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
thereof Danti mihi sapientiam dabo gloriam And you will receive the Advantage which will continue with you for all Eternity The Approbation VVE underwritten Doctors of Divinity of the Faculty of Paris do Testifie That we have Read a Book Intitled The Instruction of Youth in Christian Piety Compos'd 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 Vertue in their Youth PART II. Of the necessary Means to acquire Vertue during Youth PART III. Of the Obstacles which divert young People from Vertue PART IV. Of the Vertues 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 Vertue 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 Favor God hath bestow'd on him whom he hath call'd 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 Favors 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 follow'd Vertue 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 Vertuous in their Youth have continu'd so all their Life and chiefly 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 Endeavors 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 Vertue during Youth Pag. 94. Chap. 1. Wherein true Vertue consists Pag. 95. Chap. 2. That to acquire Vertue we must desire it Pag. 98. Chap. 3. Of Prayer the Third Means to acquire Vertue 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 Vertue 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 Labor 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 Vertue 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 sinn'd 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 fortifie the Mind in Temptations Pag. 247. Artic. 4. How we must behave our selves 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
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
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
of his pious Mother who had follow'd 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 Vertue 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 open'd 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 Banquetings 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 return'd back after his Conversion in consequence whereof he perform'd an exact Penance and liv'd 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 caus'd 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 Vertue which many fall into in their Youth the number of those who are entirely destroy'd therein is very great and of those who escape very small You will understand the smalness 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 liv'd a long time after others being snatcht 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 Reign'd 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 Vertue except of one viz. Jehu of whom it recounts some good Works which he perform'd at his beginning altho' afterwards he was perverted like the rest Amongst the Kings of Juda who Reign'd 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 continu'd such all their Life the greatest part of those who were vicious began their Wickedness in their younger Years and were never chang'd 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 Reign'd but a Year at the end whereof he dy'd 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 apply'd 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 surpass'd them in Naughtiness wherein he dy'd after he had persever'd in Wickedness the space of Sixteen Years Amon Reign'd 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 dy'd in his Sins at the end of Two Years 4 Reg. 23. Murther'd by his Domesticks Joachim began at the Age of Twenty five 2 Para. 36. and Reign'd Eleven Years during which Time he was wicked like his Father's and dy'd 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 depriv'd of the Honour of a Sepulcher according to the Menace of the Prophet Jeremy His Son Jechonias having Succeeded at the Age of Eighteen 4 Reg. 24. Reign'd but Three Months at the end whereof he deserv'd for his Sins to be brought under the Subjection of Nabuchadonosor and sent into Babylon where he dy'd 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 persever'd in his Iniquities the space of Eleven years he drew upon himself and his People the utmost Effect of the Revenge which God had threaten'd the Jewish Nation with for a
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 Vertue 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 ought to be accounted Vertue and that which is not directed by this certain and infallible Rule is to be esteem'd false Piety CHAP. II. That to acquire Vertue 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 Vertue because the love and desire of Vertue is one part of Vertue it self 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 perceiv'd by those who love her she prevents those who desire her and goes before to manifest her self to them But hearken how he himself made use of these Means in his Youth and learn to conform your self to that Divine Original He saith in the Seventh Chapter That having consider'd 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 conspecâ—u illius venerunt autem mihi omnia bona pariter cum illa innumerabilis honestas Sap. 7. For this reason says he I wish'd and receiv'd Vnderstanding and Prudence I demanded by my Prayers the Spirit of Wisdom and it was bestow'd upon me I made more account of her than of Kingdoms and Thrones Riehes I esteem'd 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 describ'd 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 lov'd says he this Divine Wisdom from my Youth and sought her I desir'd 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 propos'd 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 Vertue is and how effectual to purchase it Learn then by following this Pattern to set your Affection on Vertue and ardently to desire it Perswade your self as it is most certain that there is nothing besides it that is desirable in the World nothing that can worthily satisfie 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 Vertue THIS is the great Means to attain to Vertue 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 employ'd with that arden desire of Wisdom whereof we have even now spoken and by this Course he obtain'd all that he wish'd for * Haec cogitans apud me commemorans in corde meo c. 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 consider'd all the Perfections of Wisdom he conceiv'd such an ardent love for her that he apply'd himself always to find her and that in favour of the Innocence of his tender Age during which time he had conserv'd both Soul and Body exempt from the Corruptions of Youth he obtain'd 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 address'd 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 Vertue *
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 retir'd from the Altar say not presently your Vocal Prayers upon your Book but entertain your self 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 honor 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 your self 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 your self and to cure your deprav'd Habits 5. Give him thanks for the Favor he hath done you in admitting you to receive him and in acknowledgment 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 perform'd 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 your self 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 Vertue Ninth Means Morning Prayer but they become unprofitable and of small effect unless they be accompany'd with these which follow Morning and Evening Prayer Assisting devoutly at the Holy Sacrifice of the Altar Employing ones Time in the knowledge of ones self Reading good Books and pious Conversations are Means so necessary for Vertue 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 Vertue If you truly aspire to Vertue 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 chiefly 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 gather'd in the Morning the Manna of Heaven which maintain'd them all the Day And that which is most remarkable in that Manna is that those who fail'd 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 caus'd it to be dissolv'd 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 constrain'd 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 Favors To put in Execution these Instructions Practice have a care to practise that which follows Every Morning as soon as you are up cast your self upon your Knees in some place a little retir'd 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 receiv'd from him for the Favor 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 your self 3. Humbly implore his Pardon for all the Sins of your Life past by which you have so much offended his Bounty and abus'd his Favors 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 endeavor 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 your self to the Blessed Virgin to your
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 remov'd 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 oblig'd 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 runing your self For this reason I exhort you with the Prophet to have a care of your self that the Law of God may never be taken out of your Heart For this end I have prepar'd 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 entring 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 Vertue 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 Vertue which they had learnt in their Youth are easily dislipated those seem now fit only for Children they think they must have a more refin'd and elevated Spirit they contemn what they esteem'd before the most pious Resolutions appear to them the Effects of Simplicity and from thence springs the ruin of Vertue 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 Domestick 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 Fathers House Vices and wanton Pleasures began as he himself says to grow above his Head as Briers in a neglected Ground and to be multiply'd 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 expresly 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 propos'd by the Holy Ghost for that intent Altho' 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 ought to be to conserve the Sentiments and Practices of Piety which they have observ'd 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 observ'd before as ordinary Prayer reading pious Books frequenting the Sacraments Conversation with vertuous Persons and chiefly 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 Vertue which you have receiv'd and the practice of those you have been instructed in As for the Sentiments know that Vertue is always one and the same and in whatsoever Age or Occasion you be in you are still oblig'd to consecrate your self to God to obey and serve him faithfully As for the Practices remember that if you be oblig'd to Vertue you are also oblig'd 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 your self in Vice. Be diligent in Praying in Reading good Books in frequenting the Sacraments in Conversing with vertuous Persons and chiefly 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
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 decrepid 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 our selves during this mortal Life to that adorable Goodness who gives himself fully to us for all Eternity Let nothing be able to sepâ—rate us from his Service Quis nos separabit à charitate Christiâ— Rom. 8. Who shall sepaâ—ate 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 conceiv'd that this Subject ought to have been Treated there even from the time I compos'd that Book but the fear I had that it would not be well receiv'd 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 arriv'd 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 conceiv'd it fitting to defer it and in the mean time observe what use you made of the Book and what Blessing God would be pleas'd to lay upon it Seeing then the Success which by the Divine Goodness it hath had and that its apparent Benefit oblig'd 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 Doctrin with Love and altho' it be plac'd 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 imagin 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 deceiv'd Meditation doth not consist in high Thoughts but in those which are good and wholsom nor only in pious Thoughts but in holy Affections which spring from thence as to hate Sin to love God to fear his Judgments and in the Resolutions which are made in consequence of these Thoughts and Affections So that to Meditate is to apply ones 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 defin'd 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 ones 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 obtain'd 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 corde The Earth is all replenish'd 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 setled in you by what follows ARTICLE III. That Meditation is not an Invention of Man but of God. They who fly Meditation imagin that it is a small Practice of Devotion only invented by Men but they are grosly deceiv'd 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 caus'd the continual Meditating on it to be chiefly recommended to them * Eruntque verba haec quae praecipio tibi hodie in corde 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 order'd 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 offer'd to him in Sacrifice For this reason also David begins 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 Water-side which will bear Fruit in its time because as the Water moistning the Root of the Tree makes it fertil and abounding in Fruit so Meditation upon holy things filling the Heart with good Thoughts and pious Affections renders it rich in Vertue and good Works ARTICLE IV. That Meditation is not so difficult as many conceive it This is a Truth which is easie to be made appear Is it not a strange thing that Men should account that hard yea even impossible which is perform'd 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 Traffick 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 your self 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 Vertue 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 meâ—â—tatus est in cubili suo Psal 35. To meditate Iniquity Why cannot you meditate upon Vertue and perform that for it which others do for Vice and which you your self perhaps have done Say not then any more that Meditation is too hard ARTICLE V. That Meditation may be render'd facil Notwithstanding the Difficulties which may be apprehended in this Action there are many Means to make it easie 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 easie 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 facil 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 your self 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 rendring facil that which before appear'd 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 pleas'd 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 encumbred with the care of worldly Affairs nor prevented by violent Passions nor engag'd 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 Vertue 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 learnt in the Exercise of Meditation The same is to be said of the Word of God they often hearken to it with a most wandring and distracted Mind where if they give any Attention to it they make no Reflection on the Verities they have learnt which is the cause why
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 ador'd Almighty God and offer'd to him your Ordinary Prayers read again the same Matter Afterwards casting your self 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 your self to him as a blind Man who desires to have his Sight restor'd 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 my self 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 your self of them and to keep them in your Mind But settle most of all your Heart and Affection thereon to stir up your self 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 Vertue 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 Favors 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 my self 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 lov'd thee not and instead of bearing thee a Kindness was wedded to my Passions and Pleasures I have lov'd thee too late O infinite Goodness I have lov'd 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 chiefly 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 pleas'd 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 Pâ—aestolari cum silentio salutare Dei. Thren 3. it is good as the Prophet says to expect with silence the wholsom 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 Moyses aut unus ex Prophetis sed tu potius loquere Domine inspirator illuminator omnium Prophetarum quia tu solus sine eis potes me perfecte 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 Favor 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 Judgments another while to a desire to serve God to become Vertuous to fly the Occasions of Sin and strongly resist Temptations but most frequently to the Love of God to an Affection for Christian Vertues Humility Chastity Temperance and other pious and wholsom Affections