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
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
THE INSTRUCTION OF YOUTH IN Christian Piety Taken out of the Sacred Scriptures and Holy Fathers Divided into Five Parts WITH A very profitable Instruction for Meditation or Mental Prayer By CHARLES GOBINET Doctor of Divinity of the House and Society of SORBON Principal of the College of PLESSIS-SORBON The last Edition in French now render'd into English Ut detur Parvulis astutia Adolescenti scientia intellectus Prov. 1. LONDON Printed by Henry Hills Printer to the King 's Most Excellent Majesty for His Houshold and Chappel And are sold at his Printing-house on the Ditch-side in Black-Fryers 1687. A DEDICATORY PRAYER TO THE SON of GOD. TO Thee O Saviour of Souls according to my Duty and Desire do I Consecrate this Work. It came from Thee and it ought to return to Thee And in Offering it to Thee Paral. 29. I restore a thing which by all manner of Titles appertains to Thee They are Thy Divine Words which are here us'd and those with which Thou wast pleas'd to inspire one of Thy greatest Servants Thy Grace hath assisted me to Compose them by particular Aids which I have receiv'd from Thee in this small Labor That fervent Zeal which Thou wast pleas'd so frequently to manifest for the Salvation of young Souls when Thou wast upon Earth hath given Birth to this Design and the Hope I had of Thy Succor hath given me the Confidence to undertake it Let not my Misery stop the Effects of Thy Bounty nor hinder Thy pious Instructions from producing in Souls the Fruit they ought to bring forth Divine JESVS Animate with Thy Holy Spirit the Words of this Book Cause them for whom it is made in Reading it to acknowledge the strict Obligations they have to Serve Thee and the earnest Desire thou hast of their Salvation Speak to their Hearts at the same time that these Letters inform their Eyes and inspire them by the Motions of Thy Grace with the Documents they shall here find for their Salvation It behoveth Thee now rather than at any other time to make the Effects of Thy Mercy appear upon young Souls Tempus faciendi Domine Psal 118. dissipaverunt legem tuam The greatest part abandon Thee when they should begin to Serve Thee They forget that solemn Promise they made Thee at Baptism and the inestimable Favors they have receiv'd from Thy infinite Goodness O Divine Saviour Let not the Souls be lost which thou hast Redeem'd with Thy precious Blood and for the Salvation of whom Thou hast testifi'd so great Love. Reserve them for Thy Service Hinder them from bending their Knees before Baal and from being destroy'd by the Infection of this perverse Age. Make that Zeal which Thou hadst for the Salvation of Youth revive in Thy Priests and grant me the Grace which I most humbly beg to be able to employ faithfully therein my Pains and Labors for Thy Glory The PREFACE to the READER THIS Book dear Reader hath no great need of a Preface and if I give you one here it is only to tell you that I had no Design to make it Prefaces are necessary to advertise the Reader either of the Design of the Author or of the Occasion which gave beginning to the Work or of the Order and Method that is observ'd therein or of the Profit that may be reap'd or of some such like thing As for my Design it is no other than what the Title of the Book doth bear viz. To instruct Youth in Piety This is all my Aim and Pretence The Occasion which made me undertake it was because being call'd to the Conduct of Youth I endeavor'd to make my self capable of so important an Employment and correspond with the pious Intentions of that Company which gave me the Honor of that Charge Now in laboring to Instruct my self I found that what I had prepar'd for my self might serve for the Instruction of Youth if it were reduc'd into Method And this also might be most useful to me because it is most certain that the best way to Learn is to Teach I have therefore dispos'd of it into the Method you see wherein I treat of Five things which seem'd to me necessary to give young People an entire Instruction in Piety viz. 1. The Motives which oblige them thereto 2. The Means they ought to employ to obtain it 3. The Obstacles and Difficulties which occur therein 4. The Vertues which are proper for it 5. The Importance of making a good Choice of a State of Life and the Means to perform it as one ought Which is a Subject little known amongst young People and less practis'd As to the Profitableness of this Book dear Reader it is not my Part but yours to judge of it The End for which it is Compos'd which is the Instruction of Youth will make you esteem it useful The Matter of it which is chiefly taken out of the Sacred Scripture and Fathers will cause you to make the same Judgment If the Method I have observ'd seem easie to you it will give the final Decision In fine I Write for young People For them have I Compos'd this Work and particularly for them whom God hath pleas'd to commit to my Conduct If others more advanc'd in Age take the pains to Read it I desire they would peruse it with the Spirit of Charity excusing what they find defective in it and receiving kindly what they shall find good But you dear Reader for whom I Write I exhort you to advantage your self by this small Labor which I have given you for your Salvation I call you in this Instruction by the Name of Theotime which signifies Honor of God because I consider you in that State or at least in the Will to arrive there Read it then with this Spirit and Desire Read it to be instructed therein concerning your Salvation and to learn therein betimes what you are to do during the whole course of your Life that is to Serve him to whom you ow all And lastly that you may receive a certain and assur'd Profit I demand of you Two things First That you Read it with three Conditions With a desire to Learn With Attention And in Order that is one Part after another Secondly That you would consider that it is not I who speak to you but God by the Divine Instructions he hath given us in the Sacred Scripture and in the Writings of the holy Fathers Read it therefore with all the Respect which is due to that adorable Master and in these Sacred Fountains search for true Wisdom without which all the rest is but Folly. Happy are you if you search it as you ought and if you can one-day say with one of the wisest of Mortals That you have search'd for Wisdom during your Youth Eccl. 5. and that having seriously apply'd your self to the Enquiry have found it and made progress therein you will as he did give all the Glory to God who is the Author
ab adolescentia sua Thren 3. good for a Man to carry his Yoke from his Youth that is to addict himself to Vertue and to bear the pleasing Yoke of Gods Commandments Why in Ecclesiasticus doth it exhort young People so powerfully to Vertue by those excellent Words able to win the most insensible Hearts Son d Fili à juventute tua accipe doctrinam usque ad canos invenies sapientiam quasi is qui arat seminat accede ad eam sustine bonos fructus illius in opere enim illius paululum laborabis cito edes de generationibus illius Quam aspera est nimium sapientiae indoctis hominibus non permanebit in illa excors Quibus autem cognita est permanet usque ad conspectum Dei. Eccl. 6. receive Instructions from your Youth and you shall find Wisdom even to the end of your Life Approach unto it as he who would Cultivate the Earth that is with Care and Labour and expect the pleasing Fruit which it will bring you You will labour a little to obtain it but soon after you will tast of its admirable Fruits 'T is true Vertue is hard and difficult but it is only to those who are insensible and vicious But those who have once known it well find it pleasing and never part with it any more and it will continue with them even to the last accomplishment of their Salvation in Eternal Glory And all the rest of that Chapter is but a continual Exhortation to young People to become Vertuous Wherefore in the Twenty fifth Chapter doth it say Quae in juventute tua non congregasti quomodo in senectute tua invenies Eccl. 25. That it is impossible to find in old Age what was not laid up in Youth And Lastly Amongst the Books of Sacred Scripture why was there one expresly made for the Instruction of Youth which is that of Proverbs Doth not all this manifestly discover that the Holy Ghost would give Men to understand that the Time of Youth is of extream Consequence and the greatest Part esteem it not And that all Happiness and Misfortune of Men whether in this Life or in the next depends ordinarily on that Time well or ill bestow'd It being commonly most certain that those obtain their Salvation who in their Youth are bred up in the Fear of God and Observation of his Commandments And that those who have not been Educated in that Fear of God or who cast it from before their Eyes to follow Sin with more Liberty do misfortunately Perish All this Truth is rais'd from those Two Foundations whereof the First is That those who have follow'd Vertue in their Youth continue easily therein all the remainder of their Life And the Second That on the contrary those who have given themselves over to Sin at that time do very hardly correct themselves and most frequently are never withdrawn We shall discover these two Truths more amply in the following Chapters CHAP. VIII That those who have follow'd Vertue in their Youth conserve it easily all the remainder of their Life EXperience makes this Proposition so evident Eighth Motive that it is accounted a thing most certain in the Sentiment of the Sacred Scripture and understanding Men. To make you more sensible of it I shall discover unto you the Reasons thereof relying upon both those Authorities The First is That Habits gotten in Youth are conserv'd a long time and are not easily lost This is clear in the Holy Scripture Prov. 22. The young Man will not leave in his old Age the manner of Living he hath once begun that is very rarely It is incredible how powerful the first Impressions are and how deeply the first Habits are rooted in young Souls The first Impressions of young Minds saith S. Jerom are very hardly defaced S. Jero Epist ad Laet. Difficulter eraditur quod rudes animi perbiberunt lanarum conchylia quis in pristinum candorem revocet recens testa diu saporem retinet odorem quo primum imbuta est Wooll which hath once taken its first Tincture doth not easily lose it to return to its former Candor And an Earthen Vessel keeps long the Smell and Tast of that Liquor wherewith it was first Season'd For this Reason the Scripture says a Thren 3. That it is good that is to say very important for a Man to addict himself to Vertue in his Youth Because having acquir'd it in that Time it is easily conserv'd the remainder of ones Life As it says in that other place b Eccl. 6. Receive Instruction in your Youth and you shall find Wisdom even unto the end of your Life S. Bernard says S. Bern. lib. De ordi vitae Multi senes diu viventes nihil proficientes quia nullas sibi in opportuno tempore divitias congregarunt That we need not seek any other Causes why we see so many old Men full of Vices and destitute of all sorts of Vertues but because they acquir'd them not in their Youth which is the proper Time for it * Senectus eorum qui adolescentiam suam honestis artibus instrukerunt in lege Domini meditati sunt aetate fit doctior usu certior processu temporis sapientior veterum studiorum dulâ—issimos fructus metit Jerom. Epist ad Nepot And S. Jerom describing the excellent Qualities of the old Age of those who apply'd themselves to Vertue in their Youth saith That they become more Knowing by their Age more Assur'd by Experience more Discreet by the Process of Time and gather the agreeable Fruits of the ancient Labours of their Youth The Second Reason is because Youth is the Time of most violent Temptations which being overcome we easily surmount all others The Temptations of Pleasure are without question the most violent Inter omnia Christianorum certamina duriora sunt praelia castitatis ubi quotidiana pugna rara victoria S. Aug. Serm. 250. de temp Quem tormenta non vicerant superabat voluptas Jer. in vit Paulin. they sometimes conquer those whom Torments could not overcome Now altho' these Temptations are common to all Ages yet nevertheless it is most certain that they are ordinarily more strong and frequent in Youth which as * Adolescentia multa corporis bella sustinet inter incentiva vitiorum carnis titillationes quasi ignis in lignis viridibus suffocatur S. Jerom. Epist ad Nepot S. Jerom says is a continual Combat of Chastity and being environ'd with the Occasions of Sin and urg'd by the Provocations of the Flesh it suffers very much to conserve its Purity like Fire that is almost choak'd with green Wood heap'd upon it But when by the Succours of Divine Grace which as we have shewn above are greater and more abundant in Youth as the Temptations are more frequent and impetuous one has gain'd the Victory in these first Encounters it happens
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
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
judicastis nec custodistis legem justitiae nec secundum voluntatem Dei ambulastis Horrende cito apparebit vobis quoniam judicium durissimum his qui praesunt fiet Exiguo enim conceditur misericordia potentes autem potenter tormenta patientur Non enim subtrabet personam cujusquam Deus nec verebitur magnitudinem cujusquam quoniam pusillum magnum ipse fecit aequaliter cura est illi de omnibus fortioribus autem fortior instat cruciatio Sap. 6. vers 2. Hear ô you Kings and understand ô you Judges of the Earth be attentive you who Govern the People and take pleasure in Commanding Authority is given you from God and Power from the most High who will try your Works and search out your Imaginations Because being Officers of his Kingdom you have not judged aright nor observed the Law nor walked after the Will of God horribly and suddenly will he appear unto you for a hard Judgment shall they have who bear Rule For he who is most low is worthy of Mercy but the Mighty shall be mightily tormented For God who commands all things shall spare no Person neither shall he fear any Greatness for he hath made the Small and the Great and hath an equal care of all But for the Mighty he hath reserv'd a sorer Trial. I would to God all those who have any Authority in the World would read often this Admonition The other authentick Piece which I propose unto you is in Book 5. Chap. 14. of the City of God written by S. Augustin where he describes in this manner the Obligations of the Great ones We esteem not Christian Emperors happy Neque enim nos Christianos quosdam Imperatores ideo foelices dicimus quia vel diutius imperant vel imperantes filios morte placida reliquerunt vel hostes reipublicae domuerunt vel inimicos cives adversus se insurgentes cavere opprimere potuerunt Haec enim alia vitae hujus aerumnosae vel munera vel solatia quidam etiam cultores Daemonum accipere meruerunt qui non pertinent ad regnum Dei quo pertinent isti Et hoc ipsius misericordia factum est ne ab illo ista qui in eum crederent velut summa bona desiderarent Sed eos soelices dicimus qui juste imperant si inter linguas sublimiter honorantium obsequia nimis humiliter salutantium non se extollant sed se homines esse meminerunt Si suam potestatem ad Dei cultum maxime dilatandam majestati ejus famulam saciunt Si Deum timent diligunt colunt Si plus amant illud regnum ubi non timent habere consortes si tardius vindicant facile ignoscunt si eandem vindictam pro utilitate regendae tuendaeque reipublicae non pro saturandis inimicitiarum odiis exercent Si eandem veniam non ad impunitatem iniquitatis sed ad spem correctionis indulgent Si quod aspere cogantur plerumque discernere misericordiae lenitate beneficiorum largitate compensant Si luxuria tanto eis est castigatio quanto possit esse liberior Si malunt cupiditatibus pravis quam quibuslibet imperare si haec omnia faciunt non propter ardorem gloriae inanis sed propter charitatem foelicitatis aeternae Si pro suis peccatis humilitatis miserationis orationis sacrificium Deo suo vero immolare non negligunt Tales Christianos Imperatores dicimus esse foelices interim spe postea relpsa futuros cum id quod expectamus advenerit and the same in proportion is to be said of all Great ones because they Command a long time nor because being dead in peace they have left after them Children Inheritors of their Fortune or because they have conquer'd their Enemies Strangers or Domesticks for all these things which appertain only to the Favors and Consolations of this miserable Life have been granted to Pagans who have no part of the Kingdom of God and God acts thus by an Effect of his Mercy that Christians may not desire of him these Goods as their Sovereign Happiness But we account them happy if they Govern justly If they be not pussed up with Pride and Presumption in the midst of the high Praises which are given them and too low Respect which is shewn them but remember that they are mortal Men If they make their Authority subservient to the Majesty of God to extend as much as they can his Service and Religion If they fear love and honor God If they affect more the Eternal Kingdom where they shall not fear to have Companions than their mortal and perishable Kingdom If they proceed maturely to the punishment of Crimes If they pardon easily If they inflict Chastisement for the good Government and Conservation of the Publick and not to satisfie their particular Hatred or Revenge and if they consent to pardon upon the prospect of the amendment of the Guilty when there is hopes of it and not thro' a neglect of punishing Crimes If they sweeten by Benefits and Mercy the Sharpness they are oblig'd to observe in many Occurrences If they by so much more abstain from Pleasure and unlawful Delights as they have Power and Liberty to enjoy them If they make more account of governing their Passions than having Command over all the Nations of the World If they perform all these things not for the desire of earthly Glory but for the love of Life everlasting If they humble themselves before God and if they have a care of offering him a Sacrifice of Prayer to obtain Pardon for their Sins We say that Great ones who live in this manner are happy in this Life by Hope as they shall be hereafter in Effect ARTICLE II. Of the Offices of Justice and Magistracy All that we have said belongs also to Judges and Magistrates but there are yet other Obligations particular unto them for which those who look upon themselves as design'd for those Charges ought carefully to be prepar'd If you be of that number An important Advice besides the former Advices which you ought attentively to read to put them in practice because they concern you you shall carefully observe those which follow 1. Place chiefly before your Eyes that considerable Advertisement which holy King Josaphat King of Juda gave to his Judges * Praecipiens Judicibus videte ait quid faciatis non enim hominis exercetis judicium sed Domini quodcunque judicaveritis in vos redundabit Sit timor Domini â—obiscum cum diligentia cuncta facite 2 Par. 1. Have a care said he to them what you do for it is not the Judgment of Man which you Exercise but of God And what you shall judge shall fall upon you Let the Fear of God be with you and perform all things with care and diligence 2. That you may practise these Advertisements have a care to study and understand your Profession and make your self capable to
your Courage in good Occasions for the Service of your Prince and Country If he threaten to assault you wheresoever he shall find you answer That you will defend your self but make no Appointment either directly or indirectly saying I pass by such a Place or the like If after this he attack you defend your self 5. Avoid the Causes of Duels as Quarrels and Enmities Offend no Person or if by Imprudence or otherwise you wrong any one give him Satisfaction and declare you had no intention to offend him This is what concerns Duels As for what remains towards the regulating your Life be no Swearer and Blasphemer as others See what we have said of Oaths Ornet mores tuos pudicitia conjugalis ornet sobrietas frugalitas Valde enim turpe est ut quem non vincit homo vincat libido obruatur vino qui non vincitur ferro S. Aug. Epist 205. ad Bonifac. Part 4. Chap. 12. Fly Impurity like Death there is nothing more unworthy of a generous Soul and besides it is the Source of all the Misfortunes which befall those of your Profession See what hath been said of this Vice Part 3. Chap. 8. Hinder Disorders as Duels Blasphemies Injustices Robberies Vexations Violences Sacrileges and all other Mischiefs which Soldiers may commit You are oblig'd to it when you can and chiefly if you have Command You shall answer to God for all the Disorders which shall be acted under you if you have not us'd all your Endeavors to stop them And you are oblig'd to make Restitution for all the Damage which is done to others by your Fault Have a care of ever commanding to do an Injustice or even to put in Execution the Commands of others which you clearly see to be unjust Be assisting to the Afflicted Erue eos qui ducuntur ad mortem qui trahuntur ad interitum liberare necesses Prov. 24. protect the Poor and all those who suffer Violence or Injustice Be not insolent in Victory nor cruel towards the Conquer'd but mild and favorable as much as Prudence will permit following that Maxim of S. Augustin Hostem pugnantem necessitas perimat non voluntas Sicut enim rebellanti resistenti violentia redditur ita victo vel capto misericordia jam debetur maxime in quo pacis perturbatio non timetur S. Aug. supra who says That as Force is us'd toward the Enemy who resists so Mercy ought to be shewn to him who is overcome when he is no more in a Condition to hurt Examin often your Conscience to keep your self still in a good State Confess frequently beg of God daily that he would give you Grace to avoid the Dangers of your State and Condition ARTICLE V. Of other Conditions of a Secular Life The Four Conditions whereof we have spoken are the most difficult and dangerous of a Secular Life for this reason we were oblig'd to handle them more at large Others also have their Difficulties and Dangers which are necessary to be foreseen when one deliberates on them to be arm'd in respect of them and prepar'd to surmount them I shall here only run over the most considerable Counsellors and Solicitors are to avoid Ignorance in their Profession Rashness in Affairs undertaking the Defence of bad Causes that are either unjust or ill grounded counselling a Process in most doubtful Affairs answering according to the Affection of the Parties rendring all Businesses probable Hi sunt qui docuerunt linguas suas loqui mendacium diserti adversus justitiam eruditi pro falsitate sapientes ut faciant malum eloquentes ut impugnent verum S. Bern. lib. 1. de Consid cap. 10. making use of Cheats Surprises Cozening Falsity Injustices Detraction of the Neighbor in defending themselves speaking of the Ill he hath not done revealing what is secret when it doth not appertain to the Cause making Invectives offering all sorts of Injuries wherein they give themselves an incredible Licence as if it were permitted to violate Charity to conserve ones Right making their Clients suffer by Delays and Negligences prolonging unjustly the Suits to render the Opponents Poor and put them into an Incapacity of pursuing their just Right pronouncing unjust Judgments exacting more than they ought for their Wages and particularly of poor and mean People following poor Mens Businesses negligently continuing the Suits which might easily be ended animating Parties one against another fomenting Divisions and Enmities and having with these Businesses their Minds so much employ'd that they almost never or very rarely think of God or their Salvation which is too ordinary amongst those of their Profession who often revolve in their thoughts every thing except themselves and who following the Temporal Affairs of their Neighbor neglect the most important Affair of their own Salvation Physicians who are of a necessary Profession for the Life and Conversation of Men must avoid being ignorant in their Science rash in their Advice negligent in knowing exactly the Distempers they meddle with and studying for the Remedies too confident in their own Sufficiency little careful of the Salvation of their Patients not admonishing them in good time to set in order their Conscience which is the cause why many die in a bad State thro' the Physicians Fault too complacent in giving Judgment and putting them to Charges without sufficient necessity too free in attributing much to Nature and little to God who is the Author of Nature and other like things I add the Dangers of Chastity to which they are often expos'd by reason of the necessity they have of treating with Objects which may excite Impurity which is a Reason why they should have a great Precaution against this Vice. Merchants ought to avoid Covetousness or the excessive desire of Gain or Riches which totally possesses their Mind Deceits disguising or falsifying Merchandizes breaking their Word unjust and excessive Gain Usury and other Disorders The same in proportion is to be said of Artificers and other Professions which have relation or combination with the former Thus in every Profession there are Vices and Dangers which must be known before one enters into them that they may have a care of them because without this Precaution they follow the great Road of others are engag'd in the Abuses of their Profession and by these Abuses in the ruin of their Salvation CHAP. XII Of the State of Marriage WHEN you shall be enter'd in to one of the former Employments of a Civil Life you must come ere long to settle in the World which ordinarily is perform'd by Marriage and sometimes tho' more rarely by an unmarry'd Life I spoke nothing of these States in the first Impressions of this Book but after I made reffection of it when I review'd it for this Edition I conceiv'd it very proper to speak to you of them and give you some necessary Advices to make you avoid a great number of most important Faults which Men are
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
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