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
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
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
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
non fatageret idem pater qualis crescerem tibi aut quam castus essem dummodo essem disertus Ibid. Volebat enim illa secreto memini ut monuerit cum solicitudine ingenti ne fornicarer Qui mihi monitus muliebres videbantur quibus obtemperare erubescerem Ibid. The little Care his Father took for his Salvation and Manners concerning himself little that his Son should be Vertuous so that he became Learned and Eloquent as it happens to many Fathers Thirdly The Contempt of the Admonitions of his Mother who knowing her Sons Mind exhorted him continually not to permit himself to be carry'd away by the Excesses of Impurity but to no Effect Fourthly Quid dignum vituperio nisi vitium ego ne vituperarer vitiosior fiebam ubi non suberat quo admisso aequarer perditis fingebam me fecisse quod non feceram ne viderer abjectior quo eram innocentior ne vilior haberer quo eram castior Ibid. The wicked Examples of those of his Age so much prevail'd upon his Mind that he endeavour'd to be more Impious to the end he might be more like unto them and when he saw himself surpass'd by them in Wickedness he feign'd some Naughtiness which he had never committed fearing to be contemn'd by how much he appear'd less Vicious than others Fifthly Relaxabantur etiam mihi ad ludendum habenae ultra temperamentum severitatis in dissolutionem affectionum variarum Et in omnibus erat caligo intercludens mihi Deus meus serenitatem veritatis tuae prodibat tanquam ex adipe iniquitas mea Ibid. Cap. 5. The great Liberty his Parents gave him for Play and Recreations as he himself also takes notice These Causes cast him into Vice and cherish'd him in his Disorders the space of Three Years after which he began to open his Eyes and acknowledge his Misery It is here Theotime where you shall know the great Difficulty with which one withdraws himself from the Vices of his Youth Being Nineteen Years of Age he conceiv'd very effectual thoughts of his Salvation which God rais'd in him by reading * Ille vero Liber mutavit affectum meum ad teipsum Domine mutavit preces meas ac vota ac desideria mea fecit alia a Book of Cicero whose Title is Hortensius containing an Exhortation to Wisdom The reading of this Book as he himself saith chang'd presently his Mind and Inclinations and made him convert his Thoughts upon God and alter his Desires Viluit mihi repentè omnis vana spes immortalitatem sapientiae concupiscebam aestu cordis incredibili Et surgere jam caeperam ut ad te redirem Quomodo ardebam revelare à terrenis ad te Lib. 3. cap. 4. He began to contemn temporal and perishable Goods and Pleasures and to aspire with an incredible Longing after the Beauty of Wisdom which never perisheth And from that Time he began to depart from Vice and to return to God with a most ardent Desire Who would not have believ'd but that these good Motions would have been soon follow'd by a perfect Conversion But alas Theotime what is not a wicked Habit contracted in Youth able to do Vice and wicked Inclinations had so seis'd upon his Heart that altho' these Thoughts of his Conversion were very strong and that he us'd all his Endeavours to recover himself from that Puddle of Dirt wherein he was plung'd yet he continu'd therein not only a Day a Month a Year but from the Nineteenth to the Thirtieth Year of his Age And the Vices contracted in Three Years of his Youth kept him in Slavery Twelve whole Years During which Time he not only remain'd in his former Disorders but fell into others yet greater For as Immodesty leads to Error and Blindness he lapsed into the Heresie of Manichaeus wherein he continu'd Nine Years joyning to his Heresie the continual keeping of a Concubine in which State he liv'd from his first Corruption until the Time of his Conversion Being about Thirty Years of Age he thinks more seriously of his Conversion than formerly as he describes it in the Sixth Book Chap. 11. But hearken Theotime with what trouble he purchas'd his Design After that first Thought Cum haec dicebant alternabant hi venti impellebant huc atque illuc cor meum transibant tempora tardabam converti ad Dominum Deum deferebam de die in diem vivere in te non deferebam quotidie in meipso mori he remain'd yet above Two Years in his wicked Life deferring daily as he saith himself to be Converted unto God and to seek in him the Life of Grace not reflecting on the Death he caus'd in himself by his deprav'd Life He ought to have employ'd much Time in curing his Understanding and rooting out the Errors and Ignorances which yet remain'd of his Life past as he describes them in the Seventh Book and convincing himself of the necessity of his Conversion His Understanding being overcome Et non erat jam ulla excusatio qua videri mihi solebam propterea me nondum contempto saeculo servire tibi quia incerta mihi esset perceptio veritatis jam enim ipsa certa erat ego autem adhuc terra obligatus militare tibi recusabam impedimentis omnibus sic timebam expediri quemadmodum impediri temendum est Lib. 8. cap. 5. Et ego ad me quae non in me dixi quibus sententiarum verberibus non flagellavi animam meam ut sequeretur me conantem post te ire renitebatur Recusabat non se excusabat Consumpta erant convicta argumenta omnia Remanserat muta trepidatio quasi mortem reformidabat restringi à fluxu consuetudinis quo tabescebat mortem Cap. 7. and his Will not yet submitting the vicious Habits did in such a manner possess his Heart that they made him fear his Amendment more than his Life as he himself testifies He should have rooted out the Vices one after another Ambition Covetousness Impurity Ambition and Covetousness were soon banisht out of his Soul but that misfortunate Impurity kept yet a firm possession He was so enslav'd therewith Mihi displicebat quod agebam in saeculo oneri mihi valde erat non jam inflammantibus cupiditatiâ—us ut solebant spe honoris pecuniae ad tolerandam illam servitutem tam gravem Sed adhuc tenaciter colligabar ex femina Lib. 5. cap. 1. Putabam me miserum fore si feminae privarer amplexibus Lib. 6. cap. 11. that he thought he should never have been able to have got his Liberty accounting it an extreme Misery to be depriv'd of those ignominious Pleasures which are the source of all Misfortunes And Lastly The difficulty of his Conversion was so great that after many Combats which he underwent in his Soul during the space of Fourteen or Fifteen Years after the Solicitude Prayers and Tears
of his pious Mother who had 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
drew upon himself many Disasters and a miserable Death which God sent him presently after This Example will teach you what value you ought to set on a good Master in the Way of Vertue CHAP. VI. Of Confession and first of a General Confession PEnance being a Sacrament Instituted by Jesus Christ to blot out the Sins of Christians Sixth Means a General Confession and to restore them to the Grace of God. There is no question but it is a very prositable Means and necessary to acquire Vertue and Sanctity which ought to begin by the cleansing ones self from Vice. Now to the end this Means may prove more profitable to you I advise you to begin with a General Confession of all your Life And this for Three Reasons First Because it frequently happens that the precedent Confessions were invalid As when one has conceal'd therein any mortal Sin which falls out but too often to young People or when one Confesses himself with too little Preparation without Sorrow for his Sins and without Resolution of Amendment In these Cases a General Confession is necessary Secondly Because altho' one see not an evident Invalidity in the former Confessions yet nevertheless there is reason to have some doubt because of many Defects with which they ordinarily abound thro' the Negligence of Penitents who Confess themselves with very little Preparation almost without any Sorrow and without any Amendment The General Confession supplies these Defects and when it is well perform'd secures the Conscience Thirdly If it be not at all necessary it will be always very profitable for Three great Benefits you will receive thereby The one is in respect of your Self the other on your Confessor's side and the Third in regard of God. First In respect of your Self bringing your past Life before your Eyes it makes you know how far you are remov'd from the Way of your Salvation humble your self before God in the acknowledgment of your Misery take notice of your deprav'd Inclinations to correct them conceive a desire of Amendment and dedicate your self entirely to Almighty God. Secondly On your Confessor's side It serves to give him a perfect knowledge of your Conscience that he may better Direct you and give you Advice according to your Necessity Thirdly And in fine in regard of God it will avail to merit from him more abundant Favours for your perfect Conversion which he will communicate to you by so much more * Cor contritum humiliatum non despiciet Deus Psal 50. as he shall see you humbled before him and penitent for your Offences To perform well this Confession see what you are to observe First The End of a General Confession Let the Mark or But at which you aim be the amendment of your Life and withdrawing your self from Sin to put your self absolutely in the Way of Vertue Secondly Preparation Prepare your self Seven or Eight Days before and during that time employ your self in Two things 1. Call to mind your Sins 2. Conceive a great Sorrow and a firm Resolution to change your Life To accomplish the first employ some time every Day to Examine your self following the Order of the Commandments of God and of the Church and upon the Seven Capital Sins For the greater facility make use of some Book of Confession and write down every Day what you shall take notice of But let your Labor be chiefly about the Second Part viz. Contrition Contrition which is the most necessary and most difficult Second Means to obtain Contrition and that for which one is ordinarily least prepar'd Here we must employ 1. Prayer to obtain it of God. 2. The Reading of things which may cause a horror for Sin and a desire to Serve God But this must be a fervent Prayer and a serious and attentive Reading Withdraw your self once or twice a day into a private Place and there prostrate your self before God beseeching him humbly and ardently that he would bestow upon you a Heart and Grace to apprehend perfectly the grievousness of Sin and the Injury it offers to his infinite Goodness and to have a true Contrition for them and absolutely depart from them by a serious Repentance and a perfect Change of your Life Afterwards apply your self to the Reading of some Book which may discover to you the horror of Sin and the importance of retiring your self from it You will find many I advise you chiefly to make use of Granado's Memorial in the First Part where he hath an excellent Preparation for a General Confession Read that or some other which you have with much Attention taking every time one or two Chapters only which you shall read often and meditate attentively upon them endeavouring to stir up by the things you read a hatred for Sin a horror for having committed it deploring your Misery and demanding of God Pardon for your Offences and Grace to free your self from them The Day of your Confession being come after having beg'd of God the Grace to perform well this Action of so great importance approach to the Sacrament with a profound Respect with a great Recollection of Mind and with much Sorrow of Heart for having offended God. Accuse your self of your Sins humbly and plainly After your Accusation protest to your Confessor that you detest them with all your Heart and principally by reason of the infinite Goodness of God whom you have heinously offended that you humbly beg Pardon and are resolv'd to die rather than offend him any more entreating him that he will Instruct you in the necessary Remedies against Sin that you may fall no more and the Means from thenceforward to live in Vertue and the Fear of God. This being done hearken attentively to what he shall say not thinking of any thing else And when you shall be upon the point of receiving Absolution recollect your Spirit within you and humbling your self profoundly before God renew all the Sorrow you might have had for your Sins and implore his Mercy that he would Absolve you in Heaven at the same time that the Priest Absolves you on his part upon Earth O blessed Day Theotime wherein you are freed from the State of Sin and Power of the Devil to be admitted into the number of the Children of God and for ever to Serve him faithfully But have a care to make this Confession profitable and not to forget it presently as it happens to many who afterwards scarce ever think of it and so return to their former Life Have a care to renew daily in the Morning the Sorrow for having offended God and the Resolution you have made not to Displease him any more upon any account whatsoever CHAP. VII Of Ordinary Confession THAT Confession is not only a very profitable Means but absolutely necessary to keep Man in the Path of Vertue is a Truth made manifest by Experience which discovers That those who practice not frequently this Divine Remedy relapse
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
Si praebes animae tuae concupisccentias ejus faciet te in gaudium inimicis tuis Eccl. 18. Run not says he after your Concupiscence and divert your self from your Affection this is to be understood when it is evil If you give to your Soul all she desires she will make you yield unto your Enemies who will rejoyce at your Destruction So that according to the Judgment of the Wise-man we must know in our Youth the Inclinations of our Soul that we may repress them when they are wicked It is the first Knowledge we must learn and to which we must in good time apply our Studies that we may practise it all our Life It is the Science of Sciences without which all other are of no Advantage For what doth it profit us to know all things and to be ignorant of our selves * A te tua consideratio inchoet ne frustra extendaris in alia te neglecto Quid tibi prodest si universum mundum lucreris te unum perdens Eetsi sapiens sis deest tibi ad sa pientiam si tibi non fueris Quantum vero ut quidem senserim ego totum noveris licet omnia mysteria noveris lata terrae alta coeli profunda maris si te nesciens eris similis aedificanti sine fundamento ruinam non structuram faciens S. Bern. l. 2. de Consideratione c. 3. Begin your Study with the Knowledge of your self saith S. Bernard It is in vain to extend your Knowledge to things which belong not to you neglecting your self What doth it advantage if you gain the whole World and lose your own Soul Whatsoever Wisdom you possess if it be not so for your felf the greatest part of Knowledge is wanting Altho' you should know all the highest Mysteries of Faith and all the Secrets included in Nature if you know not your self you are like to him who builds without a Foundation preparing a Ruine rather than an Edifice And it befalls them who neglect this Knowledge of themselves as it did that Philosopher who being attentive to the Consideration of the Stars fell into a deep Ditch for want of looking to himself and made himself the Object of Laughter to his Spectators Be careful then dear Theotime to Exercise your self in the Knowledge of your self and in moderating your Affections Learn in time to understand that you must not follow all the Motions and Inclinations of your Soul but that there are many which you must resist with all your Power by the Grace of God. To attain to this Knowledge and Moderation you must perform Three Things 1. Practice Accustom your self to make Reflection upon your self to take notice of your Inclinations and the Vices to which you are subject you will daily see some Passion or Vice which bears dominion more than others either Pride Choler Love of Pleasures or the like You will discover others which spring up from time to time and which will encrease unless you carefully repress them Sometimes it will be an Unaptness to learn and Disobedience Sometimes Cursing and Swearing at other Times Discord and Revenge and so of others When you shall thus discover them permit them not to grow up Principiis obsta serò medicina paratur Cum mala per longas invaluere moras The Motions unto Ill at first withstand The Cure's too late when Vice has got Command Endeavour quickly to apply the Remedies in the Third and Fourth Part you will find them against every one of these Vices 2. Being that we discover not clearly enough our Constitution in the Knowledge we have by our selves in our Youth seek to be Admonish'd of your wicked and dangerous Inclinations by those who know you and particularly by your Ghostly Father give credit easily to what he shall tell you and labor to correct your self 3. Above all be diligent in demanding of God frequently the Grace to know your self and to reform the Evil which is in you O God Deus meus illumina tenebras meas Psal 17. illuminate the darkness of my Soul that I may know all that is in me displeasing to thy Divine Majesty and that I may amend it by thy Grace Offer frequently unto him that excellent Prayer of St. Augustin O God Noverim me noverim te Noveris te ut Deum timeas noveris ipsum ut aeque ipsum diligas S. Ber. 37. in Cant. let me know my self and know thee These Theotime are the two Knowledges chiefly necessary that of your self and that of God. The First produces Humility and Amendment which is the beginning of Vertue The Second produces Charity and the Love of God which is the top and height of Perfection CHAP. XVI Of the Reading of Pious Books THE wise Man will seek the Wisdom of the Ancients Fourteenth Means Reading good Books Sapientiam omnium antiquorum exquiret sapiens in prophetis vacabit Eccl. 39. and will apply himself to the reading of the Prophets that is of holy things It is another Means which the Wiseman assigns you very necessary and extreme useful to acquire and conserve Vertue We become not Learned but by the Study of Science and we become not vertuous but by our Application to Vertue We have shewn above that Instruction is necessary to learn Vertue Now we cannot receive Instructions by Documents of Masters only but also by Reading of Books We are not always near our Pastors and Directors to learn from them the Way of Vertue Their Instructions their Admonitions their Exhortations their Counsels continue but for a time in our Memories we easily lose them if they be not maintain'd and renew'd by the Reading of Books and Meditation upon holy Things For this reason the Wiseman in Ecclesiasticus Chap. 6. after he had said that to acquire Wisdom we must hearken to the Documents of the Wise adds this other Means as necessary viz. * Et si dilexeris audire sapiens eris cogitatum habe in praeceptis Domini in mandatis illius assiduus esto Eccl. 6. That we must Study and Meditate upon the Law of God. Cast your thoughts says he upon the Precepts of God and meditate carefully upon his Commandments Charity Theotime is a Fire which must necessarily be sustain'd by good Thoughts and pious Affections If this Nourishment be taken away from her she becomes weak and at length entirely extinguished if that fail not she is enflam'd and daily encreases Now the Sources of these Thoughts and Affections is the reading of pious Books which serves as an Instrument of Divine Grace to inspire us with them It was by this that God wrought that admirable Conversion of S. Augustin Example which was begun by the reading of a Book call'd Hortensius Treating of Wisdom as he himself recounts in the Third Book of his Confessions Chap. 4. it was advanc'd by the Relation of the Conversion of two Courtiers who had been Converted by the reading of the Life of S.
which is to advance you in Vertue 2. In placing your self in the Presence of God and begging of him the Favor to draw from the Subject you are going to Meditate on some pious Thoughts Affections and Resolutions for Salvation But this Prayer must be made from the bottom of your Heart desiring ardently to obtain that which you demand The Second is Meditation it self which consists in three Acts of which we have frequently spoken To raise good Thoughts Affections and Resolutions from the Subject on which you Meditate The Subject therefore to be Meditated on must be read and lookt over beforehand and after having made your Prayer to God the Mind must be apply'd to consider attentively the Thoughts you shall have had and the Motives you shall have read upon the matter or others with which God shall inspire you to draw from thence convenient Affections and Resolutions to practise them You must perform these three Acts in the Presence of God consider that from him all good Thoughts come demand them therefore of him very often and beseech him to speak to your Heart a Loquere Domine quia audit servus tuus 2 Reg. 3. Speak Lord for thy Servant hears thee b Audiam quid loquatur in me Dominus Psal 84. I will hearken to what our Lord shall speak within me In this Exercise is practis'd that holy Commerce of which we spoke above of speaking to God and hearing God when he speaks to us We speak to him in Praying to him and Ruminating in his Presence on the Subject on which we Meditate We hearken to him by expecting and receiving his holy Inspirations and entertaining them in our Heart and conserving them to put them in Practice But this Conference of speaking to God and hearkning to God in our Heart must be perform'd in Repose and Silence as the Prophet says that is with a quiet and attentive Mind and desirous to profit in Vertue The Third Part is the Conclusion which is effected only by Prayer wherein acknowledging two things in the sight of God viz. That all good Thoughts come from him and that we know not how to put them in practice but by his Grace we give him most humble thanks for those he hath bestow'd upon us and beseech him that he will give us the Grace to put them in practice Thus Theotime if you consider well the Oeconomy or Disposition of Meditation you will find that it is totally referr'd to two things to Pray and to Meditate this is all which is perform'd in that holy Exercise It is therefore sometimes call'd Meditation sometimes Mental Prayer And it is upon these two Actions that our Salvation and Sanctification depend We must Meditate to fill our Mind with the Knowledge of pious things but we must Pray to be illuminated by God in this Knowledge and that the Light we receive therein may inflame us with the Love of God. We ought therefore to say often with good King Ezechias * Sicut pullus hirundinis clamabo meditabor ut columba Isai 38. I will cry out like a young Swallow and will meditate like a Dove In fine Theotime we interiorly perform in this Exercise the same which the Prophet Elias did in a visible Sacrifice which he would offer to God He prepar'd the Victim and Wood to burn it and afterwards he set himself to Prayer to demand of God that he would be pleas'd to send him Fire from Heaven to burn that Holocaust Fire in reality descended and consum'd all the Sacrifice Thus in this holy Exercise of Prayer we prepare our Heart to sacrifice it to God we fill it with the Knowledge of pious things which are apt to inflame it with the Love of God but the Celestial Fire must descend upon it that is God must inflame it with his Grace and enkindle in it the Fire of his Love that same Fire which he himself came to bring into the World and which he earnestly desires should inflame all our Hearts ARTICLE X. The Subject on which we must Meditate After we have spoken of the Method of Meditation we must now speak of the Subject or Matter on which you may Meditate These Subjects are generally all the Truths of Salvation which God hath reveal'd and manifested to Men the knowledge whereof serves to excite us to the Love of God such are these which follow 1. The Greatness and Perfections of God as his Power Wisdom Goodness Justice Immensity and Eternity 2. The Favors of God towards Men as Creation Conservation Redemption Vocation to Christianity the Grace of Justification the particular Benefits we find we have receiv'd from him 3. The Nativity the Life the Actions the Miracles the Passion the Death the Resurrection the Ascension of our Saviour Jesus Christ with all his Divine Words are excellent and plentiful Subjects of Meditation 4 The four last things of Man that is his Death Judgment Heaven Hell. 5. Sin in general 6. The Sins or Vices in particular as Pride Impurity Intemperance Anger Covetousness Envy and all others 7. The Christian Vertues opposite to these Vices the Love of God the Love of our Neighbor Humility Chastity Meekness of Heart and others In fine We may Meditate upon Faith and by consequence upon the Articles of the Creed upon Hope and upon every Petition of the Pater Noster or Lord's Prayer upon Charity and at the same time upon the Commandments of God all which have relation to Charity Upon the first Subjects which are the Perfections of God we Meditate upon their greatness which may be learnt by Books which treat of them and we draw from thence convenient Affections as Admiration Respect Submission Fear Hope Love. Upon the Benefits of God we consider their greatness by the excellence of the thing which is given by the Greatness of him who gives them and who bestows Favors on us out of his pure Goodness without having any need of us by the meanness of him who receives the Benefits that is of our selves from thence we examin the good or ill Use we have made of them the ingratitude with which we have receiv'd them the good Use we are bound to make of them for the future Upon the Life and Actions of our Lord we consider the Circumstances which render them admirable the Vertues he made appear therein from thence we draw powerful Motives of Love of Acknowledgment and of Imitation Upon the four last things by looking on them attentively and as at hand we learn to know them to fear them and to prepare our selves for them in good time by a holy Life This is a very profitable and efficacious Meditation when it is often perform'd and with necessary application * Memorare novissima tua in aeternum non peccabis Eccl 7. Remember says the Wiseman the last things and you shall never sin Upon Sin in general there are two great Considerations which comprehend all others to be reflected on The
First is the Injury Sin offers to God The Second is the Prejudice and Damage it brings to the Soul of him who commits it The greatness and enormity of the Injury Sin offers to God may be 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