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
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
long time For in the Ninth Year of his Reign the City of Jerusalem was Besieg'd by Nabuchadonosor King of Babylon and after Two Years Siege it was Taken Sackt and put to Fire and Sword the Temple Ransackt and Burnt those of the People who had escap'd the fury of the Sword or Famine were sent into Captivity And he flying with his Children was taken and brought before the proud King who after having receiv'd him with Expressions of Fury and Indignation caused his Childrens Throats to be cut before his Face and afterwards pull'd out his Eyes and made him be sent Captive into Babylon where he dy'd miserably undergoing the just Punishment of his Iniquities We must add to these Examples those which we have recounted in the Sixth Chapter being that all those of whom we spoke in that place are dead in their Sins and by Sins begun in their Youth These Examples are very common in Sacred Scripture the contrary are there very rare and as I have said we shall find but one only in the Old Testament who was truly Converted after he had liv'd wickedly in his Youth viz. Manasses and that by so strange a Means that it manifests more clear than Day the dreadful Difficulty with which one Corrects the wicked Inclinations of his younger Years This Prince having lost his Father Ezechias 4 Reg. 21. one of the most pious Kings of Juda at the Age of Twelve Years was Inheritor of his Crown but not of his Vertues For blotting out of his Mind presently the holy Examples and wise Documents he had receiv'd from him he addicts himself to all sorts of Vices and Impieties such as the Scripture recounts His Iniquities went on encreasing until the Fifteenth or according to others till the Two and twentieth Year of his Reign wherein God sent him an extreme Affliction He was taken by the Assyrians in the City of Jerusalem sent Captive into Babylon loaden with Irons and Chains cast into a frightful Prison where he was daily afflicted with a vast number of Miseries and Persecutions Being reduc'd to this extremity of Misery he began to open his Eyes and call upon him in his Afflictions whom he had forgotten in his Prosperity He acknowledg'd his Iniquities and begg'd Pardon for them with a truly contrite Heart and by the force of Tears and Prayers obtain'd from God his Deliverance After which he did Penance for his Sins and liv'd in Holiness all the remainder of his Life even to the Age of Sixty seven when he dy'd St. Jerom adds to this History a very remarkable Particularity which he took out of the Tradition of the Hebrews For Explicating what the Scripture says in general Terms * Qui posteaquam coangustatus est oravit Dominum Deum suum Hieron in ques Heb. in Paral. That Manasses being opprest with Affliction had recourse to God he saith that it was in the Extremity of a frightful Death to which he was expos'd He should have been put to Death in a great brazen Vessel pierc'd with many Holes set upon a hot Fire which heating the Vessel and penetrating it on every side should consume that miserable Prince by its Flames by so much the more cruel as it was tedious in duration He was shut up in this Vessel and the Fire kindled under him In this dreadful Representation of Death this misfortunate Prince apply'd not himself to God but first to the Idols which he had ador'd so strangely was he blinded with his former Sins But when he perceiv'd that it was to no end to invoke their Assistance he call'd to mind a Sentence of the Sacred Scripture which he had often heard from his Father in his Youth by which God promis'd his Succours * Dum quaesi eris Dominum Deum tuum invenies eum si tamen tâ—â—o corde quae ieris tota tribulatione animae tuae Deut. 4. to those who had recourse to him in their Tribulations and converted themselves to him with all their Heart and had a great Sorrow for their Sins He presently raises his Heart to God with Sighs and Lamentations and begs of him his Deliverance with such a Contrition for his Sins that God shew'd him Mercy and not only deliver'd him from that frightful Death but from his Slavery and made him return to Jerusalem where he spent the rest of his Life after the manner I have already touch'd See here Theotime a Conversion after a wicked Life of Youth but a Conversion purchas'd at a dear Rate CHAP. XIII Of the great Evils which spring from the wicked Life of Youth THE greatest of Evils is that whereof we speak Tenth Motive which obliges young People to Vertue viz. The loss of Salvation and Eternal Ruine which befalls many by the Sins of their Youth it being certain that Sins committed in that Age are the original Cause of Damnation to many But besides that there are many others issuing from the same Fountain which are necessary to be known dear Theotime to the end that knowing them you may conceive a greater horror of the Cause which produces them ARTICLE I. The first Evil viz. Death which the Sins of Youth hasten to very many I put in the first place Death hasten'd which happens to many young Persons in punishment of their Sins I do not mean that all those who die in the Flower of their Age die in punishment of the Sins they have committed nor also that all those who follow Vice in their Youth should be punish'd with an untimely Death I know very well that the Pious sometimes depart in the prime of their Youth and that this Death is a Recompence of their Vertue and an Effect of the Love God bears them according to that Testimony of the Sacred Scripture in the Book of Wisdom If the Just says the Wiseman Justus si morte praeoccupatus fuerit in refrigerio erit placens Deo factus dilectus vivens inter peccatores transsatus est Raptus est ne malitia mutaret intellectum ejus ne fictio deciperet animam illius facinatio enim nugacitatis obscurat bona inconstantia concupiscentiae transvertit sensum sine malitia consummatus in brevi explevit tempora multa placita enimerat Deo anima illius propter hoc properavit Dominus educere illum de medio iniquitatum Sap. 4. be prevented by Death he will find therein Repose and Salvation his Vertue having render'd him agreeable to God made him purchase his Love and merit to be taken out of this World where he liv'd amongst Sinners God withdrew him betimes lest Corruption should slip into his Mind and his Soul be deceiv'd with the false appearance of the Vanity and Pleasures of the World which delude Men and make them love those things which are most opposite to their Salvation I know also very well that there are many Sinners who live a long time and who grow old in the Vices they had contracted in their Youth
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 *
Cum adhuc junior essem antequam oberrarem quaesivi sapientiam palam in oratione mea ante tempus postulabam pro illa usque in novissimis inquiram eam ambulavit pes meus iter rectum à juventute investigavi eam manus meas extendi in altum in sapientia mea luxit anima mea ignorantias meas illuminavit Eccl. 51. When I was yet young and in the first innocence of my Age I sought Wisdom in demanding her of God by my Prayers I have asked for her early and I will search for her even to the end of my Life I have departed from Vice to seek her from my Youth I have lifted up my Hands towards Heaven and my Soul hath acknowledged her ignorance hath sighed after the Wisdom which God communicates to Men and he hath vouchsafed to illuminate my Darkness and bestow upon me that so much to be wish'd for Wisdom This is the way these great Men took to acquire Wisdom The Scripture proposes them to all young People as the Model they ought to imitate to attain her and I would to God they were imitated by many But for you Theotime who by the Grace of God aspire to that Wisdom it behoveth you to imitate them and follow the way they have shewn begging daily of God with all the ardor of your Affection this Wisdom which removes Ignorance banisheth away Sin and leads by the Path of Vertue to real Felicity by offering to him from the bottom of your Heart that excellent Prayer of Solomon * Domine mifericordiae qui fecisti omnia verbo oris tui da mihi sedium tuarum assistricem Sapientiam noli me reprobare à pueris tuis quoniam servus tuus sum ego filius ancillae tuae homo infirmus exigui temporis minor ad intellectum judicii legum Mitte Illam de coelis sanctis tuis de sede magnitudinis tuae ut mecum sit mecum laboret sciam quid acceptum sit apud te scit enim illa omnia intelligit deducet me in operibus meis sobriè custodiet me in sua potentia erunt accepta opera mea Sap. 9. O God of mercy who hast created all things with thy Word I most humbly beseech thee that thou wouldst bestow upon me some ray of thy Divine Wisdom which accompanies thee in Heaven Cast me not out of the number of thy Children Vouchsafe to acknowledge that I am thy Servant and thy Creature a Man weak and mortal and uncapable of comprehending by my self thy holy Precepts Send me from Heaven and from thy Seat of Majesty thy Divine Wisdom that she may be with me and labour with me and that by her holy Inspirations I may know thy Will to fulfil it And that she may conduct me in all my Actions according to the Rule of thy Commandments and conserve me by her Power that I may may have the happiness to please thee in all the Actions of my Life With this Prayer or some such like it if you say it as you ought you will obtain all that you shall demand But remember that it must have these Three Conditions that it may be efficacious Three Conditions of Prayer It must be Humble Fervent and Perseverant Humble acknowledging that you cannot obtain Wisdom or Vertue but from God alone Fervent to demand her with a most fervent Desire Perseverant to beg her daily as there is no Day wherein the Divine Grace is not necessary to conserve or encrease her CHAP. IV. That they must love and seek after Instructions BEsides the Means of Prayer Instruction is also necessary Fourth Means Instruction For there is none but God who can give Wisdom yet ordinarily he doth not bestow it but by the Ministry of Men by whom he is pleas'd we should be conducted in the Path of Vertue inspiring by his Grace our Hearts with his holy Truths at the same time that Men teach us on their Parts by their Words For this reason hath he establish'd in his Church Pastors and Doctors as the Apostle saith to teach Men Divine Verities and conduct them in the Way of Salvation Now if Instruction be necessary for all Men it is yet most of all for young Persons who by reason of their Age have little knowledge of the Maxims of Wisdom and less Capacity to know themselves It is not then sufficient for you dear Theotime that you daily beg Wisdom and Vertue from Almighty God you must love and seek after Instruction and Direction in the Way by them who understand it This Desire of Instruction is so necessary for Vertue that it is the beginning thereof according to that saying of the Wiseman The beginning saith he of Wisdom is a real Desire of Instruction And Lastly that you may be fully convinc'd read attentively this excellent Exhortation which he hath made you concerning it in Chap. 6. of Ecclesiasticus * Fili Si attenderis disces si accommodaveris animum tuum Sapiens eris si inclinaveris aurem tuam excipies doctrinam si dilexeris audire sapiens eris in multitudine presbyterorum sapientum sta prudentiae illorum in corde conjungere ut omnem narrationem Dei possis audire proverbia laudis non te effugiant Eccl. 6. Son says he if you attentively hearken to them who can Direct you you will learn If you bring thither a tractable Spirit you will become wise If you shall readily give ear to good Instructions you will receive Knowledge and if you love to hear Others you will attain to Wisdom Wherefore have a care to Converse with wise Men desire their Company and discreet Discourses that you may understand them when they speak of God and not be depriv'd of those excellent Truths you ought to learn from their Mouths Now there are many ways by which we may receive Instructions for Vertue and Salvation As Preaching Books of Piety of which we shall speak hereafter But that which is most necessary for you is the particular Conduct of a wise and vertuous Person who may teach you the Way of Vertue For this reason the Wiseman adds to the former words * Si videas Sensatum evigila gradus ostiorum illius exterat pes tuus Ibid. If you know an understanding Man be diligent to seek after his Knowledge and frequently visit him CHAP. V. Of the necessity of a Guide in the Way of Vertue and particularly during Youth THIS Means Theotime Fifth Means the Conduct of a Guide is the most important of all those which can conduct us to Vertue It is the Guide who can make all others succeed and without whom it is almost impossible you should usefully employ them The Way of Salvation and real Wisdom is a Road unknown to you you have need of a Guide to Direct you This is a certain Maxim of the Sacred Scripture and holy Fathers a
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.
Antony and in fine was perfected by the reading of the New Testament which a Voice from Heaven commanded him to read saying Tolle lege Take and read It was by this that he wrought that wonderful Change of S. Serapion whom the reading of the Gospel mov'd so strongly that he left all his Goods and having given them to the Poor even to his wearing Cloaths he went thro' the Streets with with a New Testament under his Arm saying Ille me spoliavit This is that which hath stripped me O the great force of pious Reading How is it possible that so holy a Means and so powerful for the Conversion of Souls should be so much neglected as it is But it is not sufficient to read A fruitful way of Reading we must read profitably For this effect have a care to observe in your Reading these following Conditions 1. Read not for Curiosity and only to content your Mind but out of a desire to learn to live well and to make your Reading more profitable remember to begin it ordinarily with a small elevation of your Mind to God * Revela oculos meos considerabo mirabilia tua Da mihi intellectum scrutabor legem tuam custodiam illam in toto corde meo Psal 118. by which you shall beg of him the Grace to learn something for your Instruction 2. Oras Loqueris ad sponsum legis Ille tibi loquitur S. Jer. ad Eusto Read with much Respect considering that it is God who speaks to you in your Book * Christum alloquimur cum oramus illum audimus cum divina legimus oracula S. Amb. lib. 1. Offic. cap. 20. Sit tibi vel oratio assidua vel lectio Nunc cum Deo loquere nunc Deus tecum S. Cypr. Epist ad Donat. It is a Consideration of the holy Fathers who say when we Pray we Speak to God and when we Read he Talks to us 3. Read not many Books but only two or three well chosen which may be proper to stir you up to Vertue and which may afford you the Means As Augustin's Confessions the Imitation of Christ the Introduction to a Devout Life the Guide to Sinners Compos'd by Granado or some other acording to the Advice of your Confessor 4. Fortuita varia lectio quasi casu reperta non aedificat sed reddit animam instabilem leviter admissa levius recedit à memoria S. Bern. de vita solitaria ad Fra. de mont Dei. Read in Order that is beginning at the beginning and continuing until the end otherwise the Reading will be but little profitable to you 5. Read but little at a time and that slowly and attentively make reflection upon the things you read endeavour to draw some good Resolution from thence and beg of God the Grace to put it in execution 6. Read often that is either every Day or sometimes in the Week chiefly upon Sundays and Feasts 7. Content not your self for having read a Book once over but peruse it often If you read it not for Curiosity but to learn Vertue you will find that the second Reading will be more profitable than the first you will comprehend more easily your Book you will retain it better and put it in practice with more advantage CHAP. XVII An Advertisement concerning bad Books WHEN I exhort you to read good Books I advertise you at the same time to fly absolutely wicked ones which we may call the Plague of Minds next to which there is nothing more pernicious to young Persons It is one of the most effectual Means the Devil hath invented to corrupt Minds and which almost always succeeds He hath rais'd up an infinite number of all sorts in all Languages in all Times and still devises new ones The greatest part are disguis'd with the appearance of Learning or Eloquence or of some ingenious Invention and are by so much more dangerous as under these Vizors they conceal a mortal Poison which is deeply imbib'd in the Soul. Young Persons read them with Pleasure and earnestness and easily remember them Discourses pass but Books still remain in their Hands they have time to meditate on them and softly digest the Venom they inspire The Effects are always pernicious and mortal for some produce in the Mind Error and Darkness others pervert the Judgment corrupt good Inclinations making one judge that good which is wicked and account that wicked which is good Others teach Vice excite Passions inflame Concupiscence enkindle dishonest Love in the Hearts of the most chaste and there is none which leaves not behind it much cause to be sorry for reading it These Books are pernicious to all Men but they are most of all hurtful to young Persons being they are more apt to receive the ill Impressions they make in the Mind and they ought to avoid them as the Productions of the Devil and as a detestable Poison which Hell vomits upon Earth to infect and destroy Souls 1. These are all Heretical Books which teach Errors in Faith and which combat the Truths receiv'd by the Church 2. All wicked Books which convert Religion and pious Things into Derision which blame the Ceremonies and receiv'd Customs thereof which scoff at Persons Confecrated to God as Priests and Religious Those which abuse the Sacred Scripture by wicked and profane Applications 3. Lascivious and immodest Books which wage open War against Chastity 4. Books which treat of Love altho' they be not uncivil in Words Such are most of the Latin and French Poets and the greatest part of Romances These Books are more dangerous than those of the Third sort because those openly teach Wickedness and easily breed an aversion of themselves in Souls which have yet the Fear of God but these not seeming to be publickly naught attract the Mind by their fair Discourses and by the sweetness of the Things they treat of by which delighting the Senses they inflame the Heart with impure Love. Fly all these Books Theotime Practice as Inventions which the Devil hath found out to destroy you You can scarce ever read them without a mortal Sin for you either entertain evil Thoughts or expose your self to the evident danger of entertaining them If you have any of these Books keep them not absolutely part with them notwithstanding any Resolution you have made not to read them Curiosity will tempt you and overcome you at the end it is a Serpent which when you think the least on it will give you a mortal Wound Say not that these Books are well Compos'd that the Discourse is Eloquent that you learn there to Speak well and many excellent Things For I shall answer you with S. Augustin that all this is but a false Pretext * Non omnino per hanc turpitudinem verba illa commodius discuntur sed per haec verba turpitudo ista confidentius perpetratur S. Aug. lib. 2. Confes cap. 16. and that by
in semitis impiorum nec tibi placeat malorum via Fuge ab ea ne transeas per eam declina desere eam Ibid. cap. 4. Take not pleasure to follow the wicked nor be delighted with the ways of the impious fly from them and walk not in that road decline and depart far from it ARTICLE II. How there are two things hurtful in wicked Company Discourse and Example The same holy Spirit doth admonish you that there are two things in the Conversation of the Wicked which we must stand in dread of their Discourse and Example As for the Discourses S. Paul the Apostle cries out aloud to all a Nolite seduci corrumpunt mores bonos colloquia prava 2. Cor. 15. Permit not your selves to be seduc'd for wicked Discourses corrupt good Manners b Prophana autem inani-loquia devita multum enim proficiunt ad impietatem 2 Tim. 2. Avoid says he to Timothy the prophane Discourses of the Impious for they advance Wickedness c Lingua ignis est universitas iniquitatis inflammat rotam nativitatis nostrae inflammata à gehenna Jacob. 3. S. James says that The Tongue is a Fire which being enkindled from Hell inflames Souls with Sin. d Sepulchrum patens est guttur eorum Psal 5. David says that The Mouth of Sinners is an open Sepulchre from whence issue noisom Stenches to infect Souls e Acuerunt linguas suas sicut serpentis venenum aspidum sub labiis corum Psal 139. That the Wicked have a Tongue of a Serpent and carry the Poison of Asps in their Lips by which they envenom those who give attention to them Now if the Vicious sometimes forbear their wicked Discourses their Example never fails to make strong Impressions g Qui seligerit picem inquinabitur ab ea qui communicaverit fuperbo induet superbiam Eccl. 23. Noli esse amicus homini iracundo ne discas semitas ejus Prov. 22. v. 24. Qui cum sapientibus graditur sapiens erit Amicus stultorum similis efficietur Prov. 13. He who toucheth Pitch says the Wiseman shall be defiled and he who converseth with a proud Man will be infected with Pride Contract not Friendship with an angry and cholerick Man lest you initate his Example He who converseth with the wise will become wise A Friend of Fools that is of Sinners will be like unto them Example hath an incredible force upon the Minds of young Persons and principally to incline them to Evil. The Friendship that is contracted with the Wicked brings Complacence and Complacence invites to Imitation h O nimis inimica amicitia seductio mentis nulla lucti mei causa nulla ulciscendi libidini sed cum dicitur eamus faciamus pudet non esse impudentem S. Aug. lib. Conf. 9. O Friendship what a great Enemy art thou saith S. Augustin to the good of Souls O blindness of Mind which caused us to commit Wickedness only by Imitation and to please others when they said Come let us do some bad Action and I was asham'd not to be Impudent And in fine A considerable Example what bad Company can do Theotime that you may clearly see the height of Disorder to which evil Company may bring young Men hearken to what the same Saint reports of himself deploring the miserable State to which he was reduc'd by that Means * Praeceps ibam tanta caecitate ut inter coaetaneos meos puderet me minoris dedecoris cum audiebam eos jactantes flagitia sua tanta gloriantes quanto magis turpes essent Et libebat facere non solum libidine facli verum etiam laudis Quid dignum est vitu peratione nisi vitium Ego ne vituperarer vitiosior fiebam Et ubi non suberat quo admisso aequarer perditis fingebam me fecisse quod non feceram ne viderer abjectior quo eram innocentior ne vilior haberer quo eram castior Ecce cum quibus comitibus iter agebam platearum Babiloniae volutabar in coeno ejus tanquam in cinnamomis unguentis preciosis Lib. 2. Confes cap. 3. I went says he headlong into Vice with such a Blindness that amongst those of my Age I blush'd not to be as wicked as they when I heard them glory in their Sins and brag by so much more as they were more impious And I had a mind to commit Evil not only for the Pleasure of the Action but out of a desire to be Prais'd What is there in the World but Vice which deserves to be blam'd and I was so deprav'd that I sought to be more vicious lest I should be blam'd And when I could not equal the most impious of my Companions in Wickedness I feigned Sins which I never did lest I should be accounted more contemptible as I was more innocent and lest I should be esteem'd less infamous as I appear'd more chast See with what sort of Companions I conversed when I travail'd in the misfortunate Path of Babylon that is in the wicked Life of my Youth in the stinking Dirt wherein I wallow'd as if I had roll'd my self in precious Odors and sweet Perfumes This was the deplorable State to which wicked Company had brought S. Augustin in his Youth a State out of which he could not be drawn but with wonderful Difficulties and by a particular Miracle of Divine Grace as we have shewn above Part 1. Chap. 12. ARTICLE III. Of Four sorts of wicked Companions which must be avoided First Libertines Theotime abhor the Company of those who make open profession of Vice as impious Persons and Libertines and of all those who seek not to conceal the greatest Vices as Impurity Swearing Drunkenness but glory in them Qui laetantur cum male fecerint exultant in rebus pessimis Prov. 2. They who rejoyce says the Wiseman at their wicked Actions who take pleasure in their greatest Sins who scoff at Vertue and who endeavor to corrupt you and allure you to them 2. Lewd Diseourses Fly as from the Plague those who scoff at Vertue who solicit you to Sin or who entertain you with lewd Discourses contrary to Vertue altho' they appear not openly vicious in their Persons Wicked Discourses are always prejudicial from which side soever they come they constantly produce the same Effect which is to introduce Sin into the Soul of him who wilfully gives ear 3. Dissemblers Avoid the Company of some who Dissemble more and yet are no less dangerous who will not solicit you openly to Sin but divert you from the Exercise of Vertue as from Prayer from frequenting the Sacraments from reading good Books who tell you those things are neither convenient nor necessary for you that they are not proper for you at this time that you have something else to do and instead of these entertain you only with vain Discourses of Pleasures and Pastimes of the Hopes of the World
tenderness of the Body and heat of Blood makes more susceptible of the Impression of Sensual Pleasures and partly also from the malice of the Devil which assaults Man in his Youth on the weakest side making use of the frailty of the Flesh to take possession of the Spirit and as * Adversum juvenes puellas aetates ardore hostis noster ahutitur in flammat rotam nativitatis nostrae Haec sunt ignita diaboli jacula quae simul vulnerant inflammant à Rege Babilonio tribus pueris praeparantur S. Hieron Epist. ad Demetriad S. Jerom judiciously observes takes advantage of the Heat of Youth by which he raises in their Heart the Fire of unchast Love enkindling in them a more burning and cruel Furnace than that which the King of Babylon caus'd to be prepar'd for the three innocent Children of Israel because that could but consume their Bodies but this scorches their Souls and prepares them by that impure Flame for another Fire which shall never be consum'd O Theotime they who attentively consider the Corruption of Manners which is found in Youth can never be sufficiently sorry for them But that which deserves most to be lamented is that it frequently falls out that there is nothing but this Sin which is the cause of it it being certain that there are many who are not subject to any other considerable Vices or if they be they are the Effects of this and if they were freed from this they would lead a perfectly pure and innocent Life Whereas on the contrary Haec adversus adolescentiam prima sunt arma daemonum non sic avaritia quatit inflat superbia delectat ambitio S. Jer. Epist ad Eustechium permitting themselves to be overcome by this unclean Passion they live a Life full of Iniquities and heaping up daily new Sins and perverse Habits cast themselves into so deplorable a State that they are often out of hopes of Amendment and Salvation O misfortunate Sin must thou thus destroy Men when they begin to work for their Salvation must thou forcibly take away from God so many beauteous Souls which without thee would live in innocence to sacrifice them to Pleasures and by Pleasures to the Devil and everlasting Flames Cursed Incontinence who is there that can hate thee as thou deservest To apprehend it more clearly Theotime read attentively that which follows and judge of the Cause by its Effects ARTICLE II. Of the sad Effects of the Sin of Impurity The Author of the Book De bono pudicitiae attributed to St. Cyprian describes briefly a great number of the misfortunate Effects of this Sin For he says that * Impudicitia semper est detestanda obscoenum ludibrium reddens ministris suis nec corporibus parcens nec animis debellatis propriis moribus totum hominem suum sub triumphum libidinis mittit blanda prius ut plus noceat dum placet Ea hauriens rem cum pudore cupiditatum infesta tabies incendium conscientiae bonae mater impoenitentiae ruina melioris aetatis Auth. de bon Pud Immodesty is a detestable Passion which spares neither Souls nor Bodies which renders Men absolutely Slaves of dishonest Love flattering them at the beginning that it might more effectually destroy them When it hath gotten possession of their Hearts it drains their Goods together with their Shamefac'dness It excites Passions even to excess it destroys a good Conscience it is the Mother of Impenitence the loss and ruin of the best part of Age that is of Youth Omitting the Damage that Sin causes to the Body Honor and Possessions I shall insist only upon the dreadful Effects it produces in the Soul which I reduce to Five or Six The First is First Effect the destruction of the Fear of God. the destruction of the Fear of God which it works in the Soul and the ruin of all good Inclinations Experience shews this Effect so common that we need not seek any other Proof we see many young People well Educated who have very good Inclinations in their Youth an aversion from Evil a great affection to Piety the Fear of God strongly imprinted in their Souls Now all these good Qualities remain if the Sin of Impurity doth not take possession of their Heart but when that hath once enter'd into their Mind it entirely subverts them It creeps in first by immodest Thoughts the Thoughts produce the desire of wanton Pleasures the Desire moves to unchast Actions these Sins repeated and multiply'd ruin all the good Inclinations things now appear far otherwise than before the Sin now seems no more so great it becomes more familiar to them and such an one who before had a great apprehension of one sole mortal Sin when he is once overcome by this brutish Passion is not dismay'd to commit them by hundreds and thousands O God what a Change what a subversion is this of a Conscience The Second Effect of this Sin Second Effect A Disrelish of Vertue is a Disrelishing and even an Aversion to Vertue and to all pious and wholsom Things It is not to be conceiv'd how those who are infected with this Vice have an aversion to Divine Things and Salvation Prayer is tedious to them and Sacraments contemptible the Word of God moves them not reading of pious Books is insupportable This is too manifest by Experience and no wonder Theotime he who is Distemper'd with a Fever takes no delight in the most delicious Meats on the contrary they seem to him bitter because his Tast is deprav'd with some bitter Quality Thus he who is once seis'd by this burning Fever of Impurity finds a wonderful loathing and dislike of all the most pious and wholsome Things by reason he hath his Heart infected with carnal and impure Affections which permit him not to relish the sweetness of holy Things a Animalis homo non percipit ea quae Dei sunt The natural man says S. Paul that is who follows the Motions of the Animal or Sensible part tasts not the things which are of God. And b Qui secundum carnem sunt quae carnis sunt sapiunt Rom. 5. those who live according to flesh relish only the things of the flesh The Third Effect is a Blindness of Mind which this Sin produces in the Soul Third Effect Blindness of Mind which hinders her from discerning Good from Bad and judging of things as she ought It is impossible that a Mind once possess'd by that Passion should not have its Judgment perverted and should not determin of things of Salvation quite contrary to Truth The Tie and Inclination it hath to that Sin makes it not account it so great an Evil for we ordinarily judg according to our Inclinations and that it can withdraw it self when it pleases it hinders it from seeing the wicked Consequences and Misfortunes this Vice brings after it It takes away the remembrance of the Divine Judgments and
quaerit ascensum Apta namque aedificationibus e sylvis ligna succiduntur nec tamen adhuc viridibus aedificii pondus imponitur nisi eorum viriditatem multorum dierum mora siccaverit apta ad necessarium usum effecerit Quae observantia si forte negligatur citius superposita mole franguntur gignit ruinam ad auxilium res provisa S. Greg. l. 7. Epist. 112. That we must ascend unto Orders by Order for he seeks a Ruin and Precipice who desiring to mount up to a high Place leaves the ordinary Degrees to ascend by rough and craggy Ways And he adds an excellent Comparison For as Timber is not proper to be employ'd in Building when it is yet green and newly come out of the Forest except it be dry'd and season'd a long time otherwise it rather serves to ruin the Building than support it Thus they ought not to be advanc'd to Sacred Orders who have lately been engag'd in Sin except all their wicked Habits have been corrected by a long and serious Penance St. Jerom speaking of an Ecclesiastical State Vae homini illi qui non habens vestem nuptialem ingreditur ad coenam nil superest nisi ut audiat Amice quomodo huc intrasti c. Probet se unusquisque sic accedat Non facit Ecclesiastica dignitas Christianum S. Hier. Epist 1. says Wo be to him who enters therein without the Nuptial Robe of Sanctity He further adds Let every one Examin and Prove himself and not approach before that Trial. Ecclesiastical Dignity doth not make a Christian nor a vertuous Man such an one as an Ecclesiastic ought to be S. Bernard in many places of his Works Vae filiis irae qui nec dum reconciliati reconciliationis alienae negotia quasi homines qui justitiam fecerint apprehendunt S. Bern. de Conversi ad Clericos cap. 10. do's nothing but make Complaints and Invectives against those who enter thus into Orders without bringing with them the Preparation of a holy Life experienc'd in Vertue He says it is an insupportable Affront of those who do it and that it is the Source of all the Disorders of Ecclesiastics St. Thomas establisheth this Difference between Sacred Orders and a Religious State Religionem ingredi non solum expedit his qui sunt exercitati in praeceptis ut ad majorem perfectionem perveniant sed etiam his qui non sunt exercitati ut facilius peccata vitent perfectionem assequantur Ad dicendum quod ordines sacri praeexigunt sanctitatem sed Status Religionis est exercitium quoddam ad sanctitatem assequendam Unde pondus ordinum imponendum est parietibus jam per sanctitatem desiccatis sed pondus religionis desiccat parietes id est homines ab humore vitiorum S. Thom. 2.2 Quaest 180. Art. 1. Vtrum qui non sunt exercitati in praeceptis debeant ingredi religionem That to enter into Religion it is not necessary to be Exercis'd beforehand in Vertue but to enter into Orders it is requir'd And he brings this Reason Because says he Sacred Orders require a precedent Sanctity which the State of Religion do's not which is an Exercise instituted to attain unto Sanctity All these Authorities are clear and admit of no Reply Give ear to that of the whole Church speaking in the Council of Trent The Sacred Council after it had determin'd the Age wherein one might receive Holy Orders adds That a Sciant tamen Epifcopi non singulos in ea aetate constitutos debere ad hos ordines assumi sed dignos duntaxat quorum probata vita senectus sit Concil Trid. Sess 25. c. 12. all those are not capable of Orders who have attain'd to that Age but only those who are worthy of it and whose experienc'd Life is a certain old Age That is they should recompence their Age by the Wisdom of their Life and Sanctity of their Manners according to that Maxim of the Wiseman which says That b Cani sunt sensus hominum aetas senectutis vita immaculata Sap. 4. the gray Hairs of a Man consists in Wisdom and in a holy and immaculate Life After all these Authorities there is no reason to doubt of the necessity of this Preparation to an Ecclesiastical State but rather to be both astonish'd and sorry to see it so ill observ'd ARTICLE IV. The Conclusion of the Precedent Chapter These are the principal things which he who aspires to an Ecclesiastical State ought attentively to consider If then you deliberate of this Calling What is to be done about deliberating on an Ecclesiastical Life see what you have to do Practise all that we have said in the Sixth Chapter take a reasonable time to perform this Deliberation and during that time 1. Pray much Confess and Communicate often 2. Read and Meditate attentively what we have said concerning the Ecclesiastical State Weigh well the Greatness and Holiness of that Calling to conceive a high Esteem of it its Obligations to see whether you can acquit your self of them and its Dangers to avoid them Examin diligently and without flattering your self what Motive you bring to this State what Fitness you have for it and whether you have nothing in you which may be contrary to it 3. Confer often with some wise and vertuous Ecclesiastic who shall perfectly know how to inform you of all you ought to consider in that Calling and discover to you whether you have requisite Dispositions for it If after a long Deliberation you believe you ought to embrace that State What is to be done after the Resolution resolve to dispose your self for it as you ought that is by a holy and vertuous Life and by a serious Study of the Knowledge of those things which shall be necessary for you And as soon as you are fixt upon your Resolution apply your self seriously to these two things First 1. He must prepare himself by a holy Life Addict your self entirely to Piety fly Sin labor to mortifie your Passions to correct your irregular Inclinations to attain to Christian Vertues Chastity Humility Modesty Simplicity and the Contempt of the World Fly the Spirit of the World and worldly Conversation frequent the Sacraments read pious Books and above all the New Testament and Books which treat of the Obligations of an Ecclesiastical State which the holy Fathers have left us as the Offices of S. Ambrose the Epistle of S. Jerom to Nepotian of the Life of Clergymen the Pastoral of S. Gregory the Declamations of S. Bernard alias De contemptu mundi ad Clericos his Books De Conversione ad Clericos his Books De Consideratione and other Works of this Subject as well ancient as modern Authors A remarkable Advice Have frequently before your Eyes that remarkable Advice which S. Jerom gave to Rusticus a Monk who aspir'd to an Ecclesiastical State * Ita age vive in Monasterio ut
Thieves themselves because being constituted to render to every one what belongs to him you are the first who have violently taken his Goods In fine Theotime have a great care of Judging or Governing others except you have Four Qualities Four Qualities requir'd in Judges which the Sacred Scripture requires in those who Judge or Govern which are Wisdom The Fear of God The Love of Justice And the Hatred of Covetousness These are the Four Conditions which the Scripture points at in the wise Counsel Jethro gave to Moses Provide de omni plebe vitos sapientes timenres Deum in quibas in veritas qui oderint avaritiam constitue ex eis tribunos centuriones qui judicent populum Exod. 18. by which he advis'd him to choose wise Men fearing God loving Truth that is Justice and Enemies of Avarice to Govern the People of Israel These Four Qualities with all that we have said of Judges and Magistrates must proportionably be understood of Advocates and Solicitors of whom we shall speak hereafter of all Officers and of all those who have Publick Charges ARTICLE III. Of a Court-Life This Life is full of Dangers and Precipices The Dangers of a Courtiers Life which are very hardly to be avoided by them who are engag'd therein Common Vertues are easily there corrupted the most solid are there shaken and it is very difficult not to be destroy'd in it It is a Life wherein Pride Ambition Vanity Idleness Excess Intemperance a disordinate love of Pleasures an insatiable Covetousness of the Goods of the World do apparently reign If there be any Religion it is only in shew and hypocrisie every one makes so much appear as is necessary to arrive at his End. Solid Vertue is there contemn'd mock'd and many times persecuted An insatiable desire of growing Great possesses the Minds of all Every one thinks of nothing but his Interest and Fortune From thence spring the Flattering of Great ones a loose Complacence towards all the World unworthy Submission false Friendships Dissimulation which shews a pleasing Countenance to those whom they hate in their Heart From thence Envies Cozening Cheats malicious Intrigues unjust Means to supplant others and to advance themselves at their Expence From thence irreconcilable Enmities Revenge and many dreadful Accidents take their rise If things be so how can one be Sav'd in this Condition you 'll say And what must they do who see themselves destinated for that State I answer that altho' Salvation be not absolutely impossible in that Condition yet it is very difficult and those who see themselves like to be engag'd therein ought to stand in great fear and arm themselves with great Precautions against the Dangers of that Life See here what you must bring with you if any Necessity or Birth or any Office design you for that State. The First Precaution is 1. Precaution to bring thither a Mind fully convinc'd of the Vanity of Earthly things of Greatness of Riches of Pleasures all these things pass and you shall pass with them but Eternity shall never pass The Second is 2. Precaution to bring with you a Mind limited in the desire of preferring your self and advancing your Fortune confine your self to your Condition and as for the rest make account that the great Fortune you are to raise is to procure your Salvation What doth it profit a Man says the Son of God to get the whole World and lose his own Soul to be happy for a short time and miserable for all Eternity O what an admirable Fortune is that Theotime to gain Heaven The Third is 3. Precaution to make a firm Resolution to live like a true Christian and never to offend God upon any Account whatsoever Renew often this Resolution and demand of God daily the Grace to observe it faithfully The Fourth is 4. Precaution to carry your self wisely in all your Actions Offend no one be Circumspect Civil ready to offer your Service to oblige all that you can and that not out of a worldly Compliance nor Policy but out of Charity Dissemble much the things which shall be said or done to you Give not credit easily to Reports which are spread abroad which ordinarily are false or upon some ill Design Have a care of the Friendship you contract lest it should be with a Person whose Example or Conversation might change your Mind and withdraw you from the Path of Vertue which is much to be fear'd in a Life at Court. In fine as this State is full of Dangers you have need of arming your self strongly by frequent and daily Prayers by frequenting the Sacraments by the Counsel of a wise Person by the Reading of pious Books and by the Example of those who liv'd holily in the Court of Princes or those who yet lead there their Life in great Vertue ARTICLE IV. Of the Profession of Arms. This Condition is no less dangerous than the former and abounding with as many Obstacles of Salvation It is good in it self it being necessary for the Conservation of the Realm against the Violences of Strangers and for the Defence of Religion against her Enemies but it is become so corrupted that it is almost impossible to be Sav'd therein Amongst the Vices which reign in this Profession there are Five very common and most enormous ones The First is a great Irreligion which makes them contemn the Service of God and their own Salvation And this Irreligion frequently extends it self to Impiety Atheism The Second an execrable Custom of Swearing and Blaspheming The Third an unbridled Impurity which reigns in that Calling in an incredible manner The Fourth a madness of Duelling which miserably sacrifices to the Devil and Eternal Flames a vast number of that Profession The Fifth consists in Rapines unjust Exactions Violences and ill Treating those who cannot resist It is a most difficult thing to be of that Profession and not to fall into these Vices The wisest and most vertuous learn them sooner or later and are deprav'd at the end by the Example or Persuasion of others O Theotime if any inevitable Necessity destinate you for that State know that you cannot sufficiently apprehend your Danger and if you will avoid your Eternal Ruin you have need of arming your self powerfully against these Enemies and Dangers which environ you 1. Embrace not that Calling but with Reason and for a good Cause as because your Birth obliges you thereto * Non enim militare delictum est sed propter praedam militare peccatum est S. Aug. Serm. 19. de Verb. Domini or for Publick Necessity or other good Reason and not for a Capricho and Licenciousness for Idleness and Sloth for a desire of raising your Fortune nor much less to enrich your self by Spoils Robberies and Extortions These are the most ordinary Motives of those who cast themselves into that Condition Apud omnem Christianum prima honestatis debet
demanded neither Riches nor Pleasures nor Glory nor any of the things which young People are accustom'd so greedily to seek after but only Vertue and Wisdom This Choice was so pleasing to God Plâ—â—uit sermo coâ—aâ— Domino â—â—oâ— Sâ—loâ—â—on poâ—â—â—lasset hujusmodi rem Et ait Dominus Salomoni quia postulasti verbum hoc c. 3. Reg. 4. Et veniebant de cunctis populis ad audiendam sapientiam Salomonis ab universis regibus terrae qui audiebant sapientiam ejus Cumque esset sapientissimus Ecclesiastes docuit populum enarravit quae fecerat investigans composuit parabolas multas quaesivit verba utilia conscripsit sermones rectissimos ac veritate plenos Eccl. 1 2. Rex autem Salomon adamavit mulieres alienigenas multas c. His copulatus est ardentissimo amore averterunt mulieres cor ejus Cumque jam esset senex depravatum est cor ejus per mulieres ut sequeretur Deos alienos 3 Reg. 11. that he granted him a Wisdom by which he surpassed all Men that ever had been or should be after him With this great Wisdom he spends the better part of his Life in an eminent Vertue acceptable to God honor'd and almost ador'd by Men who came from all Parts of the World to hear his Wisdom Governing his People with an admirable Conduct instructing them in the Service of God by his wise Discourses and by the Sacred Books he had compos'd full of Divine Wisdom dictated by the Holy Ghost himself Now after all this O Theotime who could believe it if the Scripture had not said it after all these Favors and all these Wonders this incomparable Man fell so misfortunately that he cast himself into a dreadful Precipice This great Light was ecclipsed this so admirable Wisdom permitted it self to be surpris'd and this great Wit who had been the wisest of Mortals letting his Heart be conquer'd by the Love of Women lost in a short time all his Wisdom and became infatuated even to such a degree as to commit Idolatry with his Idolatrous Women and to adore as many Idols as he had Women of different Religions O human Misery how great art thou O the Weakness and Inconstancy of Man Who is there that ought not to tremble after this terrible Example If the highest Vertues fall so miserably what ought not common and mean Vertues to fear Wo and wo again to those who have lost Perseverance and who have departed from the Path of Vertue to go astray in the great Road of Vice. O my dear Theotime let us learn by this Example to a Cum metu tremore salutem vestram operamini Phil. 2. work out our Salvation with fear and trembling not to trust to our own past Merits but to be always upon our guard b Qui stat videat ne cadat 1 Cor. 10. He who thinks he stands let him have a care of falling He did not say He who shall have begun but c Qui perseveraverit usque in finem hic salvus erit Mat. 24. He who shall have persever'd until the end shall be sav'd To avoid this Misfortune see here the Means you must practise 1. Be faithful to the Divine Favors for as the holy Council of Trent says admirably * Deus enim nisi illius gratiae defuerimus sicut caepit opus bonum ita perficiet operans velle perficere Conc. Trid. Sess 6. c. 13. Except we be wanting to the Grace of God he will perfect in us the Happiness he hath begun working in us the will and accomplishment 2. Live always in Humility in Fear in a Distrust of your self in the Exercise of good Works for according to the Doctrin of the same Council * In Dei auxilio sirmissimam spem collocare reponere omnes debent c. Veruntamen qui se existimant stare videant ne cadant cum timore tremore salutem suam operentur in laboribus in vigiliis in eleemosynis in orationibus oblationibus jejuniis castitate Formidare enim debent scientes quod in spem gloriae at nondum in gloriam renati sunt de pugna quae superest cum carne cum mundo cum diabolo in qua victores esse non possunt nisi cum gratia Dei Apostolo obtemperent dicenti debitores sumus non carni ut secundum carnem vivamus si autem Spiritu facta carnis mortificaveritis vivetes Sup. Altho' every one should firmly trust to the Divine Assistance yet nevertheless those who think they stand ought to have a care they fall not and work their Salvation with fear and trembling by Labor by Watching by Alms by Prayers by Offerings by Fasts by Charity Because not being as yet regenerated to Glory but only to the Hopes of enjoying it they ought to stand in fear of the Battel with the World the Flesh and the Devil in which they must yet engage and in which they cannot conquer unless by the Grace of God they obey the Apostle who admonishes us not to live according to the Flesh for if we live according to it we shall die but if by the Spirit we shall mortifie in us the works of the Flesh we shall live 3. The Third Means is diligently to have a care of Five things 1. To fly the dangerous Occasions of offending God for he who preserves not himself from Danger shall fall therein 2. Not to lapse into a Remissness but to rise as soon as we are fall'n because that easily leads to Sin. 3. To avoid the Sins of Omission and amongst others those which are against the Obligations of ones State pious Persons often trip grosly in this Point 4. To preserve your self from a secret Presumption which insensibly mingling it self with Vertue is a great Disposition to a Fall and Precipice 5. To avoid a multitude of Venial sins which being neglected lead to Mortal * Qui spernit modica paulatim decidet Eccl. 19. He who despises small Faults says the Wiseman will fall by little and little 4. The Fourth Means is to Examin often the Condition of your Soul her Habits her Inclinations her Affections to know those which are ill and correct them For this reason you must frequently reflect upon your self and from time to time or at least once a Year review and renew your interior State that you may get fresh Forces in the Service of God. To read often the Advices given above in Ch. 14. and Christian Maxims in Ch. 15. will also help very much And in fine the great necessary and most effectual Means is to Pray much and beg of God frequently this holy Perseverance Hence it is that the Son of God says that a Vigilate orate Marc. 13. Oportet semper orare non deficere Luc. 13. we must Watch and Pray that we must Pray always without intermission S. Augustin says that it is only granted to those that Pray
for it And the Second Council of Orange teaches us that even b Adjutorium Dei etiam renatis sanctis semper est implorandum ut ad finem bonum pervenire vel in bono possint opere perd rare Concil Arausic c. 10. the Faithful and Saints ought always to implore the Divine Assistance that they may arrive at a good End or persevere in good Works O Theotime how happy would you be if having begun to serve God in your tender Years you have a care to say with David all your Life O God Deus docuisti me à juventute mea usque nunc pronuntiabo mirabilia tua Et usque in senectam senium ne derelinquas me Psal 70. thou hast taught me from my Youth and even until now will I declare thy Wonders and until my old and 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
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