befall them, and you will find they spring from one of these two Fountains, either from the Love of Pleasures, or from Anger, and often from both together. These are the two Means the Devil employs to destroy young Men, being well assured, that if one succeeded not, the other would never fail. And it is frequently seen, that he ruins by Anger those he cannot gain by Pleasures, hurrying them by that impetuous Passion to most deplorable Misfortunes. Wherefore, Theotime, as it is most important for you to moderate this Love of Pleasures, so natural to your Age, of which we have hitherto spoken; so it is a necessary Entertainment for you, to labour to repress those Motions of Choler, according to that excellent Precept the Wiseman gives you; * Aufer iram à corde tuo, & amove malitiam à carne tua. Eccl. 11.10. Take away Anger from your Heart, and remove Malice from your Flesh, that is to say, Pleasure. There are so many Reasons to fly Anger, Powerful Reasons to fly Anger. that it is a thing worthy of Astonishment, to see it should be so common amongst Men. I beseech you, Theotime, weigh attentively these which follow. 1. Anger is a brutish Passion, which renders Men like Beasts: For what is there liker an Animal, than a Man who cannot suffer the least thing? Beasts provoke themselves against every thing that hurts them, because they have no Reason; and if you stir up yourself against every thing which displeases you, in what are you different from a Beast? And what does your Reason serve for? 2. Anger proceeds ordinarily from a want of Wisdom, or from the weakness of the Mind, which can suffer or dissemble nothing, and discerns not the things which deserve Anger, from those which do not. If then you be inclined to Anger, you show you have a weak Mind, and more filled with Folly than Wisdom. This is the Judgement of the Wiseman, who says, That * Fatuus statim indicat iram. Prov. 12. Ne sis velox ad irascendum, quia ira in sinu stulti requiescit. Eccl. 7. it belongs to Fools to fall presently into Anger: He therefore gives you this excellent Admonition, Be not subject to fall into Choler, for Anger rests in the bosom of the unwise; that is, Anger is proper and natural to ill-bred Minds. 3. Anger disturbs the Judgement and Reason, and renders a Man uncapable of discerning Good from Bad, True from False, Useful from Unprofitable. It makes one frequently take the one for the other, so that a Man in Anger hath nothing but the exterior Shape and Figure of a Man. 4. The Exterior itself is in such a manner changed, that it makes a Man contemptible, his Eyes sparkling, his Countenance pale, his Speech interrupted, his Body trembling, his Clamours, and other like Alterations, are the Effects of Anger, which make a Man as it were outrageous. 5. Spiritum ad irascendum facilem quis poterit sustinere? Prov 28. Grave est sax 'em & onerosa arena, sed ira stulti utroque gravior. Prov. 27. From thence it comes, that a Man in Anger is insupportable to all the World, every one stands in fear, and abandons him, even his Friends fly from him. Who can endure a Mind subject to Choler? says the Wiseman; Stones and Sand are not so burdensome as a disorderly Mind. 6. How many wicked Effects are there of Anger? The had Effects of Anger. From thence Quarrels, Injuries, Detractions, Enmities, Desires of Revenge, Oaths, Blasphemies, and a thousand other Sins which it causes to be committed. This made the Wiseman say, That he who is subject unto Anger, Qui est ad indignandum facilis, erit ad peccata velocior. Prov. 28. will be apt to fall into many Sins. From thence the ruin of Friendship amongst Friends, inward Grudges, irreconcilable Discords; From thence many Misfortunes, Revenges, Beat, Duels, dreadful and miserable Deaths. Lastly, Anger is absolutely contrary to the Spirit of Christianity. Qui irascitur fratri suo reus erit judicii. Mat. 5. Discite à me quia mitis sum & humilis cord. Mat. 11. Charitas patiens est, non irritatur. 1 Cor. 3. Omnis amaritudo, & ira, & in lignatio, & clamour, & blasphemia, tollatur à vobis. Ephes. 4. He who it angry at his Brother, is worthy of Judgement. Says the Son of God, Learn from me who am meek, and humble of Heart. Charity (saith S. Paul) is patiented and benign, is not provoked. Let all bitterness, choler, indignation, clamour, blasphemy, be banished from amongst you. Remedies against Anger. If you be possessed by this Passion, Theotime, use all your Endeavours to moderate it: And for this intent read attentively the following Maxims, and attempt to practise them. 1. Never be provoked to Anger upon small Occasions: For Example, if one says some light Words to you, does something that displeases you; if a Servant be wanting to wait on you punctually; to be moved to Choler for these things is an Indiscretion, and the Effect of an irregular Mind. 2. If the Ill one hath done you be great, before you be troubled for it, see whether your Anger will serve to remedy it, and you will find most commonly, that it will be absolutely unuseful for that purpose; and if it be improfitable, it is a folly to vex yourself. For Example, One hath given you injurious Words, or spoken ill of you, when you fall into Passion, you will not repair the Injury nor the Detraction; you must then seek some other Means, amongst which Contempt is the best. 3. Suppose it be fitting sometimes to manifest some Discontent for the Evil another hath done you, to hinder him from doing the same again, because, according to the Wiseman, Per triftitiam vultus corrrigitur animus delinquentis. Eccl. 7. By the sadness of the Countenance the Mind of him who hath failed, is corrected; yet nevertheless it can never be profitable, either to conceive Anger in ones Heart, or to brawl, storm, affront, or offer Reproaches. On the contrary, it prejudices your good Repute, if you have any; and it is against Virtue, because in all this you offend God. 4. Be then always upon your guard to prevent Anger when you see it coming. Now if it sometimes prevent you, before you have been able to divert it, endeavour to return quickly to yourself, and to be easily appeased. Well-bred Spirits are soon pacified, according to the Judgement of the Poet; Quo quisque est major, magis est placabilis ira, Et faciles motus mens generosa capit. And as S. Augustin says excellently well, a Irasci hominis est, finem imponere iracundiae, Christiani. S. Hier. Epist. ad Dem. It is natural to a Man to be angry, but it is the property of a Christian to keep it within bounds. b Beneficium se putabat accepisse augustae memoriae Theodosius, cum rogaretur ignoscere, & tunc propior erat veniae, cum suisset commotio major iracundiae. Praerogativa ignoscendi erat indignatum suisse, & petebatur in eo, quod in aliis timebatur, ut irasceretur. Ambr. de ob. Theod. St. Ambrose recounts of the Emperor Theodosius the Great, That he was so much in inclined to Meekness, that he esteemed himself obliged very much, when one asked him Pardon, and when he was most angry, he pardoned easiest; so that one desired in him, what was feared in others, viz. that he should be in Choler. O what an excellent Example is this, and which deserves to be well considered! 5. When you shall be put into Passion, impose some Punishment upon yourself, as some Prayers, Alms, or other things; express a trouble for it to those who see you. 6. There is scarce any Person but says or does something in his Anger, of which he reputes himself after. When therefore you shall be in Choler, restrain yourself as much as you can from saying or doing any thing which Passion suggests. Never believe yourself when you are in Passion; expect till it be past, to judge whether a thing be ill spoken or done, and you will often find that it was not. 7. Entertain not your Thoughts with the Subject of your Displeasure, to persuade yourself that you have just cause to be angry; this is but to cherish your Passion: there is none but thinks he has a great deal of Reason when he is in Choler. On the contrary, convince yourself that you may be deceived, and divert your Mind to another thing. 8. If you desire to have an aversion for Anger, consider another attentively when he is in Passion; you will see nothing in him and his Actions, but what will displease you. The same happens to you in respect of others, when you are angry: And if you should see yourself in a Looking-glass, you would be vexed at yourself, and would not endure yourself in that Condition. 9 Fly the Conversation of impatient and choleric Men, Noli esse amicus homini iracundo ne forte discas semitas ejus. Prov. 29. according to that rare Precept of the Wiseman, Contract not Friendship with a choleric Man, lest you learn his Humour. In sine, accustom yourself to be affable and benign toward others, to excuse their Faults, to forget Injuries, to pardon easily, not to be so delicate and sensible in the things which concern you, to speak mildly to all. And learn in good time, Theotime, the practice of that adorable Sentence of Jesus Christ, * Discite à me quia mitis sum & humilis cord. Mat. 11. Learn of me, for I am meek and humble of heart. CHAP. XV. Of Peace with our Neighbour, against Quarrels and Enmities. ANger produces Quarrels, Young People are much subject to Quarrels. Enmities, and other bad Effects which we have spoken of. Now it is important that you should he well Instructed concerning these had Effects of this wicked Cause, being that young Men are much subject to these Disorders. The Heat of their Age makes them impatient to suffer the least Injuries, indiscreet and inconsiderate to be able to repress them any other ways than by those of Passion, which carries them to Dissensions, Enmities, and Revenge. From hence arise a vast number of Mischiefs, and amongst other, the ruin of Virtue in these young Souls; for where there is no Peace, there can be no Charity, nor consequently Virtue. And as the Apostle St. James says, * Ubi zelus & contentio, ibi inconstantia & omne opus pravum. Jac. 3. Where there are Emulation, and Contention, Inconstancy and all sort of wicked Actions are there also. It is a Rock which with all possible care you must seek to avoid, learning in good time to hate Quarrels and Enmities, Pacem habete & Deus pacis & dilectionis erit vobiscum. 2 Cor. 11. and to love Peace and Concord: For if you have not a peaceable Spirit, the God of Peace will not be with you. To acquire and preserve this peaceable Spirit, Means to acquire a peaceable Mind. you must have a care of Three things. 1. Not to quarrel with any Person. 2. Not to give occasion to others to offer any to you. 3. To behave yourself discreetly when any one hath a Difference with you. 1. Raise no Quarrels. Raise not therefore any Quarrels with others, upon whatsoever occasion. There are some Spirits naturally quarrelsome, who are always at Debate with others: Impatient Spirits, which can suffer nothing; rash and inconsiderate, always guided by a fantastical Humour, and not by Reason. It is a wicked and pernicious Quality, which is the Mark of a sottish and impertinent Spirit: For, as the Wiseman says, a Labia stulti miscent se rixis & os ejus jurgia provocat. Prov. 18. The Unwise thrusts himself into Quarrels, and his Mouth provokes Dissensions. Be not you such an one, Theotime. b Honour est homini qui separat se à contentionibus, omnes autem miscentur contumeliis. Prov. 20. It is an Honour, says the Wiseman, to be separated from Debates, they are only ill-bred Spirits who engage themselves therein. Where I speak not of another sort of quarrelsome Spirits, who through Malice and a very wicked Inclination seek Quarrels, and take a pleasure in raising them, and making themselves Enemies: These are ungracious Spirits, who seek their own Misfortune, and find it at length, according to that Verity of the Scripture, * Semper jurgia quaerit malus, angelus autem crudelis mittetur contra eum. Prov. 13. The Wicked seeks always Quarrels, but a cruel Angel shall be sent out against them; that is, the Devil will bring him some Disaster which will destroy him. 2. It is not sufficient to abstain from stirring up a Debate with any one, you must have a care not to give occasion to others to cause a Difference with you. Give no occasion of Quarrels. Sometimes occasion is given upon Design, and deliberate Purpose, which is proper to turbulent malicious Spirits, Lovers of Disturbance, and Enemies of peace. Sometimes, and most frequently, Offence is given by Imprudence, for want of taking care of the things which might provoke our Neighbour. This is what you must be solicitous to avoid. Ejice derisorem, & exibit cum eo jurgium. Prov. 22. Endeavour therefore to abstain from every thing that may disgust your Neighbour, as too great Contradictions, Detractions, indiscreet Reports, Contempts, Scoffs, Injuries, and a thousand other like things. 3. Carry yourself Wisely, if you be quarrelled with. Now if it chance that any one quarwith you, even when you gave no occasion on your part, endeavour to comport yourself discreetly, not permitting yourself to be carried away with the Passion of Anger, or at least returning presently to yourself. Above all, suffer not yourself to go so far as to offer an Injury or Reproach, as we have already said; strive to appease your Neighbour with sweet Words, showing modestly that you have done him no wrong, Responsio mollis frangit iram. sermo durus suscit furorem. Prov. 19 or excuse yourself mildly if you have offered him any; If he be not pacified for that, withdraw yourself from his Company, to let his Choler pass. But you'll say, They'll contemn me, and account me a Coward. I answer, Answer to a common Objection. That none but impertinent Persons will do so, and all discreet Men will praise you for your Moderation, and esteem you much more. If Courage consisted in Quarrelling, and giving Injury for Injury, litigious Persons, and all base Souls, would be more courageous than you. Courage consists in despising Injuries, dissembling them by Modesty, excusing them easily, diverting them discreetly when we can, and when we cannot, in supporting them with Christian Patience, after the Example, and for the Love of our Saviour, Who when he was reviled, Qui cum ma lediceretur non maledicebat, cum pa teretur non comminabatur. 1 Pet. 2. reviled not again, when he suffered he threatened not. This, Theotime, is the Courage of a well-bred Mind, the Generosity of a true Christian, and of a faithful Servant of God. CHAP. XVI. Of Pardon of Injuries against Revenge. THere is yet a necessary thing conserve Peace and Meekness towards our Neighbour, which is the Pardon of Injuries. It is a Virtue which must be learned betimes, by so much sooner as it is more difficult, very rare amongst Christians, and yet absolutely necessary for Salvation. You must learn, We must learn from our Youth to pardon Injuries. dear Theotime, to pardon the Injuries which are offered you; that is, never to harbour in your Mind any hatred against your Neighbour, for whatsoever Displeasure you have received from him, not to have any desire of Revenge, nor wish him any Ill; but on the contrary, desire him Good, and show him Kindness, when his Necessity, or other Edification require it. You'll say that this is difficult. 'Tis true, but it is only hard to those who have never considered the Reasons which oblige them to it; Strong Reasons to persuade to the pardon of Injuries. which are so strong and powerful, that they who, after they have made never so little reflection on them, are not convinced, must needs have lost all their Sense and Judgement. 1. God will have it, and absolutely, without any Exception commands it you. He hath said in the Old Testament, * Non quaeres ultionem nec memoreris injuriae civium tuorum. Leu. 19 Seek not Revenge, remember not the Injury of your Fellow-Citizens. And in the Now, his Son Christ Jesus hath solemnly renewed the Prohibition. a Diligite inimicos vestros. Mat. 5. I say unto you, Love your Enemies, do well to those who hate you. b Nulli malum pro malo reddentes. Rom. 12. Render not ill for ill, saith St. Paul c Qui odit fratrem suum homicida est. 1 Joh. 2. And he who hateth his Brother, says St. John, is a Murderer. 2. He will have it on such a Condition, that he will not pardon your Sins, except you from your Heart pardon all those who have offended you. d Dimittite & dimittemini, eadem quippe mensura qua mensi fueritis remetietur vobis. Luc. 6. Pardon, and you shall be pardoned, says the Son of God; In the same Measure you have measured to others, it shall be measured unto you. e Si non dimiseritis hominibus, nec pater vester dimittet vobis. Mat. 6. If you forgive not Men, your celestial Father will not forgive you. f Judicium sine misericordia, ei qui non secerit misericordiam. Jac. 2. Judgement shall be given without Mercy, says the Apostle S. James, to him who hath not showed Mercy. Consider this well, and see whether you would not have God pardon you. 3. This Will of God depends upon so manifest a Point of Equity, that even the most Obstinate cannot contradict it. Is there any thing more Just, than that God should treat you as you treat others, That he should pardon you as you pardon others, That he should revenge himself of you, if you will be revenged of those who have offended you? Is not this Just? Weigh well, Theotime, what I am going to say, A Discourse to be well considered. You would have God infinite in Majesty and Power, offended, by whom? By his own Creature, after he had bestowed upon it all imaginable Favours, and offended most grievously, and with an infinite Offence, for which neither you nor all Creatures together, altho' you should join your Lamentations with them for all Eternity, could know how to make him worthy Satisfaction; injured, in fine, by an Offence which deserves an Eternal Damnation, which cannot be avoided but by his pure Mercy, which he is not obliged to show you. Would you, I say, desire that a God so Great, offended by you so grievously, should pardon you such an Offence, and remit you such a Punishment, and will not you pardon your Brother, one like to you, for a small Offence? You who are a Sinner as he is, and who have need of Pardon as well as he; You who perhaps have wronged him first, or at least have showed him to Kindness, or if you have, it is not comparable to that God hath shown you; nay, moreover, that Favour you have done him, came not from you, but from God; Will you, I say, amongst all these Considerations seek Revenge and Satisfaction for your Offence, Qui vindicari vult à Domino inveniet vindictam. Homo homini reservat iram & à Deo quaerit medelam, in hominem similem sibi non habet misericordiam, & de peccatis suis deprecatur: ipse cum caro sit, reservat iram, & propitiationem petit à Deo. Quis exorabit pro peccatis illius? Eccl. 28. and will not have God revenge himself of you? Are not you Unjust, yea, even Ridiculous? Man reserves Anger for Man, and begs Mercy of God. He hath no Compassion of one like himself, and he would have God take pity upon him. He, miserable and wretched Creature as he is, would revenge himself, and beseeches God that he would not revenge himself of him. Who is there, says the Wiseman, will offer Prayers for his Sins? After this, Theotime, what have you to answer? Will you say that it is hard to pardon? Say also, A convincing Answer to common Objections on this Subject. that it is hard that you should obtain pardon of your Sins from God. But you will say, I would freely pardon him, and not revenge myself; but to love and wish him well who hath offended me, and would do me a Mischief, this is that wherein I cannot overcome myself. If it be so, grant then that you would not have God love you, nor bestow upon you any Blessing; for he will treat you as you treat your Neighbour. Say that you will not love another like yourself, for the love of Jesus Christ, who hath loved you so as to Die for your Salvation; and that God having loved you when you were unworthy, you will not love your Brother, except he be worthy of your Love. Say that you will not love your Neighbour for the love of God, but for the love of yourself only. And altho' God command you to love him who hath offended you, exhorts you to it, and accounts the Love you render to one like you, as done to his own Person; yet all this is not capable to make you quit the Resentment and hatred you bear in your Heart. Say, in fine, that you pretend nothing to the Grace of God, and Eternal Life, being the Scripture teaches us, That * Nos scimus quoniam translati sumus de morte ad vitam quoniam diligimus fratres. Qui non diligit manet in morte. 1 Joh. 3. we are transported from Death to Life, by the Love we show to our Brethren; And that he who loves not, remains in Death. Let us conclude, Theotime, that either we must renounce Christianity, the Love of God, and Eternal Salvation, or we must necessarily pardon Injuries, love our Enemies, and render Good for Evil. But as this Virtue is difficult in the Corruption of Nature, and the Depravation of the World, which cannot relish it, you must learn it in good time, Agnoscit se esse hominem, qui novit ignoscere, & vias Christi sequitur qui carne suscepta maluit in hunc modum redemptor venire, quam judex. S. Amb. Orat. de obit. Theod. and demand it frequently of God. Beg of him, that he would give you a meek and peaceable Heart, and which loves to render Good for Evil. Accustom yourself from your Youth to pardon small Injuries, not to render Ill for Ill, that you may learn to pardon great ones upon occasion, for the Love of him who hath saved you, when he might most justly have destroyed you for all Eternity. CHAP. XVII. Of the Love of our Neighbour. THIS Virtue is the Mother of the three former, and its Defects cause all the Disorders we have spoken of in the three last Chapters: For Anger, Dissensions, Animosities, Revenges, spring only from the want of Charity, and because we love not our Neighbour Christianly, and as God commands us to love him. It is a thing of most Importance, that you be instructed in this Virtue, because it is a Fundamental Virtue of Christianity, * Diliges Dominum Deum tuum ex toto cord, & proximum sicut te ipsum. which is Established upon these two Laws, Love God above all things, and your Neighbour as yourself; and yet very rare, and badly practised amongst Christians. The generality of Christians believe, That to love their Parents, their Friends, A common Error concerning the Love of our Neighbour. and those from whom they expect any Favour, is sufficient, and accounts the Affection to all other Men as indifferent. This is not to love our Neighbour, but ourselves. Children from their Youth are bred up in this Opinion, they are taught only to love those who do them good, and hate those who do them hurt. From hence arise all the Discords which disfigure the the Face of Christianity, the Harshness with which Men treat one another, the little Support they mutually give, the small Assistance they afford them in their Necessities. From thence the Propensity to Quarrels, Injuries, ill Treatments, Hatred, and Revenge. It is very important to disabuse young Persons of this common Error, and to instruct them in this Virtue so necessary for Salvation. This Error proceeds from three things which ought to be known in this Virtue; that is, Three things to be known in the Love of our Neighbour. Who are our Neighbours which must be loved, The Motive for which they must be loved, And in what this Love consists. 1. 1. Who he is. Our Neighbours which must be loved, are all Men, even the most unknown, Great and Mean, Poor and Rich, Good and Bad, Friend and Foe. 2. 2. The Motive to love him. The Motive for which they must be loved, is because they are all the Children of God, Created to his Image, Redeemed by the Blood of his Son Jesus Christ; because God, who is our common Father, will have us love them as our Brethren, and because Jesus Christ, who is our common Saviour hath commanded us to love them. 3. 3. In what it consists. This Love consists in three things, In desiring Good to all; In doing it when we can, principally in their Temporal and Spiritual Good; And in supporting their Defects, and excusing their Faults. This is, Theotime, true Charity, which is one of the Foundations of Virtue, the Mark of a Christian Spirit, without which we cannot please God, nor have any real Virtue, and wherein it is necessary you be exercised in good time to acquire it. 1. Practice. 1. To desire Good to all. Accustom yourself to consider all Men as your Brethren, and in this Quality to desire Good to all of them. Be meek and amiable to all, Have compassion on the Poor and Afflicted, Be not envious at the Rich, and all those in Prosperity: Love the Good by reason of their Virtue, the Wicked that they may become Good; desiring the Perseverance of the former, and the Conversion of the latter. We must hate Sin, which is the Work of Man, but love Man, who is the Work of God. 2. 2. To procure it when we can. Being it is nothing to wish one Good, except we do it when we can. Use yourself to be prompt and inclined to do Good to your Neighbour when you can. Three sorts of Goods. Now there are three sorts of Goods which we may procure to our Neighbour, in his Body, in his Honour, and in his Soul. As for the First, Assist others in their Necessities, according to the Power and Occasions you have: 1. Corporal. Give Alms freely to the Poor. O what an excellent Virtue in a young Man is Mercy and Compassion for the Poor! Happy those who can say with Job, * Ab infantia crevit mecum miseratio. Job 21. Eleemosyna ab omni peccato & morte liberat & non patietur animam ire ad tenebras. Tob. 4. Compassion hath increased with me from my Infancy. Because it will attract a great abundance of Divine Blessings upon them during all their Life, and at the Hour of our Death, as it is said in the Scripture. As for their Honour, 2. Moral. you ought to conserve it in your Neighbour as much as possible. Hinder Calumnies and Detractions. If one be accused of a Wickeness which he hath not done, defend him, and say that it is not so. If one discover the Ill he hath done, endeavour to excuse him, and hinder that it be not spoken of any more: Speak of some other Good he hath done, or some good Quality he is endowed with: Show that Detraction displeases you, and exhort him who utters it, to spare the Reputation of his Neighbour. As for the Good of the Soul, 3. Spiritual. which consists in Virtue and Salvation, since it is the greatest of all Goods, you must use all possible Means to procure it for your Neighbour. You will perform this by Praying for him, by endeavouring to withdraw him from Vice, and from ill Occasions, when there are any, either by yourself, or by others who can prevail with him; by Advertising him mildly of his Duty, or causing him to be Admonished; by giving him good Counsel and good Example, and by other Means which Charity will suggest to you. Accustom yourself to do all these things to them you have most occasion of, as to your Friends, your Companions, your Domestics, your Servants, and to those with whom you converse. This is the true Love of our Neighbour, to love him for his Salvation, and Eternity. There remains a Third thing necessary for the Love of our Neighbour, To support his Defects. which is charitably to support his Defects, and excuse his Faults, as much as Prudence will permit: a Priusquam interroges, ne vituperes quemquam: & cum interrogaveris corripe just. Eccl. 11. Not to be inclined to blame and reprehend, either without Knowledge, or with Bitterness, or without any Necessity or Profit. Now there is no Necessity or Profit, when the Reprehension doth not avail for the Amendment of him who is Faulty, nor for the Edification of others. In fine, Theotime, the great Rule of the Love of our Neighbour, consists in judging our Neighbour by ourselves, according to the Maxim of the Wiseman, b Intellige quae proximi sunt ex teipso. Eccl. 31. Judge of that which concerns your Neighbour by yourself; and in practising that great Maxim of the Scripture, and which Nature herself teaches us, c Quod ab alio oderis tibi fieri, vide ne tu aliquando alteri facias. Tob. 4. Omnia quaecunque vultis ut faciant vobis homines & vos facite illis. Mat. 7. Do nothing to another, which you would not have done to yourself. And also do to others the Good which rationally, and according to God, you would have done to you in the like Occasion. CHAP. XVIII. Of Fraternal Correction, or of the Obligation of hindering the Ill of another, when one can. THAT which we have said of the Obligation, Charity imposes upon Christians, of procuring the Salvation of our Neighbour when we can, deserves a more particular Reflection, it being a thing of high Importance, and nevertheless infinitely neglected, and for the most part absolutely unknown. This Obligation is not understood what it is; it is taken for a new Language, and for a thing almost incredible. Yet there is nothing more common in the Sacred Scripture, which teaches us, That a Mandavit unicuiq●e de proximo suo. Eccl. 17. God hath given the Charge of his Neighbour to every one; That b Aedificate alterutrum sicut & sacitis. 1 Thessaly. 5. Pleni estis dilectione, ita ut possitis alterutrum monere. Rom. 15. Nolite communicare operibus infructuosis tenebrarum; magis autem redarguite. Ephes. 5. we should Edify one another, mutually Admonish one another. Not to be partakers of the Works of Darkness, that is, of the Sins of another, but reprehend him freely. In fine, to love God above all things, and our Neighbour as ourselves. For how do we love our Neighbour as ourselves, if these greatest Necessities, which are those of his Salvation, move us so little, that we abandon them for our least Interests, which are frequently only in the Imagination, and Fopperies? And how do we love God above all things, if we neglect to hinder him from being offended, when some means is offered to effect it. This Obligation is so great, that it hath made St. John Chrisostom deliver an astonishing Expression, S. John Chrisost. adversus vituper. vitae Monast. lib. 5. viz. That God will require no less Account of us, of the Salvation of our Neighbour than of our own; And that when we shall have lived all our Life very piously, if we have neglected the Salvation of others upon occasions, the Sanctity of our Life shall be unprofitable, it being certain, that that Negligence is so criminal, that it alone may be the cause of our Damnation. He gives the Reason, Because he who is wanting to assist his Neighbour in his corporal Necessities, is rejected by God at the Day of Judgement, notwithstanding the Good he hath otherwise performed: Much more he who neglects to succour his Brother in a thing of far greater Consequence, as is the Salvation of his Soul, will deserve all manner of Punishments. The Discharge of this great Obligation depends upon the practice of the Commandment of Fraternal Correction which our Lord hath given us, and whereof he hath prescribed the Order in Chap. 18. of S. Matthew, in these Words, * Si peccaverit in te frater tuus, vade & corripe eum inter te & ipsum solum. Si te audierit, lucratus es fratrem tuum, si autem te non audierit, adhibe tecum unum vel duos, quod si non audierit eos, dic Ecclesiae. Mat. 18. If your Brother sin against you, go and reprehend him secretly; if he hear you, you have gained him; if he hear you not, take one or two others with you, if he will not hear them, tell the Church. That you may understand this Commandment, Five things of Consequence to be observed in this Command. so much unknown, and so ill practised, I shall observe here four or five things, which will facilitate the Understanding and Practice of it. The First is the End of this Commandment, It's End. which is to remedy the Misfortune of our Neighbour, that is, to hinder that our Neighbour who hath sinned, may not relapse into his Fault, or that others do not offend by his Example or Inducement. The Second is, The Persons it obliges. That this Commandment obliges not only Superiors, but all sorts of Persons, it being a Command of Charity, which, as S. Thomas saith, every one is obliged to have. The Third is, The Circumstances wherein it obliges. That this Obligation is understood only when these two Circumstances occur. 1. When we know the Ill committed, and the apparent danger that our Neighbour will relapse into it, or cause others to fall therein. 2. When we may hinder the Evil of another, and bring some Remedy for it. The Fourth is, That this Power of stopping the Mischief, is not only understood of what we ourselves may do, but also of what we may effect by another's means. This is what our Lord made evidently appear, in saying, If he hear not you, take some other Person with you; and if he still continue to persist, tell the Church. The Fifth Remark is, That what he says of telling the Church, that is, the Superiors, may be performed either privately or publicly; and that when the First Way, that is, the secret, suffices to hinder the Misfortune, as ordinarily it doth, we are not obliged to the Second. Thus to collect all these Observations, and join them together; The Commandment of Fraternal Correction obliges every one to hinder the Evil or Sin of another, when he knows it, and can remedy it, by himself or by other Persons, which may be employed for that effect. From whence it follows, That to discharge one's self of the Obligation of this Commandment, one is obliged to divert the Mischief by another, when one cannot by himself. We have already manifested the greatness of this Obligation, in which one cannot fail without a heinous Sin, and the neglect of it will be found most reprehensible at the Divine Judgement. In effect, Theotime, is it not a highly criminal thing before God, to see or know any one in the danger of his Soul, and contemn the Assistance he might afford him in that State? And to be concerned no more to hinder his Neighbour from mortally offending God when he can, than to divert him from drinking a Glass of Water? a Qui habuerit substantiam hujus mundi & viderit fratrem suum necessitatem habere, & clauserit viscera sua ab eo, quomodo charitas Dei manet in eo? 1 Joh. 4. If any one (says S. John) sees his brother in necessity, and shutteth up his Compassion from him, when he hath wherewithal to assist him, how dwelleth the love of God in him? If this be so in Corporal Necessities, what will it be in Spiritual? b S. Chris. de ferend. reprehensionibus. S. Chrysostom says it is an extreme Cruelty to neglect thus a Neighbour. And if it be an unspeakable Harshness not to help to raise a Beast fallen under his Burden, how can it but be the utmost Cruelty not to do that for the Soul of his Brother, which Men do for brute Beasts? A Beast fallen (saith S. Bernard) finds those who raise it, Cadit asinus & est qui sublevet, perit anima & non est qui reputet. S. Bern. Hom. 4.1. ad Cor. a Soul is destroyed, and no one concerns himself. If the Old Law (says St. Chrysostom) strictly commanded not to neglect the Ox of ones Enemy when he is found strayed, but to bring him back to his Master; what Pardon ought he to expect, who neglects and abandons not a strayed Ox of his Enemy, but the Soul of his Brother Christian lost in Sin? If your Brother (says S. Augustin) had a mortal Wound upon his Body, which he would conceal for fear of Incision, would it not be an Inhumanity in you, to conspire by your Silence with him in his Design? as on the contrary, you would show him a great Kindness, to discover his Distemper to a Physician, to apply a Remedy to it. With how much more reason ought you to do the same thing for the Wounds of his Soul, since they are far more dangerous to be neglected, and permitted to putrify in the Heart, lest they cause Death in him, and infect others with their Stench. In sine, if you should see the beginning of a Fire, which you might easily put out either by yourself, or at least by advertising others who might do it, would you not be guilty of all the Burning if you were defective therein? How many mortal Sins are there committed in consequence of such a like Negligence as this? Consider, Theotime, and weigh well all these Reasons. What would you answer to God in his dreadful Judgement, if through Remissness, or some vain Fear, or some miserable Complacence, as it frequently happens, you should be so misfortunate as to fall into that criminal Negligence? What Reason could you allege which had hindered you? What is the Salvation of a Soul worth, or one mortal Sin which you might divert? What will you say when you shall be reproached, that you had more apprehension of displeasing your Neighbour, than of offending God; and that frequently by Indiscretion, Anger, or Malice, you were not afraid to divulge the same thing, which you would not discover secretly by Charity? But what will you answer when it shall be made appear, that you might have often hindered the Wickedness of another, without any Danger, and that you had only an imaginary Fear, or rather a great Slackness, or foolish Complacence, which hath hindered you from it? You will then see yourself culpable of the Sins of another, and charged with many Faults which you might have hindered, and which were caused by your Silence: God will exact an Account of you for them. You must avoid this Misfortune, Theotime; and to perform it, practise what the Son of God hath prescribed us. When you see any one offend God mortally, as by Swearing, Talking uncivilly, Soliciting you to Wickedness, or know of any notable Disorder, endeavour to divert him from it, if you can, by your mild and charitable Admonitions. If you cannot, as not having sufficient Boldness to do it, or sufficient Authority to hinder it, do what our Lord appoints you, employ discreetly other Persons therein, which you know can perform it better than you, and particularly those who have the Conduct of him, whom you know to have gone astray. This is the Rule which S. Augustin, after our Lord, gives on this Occasion, in his 109. Epistle, where he adds these excellent Words, which are inserted in the Canon Law; * Non vos judicetis esse malevolos, quando crimen alterius judicatis: magis quip innocentes non estis, si fratres vestros quos judicando corrigere potestis, tacendo perire permittitis. S. Aug. 5. Quest. c. 1. Believe not, says he, that it is to do hurt to your Neighbour, to discover thus his Wickedness to cure it: On the contrary, you are guilty of his Ruin, if when you might heal his Evil by declaring it to the Physician, you permit him to perish by your Silence. Afterwards he adds a Comparison cited above. Now if we must act thus even when the Neighbor's Sin hurts but him alone, Quaedam sunt peccata occulta quae sunt in nocumento proximorum vel corporale vel spirituale, & quia ille qui sic occulte peccat, non solum in te peccat, sed etiam in alios, oporter statim procedere ad denunciationem ut hujusmodi nocumentum impediatur. S. Thom. 2.2. q. 23. a. 7. we are much more obliged when it prejudices others, whether by ill Example, if his Sin be known to any, or because he induces others to Sin; for than he must desist from his particular Admonition, which can avail nothing, and go directly to them who can, and aught to watch for the Good and Salvation of others, that he may prevent by them the Mischief, and hinder the Ruin of another, or of many, following that Rule of S. Thomas and other Divines. For Conclusion, Theotime, I shall give you that excellent Saying of S. James the Apostle to meditate on. * Fratres mei, si quis ex vobis erraverit a veritate, & converti fecerit quis eum, scire debet quoniam qui converti fecerit peccatorem ab errore viae suae, salvabit animam ejus à morte & operiet multitudinem peccatorum. Jacob. 5. Brethren, says he, if any of you goes astray out of the way of Salvation, and any one shall contribute to his Conversion, he ought to know that he shall save the Soul of his Brother, and that his Sins shall be forgiven him. CHAP. XIX. Of Friendships. I Speak here of Friendships, because they conduce much to bring Youth to Good or Evil, according as they are good or bad; and since young People are much inclined to Love, and besides, not having sufficient Light to discern good Friendship from hurtful, it often falls out that they contract very bad Friendships, which prejudice them very much, and are most commonly the cause of their Destruction. There is a difference between the Love of our Neighbour and Friendship. We must love all Men in the manner we have said, but we cannot have Friendship with all Men, because Friendship is a mutual and particular Love. It is a reciprocal Communication of Affections, What Friendship is. by which two Persons particularly love one another, and mutually procure Good to one another. Friendship is such as is the Subject on which it is founded; if we love in a Friend a wicked thing, the Friendship is bad and vicious. If we love a vain and frivolous thing, as Beauty, good Behaviour, the Friendship is frivolous and impertinent. If we love a good thing, the Friendship is good and laudable. Now this good thing must be a real Virtue, or a Perfection which may advance Virtue, as Science, a good Nature, or the like. Friendship to be good and real, Three Conditions of Friendship to be good. aught to have three Conditions, which you must observe well. It must be founded upon Virtue, Tending to Virtue, and Conducted by Virtue. 1. It must be built upon Virtue, that is, we must love a Friend by reason of some good and laudable Quality, which we know in him. 2. Tending to Virtue, because Friendship ought to desire and procure the Good of a Friend. Now Virtue is the greatest and most necessary of all Goods: And the Friendship by which Friends procure Favours to one another, if it neglect mutually to advance Virtue according to its power, is not a Friendship, but a manifest Deceit. 3. It ought to be directed by Virtue, that is, Virtue ought to be the Rule of it, Amicus usque ad arras. and a Friend should do nothing to a Friend which may be contrary to Virtue. Friendship which causes God to be offended by a Friend, is a detestable and cursed Friendship, because it makes one love Man more than God. By these three Conditions, Theotime, you will easily discern good Friendship from evil, and those you ought to fly, from those you ought to seek. You ought to fly the Friendship of those in whom you find no Virtue, nor any Perfection which you may love, as also the Friendship of those you know to be subject to any Vice, as to Impurity, Drunkenness, Swearing, whose Friendship will make you learn their wicked Quallties; because, as the Wiseman says, Amicus stultorum similis efficietur. Prov. 13. A Friend of Fools, that is, of vicious People, will become like them. Fly all Friendship which doth not tend to make you better. Such is the Friendship of those who search after nothing in your Love but their own Profit, or some vain Complacence they take in loving you, or being beloved by you; of those, who when they can, do not advertise you of your Good and Salvation. But above all, abhor the Friendship of those who solicit you to Sin, Vir iniquus lactat a micum suum & ducit eum per viam non bonam. Prov. 16. or flatter and cherish you in the Vices you have. You ought to avoid these Friends, as your greatest and most mortal Enemies. Avoid the Company of all those who scruple not to offend God for your sake, and to please you; for Example, to Rob, to Cheat, to Quarrel, to Swear, to Detract, to treat ill their Neighbour, to Challenge in a Duel, and other such like things. Have a horror for these Friendships, and account that Maxim for certain, Non potest homini esse amicus qui Deo fuerit infidus. S. Amb. 3. Offic. cap. 19 That he who is unfaithful to God, cannot be a Friend to a Man; And altho' he might, yet you cannot adhere to that Friendship, without making yourself an Enemy to God. On the contrary, seek after the Friendship of those who you know carry themselves well, and are endowed with some good Qualities, Melior est manisesta correptio, quam amor absconditus. Meliora sunt vulnera diligentis quam fraudulenta oscula odio habentis. Prov. 29. by which you may profit, who will move you to Virtue by their Example and good Discourses, who will assist you therein by their Counsels, not flatter you in your Vices, but freely and charitably admonish you; And in fine, those who in their Friendship have the Fear of God for their Rule, and your greatest and most desirable Good, which is your Amendment and Salvation for their principal End. These, Theotime, are the good and real Friendships you must by so much more seek after, as they are most rare, and carefully entertain when you have found them. These are the Friendships whereof the Wiseman speaks, when he says, that * Amicus fidelis protectio fortis, qui invenit illum invenit thesaurum; amico fideli nulla est comparatio, amicus fidelis medicamentum vitae & immortalitatis. Eccl. 6. A faithful Friend is a strong Protection, and he who hath found him hath found a Treasure; he is more worth than all Gold and Silver, he is a Medicine for Life and Immortality. Ne derelinquas amicum antiquum, novus enim non erit similis. Eccl. 6. Love and seek after these Friendships, apply yourself to find them, and when you have met with one, conserve him carefully, and abandon him not for a light changeable Mind, as young People ordinarily do. To find this Friendship, remember First to demand it often of God, for he is the Author of it, and He who fears him, Qui timet Dominum aeque habebit amicitiam bonam. Eccl. 6. says the Wiseman, will find it. In the Second place, be careful to love first, for you must love to be beloved: But this Love must be such an one as we have said, built upon Virtue, tending to Virtue, and directed by Virtue. CHAP. XX. Of Sports and Recreations. REcreation is necessary to relax the Spirits, and particularly of young People; and that which is taken in Sports is most proper for them, it being more proportioned to their Nature, and the Capacity of their Mind. Pastime then and Recreation is not contrary to Virtue, but rather commanded, and it is an Action of Virtue when it is done as it ought. To be such, The Motive of Sport. it is necessary before all things that the Motive of it be good; that is, that it be taken to recreate the Mind, and to make it more capable of Labour, which it could not be able to undergo, if it were always employed. So that Labour is the End and Motive of Sport and Recreation. From thence three Conditions follow, Three Conditions to be observed. which must be observed in Play, that it may be good and virtuous. The First, Moderation. To keep therein a civil Moderation; for if it be taken in excess, it is no more a Recreation, but rather an Employment; it is not to Play to be made more fit for Labour, which is the sole End Pastime ought to have, but only for Pleasure, which is a vicious End; yea, it is to make one unfit for Labour, because excess of Play dissipates the Spirits, enfeebles the Forces of the Body, and oftentimes considerably prejudices the Health by the Distempers it causes. The Second Condition is, An orderly Affection. Not to have a disorderly Affection to Play, as it happens frequently to young Persons. This Affection makes them fall into the Excess we spoke of, lose much Time, think continually of the Means to divert themselves. It is the cause that they almost never apply themselves seriously to Labour, and when their Body is at Study, their Mind is at their Sport and Divertisement. The Third Condition is, Avoiding the Cames of Hazard. To fly as much as possible the Plays of Hazard; such Plays keep the Mind too much tied to them, principally young Peoples: They serve not to recreate the Spirits, but to give them more disturbance; It is hard to observe therein a Moderation, one is so engaged either by Loss or Gain. They Play there only out of Covetousness, The bad Effects of Play. and to gain, which is a wicked End; Add the ordinary Losses one suffers, which leave after them Displeasure, Vexation, and Despair: Join to these the Cheats, unjust Gains, Choler, Swearing, Quarrels, of which these sorts of Plays are ordinarily full; The excessive loss of Time, the dissipation of Mind and Goods, the wicked Habits of Anger, of Impatience, of Swearing, of Lying, of Covetousness, and many others, which Play produces; The disorderly Inclination to Play which continues all their Life, and frequently ruins their Possessions and Honour, and reduces them to extreme Miseries, as we daily see but by too many Examples, and in fine, makes a Man incapable of any Good. Avoid these Sports, Theotime, Practice. as absolutely contrary to your Salvation and Happiness, and addict not yourself but to honest Pastimes, which serve for the Divertisement of the Mind, or Exercise of the Body, observing therein the Conditions we have spoken of, and chief keeping yourself from Excesses, which * Relaxabantur etiam mihi ad ludendum habenae ultra temperamentum severitatis in dissolutionem affectionum variarum. S. Aug. lib. 2. Confess. S. Augustin in his Confessions acknowledged to be one of the Causes of the depravation of his Youth. Now this Excess is understood not only of the Time employed therein, which ought to be well regulated, but also of the Money you Play, which ought always to be very little; otherwise you will Play for Gain, and not for Recreation, and the Sport will be a Hell and Disquiet, rather than a Divertisement. Besides, the Money you lose at Play, would be better employed amongst the Poor, whose Necessities will cry one day to God for your Excesses, and against those of all Gamesters. CHAP. XXI. Of Liberality against Covetousness. ALtho' it may seem that Covetousness is not an ordinary Vice amongst young Persons, Youth must be armed against Covetousness. yet it is very necessary to arm them against this Passion, which easily taking root in young Souls, is insensibly augmented, and causes vast Disorders in their Life. There are two sorts of Covetousness; Two sorts of Covetousness. The one, which makes us love Money, to heap it up, to get Treasures and Purchases; The other, which makes us affect it, to dispose and employ it for our proper Pleasures. The First is very rare amongst young People, but the Second is very ordinary with them, and highly prejudicial. Experience makes appear that it is ordinary with them; How ordinary among young Persons. for as they earnestly love their Pleasures, they seek after all Means to satisfy them, which cannot be effected without Money: From hence it comes that they apply all their Endeavours to get it; From hence the Cheats and Tricks they make use of towards their Parents, to get it from them; From hence their Cozening in Play, their Hardheartedness to the Poor, and sometimes Robberies and unjust Ways to procure it; From hence the love of Riches, which we see in young Spirits, the desires of great Fortunes, the imaginary Designs they lay to purchase them. This Passion having thus taken its beginning in Youth, easily increases, How prejudicial. and strengthening itself by Age becomes so strangely rooted, that it can never be pulled up all the remainder of their Life. And it causes that so general a Disorder which is found amongst Christians, and which the Prophet deplores when he says, that a A minore usque ad majorem omnes avaritiae student. Jer. 16.13. From the least to the greatest, all are given to Covetousness; that is, to the irregular love of the things of the World, which b Radix omnium malorum est cupiditas. 1 Tim. 6. S. Paul says is The root of all Evils. This Vice takes its origin from three Causes in Youth. The First is, Three Causes of Avarice in young Men. what we have now spoken of. The Second is, the common Example of the World, which they see loves and esteems Money above all things, and runs after it with insatiable greediness. The Third is the Fault of Parents, who inspire this Love into their Children from their tender Years, Discoursing of nothing but the Care to get their Livelihood, if they be Mean or Poor, or of advancing and aspiring to a higher Fortune, if they be Rich; teaching thus their Children that which S. Cyprian reproaches them for, that is, Filios tuos doces patrimonium magis amare quam Christum. S. Cypr. lib. de oper. Eleem. To love more their Riches than Jesus Christ; and to labour in such a manner for the Goods of this mortal Life, that they think little or nothing on the Eternal. This Evil, dear Theotime, must be prevented in good time, It must be prevented betimes. and hindered from taking possession of your Heart, it being certain, that there is no Vice which increases more with Age than this, and which becomes more incapable of remedy. For this Effect take notice of what I counsel you. 1. First Means. Being, as we have said, that the greatest Cause of this Covetousness in young People, springs from the love of Pleasures, use all your Endeavours to moderate that Passion, which may be said to be one of the greatest Mischiefs of Youth, the Cause of all the Misfortunes it commits, and the chiefest Obstacle of all the Good it can do. In the Name of God pass not from this Place without making Reflections upon it. 2. Second Means. That the love of Money may not take possession of your Soul, think often of that great Maxim of St. Paul, that Covetousness is the root of all Evil. These Evils are the Sins of the World, and the Misfortunes with which it is replenished, whereof the greatest part springs from this wicked Cause, as it would be easy to make it appear. 3. Third Means. Be persuaded, that Riches damn many of the World, be they Rich or Poor; the Rich by the ill Use, the Poor by Covetousness. Know, says the same Apostle, Hoc scitote, intelligentes quod omnis fornicator, aut immundus, aut avarus, quod est idolorum servitus, non habet haereditatem in regno Christi & Dei. Ephes. 5. that the Covetous hath no part in the Kingdom of God. 4. Fourth Means. Accustom yourself not to desire Money but for your Necessity, and for your civil and modest Recreations; and when you lack it, bear that Want with Patience, considering how many Poor there are who have not Necessaries, and that you are no better than they. Above all, never make use of Deceits, Surprises, nor any other unlawful way of getting it. 5. Fifth Means. Avoid certain Actions which are the Marks or Effects of Avarice in young People, and which excite it much, as to Play for Gain, to be too fearful of losing at Play, to Dispute for a small thing, to keep any thing from another, and much more never to take any thing, be it what it will, which is, besides the Sin committed, a damnable Custom, and of very dangerous Consequence. 6. Love the Poor, give Alms freely, Sixth Means. abridge some part of the Money you have for your Recreations, to supply their Necessities. Is it not a shame in you to be prodigal in your Pleasures, in your Clothes, in your Superfluities, and to be so Covetous, so hard for the Necessities of the Poor, who are Men like you, Christians like you, and sometimes better than you in the sight of God? My Child, said the good old Toby to his Son, Ex substantia tua fac eleemosynam, & noli avertere faciem tuam ab ullo paupere, ita enim fiet, ut nec à te a vertatur facies Domini. Quomodo potueris, ita esto misericors: si multum tibi fuerit, abundanter tribue: si exiguum tibi fuerit etiam exiguum libenter impertiri stude. Praemium enim bonum tibi thesaurizas in die necessitatis. Quoniam eleemosyna ab omni peccato & à morte liberat, & non patietur animam ire in tenebras. Fiducia magna erit coram summo Deo eleemosyna omnibus facientibus eam. Tob. 4. give Alms of thy Substance, and turn not thy Face from any Poor, lest God turn his Face from thee. Give Alms according to thy ability; if thou hast but little, be not afraid to give a little; for thou layest up a good Store for thyself against the day of necessity: Because Alms delivers from Death, and suffereth not the Soul to come into Darkness; for Alms is a good Gift before the most High to all them who use it. Consider well these Words, Theotime, and engrave them deeply in your Mind. In fine, you are either Poor, or of a mean Fortune, or Rich. If you be Poor, beg of God the Grace to take your Poverty with Patience for Penance, and for his Love. Confide in his Providence, which will never be wanting to his Servants. Si soenum agri sic vestit Deus. quanto magis vos modicae fidei? Quaerite ergo primum regnum Dei & justitiam ejus & haec omnia adjicientur vobis. Mat. 6. If God hath care of the least Creatures, according to the Saying of our Lord, how much more will he have of you? Seek then, says he, first the Kingdom of Heaven, and all things necessary shall be given you. Read the Sixth Chapter of S. Matth. from Verse 24. If you be of a mean Fortune, have a care to be content, and not to disquiet yourself by the desire of a greater. Call to mind what S. Paul says, Qui volunt divites fieri, incidunt in tentationem & in laqueos Diaboli, & in desideria multa inutilia & nociva quae mergunt homines in interitum; radix enim omnium malorum est cupiditas. 1 Tim. 6. that Those who desire to be Rich, fall into temptation, and snares of the Devil, and into many wicked Desires which plunge them in perdition, because Covetousness is the root of all Evil. Wherefore practise the best you can that great Maxim which the same Apostle gives to Christians, * Sint mores sine avaritia contenti praesentibus, ipse enim dixit non te deseram. Heb. 6. Let there be no Covetousness in your Manners, being contented with the Goods you possess, being God hath said, I will not forsake you. If you be Rich, stand in great fear of your Riches for your Salvation. Vae vobis divitibus, quia habetis consolationem vestram. Luc. 6. Woe be to the Rich, says the Son of God, because they have here their Consolation. Upon the occasion of a rich young Man he said, that it is very difficult for the Rich to be Saved. To avoid the Dangers thereof, read and practise what we have said in the Chapter of the Obstacles of rich young Persons, in Part 3. Chap. 10. CHAP. XXII. Of Humility. I Have reserved this Virtue for the last, as that which gives Perfection to all others, and which is necessary to conserve them, and make them increase in young Souls. Pride is an inordinate Esteem of ones self, Pride creeps easily into young Minds. is most pernicious to all Men, but particularly to young Persons; It naturally creeps into their Mind, according to the measure that they advance in Age, in Virtue, in Science, or such other Perfections which they have, or think they have; It makes them incapable of all good Impressions, and opens them the way to all sorts of Vices. My Child, Superbiam nunquam in tuo sensu, aut tuo verbo dominari permittas; in ipsa enim initium sumpsit omnis perditio. Tob. 4. Initium omnis peccati est superbia. Eccl. 10. have a care that Pride never bear dominion in your Thoughts or Words, because from it all the Misfortunes of the World arise, said the holy Man Toby to his Son. I say unto you also, Pride must be repressed by Humility. Theotime, preserve yourself from Pride, permit it not to take possession of your Mind, banish it far from you, Humility is necessary for you. Not a Humility of Behaviour or Words, but a true, solid, interior Humility; an Humility which renders you humble in these three manners, Three sorts of Humility. in yourself, towards God, and towards Men. 1. 1. In ones self. Be humble in yourself, that is, in your own proper Esteem; Value not yourself for any thing whatsoever, neither for your Riches, nor for your Quality, nor Beauty or good Behaviour; for the Glory one takes in these things is base and impertinent, and belongs only to vain Spirits; Nor for your Wit or Science, for these are the Gifts of God, and you offer him an Injury when you raise yourself Esteem from thence; Nor much less for Virtue, for it springs far less from you, and he who glories therein, puts himself in danger of absolutely losing it. Besides, we often imagine we have Perfections which we have not; and when we find in ourselves any Advantage, we ought to give the Glory to God, who is the Author of it, and not to ourselves, who have received it, and say from our Heart, Non nobis, Domine, Psal. 113. non nobis, sed nomini tuo da gloriam. It is an excellent Maxim of S. Bernard, Gloriam meam alteri non dabo, quid ergo dabis Domine? Quid dabis nobis? Pacem, inquit, do vobis, pacem relinquo vobis. Sufficit mihi, gratanter accipio quod relinquis, & relinquo quod retines, sic placet, sic mea interesse non dubito. Abjuro gloriam prorsus, ne forte si usurpavero non concessam, perdam merito & oblatam. Pacem volo, pacem desidero, & nihil amplius. Cui non sufficit pax, non sufficis tu; tu es enim pax nostra, qui secisti utraque unum. Et infra. Gloria in Excelsis Deo, in terra Pax hominibus bonae voluntatis. At vero non bonae sed planae iniquae voluntatis est, qui nequaquam pace contentus, superbo oculo & insatiabili corde inquietus anhelat ad gloriam Dei, nec pacem proinde retinens nec gloriam apprehendens. S. Bern. Serm. 13. in Cant. which ought to be deeply engraven in your Mind, That amongst all the Favours God hath bestowed upon us, he hath reserved nothing to himself but the Glory of being the Author of them; and having committed to us the whole Fruit of them, it is a very unjust and criminal thing, that we should take to ourselves the Profit and also the Glory of them, retaining our Part, and usurping that which belongs to God, after he hath declared that he would give it to no one; I will not give, says he, my Glory to another. Weigh well this Reflection, Theotime. 2. 2. Towards God. Be humble towards God in consideration of his incomprehensible Greatness, before which you are nothing in contemplation of that Power, Substantia mea tanquam nihilum ante te. Psal. 38. of that Sovereign Majesty, which makes the Angels themselves to tremble. Acknowledge the Offences you have committed against this infinite Greatness, the Favours which without number you have received from his Bounty, the Abuses you have offered it, the Account you must give in his Judgement, the Necessity you have of his Graces for your Salvation, with a thousand like things, and you will find reason enough to humble yourself, or rather annihilate yourself before God. 3. 3. Towards Men. Be humble towards Men. There are those who are humble towards God, (for how should not a wretched Creature abase itself before its Creator, its Lord and its Judge?) but they are proud in respect of Men, and so have not true Humility. To practise this Humility, be careful never to despise any Person, and be ready to honour every one amongst Men: Some are above you, others equal to you, others Inferiors. As to the First, Respect towards Superiors. be Respectful, Tractable, and Obedient to all those who have any Authority over you. Suffer humbly to be reprehended, if you do otherwise, you are proud. Honour also all those who surpass you in any thing, in Age, in Science, in Quality. As for your Equals, Towards Equals. endeavour to treat them always with Esteem, with Honour, with Deference, without being well-conceited of yourself, without being offended at his Rank of Honour, nor desiring to precede; you must leave these Vanities to those who affect them. As for your Inferiors, Towards Inferiors. be mild and benign to all those who Serve you, considering them as your Brethren. a Et vos, domini eadem facite illis, remittentes minas, scientes quia illorum & vester Dominus est in coelis, & personarum acceptio non est a pud eum. Ephes. 6.9. And you, Masters, (says the Apostle S. Paul) treat sweetly your Servants, refraining from Threats, remembering that you have a common Master with them in Heaven, who hath no respect of Persons. Show yourself humble and affable to all others that are of a meaner Condition than you, according to that excellent Precept of the Wiseman, b Congregationi pauperum affabilem te facito. Be affable to the company of the Poor; be ready to serve and assist them in their Necessities. In fine, A great Means to repress Pride, is to consider what Man is, his Baseness, his Miseries, the shortness of Life, and what follows after Death. c Quid superbis terra & cinis? omnis Potentatus vita brevis; Rex hodie est & cras morietur, cum morietur homo haereditabit serpents, bestias & vermes. Eccl. 10. Dust and Ashes, what dost thou glory in? says the Wiseman. All Authority is but of a short continuance. To day a King, to morrow nothing; and when Man shall be dead, he will inherit Beasts, Serpents, and Worms. O God what a Motive is this of Pride! Respect not, Theotime, many exterior things, which environ you, and raise in you Pride and Vanity, but consider what you are in yourself, and you will find reason enough to be humble; It is the Advice S. Bernard gives you in those excellent Verses which I shall present to you, to meditate attentively on. Forma favor populi, S. Bern. Medit. cap. 3. fervour juvenilis, opesque Subripuere tibi, noscere quid sit homo. Vnde superbit homo? Cujus conceptio culpa, Nasci paena, labour vita, necesse Mori. Post hominem vermis; post vermem faetor & horror: Sic in non hominem vertitur omnis homo. Youth and Beauty, Wealth, and th' World's Applause, Make Man forget his Nature, and her Laws. His Life's a Toil, Conception Sin, a Pain His Birth, and needs must die. Why then so vain? His Crops will Worms possess; and Stench and Dread Will Worms succeed. See then what's Man when dead! The Meaning is, That if Man will consider himself attentively, he will find reason enough to repress his Pride; he will find that his Conception casts him into Sin, his Birth into Misery, that his Life is a continued Chain of Labours, that Death is an unavoidable Necessity, and that after Death he shall possess nothing but Stench, Corruption and Horror, as to his Body. But as for his Soul, she is to be presented before the Judgement of God, to receive there the Decree of her Eternal Happiness or Misery; and this Judgement shall be terrible to the greatest Saints. THE INSTRUCTION OF YOUTH IN Christian Piety. PART V. Of the Choice of a State of Life. THIS Instruction would be imperfect, and destitute of one of the best and most necessary Parts, if after having showed how we must live during Youth, it should not direct how to make a good Choice of the Condition or State wherein one ought to pass the remainder of his Life. This Choice is a Subject, whose Knowledge is by so much more necessary to young Persons, as its Importance is unknown to the greatest part of Men, and the Faults that are there committed are most commonly irreparable; or if sometimes they be repaired, it is with very great pains and difficulty. Besides, they are not light or of small consequence, because the issues of them are extended to all the Life of a Man, and pass even to his Eternal Salvation, of which they often draw the ruin after them. For this reason, Theotime, I beseech you read attentively this last Part, whether before you enter upon this Deliberation, or when you shall be at the Point of making your Choice, and also after you have made it; for you will find therein whereby to profit at each of those Times. CHAP. I. How important it is to make a good Choice of a State of Life. THIS Importance is built upon two Truths, Two Fundamental Truths in this matter. which are to be supposed here as Fundamental in this matter. The First is, That altho' all States may be good, yet all States are not good for every one; and that such a State is profitable for one Man which will be hurtful for another, all not having the same Inclinations, nor the same Capacities, nor the same Favours of God. The Second is, That God who hath Established by his Providence the diversity of States and Employments of the Life of Man, distributes them differently by his Wisdom, designing some for one Employment, others for another: As a Father of a Family divides amongst his Domestics the Offices of his House, according as he finds them fit. For this reason he gives to Men different Inclinations, divers natural Abilities, as well Corporal as Spiritual; and also distributes amongst them his Favours diversely, according to the several Necessities of different States, to which he calls them. These two Truths thus presupposed, evidently manifest how important it is to choose well ones State and Condition: For if all States are not good for all, it is then most important to choose advisedly, that we may not fall into a State which may be contrary to us. And if God call each Man to one State more particularly than another, it follows that we must proceed therein with a great Circumspection, to choose what is most conformable to his Will, and for which he hath given us most Capacity, and prepared most Favours. This choice is of such consequence, How important the Choice of a State is. that on it depends all the Good of a Man, both for this Life, and for Eternal Salvation. Be attentive, Theotime, to comprehend the Mischiefs into which all ill Choice of a Condition casts Men, and into which it will cast you, if you be defective therein. First, 1. For the present Life. for the present Life, What Good, what Contentment can he have, who is entered into a State which he hath ill chosen, and for which he is not proper? There is no Condition more miserable. The Displeasure of seeing himself engaged against his Inclination, joined with the Difficulties he undergoes to acquit himself of his Duty, casts him into a Disquiet and Melancholy, which incessantly gnaws him, makes him insupportable to others, and himself, and find in his Condition a more horrid Prison than that of Criminals, and Chains more unmerciful than those of Galleyslaves. As for Salvation, 2. For Salvation. what can a Man do in that State? For besides that Melancholy casts him into a continual Idleness, and that Idleness into Vice and Perdition; With what trouble must he effect his Salvation in a State wherein he hath neither Ability, nor Vocation from God? The want of these two things are the Causes why he will commit an infinite number of sins, which he would not have done in another State. The defect of Capacity makes him find continual Difficulties in satisfying his Duty, and the particular Obligation of his State. The defect of Vocation is the Cause why he wants many Favours he should have received in another Calling, and of which he is made unworthy, being entered rashly into this Condition, without consulting God, without demanding of him his Will. And certainly, if we search into the Cause of the Disorders we see in each State, Ecclesiastical, Religious, and Secular, wherein many discharge themselves of their Duty very badly, we shall find the greatest part of the Mischiefs spring from this Source, that is, from an ill Entrance into a State of Life; and that the greatest part enter upon slight Grounds, without Examining whether they are proper for it, and called by God. For a Conclusion of this Importance, A profitable Advice. I exhort all those who deliberate about the Choice of their State, attentively to reflect upon these three things. 1. Upon the Displeasure and Sadness they will feel all their Life, for having made an ill Choice of their Calling. 2. The great number of Sins they will commit in a State they had lightly chosen, and which they would not have committed in another Condition. 3. The Danger to which they expose their Salvation, in choosing after this manner. They who will attentively consider these three things, will take care not to be defective in an Affair of this Importance. CHAP. II. Of the Faults that are ordinarily committed in this Choice. I Find four sorts of Faults which young Men are accustomed to fall into, Four ordinary Faults in this Choice. in this so important a Choice, which are the Causes why they succeed therein so very badly. First, 1. They deliberate not. They deliberate not at all upon this Choice, and instead of choosing a State according to the Rules of Reason, and after a long and serious Deliberation, they engage themselves in a Calling sometimes by a sudden Passion and Fancy, sometimes by Occasion, and frequently by the sole Inclination they feel to one Condition rather than another, without Examining whether they are proper for it, whether it be for their Good, and whether they shall effect therein their Salvation. Secondly, When they deliberate, 2. They deliberate ill. they propose things naughtily, that is, upon ill Grounds, and regard other Ends than such as they ought to have before their Eyes in this Deliberation. Some look upon the Sweetness of Life in the State they would embrace; Others upon Riches and Preferment; Others upon Honour and Reputation; And in a word, all regard Temporal Goods, and the present Life; but few propose Virtue and Eternal Salvation, which chief, and before all things ought to be considered. One says, This is proper to promote me in the World, and advance my Fortune; but he doth not say it is fit to promote me in Virtue, and effect my Salvation; or else it is not suitable to me, because I foresee I shall offend God in many Occurrences; I see therein Obligations I cannot satisfy, many Occasions and Dangers of ruining me. This Fault is great, and against all Reason; for, to deliberate wisely of the State wherein we must spend our Life, we must cast our Eye upon the End for which our Life is given us: This End is the Service of God, and the Salvation of our Souls. We must then refer the Calling we choose to that; to do otherwise is to stray out of the Way at the beginning, and suffer Shipwreck in the Port. The Third Fault is, 3. Without Counsel. That in deliberating on the Condition they ought to embrace, they only consult with themselves, without communicating, or ask Counsel of any one. This Fault is very common amongst young People, and besides, one of the greatest they can commit in this Choice: For what appearance is there of deliberating well of the most important Affair of our Life, in an Age wherein we have as yet neither Judgement nor Experience of any thing, without taking Counsel of wise and discreet Persons? This cannot but be the effect of an insupportable Rashness, or certainly of a great Ignorance, which deserves so much more compassion, as it is the cause of many Mischiefs. If the Wiseman recommend so much to young People, * Ne innitaris prudentiae tuae. Prov. 3. Fili, sine consilio nihil facias, & post factum non poenitebit. Eccl. 32. Not to trust to their own Judgement, to do nothing without Counsel, is it not in this so important Affair, more than in any other, where they ought to follow the Advice of the Holy Ghost himself? Observe well this Fault, for the Devil oft makes use of it to deceive young Persons in the Choice of their Calling. We shall tell you hereafter with what kind of Persons you should consult in this Concern. There is a Fourth Fault yet more dangerous, 4. They consult not God. which is, That in this Deliberation they consult not him who ought to be consulted with above all others, viz. God himself: They have no recourse to him by Prayer, humbly to demand of him his holy Inspirations, and Grace to know his Will, altho' it be by him alone that we can succeed well in this Choice. He is the Father of Lights, he is the Author of good Counsels. Besides, it belongs to him to give us our Calling, and the Employment wherein he would have us serve him in this Life, we must receive it from his Hands. He hath a mind that we should have recourse to him, and to advise with him in important Affairs; he accounts himself offended when we are defective therein, and frequently he gives us not his Blessing. See a convincing Example. The Israelites, desirous to sly the Persecution of their Enemies, took a Resolution to return into Egypt, out of their own Heads, without consulting God to know what they should do. He reproached them exceedingly by his Prophet, and threatened them that their Design should not succeed, but have a dreadful issue, as in effect it had. * Vae filii deserteres, ut faceretis confilium, & non ex me ordiremini telam, & non per spiritum meum, ut adderetis peccatum super peccatum, qui ambulatis ut descendatis in Aegyptum, & os meum non interrogastis, erit vobis fortitudo Pharaonis in confusionem, & fiducia umbrae Aegyptiae in ignominiam. Isai. 30. woe, says he, be to you fugitive Children, who abandon me to enter upon a Design without consulting me, and to begin an Enterprise without expecting my Will; adding to your former Sins a new one, of taking your Resolution without my Counsel. Your Design shall turn to your Misfortune and Confusion. I would to God all those who deliberate of the Choice of their State, had frequently these Words in their Memory. CHAP. III. Of the Means to choose well a State of Life. And First, That a good Life during Youth, is a Means highly necessary to succeed in this Choice. AFter having showed you the Faults which are accustomed to be committed in the Choice of a Condition, I come to the Means you must employ to succeed therein. The First I assign you, is a Means on which few Persons reflect, altho' it be most important in this Affair, viz. A good Life during the time of Youth. I promote this Means, The Sins of Youth the cause of an ill Choice. Theotime, to teach you betimes a Truth which the greatest part of Men are ignorant of, or learn it too late, which is, That there is no greater Obstacle to the Choice of a happy Calling, than the Sins of Youth; and that the most ordinary Cause of the bad Election many make of their Condition, is a disordered Life, and full of Sins, which they lead whilst they are young. It is not hard to manifest this Truth, The Proof. which many experience daily too much, God, in punishment of their Sins, not affording them the Favour to know the Calling proper for them, abandons them in this Choice of so great Importance, as they have deserted his Service: He denies them high Light, as they have refused him their Obedience and Love. They have given their first Years to the Devil, and God permits also that the Devil should deceive them in this Election, making them undertake a State contrary to their Good. And as they would not hearken to the Voice of his Commandments, and holy Inspirations, he also gives not ear unto them when they have need of his Assistance. * In vocabunt me & non exaudiam, mane consurgent & non invenient me eo quod exosam habuerint disciplinam, & timorem Domini non susceperint. Prov. 3. They shall call upon me, says he, and I will not hear them, they shall seek after me, and shall not find me; because they have hated Instruction, and have not received the Fear of God. The Scripture is also full of the like Menaces, by which God assures us he will deny his Light to those who have made themselves unworthy by their Sins. Those Threats which were uttered by the Mouth of the Prophet Ezechiel are astonishing. Many Persons of Quality being come to this Prophet, to consult God by his Mediation, God speaks to the Prophet and tells him, * Fili hominis, viri isti posuerunt immunditias suas in cordibus suis, nunquid interrogatus respondebo eyes? Homo, homo de domo Israel, qui posuerit immunditias suas in cord suo. Et venerit ad Prophetam interrogans per eum, me. Ego Dominus respondebo ei, in multitudine immunditiarum suarum. Ezech. 14. That he would not answer them, that is, he would not let them know his Will, because they were wicked, and still kept their Wickedness in their Hearts. He adds, That whosoever should come to his Prophet, to know by him his Will, bearing also his Sins in his Heart, without having entirely parted with them, he would answer him according to the multitude of his Iniquities; that is, he would not answer him at all, but would permit that he should be deceived in his Resolution, and that the Event should be misfortunate, as his Sins deserved. The History of Kings furnishes us with a terrible Example of this Verity in the Person of Saul first King of Israel. A notable Example, 1 Reg. 28. This Prince had excited the Choler of God against him, by his Disobediences and Ingratitudes. One day he found himself reduced to a great Extremity, environed by his Enemies with this Army, and in the necessity of either engaging in a Fight, or infallibly perishing. Not knowing what to resolve on, he sends to the Priests and Prophets to consult God, and know what he must do in this so pressing an Occasion. But God, who was displeased at him, answered nothing, nor made his Will known to Priest or Prophet. * Consuluit Dominum, & non respondit ei neque per Somnia, neque per Sacerdotes, neque per Prophetas. He consults God, says the Scripture, who answered nothing, neither by Dreams, nor Priests, nor Prophets. This misfortunate Prince seeing himself thus abandoned by God, is wholly bend on a Resolution Despair prompted. He goes himself to consult a Witch, and asks of her that she would bring him to the sight of the Ghost of Samuel, who was dead a little before, and had been a Father and Director to him. Happy had he been, if he had always followed the Counsel of that Man of God. God permits that this wicked Means should succeed, and the Ghost of Samuel appeared to him, but it was only that he might learn from him his Misfortune. * Quid me interrogas cum Dominus recesserit à te? faciet enim tibi Dominus sicut locutus est in manu mea. Quia non obedisti voci Domini idcirco quod pateris fecit tibi Dominus hodie. Et dabit Dominus etiam Israel in manu Philistim, cras autem tu & filii tui mecum eritis. Why dost thou ask me, said Samuel to him, since God hath forsaken thee? Know, that God will accomplish in thee all that he hath foretold by my Mouth, because thou hast not obeyed his Voice; and it is in punishment of that Disobedience that he hath abandoned thee in this Necessity, and not answered thee to Day; and besides, before to Morrow pass, thou shalt be conquered by thy Enemies, and shalt die together with thy Children. All which punctually fell out. O what a frightful Example is this! to manifest the Truth we here established, of the Rejection of God in the most urgent Necessities, in punishment of former Sins. And I would to God it were as rare as it is terrible, and that it were not daily renewed in so many young Persons, whom God abandons in this so important an Affair, of the Choice of their Calling, by reason of the Sins of their Youth; for what else is it which we see in many? Some choose a State quite contrary to their Good and Salvation, and which is often the cause of either their Temporal or Eternal Ruin. Others continue in a long and perpetual Irresolution, which hinders them from resolving upon any State or Condition, and makes them lose the best part of their Life, which they spend thus in Idleness, and frequently in Vice. Others tossed with a perpetual Inconstancy, are displeased in all sorts of Callings; have scarce made choice of one, but seek after and desire another, which hinders them from ever succeeding in any. Are not all these things, I say, visible and manifest Effects of the Punishment of God for the Sins committed in Youth? And we may say with truth to every one of them, as Samuel to Saul, Quia non credidisti voci Domini, idcirco quod pateris, fecit tibi Dominus hodie; That which thou sufferest at present, is in punishment of the Disobediences thou hast committed against God. For Conclusion, Theotime, I give you this Advertisement, which you can never relfect on too much. If you be not already at the Time and Age of choosing your State, have a care to live so in the Fear of God, and in the Flight of Sin, that you deserve not to be abandoned of his Assistance, when you shall be at the time of making this so important a Choice, but draw upon you, by your good Life, his Blessing to succeed happily therein. Now if you be at the Time of making this Choice, take notice how you have lived hitherto, before you deliberate concerning it: And if your Life hath been sinful, have a care of choosing yet, but first take time to amend your Life, to do Penance, and to be entirely converted to God, to the end your sins may not be the Cause why God deserts you in this Choice. I tell you, Theotime, if you make your Election in that State, you expose yourself to evident danger of deceiving yourself, and succeeding misfortunately in the Choice you shall make. CHAP. IU. That to succeed well in the Choice of a State of Life, it is most important to think of it before one be in the Time of Choosing. AS the Choice of a Condition concerns the whole Life, it must not be done in a Day, or a short time, nor without having thought on it a long time before. We must dispose ourselves a great while for an Affair of such consequence, that we may judge of it more seriously when we shall be at the point of Deliberating, and find less Difficulties, and also more Assistance from God in this so important a Deliberation For this effect you have three things to do, Three things to be done. except you be at the Time of deliberating upon this Choice. The First is to live Virtuously, 1. To Live well. that you may not render yourself unworthy of the Divine Favours for that Time, as we have said. The Second is, 2. To pray for that end. to offer your Prayers frequently to God for that end; to demand often, that he would do you the Kindness to make you know the Condition wherein he would have you serve him. * Notum fac mihi viam in qua ambulem, quia ad te levavi animam meam, doce me facere voluntatem tuam. Psal. 142. Make me, O God, know the Way wherein I ought to walk, teach me to perform thy Will. The Third thing you have to do at that Time, 3. To think sometimes of this Choice. is to think sometimes upon the Choice of a Calling you are one day to make, not to deliberate on it, but to find out to what you have an Inclination, what Thoughts or Motions God gives you in that Time. The observation of these things will serve much when you shall deliberate on a Choice: And it happens very often, that by the Inclinations of Youth, God points us out the Condition to which he calls us. CHAP. V. Of the Means which must be employed, when one deliberates on the Choice of a State of Life. HItherto we have spoken of the Means which must be practised a long time before we deliberate on the Choice of our Calling; now I come to those we must employ when we are at the point of making that Election. The Wiseman in Chap. 37. Three things to be done when we deliberate. of Ecclesiasticus, teaching how we must comport ourselves when we deliberate on an Affair of consequence, appoints three things to be done, that we may succeed happily. 1. He saith, That we must take Counsel, not of all sorts of Men, but of some wise and virtuous Person; for after he had numbered up many, who are not fit for Counsel, he adds, * Non attendas his in omni consilio sed cum viro sancto assiduus esto. Quemcunque cognoveris observantem timorem Domini. Eccl. 37. Take not Counsel of all those, but advise with a pious Man, and whom you know to have the Fear of God; which I have already cited above, Part 2. Chap. 6. 2. He saith, That we must consult ourselves; Take Counsel of your own Heart, Et cor boni consilii statue tecum. Non est enim aliud pluris illo. Ibid. v. 8. says he, or as the Greek hath it, Establish a Council in your Heart; That is, you must deliberate within yourself, examining seriously the thing you consult of, its Circumstances, its Consequences, observing the Inclinations or Repugnances you feel in yourself, what you can, and what you cannot, and other like things which must be considered in this Affair, following that excellent Advice of St. Ambrose, * Unusquisque suum ingenium noverit & ad id se applicet quod sibi aptum delegerit. Ita quid sequatur prius consideret non solum noverit bona sua; sed etiam vitia cognoscat: aequalemque sui se judicem praebeat, ut bonis intendat, vitia declinet. S. Ambr. lib. 1. Offic. cap. 44. Let every one, says he, know his own Disposition, and let him apply himself to that he shall choose, as the most convenient for him: Let him consider first what he will follow, let him not only know his good Qualities, but also his bad, and let him judge of himself with equity. The Pagan's themselves were not ignorant of this so necessary a Counsel, which one of their Poets hath expressed in these Verses. E coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fingendum, Juvenal. satire 11. & memori tractandum pectore sive Conjugium quaeras, vel sacri in parte Senatus Esse velis, seu tu magno discrimine causam Protegere affects: Te consul, dic tibi quis sis. From Heaven came down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consult your Mind if Marriage you desire, Or t' share i'th' sacred Senate you aspire, Or Causes right in Courts of Justice Plead, Resolve yourself, and your own Orders read. The Wiseman adds to these two Means a third, without which the other two are unprofitable; that is, to consult God by Prayer, and humbly demand of him, that he will conduct us in our Deliberation, and in the Resolution we shall take; Et in his omnibus deprecare altissimum; ut dirigat in veritate viam tuam. And in all these things beseech God to direct your ways in truth; that is, that he would guide you so that you should not be deceived in your Choice: Men may fail in their Counsels, you may be deceived in Deliberating, if they and you be not conduct by God who is the Author of good Counsels, and can bring them to a happy issue. These, Theotime, are the three Means you ought to employ for the choice of your Calling, and when you ought to embrace with so much more Respect, as it is the Holy Ghost who prescribes them to you. Now to the end you may profitably make use of them, I shall tell you in order what you must do when you shall be upon the point of Employing them. CHAP. VI What is to be done when one is upon the point of choosing his State. WHEN you shall be upon the point of choosing a State of Life, which you ought not to do, if possible, sooner than between Eighteen and Twenty Years of Age, see what you shall practise. First, What is to be done. Being resolved with the Counsel of some discreet Person, to deliberate of the Choice of your State, Take time to deliberate. propose to yourself a sufficient Time to apply yourself entirely to this important Deliberation: For Example, a Time of five or six Months, or more, according to the Difficulty you shall find to resolve upon a Calling. Having settled this Time, you shall perform what follows. In the beginning of this Deliberation, Direct your Intention. make your Intention to choose a State wherein you may serve God well, and secure your Salvation in the practice of Virtue, and of a truly Christian Life: Let that be your principal End, and your chiefest Motive, and let not temporal Inducements enter into this Deliberation, but after this first and principal Design. Persuade yourself, Account this Affair of greatest consequence. as it is most certain, that this here is the most important Affair which can ever befall you in your whole Life. Begin by a good, Begin by a general Confession. and if possible, by a general Confession: It will help, 1. To make you know whether you be in a State to deliberate on this Choice, and whether your Sins hinder you not, as we have said. 2. To make you more pleasing to God, and more worthy of his Assistance and Light. 3. To discover unto you your Inclination. 4. To inform your Ghostly Father the better to counsel and direct you in this Deliberation. After Confession Communicate, and beg of God in your Communion, that he would be pleased to assist you in this Deliberation you begin, and humbly offer your Prayers to him for this Effect: This is the beginning. During the time of your Deliberation, observe what you must do. 1. Have a great care to live in Virtue, and in a great distance from Sin, a Da mihi se dium tuarum assistricem sapientiam. Mitte illam de coelis sanctis tuis & à sede magnitudinis tuae, ut mecum sit & mecum laboret, ut sciam quid acceptum sit apud te. Sap. 9 to make you worthy of Divine Favours. 2. Offer particular Prayers daily to God, b Vias tuas Domine demonstra mihi & semitas tuas edoce me: dirige me in veritate tua delicta juventutis meae, & ignorantias meas ne memineris. Psal. 24. humbly to beg of him the Grace to know the State to which he calls you; Notam fac mihi viam in qua ambulem. Invoke also daily the B. Virgin to obtain this Grace of God, demand the assistance of your good Angel. 3. Confess yourself often during this time, that is, every Fortnight, and Communicate also at the same time, according to the Advice of your Confessor. Be present at the Holy Sacrifice of the Altar as often as you can, to demand of God therein his Assistance. Give Alms according to your power, and also perform some Fasts for this Intention. Recommend this Affair to the Prayers of your Friends. Let all the Good you do be referred to that End, that is, to obtain of God the Grace to choose well your Calling. 4. Apply some Hour of the Day to think seriously on the State you must choose, and to deliberate of it within yourself. The first thing to be Examined in this Deliberation, Three things to be done in this Deliberation. is the choice of two general States, under which all others are comprehended; that is, the State of Continence, and that of Marriage. The State of Continence comprises principally the Ecclesiastical and Religious State, the State of Marriage comprehends the different Callings of the World. Examine first these two general States, and observe whether you be indifferent, or have an Inclination to one of them. If you be indifferent, take time to Examine seriously both of them in the sight of God, and with a Design to choose that of the two which you shall find, after a serious Deliberation and with good Counsel, to be the better, and most proper for you. If you be inclined, and carried to one of these two States, have a care not to follow presently your Inclination, but Examine it diligently, and a long time. And first, if it be to a Lay State, consider whether you have had this Inclination a long time; Whether it be a good Motive that carries you to that State; Whether it be not a greediness after Riches, a love of Pleasure or Ambition, as it often happens. Call to mind the Difficulties, and Obligations of that State; and to know them more easily, descend to the particular Callings of the World, which you may most likely embrace. For this effect read what shall be said thereof hereafter in Chap. 11. and 12. Beseech God that he would make you know his Will, and not permit you to embrace that State, unless it be to serve him. Protest to him, that this is your Design, and that notwithstanding any Inclination you have for that Condition, you will quit yourself of it, if he shall make it known to you that it is not his Will. Banish from your Mind all bad Motives of Pleasure, Covetousness, Ambition, and Vanity; and propose no other than that of serving God, and doing his Will. When you have proposed all these things during a good space of time, if this Inclination continue with you, you may in the Name of God embrace that State, proposing chief to yourself, to comport yourself therein as a virtuous Man, to avoid the Dangers of it, to discharge your Obligations, and always to have the Fear of God for the Rule of your Actions, and of all your whole Life. But in choosing amongst the Callings of the World, have a care not to take those wherein you see many Dangers of offending God, and ruining yourself. Now if you perceive yourself to be moved to the State of Continence, whether Ecclesiastical or Religious, as you must have a very particular Vocation to these two States, so you must seriously examine it, and resolve nothing therein, till after you have demanded a long time of God the Grace to know it, after you have considered a good while the Difficulties and Advantages of the State you would choose; and when you have taken good Counsel in it, we shall tell you hereafter what you must do in the choice of these two Callings. In fine, Theotime, during all the time of your Deliberation, Confer often with your Ghostly Father, declare to him all that you observe in yourself, the Inclinations and Repugnances you find to divers Conditions, the Difficulties you apprehend therein, the Motives that incline you rather to one State than another: Add thereunto also the Counsel of some other Persons, supposing they have the Qualities we are about to speak of. CHAP. VII. Of the Qualities those aught to have of whom Counsel is to be taken for the Choice of a State of Life. THERE is no Question but you must principally consult in this Choice, him who hath knowledge of your Conscience, there being none who can see more clearly in this Affair than he, since it is often an obscure, doubtful, and difficult Business to resolve on, even with that Knowledge. But he must be a select Man, endowed with much Virtue, with a most singular Prudence, and one who observes exactly the following Rules. 1. Let him not undertake to conduct another in this Choice, until he hath offered his Prayers to God for that effect, and know whether he will make use of him in this Occasion. 2. Let him in this Direction regard nothing but God, and the Salvation of him whom he Conducts, and let him have no other Design but to seek the Will of God. 3. Let him strip himself of all Inclination he may have to move to one State rather than another. For Example, an Ecclesiastic must lay aside the Inclination to move to an Ecclesiastical Life; A Religious, that of persuading to a Religious State. He must be absolutely disengaged in this Conduct, that he may not take his own Inclination for the Will of God, much less must he have any Interest, which is a Crime in this Concern. 4. Let him proceed seriously in this Direction, not giving Counsel in haste, and in a short time, but taking leisure to think on it, to Examine all the Reasons, and all the necessary Circumstances, to ask Counsel of others if it be convenient, without naming the Person concerning whom he Consults; and above all, to Pray much. 5. Let him have recourse to God, to know what he must counsel him according to his holy Will, and for the Good and Salvation of him whom he Advises; and let him put more trust in his Prayers than his own Judgement, expecting to know nothing by himself, but by the sole Grace of God: For, as the Wiseman says, * Quis enim hominum scire potest consilium Dei, aut quis poterit cogitare quid velit Deus? sensum autem tuum quis sciet, nisi tu dederis sapientiam, Spiritum sanctum tuum de altissimis? Sap. 9 Who can know the Design of God? or who can know his Will? And who can know his own Thought, except God himself give him the knowledge of it? There happen sometimes so great Difficulties in this Choice, that he who gives Counsel, knows not on what to resolve. Vast Obstacles offer themselves in the Execution of some Design, and a Man cannot tell whether they be Temptations of the Devil, which endeavour to divert from it, or Impediments which God sends, to show that he only desires the , and not the Execution of that Design; and then there is no other Means to be taken but Time and Prayer. To the Counsel of the Confessor may be added that of some other Persons, on Condition they have these three Qualities, * Cum fatuis consilium ne habeas, non enim potuerunt diligere, nisi quae eis placent. Eccl. 8. Cum sapientibus & prudentibus tracta. Eccl. 9 Virtue, Wisdom, and Disinteressedness; That is, That they regard principally the Salvation of him whom they Counsel; That they consider seriously all things; And that they have no Interest to see him of one Calling rather than another. CHAP. VIII. Whether Parents are to be harkened to in this Choice. I Treat this Question here, because it frequently falls out, that the Choice of a State of Life is hindered or disturbed by Parents, who give not to their Children the liberty of choosing, but determine them themselves according to their Inclination or Interest; in which Point they sin most grievously, and render themselves culpable in the sight of God, An Advertisement for Paerents. of all the Disorders or Misfortunes which often happen, or may happen from their unjust Proceeding. First then, Theotime, if your Parents leave you at liberty to choose your Calling, you must account yourself happy, and give God many Thanks for it. Now if they permit not you to have the liberty of choosing, this is what you must do. 1. In respect of an Ecclesiastical, or Religious State. 2. In respect of a Lay State. As for the Ecclesiastical or Religious State, neither their Counsel nor their Will ought to be a sufficient Reason to choose, or leave one of these Callings; but you must consider whether you be called thereto by God. These two States being more perfect, and having greater Obligations than others, require a particular Vocation from God; which ought to be followed when it is known, and when it is not, you must not engage yourself therein. For this Reason, if your Parents desire that you be an Ecclesiastic, or Religious, First Examine, and that a long time, whether God hath called you to one of these States; and if after you have consulted a good while, you find no Vocation to either, be careful not to enter upon either, notwithstanding any Persuasions they may use, or Commands they may lay upon you, even when they employ Constraint and Violence: Yet remember to make this Resistance with all the Respect you owe them, showing them modestly that you cannot comply with their Desires, and the Reasons you have for it. 'Cause these Declarations to be made to them by Persons who have power over their Minds. Beseech God that he will make them change their Minds, or let you know whether you must follow it. If on the contrary, they divert you from an Ecclesiastical, or Religious State, and you perceive yourself strongly moved thereto, you must Examine your Inclination, to know whether it come from God; for if God call you, you must obey Him, and not Men. You will know whether it come from God, by doing that which we shall appoint you hereafter concerning the Choice of these two Callings. Chief, if your Inclination hath no other Motive than to serve God, Marks of a Vocation from God. and procure your Salvation; if it be urgent, long, and persevering; if it still continue with you amidst the Obstacles and Resistances which are offered, notwithstanding all the Persuasions may be used to the contrary; it is a great sign that it comes from God: Nevertheless, act nothing therein without taking Advice from wise Persons, who may counsel you what you have to do; to follow at the same time the Inspiration of God, and not offer an Injury to the Respect you owe to your Parents. As to the choice of different Conditions in the World, supposing you are determined to a Lay State, you must conform yourself to the Will of your Parents, and yield much to their Inclination and Judgement, except the Condition to which they design you, expose you to evident Occasions of offending God, or be notably prejudicial to your Good, or else that you have such a repugnance to it, that you cannot conquer it, or a manifest unfitness, or other great Reasons; of which yet you alone must not judge, but by the Counsel of wise and virtuous Persons. CHAP. IX. Of the different States of Life, and first of the Ecclesiastical State. THAT you may better deliberate on the Calling you ought to choose, it is seasonable that I should speak of the principal States, and propose the most important things you must consider in each of them. I begin with the Ecclesiastical State, concerning which, if you deliberate, you ought to reflect attentively upon three things. 1. What it is, that is, how great, and what its Obligations and Dangers are. 2. The Vocation you must have to it. 3. The preparation you must bring with you. ARTICLE. I. Of the greatness of the Obligations and Dangers of an Ecclesiastical State. FIRST then, you must consider that you deliberate on a State which is the highest, and most elevated of all the States in the World. It is the Calling which approaches nearest to God, and which God hath Established to be Mediator betwixt him and Men, and by the Mediation whereof he communicates himself to them. He hath committed to its Trust all that is most perfect and dear to him; The Ministry of his Word, the Dispensation of his Divine Mysteries, the Administration of his Sacraments, the Government of the Church, and in fine, the Salvation of Souls which he hath Redeemed by the Price of his Blood; A State whose Functions surpass all those of Angels, who look upon them with a profound Respect, esteeming them infinitely above their Power, and the Dignity of their Celestial Nature. O God, Theotime, what a Grandeur and Dignity is this! This so exalted a State ought not to swell Ecclesiastics with Glory, The Obligations of an Ecclesiastical State. but fill them with much Fear and Trembling; for as it is high, it brings with it vast Obligations. 1. It obliges them to a great Sanctity; because they approach to God in their Ministry, they are obliged to be Holy. a Sanctificabor in eyes qui appropinquant ad me. Leu. 10. Sancti estote quia ego sanctus sum. Levit. 1. I will be sanctified, says he, in those who approach to me. Be holy, because I am holy. For this Reason b Per sacrum ordinem deputatur aliquis ad dignissima ministeria quibus ipsi Christo servitur in ministerio altaris ad quod requiritur major sanctitas interior, quam requirat etiam religionis status. S. Thom. 2a 2ae Quaest. 138. Art 8. S. Thomas says that the Sanctity required for this State, aught to be greater than that of a Religious State. And they are not only obliged to a particular and hidden Sanctity, such as that of other Christians, but to an exemplar Sanctity, which serves as a Light to others. They are designed for that End, the Son of God said particularly to them, c Vos estis lux mundi, sic luceat lux vestra coram hominibus, ut videant opera vestra bona & glorificent patrem vestrum qui in coelis est. Mat. 5. You are the Light of the World, let your Light shine so amongst Men, that they may see your good Works, and glorify your Celestial Father. And the Council of Trent says Divinely, d Nihil est quod alios magis ad pietatem & Dei cultum assidue instruat, quam eorum vita & exemplum qui se divino ministerio dedicarunt. Quapropter sic decet omnino Clericos in sortem Domini vocatos, vitam moresque suos omnes componere; ut habitu, gestu, incessu, sermone, aliisque omnibus, nihil nisi grave, moderatum, & religionis plenum prae se ferant; levia etiam delicta, quae in ipsis maxima essent, effugiant; ut eorum actiones cunctis afferant venerationem. Conc. Tried. Sess. 21. c. 1. That there is nothing more instructs others in Piety, and the Service of God, than the Life and Example of those who are Consecrated to the Divine Ministry. And for this reason it behoveth the Clergy, who are called to the Lot of our Lord, so to regulate their Life and Manners, that in their Habit, Gesture, Walking, Discourses, and other things, there appear nothing but what may relish of Gravity, Modesty, and Religion; And avoid light Faults, which would be heinous in their Persons, that their Actions may cause Veneration in all Men. The other Obligation of Ecclesiastics, is to cooperate to the Salvation of Souls; they are Established for that End, and without a Crime they cannot dispense with it; It is an Abuse to believe, that only Curates are charged with that Obligation. All Incumbents, and all Ecclesiastics, are obliged to this Labour. St. Paul says, That a Nos autem servos vestros per Jesum. 2 Cor. 4. they are Servants of the Faithful. The Oblations are given to them by the Faithful for that intent. And St. Gregory says, b Pensemus cujus damnationis sit ●ine labour hic recipere mercedem laboris. Ecce ex obla tione fidelium vivimus, sed nunquid pro animabus fidelium laboramus. S. Greg. Hom. 1. in Evangel. Cant. Laetemur ad ascensum, sed timeamus ad lapsum, etc. Neque enim solum pro nostris delictis reddemus rationem, sed pro omnium quorum abutimur bonis, & nequaquam sumus de eorum salute solliciti. S. Hieron. in cap. 44. Ezech. they ought to consider how criminal and punishable a thing it is, to receive the Fruit of Labour without Labour. S. Jerom says, That Priests shall not only render an Account of their own Sins, but of the Sins of all those whose Goods they abuse, living on their Goods, and not taking aeny care of their Salvation. S. Bernard adds a dreadful thing, Venient, venient ante tribunal Christi, audietur populorum querela gravis, accusatio dura quorum vixere stipendiis, nec diluere peccata, quibus facti sunt duces caeci, fraudulenti mediatores. S. Ber. in Decl. That at the Universal Judgement we shall hear the Complaints and Lamentations of People, who shall rigorously accuse the Ecclesiastics before the Tribunal of God, as Deceivers, for having lived on their Goods, without applying themselves to the Expiation of their Sins; for having been blind Guides, and unfaithful Mediators of their Salvation; for having cast them into a Precipice, instead of conducting them to Eternal Life. O Theotime, read attentively, and weigh well the Sentiments of these great Saints, touching this Obligation of Ecclesiastics, to engrave them deeply in your Heart, and advantage yourself by them, when you shall be entered into an Ecclesiastical State. From these two so strict obligations spring two extreme Dangers of this State. The Dangers of an Ecclesiastical State. The one is, of not being endowed with the Sanctity it requires, but corrupted by the Spirit and Maxims of the World, and much more by the Contagion of Ecclesiastics, the greatest part whereof lead a Life far removed from the Perfection of their State. The other Danger is, Multam malitiam docuit otiositas. of falling into that Idleness common to Ecclesiastics; which making them neglect the Labour to which their Calling obliges them, renders them most culpable in the sight of God, and moreover casts them into many Disorders and Vices, whereof it is ordinarily the Mother. To these two Dangers must be added two others, which arise from Benefices. Two other Dangers, Plurality of Benefices, and bad use of Ecclesiastical Goods. The First is, to possess many Benefices, when one is sufficient for an honest and moderate Maintenance; for that is against the Law of God, and of his Church, and against all Reason. It is the constant Opinion of Divines, That that cannot be done without a mortal Sin, except it be by a particular Dispensation, built upon good and real Causes, which ought to spring from the Necessity of the Church, or from her greater Advantage. I know very well, that the Covetousness of Incumbents finds sufficient Means to Disguise themselves on this Occasion, under the Pretences of Necessity, Congruity, and even of Piety; but when these Pretences shall be Examined at the Divine Judgement, they will appear what they are, that is, a pure disguising of real Avarice, which will be found most criminal in the sight of God, and cause the Damnation of many, who will be sorry too late for having followed the disorderly Motions of their insatiable Covetousness. The other Danger consists in the Management of their Revenues, which cannot without a mortal Sin be employed in wicked, or even in superfluous Expenses, as in Delicacies, in good Cheer, in Vanities, in Excesses of Feasts, of Garments, of Movables, and other like things; Not to enrich their Relations, or heap up Treasures, which often draw the visible Curse of God upon those who hoard them up. Incumbents are forbidden all these things. And it is an absolutely certain Truth, that they cannot receive from their Benefices more than their sufficient and modest Maintenance, and the rest ought to be employed in Alms and pious Works. Many Divines hold they are bound to Restitution, when they dispose of it otherwise; and the generality condemns them at least of a mortal Sin. ARTICLE II. Of the Vocation to an Ecclesiastical State. The Ecclesiastical State being so high and elevated, There must be a Vocation to an Ecclesiastical State. must certainly require a Vocation from God. This is the great Maxim of the Apostle, * Nec quisquam sumat sibi honorem, sed qui vocatur à Deo tanquam Aaron. Heb. 5. Let no Man take this Honour to himself, but he who is called by God as Aaron. A Maxim which he confirms by the adorable Example of Jesus Christ, who being by himself, and by his Dignity of the Son of God, a Priest, would not take upon him the Quality of Sovereign Highpriest, but received it from Him, who from all Eternity said to him, Thou art my Son, to day have I begotten thee; and in the Moment of his Incarnation said to him, Thou art a Priest for ever according to the Order of Melchisedec. There must then be a Vocation to an Ecclesiastical State, and this sole Example of Jesus Christ ought to confound all those who have the boldness to intrude themselves by their own Motion, without a Divine Call, drawing upon themselves by this Impudence, the Wrath of Almighty God, the refusal of his Favours, and the certain loss of their Eternal Salvation. This being so, Theotime, you may very well judge with what care you ought to Examine your Vocation, if you deliberate about the Choice of an Ecclesiastical State. To succeed happily therein, see what you are to do: You must know whether the Motion and Inclination you feel to an Ecclesiastical State, come from God; for if it come from him, it is a Vocation, but if it come not from him, it is an Illusion and Deceit of the Devil, who moves you to an Eccclesiastical State to ruin you therein. To know whether this Motion come from God, you must Examine two things. 1. What Intention inclines you to this State. 2. Whether you have the requisite Dispositions. As to the Intention, if it be bad, 'tis certain your Motion comes not from God; for he cannot be the Author of any iii. Now it is bad, if you have for the Mark at which you aim, any of these Ends; that is, To live more at your Ease in an Ecclesiastical State; To find therein Repose, Idleness, or Delights; To heap up Riches; To be honoured and esteemed by Men, and other like things: All these Motives are bad, and if you have any such, your Vocation is not from God, but rather from the Devil. This Truth is learned from S. Bernard; * Universos in ordinibus Ecclesiasticis, honorem quaerentes proprium aut divitias, aut saeculi voluptates, postremo quae sua sunt, non quae Jesu Christi, maniseste prorsus & indubitanter non ea quae ex Deo est charitas, sed aliena à Deo, & omnium radix malorum cupiditas introducit. S. Bern. in Declamat. All those, says he, who in Ecclesiastical Orders seek either Honour or Riches, or the Pleasures of this Life; and in a word, who seek their Interest, and not that of Jesus Christ, without doubt are not moved to this State by Charity, which is from God, but by Covetousness, which is the Enemy of God, and the Fountain of all Mischiefs. Your Intention then must be good, Two Ends which make an Ecclesiastical State good. and to be so, it must have for its End these two things, The Sanctification of your own Soul, and the Salvation of your Neighbours, which are the two general Obligations of that Calling, as it hath been said. That is, you should propose to yourself to live in that State a holy and exemplar Life, and contribute to the Salvation of Souls by your Prayers, Labour, and all possible Means, according to the same S. Bernard, who says, That he who would enter into the Orders of the Church, and be received into the Ministry of the Sanctuary, aught to have this * Quis ea intentione gradus Ecclesiasticos & ministerium sanctuarii quaerit ut sine curis saeculi, in sanctimonia cordis & corporis illuminandus accedat ad Dominum & suam pariter & proximorum salutem operetur orationis studio deditus, & verbo praedicationis? Idem ibid. Intention, To approach to God with an absolute Disengagement from the things of this World, in a perfect Purity of Mind and Body, to be illuminated by him, and procure therein his own Salvation, and that of his Neighbour, by applying himself to Prayer, and to the Dispensation of the Word of God. It is not sufficient for the Ecclesiastical State, to have a good Intention, you must besides be fit for it. There are two sorts of Defects which make a Man improper for that Calling, the Defects of the Mind, and the Corruption of Life and Manners. We shall not speak of those of the Body, whereof some render a Man Irregular, that is, incapable, according to the Canons of the Church, of being admitted to Orders. The Defects of the Mind are Dullness or Stupidity, Rudeness, Lightness of Mind, Ignorance, and other like, which visibly render a Man incapable of discharging Ecclesiastical Duties. Such Defects, when they cannot be concealed by Age, and Labour, are contrary to an Ecclesiastical Calling, and apparently discover that a Man is not called to it. The same is to be said of the Corruption of Manners. Every one who hath lived in Sin, or is still subject to any considerable Vice, as Impurity, Drunkenness, Swearing, Revenge, Covetousness, Ambition, and other like Faults, ought not to believe himself fit, or called by God to an Ecclesiastical Life, except he hath corrected his former Manners by a long Penance, and hath entirely mortified his Passions, and conquered his bad Inclinations by contrary Virtues. This Verity belongs to the Preparation of which we are going to speak. ARTICLE. III. Of the Preparation necessary for an Ecclesiastical State. Preparation is the third thing you have to Examine in deliberating on an Ecclesiastical State, There must be a Preparation to an Ecclesiastical State, by a virtuous and holy Life. and so much more necessarily, as it frequently happens, that they who aspire to this State, account not themselves obliged to be prepared for it a long time before by a virtuous and holy Life. This is an Error so much the more to be deplored, as it is most common, and the reason why Ecclesiastics dishonour their State by their Life, because engaging themselves therein without this Preparation, it is no wonder, if they lead as they did before, a Secular, and oftentimes a most Vicious Life. To disabuse you, Theotime, of this Error, Proofs of this Truth. it is sufficient to represent unto you the Sanctity of that State: For if it be so holy and elevated, it is an infallible Consequence, 1. By the Sanctity of the State. that you must prepare yourself for it by a holy Life; and to desire to enter into Orders with a Soul still subject unto Sin, and full of Vicious Habits, is to contemn it, and to offer a most heinous Injury to it: It is to put yourself in a most evident danger of dishonouring it by a Life unworthy of it, and contrary to the Sanctity it requires, and to find therein a certain Damnation. But to convince you absolutely of the Necessity of this Preparation, 2. By convincing Authorities. I shall give you here the Sentiment of the Saints, and of the Church herself, upon this Subject. S. Gregory the Great says, Ordinate ad ordines ascendendum est, nam casum appetit qui ad summa loci fastigia, postpositis gradibus per abrupta quaerit ascensum. Apta namque aedificationibus e sylvis ligna succiduntur nec tamen adhuc viridibus aedificii pondus imponitur, nisi eorum viriditatem multorum dierum mora siccaverit, & apta ad necessarium usum effecerit; Quae observantia si forte negligatur, citius superposita mole franguntur, & gignit ruinam ad auxilium res provisa. S. Greg. l. 7. Epist. 112. That we must ascend unto Orders by Order; for he seeks a Ruin and Precipice, who desiring to mount up to a high Place, leaves the ordinary Degrees to ascend by rough and craggy Ways. And he adds an excellent Comparison: For as Timber is not proper to be employed in Building when it is yet green, and newly come out of the Forest, except it be dried and seasoned a long time; otherwise it rather serves to ruin the Building than support it. Thus they ought not to be advanced to Sacred Orders, who have lately been engaged in Sin, except all their wicked Habits have been corrected by a long and serious Penance. St. Jerom speaking of an Ecclesiastical State, Vae homini illi qui non habens vestem nuptialem ingreditur ad coenam, nil superest nisi ut audiat. Amice quomodo huc intrasti, etc. Probet se unusquisque & sic accedat. Non facit, Ecclesiastica dignitas Christianum. S. Hier. Epist. 1. says, Woe be to him who enters therein without the Nuptial Robe of Sanctity. He further adds, Let every one Examine and Prove himself, and not approach before that Trial. Ecclesiastical Dignity doth not make a Christian nor a virtuous Man, such an one as an Ecclesiastic aught to be. S. Bernard in many places of his Works, Vae filiis irae qui nec dum reconciliati reconciliationis alienae negotia, quasi homines qui justitiam fecerint, apprehendunt. S. Bern. de Conversi ad Clericos cap. 10. does nothing but make Complaints and Invectives against those who enter thus into Orders, without bringing with them the Preparation of a holy Life experienced in Virtue. He says it is an insupportable Affront of those who do it, and that it is the Source of all the Disorders of Ecclesiastics. St. Thomas establisheth this Difference between Sacred Orders and a Religious State, Religionem ingredi non solum expedit his qui sunt exercitati in praeceptis, ut ad majorem perfectionem perveniant, sed etiam his qui non sunt exercitati, ut facilius peccata vitent, & perfectionem assequantur. Ad dicendum quod ordines sacri praeexigunt sanctitatem, sed Status Religionis est exercitium quoddam ad sanctitatem assequendam. Unde pondus ordinum imponendum est parietibus jam per sanctitatem desiccatis, sed pondus religionis desiccat parietes. id est, homines ab humore vitiorum, S. Thom. 2.2. Quaest. 180. Art 1. Vtrum qui non sunt exercitati in praeceptis debeant ingredi religionem. That to enter into Religion it is not necessary to be Exercised beforehand in Virtue; but to enter into Orders it is required: And he brings this Reason, Because, says he, Sacred Orders require a precedent Sanctity, which the State of Religion does not, which is an Exercise instituted to attain unto Sanctity. All these Authorities are clear, and admit of no Reply. Give ear to that of the whole Church speaking in the Council of Trent. The Sacred Council, after it had determined the Age wherein one might receive Holy Orders, adds, That a Sciant tamen Epifcopi non singulos in ea aetate constitutos debere ad hos ordines assumi, sed dignos duntaxat & quorum probata vita senectus sit. Concil. Trid. Sess. 25. c. 12. all those are not capable of Orders who have attained to that Age, but only those who are worthy of it, and whose experienced Life is a certain old Age; That is, they should recompense their Age by the Wisdom of their Life, and Sanctity of their Manners, according to that Maxim of the Wiseman, which says, That b Cani sunt sensus hominum & aetas senectutis vita immaculata. Sap. 4. the grey Hairs of a Man consists in Wisdom, and in a holy and immaculate Life. After all these Authorities there is no reason to doubt of the necessity of this Preparation to an Ecclesiastical State, but rather to be both astonished and sorry to see it so ill observed. ARTICLE IU. The Conclusion of the Precedent Chapter. These are the principal things which he, who aspires to an Ecclesiastical State, ought attentively to consider. If then you deliberate of this Calling, What is to be done about deliberating on an Ecclesiastical Life. see what you have to do. Practise all that we have said in the Sixth Chapter, take a reasonable time to perform this Deliberation, and during that time, 1. Pray much, Confess, and Communicate often. 2. Read, and Meditate attentively what we have said concerning the Ecclesiastical State: Weigh well the Greatness and Holiness of that Calling, to conceive a high Esteem of it; its Obligations, to see whether you can acquit yourself of them; and its Dangers, to avoid them: Examine diligently, and without flattering yourself, what Motive you bring to this State, what Fitness you have for it, and whether you have nothing in you which may be contrary to it. 3. Confer often with some wise and virtuous Ecclesiastic, who shall perfectly know how to inform you of all you ought to consider in that Calling, and discover to you whether you have requisite Dispositions for it. If after a long Deliberation you believe you aught to embrace that State, What is to be done after the Resolution. resolve to dispose yourself for it as you ought, that is, by a holy and virtuous Life, and by a serious Study of the Knowledge of those things which shall be necessary for you. And as soon as you are fixed upon your Resolution, apply yourself seriously to these two things. First, 1. He must prepare himself by a holy Life. Addict yourself entirely to Piety, fly Sin, labour to mortify your Passions, to correct your irregular Inclinations, to attain to Christian Virtues, Chastity, Humility, Modesty, Simplicity, and the Contempt of the World: Fly the Spirit of the World and worldly Conversation, frequent the Sacraments, read pious Books, and above all the New Testament, and Books which treat of the Obligations of an Ecclesiastical State, which the holy Fathers have left us, as the Offices of S. Ambrose, the Epistle of S. Jerom to Nepotian of the Life of Clergymen, the Pastoral of S. Gregory, the Declamations of S. Bernard, alias De contemptu mundi ad Clericos, his Books De Conversione ad Clericos, his Books De Consideratione, and other Works of this Subject, as well ancient as modern Authors. A remarkable Advice. Have frequently before your Eyes that remarkable Advice which S. Jerom gave to Rusticus a Monk, who aspired to an Ecclesiastical State; * Ita age & vive in Monasterio ut Clericus esse merearis, ut adolescentiam tuam nulla sorde commacules, ut ad altare Christi quasi de thalamo virgo procedas. S. Hier. Ep. ad Rustic. Live so holily in your Monastery, says he to him, that you may deserve to be of the Clergy, and not defiling your Youth by Sin, you may approach to the Altar of Jesus Christ in a perfect Purity. Meditate well upon this Advice, Theotime, consider it often, and conceive it spoken to yourself, and certainly with much more Reason; for, if a young Religious, living in the observance of a Monastical Rule, must have a care of himself, to make himself worthy of an Ecclesiastical State by a holy Life, how much more care and pains ought you to take, who live in the World, where you have not the Advantages of a Regular Life? Secondly, 2. By the Study of Sciences necessary for an Ecclesiastic. When you prepare yourself for an Ecclesiastical State by a virtuous Life, remember to join with the Exercises of Piety, diligent Labour, and continual Study, to make yourself capable to serve God in that Calling. This Labour is no less necessary for an Ecclesiastical State than that of Sanctity. You are obliged to it in Conscience, and if you apply not yourself carefully to it, you render yourself unworthy of that Calling: * Quia tu repulisti scientiam, repellam te ne sacerdotio fungaris mihi. Oseae. 4. For God will reject from his Priesthood, him who hath rejected Science. And moreover, you make yourself guilty in the sight of God, of all the Mischiefs which happen through your Ignorance. The Ignorance of Priests is the greatest Evil that can be found in the Church, The great Evils which spring from the Ignorance of Priests. it being the chiefest Cause of the Corruption of the People, and Loss of Souls. It is impossible but that an ignorant Ecclesiastic should be Slothful and Idle, not being able to apply himself to his Studies, and that Idleness should cast him into Vice, as we daily see. Now altho' he should not be vicious, Idleness alone is criminal in a Priest. Add the Mischiefs which the Ignorance of Ecclesiastics causes in respect of the People: For it either hinders them from labouring for the Salvation of Souls (from whence the People suffer much, losing the Assistance they ought to receive from them for their Eternal Salvation,) or else renders them incapable of sufficiently acquitting themselves of that labour, and is the Cause that many Souls are Damned by their Incapacity, which bars them from Instructing them in those things they ought to know; and in a word, from directing them in the Way of Salvation, which the greatest part know not. It is not to be conceived how many Souls are lost by the Ignorance of Priests. * Quid enim periculi sit ubi non invenit Pastor pascua, dux ignorat itineris viam, servus nescit Domini voluntatem, Ecclesia quotidie multipliciter & miserabiliter experitur. S. Bern. in Declamat. The Church (saith St. Bernard) hath daily a great and lamentable Experience of the Danger Souls are exposed unto, when the Pastor wants wherewith to feed his Sheep, when the Guide knows not the Way by which he should conduct them to Salvation, nor the Servant the Will of his Master, which he ought to declare to others. O my dear Theotime, reflect well upon these things, and be afraid, lest by your Ignorance you make yourself the Cause of the ruin of Souls redeemed by the Blood of Jesus Christ. Addict yourself seriously to the Study necessary for an Ecclesiastic, and assign for the Mark at which you aim, the making yourself the most capable you can of serving God in the State to which he hath called you. In fine, An important Advice. Whether in Deliberating on this Condition, or Preparing yourself for it, set frequently before your Eyes those excellent Words of S. Augustin, writing to a Friend of his, who demanded of him Counsel concerning an Ecclesiastical State. * Ante omnia peto ut cogitet religiosa prudentia tua nihil esse in hac vita & maxim hoc tempore, facilius & levius & hominibus acceptabilius Episcopi, Presbyteri, & Diaconi Officio, si persunctorie & adulatory res agatur, sed nihil apud Deum miserabilius & tristius, & damnabilius. Item nihil esse in hac vita & maxim hoc tempore difficilius, laboriosius & periculosius Episcopi, Presbyteri, aut Diaconi Officio, sed apud Deum nihil beatius, si eo modo militetur quo noster Imperator jubet. S. Aug. Epist. 184. I entreat you, says he, before all things, that by your Virtuous Wisdom you will consider well that there is nothing in this Life, and principally at this Time, more easy, more light, and more acceptable to Men, than the Charge of a Bishop, of a Priest, or of a Deacon, if negligently or flatteringly it be discharged; yet there is nothing more miserable, more dreadful, and more damnable in the sight of God. Besides, there is nothing in this Life, and at this Time, more difficult, more painful, and more dangerous, than the Office of a Bishop, Priest, or Deacon, if they acquit themselves of it as they ought, and according to the Will of our Master; as also there is nothing more happy in the sight of God. CHAP. X. Of a Religious State. AFTER the Ecclesiastical State I come to the Religious, the Choice whereof is of no less Consequence than that of the former, nor subject to less Faults. It is an excellent thing that a Religious, who having once forsaken all things, should have no other care than to please God by the practice of Penance and Humility, living in the exact observance of his Rule, and keeping himself retired from the Commerce of the World, that he may addict himself entirely to the Study of real and solid Perfection. But on the contrary, it is a sad and deplorable thing, that a Religious, who is only religious in Habit, and making a particular Profession of Perfection, is farther from it than the most imperfect Layman; loving the World, and worldly things, subject even to the most gross Vices; or having overcome corporal Vices, as Impurity, Gluttony, and the like, permits himself to be carried away by spiritual Sins, as Anger, Ambition, Envy, Discord, Enmity, and other like, which are by so much more dangerous, as they are less sensible. I omit to speak of those, who being entered too easily into Religion, and without a Vocation from God, repent themselves afterwards, for being too lightly engaged in a Business of such Imtance. A Repentance which frequently casts them into great Disorders, and sometimes carries them even to Apostasy. To make a good Choice of this State, Two things to be considered in a Religious Life. two things are necessary, 1. To know it well; that is to say, to understand what it is, its Obligations, its Advantages, and its Dangers. 2. To be Instructed well in in the Means he must make use of to deliberate on it, and to know whether he be called to it. This is what we shall Treat of in the three following Articles. ARTICLE I. What a Religious State is; What its Obligations, its Advantages, and Dangers are. A Religious Life (according to S. Thomas) is a Means instituted to acquire Sanctity. Status religionis est exercitium quoddam ad sanctitatem assequendam. S. Thom. 2.2. Quaest. 189. Art 1. Not an exterior Sanctity, which appears in the Habit, and exterior Actions of Piety, but in an interior Holiness, which consists in the Sanctification of the Soul; which is effected by the mortification of the Passions, by the abridgement of disorderly Passions, by the stripping herself from all Inclination to Creatures and Self-love, by a strict Union with God through Charity. For this End do they leave the World, that with less hindrance, and more freedom they may apply themselves to these Exercises. For this do they renounce all worldly Goods and Contentments, not only in Affection, as all Christians are obliged to renounce them; but also in Effect, that they may more freely and perfectly give themselves too God. And Lastly, To acquire this interior Sanctity, they practise Austerities, Obediences, and all the Rules of Religion, which are made only for that End. The Obligations of this kind of Life are great; Its Obligations. for it obliges to observe an exact Chastity, a perfect Poverty, removed not only from the Possession of any Goods, but from all Affection to earthly things, with an entire renunciation of their proper Will to follow that of their Superiors, and to sanctify themselves interiorly by the practice of Christian Virtues, of which we have already spoken. As the Obligations of this State are strict, there are also singular Advantages, Its Advantages. which * Quae est ista tam preciosa margarita, nun haec Religio sancta, pura & immaculata, in qua homo vivit purius, cadit rarius, surgit velocius, incedit cautius, irroratur frequentius, quiescit securius, moritur fiducius, purgatur citius, praemiatur copiosius? S. Bern. Hom. de verbis Domini, simile est regnum coelorum homini negotiatori. S. Bernard handles in one of his Sermons, where he says, That in Religion a Man lives more purely, is raised more readily, walks more cautiously, is more frequently bedewed with Divine Grace, reposes with more security, dies with less fear, is sooner purged in the other Life, and more abundantly recompensed in Heaven. But this is to be understood, as he himself says, of a holy, pure, and immaculate Religion, that is, a Religion observed holily, wherein they labour solidly for interior Sanctity, as has been said. This State hath no small Dangers as well as great Advantages; Its Dangers. the same * Recta quidem semita vestra & securior conjugatorum vita, non tamen omnino secura. Timendum enim periculum triplex, id est, ne forte aequare se alteri, aut respicere retro, aut certe in medio ponte stare, seu residere quis velit. S. Bern. de tribus ordinibus. S. Bernard reduces them to three. The First Danger is of falling into Pride, and a good Opinion of ones self, which creeps so easily and insensibly into pious Actions, whose merit it greatly diminisheth, and many times absolutely ruins. The Second is the Danger of looking back to return unto the World, either in Effect, or by Affection and Desire. The Third is of growing lose in the Exercise of a Religious life. It is a Way, as the same Saint says, wherein one must necessarily either advance, or retire; and if a Man grows slack, he falls into Disorder, which makes him in the Habit of Religion and Piety lead a most secular Life, and full of Vices, and which is by so much more dangerous, as being really wicked, it bears the appearance of Virtue. The first of these Dangers ordinarily springs from this, that Men judge of Sanctity by the Exterior, and one esteems himself such as he seems in appearance, not regarding that Sanctity consists in the Virtues of the Soul, and chief in the practice of a solid, and perfect Humility. The Second and Third arise most frequently from conversing with the World, which is infinitely dangerous for Religious Persons, as * Necesse est ut quisque religiosus si falvari desiderat, saeculum contemnat, & sese intra monasterii claustra concludat. S. Bern. lib. debene vivend. Serm. 66. S. Bernard says, and all three together proceed from the want of a true Vocation to Religion. These, Theotime, are the principal things you ought to consider, if you deliberate on a Religious Calling: Now to the end you may proceed with more assurance in this Deliberation, I shall tell you the Order, you must observe therein, and what you must do to know whether you be called to it. ARTICLE II. What is to be done to know whether one be called to Religion. First, If you perceive in yourself a strong Motion to that State, have a care not to reject it, because perhaps it is a Vocation from God; nor also to embrace it suddenly, being it may be only a human Motion. You must examine whether it be God who speaks interiorly to you; for if it be, you must hear and follow him whither he calls you; if it be not, you must remain as you are. But how should I know that? you'll say: See the Means. Take a good space of time to apply yourself to this important Affair, and during that time practise exactly four things. 1. Refrain from any Conversation with those who would move or excite you to be Religious. The Reason is very manifest; for as soon as you shall be solicited to it, you will not know how to discern whether the Inclination you have to it comes from the Inspiration of God, or the Persuasion of Men. 2. Beg daily of God with great earnestness, that he would be pleased to make his Will known to you, and confirm you in this Motion if it come from him, or take it away if it come not from him. Say to him as S. Peter did, a Domine, si tu es, jube me venire ad te. Mat. 14. Lord, if it be thou who speakest, command me to come to thee. Declare that you are ready to hearken to him as young Samuel, b Loquere Domine, quia audit servus tuus. 1 Reg. 3. Speak, Lord, for thy Servant hears thee; and say with S. Paul, c Domine, quid me vis facere? Act 9 Lord, what wilt thou have me do? 3. Examine diligently, 1. The Obligations, Advantages, and Dangers of a Religious Life, of which we have spoken above. 2. The Intention you bring to this State. The Intention that must be had to enter into Religion. The Intention which must be had in this Design, is to withdraw yourself from the World to do Penance, and to be sanctified interiorly by the practice of Christian Virtues. See whether this be your Motive; think often on it seriously without flattering yourself; for if another Motive incline you to that Calling, your Design is not from God. Examine also whether you be fit for it, and whether you have nothing that is incompatible with that Condition, be it in Body or Mind. Corporal Infirmities, and bad Qualities of the Mind; but chief all Lightness and Inconstancy render a Man unapt for that Calling. 4. Above all things resolve not on your own Head, and without taking good Counsel. It is a very common Fault amongst young People, many whereof put themselves into Religion without any other Counsel than that of their own Mind, which frequently they admit there too easily: From whence it often falls out, that they are obliged to go out, or having a shame to change, they badly, and without Vocation engage themselves therein. Act not so, Theotime, but declare your Design to some prudent Person, and particularly to your Ghostly Father; and if you have not an ordinary one, choose avertuous, discreet, and understanding one; discover all your interior Thoughts to him, and hearken humbly to his Advice. When you have done thus for a good space of time, that is, at least for six Months, or a Year; If the Intention you have to be Religious, continue still, and your Intention also be such as it ought to be, that is, pure and holy, and that you have convenient Dispositions of Mind and Body for that State, you have reason to believe that your Inspiration comes from God, and that he calls you to Religion; But if this Inclination continues not, it is a sign that it was only a human Motion. Some may say that you ought readily to put in Execution the Inspirations from God, and that to delay the Performance a long time, is to put one's self in danger of losing them, according to that Maxim of St. Ambrose, Nescit tarda molimina Spiritus sancti gratia. which says, That the Grace of the Holy Ghost approves not of slow Endeavours. I answer, That it is true when you sufficiently know that the Inspiration comes from God; but before you can have that knowledge, you not only do well to defer it, but you ought to delay, principally in Affairs of consequence. Now to come to this knowledge you must have time: And in a word, to do what we have said, is not to be wanting to our Fidelity, and Trust in the Grace of God, but to practise faithfully the Maxim of the Holy Ghost himself, who commands us Not to believe every Spirit, but to try whether they come from God. This is not to put one's self in danger of losing one's Vocation, but to comply with ones Duty, to know the truth of it by sufficient Marks, the best whereof is, Perseverance to embrace it more zealously, and to execute it with more fidelity. In fine, that you may be more convinced of this Maxim against the Oppositions you may find therein, I shall add to it another particular Article. ARTICLE III. That a Man must take time to know whether he be called to Religion. If God gave us always certain and undoubted Marks of his Inspiration for great Enterprises, questionless we should not take time to deliberate on them, nor to put them in Execution; but because he is not pleased ordinarily to deal with us in this manner, and admonisheth us by the Apostle, a Nolite omni Spiritui credere; sed probate Spiritus si ex Deo sint. 1 Jo. 4. Not to give credit to every Spirit, but to try whether they come from him, adding in another place, That b Ipse Satanas transfigurat se in Angelum lucis. 2 Cor. 11. the Spirit of Darkness frequently transforms himself into an Angel of Light: There is no question but that it is so far from being a bad Action to defer in this Occasion, that it is a thing absolutely necessary and conformable to the Order established by God, who would have us make use of Means proper to know his Will, and of the Signs he hath given us, to discern the Inspirations which come from his Grace, from those which come not. These Means are the three we have already given you above, a good Life, Prayer, and Counsel. A good Life takes away the greatest Obstacle to the Grace of God, which is Sin, and makes us most worthy of his Lights. Prayer, when it is humble, fervent, and perseverant, makes us obtain them. And good Counsel serves to direct us to know the Will of God, and not take our own Inclination for a Divine Inspiration. When our Lord had touched Paul, and brought him to demand what he would have him do, he sends him to Ananias to learn his Will from him. This holy Man inspired by God, comes to seek this new Convert, who was at Prayer, and declared to him on the part of God what he would have him do. This is a Model of what you ought to do in this so important an Occasion. Permit yourself to be moved by God for your Conversion, and look upon it as your principal End; Beg of him to know what his Will is, that you should perform, to do Penance: Pray incessantly for this intent, and go to take Counsel, to learn there what you must do. As for the Marks of a Vocation, there are also three, which are, Humility, Quiet of Mind, and Perseverance. By Humility, I understand that Virtue which makes us wholly distrust our own Judgement in an Affair of such importance, to follow that of the more wise. By Quiet of Mind, I mean a Disposition to follow the Will of God, on whatsoever side it may incline, when we shall sufficiently know it. By Perseverance, I understand the long continuance of an Inspiration, amidst the Obstacles and Difficulties which occur. These are the three most ordinary Marks by which the Spirit of God makes himself known to us; and if any of those be wanting, you have reason to doubt of your Vocation; as on the contrary, if you have them all together, you have good cause to believe that God calls you. If some say to you, that there is no need of Deliberating so exactly about entering into Religion, because there is a Year of Noviceship, to try their Vocation by the Marks and Practices we have spoken of. I answer, That this would be true, if it were as easy to go out of Religion, as to enter into it; and if this going out did not draw after it so many bad Consequences as ordinarily it doth. But because it frequently happens, that those who are entered into Religion, are kept there by the fear of being accounted Inconstant, or for some other human Consideration, which makes them engage themselves in that State badly, and without a Vocation; or chancing to departed from Religion, are looked upon by the World as Inconstant, contemned as People fit for nothing; and what is yet worse, it happens, often, that leaving the Religious Habit, they also forsake Virtue, and lead a Life very different from what they had begun in Religion. For all these Reasons I continue to say, that a Man must Examine the Vocation before he enters into Religion; and for this intent take all the time that shall be necessary to be morally assured of it. Act so then, Theotime, if you perceive yourself moved to Religion, and be not afraid of losing your Vocation, if you put it not suddenly in Execution; for if you practise faithfully what we have said, with a sincere Intention to know the Will of God, you will not fail in the Resolution you shall take; God will conduct you in that Deliberation to the State he hath prepared for you; and if he call you to Religion, he will confirm you in that Desire by the Perseverance he will give you, and perfect in you the good Work he shall have begun, according to that Expression of S. Paul, Qui caepit in vos opus bonum, perficiet, confirmabit, solidabitque. After all, when you resolve to embrace a Religious Life, remember to prefer amongst the Religious, those where a Regular Life is most exactly observed, and where they solidly labour to gain Piety, and as much as you can, where there is least Communication with the World. CHAP. XI. Of the divers States of a Secular Life. AS the Life of Ecclesiastics and Religigious has its Dangers, the Secular Life hath also its Perils, which are not small; he who deliberates on it, ought necessarily to foresee them: And these Dangers are different, according to the divers States of that Life. Wherefore I Treat here of the principal Callings of a Secular Life, to the end every one may Examine that which he will embrace, and may know well its Obligations. ARTICLE. I. Of the Condition of the Great, and of those who Govern others. If there be a difficult and dangerous Condition in the World, Maxims to be observed by those who Govern others. it is the Office of those who are called to Govern others; as Kings and Princes, who have Sovereign Authority; Lords of particular Places, who have an inferior Authority; Magistrates and Public Officers, who have an assigned Authority committed to them by the Prince. If then by your Condition, or for any other Cause, you see yourself designed for a State of Government, you ought to arm yourself against the great Difficulties, and innumerable Dangers of that State, with wholesome Christian Maxims, whereof these are the principal, which I beseech you read attentively. 1. Have a care of giving access to the thoughts of Pride or Presumption, for seeing yourself raised above others: Remember that by how much higher you are raised, by so much more have you reason to fear, according to that Maxim of the Scripture, a Quanto major es, humilia te in omnibus. Eccl. 3. By how much you are greater, humble yourself in all things. b Rectorem posuerunt te, noli extolli. Eccl. 30. Is Authority conferred upon you? be not puffed up. 2. Consider not your State as a Happiness, but as a weighty Charge; nor as a thing given you for your good, but for the benefit of others. Know, that those whom you Command, are not made for you, but you for them: They owe Respect and Obedience to you, and you owe to them things that are far more difficult, that is, Care, Assistance, Conservation, and Justice. 3. Believe firmly, that how great Power soever you have, you hold it from God, and that you are his Minister and his Servant for the Government of Men, and by consequence, that you ought to Govern according to his Will, and shall give him an exact Account of your Conduct. 4. Place frequently before your Eyes that dreadful Truth of the Sacred Scripture, a Judicium durissimum his qui praesunt, fiet. Potentes potenter tormenta patientur. Sap. 6.6, & 7. A rigorous Judgement shall they have who Rule. The Powerful shall be powerfully tormented. Now there are two things you ought to have a care of in your Condition; Governor's ought to have a care of two things. the First, to Live well; the Second, to Govern well. As for the First, 1. To Live well. you must live like a virtuous Man, governing your Passions, having the Law of God for the Rule of your Actions, considering that it is a shameful thing to Govern others, and to be ignorant of governing one's self; to Command Men, and to be a Servant and Slave to his own Passions and the Devil. You are obliged to it by the Rank you bear, for you hold the place of God; you ought to imitate his Sanctity, as you represent his Person in Power and Authority. You are also obliged to it for the benefit of your Inferiors, who cannot but be miserable when they are Governed by a wicked Man a In multiplicatione justorum laetabitur vulgus; cum impii sumpserint principatum gemet populus. Prov. 29. The People shall rejoice, says the Wiseman, in the multiplication of the Just, but will lament when the Wicked hold the Government. For this reason in the ancient Law, God had commanded that the King, and it ought to be understood of all those who Command, should always have with him the Book of the Law, and should read it daily, b Ut discat timere Dominum Deum suum, & custodire verba & ceremonias ejus quae in lege praecepta sunt. Deut. 17. To the end, says he, he may learn to fear the Lord his God, and observe his Words, and the Ceremonies which are there commanded. Moreover, your Example will much influence your Superiors; if you be good, they will imitate your Virtue; if you be vicious, they will take all liberty to be wicked, according to the Maxim of the Wiseman, c Secundum judicem populi sic & ministri ejus. Qualis rector est civitatis sic & habitantes in ea. Eccl. 10. As the Judge of the People is himself, so are his Officers. The Inhabitants of a City conform themselves to him who Governs them. By your Example you will cause many Blessings, or much Mischief, and you will be guilty in the sight of God of all the Sins others shall commit by your Imitation. Call to mind the History of Jeroboam King of Israel: A remarkable Example. This Man being raised to the Government of the Ten Tribes of Israel, had no sooner the Authority in his Hand, but he misfortunately abused it, abandoning the Service of the true God to adore Idols. His Example had so great a force, that he not only drew to his Imitation all that great People he Commanded, who became Idolaters like him, but also made that Sin of Idolatry hold on its Course in all his Successors during the space of Two hundred Years and more; and the Sacred Scripture had such a horror for the Mischief this misfortunate Prince caused by his Example, that almost every time it speaks of him, it says, a Tradet Dominus Israel propter peccata Jeroboam qui peccavit, & fecit Israel peccare. 3 Reg. 14. He who sinned, and made Israel to sin: And speaking of each of his Successors, it says, b Fecit malum coram Domino ambulans in via Jeroboam & in peccato ejus, qui peccare fecit Israel. Cap. 16.19. They followed the ways of Jeroboam, who made Israel to sin; reproaching and showing a perpetual detestation of the Sin of that wicked Prince, by reason of the dreadful Consequence of his ill Example. As to the Second Care you ought to have, 2. To Govern well. which is to Govern well, remember, that those who Govern bear the Image of God, Governing visibly Inferiors by their Conduct, as he Governs invisibly all things by his Providence. If you be his Image, you ought to endeavour to resemble him: And as he Governs not only by exercising his Power, but also his Wisdom, his Goodness, and his Justice, you must also exercise your Authority with these Qualities, performing nothing but with much Wisdom, treating your Inferiors with a Fatherly Goodness, and giving Justice to every one. * Leo rapiens, & Ursus esuriens, Princeps impius super populum suum. Prov. 28. Authority exercised without Wisdom is a Brutishness, without Goodness is a Tyranny, and without Justice is a Robbing. You must employ your Authority and Power chief to conserve Religion, What he must do to Govern well. to advance the Honour of God, destroy Vice, exterminate the Wicked, and to maintain and augment Piety amongst those who are subject to you; that is the principal End for which all Temporal Power is Established by God: And if you be defective in that, he in his Judgement will exact a a most strict Account for it. * Faelices eos dicimus si juste imperant, si suam potestatem ad Dei cultum maxime dilatandum majestati ejus famulam faciunt. S. Aug. lib. 5. de Civit. Dei cap. 14. S. Augustin says, That the Great ones aught to make their Authority subservient to God, to extend much, and increase his Honour and Religion. Next to Religion and Piety, you must have a care of the Temporal good of your Inferiors, that is, of their Quiet and Security, and Protection against the Wicked. This is the Second End for which God hath Establiished you: For this reason give ear willingly to the Complaints of the Oppressed, and easy Access to every one. It is a grievous Evil amongst the Great ones, that Little ones cannot approach to them, to have recourse to their Justice, as the Scripture itself complains, * Pupillo non judicant, & causa viduae non ingreditur ad illos. Isai. 1. They do not Justice to Orphans, and the Cause of the Widow enters not unto them. Expect not that one should complain; but inform yourself carefully of the Disorders which reign amongst your Inferiors, to the end you may aply a necessary Remedy. Permit not yourself to be surprised by Flatteries, Governor's ought to avoid, 1. Flatterers. which pervert the Mind of Great ones, whose Condition is most misfortunate in this Point; for they are scarce ever told the truth in the things they are obliged to know. Banish Flatterers far from you, and esteem them as your greatest Enemies, as in reality they are. Place frequently before your Eyes that deplorable Example of Joas * Postquam autem obilt Josada, ingressi sunt Principes Juda & adora verunt Regem, qui delinitus obsequiis eorum, acquievit eyes, & dereliquerunt templum Domini Dei patrum suorum, servieruntque lucis & sculptilibus. 2 Par. 24. King of Juda, who after he had spent many Years in a holy Life, was misfortunately perverted by the Flattery of his Courtiers, even to entirely desert, by their Persuasion, the Service of God, and fall into Idolatry, which is the most heinous of all Crimes. Conceive a horror for those Persons. On the contrary, love those who tell you the truth, manifest an Affection for those who admonish you, give them the liberty to do so. Make choice of one, or many Persons for your confident Friends, to whom give express Charge to advertise you of things wherein you are defective, and of all they shall judge fitting; it is a thing which is wanting to all Great ones, and to all those who are in Office. Have a care of Covetousness, and of that insatiable Desire of Money, which is the Plague of Great ones, Quare atteritis populum meum & facies eorum commolitis. Isai. 3. Principes ejus in medio illius quasi lupi rapientes. Ezech. 32. and of those who Govern, and which makes them commit a vast number of Crimes: For from thence arise unjust Actions, Violences, Oppressions of the Innocent, unreasonable Exactions, and a thousand other Disorders, which make the People groan under the Injustice and Tyranny of Great ones, which God by his Prophets so much detests. Revenge is also an Evil you ought very much to avoid: 3. Revenge. Great ones permit themselves many times to be carried away with it, by so much more easily as they have Power in their Hands, and frequently execute it under the pretence of Justice, when it proceeds only from a pure Passion, in which they grossly deceive themselves; for Justice only regards the Public good, or the Amendment of him whom it punisheth; but Revenge seeks its own proper Satisfaction. Yet in flying Revenge and Passion, 4. Negligence in punishing Criminals. be careful of falling into another Extreme, which is too much Mildness, and Remissness in punishing Crimes. You are obliged to be exact in that, principally when they are against the Public good, and yet more when they injure Religion; you must answer it before God if you be wanting therein. A remarkable Example. Achab King of Israel having pardoned the Life of a wicked Man, God sends a Prophet to him to tell him, that he should answer Soul for Soul for it; Quia dimisisti virum dignum morte, erit anima tua pro anima ejus. 3 Reg. 29. Because thou hast dismissed a Man worthy of Death, thy Life shall be put for his; which Menace punctually fell out: for after three years he was defeated in a Battle, and killed by that very Man whose Life he had pardoned. In fine, that you may know what it is to Govern, I shall cite you here two very authentic Pieces for the Instruction of Great ones, which I exhort you to consider attentively. The First is out of the Sacred Scripture, A considerable Advertisement. in the Sixth Chapter of Wisdom, wherein is contained this terrible Admonition, which the Holy Ghost gives to Great ones, * Audite ergo Reges & intelligite, discite judices finium terrae. Praebete aures vos qui continetis multitudines, & placetis vobis in turbis nationum, quoniam data est à Domino potestas vobis, & virtus ab Altissimo, qui interrogabit opera vestra, & cogitationes scrutabitur, quoniam cum essetis ministri regni illius, non recte judicastis, nec custodistis legem justitiae, nec secundum voluntatem Dei ambulastis. Horrende & cito apparebit vobis quoniam judicium durissimum, his qui praesunt, fiet: Exiguo enim conceditur misericordia, potentes autem potenter tormenta patientur. Non enim subtrabet personam cujusquam Deus, nec verebitur magnitudinem cujusquam: quoniam pusillum & magnum ipse fecit, & aequaliter cura est illi de omnibus; fortioribus autem fortior instat cruciatio. Sap. 6. vers. 2. Hear, o you Kings, and understand, o you Judges of the Earth; be attentive, you who Govern the People, and take pleasure in Commanding. Authority is given you from God, and Power from the most High, who will try your Works, and search out your Imaginations. Because being Officers of his Kingdom, you have not judged aright, nor observed the Law, nor walked after the Will of God, horribly and suddenly will he appear unto you; for a hard Judgement shall they have who bear Rule. For he who is most low is worthy of Mercy, but the Mighty shall be mightily tormented. For God who commands all things, shall spare no Person, neither shall he fear any Greatness, for he hath made the Small and the Great, and hath an equal care of all. But for the Mighty he hath reserved a sorer Trial. I would to God all those who have any Authority in the World, would read often this Admonition. The other authentic Piece which I propose unto you, is in Book 5. Chap. 14. of the City of God, written by S. Augustin, where he describes in this manner the Obligations of the Great ones. We esteem not Christian Emperors happy, Neque enim nos Christianos quosdam Imperatores ideo foelices dicimus, quia vel diutius imperant, vel imperantes filios morte placida reliquerunt, vel hostes reipublicae domuerunt, vel inimicos cives adversus se insurgentes, & cavere & opprimere potuerunt. Haec enim & alia vitae hujus aerumnosae vel munera vel solatia, quidam etiam cultores Daemonum accipere meruerunt, qui non pertinent ad regnum Dei, quo pertinent isti. Et hoc ipsius misericordia factum est, ne ab illo ista qui in eum crederent velut summa bona desiderarent. Sed eos soelices dicimus, qui juste imperant, si inter linguas sublimiter honorantium, & obsequia nimis humiliter salutantium non se extollant, sed se homines esse meminerunt. Si suam potestatem ad Dei cultum maxime dilatandam, majestati ejus famulam saciunt. Si Deum timent, diligunt, colunt. Si plus amant illud regnum ubi non timent habere consortes, si tardius vindicant, facile ignoscunt, si eandem vindictam pro utilitate regendae tuendaeque reipublicae, non pro saturandis inimicitiarum odiis exercent. Si eandem veniam non ad impunitatem iniquitatis, sed ad spem correctionis indulgent. Si quod aspere cogantur plerumque discernere misericordiae lenitate, & beneficiorum largitate compensant. Si luxuria tanto eis est castigatio, quanto possit esse liberior. Si malunt cupiditatibus pravis, quam quibuslibet imperare, & si haec omnia faciunt non propter ardorem gloriae inanis, sed propter charitatem foelicitatis aeternae. Si pro suis peccatis humilitatis, miserationis, & orationis sacrificium Deo suo vero immolare non negligunt. Tales Christianos Imperatores dicimus esse foelices interim spe, postea relpsa futuros, cum id quod expectamus advenerit. and the same in proportion is to be said of all Great ones, because they Command a long time; nor because being dead in peace, they have left after them Children Inheritors of their Fortune; or because they have conquered their Enemies, Strangers, or Domestics; for all these things, which appertain only to the Favours and Consolations of this miserable Life, have been granted to Pagans, who have no part of the Kingdom of God; and God acts thus by an Effect of his Mercy, that Christians may not desire of him these Goods as their Sovereign Happiness: But we account them happy if they Govern justly; If they be not puffed up with Pride and Presumption in the midst of the high Praises which are given them, and too low Respect which is shown them, but remember that they are mortal Men; If they make their Authority subservient to the Majesty of God, to extend as much as they can his Service and Religion; If they fear, love, and honour God; If they affect more the Eternal Kingdom, where they shall not fear to have Companions, than their mortal and perishable Kingdom; If they proceed maturely to the punishment of Crimes; If they pardon easily; If they inflict Chastisement for the good Government and Conservation of the Public, and not to satisfy their particular Hatred or Revenge; and if they consent to pardon upon the prospect of the amendment of the Guilty, when there is hopes of it, and not through a neglect of punishing Crimes; If they sweeten by Benefits and Mercy the Sharpness they are obliged to observe in many Occurrences; If they by so much more abstain from Pleasure and unlawful Delights, as they have Power and Liberty to enjoy them; If they make more account of governing their Passions, than having Command over all the Nations of the World; If they perform all these things, not for the desire of earthly Glory, but for the love of Life everlasting; If they humble themselves before God, and if they have a care of offering him a Sacrifice of Prayer to obtain Pardon for their Sins: We say, that Great ones, who live in this manner, are happy in this Life by Hope, as they shall be hereafter in Effect. ARTICLE II. Of the Offices of Justice, and Magistracy. All that we have said belongs also to Judges and Magistrates; but there are yet other Obligations particular unto them, for which those who look upon themselves as designed for those Charges ought carefully to be prepared. If you be of that number, An important Advice. besides the former Advices, which you ought attentively to read, to put them in practice, because they concern you, you shall carefully observe those which follow. 1. Place chief before your Eyes that considerable Advertisement which holy King Josaphat, King of Juda, gave to his Judges. * Praecipiens Judicibus, videte, ait, quid faciatis, non enim hominis exercetis judicium, sed Domini, & quodcunque judicaveritis in vos redundabit. Sit timor Domini ●obiscum, & cum diligentia cuncta facite. 2 Par. 1. Have a care, said he to them, what you do; for it is not the Judgement of Man which you Exercise, but of God: And what you shall judge shall fall upon you. Let the Fear of God be with you, and perform all things with care and diligence. 2. That you may practise these Advertisements, have a care to study and understand your Profession, and make yourself capable to perform well your Office, without committing any Faults therein. Remember that the Possession, Honour, and frequently the Lives of Men, depend upon your Mouth: If by your Incapacity you commit any Faults in Judging these things, you are responsible for all the Wrong your Neighbour shall suffer by it. 3. Being capable of your Charge, trust not so much to your Ability, as ever to do any thing hastily, and without having well Examined the Cause you Judge. Causam quam nesciebam diligentissime in vestigabam. I diligently Examined (says the holy Man Job) a Cause which I was ignorant of. Rely not also on the Judgement of your Companions, nor much less on those who Labour under you. Know, that if you Judge ill, either by Ignorance, or Rashness, or by Determinating upon the Judgement of another, you are obliged to Restitution of all the Wrong you have caused by your Decree. Observe this well, for there are few Judges who reflect upon this Truth. 4. Never permit yourself to be corrupted, either by Presents, which a Judge ought to fly as from the Plague. * Non accipies personam nec munera, quia munera excaecant oculos sapientum, & mutant verba justorum. Deut 26. Vae vobis qui justicatis impium pro muneribus, & justitiam justi aufertis ab eo. Isai. 5. You shall not receive Gifts, says the Scripture, speaking to Judges, because they blind the Eyes of the Wise, and pervert the Words of the Just. Woe be to you who justify the Wicked by your Presents, and deprive the Just of their Right. Nor also by Threats, nor Promises, nor Flatteries of Men, nor by any Persuasion. A Judge ought to be above all these things, and have an immovable Resolution never to commit any Injustice upon what account soever, according to that excellent Precept of the Wiseman, * Pro justitia agonizare quasi pro anima tua, & usque ad mortem certa pro justitia. Eccl. 4. Engage for Justice as much as for your Life, and defend it even until Death. 5. Have a care of being an accepter of Persons; it is an Evil which easily creeps into the Minds of Judges and Magistrates, and causes them to commit many Injustices. They give free liberty to the Rich, they harken favourably to them, dispatch their Affairs, and favour them in all things: a Causam viduae non judicaverunt: causam pupilli non direxerunt, & judicium pauperum non judicaverunt. Jer. 5. But the Poor and Mean can find no admittance to them; they are repulsed, their Causes are neglected, and drawn out into extreme Delays, which often ruin them, or notably incommode them. These are the Injustices which spring from the acceptation of Persons, and which God strictly prohibits to Judges. b Audite illos, & quod justum est judicate, sive civis ille fuerit sive peregrinus. Nulla erit distantia personarum: ita parvum audietis ut magnum, nec accipietis personam cujusquam, quia Dei judicium est, Deut. 1. Harken, says he, to those whom you Judge, and give Sentence justly, whether he be a Citizen or a Stranger, there shall be no difference of Persons. You shall hear the Little as well as the Great, and there shall be no acceptation of the Person of any one, because this is the Judgement of God. 6 Be resolute to resist Evil, to oppose Injustices and Violences, which you see exercised by the Wicked, and chief by Great ones: You are obliged to employ therein all that you rationally and piously can. a Noli quaerere fieri judex, nisi valeas virtute irrumpere iniquitates, ne forte extimescas faciem potentis, & ponas scandalum in agilitate tua. Eccl. 7. Seek not to be Judge, says the Wiseman, if you have not sufficient courage stoutly to resist Iniquities, lest perhaps fearing the Face of a Great one, you become wanting to your Duty. God puts this Compliance of Judges with Great ones, amongst the chiefest Corruptions of the Earth, b Princeps postulat & judex in ●ddendo e●●. Mi●●. 7. A Prince requires, and the Judge grants what he pleases. Have a care of this Fault, which makes Judges and Magistrates most culpable in the sight of God; and hold it for a Maxim, That you should rather lose all your Goods, and Life itself, than comply with the Wills of Great ones when they are unjust. Hinder also, as much as you can, all Cozening, Wrangling, Cheating, and Injustices which are committed in Processes by Advocates, Procurators, and Officers of Justice. 7. Be just in punishing Crimes, exterminating Malefactors, and all those who disturb the Public Quiet, and Security of the State, without excepting of Persons. Call to mind King Achab, of whom we have spoken in the former Title. 8. Be a Protector of the Poor, of Widows and Orphans, and of all those who suffer Injustices. You are obliged to it by your Charge, and in performing this you will draw down upon you the Divine Benediction. Learn that excellent Precept of the Holy Ghost himself, uttered by the Mouth of the Wiseman, a Libera eum qui injuriam patitur de manu superbi, & non acide feras in anima tua; in judicando esto pupillis misericors ut pater, & pro viro matri illorum & eris tu velut Altissimi filius obediens, & miserebitur tui magis quam mater. Eccl. 4. Deliver from the Hands of the Wicked him who suffers Injustice, and perform it not with a regret, or as the Greek hath it, be not remiss. In Judging be as a Father to Orphans, and as a Husband to their Mother, taking upon you their Protection; and in doing thus you shall be the Child of God, executing his Will, and he will have more than a Motherly Bounty for you. O happy Consolation for a Judge, when in reality he may say as the holy Man Job, b Auris audiens beatificabat me, & oculus videns testimonium reddebat mihi. Eo quod liberassem pauperem vociferantem & pupillum cui non esset adjutor. Benedictio perituri super me veniebat, & cor viduae consolatus sum, pater eram pauperum. Job. 29. The public Voice gave testimony that he defended the Poor and Orphan, who cried to him for succour; when they had no one to help them; he delivered him who was persecuted, and comforted the Heart of Widows, and was a Father of the Poor. 9 Be careful not to commit the Crimes you punish. With what Front can you punish a Crime whereof you are guilty? So many Judgements as you give, so many times do you pronounce a Sentence against yourself, which will serve for your Condemnation at the Divine Judgement. There you shall be reproached for punishing Thiefs, you yourself having stolen the Goods of another, in exacting what was not your due, in appropriating unjustly to yourself the Goods which were taken by Thiefs, which you ought to have restored to the right Owners; wherein you are more a Robber than the Thiefs themselves; because being constituted to render to every one what belongs to him, you are the first who have violently taken his Goods. In fine, Theotime, have a great care of Judging or Governing others, except you have Four Qualities, Four Qualities required in Judges. which the Sacred Scripture requires in those who Judge or Govern; which are, Wisdom, The Fear of God, The Love of Justice, And the Hatred of Covetousness. These are the Four Conditions which the Scripture points at in the wise Counsel Jethro gave to Moses, Provide de omni plebe vitos sapientes & timenres Deum, in quibas in veritas & qui oderint avaritiam, & constitue ex eis tribunos & centuriones qui judicent populum. Exod. 18. by which he advised him to choose wise Men, fearing God, loving Truth, that is, Justice, and Enemies of Avarice, to Govern the People of Israel. These Four Qualities, with all that we have said of Judges and Magistrates, must proportionably be understood of Advocates and Solicitors, of whom we shall speak hereafter, of all Officers, and of all those who have Public Charges. ARTICLE. III. Of a Court-Life. This Life is full of Dangers and Precipices, The Dangers of a Courtier's Life which are very hardly to be avoided by them who are engaged therein. Common Virtues are easily there corrupted, the most solid are there shaken, and it is very difficult not to be destroyed in it. It is a Life wherein Pride, Ambition, Vanity, Idleness, Excess, Intemperance, a disordinate love of Pleasures, an insatiable Covetousness of the Goods of the World do apparently reign. If there be any Religion, it is only in show and hypocrisy; every one makes so much appear as is necessary to arrive at his End. Solid Virtue is there contemned, mocked, and many times persecuted. An insatiable desire of growing Great possesses the Minds of all. Every one thinks of nothing but his Interest and Fortune. From thence spring the Flattering of Great ones, a lose Complacence towards all the World, unworthy Submission, false Friendships, Dissimulation, which shows a pleasing Countenance to those whom they hate in their Heart. From thence Envies, Cozening, Cheats, malicious Intrigues, unjust Means to supplant others, and to advance themselves at their Expense. From thence irreconcilable Enmities, Revenge, and many dreadful Accidents take their rise. If things be so, how can one be Saved in this Condition, you'll say? And what must they do who see themselves destinated for that State? I answer, that altho' Salvation be not absolutely impossible in that Condition, yet it is very difficult, and those who see themselves like to be engaged therein, aught to stand in great fear, and arm themselves with great Precautions against the Dangers of that Life. See here what you must bring with you, if any Necessity, or Birth, or any Office design you for that State. The First Precaution is, 1. Precaution. to bring thither a Mind fully convinced of the Vanity of Earthly things, of Greatness, of Riches, of Pleasures; all these things pass, and you shall pass with them, but Eternity shall never pass. The Second is, 2. Precaution. to bring with you a Mind limited in the desire of preferring yourself, and advancing your Fortune; confine yourself to your Condition, and as for the rest, make account that the great Fortune you are to raise, is to procure your Salvation. What doth it profit a Man, says the Son of God, to get the whole World, and lose his own Soul? to be happy for a short time, and miserable for all Eternity? O what an admirable Fortune is that, Theotime, to gain Heaven. The Third is, 3. Precaution. to make a firm Resolution to live like a true Christian, and never to offend God upon any Account whatsoever. Renew often this Resolution, and demand of God daily the Grace to observe it faithfully. The Fourth is, 4. Precaution. to carry yourself wisely in all your Actions, Offend no one, be Circumspect, Civil, ready to offer your Service, to oblige all that you can, and that not out of a worldly Compliance, nor Policy, but out of Charity. Dissemble much the things which shall be said or done to you. Give not credit easily to Reports which are spread abroad, which ordinarily are false, or upon some ill Design. Have a care of the Friendship you contract, lest it should be with a Person whose Example or Conversation might change your Mind, and withdraw you from the Path of Virtue, which is much to be feared in a Life at Court. In fine, as this State is full of Dangers, you have need of arming yourself strongly by frequent and daily Prayers, by frequenting the Sacraments, by the Counsel of a wise Person, by the Reading of pious Books, and by the Example of those who lived holily in the Court of Princes, or those who yet lead there their Life in great Virtue. ARTICLE IU. Of the Profession of Arms. This Condition is no less dangerous than the former, and abounding with as many Obstacles of Salvation. It is good in itself, it being necessary for the Conservation of the Realm against the Violences of Strangers, and for the Defence of Religion against her Enemies; but it is become so corrupted, that it is almost impossible to be Saved therein. Amongst the Vices which reign in this Profession, there are Five very common, and most enormous ones. The First is a great Irreligion, which makes them contemn the Service of God and their own Salvation. And this Irreligion frequently extends itself to Impiety & Atheism. The Second, an execrable Custom of Swearing and Blaspheming. The Third, an unbridled Impurity, which reigns in that Calling in an incredible manner. The Fourth, a madness of Duelling, which miserably sacrifices to the Devil, and Eternal Flames, a vast number of that Profession. The Fifth consists in Rapines, unjust Exactions, Violences, and ill Treating those who cannot resist. It is a most difficult thing to be of that Profession, and not to fall into these Vices: The wisest and most virtuous learn them sooner or later, and are depraved at the end by the Example or Persuasion of others. O Theotime, if any inevitable Necessity destinate you for that State, know, that you cannot sufficiently apprehend your Danger; and if you will avoid your Eternal Ruin, you have need of arming yourself powerfully against these Enemies and Dangers which environ you. 1. Embrace not that Calling but with Reason, and for a good Cause; as, because your Birth obliges you thereto, * Non enim militare delictum est, sed propter praedam militare peccatum est. S. Aug. Serm. 19 de Verb. Domini. or for Public Necessity, or other good Reason, and not for a Capricho and Licentiousness, for Idleness and Sloth, for a desire of raising your Fortune, nor much less to enrich yourself by Spoils, Robberies, and Extortions. These are the most ordinary Motives of those who cast themselves into that Condition, Apud omnem Christianum prima honestatis debet esse militia. Idem ibid. and the first Fountain of the Misfortunes we see therein. 2. Hoc primum cogita quando armaris ad pugnam, quia virtus tua etiam ipsa corporalis, donum Dei est; sic enim cogitabis de dono Dei non facere contra Deum. S. Aug. Epist. 205. ad Bonifac. Make a Resolution to live like a virtuous Man, fearing God, flying the particular Vices of that Profession, not concerning yourself for what others shall say of you; they will cause you some trouble in the beginning, but at the end you will get above them. 3. Place not your Generosity and Courage in appearing Valiant, in suffering nothing from any Person, in Fight upon all Occasions, but in Serving faithfully and courageously your Prince and Country in all Occurrences. 4. Arm yourself against the tyranny of Duels, by a firm Resolution never to Fight a Duel; a Resolution, without which you can never be in the State of Grace, but in a perpetual State of mortal Sin and Damnation. Ought not this sole Thought to raise in you a horror for Duels? Altho' you perform all the Good imaginable, altho' you lead a Life as holy as the greatest Saints, except you have this Resolution of not Fight a Duel, you are not in the State of Salvation: All your Confessions are Sacrileges and Abominations in the sight of God, because you still continue in a Will to offend him mortally: Even that which you shall make at the hour of Death, if you have time to make it, will avail you nothing; for never having had this Resolution during your whole Life, it is almost impossible you should have a true and sincere one at the hour of your Death. I could bring you here many powerful Reasons against this madness of Duels. Divers Reasons against Duels. A Duel is not an Action of Courage; Courage consists in exposing one's Life for the Public Good, in defending one's self when he is assaulted: Now in a Duel you expose your Life without necessity, for a Displeasure, for a Revenge, which is permitted to no Man; oftentimes for pure Folly and Childishness, sometimes to please another, who requests that Service of you, that is, to sacrifice your Life, and damn your Soul for his Quarrel. Now you expose therein your Life, which is not yours, but belongs to God, and the Public. The Honour which is pretended to be forfeited by avoiding or refusing a Duel, is an imaginary Honour, there being none but worldly and wicked Persons who condemn this Refusal, which is praised and approved by wise and good People. All discreet Men detest Duels, and none but the wicked approve them. The Law punishes them as Enemies of the Public Good. Your Prince, to whom you owe Obedience, forbids them. The Church detests and condemns them; She Excommunicates all those who Fight Duels, or contribute any thing to them; She deprives of Ecclesiastical Burying, all those who die in that Combat. Without stopping to Treat at large these most powerful Reasons, I shall content myself to make you consider two things. 1. Two strong Reasons against Duels. That a Duel is a Crime in the sight of God. 2. That it is incompatible with your Salvation. It is a Crime as great, as Homicide or Murder is great and enormous. Remember how Homicide or Murder is detested by God: It is a Crime which destroys the Image of God, and the Workmanship of his Hands; God hath such a horror for it, that he would not have him pardoned who is guilty of it. a Quicunque effuderit humanum sanguinem, fundetur sanguis illius, ad imaginem quippe Dei factus est homo. Gen. 9 Whosoever, says he, sheds human Blood, his Blood shall be shed, being Man is made to the Image of God. He threatens to extend his Revenge thereof even to b Sanguinem animarum vestrarum requiram de manu cunctarum bestiarum. Ibid. Beasts, which had taken away Man's Life, to manifest what a horror he had for Murder. By this, judge of the quality of a Duel, by which you go to spill the Blood of your Brother, destroy the Image of God, and what is yet more horrible, to ruin for ever the Soul of your Adversary, or your own, for each of which Jesus Christ hath died: Or if you arrive not at these Misfortunes, you expose yourself to evident danger of falling into them, and so you are as criminal in the sight of God as if the Effect succeeded. Consider that this Blood which you shall have shed, a Vox sanguinis fratris tui clamat ad me de terra. Gen. 14. will cry to God for Vengeance against you, as that of Abel against Cain; b Anima vulneratorum clamavit, & Deus inultam abire non patitur. Job. 24. that the Soul which you have destroyed will curse you eternally; that your Conscience will continually reproach you for your Crime, and will cause particular Disturbances, Terrors, and Apprehensions of the Divine Judgement and Vegeance, which you shall never escape either in this World, or in the next. From hence follows the Second Truth which I have proposed to you, viz. That a Duel is incompatible with Salvation. Where by a Duel I understand not the actual Fight, but the Will of Duelling; because the Will to commit a Crime, is directly opposite to Salvation. You must then either renounce Duels, or your Salvation; Consider which you will renounce. This is very difficult, you'll say: 'Tis true, but it is necessary. It is difficult principally in the Corruption of the Times; but your Salvation is concerned. It is hard in the beginning, but in time, and by the Grace of God, it becomes easy. In a word, Theotime, you will conquer the Difficulties, if you will apply yourself seriously to it, and make use of the following Means. 1. Demand of God the Grace to renounce from your Heart that tyranny, and never to yield to it. 2. Be convinced of the nature of a Duel, that a Duel is a wicked Action, base and impertinent, forbidden by God, Detestabilis duellorum usus, fabricante diabolo, introductus; ut cruenta corporum morte animarum etiam perniciem lucretur, ex orbe penitus exterminetur. Conc. Trid. Sess. 25. cap. 19 detested by the Church, contrary to the Public Good, an Enemy of our Salvation, a Madness; the tyranny of a detestable Custom, and Invention of the Devil, to destroy Souls by the bloody Death of the Body, as the Council of Trent speaks. 3. Call to mind those of your Acquaintance who are dead in Duels, and lost for ever: Judge what Apprehensions they have now of Duels, and what Renunciations they would make of them, if they could return into the World; but there is no more time for them. 4. When any one shall Challenge you, answer him aloud, That you will not Fight, a Duel being forbidden both by Divine and Human Laws. If any one accuse you of Cowardice, tell him, That you know well how to show your Courage in good Occasions, for the Service of your Prince and Country. If he threaten to assault you wheresoever he shall find you, answer, That you will defend yourself, but make no Appointment either directly or indirectly, saying, I pass by such a Place, or the like. If after this he attack you, defend yourself. 5. Avoid the Causes of Duels, as Quarrels and Enmities. Offend no Person; or if by Imprudence, or otherwise, you wrong any one, give him Satisfaction, and declare you had no intention to offend him. This is what concerns Duels. As for what remains towards the regulating your Life, be no Swearer, and Blasphemer as others. See what we have said of Oaths, Ornet mores tuos pudicitia conjugalis, ornet sobrietas & frugalitas. Valde enim turpe est, ut quem non vincit homo, vincat libido, & obruatur vino qui non vincitur ferro. S. Aug. Epist. 205. ad Bonifac. Part 4. Chap. 12. Fly Impurity like Death, there is nothing more unworthy of a generous Soul; and besides, it is the Source of all the Misfortunes which befall those of your Profession. See what hath been said of this Vice, Part 3. Chap. 8. Hinder Disorders, as Duels, Blasphemies, Injustices, Robberies, Vexations, Violences, Sacrileges, and all other Mischiefs which Soldiers may commit: You are obliged to it when you can, and chief if you have Command. You shall answer to God for all the Disorders which shall be acted under you, if you have not used all your Endeavours to stop them. And you are obliged to make Restitution for all the Damage which is done to others by your Fault. Have a care of ever commanding to do an Injustice, or even to put in Execution the Commands of others which you clearly see to be unjust. Be assisting to the Afflicted, Erue eos qui ducuntur ad mortem, & qui trahuntur ad interitum, liberare necesses. Prov. 24. protect the Poor, and all those who suffer Violence or Injustice. Be not insolent in Victory, nor cruel towards the Conquered, but mild and as much as Prudence will permit, following that Maxim of S. Augustin, Hostem pugnantem necessitas perimat, non voluntas. Sicut enim rebellanti & resistenti violentia redditur, ita victo vel capto misericordia jam debetur, maxim in quo pacis perturbatio non timetur. S. Aug. supra. who says, That as Force is used toward the Enemy who resists, so Mercy ought to be shown to him who is overcome, when he is no more in a Condition to hurt. Examine often your Conscience, to keep yourself still in a good State; Confess frequently, beg of God daily that he would give you Grace to avoid the Dangers of your State and Condition. ARTICLE V. Of other Conditions of a Secular Life. The Four Conditions whereof we have spoken, are the most difficult and dangerous of a Secular Life; for this reason we were obliged to handle them more at large. Others also have their Difficulties and Dangers, which are necessary to be foreseen when one deliberates on them, to be armed in respect of them, and prepared to surmount them; I shall here only run over the most considerable. Counsellors and Solicitors are to avoid Ignorance in their Profession, Rashness in Affairs, undertaking the Defence of bad Causes, that are either unjust or ill grounded, counselling a Process in most doubtful Affairs, answering according to the Affection of the Parties, rendering all Businesses probable, Hi sunt qui docuerunt linguas suas loqui mendacium, diserti adversus justitiam, eruditi pro falsitate, sapientes ut faciant malum, eloquentes ut impugnent verum. S. Bern. lib. 1. de Consid. cap. 10. making use of Cheats, Surprises, Cozening, Falsity, Injustices, Detraction of the Neighbour in defending themselves, speaking of the Ill he hath not done, revealing what is secret when it doth not appertain to the Cause, making Invectives, offering all sorts of Injuries, wherein they give themselves an incredible Licence, as if it were permitted to violate Charity to conserve one's Right; making their Clients suffer by Delays and Negligences, prolonging unjustly the Suits to render the Opponents Poor, and put them into an Incapacity of pursuing their just Right, pronouncing unjust Judgements, exacting more than they ought for their Wages, and particularly of poor and mean People; following poor men's Businesses negligently, continuing the Suits which might easily be ended, animating Parties one against another, fomenting Divisions and Enmities, and having with these Businesses their Minds so much employed, that they almost never, or very rarely think of God or their Salvation, which is too ordinary amongst those of their Profession, who often revolve in their thoughts every thing except themselves, and who following the Temporal Affairs of their Neighbour, neglect the most important Affair of their own Salvation. Physicians, who are of a necessary Profession for the Life and Conversation of Men, must avoid being ignorant in their Science, rash in their Advice, negligent in knowing exactly the Distempers they meddle with, and studying for the Remedies; too confident in their own Sufficiency, little careful of the Salvation of their Patients, not admonishing them in good time to set in order their Conscience, which is the cause why many die in a bad State through the Physician's Fault; too complacent in giving Judgement, and putting them to Charges without sufficient necessity, too free in attributing much to Nature and little to God, who is the Author of Nature, and other like things. I add the Dangers of Chastity, to which they are often exposed, by reason of the necessity they have of treating with Objects which may excite Impurity, which is a Reason why they should have a great Precaution against this Vice. Merchant's ought to avoid Covetousness, or the excessive desire of Gain or Riches, which totally possesses their Mind, Deceits, disguising or falsifying Merchandizes, breaking their Word, unjust and excessive Gain, Usury and other Disorders. The same in proportion is to be said of Artificers and other Professions, which have relation or combination with the former. Thus in every Profession there are Vices and Dangers, which must be known before one enters into them, that they may have a care of them, because without this Precaution they follow the great Road of others, are engaged in the Abuses of their Profession, and by these Abuses in the ruin of their Salvation. CHAP. XII. Of the State of Marriage. WHEN you shall be entered in to one of the former Employments of a Civil Life, you must come ere long to settle in the World, which ordinarily is performed by Marriage, and sometimes, tho' more rarely, by an unmarried Life. I spoke nothing of these States in the first Impressions of this Book, but after I made reffection of it, when I reviewed it for this Edition, I conceived it very proper to speak to you of them, and give you some necessary Advices, to make you avoid a great number of most important Faults which Men are accustomed to fall into, in the choice of these two States, which draw after them an infinite number of Miseries, and frequently Eternal Damnation. To perform this profitably I shall follow the Method I have already observed for the Ecclesiastical and Religious State. I shall Treat of two things concerning these two States. 1. What we must consider to know them well. 2. The Dispositions we must bring to enter well into that State, and acquit ourselves worthily in it. ARTICLE. I. What we must know of a Married Life. There are four things to be known of this State, its Holiness, its Obligations, its Advantages, and its Dangers. I say First, that this State is Holy, it having been Instituted and Sanctified by God himself from the beginning of the World, and since raised to the Dignity of a Sacrament by his Son Jesus Christ, to sanctify the Persons that would enter into it, and to confer on them Graces necessary to acquit themselves worthily of it. Thus this State is Holy every way, by its Author who is God, by the Dignity of the Sacrament which is annexed to it, by the sanctifying Grace which it augments in those who duly receive it, by the Favours and Assistances it affords them in their Necessities; and in fine, by the excellent Signification of the Union of Jesus Christ with the Church his Spouse, which made S. Paul give it the Name of a * Sacramentum hoc magnum est, ego autem dico in Christo & in Ecclesia. Ephes. 5. great Sacrament. Secondly, The Holiness of this State brings with it great Obligations, whereof the First is, to enter into it Holily, that is, with the requisite Dispositions, which we shall speak of hereafter. The Second is, to lead to holy and truly Christian Life, in the Fear of God, and in the Observation of his Commandments, as it is said of the * Erant autem justi ambo ante Deum incedentes in omnibus mandatis, & justificationibus Domini sine querela. Luc. 1. Father and Mother of S. John; to observe an inviolable Fidelity to his Consort, to use moderately lawful Pleasures, and to refrain from those that are forbidden, to Educate their Children in the Fear of God, provide for their Necessities, to have a care of their Temporal Settlement, and much more of their Eternal Salvation. Thirdly, The Advantages of this State for Salvation are not so great as those of the Ecclesiastical or Religious Life; It is also true, that it requires not so high a Perfection: And if there be any Advantage above those two States, it is, that not obliging to such strict things, it leaves a greater facility for Salvation, when there occur not other Obstacles besides. As for the Temporal Advantages, I place them not here to be considered, because we look upon this State here only in reference to Salvation. Moreover, the Pleasures and Contentments that are found therein, are not comparable to the Troubles and Adversities with which it is replenished, according to that Expression of S. Paul, who says, that Afflictions are inevitable to Married Persons, Tribulationes carnis habebunt hujusmodi. Fourthly, The Dangers of this State are great in number, and they are by so much greater, as they are not discovered, nor often perceived by those who are environed with them. The First springs from the excessive and unreasonable Love that is frequently found between Married Persons, which is the cause of a vast number of Sins they commit by a criminal Complacence, which makes them fear more to displease their Consort than offend God, and draw upon them his Displeasure and Indignation. The Second Danger arises from a Cause quite contrary to the former, which is an Aversion they sometimes have for one another, proceeding from the contrariety of Humours, Jealousies, or other like Causes. An Aversion which draws after it a continual train of Sins, and an abyss of Miseries. The Third Danger comes from the irregular Love they have for their Children, which is also an unexhaustible Source of Sins to Parents, when through that foolish Love they apply all their Care for the Temporal Advantages of their Children, as Health, Beauty, good Behaviour, to promote them in the World, to heap up Riches for them, which will only serve to destroy them, to procure great Employments for them, and in the mean time neglect their Education, their Correction, their Amendment, their good Life, and their Eternal Salvation. The Fourth Danger is that of Loving the World too much, and engaging themselves too deeply in the Affection of the Goods and Pleasures of this Life: An Affection which makes them lose the taste and sense of real Goods, which are those of Grace and Eternal Salvation. This made S. Paul say, * Qui cum uxore est, solicitus est quae sunt mundi, quomodo placeat uxori, & divisus est. 1 Cor. 7. That he who is Married is perplexed with the Affairs of the World, and his Spirit is divided between God and the World. All these Dangers are greater than can be expressed, and Married Persons have need of much Grace to avoid them. ARTICLE II. The necessary Dispositions for a Married State. We may say with truth, that the greatest part of the Miseries which happen in a Married Life, springs from the bad Dispositions they bring with them, and particularly the following. The First is, the bad Life of young People in their Youth, and chief after they have finished their Studies, until the time of their Marriage: For if, as the Wiseman says, God will give a happy Marriage to those who have lived piously during their Youth, it follows manifestly, that he frequently punisheth the Sins of Youth by an unfortunate Marriage, as we daily see. The Second Fault is, the bad Intention of those who enter into the State of Marriage; who propose to themselves no other End in that State than Pleasure, and the Contents they expect to find therein, and which they conceive to be quite different from what in effect they are. The Third is that which is committed in the choice of the Person they have a mind to Espouse: A Choice which is ordinarily made without consulting God, without any knowledge of the Disposition, Manners, or Humour of the Person with whom they are to be Engaged for their whole Life, and without any other Consideration than that of Interest, or frequently by an indiscreet and ill-grounded Love. This is the Complaint of S. Jerom, who says it often happens, that there is no * Plerisque nulla est uxoris electio, sed qualis obvenerit habenda, si fatua, si ambitiosa, quodcunque vitii est, post nu-ptias discimus. Choice made in Marriages, and that the Faults of the Women are not known till after they are Espoused. The Fourth Cause springs from the bad Disposition they bring to the Sacrament of Matrimony, Filii sanctorum sumus, & non postumus ita conjungi sicut Gentes quae ignorant Deum. Tob. 8. which they often receive in a wicked State; and from all the Disorders that are committed in the Celebration of the Nuptials, as well by the Married as by those who are invited: For, how can God give his Benediction to a Marriage wherein the Parties bring a Heart full of lewd Thoughts, and unchaste Desires; where they make Expenses of Garments and Feasts, which offend Christian Modesty, and frequently exceed their State and Ability, and where all things pass in a licentious freedom of saying and doing any thing? So that these Nuptials are rather the Triumph of impure Love, and a Feast of the Devil, than a Marriage of Christians, which ought to be consecrated to Modesty, and sanctified by the Presence of Jesus Christ. These are the the most ordinary Causes of bad Marriages, and of all the Miseries and Misfortunes which arise from thence. From whence it follows, that the first Means to succeed well in so great and important an Enterprise, is carefully to avoid all these so dreadful Causes. To perform this with success, this is what you shall do. You must be convinced of three Truths, which are certain and undoubted Maxims in this matter. The First is, That the greatest Happiness that can befall him who embraces a Married Life, is to succeed well in the choice of the Person he would Espouse; as on the contrary, there is no greater Misfortune than to prosper ill in this Occasion. The Second is, That this good success can only come from God. And the Third, That God doth not ordinarily show this Favour but to those who have lived well, or have done Penance, and have not fallen into the Faults we have pointed at. These three Truths are expressed by the Holy Ghost himself; he teaches the First, when he says by the Mouth of the Wiseman, a Qui invenit mulierem bonam, invenit bonum, & hauriet salutem à domino. Prov. 18. Mulieris bonae beatus vir. Eccl. 26. That he who hath found a good Wife, hath found a great Blessing; for a good Wife makes her Husband happy; That it is a Blessing which surpasses all Blessings; That there is nothing which can be compared to a virtuous Wife. And on the contrary he saith, That b Qui tenet mulierem nequam quasi qui apprehendit scorpionem. he who hath met with a wicked Wife, is like him who hath taken up a Scorpion in his Hand; And that c Commorari leoni & draconi placebit quam habitare cum muliere nequam. Eccl. 25. the Company of a Lion or Serpent is more supportable than that of a bad Wife. The Second Truth is expressed by these excellent Words, That d Datum Dei est mulier sensata & tacita, non est immutatio eruditae animae. Eccl. 26. a prudent and discreet Wife is the Gift of God, to which there is nothing comparable. And in the Proverbs, That e Domus & divitiae dantur à parentibus, à Domino autem proprie uxor prudens. Prov. 19 Parents may well give a House and Riches to their Children, but it appertains only to God to give a discreet Wife. The Third Truth is a consequence of the Second; for if God gives this great Blessing, it follows also, that a Man must merit it from him, as he himself hath declared by the same Wiseman, who says, f Pars bona mulier bona, in parte timentium Deum dabitur viro pro factio bonis. Eccl. 26. A Man is happy when he finds a good Wife, and that it is the Portion of those who fear God; and that God gives it to Man in recompense of his good Actions. And the Angel Raphael says to the Father of young Sara, that his Daughter was reserved for young Toby, because he feared God, and that the others had been unworthy of her by reason of their Sins. Huic timenti Deum debetur conjux filia tua, propterea alius non potuit habere eam. The Second thing you shall have to do when you shall be fully convinced of these Truths, is to concern yourself to avoid the four Faults we mentioned, which are the most ordinary Causes of bad Marriages, and by avoiding them to practise the contrary Actions, which are the necessary Dispositions for Marriage. First then, Live well during your Youth. Be , and let not the love of Pleasures take possession of your Heart. Fellow not the Torrent of the bad Example of those of your Age, who gape after nothing but Pleasures. Be afraid, lest God punish you by the same way by which you shall have sinned, and that for the Pleasures you shall have taken during your Youth, which are soon past, he send you the anguish and trouble of a misfortunate Marriage, which will continue all your Life. Secondly, When you shall be at the time of thinking of Marriage, be careful to look upon it with a chaste and pure Eye, and have nothing but a holy Intention, which seeks not Pleasure and Delight in so pious a thing, but the virtuous End which a Christian ought to propose to himself. The Angel Raphael hath declared it in a word to young Toby; a Accipies virginem cum timore Domini, amore filiorum magis quam libidine ductus. Tob. 6. You shall Marry in the Fear of God, with an intention of having Children, and not through a love of Pleasures. Call to mind the terrible Example of the seven Husbands of young Sara, who were all stifled by the Devil on the Day of their Nuptials, and learn from thence the Cause which the same Angel told to Toby; b Audi me & ostendam tibi qui sunt quibus praevalere potest daemonium. Hi namque qui conjugium ita suscipiunt, ut Deum à se & à sua ment excludant, & suae libidini ita vacent sicut equus & mulus quibus non est intellectus, habet potestatem Daemonium super eos. Ibid. Give ear to me, says he to him, and I shall tell you who those are, over whom the Devil hath power: For those who enter into Marriage, not having God with them, or thinking on him, and who only seek wanton Pleasures as Beasts which have no Reason, are they over whom the Devil hath power. Imprint these words deeply in your Mind, and know, that if the Devil only killed those immediately who abused the Sanctity of Marriage, he wants not other Means to exercise over them the power God hath given him, whereof he discovers but too many Effects by all the Miseries with which he infests Marriage. They who would not fall into them, aught to avoid the Cause, and have nothing but a chaste Love in their Heart, so that they may truly say to God those excellent words of young Toby, * Et nunc, Domine, tu scis quia non luxuriae causa accipio sororem meam conjugem, sed sola posteritatis dilectione, in qua benedicatur nomen tuum in saecula saeculorum. Tob. 8. Lord, thou knowest that it is not the love of Pleasures which makes me take this Wife, but the desire of a holy Posterity, which may bless thy Name for ever. Thirdly, When you shall have a good Intention, employ the convenient Means to deliberate well on so important an Affair. The First, and most necessary, is to consult God by Prayer, since a good Marriage is the Gift of God, and one of his greatest Favours for those who embrace that State, as we have shown you. Moreover, there being nothing more difficult than to know well the Disposition and Humour of the Person, the Divine Assistance is most particularly necessary, that you may not be deceived therein, and this Assistance ought to be demanded; to Prayer must be added all human and virtuous Means to understand well the Disposition of the Person, that you may not be engaged in a bad Subject; and know before you Love. Fourthly, When you shall be at the point of seeing the accomplishment of this great Affair, remember to avoid the considerable Faults which we have pointed at above, and are usually committed at the Celebration of Marriage. And First, because it is a Sacrament, which ought to be received in the State of Grace, you must dispose yourself for it by Confession and Communion. 'Tis true, 'tis ordinarily done, but it is also true, that it is frequently performed so badly, that there is no Confession in ones whole Life that is worse made; for it is often without Preparation, and with a Mind full of Distractions, which thinks of nothing less than of God, and the Affairs of Salvation, but is intent upon the Excess, Vanity, and Pomps of the World: Not to speak of those who Confess in haste, without Examen, without Contrition, without having thought of the amendment of their Life, which makes them, commit one Sacrilege in Confession, and another in receiving the Sacrament of Matrimony. Not to speak also of those, who having Confessed themselves well, relapse into Sin before Matrimony, by Desires or immodest Actions. There is no need to tell you much these Confessions may draw Misfortunes upon Marriages: For besides that it makes them lose all the Graces which the Sacrament confers on Married Persons, to acquit themselves of the Obligations of their State, and that for want of these Graces they fall into a vast number of Sins, they draw upon them also the Malediction of God, who sees himself offended by a Sacrilege at the time when they have most need of his Grace. Avoid this so important and dreadful a Fault, when that time is come. Content not yourself with an ordinary Confession. Take time to think seriously of your Salvation, by retiring privately for some Days, or for some Hours in many Days; and in that Retirement Pray to God, demand his Grace, implore his Mercy, examine well your Conscience to Confess all your Sins, propose to yourself to live piously for the future, and to acquit yourself of all the Obligations of your Marriage; and to perform the better all these things, make choice of a discreet Confessor, of whom you may receive all the Advices necessary for you. Read some Books which may instruct you in the Holiness of Matrimony, and in its Obligations. I advise you to read the History of Toby in the Sacred Scripture, you will there find Rules, and the Model of a truly holy Marriage, with the Blessings which crowned it. In fine, In the Celebration of the Nuptials be mindful to avoid the Excess in Clothes and Feasts, and all Expenses which shall be only for Vanity, and instead of those Expenses, which are only done to please Men, give some considerable Alms to the Poor, which will attract the Divine Benediction upon you, as it is said to Toby, * Cumque dixissent amen, accesserunt ad convivium: sed & cum timore Domini nuptiarum convivium exercebant. Tob. 9 That after the Nuptial Benediction they made the Wedding Feast, but in the sight and fear of God. Be careful that all things be managed with Virtue and Modesty, so that God be no wise offended. When you Invite your Relations and Friends, remember to Invite Jesus Christ thither; that is, beseech him that he will be present by his Grace, and give his Blessing to it, as he did to the Wedding of Cana. Forget not also to Invite thither his holy Mother: It was she who had a care to supply what was wanting in those Nuptials, and who beseeched her Son to have compassion on them, and by that Prayer obtained that great Miracle of the change of Water into Wine: She will perform the same in respect of you, if you Pray to her as you ought. For, as * Ipsa, dico vobis, si pie à vobis pulsata suerit, non deerit necessitati nostrae quoniam misericors est & mater misericordiae, nam si compassa est verecundiae illorum à quibus suerit invitata, multo magis compatietur nobis si pie fuerit invocata. S. Bern. de Nuptiis. S. Bernard says, if she hath had compassion on the Temporal Necessities of those who had Invited her, there is no doubt but she will be the same to you for your Spiritual Necessities: She will obtain by her Intercession what is ordinarily wanting in Nuptials; not a Material Wine, but the Spiritual Wine of the Love of God, of a good Intention, of a Conjugal Chastity, of a solid and persevering Virtue, and all the necessary Favours to acquit yourself of the Obligation of your State. ARTICLE III. The Conclusion of the foregoing Chapter. In fine, dear Theotime, when you shall be once engaged in a worldly Life, and in the State of Matrimony, propose to yourself to live therein in such a manner, that your State be not a cause of your Damnation, but a certain Means of your Salvation. It was on this Consideration that you made choice of it, and God hath given it you only for this End. Labour therefore to follow the Intention of God, and to put in Execution that which you yourself have undertaken. For this reason I have above pointed at the Obligations of your State, and the Dangers with which it abounds, that you may avoid these, and have a care to discharge yourself of the other. These Obligations may be reduced to four Things, which Married People owe to four Persons, to God, their Consort, their Children, and themselves. They owe to God a holy Life, and well regulated in the Path of his Commandments; To their Wife, an inviolable Fidelity; To their Children, the care of Educating them in the Fear of God; And to themselves, the care of their Salvation, by preferring it before all Temporal Blessings. Propose to yourself these four Obligations, as the indispensible Rules which you ought always to have before your Eyes, to acquit yourself faithfully of them. As for the Dangers, use all your Endeavours absolutely to avoid them: We have above reduced them to four, which are the most ordinary Sources of all, both Temporal and Spiritual Miseries, which happen to Married Persons. You will prevent the First and Third, by placing frequently before your Eyes that Expression of Jesus Christ, * Qui amat patrem aut matrem plus quam me, non est me dignus. Mat. 10. He who loves his Father or Mother more than me, is not worthy of me. If you love God as you ought, you will love him above all things, that is, more than any thing that is most dear to you in the World. He who loves him not in this manner, shall never be worthy to possess him in his Eternal Happiness. The Wise and Children must be loved next to God, according to God, and for God. The Second Danger which springs from the Aversion which sometimes arises between Married Persons, is a Mischief which is easilier prevented than cured. To perform both the one and the other, there is no better Means than frequently to represent unto yourself that excellent Admonition S. Paul gives to Men, * Viri diligite uxores vestras sicur & Christus dilexit Ecclesiam, & seipsum tradidit pro ea ut sanctuicaret eam. Ephes. 5. To love their Wives as Jesus Christ loved the Church his Spouse, for whom he gave himself, that he might sanctify her. If you will consider well this Example, you will find therein a perfect Model of the true Love Married Persons ought to bear to their Wives, which ought to be a generous Love, which raises them above their Imperfections, to support them with Patience, and to cure them by the convenient Means which Prudence and Charity shall suggest to them, if they have a real desire to save themselves with them. And in fine, You shall avoid the Fourth Danger, which comes from the Love of the World, by this great Advertisement which the same Apostle gives to Married Persons, which they ought always to revolve in their Mind. * Hoc itaque dico fratres, tempus breve est, reliqumn est ut & qui habent uxores tanquam non habentes sint, & qui flent tanquam non flentes, & qui gaudent tanquam non gaudentes & qui emunt tanquam non possidentes, & qui utuntur, hoc mundo tanquam non utantur, Praeterit enim figura hujus mundi. 1 Cor. 7.29. This therefore I say, Brethren, the time is short, it remains, that they also who have Wives be as tho' they had not, and they that weep as tho' they wept not, and they that rejoice as tho' they rejoiced not, and they that buy as tho' they possessed not, and they that use the World as tho' they used it not; for the figure of this World passeth away. The meaning is, That this Life being short, we must make use of these Goods with much moderation, and as by the by, not fixing our Affection upon them; And that the Goods of this Life having more of appearance than solidity, it is a great folly to love them to the prejudice of those of the other Life, which are real Goods; and for these imaginary and perishable Riches, to put one's self in danger of losing Eternal Blessings which shall never end, and by losing them, draw upon ones self an Eternity of Miseries. CHAP. XIII. Of a Single Life. I Speak not here of the Single Life of Priests and Religious, but of the State of Continence, which Persons of both Sexes sometimes observe in the World; which may happen two ways, by Necessity or by Election. By Necessity, when for some Cause which depends not on us, as Poverty, Infirmity, or some other invincible Impediment, a Man cannot attain to a good Marriage. By Election, when by deliberate Purpose one renounces the State of Matrimony, to live in a perpetual Continence. They who chance to be obliged to Continence by the former Way, have need of much Virtue, to save themselves in a State wherein they remain against their Will. 1. The first thing to be done, is strongly to resist the Vexation their Condition obliges them to. They ought to consider, that it is God who by his Will hath placed them in that State; that he hath done it for good Reasons, and chief for their Salvation: From whence it follows, that he will not fail to bestow on them, all the Grace's necessary to observe Continence, and live holily in their Condition. Now after all, they have this Advantage, which is found in none of the other States, to be fully assured that their Vocation comes from God, and by consequence nothing will be wanting on his part, to effect their Salvation in the State wherein God hath placed them. 2. Being convinced of these Truths, they must perform a Second thing, which is, as it is ordinarily said, make a Virtue of Necessity, by doing through a voluntary acceptance of their State, what they would have done by choosing it freely, if they had had their Wish; That is to say, they must embrace their Condition as coming from the Hand of God, and consecrate to him their Chastity, as a Present he requires of them, which may be as pleasing to him as if they had offered it by their express and proper Motion. 3. After they have thus voluntarily accepted the Condition God hath placed them in, they must propose to live holily therein, and use the necessary Means for that End, which are the same we are about to give to them who make choice of it by their own proper Will. I come now to those who voluntarily prefer the State of Continence before that of Marriage, and I say they have need of many Advertisements, which I beseech you, Theotime, to weigh well if you be of that number. The First is, to Examine well the Motive which induces you to embrace this Choice, and the Life you would lead in that Condition: For, if you only make choice of the State of Continence to avoid the Troubles and Perplexity of Marriage, and if you would live in that Condition with all the liberty a Man gives himself in Marriage, to take therein all your Pleasures, to converse with Women, and be as much in Divertisements and worldly Company as if you were Married, it is certain your Choice is worth nothing; it is a Snare the Devil lays for you, to make you fall into an infinite number of Sins against Chastity, from which it is impossible to preserve yourself amidst Pleasures, and so many Dangers and Occasions. If you will choose well the State of Continence, and according to God, you must embrace it by a Motive of Piety, that is, to please God more in that State, and to effect your Salvation better. This is the sole and only Intention you ought to have in choosing so perfect a State as that, and they who have it not cannot, but have embraced it on an ill Account, and with danger of concluding miserably therein. Wherefore, Theotime, Examine seriously that which you have, be careful of being deceived in it; be solicitous to confer with some wise and pious Person about it. Secondly, When you shall be assured of your Intention, you must come to the Means to acquit yourself well of that State, whereof the first is to know perfectly the Greatness of it, the Advantages, and the Dangers. As for the Greatness, I shall not insist here to Discourse of what the Fathers have said of the State of Continence, because that would be endless; it suffices to say, that this State surpasses much that of Marriage; And altho' that be good and holy, as well by its Institution, which comes from God, as for other Reasons we have spoken of above, the State of Continence is yet better, and much more holy. It surpasses that of Marriage, as a Father of the Church says, * Utriusque rei congrua discretione momenta pensantes tantum dicimus à sanctis nuptiis sanctam virginitatem merito potiore distare, quantum distant à bonis meliora, ab humilibus celsa, à terrenis coelestia, à beatis beatiora à sanctis sanctiora. S. Fulg. lib. de Virgin. as much as better things surpass less good; as things above, those which are below, as much as Celestial surpass Terrestrial, the more happy and holy those which have less Sanctity and Holiness. The Advantages of this State are great, * Qui fine uxore est solicitus est quae Domini sunt, quomodo placeat Deo, & mulier innupta & virgo cogitat quae Domini sunt, ut sit sancta corpore & spiritu. 1 Cor. 7. St. Paul hath comprised them in few words, when he said, That they who were unmarried had their Minds more free and disengaged from worldly Affairs, have better Means to think upon God, to please him, and to sanctific themselves both in Body and Mind. The Obligations of the same State are no less than its Advantages. It obligeth to two great Virtues, the practice of which are very difficult, Chastity and Humility. Chastity doth not only oblige to abstain from the Pleasures which Matrimony may render lawful, but also to preserve an absolute, entire, and perfect Purity of Mind and Body, and to fly afar off from whatsoever may in the least wound Modesty in Thought, Word, or Deed. And Humility obliges them to preserve themselves carefully from falling into Vanity, or having any good Opinion or Presumption of themselves for the illustrious Virtue of Virginal Chastity. These two Virtues ought to be inseparable, and they have so great a connection one with another, that S. Fulgentius calls them by the same Name, Propter quod non est Christi virginibus negligentius intuendum, quantum cordis virginitas carnis virginitati praeponderet: haec enim si à fidelibus conjugatis ac viduis in fide per dilectionem operatur, etiam sine virginitate corporea, in hac vita fuerit custodita in futuro, nec carnis virginitate privabitur, & regni coelestis beatitudine perfruetur. Corporalis vero virginitas, etiam Deo dicata, si virginitatem non servaverit cordis, nihil proderit in corpore custodita, si spiritalis castitas fuerit in ment corrupta. S. Fulgen. de Virginitate. saying, That Humility is the Virginity of the Mind; and that it is so necessary for that of the Body, that Corporal Chastity advantages nothing without that of the Mind, it being certain, that Married Persons shall be Saved without observing Corporal Virginity, and that Virgins shall not without the Spiritual, which is Humility. From these two great Obligations it is easy to judge of the Dangers of that State; they are as great as these two Virtues are difficult to practise, and to join together; and the Enemy of our Salvation employs all his Endeavours against Virgins, to make them lose both the one and the other. This is also the Judgement of that great Saint, who says, * Utramque Diabolus persequitur, utramque callidis consiliis insectatur, sed virginitatem carnis per hominem nititur praeripere, cordis virginitatem per seipsum conatur auferre: nam plerumque ad hoc carnis virginitatem quae exterior est, non impugnat ut illius quae potior est fundamenta suffodiat, etc. Et cum certamini manifesto cedit, ad hoc se victum demonstrat, ut vincat, etc. Evidentibus quippe vitiis provocat dum virginitatem carnis im pugnat: in quibus si palam superetur, illico superbiam perniciosissime jaculatur, & vitiorum author in eo quod vincere non potest vitiis suis, vincit virtutibus alienis. S. Fulgent. ibid. That the Devil assaults strongly these two Virtues in Virgins of both Sexes, and when he cannot carry away the first by Temptations, he endeavours to ravish the second by Illusions. He also adds, That sometimes he attacks not so strongly the Chastity of the Body, that he may more easily prevail over that of the Mind, which is more considerable; That he lets himself be overcome in the Temptations of the Flesh, that by this Victory he may instill Pride into the Mind of him who hath overcome, and that not being able to conquer Virgins by open-faced Vice, which he inspires into them, he gains them by sins which he draws from their own Virtue. It behoveth you therefore, Theotime, to be admonished of these Dangers, that they may not divert you from embracing the State of Continence, if you be inclined thereunto by a good Motive, such as we have spoken of; for if it be true, that the Persecution against Virgins is great, it is yet more true, that the Grace of God is stronger to defend and preserve them; and that God by his Goodness fails not to assist with his powerful Favours, those who embrace so difficult a State, to Serve him more perfectly, and who seek all the necessary Means to discharge themselves well, whereof the first is that which we have spoken of, that is, to know well the Greatness, the Obligations and the Dangers of that State. The other Means which he must practise after this, are Prayer, and Meditation upon holy things, Labour, and all those others we have shown above in Part 3. Chap. 8. to conserve Chastity; and also those we have given to conserve Humility, in Part 4. Chap. 22. CHAP. XIV. Most important Advices for young Persons, who begin to enter into the World. THE Sacred Scripture in the Second Book of Maccabees, Read these Advices attentively. Chap. 2. recounts, that after the taking of the City of Jerusalem by Nabuchadonosor, when the Jews were upon the point of being sent to Babylon, the Prophet Jeremy took a care to furnish them with a great number of good Admonitions against the Occasions they should be exposed unto, of departing from God, and being utterly destroyed in that Pagan Country. * Et dedit illis legem ne obliviscerentur praecepta Domini, & ut non exerrarent mentibus videntes simulacra argentea & aurea & ornamenta eorum, & alia hujusmodi, dicens, hortabatur ne legem amoverent à corde suo. 2 Machab. 2. He gave them the Law, that is, the Scripture, that they might not forget the Commandments of God, nor fall into Error, seeing the Idols of Gold and Silver, with all their Ornaments. And in telling them many such like things, he exhorted them that they should never let the Law of God be removed from their Hearts. What that holy Prophet did in that Occasion concerning the Jews, I ought to perform here is respect of you, dear Theotime, and with as much necessity. Having conducted you even to the end of Youth, which ordinarily is spent in Studies, or other Employments convenient for that Age; and considering you in this time about to enter into some State of Life, I am obliged to admonish you of many things at that Entrance, and to arm you with good Advertisements against the Dangers you will find in the World, where you will meet with no less Hazards than the Jews did in the Captivity of Babylon: It is a Place where you will have many Occasions of forgetting God, and of running yourself. For this reason I exhort you with the Prophet to have a care of yourself, that the Law of God may never be taken out of your Heart. For this end I have prepared for you the following Advices which I beseech you to read with much attention, as most important for your Salvation. ADVICE I. That the time of issuing out of Youth, and entering into the World, is the most dangerous of all the Life, and many are shipwreckt therein. This is the first Advertisement I give you, and which I wish may be deeply engraven in the Minds of all young People, to make them very much stand in fear of so slippery a Step, and so dangerous a Place for their Age, where many run misfortunately into Ruin. It is there where the Devil waits for them, and where he hopes his Attempts will not be vain and unprofitable: He finds then all the possible Advantages to withdraw them from Virtue, if before they have been bred up therein, or engage them more deeply in Vice; The Liberty they begin to enjoy, the Idleness whereinto they easily fall at that time, the greater Occasions they have of committing III, the easier Means they have to give themselves to Merriment and take their Pleasures, the new Companies which they frequent, where they soon learn the Spirit of the World, Vanity, Pride, love of Pleasures, the Maxims of the World, the Imitation of the Wicked, and the entire corruption of Manners; the Sentiments of Virtue which they had learned in their Youth, are easily dislipated; those seem now fit only for Children, they think they must have a more refined and elevated Spirit, they contemn what they esteemed before, the most pious Resolutions appear to them the Effects of Simplicity; and from thence springs the ruin of Virtue, and the entire corruption of their Manners, which follows that of the Mind. This Truth is very manifest, Experience makes it daily appear, to the great regret of those whom the Salvation of Youth moves never so little. S. Augustin had made trial of this to his great Damage, as he himself deplores it in his Confessions, where he says, That Domestic Affairs, having made him leave off his Studies * Sed ubi sexto illo decimo anno interposito otio, ex necessitate domestica feriatus ab omni schola, cum parentibus esse coepi, excesserunt caput meum vepres libidinum, & nulla erat eradicans manus. S. Aug. lib. 2. Confess. cap. 3. at the Age of Sixteen, and return to his Father's House, Vices and wanton Pleasures began, as he himself says, to grow above his Head, as Briers in a neglected Ground, and to be multiplied so much more as there was no discreet Hand to weed them out. And I would to God he had not had so many Companions in his Misfortune, but the multitude of them is innumerable, particularly amongst young People, who have any Advantage above others in their Condition or Fortune. There are few found who imitate the holy Man Toby, whom all young Persons ought to take for their Example and Model in that time; concerning whom the Scripture observes so expressly, and on purpose, * Cumque esset junior omnibus in tribu Nephthali, nihil tamen puerile gessit in opere. Denique cum irent omnes ad vitulos aureos quos Jeroboam fecerat, hic solus fugiebat consortia omnium & pergebat in Jerusalem ad Templum Domini, & ibi adorabat Dominum Deum Israel. Tob. 1. That in his Youth he acted nothing Childish; and that all his Fellow-Citizens going to adore the Idols, he withdrew himself from their Company, and went alone to Jerusalem to adore the true God, not permitting himself to be corrupted by the Example of others. O what an excellent Pattern is this for young People, who enter into the World, and which they ought frequently to place before their Eyes, as being proposed by the Holy Ghost for that intent. Although there are few who imitate this Example, yet there are some; God hath always his Servants, he reserves some for himself, who bend not their Knees before Baal, who permit not themselves to be corrupted by the Contagion of the World. To the end, Theotime, you may be of that number, do I give you this so necessary, and little known Admonition, and continue the following Advices. ADVICE II. That the chief care of young Men, who enter into the World, aught to be to conserve the Sentiments and Practices of Piety which they have observed in their Youth. The reason of this Advice is, because the first source of the Disorder of young Persons in that time, spring from the change of the Sentiments they have concerning Piety, as we have said, and abandoning the Practices they observed before, as ordinary Prayer, reading pious Books, frequenting the Sacraments, Conversation with virtuous Persons, and chief Conference with a discreet Confessor. Wherefore I tell you, Theotime, that the prime care you ought to have at that time, is to conserve the Sentiments of Virtue which you have received, and the practice of those you have been instructed in. As for the Sentiments, know that Virtue is always one and the same, and in whatsoever Age or Occasion you be in, you are still obliged to consecrate yourself to God, to obey and serve him faithfully. As for the Practices remember, that if you be obliged to Virtue, you are also obliged in like manner to all the necessary Means to acquire and conserve it; such are the Practices we have spoken of above. Wherefore I advise you, as a thing most important for your Salvation, not to desist from them; if you leave them off, you ruin yourself in Vice. Be diligent in Praying, in Reading good Books, in frequenting the Sacraments, in Conversing with virtuous Persons, and chief in discovering your Conscience to a discreet Ghostly Father, whether to him who directed you before, if you can have him, for that is always best, or to another. It is in this that all young People are defective at that time. From the time they begin to know themselves, they will not discover themselves to any Person; they fly from those who may keep them in the good Path, or set them right when they are gone astray, which is the cause why they remove themselves so so far from them, and often never, or too late return to them. Act not in this manner, Theotime, call to mind that St. Augustin attributes to this Cause the Disorder he fell into at the end of his Studies, because he had no one to take care to root out the Vices which then grew in his Soul. Forget not also what the Scripture recounts of King Joas, That he was virtuous as long as he was instructed by the High Priest Joiada, Fecit Joas rectum coram Domino cunctis diebus quibus docuit cum Joiada sacerdos. 4 Reg. 3. he had no sooner lost the Conduct of that holy Man, but he became wicked and was misfortunately ruined. ADVICE. III. That young Men must fly carefully wicked Company, and particularly that of young vicious Persons of their Profession. The first Snare the Devil sets at that time for the Salvation of young People, See Part 3. Chap. 9 is the meeting with wicked Company: We have spoken above how hurtful it is, principally at that time, where it is dangerous beyond imagination. The reason is, because the World is full of them, and it is impossible but that they should fall amongst them. Besides, they have not as yet sufficient Judgement to discern them, nor sufficient Conduct to avoid them, nor force of Mind to resist them. The Wicked besiege them continually, to draw them to their Disorders, as it is said in the Proverbs. * Fili mi, si te lactaverint peccatores, ne acquiescas eyes. Si dixerint veni nobiscum, etc. ne ambules cum eyes. Prov. 1. They tell them they must do as others do; Complacence moves them, and Shame hinders them from contradicting: Thus they find themselves overcome and perverted in a small time. O God, Theotime, who will deliver you from this so great and so present a Danger! Stand mightily in fear of this Precipice, if you desire your Salvation; you can never sufficiently apprehend the Danger. Beseech God daily that he would deliver you; Stand upon your guard to avoid them, or retire from them when you shall fall amongst them. Amongst wicked Company have a care chief of those of your own Profession; you will meet with them more frequently, you will have more trouble to resist them; we easilier permit ourselves to be won by those that are like us. a Postquam autem obiit Joiada, ingressi sunt principes Juda, & adoraverunt Regem. Qui delinitus obsequiis eorum acquievit eyes. Et dereliquerunt templum domini Dei patrum suorum. Paral. 24. King Joas, who had lived so holily during his Youth, under the Conduct of the High Priest Joiada, was preverted by his Courtiers, so as by their solicitation to fall into Idolatry. Stand upon your guard, I say, that at least you may not be corrupted by them, altho' you cannot absolutely avoid the meeting with such Company: For this reason fly their Conversation as much as you can; when you cannot avoid them, stay not long with them, find some Means to break off fairly from them. O Theotime, how happy would you be, if after this so dangerous a time of Youth, you might truly say as King David, b Funes peccatorum circumplexi sunt me, & legem tuam non sum oblitus. Psal. 117. Protexisti me à conventu malignantium, à multitudine operantium iniquitatem. Psal. 65. The Snares of Sinners have environed me, thou hast preserved me, O God, from the Assembly of the Wicked, and from the multitude of those who work Iniquity. ADVICE IU. That they must apply themselves quickly to some Labour, which may employ their Time, and make them avoid Idleness, which is then most dangerous, and more than at any other time. Idleness is the greatest cause of the Dissoluteness of young Men when they have finished their Studies. It is the Mother of Vices, and very hard to be avoided at that time. Nature of herself is inclined to it, and most of all in Youth, after Labour, and a Labour performed with some Restraint, such as is that of Study, or other Employments of young Men. For this reason when they begin to enjoy Liberty, and to be Masters of themselves, they give reins to Idleness with so much less Restraint as they have a long time sighed after it, and know not the necessity of Labour at that time, nor the great Damages Idleness will bring to them. In this slothfulness Vice and ill Habits grow up in a short time, as it happened to S. Augustin. They think of nothing but Play and Pastimes, following all their Pleasures, seeking after Companions, and all the Occasions of destroying themselves. To avoid this Disorder, Theotime, I advise you to have a great care to fly at that time this so pernicious an Idleness. Apply yourself betimes to a regular Labour, and chief to that which is necessary for you, to make you capable and expert in the Profession you embrace; you are obliged to it in Conscience and in the sight of God. Add thereto the Studies proper to improve your Mind, as that of History, as well Sacred as Profane, Chronology, Geography, proper Language, good Authors, and other like Studies, which are both honest, profitable, and pleasing. If you will take pains, you will find Means enough to employ your time well; and besides the Profit of your Labour, you will find therein most perfect Pleasures and Satisfaction of Mind, Read Part 3. Chap. 7. to which all the Contentments of the World are not comparable. ADVICE V. That young People ought to have a care of avoiding three ordinary Causes of their Ruin at that time, Play, Wine, and Impurity. These are the three great Rocks on which at this time young People split, and to which Idleness and Company bring them, and cause their Shipwreck. Some are lost by the irregular love of Gaming, which occasions an excessive loss of Time, prodigality of their Means, Vexation and Despair, and casts them frequently into Extremities. Others by the excess of Wine and good Cheer, which they seek then as their chiefest Happiness, and which besides the ruin of their Health and Fortunes, is frequently the cause of sad Mischiefs. Others, and the greatest part, by the detestable Sin of Impurity, which so universally possesses young People, and principally at that time, and often by all these together. I beseech you, dear Theotime, in the Name of God, to observe attentively these three Evils, as the three Precipices you are to avoid at that time. See what we have said above of each of these in Part 3. Chap. 8. and in Part 4. Chap. 20. Use all possible Endeavours to fly them, and be confident, that upon this Flight depends all your Good and Salvation. ADVICE VI. That they must avoid at that time Irresolution concerning the State they ought to choose, and after the Choice, not easily, nor without great reason, change. This is also an Advice of much importance for young Persons, when they are at the time of choosing a Condition of Life, not to be too long unresolved. The reason is, that this Irresolution hinders them from applying themselves to any settled Labour; it makes them lose much time, which might be usefully employed; it exposes them to many Temptations, oftentimes to Sadness and Discontent; and when it continues long, it renders them unfit for any thing that's good all the rest of their Life, as we daily see. He must then Resolve in good time on the State he will embrace, observing nevertheless in this Resolution the Conditions we have spoken of above. But after the Resolution seriously taken, he ought to avoid Inconstancy and Change, which is yet a greater Mischief than the first Irresolution. The Evils which this Inconstancy causes in a young Man, cannot be sufficiently expressed: The Devil makes use of it to cast him into Melancholy, Vexation, and Disquiet; from thence into a long Idleness, to make him lose unprofitably the best part of his Life, and hinder him from making himself capable of any good Employment. He there takes occasion of moving him to Impatience, to a Distaste of Virtue, to a Looseness in the Exercise of Piety, and of casting him into great Temptations, and often deeply into Vice. This made the Wiseman say, Sicut avis transmigrans de nido suo, sic vir qui derelinquit locum suum. Prov. 27. That he who changes his Resolution, is like a Bird which leaves her Nest: For as that Bird finds neither Repose nor Security, flying up and down without meeting with any Restingplace, exposing her Life to many Dangers; so an unconstant Man finds no Quiet, but exposes his Soul to many Hazards. Avoid then, Theotime, this inconstancy of Resolution; and if you be disturbed with it, be assured that you undergo a very dangerous Evil, and a great Temptation. This Mischief is frequently the Punishment of the Sins of Youth; wherefore humble yourself before God, and beg of him that he would deliver you by his Grace, and bestow on you a Constancy of Mind to continue in his Will. Make a good Resolution in the manner we have said, maturely, and with advised Counsel; and when that comes into your Mind, if there happen any great Reason for changing your Resolution, trust not to your own Judgement, but to that of discreet Persons; and in expecting their Counsel remain still in your former Resolution, and continue the Exercises you performed to prepare yourself for it, until by discreet Counsel you find an absolute Reason to change. ADVICE VII. That young Men ought to foresee the Dangers and Obligations of their Profession, and firmly purpose to avoid those Dangers, and acquit themselves of their Obligations, and live in their Profession like virtuous Men, and according to God. I have spoken above of the Dangers and Obligations of divers States, that I might give you this Precaution, and make you take this Resolution. Now I speak not of a slight Foreseeing, nor of a short Resolution, but of a serious and well meditated Foresight, and of a long and often repeated Resolution. But to render it effcacious, forget not to join to it Prayer, and to beseech God frequently, that he would assist you with his holy Grace, to avoid the Dangers you meet with in the World, and discharge yourself of the Duty of a true Christian in your Profession, and also of the particular Obligations it imposes on you. ADVICE VIII. That they must accustom themselves betimes not to be ashamed of Virtue, nor of performing the Actions thereof. When you shall be armed and fortified against all the former Obstacles, there will remain yet one for you to encounter with, which is that misfortunate Shame one frequently has for Virtue: The World is so corrupted, that Virtue is become the Object of Shame and Confusion, particularly amongst young Persons. For this reason I advertise you to accustom yourself betimes to surmount that foolish Shame. It is most criminal in the sight of God, to blush at his Service; and he will not acknowledge those for his Servants, who have blushed to perform his Commandments. You must resist this Shame, Theotime, with all your power, there is only a little trouble in the beginning; you must declare you self quickly, praising Good, and blaming Evil, and perform freely the Actions of a virtuous Man, without ostentation, not concerning yourself at what the World may say or think of it, but only regarding God and the Duty of a Christian. See what we have said of this Subject in Part 3. Chap. 5. ADVICE IX. That they must have a care to embrace a solid and real Virtue, and not an apparent and deceitful Piety. This also, Theotime, is an eminent Danger which you will find in the World, wherein being resolved to live virtuously, you may be deceived in the choice of Piety, leaving solid and real Virtue, to embrace a false and imaginary Devotion, which oftentimes is more dangerous than barefaced Vice, yet nevertheless very common amongst Men of all States, even amongst Ecclesiastics and Regulars. Four sorts of false Piety. Now there are many sorts of this false Piety, amongst which these Four are the most ordinary. The First is of those who addict themselves only to the exterior Show of Piety, First. performing carefully certain outward Actions of Devotion, as some usual Course of Prayer, certain Abstinences and Fasts not commanded, or other exterior Mortification, some Practices of the Confraternities, and other like Devotions, and in the mean time neglect interior and solid Virtue, that is, the Flight of Sin, the Correction of their Vices, Mortification of their Passions, continuing always in the same Vices, Proud, Choleric, not being able to suffer any thing, Revengeful, extraordinarily addicted to earthly Goods, to the Pleasures of this Life, to Excess, to Vanity, and often to unchaste Delights, and to many other Vices. The Second is of those who give themselves to the Works of Counsel, Second. and leave those of Command and Obligation. Such is the Piety of the Master of a Family, who applies himself to frequent the Sacraments, to be diligent at Church, to visit Hospitals, and in the mean time neglects the care he ought to have of his Family, to Instruct his Children, to withdraw them from Vice when they are engaged therein, to be solicitous for the Salvation of his Domestics, to watch over their Actions, to avoid the Disorders of his House, to pay his Debts, to restore ill-gotten Goods. The Third is of those, Third. who amongst the things commanded observe some and leave others, practise those which they find to be most facile, or conformable to their Inclination, and omit those which seem to them more difficult. For Example, there are who would do no wrong to their Neighbour in his Goods, and yet make no scruple of taking away their Honour by Detraction. Others have an aversion for Drunkenness, but not for Impurity. Others hate lewd Actions, but not unchaste Desires and Discourses. Others love to do well to their Neighbour, but never will be brought to pardon an Offence. Now all these Piety's are false, because he who is defective in one sole Commandment hath no Charity. The Fourth is of those who observe the things of Obligation which are common to all Christians, Fourth. and perform not those which belong to the particular Duty of their State. Thus for a Superior, a Pastor, a Magistrate, to live like an honest Man, and in the mean time to neglect the care of his Charge, and the particular Obligations of his Calling, is not a true, but false Virtue. The Virtues of a private Man are different from those of a public Person, and in each Condition there are particular Obligations, wherein one cannot fail without being wanting to Virtue, and entirely destroying it. I should be too long if I should handle all sorts of false Piety; That you may comprehend them briefly, Theotime, I shall advise you not to embrace a proud and arrogant Virtue, which despises others, which can suffer nothing, which takes notice of the Faults of others, but acknowledges not its own. Nor a sad and melancholy Virtue, which makes itself troublesome and difficult to all, severe to others, mild to itself; ready to blame, but never to excuse, even when there is great reason. Nor a singular Virtue, which sequesters itself from the Ways of others, to follow extraordinary Practices, new Devotions, affected Singularities, which are often the Effects of a secret and great Presumption. Nor a mean, silly, and childish Virtue, which trembles where it ought not to fear, stands in dread where it ought not to doubt, which makes a scruple of things which are not Sins, and no difficulty of those which are. Nor on the contrary, a rash, and too bold a Virtue, which under pretext of not committing great Crimes, gives itself liberty for all other Sins, which is a great Error, because he who contemns little Faults, shall fall into great ones. Nor an imprudent and indiscreet Virtue, which takes no care of many Fults which offend their Neighbour, and which destroys more by its ill Conduct, than it edifies by the Good it does. Nor a human and politic Virtue, which acts Good for worldly Considerations, to please some one, to be esteemed, to obtain some Design; briefly, which regards its self in all things it performs. Nor an interessed Virtue, which addicts itself to Good by reason of the Benefit it receives from it, and its Temporal Advancement. Nor a remiss Virtue or of short continuance, which is dejected by the least Obstacle, which desists from doing well, and returns back because of the Difficulties it encounters therein. Be cautious to avoid all these sorts of Virtues, Theotime, or rather all the Faults which destroy Virtue; labour to shun them, and acquire the contrary Qualities. Let your Virtue be humble in itself, sweet and charitable towards others, no-wise singular; which loves the Order of the Church, and Conduct of its Pastors; rational, that is, neither too fearful nor too bold; discreet in its Actios, disinteressed in its Pretensions, which seeks only to please God, and to perform Good only for his sake; generous in the midst of Impediments, and persevering when surrounded with Difficulties. ADVICE X. That young Persons ought to fix themselves more and more in the solid Sentiments of Faith and Religion. This is also a very necessary Admonition, because Faith is the solid Groundwork of Piety, and without her * Sine fide impossibile est placere Deo. Heb. 12. Domus Dei credendo fundatur, sperando erigitur, diligendo perficitur. S. Aug. Ser. 20. de verb. Dom. there is is no Salvation. Now you will find in the World many Machines' levelled against this Fundamental Rock, from which you must guard yourself; and for this end it is good you should be advertised of them. These Machines' are Impiety, Heresy, and Licentiousness. Impiety of the Wicked, Heresy of Reformers in Matters of Religion, and the Licentiousness of some wicked Catholics. Impiety is a Monster which attacks God himself, which lifts up its Head against Heaven, * Tetendit adversus Deum manum suam, & contra omnipotentem roboratus est. Cucurrit adversus eum erecto collo. Job 15. Servi erunt creaturae potius quam cretori. Rom. 1. and its Hand against the Omnipotent, and which revolts against its Creator, to serve unworthily the Creature, endeavouring to deface in its Heart the most holy and inviolable Sentiments which Faith, Reason, and Nature herself, had imprinted there, to give itself over to its Passions with more liberty, and less remorse of Conscience. Heresy, to follow its own proper Judgement in Matters of Faith, shakes off the Yoke of the Catholic Church, which is the a Columna & firmamentum veritatis. Pillar and Rock of Truth, b Super hanc Petram aedificabo Ecclesiam meam, & portae inferi non praevalebunt adversum eam. Mat. 16. against which the Gates of Hell shall never prevail, according to the Promise of the Son of God, who commands us to hearken to her, except we will be accounted Heathens; c Qui Ecclesiam non audierit, sit tibi Ethnicus & Publicanus. Mat. 18. so that he who doth not acknowledge this holy Mother, shall not have God for his Father, d Habere non potest Deum Patrem qui Ecclesiam non habuerit Matrem. S. Cypr. lib. de unitat. Eccl. as St. Cyprian and S. Augustin, and others speak. The Licentiousness of wicked Catholics making them seek Means to cherish and flatter themselves in their Vices, emboldens them to take the Liberty to Examine Divine Truths, and Judge of them by human Reasoning; and by this Liberty makes them fall into doubt, and from doubt into impious Opinions, secret and hidden Errors, which lead them to Perdition. These are the three Monsters, Theotime, whose Encounter in the World you ought to stand in dread of: Fly them, and have a horror and abomination for them, as the Offspring of Hell, and the Plague of Human Kind: Avoid all those in whom you shall find them. * Erunt homines seipsos amantes, cupidi elati, superbi, blasphemi, scelesti, voluptatum amatores magis quam Dei, & hos devita. 2 Tim. 3. There will be Men, says the great Apostle, lovers of themselves, covetous, proud, blasphemers, wicked, who love pleasures more than God; avoid them. Account it for an infallible Maxim, Hoc factum est divina providentia, per Prophetarum oracula, per humanitatem doctrinamque Christi, per Apostolorum itinera, per Martyrum contumelias, cruces, sanguinem, mortes, per sanctorum praedicabilem vitam, atque in his universis digna rebus tantis atque virtutibus pro temporum opportunitate miracula. S. Aug. de utilitat. credend. That there is nothing more certain and immovable than the Christian Catholic Faith. This Faith so sublime in her Mysteries, so pure and holy in her Maxims, supported by so great Authorities, foretold by the Prophets, confirmed by so many Miracles, cemented by the Blood of Martyrs, defended by so many Learned and Saintly Persons, embraced by such a multitude of People, continued during so many Ages, which hath never been shaken either by the Persecution of Pagans, or by the false Doctrine of Heretics, or by the wicked Lives of Catholics. After all these things (says St. Augustin) shall we doubt to enclose ourselves in the Bosom of this holy Church, Cum igitur tantum auxilium Dei tantum profectum videamus, dubitabimus nos ejus Ecclesiae condere gremio, quae usque ad confessionem generis humani ab Apostolica Sede per successiones Episcoporum, frustra haereticis circumlatrantibus & partim plebis ipsius judicio, partim conciliorum gravitate, partim etiam miraculorum majestate damnatis, culmen authoritatis obtinuit? Cui nolle primas dare vel summae profecto impietatis est, vel praecipitis arrogantiae. S. Aug. ib. circa finem. which according to the Confession of the whole World, since the Apostles to this present Time, by a perpetual Succession of Bishops and Pastors, hath always stood on foot, in the midst of a vast number of Heretics, who have in vain assaulted her, and who have always been condemned, either by the Judgement of the People themselves, or by the Authority of Councils, or by the Force of Miracles? Not to acknowledge the Primacy of this Church, is an Effect of the highest Impiety, or of an unbridled Arrogance. Meditate well on these Considerations which are powerful enough to subdue the most rebellious Spirits. Give thanks to God, that he hath placed you in the Lap of this Holy Church, continue firm and constant therein, adhere always to the pious Doctrine of this infallible Guide, be subject to her Pastors, and to her visible Head the supreme Bishop. This is the Body of the Tree, from which we must never be separated, to stick to the Boughs. But to conserve your Faith, remember to lead a good Life; because the Corruption of Faith is an Effect of Sin. * Hoc praeceptum commendo tibi Timothee, ut milites militiam bonam, habens fidem & bonam conscientiam, quam quidam repellentes circa fidem naufragaverunt. 1 Tim. 2. I recommend unto you chiefly (says S. Paul to Timothy) that you fight stoutly, conserving Faith and a good Conscience, which some having rejected, have made Shipwreck of their Faith. ADVICE XI. That they must be strongly settled in the Christian Maxims, opposite to those of the World. It is not sufficient to be established in the solid Sentiments of Faith, you must also be settled in the Maxims of Manners, and of a Christian Life. The greatest Danger you will find in the World, is that of corrupting your Mind by the false Maxims of the World, quite contrary to those of Salvation, by which the Judgement being corrupted, it is impossible that the Life and Actions should not be absolutely depraved. * Vi lebitis in Babylonio Deos au●eos & argenteos & ligneos in humeris portari, ostentantibus metum gentibus, videte ergo ne & vos similes efficiamini factis alienis, & metuatis & metus vos capiat in ipsis; visa itaqe turba de retro & ab ante adorantis dicite in cordibus vestris, Te oportet adorari, Domine. Bar. 6. You will see in Babylon, said the Prophet Jeremy, writing to the Jews in Captivity, the Idols of Gold and Silver, which are carried upon their Backs, to cause a terror and respect in Men; Have a care you adore them not with others. When therefore you shall see the World which adores them, in great troops from all Parts, say in your Heart, O Lord, thou alone art he who ought to be adored. I say the same unto you, Theotime, you will see Men in the World adoring Idols, that is, Pleasures, Vanities, Riches, the Flesh, and their Passions; you will there see Vice honoured, Virtue contemned; you will there hear Maxims according to that Corruption which the Devil hath introduced. Be careful that you permit not yourself to be depraved by the Example of the Multitude. For this Effect place frequently before your Eyes the true Maxims of Christianity, those Eternal Verities which the World will not know, and which will never alter or change. Imprint them deeply in your Mind, to have recourse to them there, agaist the Example and false Maxims of the World: And to the end they may serve you as certain Rules for the Conduct of your Life, I shall give you here the most important, which I beseech you to read often. CHAP. XV. Christian Maxims. MAXIM I. That we are not created for this present Life, but for Heaven. THIS is the Fundamental Truth of Christianity, Credere enim oportet accedentem ad Deum quia est, & inquirentibus se remuneratus sit. Heb. 11. Non habemus hic manentem civitatem, sed futuram inquirimus. That there is a God, and that he hath prepared an Eternal Reward for them who serve him; That this Life is but a Passage and Way by which we must walk towards Life everlasting. We have not here a permanent City, says the Apostle, but seek for one hereafter. MAXIM II. That the most important Affair which we have in this Life, is our Salvation. There is one thing necessary, Unum est necessarium. Luc. 10. Quid prodest hemini si universum mundum lucretur, animae vero suae detrimentum patiatur? Mat. 16. saith Truth itself. What doth it profit a Man to gain the whole World, and lose his own Soul? MAXIM. III. That Salvation is not obtained without Pains and Labour. This is what Men cannot be convinced of, and yet it is most certain. The Son of God cries out aloud to all Christians, a Regnum coelorum vim patitur, & violenti rapiunt illud. Mat 11. Si quis vult venire post me, abneget semetipsum & tollat crucem suam & sequatur me. Mat. 16. The Kingdom of God suffers Violence. If any one will follow me, he must renounce himself, and carry his Cross. b Quam angusta porta & arcta via est quae ducit ad vitam & pauci sunt qui inveniunt eam. Mat. 7. The Gate is narrow, and the Way straight which leads to Salvation, and there are few who find it. Observe these words. In another place he says, c Contendite intrare per angustam portam; multi, dico vobis, quaerent intrare, & non poterunt. Luc. 13. Strive to enter by the narrow Gate; many, I tell you, will seek to enter therein, but cannot. MAXIM IU. That our chiefest care in this Life must be to please God, and live in his Grace. To please God his Creator, his Lord, and his Sovereign Good, is the sole and real Happiness of Man in this Life: A Happiness, without which all the greatest Blessings are extreme Miseries, and which the great Apostle wishes particularly to his dear Disciples, and to all Christians * Non cessamus pro vobis orantes & postulantes, ut impleamini agnitione voluntatis ejus, & in omni sapientia & intellectu spirituali, ut ambuletis digne Deo, per omnia placentes in omnibus, in opere bono fructificantes, & crescentes in scientia Dei. Colos. 2. I cease not, says he, to pray for you, and to beseech God that you may be filled with the knowledge of his will, in all wisdom and understanding, and that you may walk worthily, pleasing God in all things, fructifying in all sorts of good works, increasing in the knowledge of God. MAXIM V. That we cannot be in the Grace of God without having a constant Resolution never to offend him upon any score. In this Resolution consists the Practice of the great Commandment of loving God above all things, without which it is impossible to please him, and be in his Grace; for he who loves him not, remains in death. Now we cannot love God without this Resolution of never offending him. * Si quis diligit me, sermons meos servabit. Qui non diligit me, sermons meos non servat. Joh. 14. If any one loves me, says the Son of God, he keeps my Commandments. He who loves me not, observes not my words. MAXIM VI. That Sin is the greatest Evil which can befall a Man. Sin offers an infinite Injury to God, which all Men and Angels know not how to repair: It deprives Man of the Grace of God, and makes him incur his Hatred and Indignation: It causes him to lose Heaven for ever, and puts him in the State of Eternal Damnation: It renders him unworthy of all the Grace's necessary to raise him from that deplorable Condition, wherein God may justly leave him as he does many. O God, is there any Mischief in the World to be compared to this! MAXIM VII. That the worst of all Misfortunes, is to die in Mortal Sin. It is the Misery of Miseries, because it is the beginning of Eternal Calamities, the loss of all Happiness, the Source of all Evils, and that without remedy, without recovery, and without any hope; in a word, it is Eternal Damnation. To comprehend this Misfortune, consider if you can, what it is to lose God, and that for ever; to be banished from Heaven, and that for ever; to be condemned to the Flames of Hell, with the Devils, and that for ever, without end, without cessation, without comfort, without hope, always in Rage, always in Despair, for being fallen into this dreadful Calamity, having been able to avoid it, having despised God's Grace, having lost such Means of Salvation. O Theotime, is it possible to think on this Misfortune, and not stand in dread of it? MAXIM VIII. That this Misfortune happens to many, and to those who think not of it. It happens to all those who have not time to do Penance before their Death, or having time, were not Penitent at all, or as they ought, dying without the Dispositions necessary for Salvation. For this reason the Son of God hath so often advertised us to * Vigilate, orate, nescitis enim quando tempus sit. Mat. 13. Watch, to be upon our guard; We know not when the time will come; We know neither the day nor the hour; To be always prepared, because he will come at the hour we think not on; Vigilate quia nescitis diem neque horam. Mat. 25. Et vos estote parati, quia qua hora non putatis filius hominis veniet. Mat. 24. Luc. 12. Quod autem dico vobis, omnibus dico, vigilate. Marc. 13. What I say to you, I say to all, watch. MAXIM IX. That we must think frequently on Death, Judgement, and Eternity. This is the chief Means to avoid that so common a Misfortune. He who shall reflect well on the Judgement of God, will be afraid to fall into Sin, or to continue in it never so little. This is the great Advertisement of the Wiseman, which all Men ought to have continually in their memory, * In omnibus operibus tuis memorare novissima tua, & in aeternum non peccabis. Eccl. 7. In all your Actions remember your last things, and you shall never sin. MAXIM X. That we must serve God for himself, and by Love. Although the Considerations of Death, Judgement, and Eternity, be effectual and necessary to move us to Virtue, nevertheless we must not stop there; Read Part 4. Chap. 2. & 3. and the Instruction about Communion, Part 2. Ch. 3. Art 4. it appertains only to servile Souls to be conducted by Fear alone, generous Souls serve for Love, and because he deserves to be beloved, honoured, and served. Fear is good, but it must not be alone, Love must perfect what Fear hath begun. O, Theotime, how is it possible for a Soul to serve a God so amiable in himself, and from whom she hath received all she possesseth, otherwise than by Love? MAXIM XI. That we must have a Rule of our Actions, and that this Rule ought to be the Law of God, the Example and Doctrine of Jesus Christ, and not the World, nor the Example of others, nor Custom. It is a common Maxim amongst Men, To do as others do; and to bring for a Reason of their Actions, That the World does so; That it is the Custom; That such and such act so. This is a wicked, false, and pernicious Maxim: Men are not our Rule, but God. The World is all full of Error: Men, whatsoever they be, are subject to Failings. God is Truth himself, he hath given us his Law to conduct us, he hath sent his Son Jesus Christ to teach us, * Hic est filius meus dilectus in quo mihi bene complacui, ipsum audite. Mat. 17. he hath commanded us to hearken to him, ipsum audite, that is the Rule we ought to follow. Let not those (says S. Jerom) who make profession to be the Disciples of Truth, Nec turbam sequantur errantem qui se veritatis discipulos confitentur. Hunc certe imitari tutissimum est, atque ejus vestigia sequi, qui dixit, ego sum via, veritas, & vita: nunquam errat qui sequitur veritatem. S. Hieron. Epist. ad Celant. Magister vester unus est Christus. Mat. 18. Qui Ecclesiam non audierit, sit tibi sicut Ethnicus & Publicanus. Mat. 18. Qui vos audit me audit, qui vos spernit me spernit. Luc. 10. follow the erring Multitude: It is most safe to follow him who saith, He is the Way, the Truth, and the Life. Never govern yourself by the World, by Custom, or by Example of others: And in all your Actions look not upon the Practice nor Judgement of Men, but upon the Law of God, and the Doctrine of Jesus Christ and his Church, which he hath commanded us to hear and follow, and act nothing but what shall be conformable to that infallible Rule. MAXIM XII. That the World is deceived in all its Judgements and Maxims. It is easy to manifest this Maxim by Induction. The World places its Sovereign Happiness in Riches, it desires them with earnestness, and seeks after them before all things. And the truth is, that Riches makes not a Man happy, they are frequently great Impediments to Salvation; * Beatum dixerunt populum cui haec sunt. Beatus populus cujus Dominus Deus ejus. Psal. 143. for to possess God is real Riches. The World makes account, that there is no Contentment but that which is found in the satisfaction of the Senses, and in the Pleasures of this Life. And the truth is, that there is no solid Pleasure but in Virtue. The World places Honour in many things which are not Honourable, as in Esteem, Reputation, Dignities, Places of Honour, Respect of Men. And the truth is, that real Honour consists in Virtue, and is inseparable from it. The World places Courage and Generosity in taking Revenge, and in not pardoning an Injury. And the truth is, Courage consists in Pardoning, or else the Son of God had no Courage, when he Prayed on the Cross for his Persecutors, and was deceived when he commanded us to love our Enemies. * Aut ille fallitur, aut mundus errat. S. Ber. Ser. 3. de Nativitat. Either the Son of God (says St. Bernard) is deceived, or else the world errs. The same may be said of other Maxims of the World, which are absolutely contrary to those of Jesus Christ. MAXIM XIII. That to be united only to God, we must contemn Earthly things. Yes, Theotime, for all that is in the World is Vanity; there is nothing solid but God, and in God. a Vanitas vanitatum, & omnia vanitas. Eccl. 1. Vanity of vanities, says the Wiseman, and all things are vanity. All that is here is nothing, all passes like a Shadow and Smoke. b Propter quem omnia detrimentum feci, & arbitror ut stercora ut Christum lucrifaciam. Phil. 3. For this reason the Divine Apostle said he contemned all things, and esteemed them as dung, that he might purchase Jesus Christ. And the well-beloved Disciple cries out to all the Faithful, c Nolite diligere mundum, neque ea quae in mundo sunt, si quis diligit mundum non est charitas patris in eo. Quoniam omne quod est in mundo concupiscentia carnis est, & concupiscentia oculorum, & superbia vitae. 1 Joh. 2. Love not the World, nor the things that are in the World; if any one loves the World, he loves not God, because all that is in the World is Concupiscence of the Flesh, Concupiscence of the Eyes, and Pride of Life. d Mundus transit & concupiscentia ejus. Quid vis? utrum amare temporalia & transire cum tempore, aut mundum non amare, & cum Deo in Aeternum vivere? S. Aug. Tract. 2. in Epist. 1. S. Joh. The World passes and its Concupiscence. Make choice (adds S. Augustin) either to set your affection on temporal things, and pass with time; or to love everlasting things, and live eternally with God. CHAP. XVI. Of Perseverance. THIS, dear Theotime, is the last Advertisement I have to give you, for your perfect Instruction, yet it is the greatest and most necessary of all. It is to no purpose to have begun in Virtue, nor to have made some progress therein, except we persevere to the end: It is Perseverance which gives the Reward and Recompense, and on it Salvation and Eternity do entirely depend. It is a great Happiness to have been faithful to the Divine Favours in Youth, and also to have conserved Virtue at our entering into a State of Life; but it is a horrible Misfortune, when forgetting the great Obligations we have to serve God, and abusing the Favours we have received by his Mercy, we misfortunately abandon it to follow Sin. O Theotime, comprehend well this Misery. a Vae his qui perdiderunt sustinentiam, & dereliquerunt vias rectas & diverterunt in vias pravas! & quid facient cum inspicere caeperit Dominus? Eccl. 2. Woe be to them, says the Wiseman, who have lost Perseverance, and have departed from the Way of Virtue, to wander in the high Road of Vice. What will they do when God shall examine their Life? Yes, Theotime, what will they answer at that dreadful Day of the Divine Judgement, when God shall make them see the greatness and multitude of his Favours, and shall reproach their wicked Ingratitude, their Infidelity, their Inconstancy in his Service, the Blindness with which they abandoned him, who is the Fountain of all Blessings, and the sole Author of Salvation. b Melius erat eis non cognoscere viam justitiae, quam post agnitionem retrorsum converti ab eo, quod illis traditum est, sancto mandato. 2 Pet. 2. Had it not been better for them (says the Apostle St. Peter) that they had never known the Path of Virtue, than after having known it, to retreat, and turn their backs to the holy Law which had been given them? There is no question but a good beginning in Youth, is highly necessary for a happy end, there is no doubt but it avails much; but it is also most certain, that it is not always pursued, and that it happens too often to Men as to Trees, which bear fair Blossoms in the Spring, and no Fruit in Autumn. The Sacred Scripture furnishes us with many Examples of those who have finished their Life in Virtue, having embraced it in their Youth; but it also produces some who have not persevered, to teach Men the great care they ought to have to continue constant in the Way of Justice. We have a convincing proof of this Verity in the Example I have often cited, of King Joas, who having lived in Virtue from his tender Youth till the Age of Forty Years and more, fell most deplorably into Vice and Idolatry. But that of Solomon was dreadful in this matter. That Prince had been favoured in his Youth with extraordinary Blessings. Vocavit nomen ejus amabilis Domino, eo quod diligeret enm Dominus. 2 Reg. 12. Apparuit Dominus Salomoni per somnium nocte dicens, postula à me quod vis ut dem tibi. Sap. 7. 3 ●eg. 3. Domine Deus tu regnare fecisti servum tuum pro David patre meo. Ego autem, sum puer parvulus, ignorans egressum & introitum meum, etc. Dabis servo tuo cor ●ocile, ut populum tuum judicare possit & discernere inter bonum & malum. He had been bred up in Virtue by the incredible care of his Parents, as he himself testifies. He was in his Youth the most pure, most holy, and the most accomplished of any that ever lived. God himself had done him the honour to speak to him, and to give him permission to demand of him whatsoever he pleased. In this liberty of Wishing granted him, he was so wise and virtuous, that be demanded neither Riches, nor Pleasures, nor Glory, nor any of the things which young People are accustomed so greedily to seek after, but only Virtue and Wisdom. This Choice was so pleasing to God, Pl●●uit sermo co●a● Domino ●●o● S●lo●●on po●●●lasset hujusmodi rem. Et ait Dominus Salomoni, quia postulasti verbum hoc, etc. 3. Reg. 4. Et veniebant de cunctis populis ad audiendam sapientiam Salomonis, & ab universis regibus terrae qui audiebant sapientiam ejus. Cumque esset sapientissimus Ecclesiastes docuit populum, & enarravit quae fecerat & investigans composuit parabolas multas, quaesivit verba utilia, & conscripsit sermones rectissimos, ac veritate plenos. Eccl. 1, 2. Rex autem Salomon adamavit mulieres alienigenas multas, etc. His copulatus est ardentissimo amore, & averterunt mulieres cor ejus. Cumque jam esset senex, depravatum est cor ejus per mulieres ut sequeretur Deos alienos. 3 Reg. 11. that he granted him a Wisdom by which he surpassed all Men that ever had been, or should be after him. With this great Wisdom he spends the better part of his Life in an eminent Virtue, acceptable to God, honoured, and almost adored by Men, who came from all Parts of the World to hear his Wisdom; Governing his People with an admirable Conduct, instructing them in the Service of God by his wise Discourses, and by the Sacred Books he had composed, full of Divine Wisdom, dictated by the Holy Ghost himself. Now after all this, O Theotime, who could believe it, if the Scripture had not said it, after all these Favours, and all these Wonders, this incomparable Man fell so misfortunately, that he cast himself into a dreadful Precipice. This great Light was eclipsed, this so admirable Wisdom permitted itself to be surprised, and this great Wit, who had been the wisest of Mortals, letting his Heart be conquered by the Love of Women, lost in a short time all his Wisdom, and became infatuated even to such a degree, as to commit Idolatry with his Idolatrous Women, and to adore as many Idols as he had Women of different Religions. O human Misery, how great art thou! O the Weakness and Inconstancy of Man! Who is there that ought not to tremble after this terrible Example? If the highest Virtues fall so miserably, what ought not common and mean Virtues to fear? woe, and woe again to those who have lost Perseverance, and who have departed from the Path of Virtue, to go astray in the great Road of Vice. O my dear Theotime, let us learn by this Example to a Cum metu & tremore salutem vestram operamini. Phil. 2. work out our Salvation with fear and trembling; not to trust to our own past Merits, but to be always upon our guard. b Qui stat, videat ne cadat. 1 Cor. 10. He who thinks he stands, let him have a care of falling. He did not say, He who shall have begun, but, c Qui perseveraverit usque in finem hic salvus erit. Mat. 24. He who shall have persevered until the end, shall be saved. To avoid this Misfortune, see here the Means you must practise. 1. Be faithful to the Divine Favours; for as the holy Council of Trent says admirably, * Deus enim nisi illius gratiae defuerimus, sicut caepit opus bonum ita perficiet, operans velle & perficere. Conc. Trid. Sess 6. c. 13. Except we be wanting to the Grace of God, he will perfect in us the Happiness he hath begun, working in us the will and accomplishment. 2. Live always in Humility, in Fear, in a Distrust of yourself, in the Exercise of good Works: for according to the Doctrine of the same Council, * In Dei auxilio sirmissimam spem collocare & reponere omnes debent, etc. Veruntamen qui se existimant stare, videant ne cadant, & cum timore & tremore salutem suam operentur, in laboribus, in vigiliis, in eleemosynis, in orationibus, & oblationibus, & jejuniis, & castitate. Formidare enim debent, scientes quod in spem gloriae, at nondum in gloriam renati sunt, de pugna quae superest cum carne, cum mundo, cum diabolo, in qua victores esse non possunt, nisi cum gratia Dei Apostolo obtemperent dicenti, debitores sumus non carni, ut secundum carnem vivamus, si autem Spiritu facta carnis mortificaveritis, vivetes. Sup. Although every one should firmly trust to the Divine Assistance, yet nevertheless those who think they stand, aught to have a care they fall not, and work their Salvation with fear and trembling, by Labour, by Watching, by Alms, by Prayers, by Offerings, by Fasts, by Charity. Because not being as yet regenerated to Glory, but only to the Hopes of enjoying it, they ought to stand in fear of the Battle with the World, the Flesh, and the Devil, in which they must yet engage, and in which they cannot conquer, unless by the Grace of God they obey the Apostle, who admonishes us not to live according to the Flesh; for if we live according to it, we shall die, but if by the Spirit we shall mortify in us the works of the Flesh, we shall live. 3. The Third Means is diligently to have a care of Five things. 1. To fly the dangerous Occasions of offending God; for he who preserves not himself from Danger, shall fall therein. 2. Not to lapse into a Remissness, but to rise as soon as we are fallen, because that easily leads to Sin. 3. To avoid the Sins of Omission, and amongst others, those which are against the Obligations of one's State; pious Persons often trip grossly in this Point. 4. To preserve yourself from a secret Presumption, which insensibly mingling itself with Virtue, is a great Disposition to a Fall and Precipice. 5. To avoid a multitude of Venial sins, which being neglected lead to Mortal. * Qui spernit modica paulatim decidet. Eccl. 19 He who despises small Faults, says the Wiseman, will fall by little and little. 4. The Fourth Means is, to Examine often the Condition of your Soul, her Habits, her Inclinations, her Affections; to know those which are ill, and correct them. For this reason you must frequently reflect upon yourself, and from time to time, or at least once a Year, review and renew your interior State, that you may get fresh Forces in the Service of God. To read often the Advices given above in Ch. 14. and Christian Maxims in Ch. 15. will also help very much. And in fine, the great, necessary, and most effectual Means, is to Pray much, and beg of God frequently this holy Perseverance. Hence it is that the Son of God says, that a Vigilate & orate. Marc. 13. Oportet semper orare, & non deficere. Luc. 13. we must Watch and Pray, that we must Pray always without intermission. S. Augustin says, that it is only granted to those that Pray for it. And the Second Council of Orange teaches us, that even b Adjutorium Dei etiam renatis & sanctis semper est implorandum, ut ad finem bonum pervenire, vel in bono possint opere perd rare. Concil. Arausic. c. 10. the Faithful and Saints ought always to implore the Divine Assistance, that they may arrive at a good End, or persevere in good Works. O Theotime, how happy would you be, if having begun to serve God in your tender Years, you have a care to say with David all your Life, O God, Deus docuisti me à juventute mea & usque nunc pronuntiabo mirabilia tua. Et usque in senectam & senium, ne derelinquas me. Psal. 70. thou hast taught me from my Youth; and even until now will I declare thy Wonders, and until my old and decrepit Age, O God, depart not from me. After all this, my dear Reader, remember, that Life passes, Death advances, Eternity approaches, Life is but a Moment, and on this Moment depends Eternity. O Moment! O Eternity! Let us at least employ this Moment to serve our Creator, who deserves an Eternity of Service. Let us Consecrate ourselves during this mortal Life, to that adorable Goodness, who gives himself fully to us for all Eternity. Let nothing be able to sep●rate us from his Service. Quis nos separabit à charitate Christi● Rom. 8. Who shall separate us from the Charity of Jesus Christ? says the Divine Apostle. O God, permit it not, but cause by thy Divine Bounty, that our Hearts be inseparably united unto thee; and that performing thy Will in all things, we may love thee perseveringly in this Life, to love, adore, and bless thee for ever in Heaven, where thou livest and reignest world without end. Amen. A TREATISE OF MEDITATION OR MENTAL PRAYER, To be added to the Book of the Instruction of Youth. I Present you here, dear Theotime, with this small Instruction, as an important Piece, which I thought was wanting in that I gave you before. I conceived that this Subject aught to have been Treated there, even from the time I composed that Book; but the fear I had that it would not be well received, made me then be silent, supposing perhaps that you, as many others, might be prevented with this false Persuasion, That Meditation is not the Exercise of young People; that it ought to be of those already arrived at a perfect Age, and also of a high Spirit; and that it is only good for Religious Persons, or for those of great Devotion in the World. Upon this Thought I conceived it fitting to defer it, and in the mean time observe what use you made of the Book, and what Blessing God would be pleased to lay upon it. Seeing then the Success which by the Divine Goodness it hath had, and that its apparent Benefit obliged me to repeat the Edition, I could stay no longer from presenting you with a Practice of such importance, without which not only all this Book, but also all the Instructions you shall receive in your whole Life, may become unprofitable. Entertain then this Doctrine with Love; and altho' it be placed at the end of the Book, yet for that reason read it not last, because it may help you to reap a Profit by reading all that is taught in this Book. ARTICLE I. What is it to Meditate? It is not that which the generality of Men imagine, who conceive that Meditation is a high Speculation of sublime things, that has no other end than to acquire elevated Thoughts and Knowledges which others have not, wherein they are notably deceived. Meditation doth not consist in high Thoughts, but in those which are good and wholesome; nor only in pious Thoughts, but in holy Affections which spring from thence; as to hate Sin, to love God, to fear his Judgements, and in the Resolutions which are made in consequence of these Thoughts and Affections. So that to Meditate, is to apply one's Mind attentively to consider the Truths of Salvation, to stir up ones self to love them, and resolve to practise them. Now that you may have a just Idea of Meditation, it may be defined in these Terms. Meditation is a serious and frequent Reflection, which is made in the Presence of God, and by the assistance of his Grace, upon the Truths of Salvation, to know them perfectly, to love them, and to put them in practice. Observe well this Definition, and consider each Word, because there is not one which hath not its Sense and Signification, which you will yet understand better by the following Articles, and particularly by the Ninth. ARTICLE II. That without Meditating it is hard to effect our Salvation. This Truth follows from the former Definition. For if Meditation be nothing else but a frequent and serious Reflection upon the Truths of Salvation, to know them, to love them, and to practise them, it is certain that it is a thing also difficult to effect one's Salvation without Meditating, as it is hard to practise the Truths of the same Salvation without loving them, and to love them without knowing them, and to know them without thinking seriously and frequently on them, which is that which we call Meditating, and without often demanding of God the Grace to know them, to love them, and to practise them, which is obtained principally by Prayer. The Scripture for this reason attributes the frequent loss of the Salvation of Men, and corruption of Manners, to the want of Reflection. Desolatione desolata est terra quia non est qui recogitet cord; The Earth is all replenished with Desolation, because there is no Person who revolves in his Heart the Truths of Salvation. Weigh well this Verity, which is most certain, and which will be yet more settled in you by what follows. ARTICLE III. That Meditation is not an Invention of Man, but of God. They who fly Meditation, imagine that it is a small Practice of Devotion, only invented by Men; but they are grossly deceived, it being a certain thing, that God is the first and principal Author of it. As soon as he had given the Law to his People, he caused the continual Meditating on it to be chief recommended to them. * Eruntque verba haec quae praecipio tibi hodie in cord tuo, & narrabis filiis tuis, & meditaberis sedens in domo tua & ambulans in itinere, dormiens & consurgens, & ligabis ea quasi signum in manu tua, eruntque & movebuntur inter oculos tuos, scribesque ea limine & ostiis domus tuae. Deut. 6. The things which I have ordered to day, shall continue in your Heart; you shall teach them to your Children, and you shall meditate on them, whether sitting in your House, or walking on the Way, lying down, or rising up, you shall have them always in your Hands, and before your Eyes. And a little after, * Poni te haec verba in cordibus & animis vestris, & suspendite ea pro signo in manibus, & inter oculos vestros collocate, docete filios vestros ut illa meditentur. Cap. 9 Fix, says he, my words in your Heart, and in your Mind; have them in your Hands, and before your Eyes; teach them to your Children, that they may meditate on them. To represent this Truth yet better, he at the same time ordains, That a Omne animal quod non ruminat immundum erit. Levit. 11. all living Creatures which ruminate not, that is, which chew not the Cud, should be reputed unclean, and not be offered to him in Sacrifice. For this reason also David gins his Psalms with the praise of Meditation saying, b In lege Domini voluntas ejus, & in lege ejus meditabitur die ac nocte. Et erit tanquam lignum quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo. Psal. 1. The Just shall always have his affection in the Law of God, and meditate on it Night and Day. He adds, that this Meditation will make the Just resemble a fair Tree planted by the Waterside, which will bear Fruit in its time, because as the Water moistening the Root of the Tree, makes it fertile and abounding in Fruit; so Meditation upon holy things, filling the Heart with good Thoughts and pious Affections, renders it rich in Virtue and good Works. ARTICLE IU. That Meditation is not so difficult as many conceive it. This is a Truth which is easy to be made appear. Is it not a strange thing, that Men should account that hard, yea even impossible, which is performed daily in all manner of Subjects, except that of Salvation? What Merchant is there who doth not often, and seriously think on the Affairs of his Traffic? He who hath a Process or Suit at Law, doth he not daily cast in his Mind the Means to gain it? and that not lightly, and hastily, but seriously, with attention, with Affection, and putting in Execution all the Means he finds. To act in this manner, is that which we understand by Meditating. Do not you yourself, Theotime, who are as yet perhaps in your Studies, meditate when you are at your Book, composing any thing, or learning a Question in Philosophy, or any other Science? You apply your Mind to comprehend it, to remember, and reap profit from what you learn: All this is nothing else but Meditating. Why then cannot you do that for your Eternal Salvation, which you perform for a Temporal Science? I say more, Why can you not perform that for your Salvation, which you do for your Divertisement, on which you think so often, with so much application and pleasure, that frequently you have no other Thoughts but those, and they totally take up your Mind? Why do you meditate so easily upon your Pleasures, and cannot meditate on your Salvation? Why in fine, can you do less for Virtue, than the Impious for Vice and Wickedness? When they have an ill Design to put in Execution, they perpetually think on it, they take no greater Pleasure, than in seeking and finding the Means to effect it. This is what the Scripture calls, Iniquitatem me●●tatus est in cubili suo. Psal. 35. To meditate Iniquity. Why cannot you meditate upon Virtue, and perform that for it, which others do for Vice, and which you yourself perhaps have done? Say not then any more, that Meditation is too hard. ARTICLE V. That Meditation may be rendered facile. Notwithstanding the Difficulties which may be apprehended in this Action, there are many Means to make it easy. The first, and most efficacious Means is a good Desire and Affection for Salvation. He who loves his Salvation, will think freely and often on it, will seek with much care the Means to obtain it, and make them easy and familiar: Nothing is difficult to him who loves. Amongst these Means, Meditation and Prayer keep the first Rank. Next to them there are three others, which will make this Action facile, Method, Exercise, and the Assistance of Divine Grace. You must first learn a short Method, which gives entrance to an Exercise you know not, and which teaches how you should behave yourself therein: We shall assign one hereafter. Secondly, You must make use of it, there being nothing which more facilitates an Action than the frequent Exercise thereof, Exercise making you overcome in all things the greatest Difficulties, and rendering facile that which before appeared impossible. Lastly, and above all, You must be assisted therein by the Grace of God, who is the Father of Lights, and Author of all pious Affections. Upon this you must rely in this Exercise more than upon all human Industry; and for this effect you must in your Meditation beg it earnestly of Almighty God, as we shall tell you presently. ARTICLE VI. That young Persons may Meditate, and that they have need of it. I say first, that they may, because there is nothing impossible to the Grace of God, who can do all things; and God who is pleased with young Souls, is never wanting to communicate himself to them, when they seek him in sincerity of Heart. Besides, young Minds not being as yet encumbered with the care of worldly Affairs, nor prevented by violent Passions, nor engaged in so many Vices as they are in a more advanced Age, are capable of applying themselves to the thoughts of pious things, and more apt to receive the Light God communicates in this holy Exercise, and good Motions which his Grace inspires therein. I have said moreover that young People have need of Meditating for this reason, which seems to me convincing; Because the Lightness of Mind natural to their Age, hinders them ordinarily from applying themselves so much as they ought to the thoughts of their Salvation: They easily receive Knowledges, but they are as soon blotted out of their Mind, because they make not Reflections on them. This is what hinders them from profiting in Virtue; they have therefore great need of some Means which may keep their Mind attentive, and accustom them to weigh things with Reflection: Now a little Exercise in Meditation serves marvellously for this. The same Lightness of Mind puts an Impediment to their advancing in the most necessary Means of their Salvation, and particularly in three, that is, in Prayer, in the Word of God, and in reading pious Books. They Pray without Attention and Affection; They recite their Prayers without thinking on what they say; They speak to God with their Lips, but not with their Heart; Their Tongue talks, but their Heart is silent, and yet it is the Heart alone which Prays and obtains; it is that alone to whose Voice and Language Almighty God gives ear. Now this Prayer of the Heart is learned in the Exercise of Meditation. The same is to be said of the Word of God, they often hearken to it with a most wand'ring and distracted Mind; where, if they give any Attention to it, they make no Reflection on the Verities they have learned, which is the cause why they so soon slip out of their Memory, and they lose all the Fruit of them. The like befalls them in reading of pious Books, to which they apply not themselves but with trouble, and get no profit by them. This springs from their Lightness of Mind, which cannot apply itself to serious and profitable Thoughts, unless it be in good time accustomed and framed to it. Now this is performed by the Exercise of Meditation, which accustoms them to raise their Mind to God, to fix their Thoughts upon an Object of Piety, to form holy Affections therein, and take convenient Resolutions. ARTICLE. VII. A Confirmation of the two former Truths out of the Sacred Scripture. To convince you yet more of these two Verities, I shall bring the Sentiment of the Sacred Scripture, that is, of God himself. If young Persons were not capable of Meditating, and if they had not need of it, would the Scripture exhort them so frequently as it does, in the Book of Proverbs and elsewhere, to so holy an Exercise? My Child, Fili, si susceperis sermones meos, & mandata mea absconderes penes te, ut audiat sapientiam auris tua, inclina cor tuum ad cognoscendam prudentiam, si enim sapientiam invocaveris, & inclinaveris cor tuum prudentiae, si quaesieris quasi pecuniam, & sicut thesauros effoderis illam, tunc intelliges timorem Domini, & scientiam Dei invenies. Prov. 2. saith the Wiseman in Cham 2. of that Book, if you shall receive my words, and engrave them in your Mind to become wise, remember to apply yourself with all your Heart to know Prudence. If you demand Wisdom, if you bear an inclination or affection to the search of it; if you seek it as Men seek Money and Treasures, that is, employing the same Diligence, and as much Affection, you will become wise in the Fear of God, and you will learn to know it. Observe, Theotime, that Comparison of the Care young People ought to bring to the search of Wisdom, with that which is employed in seeking Money, and discovering a hidden. Treasure; and remember the Earnestness with which you sometimes searched after the Means to get it; how often have you meditated upon it, and frequently without effect? Why will you do less for your Eternal Salvation, on which you shall never think without Fruit and Advantage? In Chap. 3. he exhorts young Persons to think often on the Means of their Salvation, which he comprehends under the Names of a Misericordia & Veritas non te deserant; circunda eos gutturi tuo, & describe in tabulis cordis tui. Prov. 3. Mercy and Truth: He desires that they should always have them before their Eyes, and write them in their Heart. What is this but to Meditate? In Chap. 4. b Fili mi, ausculta sermones meos, & ad eloquia mea inclina aurem tuam. Ne recedant ab oculis tuis, custodi ea in medio cordis tui, vita enim sunt invenientibus ea. Prov. 4. Son, harken to my Words, and be attentive to my Counsels, have them often before your Eyes, and conserve them in the middle of your Heart: for they will give Life to those who find them. In Chap. 6. * Conserva, fili, praecepta patris tui, & ne dimittas legem matris tuae; liga ea in cord tuo jugiter, & circunda gutturi tuo, cum ambulaveris gradiantur tecum; cum dormieris custodiant te. Prov. 6. Son, conserve the Precepts of your Father, and neglect not the Admonitions of your Mother; keep them carefully as if tied in your Heart and about your Neck; let them be always with you, that they may guard you when you sleep, and awaking you may entertain yourself with them. In Chap. 6. of Ecclesiasticus the same Counsel is also reiterated. * Cogitatum tuum habe in praeceptis Dei, & in madatis illius maxime assiduus esto, & ipse dabit tibi cor, & concupiscentia sapientiae dabitur tibi, Eccl. 6. Fix your thoughts upon the Commandments of God, and be very solicitous to meditate upon them, and he will give you a perfect Heart, and a love of true Wisdom. In fine, The Practice of the Church in receiving young People to the Profession of a Religious Life at the Age of Sixteen complete, shows sufficiently that they are capable of Meditating, since they are then capable of Engaging themselves for their whole Life, which ought not to be done without considering of it a long time, and seriously. Now for this we have need of Meditation and Prayer. ARTICLE. VIII. Of the great Benefit of Meditation. The great and general Benefit we gather from this holy Exercise is, That we learn there to know solidly the Truths of Salvation, to love them, and put them in practice. These are the three Effects of Meditation, which cannot be sufficiently esteemed, because they comprehend all that is necessary for Salvation. Besides those, there are two others, which deserve a particular Consideration, because they are the Fountain of the rest, viz. Meditation teaches us to speak to God, and to hear God when he does us the Favour to speak to us. * Christum alloquimur cum oramus, Christum audimus cum divina legimus oracula. S. Ambr. 1. Offic. 20. We speak to God when we Pray, and when we beg of him those things we stand in need of; God speaks to us when he interiorly inspires us, illuminating our Understandings by good Thoughts, exciting our Will by good Motions which he gives it, and animating us to put them in Execution. Upon these two Actions, Speaking to God with our Heart, and Harkening to him when he speaks to our Heart, depends absolutely our Salvation, that is, the beginning, progress, and perfecting of our Sanctification. It is for this reason that the Fathers have recommended them to us with so much care. One while speak to God, Nunc cum Deo loquere, nunc Deus tecum. (says S. Jerom) another while give ear to what God speaks to you. In speaking to God, we beseech him that he will come to us by his Grace; In harkening unto him, we open our Heart for him to enter there. In speaking to him, we demand of him his Lights and Favours; In harkening to him, we receive them, and enclose them in our Heart to conserve and practise them. What Honour, Theotime, and Happiness is this, to be able to speak to God freely and familiarly, and that he should vouchsafe to speak to us, and inspire us with his holy Will! A Happiness which Men know so little how to value, that the greatest part are even ignorant of the use, altho' on it their Eternal Salvation depends. God is always ready to hearken to us, and we speak not to him: He speaks to us, and we know not what it is to hearken to him. What Blindess is greater than this, to neglect thus, so honourable, so advantageous, and so necessary a Favour! If Kings of the Earth should give so free an Access to their Persons, and to their familiar Entertainment, they would be overwhelmed with the multitude of those who approach unto them. God communicates himself with such an incredible Bounty, and he is left all alone, there are few found who will advantage themselves by it. They are chief young Persons who profit the least by these Celestial Favours; They understand not what it is either to speak to God from the bottom of their Heart, or to hearken when he speaks interiorly to them, as he frequently does by his holy Inspirations; which is the cause why they neglect them, and lose the Fruit of them. Young Samuel being asleep, heard a Voice which called him; he believed it was that of his good Master the High Priest Hely: He presently rises and goes to him, ask him what his Pleasure was. The good Man sends him back, saying that he had not called him. The young Man having gone three times in this manner, the same Voice still awaking him, the good old Man Hely said to him, Son, I have not called you, but without doubt it is God who speaks to you; wherefore return to your Chamber, and if you hear the same Voice again, answer presently in this manner, Speak, Lord, for thy Servant hears thee. Samuel returns, and the same Voice having awaked him again, he answered as he was appointed, Speak, Lord, for thy Servant hears thee, and God gave him to understand all that he had to speak to him. Do you see, Theotime, that God speaks to this young Man, but he hears not, because, as the Scripture takes notice, he was not then accustomed to that Language; Porro Samuel nondum sciebat Dominum. But when he had been well Instructed, he knew the Voice of God, and he learned to hearken to it, and to advantage himself infinitely in that Divine School. Thus it frequently happens to you, that God speaks to you interiorly by so many good Motions which he inspires you with, and you let them slip, because you conceived not that they came from God, and that it was he that spoke to you; this is the reason why you lose so many of them, and advantage not yourself by them, because as yet you have not learned to hearken to the Voice of God, and answer seasonably to him. Now it is this which we learn by the use of Prayer and Meditation. ARTICLE IX. The Method of Meditation. All that we have said hitherto, serves only to convince you of the Use of Meditation; it is now time to show you the Practice, and discover to you how you must perform this holy Exercise. It is necessary therefore to speak to you first of the Method to be observed therein. To make you more easily comprehend this Method, I shall take notice here of some important Truths on which it depends, and which it is necessary you should comprehend well. The First regards the End of Meditation. Now to Meditate usefully, you must in the first place know the End for which you ought to Meditate, and that this End is nothing else but the Sanctification and Salvation of your Soul by the flight of Vice, and the practice of real Virtue. This is that which makes the difference between Meditation and Study of holy things; for we Study to become Knowing, and we Meditate to make ourselves Good and Virtuous. The Second Verity is, That to effect our Salvation, and acquire Virtue, three things are necessary, To Know it, to Love, and to Practise it. The sole Knowledge doth not suffice, except we be inclined with an Affection to the Good we know; and the Love of the Good serves for nothing, unless we proceed to the Execution. And this also is a difference between Meditation and Study; for Study contents itself with the Knowledge of holy things, but Meditation proceeds to the Love and Practice of Virtue, as its principal End. The Third Verity is, That we cannot of ourselves have any of these three things we have spoken of, that is, neither good Thoughts for Salvation, nor pious Affections, nor any good Resolutions, except we be inspired with the Grace of God. It is a Truth which our Lord hath taught us, when he said a Sine me nihil potestis sacere. Jo. 15. we could do nothing without him; and his Apostle after him, when he affirmed, b Non quod sufficientes simus cogitare aliquid bonum à nobis quasi ex nobis, sed sufficientia nostra ex Deo est. 2 Cor. 3. That we are not able of ourselves to have any good Thought, but all we do comes from God. And in another place, a Deus est qui operatur in nobis & velle & perficere pro bona voluntate. Phil. 2. It is God who gives the Grace and Will to do good. The Fourth is, That altho' we cannot of ourselves produce any good Affection or Resolution for Salvation without the Grace of God, yet God requires, and will have our Cooperation, to give us them, to augment them, to fortify them, and to make us put them in Execution. For this reason he admonisheth us b Petite & dabitur vobis, quaerite & invenietis, pulsate & aperietur vobis. Mat. 7. to ask, to seek, to knock at the door. This Cooperation on our part consists in two Actions. 1. In demanding of God humbly, and with perseverance, the Favour of good Thoughts, pious Affections, and holy Resolutions for our Salvation. 2. To apply our Minds to consider attentively the Truths of Salvation, to draw from thence by the Grace of God, convenient Thoughts, Affections, and Resolutions. This is what God would signify unto us, when he admonished us to ask, to meditate, to conserve in our Heart the Truths of Salvation. These four Maxims being thus settled, it is easy to make you understand the Method of Meditation, the knowledge whereof depends upon the understanding of three things. 1. To know well the End for which we must Meditate. 2. To comprehend the Acts which must be practised for that End. 3. The Means which ought to be employed to perform well, and profitably these Actions. The End of Meditation is the Salvation, or Sanctification of our Soul, by the avoiding Sin, by advancing in the Love of God, and by the practice of Christian Virtues. This is the sole thing which ought to be proposed and sought for in this holy Exercise. The Acts to arrive at this End are three, which we have spoken of, good Thoughts, pious Affections for Good, and firm and solid Resolutions to practise it. The Means to perform well these Acts, are Prayer, to demand them of God, and the Application of Mind, to consider the Verities which may move us to the Love of God, and to the Practice of Virtue. From the knowledge of these three things you may easily gather the Order and Method which is to be observed in Meditation, which comprehends three Parts. The First serves for Preparation, and consists, 1. In representing to you the End for which you will Meditate, which is to advance you in Virtue. 2. In placing yourself in the Presence of God, and begging of him the Favour, to draw from the Subject you are going to Meditate on, some pious Thoughts, Affections, and Resolutions for Salvation. But this Prayer must be made from the bottom of your Heart, desiring ardently to obtain that which you demand. The Second is Meditation itself, which consists in three Acts, of which we have frequently spoken; To raise good Thoughts, Affections, and Resolutions, from the Subject on which you Meditate. The Subject therefore to be Meditated on, must be read, and looked over beforehand; and after having made your Prayer to God, the Mind must be applied to consider attentively the Thoughts you shall have had, and the Motives you shall have read upon the matter, or others with which God shall inspire you, to draw from thence convenient Affections, and Resolutions to practise them. You must perform these three Acts in the Presence of God; consider, that from him all good Thoughts come, demand them therefore of him very often, and beseech him to speak to your Heart. a Loquere, Domine, quia audit servus tuus. 2 Reg. 3. Speak, Lord, for thy Servant hears thee. b Audiam quid loquatur in me Dominus. Psal. 84. I will hearken to what our Lord shall speak within me. In this Exercise is practised that holy Commerce of which we spoke above, of speaking to God, and hearing God when he speaks to us. We speak to him in Praying to him, and Ruminating in his Presence on the Subject on which we Meditate. We harken to him by expecting, and receiving his holy Inspirations, and entertaining them in our Heart, and conserving them to put them in Practice. But this Conference of speaking to God, and harkening to God in our Heart, must be performed in Repose and Silence, as the Prophet says, that is, with a quiet and attentive Mind, and desirous to profit in Virtue. The Third Part is the Conclusion, which is effected only by Prayer, wherein acknowledging two things in the sight of God, viz. That all good Thoughts come from him, and that we know not how to put them in practice but by his Grace; we give him most humble thanks for those he hath bestowed upon us, and beseech him that he will give us the Grace to put them in practice. Thus, Theotime, if you consider well the Oeconomy or Disposition of Meditation, you will find that it is totally referred to two things, to Pray and to Meditate; this is all which is performed in that holy Exercise; It is therefore sometimes called Meditation, sometimes Mental Prayer. And it is upon these two Actions that our Salvation and Sanctification depend; We must Meditate to fill our Mind with the Knowledge of pious things, but we must Pray to be illuminated by God in this Knowledge, and that the Light we receive therein, may inflame us with the Love of God. We ought therefore to say often with good King Ezechias, * Sicut pullus hirundinis clamabo, meditabor ut columba. Isai. 38. I will cry out like a young Swallow, and will meditate like a Dove. In fine, Theotime, we interiorly perform in this Exercise, the same which the Prophet Elias did in a visible Sacrifice which he would offer to God; He prepared the Victim, and Wood to burn it, and afterwards he set himself to Prayer, to demand of God, that he would be pleased to send him Fire from Heaven, to burn that Holocaust; Fire in reality descended, and consumed all the Sacrifice. Thus in this holy Exercise of Prayer we prepare our Heart to sacrifice it to God, we fill it with the Knowledge of pious things, which are apt to inflame it with the Love of God; but the Celestial Fire must descend upon it; that is, God must inflame it with his Grace, and enkindle in it the Fire of his Love, that same Fire which he himself came to bring into the World, and which he earnestly desires should inflame all our Hearts. ARTICLE X. The Subject on which we must Meditate. After we have spoken of the Method of Meditation, we must now speak of the Subject, or Matter on which you may Meditate. These Subjects are generally all the Truths of Salvation, which God hath revealed and manifested to Men, the knowledge whereof serves to excite us to the Love of God; such are these which follow. 1. The Greatness and Perfections of God, as his Power, Wisdom, Goodness, Justice, Immensity, and Eternity. 2. The Favours of God towards Men, as Creation, Conservation, Redemption, Vocation to Christianity, the Grace of Justification, the particular Benefits we find we have received from him. 3. The Nativity, the Life, the Actions, the Miracles, the Passion, the Death, the Resurrection, the Ascension of our Saviour Jesus Christ, with all his Divine Words, are excellent and plentiful Subjects of Meditation. 4 The four last things of Man, that is, his Death, Judgement, Heaven, Hell. 5. Sin in general. 6. The Sins or Vices in particular, as Pride, Impurity, Intemperance, Anger, Covetousness, Envy, and all others. 7. The Christian Virtues opposite to these Vices, the Love of God, the Love of our Neighbour, Humility, Chastity, Meekness of Heart, and others. In fine, We may Meditate upon Faith, and by consequence upon the Articles of the Creed, upon Hope, and upon every Petition of the Pater Noster or Lord's Prayer, upon Charity, and at the same time upon the Commandments of God, all which have relation to Charity. Upon the first Subjects, which are the Perfections of God, we Meditate upon their greatness, which may be learned by Books which treat of them; and we draw from thence convenient Affections, as Admiration, Respect, Submission, Fear, Hope, Love. Upon the Benefits of God, we consider their greatness by the excellence of the thing which is given, by the Greatness of him who gives them, and who bestows Favours on us out of his pure Goodness, without having any need of us, by the meanness of him who receives the Benefits, that is, of ourselves; from thence we examine the good or ill Use we have made of them, the ingratitude with which we have received them, the good Use we are bound to make of them for the future. Upon the Life and Actions of our Lord, we consider the Circumstances which render them admirable, the Virtues he made appear therein; from thence we draw powerful Motives of Love, of Acknowledgement, and of Imitation. Upon the four last things, by looking on them attentively and as at hand, we learn to know them, to fear them, and to prepare ourselves for them in good time by a holy Life. This is a very profitable and efficacious Meditation, when it is often performed, and with necessary application. * Memorare novissima tua & in aeternum non peccabis. Eccl, 7. Remember, says the Wiseman, the last things, and you shall never sin. Upon Sin in general, there are two great Considerations, which comprehend all others, to be reflected on. The First is the Injury Sin offers to God; The Second is the Prejudice and Damage it brings to the Soul of him who commits it. The greatness and enormity of the Injury Sin offers to God, may be gathered from the infinite Majesty of him who is offended, and the baseness and unworthiness of him who offends, who is a wretched Creature, which revolts against his Creator, by an enormous Ingratitude which he commits against his Benefactor; from the Hatred God bears to Sin, by the horrible Punishments he lays upon it, in Heaven upon the Angels, in Earth upon Men, and by what he heaps upon the Damned in Hell, which he will cause to continue for all Eternity; And in fine, from the Justice and Satisfaction he exacted from his own Son, who alone was able to satisfy the Divine Justice for the infinite Injury Sin had done to God. The Damage Sin brings to the Soul consists in this, that it miserably robs her of the Grace of God, it deprives her of the Right she had to Paradise; it makes her a Slave of the Devil, and subject to Eternal Damnation. All these things seriously considered, excite in the Soul a Hatred and Detestation of Sin, a Sorrow and Regret for having committed it, an ardent Will to do Penance for it, and a constant Resolution for the future to fly from that Monster, and by serving God faithfully, to avoid the Misery of Miseries. As to Vices in particular, we ponder the Reasons and Motives which oblige to eschew them, which are many and most effectual, we endeavour to convince the Mind to fly from them entirely, and to confirm ourselves in the Resolution of shunning them; from thence we Meditate on the Means to put them in practice. The same is to be used in respect of Virtue, we examine the Motives which render them amiable, we stir up ourselves to love and embrace them, we seek the Means to acquire them, foresee the Obstacles which may be found therein to avoid them, the Occasions we shall have to practise them, and other like things. ARTICLE XI. Another easy and profitable Subject of Meditation. You will find all the former Subjects in divers Books of Meditation, which are made expressly for that intent; but to sacilitate yet more the Use of this holy Exercise, there is a Way which seems to me more commodious, and which may be very beneficial to you. It is to take a Book of Devotion, and to make use of each Chapter for the Matter of one or more Meditations. You may profitably employ in this Business, the Book of the Imitation of Christ, the great Guide and Memorial of Granado, the Introduction to a Devout Life, and many other good Books. But not to send you farther, you may easily advantage yourself by this Book of the Instruction of Youth, and gather from thence much profit. There is scarce any Chapter which contains not the three Acts of Meditation, that is, Considerations upon the Subject, and afterwards Affections and Resolutions raised from thence, or at least it is easy to draw them from the Considerations which are there treated. So that taking a Chapter to Meditate on, you may first make choice of the principal Considerations you will Meditate on, and afterwards having placed yourself in the Presence of God, and begged of him the Light of his Grace, revolve in your Mind these Considerations, read them, and weigh them attentively; then draw from thence Affections agreeable to the Matter, and form necessary Resolutions; and in fine, after you have well digested them in your Mind, and are sufficiently confirmed in them, demand of God the Grace to retain and practise them. This is a manner of Meditation which seems to me facile, and which may be very profitable. To facilitate this yet more, I will set you down here some Examples. If you shall desire to Meditate on the first Chapter of the Book, which is of the End for which Man is created, read attentively the whole Chapter, you will find in it three Reflections upon Man, or upon yourself, What you are, Who made you what you are, And for what End he hath made you. You will see there, that this End is nothing less than God himself, who would give himself to you to possess him perfectly; and this not for a short time, but for all Eternity. You will see there how great this End is, how amiable, and how ardently you ought to desire it. These Considerations will stir you up to acknowledge on one side, the immense Goodness of God towards you; and on the other side, the horrible Blindness of Men, and your own also, who think so little on so noble and blessed an End, and put yourself often in danger of losing it without recovery. You will afterwards find Reflections to make upon yourself, as well for what's passed as for the future, and the Resolutions you ought to make upon so important a Subject. In the Second Chapter, which treats of the Vocation to Christianity, you will find how much this vast Benefit of God obliges you to serve him. 1. By the greatness of this Grace, upon which you will observe three Reflections, which will furnish you to make one, or many very profitable Meditations. 2. By the great Obligation of Christianity, which being well considered, will effectually excite you to acquit yourself of it as you ought. Continuing thus through every Chapter of the First Part, you will find in them wherewith to entertain your Mind profitably before God, and wherewith to stir yourself up, and resolve to serve him faithfully. In the Second Part you will take notice of the Means which are necessary for you to attain to Virtue. There is no Chapter which will not furnish you with Matter whereon to Meditate, and which will not raise in you powerful Considerations to persuade you to love them, and put them in practice. Meditate on them in this Spirit, that is, in the Design to convince yourself of the practice of the Means, and continue on this Subject until such time as you find in yourself the Effect of this Persuasion. The Third Part speaks to you of the Obstacles of Salvation, that is, of Vices, which you ought to avoid. Upon every Vice you will find first the Motives which oblige you to fly from them, and consequently the Means you must use for that End. Read both of them attentively upon each Obstacle, the First to instruct you, and convince your Mind, the Second to put them in practice. Meditate on them in the Presence of God, with design to advantage yourself by them. Observe therein the Order we have given, and you will find that it will not be performed without profit. You will find the same in the Fourth Part, which treats of Virtues necessary for young People. The Motives are still there mentioned, and afterward the Means to acquire them. If you read them with never so little attention, you will find that there is no Subject or Matter of Meditation more easy, as it is one of the most useful and necessary. The Last Part of the Book, which treats of the Choice of a State of Life, will furnish you whereon to Meditate, when you shall be upon the point of that Deliberation. You will there find the importance of the Choice, the Faults you must avoid therein, the Means you must employ in it, divers Considerations upon each State, and other things of consequence. All this will afford you both profitable and necessary Matter of Meditation. ARTICLE XII. The Practice of Meditation. To reduce into Practice all that we have said of Meditation, see here what you shall do. First, As the Morning is the most commodious time for the Exercises of the Mind, take that to make your Meditation in, following the Advice of the Wiseman, who says, a Cor suum tradet ad vigilandum diluculo ad Dominum qui fecit illum, & in conspectu altissimi deprecabitur. Eccl. 39 The Just will apply his Heart in the Morning to think upon God his Creator, and to Pray in the Presence of the most High; and many other Passages of Scripture which recommend b In matutinis meditabor in te. Psal. 62. Praevenerunt oculi mei ad te diluculo, ut meditarer eloquia tua. Psal. 118. Morning Prayer. From this very Day read the Subject you will Meditate on. In the next Morning, after you have adored Almighty God, and offered to him your Ordinary Prayers, read again the same Matter. Afterwards casting yourself upon your Knees in the Presence of God, beg of him the Grace to perform well this Meditation, and to learn therein, and keep in mind some important Truths for your Salvation. Present yourself to him as a blind Man, who desires to have his Sight restored. Luc. 18. Domine, ut videam; Grant, O Lord, that I may see thy holy Verities. Deus meus, illumina tenebras meas; Clear, O God, the darkness of my Soul. Revela oculos meos, & considerabo mirabilia tua; Open my interior Eyes, that I may attentively consider the Wonders that are included in thy holy Law. Or as a poor * Omnes enim quando oramus mendici Dei sumus, ante januam magni patrisfamilias stamus, imo etiam prosternimur, supplices ingemiscimus, volentes aliquid accipere, & ipsum aliquid ipse Deus est. S. Aug. Ser. 15. de verbis Domini. Man, who demands of God a Morsel of Bread for the nourishment of his Soul. Panem nostrum quotidianum da nobis hodie; Give me, O God, by thy Grace, a little of that Celestial Bread which thou distributest to thy Children; Respice in me, & miserere mei, quia unicus, & pauper sum ego; Cast thy Eyes upon me, and have mercy on my Misery, because I am a poor forsaken Man, incapable of having by myself any good Thought, except it come from thy Grace. Or as an infirm Man, who seeks the Remedies of his Soul. Miserere mei, Domine, anima mea malè à Daemonio vexatur; Have pity, O God, on my Soul, which is persecuted by the Enemies of her Salvation. You shall make use of some of these, or such like Prayers. Afterwards apply your Mind to consider the Subject you are to Meditate on; choose two or three of those Considerations which you shall find in your Book, fix your Thought upon each, one after another, to weigh them, to convince yourself of them, and to keep them in your Mind. But settle most of all your Heart and Affection thereon, to stir up yourself to love, to embrace, and to practise the Truths you Meditate on; for this is the Fruit and End of Meditation. We Meditate not to understand the good, but to love it, and put it in Execution; We seek not after Science but Virtue. For this reason you must pause longer upon the Affections and Resolutions, than upon the Considerations; you must enlarge them, entertain them, and relish them at leisure. For Example, it doth not suffice to consider in Meditation how amiable God is, to represent the Reasons of it, as his Goodness, his Perfections, his Favours; but after having made these Considerations, you must descend to the Affections thereof, to love him actually, and say from your Heart, It is true, O God, that thou art infinitely amiable, and that there are infinite Reasons to love thee, why should I not then perform it? Why shall I be so obdurate, so ungrateful, such an Enemy to myself, as not to have a Love for thee? O God, how misfortunate is he who loves thee not! and how miserable was I when I loved thee not! and instead of bearing thee a Kindness, was wedded to my Passions and Pleasures! I have loved thee too late, O infinite Goodness! I have loved thee too late! but now I will love thee most perfectly; nothing shall separate me from thy Love, from thy Service, from thy Obedience. It is chief in this place of Affections, where God speaks to the Heart by good Motions, which he bestows upon it: It is there, where finding the Soul in a holy Solitude, and thinking on nothing but him, he is pleased to speak to her interiorly, and replenish her with his Love. a Ducam eam in solitudinem & loquar ad cor ejus. Oseae. 2. I will lead her, says he, into the Solitude, and speak unto her Heart. It is there where b Bonum est P●aestolari cum silentio salutare Dei. Thren. 3. it is good, as the Prophet says, to expect with silence the wholesome Grace of God; and to say to him with young Samuel, c Loquere, Domine, quia audit servus tuus. 1 Reg. 3. Loquere, Domine, quia audit servus tuus: non loquatur mihi Moses, aut unus ex Prophetis, sed tu potius loquere, Domine, inspirator & illuminator omnium Prophetarum, quia tu solus sine eis potes me perfect imbuere; illi autem sine te nihil proficient. Possunt quidem illi verba sonare sed spiritum non conferunt. Pulchriter dicunt, sed tu sensus aperis. Mysteria proferunt, sed tu reseras intellectum signorum. Mandata edicunt, sed tu juvas ad perficiendum. Viam ostendunt, sed tu confortas ad ambulandum. Lib. 3. de Imitat. Christ. cap. 3. Speak, Lord, for thy Servant hears thee. Let not Men now talk to me, let not Books instruct me at this time; but thou, O Lord, do me the Favour to speak interiorly to me, and touch my Heart, and fill it with thy Love. Continue a while in this State, and in these pious Affections which God shall bestow upon you, stirring them up, and entertaining them the best you can; applying them one while to the Hatred of Sin, to the Fear of God and his Judgements; another while to a desire to serve God, to become Virtuous, to fly the Occasions of Sin, and strongly resist Temptations; but most frequently to the Love of God, to an Affection for Christian Virtues, Humility, Chastity, Temperance, and other pious and wholesome Affections, as the Matter of your Meditation shall direct. But chief, forget not to come to good Resolutions; for it would be to offer a great Injury to God, to have received from him good Motions, and not to put them in Execution. Wherefore you must always conclude your Meditation with firm Resolutions, to practise the Good with which God hath inspired you in Prayer. But this Resolution must be strong and efficacious, let it therefore be followed by its Effect; and that it may be such, read and practise the Third and Fourth Advice which you will find in the following Article. Finish your Prayer by giving Thanks to God for the good Thoughts and Motions he hath bestowed upon you, and in humbly begging of him the Grace to put them in practice; foresee the occasion you may have to practise them, that you may be mindful of them. You may perform this Exercise in a large quarter of an hour; that time is not too long for an Action of such importance, where you treat with God concerning your Salvation, and wherein God does you the Honour to hearken to you, and communicate himself to you with so much Bounty. As for the Days of Meditation, it would be a great Blessing for you, if you could perform it every Day: In expecting that Blessing, endeavour to perform it at least every Sunday and Feast, on the Days of Confession and Communion, and also on some Days before to prepare yourself for it, and some Days after to conserve the Fruit of it; I add also the Days wherein you shall find yourself moved with Temptations, that in this Exercise you may find Arms to defend yourself, according to that remarkable Advertisement of our Lord, * Vigilate & orate, ut non intretis in tentationem. Mat. 26. Watch and Pray, that you enter not into Temptation. Make choice also of a commodious Place removed from Noise, and wherein you may be all alone as much as you can, that you may have less occasion of Distractions, and more liberty to apply yourself too God. ARTICLE XIII. Some Advices concerning Meditation. Before the finishing of this Treatise, there remain some Advices to be given you, to prevent the Difficulties which will occur in this holy Exercise, and to make it solidly profitable to you. ADVICE I. The First is, That you diligently take care, not to permit your Mind to be prepossessed with any false Opinion against Meditation, as to conceive that you are not capable of Meditating, or that it is too much trouble, or not necessary, or the like. This is the first Obstacle the Devil will put in your way, to divert you entirely from this Exercise; but we have already before taken notice of this Impediment, and discovered the vanity of that Illusion, in the Eight First Articles, wherefore read them attentively. And chief concerning the Capacity, remember, that it is not your great Wit, nor your high Studies, which make you capable of Meditating, but Humility, and the knowledge of your own Disability to think or do any good Actions, and the great Desire to profit in Virtue. These are the Dispositions which render you capable of Meditating, or rather of receiving the Lights and Motions of Divine Grace, which are the things we seek in Meditation, and not our proper Imaginations. ADVICE II. The Second Advice is, Not to be dismayed with the Difficulties you may find in this Exercise, as the trouble to apply your Mind, Distractions, Distastes, and the like. 1. Represent to yourself, that good things are not acquired without pains. How much is there in Studies, and other Exercises of Human Life, from which yet we desist not by reason of that Difficulty? 2. Consider, that all Beginnings are difficult, and that by Exercise they are overcome, and chief by the Grace of God, which is the first Mover to all good things, but particularly in this Action, where it is the prime and principal support. 3. Make these Distractions serve for your Meditation, and proceed in this manner. Humble yourself in the sight of God, because you cannot keep your Mind attentive: Acknowledge that it is through your Fault, That your Sins are the cause, That this springs from your Lightness, and from the too much inclination you have to the Vanities and Pleasures of the World. Take from thence occasion to lament your Sins, to demand pardon of God for them, to purpose to fly from them for the future, to correct the Levity of your Mind, and to redress your disorderly Affections. 4. Amongst all these Distractions, account yourself as a Beggar at the Gate of God, from whom you beg an Alms. Doth a Beggar esteem himself repulsed, because he is not harkened to at his first Request? He continues soliciting, he expects, he comes again. Act you in that manner, persevere, humbly a Si vis habere justitiam Dei, esto mendicus Dei, qui te monuit ut peteres. S. Aug. Ser. 5. de verb. Dom. begging of God a good Thought for your Salvation. Although you should spend all the time of your Meditation in this Demand, you would not have performed much. Call to mind that excellent Sentence of St. Augustin, who says, That b Cum aliquando tardius dat Deus, commendat dona non negat; diu desiderata dulcius obtinentur; citius data vilescunt. Ibid. when God does not presently grant the Petition we desire, it is not because he refuses us, but because he would have us set such a value on his Favours as they deserve; It being certain that we more esteem the things we obtain with much trouble, and make less account of those we acquire without pains. For this reason he adds, c Pete, quaere, insta, servat cibi Deus quod non vult cito dare, ut discas magna magne desiderare. Ibid. Ask, seek, urge; God reserves the Favour to grant it at the end, altho' he would not consent to it at the first, that you might learn to solicit for great things with an ardent desire. 5. In these Occasions behave yourself like the poor Cananean, who gained by her admirable Patience, the Favour which the Son of God had refused her. This Woman being afflicted, came, and cast herself at the Feet of our Lord, to obtain the cure of her Daughter tormented with a malignant Spirit. He passes on his Way without answering her one word. She addresses herself to the Apostles, who intercede for her, but to no purpose. Seeing herself thus rejected, she puts herself forward, and presents herself to him again with more instance than before, O Lord, assist me! He answers roughly, That it is not reasonable to take the Bread of the Children to cast it to the Dogs; An Answer sufficient to repulse a most approved Patience. She instead of being dejected by it, taketh advantage from his Words, and makes use of them to obtain the Effect of her Prayer; Ah Lord! pardon me if I tell you, that sometimes Bread is given to the Dogs, for at least they are permitted to eat the Crumbs which fall from their Master's Table: I also demand nothing more than the remainder of the Favours you show to your Children. Our Lord took so much content in seeing the Faith, Humility, and Patience of this afflicted Person, that praising her highly, he said to her, O Woman, great is thy Faith, be it to thee as thou desirest. Imitate in your Prayer this admirable Example, and still when you beg of God any Grace for your Salvation, altho' God answer you not by some good Thoughts, continue entreating, Domine, adjuva me, Lord, assist me. Have recourse to the Intercession of the Blessed Virgin Mary, and of the Saints, as the Cananean to that of the Apostles. If these Coldnesses chancing to continue, your Conscience tell you, that they are your Sins which are the cause, and that they render you unworthy of the Favours you request; Acknowledge humbly the truth, and declaring that it is so, say from your Heart as the Cananean, It is true, O God, it is not reasonable that thou shouldst give the Bread of thy Children to Dogs, that is, to Sinners, such as I am; but at least, as the Crumbs of Bread which fall from the Table are allowed to the Dogs, deny me not those which fall from thine; grant me some small remainder of those abundant Graces which thou pourest upon those who faithfully serve thee. If you persevere thus, God will grant your Petition, and recompense your Faith, your Humility, and your Patience. And altho' he should give you no good Thoughts at all upon the Subject you would Meditate, that Patience, that Humility, that steadfast Faith which you exercise, will be more pleasing to him than any thing else, and more profitable to you, and this will be the best Fruit of your Prayer. Thus, Theotime, you shall lose nothing; for in seeking God on one side, you will find him on the other; and you will experience the truth of that excellent Observation made by the great St. Bernard, * Dico tibi solus est Deus qui frustra nunquam quaeri potest, nec etiam cum inveniri non potest. S. Bern. l. 5. de Consider. c. 11. That amongst all the things we seek for, only God is never sought for in vain, even when we imagine we cannot find him. ADVICE. III. The Third Advice is, That in every Meditation you still be mindful of the End for which you Meditate, which is the Sanctification of your Soul, and to make you really virtuous in the sight of God; so that the Meditation which doth not improve you, is not a Meditation nor Prayer, but a Speculative Study, which is sometimes more prejudicial than profitable. The Meditation which is performed without a prospect of this End, is full of an infinite number of most dangerous Defects. It makes us stop at the Thoughts, and not at the Affections; at the subtle Imaginations, and not at the solid; at those which delight the Mind, and not at those which move the Heart. If we pass to Affections, it is to those which are found most agreeable, and not to those which are most necessary, such as the hatred of Sin, the desire of mortifying our Passions, and correcting our Vices. We content ourselves with the Affection, and omit the Resolutions; and if we proceed to Resolutions, we content ourselves with general ones, without descending to Particulars. For Example, we say, I would be Humble, , Temperate; but we do not say, I will be Humble in that Occasion, I will Obey when I shall be Commanded, I will acknowledge my Fault when I shall be Reprehended, and other like; I will be by resisting Temptations, through such and such Means; I will avoid such Occasions, which are dangerous for me; I will shun Idleness, etc. And in fine, if we come to some particular Resolutions, we make them but weakly, and not with force and vigour; from whence it comes to pass that we accomplish them not, and so they are as unprofitable as if they were not made at all. All these Faults in Meditation spring from the first, that we propose not effectually in Meditating the Sanctification of our Soul, by the solid Practice of Virtue. From hence it comes, that this manner of Meditation prejudices more than it profits, because it is apt to give to those who act thus, a very good Opinion of themselves, a Contempt of others, and a Confidence in their Merits: It makes them much addicted to their own Judgement and Will, and believe they are Saints by Meditating on holy things, altho' they practise them not, which is a very great Mischief, not only to them, but to others, who take from thence an occasion to blame Meditation and Devotion, whereas they are not the cause of these Disorders, but the ill use these Persons make of them. For this reason, Theotime, when you apply yourself to this holy Exercise, propose to yourself strongly that End, to make yourself Virtuous, and believe that that Meditation is unprofitable, from which you depart without a particular Resolution of correcting yourself, and of loving God, more than you have done as yet. ADVICE IU. But it is not sufficient to refer Meditation to the practice of Virtue, we must also be careful to relate it to the practice of the most solid Virtues, as Faith, Humility, the Love of God and our Neighbour, Chastity, Temperance, and others; and chief those we have most need of in the present State wherein we find ourselves, and whose Occasions occur most frequently. This Advice is one of the most important which can be given in this Matter; for to what purpose is it to propose to ourselves in Meditating, fair and apparent Virtues, and in the mean time omit the more solid, which are the Groundwork and Foundation of all others, and which making less show, are notwithstanding more necessary? To what end, for Example, do we propose to ourselves to be very liberal to the Poor, if we had Means, to suffer great Persecutions for God's sake, if they should befall us, with other like things, and neglect the Virtues we stand in present want of, as Chastity, Humility, Meekness toward our Neighbour; or those which we have every Day occasion to practise, as the mortifying our Passions, refraining our Anger, suffering our Neighbour, obeying our Superiors? In a word, Meditation is a Means to sanctify our Souls. This Sanctification consists in moderating our Passions, correcting our Vices, and by consequence, in acquiring the contrary Virtues: It ought therefore to be necessarily referred to that End, and to produce that Effect; otherwise it is not a Meditation, but a pure Illusion: And those who make use of it so, abuse the most holy and wholesome thing, which they render unprofitable to themselves, and contemptible to others. Act not in this manner, Theotime, Meditate really to sanctify your Soul, to mortify your Passions, to correct the Vices which bear dominion in you, to practise true and solid Virtues, and those you stand in most need of in your present State. CONCLUSION. This is what I had to propose to you upon this Subject of Meditation. To conclude, I have but two Words to say to you, Read, and Practise. Read, to instruct yourself in a thing which as yet you know not, to convince yourself that Meditation is not so difficult as you might conceive it, but that you may practise it, and that it may be very beneficial to you. Read, to learn the Method of it, and practise the same. But content not yourself with the Reading, proceed to the Practice and Exercise of so pious a thing. Try what you can do therein, or rather what God will give you the Grace to perform: Be assured he will give you much, if you approach to it with a sincere Intention to please him, and to learn in that Divine School the Truths of your Salvation, and to practise them faithfully. Be not dismayed for the Difficulties, be faithful and perseverant, and God will bestow upon you the Means to surmount them. Call to mind that Sentence of the Prophet, That a Bonus est Dominus sperantibus in se animae quaerenti illum. Thren. 3. God is good to those who hope in him, and to Souls which in reality search after him. Seek after him in your Prayers and Meditations, and you will find him, if you search faithfully. b Petite & accipietis, quaerite, etc. Ask, and it shall be granted to you; seek, and you shall find; knock at the Door, and it shall be opened to you. c Gustate & videte quam suavis est Dominus. Psa. 51. Taste, Theotime, and experience, how sweet and pleasant God is, in this pious Exercise, and you will find by experience, and in effect, the truth of that Sentence of the Divine Wisdom, d Beatus homo qui audit me, qui vigilat ad fores meas quotidie, & observat ad postes ostii mei. Qui me invenerit inveniet vitam, & hauriet salutem à Domino. Prov. 8. Blessed is he who hears me, and who watches often at my Door, and waits at my Gates. He who shall find me shall find Life, and receive Salvation from the Hand of our Lord. FINIS.