Thieves 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 requir'd 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 advis'd 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 Publick Charges ARTICLE III. Of a Court-Life This Life is full of Dangers and Precipices The Dangers of a Courtiers Life which are very hardly to be avoided by them who are engag'd therein Common Vertues are easily there corrupted the most solid are there shaken and it is very difficult not to be destroy'd 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 shew and hypocrisie every one makes so much appear as is necessary to arrive at his End. Solid Vertue is there contemn'd mock'd 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 loose Complacence towards all the World unworthy Submission false Friendships Dissimulation which shews 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 Expence From thence irreconcilable Enmities Revenge and many dreadful Accidents take their rise If things be so how can one be Sav'd 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 engag'd therein ought 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 convinc'd 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 your self and advancing your Fortune confine your self 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 your self 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 Vertue which is much to be fear'd in a Life at Court. In fine as this State is full of Dangers you have need of arming your self 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 liv'd holily in the Court of Princes or those who yet lead there their Life in great Vertue ARTICLE IV. 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 it self 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 Sav'd 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 it self 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 vertuous learn them sooner or later and are deprav'd 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 your self 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 Publick Necessity or other good Reason and not for a Capricho and Licenciousness for Idleness and Sloth for a desire of raising your Fortune nor much less to enrich your self 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
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 render'd 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 Houshold and Chappel And are sold at his Printing-house on the Ditch-side in Black-Fryers 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 us'd and those with which Thou wast pleas'd to inspire one of Thy greatest Servants Thy Grace hath assisted me to Compose them by particular Aids which I have receiv'd from Thee in this small Labor That fervent Zeal which Thou wast pleas'd 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 Succor 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 JESVS 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 Favors they have receiv'd from Thy infinite Goodness O Divine Saviour Let not the Souls be lost which thou hast Redeem'd with Thy precious Blood and for the Salvation of whom Thou hast testifi'd so great Love. Reserve them for Thy Service Hinder them from bending their Knees before Baal and from being destroy'd 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 Labors 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 observ'd therein or of the Profit that may be reap'd 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 call'd to the Conduct of Youth I endeavor'd to make my self capable of so important an Employment and correspond with the pious Intentions of that Company which gave me the Honor of that Charge Now in laboring to Instruct my self I found that what I had prepar'd for my self might serve for the Instruction of Youth if it were reduc'd 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 dispos'd of it into the Method you see wherein I treat of Five things which seem'd 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 Vertues 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 practis'd 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 Compos'd which is the Instruction of Youth will make you esteem it useful The Matter of it which is chiefly taken out of the Sacred Scripture and Fathers will cause you to make the same Judgment If the Method I have observ'd seem easie to you it will give the final Decision In fine I Write for young People For them have I Compos'd this Work and particularly for them whom God hath pleas'd to commit to my Conduct If others more advanc'd 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 Write I exhort you to advantage your self by this small Labor which I have given you for your Salvation I call you in this Instruction by the Name of Theotime which signifies Honor 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 ow all And lastly that you may receive a certain and assur'd 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 search'd for Wisdom during your Youth Eccl. 5. and that having seriously apply'd your self 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
ab adolescentia sua Thren 3. good for a Man to carry his Yoke from his Youth that is to addict himself to Vertue and to bear the pleasing Yoke of Gods Commandments Why in Ecclesiasticus doth it exhort young People so powerfully to Vertue 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 tast of its admirable Fruits 'T is true Vertue 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 Vertuous 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 expresly 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 extream 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 bestow'd 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 rais'd from those Two Foundations whereof the First is That those who have follow'd Vertue 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 follow'd Vertue 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 conserv'd 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 Wooll which hath once taken its first Tincture doth not easily lose it to return to its former Candor And an Earthen Vessel keeps long the Smell and Tast of that Liquor wherewith it was first Season'd 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 Vertue in his Youth Because having acquir'd it in that Time it is easily conserv'd 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 Vertues but because they acquir'd 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 dulâ—issimos fructus metit Jerom. Epist ad Nepot And S. Jerom describing the excellent Qualities of the old Age of those who apply'd themselves to Vertue in their Youth saith That they become more Knowing by their Age more Assur'd 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. de 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 environ'd with the Occasions of Sin and urg'd by the Provocations of the Flesh it suffers very much to conserve its Purity like Fire that is almost choak'd with green Wood heap'd upon it But when by the Succours of Divine Grace which as we have shewn above are greater and more abundant in Youth as the Temptations are more frequent and impetuous one has gain'd the Victory in these first Encounters it happens
catenae mortalitatis meae poena superbiae animae meae ibam longius à te c. That the brutish Passion of immodest Love was a Chain which kept him bound and that the Noise of this Chain continually mov'd and agitated had made him interiorly Deaf and hinder'd him from hearkning to any thing that admonish'd him for his good like a Beast strongly Chain'd 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 banish'd 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 your self intirely and that in good time This Subject of Blindness and Obdurateness in Vice caus'd 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 endow'd who might make themselves capable of some great Action and one day succeed in some considerable Employment where God might be Honour'd and the Publick considerably Serv'd who go and destroy themselves at the Entrance and coming to be misled in Youth make themselves unfit for Noble Enterprises for which they seem'd to be born and frequently become idle Companions and absolutely unuseful like to some Trees all cover'd 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 multiply'd Sins unworthy of the Employments they were capable of and to which God had design'd 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 call'd and he had appointed for them in his first Intention This Truth is grounded upon Sacred Scripture when God promis'd 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 eis 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 Altho' 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 happen'd that this Prince transgress'd the Orders of God in two Occasions amongst others in consequence whereof he was rejected from the Kingdom which God had prepar'd for him The First was when being one Day in his Camp press'd by his Enemies to Engage in a Battel he Offer'd 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 Establish'd your Kingdom upon Israel for ever But now your Kingdom shall not continue The Second Occasion was when having overcome the Amalecites he spar'd the Life of their King and preserv'd 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 reproches 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 assur'd 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 design'd you and that you shall never atchieve any thing considerable God refusing you the Honour to be Serv'd by you when you shall be at a fit Age as you have neglected to Serve him in your Youth ARTICLE IV. 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
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 mov'd so strongly that he left all his Goods and having given them to the Poor even to his wearing Cloaths he went thro' 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 Vertue 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 Compos'd by Granado or some other acording 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 chiefly upon Sundays and Feasts 7. Content not your self for having read a Book once over but peruse it often If you read it not for Curiosity but to learn Vertue 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 rais'd up an infinite number of all sorts in all Languages in all Times and still devises new ones The greatest part are disguis'd 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 imbib'd 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 Judgment 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 receiv'd by the Church 2. All wicked Books which convert Religion and pious Things into Derision which blame the Ceremonies and receiv'd 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 publickly 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 your self 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 Compos'd 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. Confes cap. 16. and that by
ordinarily some Prayer to her more by Custom than Vertue and on the otherside do not care horribly to displease her by a Life replenish'd with mortal Sins which they commit without any scruple O God! what Devotion is this to desire to please the Mother and daily crucifie 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 Dishonoring 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 Vertues and principally her Humility and Chastity These two Vertues amongst others have render'd 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 Favors those whom she finds to be particularly inclin'd to those Vertues 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 Honor on every Saturday whether Prayer Abstinence or Alms Honor particularly her Feasts with Confession and Communion 4. Be mindful to Invoke her in Temptations and in the Dangers you find your self in of offending God. You cannot shew your respect for her better than by applying your self to her in these urgent Necessities and you can find no Succor more prompt and favorable 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 corde Et ut imperves orationis ejus suffragium non deseras conversation is exemplum S. Bern. Eom 2. Super missus est If the Winds of Temptations be rais'd 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 depart 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 presum'd 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 follow'd the Profession of a Souldier and was bred up in the Wars and dy'd therein she having heard the News of his Death was much concern'd for the Salvation of her Son dead in so dangerous a Condition and as she was often savour'd by God with Revelations of which alone she hath Compos'd a Book she was assur'd of the Salvation of her Son by ensuing Revelations In the first the Blessed Virgin reveal'd to her that she had assisted her Son with a particular Protection at the Hour of his Death having strengthned him against Temptations and obtain'd all necessary Favors for him to make a holy and happy End. In the following she declar'd the Cause of that singular Assistance she gave her Son and said it was in Recompence of his great and sincere Devotion he had testifi'd to her during his Life wherein he had lov'd her with a very ardent Affection and had endeavour'd 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 honor the Blessed Virgin as she ought to be lov'd and honor'd 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 favorable to young Persons and cherish them tenderly in that Age which he saw sanctifi'd by the Son of God. He hath Serv'd him in all the Necessities of his Life to which he was pleas'd to submit himself for our Love He freed him from the Persecutions of his Enemies he bred him up in his Infancy govern'd him in his Youth He saw him submit himself to his Commands He was a domestick Witness and Admirer of the Graces and Vertues 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 endeavor to conform themselves to that Divine Youth by the imitation of his Vertues and that he should be their Protector and Intercessor to him Fix your Affection Theotime upon this good Saint and honor 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
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 it self be carry'd 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 chiefly in that which concerns Vertue 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 Vertue Seed cannot take root in a moving Sand nor Vertue 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 convinc'd of the Importance of their Salvation and of the necessity they have of addicting themselves to Vertue 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 apply'd a Remedy to these three Causes First then It s Remedy Theotime endeavor to correct in your self 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 your self by Reason and not by Fancy and Caprichio Secondly Labor to fix your Mind in Piety by good Thoughts and frequent Reflections on your Salvation and on the necessity you have to live vertuously in your Youth the reading of the First Part of this Book will serve for that end Thirdly An important Advice Submit your self to the Conduct of a wise Confessor Follow 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 fix'd in Vertue 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 Mens 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 Vertue 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 Vertue is contemn'd amongst Men That they are little esteem'd who follow it That if they should apply themselves to do well they should be despis'd yea even mockt at He actually represents unto their thoughts the Contempt and Scoffs of others and by these Artifices he withdraws them from the Way of Vertue stopping and stifling in them by this foolish Shame all the good Thoughts and Desires they had conceiv'd 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 Vertuous but even glory in their Vices and have a kind of Confusion not to be as Wicked as the most Vicious as it happen'd 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 labor not in good time to over come it it will infallibly destroy you Now to conquer it arm your self against it with these Reflections 1. Remedy Why do you blush Are you asham'd of Vertue and the Service of God Dilectio Dei honorabilis sapientia Eccl. 1. than which there is nothing more Honorable 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 owe 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 ones Self So that if you are asham'd of Vertue 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 Judgment 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 deprav'd Inclinations If they contemn you it is because they
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 unchast Love enkindling in them a more burning and cruel Furnace than that which the King of Babylon caus'd to be prepar'd 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 consum'd 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 Shamefac'dness 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 Honor 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 shews 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 enter'd 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 unchast Actions these Sins repeated and multiply'd 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 dismay'd 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 Vertue is a Disrelishing and even an Aversion to Vertue and to all pious and wholsom Things It is not to be conceiv'd 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 Distemper'd with a Fever takes no delight in the most delicious Meats on the contrary they seem to him bitter because his Tast is deprav'd with some bitter Quality Thus he who is once seis'd by this burning Fever of Impurity finds a wonderful loathing and dislike of all the most pious and wholsome 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 tasts 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 possess'd by that Passion should not have its Judgment perverted and should not determin 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 judg according to our Inclinations and that it can withdraw it self 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 Judgments and
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 ô you Kings and understand ô 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 Judgment 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 reserv'd a sorer Trial. I would to God all those who have any Authority in the World would read often this Admonition The other authentick 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 conquer'd their Enemies Strangers or Domesticks for all these things which appertain only to the Favors 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 pussed up with Pride and Presumption in the midst of the high Praises which are given them and too low Respect which is shewn 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 honor 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 Publick and not to satisfie 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 thro' a neglect of punishing Crimes If they sweeten by Benefits and Mercy the Sharpness they are oblig'd 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 design'd for those Charges ought carefully to be prepar'd 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 chiefly 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 â—obiscum cum diligentia cuncta facite 2 Par. 1. Have a care said he to them what you do for it is not the Judgment 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 your self capable to
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 your self 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 your self 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 oblig'd to it when you can and chiefly if you have Command You shall answer to God for all the Disorders which shall be acted under you if you have not us'd all your Endeavors to stop them And you are oblig'd 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 Conquer'd but mild and favorable 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 maxime in quo pacis perturbatio non timetur S. Aug. supra who says That as Force is us'd toward the Enemy who resists so Mercy ought to be shewn to him who is overcome when he is no more in a Condition to hurt Examin often your Conscience to keep your self 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 oblig'd 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 arm'd in respect of them and prepar'd 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 rendring 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 Neighbor 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 ones 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 Judgments exacting more than they ought for their Wages and particularly of poor and mean People following poor Mens 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 employ'd 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 Neighbor 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 thro' the Physicians Fault too complacent in giving Judgment 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 expos'd 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. Merchants 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 engag'd 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 enter'd in to one of the former Employments of a Civil Life you must come ere long to settle in the World which ordinarily is perform'd by Marriage and sometimes tho' more rarely by an unmarry'd Life I spoke nothing of these States in the first Impressions of this Book but after I made reffection of it when I review'd it for this Edition I conceiv'd 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
acquit your self 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 compris'd them in few words when he said That they who were unmarry'd had their Minds more free and disengag'd 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 Vertues 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 Vertue of Virginal Chastity These two Vertues 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 mente 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 Marry'd Persons shall be Sav'd without observing Corporal Virginity and that Virgins shall not without the Spiritual which is Humility From these two great Obligations it is easie to judge of the Dangers of that State they are as great as these two Vertues are difficult to practise and to joyn together and the Enemy of our Salvation employs all his Endeavors against Virgins to make them lose both the one and the other This is also the Judgment 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 c. Et cum certamini manifesto cedit ad hoc se victum demonstrat ut vincat c. 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 Vertues in Virgins of both Sexes and when he cannot carry away the first by Temptations he endeavors 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-fac'd Vice which he inspires into them he gains them by sins which he draws from their own Vertue It behoveth you therefore Theotime to be admonish'd of these Dangers that they may not divert you from embracing the State of Continence if you be inclin'd 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 Favors 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 Labor and all those others we have shewn 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 Machabees 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 expos'd unto of departing from God and being utterly destroy'd 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
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 gather'd 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 satisfie 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 consider'd 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 endeavor to convince the Mind to fly from them entirely and to confirm our selves in the Resolution of shunning them from thence we Meditate on the Means to put them in practice The same is to be us'd in respect of Vertue we examin the Motives which render them amiable we stir up our selves 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 easie and profitable Subject of Meditation You will find all the former Subjects in divers Books of Meditation which are made expresly 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 your self 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 rais'd from thence or at least it is easie 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 plac'd your self in the Presence of God and begg'd 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 confirm'd in them demand of God the Grace to retain and practise them This is a manner of Meditation which seems to me facil 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 your self 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 your self often in danger of losing it without recovery You will afterwards find Reflections to make upon your self as well for what 's past 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 consider'd will effectually excite you to acquit your self of it as you ought Continuing thus thro' every Chapter of the First Part you will find in them wherewith to entertain your Mind profitably before God and wherewith to stir your self 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 Vertue 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 your self of the practice of the Means and continue on this Subject until such time as you find in your self 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 your self by them Observe therein the Order we have given and you will find that it will not be perform'd without profit You will find the same in the Fourth Part which treats of Vertues necessary for young People The Motives are still there mention'd 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 easie as it is one
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 Vertue you must frequently approach to the Sacrament of Penance and if not you will never be difengag'd 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 multiply'd and neglected lead to mortal Sin. Secondly Second Reason Without frequent Confession you may be secretly engag'd in wicked Habits which you will not believe to be such and will be expos'd to many dangerous Occasions from which you cannot guard your self unless you be Admonish'd Now you cannot be Advertis'd 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 subdu'd 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 discover'd He is a Serpent which hides himself when he would bite and flies away when he is perceiv'd 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 cur'd when it is declar'd but it encreases 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 convinc'd 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 your self at least once a Month without failing therein If you have frequent Temptations you ought to Confess oftner 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 ones thoughts to a Remedy till after he is fall'n 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 subdu'd 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 fall'n but raise our selves presently and make use of that Slip for our Advantage and stand better on our Guard for the future Fourthly Fourth Advice Confess your self 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 your self when there is a Reason for it Fifthly Fisth Advice Be assur'd that the Devil will use all his Endeavors 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 prepar'd 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 endeavor to withdraw you from it by a certain foolish Shame which he is accustom'd 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 prositable 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 endeavor 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 inclin'd 2. After Examination stir up in your self 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 your self that you are going to appear before God as before your Judge to implore his Mercy And if you be oblig'd to expect before you can be Confess'd keep your self 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 thro' 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 esteem'd by your Ghostly Father but to be cur'd 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 endeavor 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 your self as much as you can 9. Perform your Penance punctually and devoutly 10. Accustom your self on the Day of your Confession to make Reflection upon the principal Sins into which you have fall'n 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 satisfi'd 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 Vertue and that those who have a true desire of their Salvation ought to make themselves worthy to approach frequently unto it * Nisi manducaveritis carnem filii hominis biberitis ejus sanguinem non habebitis vitam in vobis Joh. 6. Vnless 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 Vertues 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 it self You want Force to conserve Vertue 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 it self 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 wholsom a Means which contains nothing less than the Author of Salvation Altho' a general Time for Communion cannot be prescrib'd 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 oftner 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 your self 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 your self 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 your self 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 your self 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 your self wherein you shall ask of your Confessor whether he think it convenient you should Communicate and if he judge it fit you shall prepare your self in this manner Take about half an Hour before Communion Third Preparation for Communion wherein recollecting your thoughts within your self you shall perform that which follows 1. Humble your self profoundly before our Lord Jesus Christ acknowledging your self 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